The practice of quietnes. Or a direction how to liue quietly at all times, in all places, vpon all occasions, and how to auoide or put off, all occasions of vnquietnesse. Deliuered in six sermons at Steeple-Ashton in Wiltshire by George Webbe preacher of the word and Pastor there Webbe, George, 1581-1642. This text is an enriched version of the TCP digital transcription A14861 of text S102505 in the English Short Title Catalog (STC 25165). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 280 KB of XML-encoded text transcribed from 110 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A14861 STC 25165 ESTC S102505 99838287 99838287 2661 2240891224

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.

 Early English books online. (EEBO-TCP ; phase 2, no. A14861) Transcribed from: (Early English Books Online ; image set 2661) Images scanned from microfilm: (Early English books, 1475-1640 ; 1087:15) The practice of quietnes. Or a direction how to liue quietly at all times, in all places, vpon all occasions, and how to auoide or put off, all occasions of vnquietnesse. Deliuered in six sermons at Steeple-Ashton in Wiltshire by George Webbe preacher of the word and Pastor there Webbe, George, 1581-1642. [12], 196 p. Printed by Edw. Griffin for Ralph Mab, and are to be sold at his shop in Paules Church yard at the signe of the Grey-hound, London : 1615. Imperfect; cropped at head, affecting running title. Reproduction of the original in the Cambridge University Library. eng Christian life -- Early works to 1800. Sermons, English -- 17th century. Quietude -- Early works to 1800. eebo The practice of quietnes. Or a direction how to liue quietly at all times, in all places, vpon all occasions, and how to auoide or put off, all occasi Webbe, George, 1615 218 45638 182 0 0 0 0 0 39.88 D The rate of 39.88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2012-02 Assigned for keying and markup 2012-02 Keyed and coded from ProQuest page images 2012-07 Sampled and proofread 2012-07 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

THE PRACTICE OF QVIETNES .

OR A direction how to liue Quietly at all times , in all places , vpon all occasions , And how to auoide or put off , all occasions of vnquietnesse .

Deliuered in Six Sermons at STEEPLE-ASHTON in Wiltshire by George Webbe Preacher of the Word and Pastor there .

LONDON Printed by Edw: Griffin for Ralph Mab , and are to be sold at his shop in Paules Church yard at the signe of the Grey-hound , 1615.

TO THE RIGHT honorable Sr Henry Hubbert Knight Baronet , Lord cheife Iustice of his Maties Court of common pleas .

RIght honorable and my very good Lord , that which Orator Tertullus attributed to the gouernor Foelix flatteringly , may be applied to your Lordship iustly and truly ; By your meanes we enioy much quietnes , Act. 24. ver. 2. and very worthy deeds are done vnto this nation by your prouidence . That great Tribunall in which your Lordship sits as President doth manifest it , and the large Weasterne circuit , which for the administration of iustice , as cheife Iustice , you haue often visited , Verse 3. doth alwaies , and in all places acknowledge it with all thankfulnes . Iob 29.11 . The Eare which hath heard you , doth blesse you , and the Eye that hath seene you doth giue witnesse vnto you : for mine owne part aboue all others I haue most iust cause to blesse you , and God for you : when my peace was disquieted , my person troubled , and my profession hindered , Psal. 41.12.11 Ministery dissurbed , your Lordship hath vouchsafed to heare the plea of mine innocence , and to vphold mee in mine integritie , So that mine enemie doth not triumph ouer mee . In regard whereof to whom can I more fitly dedicate this smal Treatise of The practice of Quietnesse , the first fruites of my Quietnesse , then vnto your Lordship , the Author of my Quietnes ? It is a sacrifice which I haue vowed to the Lord for my Quietnesse , and the testimony which I would giue vnto the world of my loue of Quietnesse . Vnder your honorable protection I make it publicke to the world , first humblie offering it vnto your Lordships fauourable acceptation , crauing pardon for this my presumption , and beseeching almighty God to poure vpon your Lordship all the riches of his grace for the Quietnesse of your owne soule and body , for the publicke Quietnesse of the Church and common wealth , and for your eternall and euerlasting happinesse .

Your Lordships in all humble duty George Webbe .
TO THE RIGHT WORSHIPFVLL , the Knights , Iustices , and Gentlemen , and to all the rest of my religious countri-men in the Countie of Wiltshire .

THere is no study next the practise of Piety , like the study of peace ; The Authour of the Epistle to the Hebrewes doth lincke them both together , Heb. 12.14 . Follow peace and holinesse ; as if there could bee no holinesse without peace and quietnes . This Quietnesse is the daughter of Piety , the sister of Humility , the mother of many a worthy vertue . It is the honour of a family , the ornament of a citty , the muniment of a common wealth , without which no vertue appeareth like it selfe , nor comfort giueth content . This Art of Quietnes so needefull a study for all good Christians ( Right worshipfull and Welboloued Countrim●n ) haue I according to the measure of that poore talent which I haue receiued , taught , as here it is deliuered , in my pastorall charge within your country , in sixe seuerall lectures . That I haue heere compacted them together , & brought them out of the pulpit to the presse , I neede no other Apologie then my zeale to Gods glory , the common good , and my countries quietnesse . Whereunto I was the more emboldned for the stopping of the mouthes of those who enuying my peace , both priuately and publikely , spare not to censure me as an vnquiet person , and an enimy vnto peace . Whither I delight to soiourne in vnquiet Mesech , or to dwel in the contentious tents of Kedar , Psal. 20.5 let this small Treatise witnes . If my hart doe not goe with my words , and my desire for mine owne practise with the counsell I giue vnto others , shall not that supreame Iudge , who searcheth the heart , Ier. 17.10 . and trieth the raines , search and trye it out ? vncharitable censures of selfe-conceited Critickes , I doubt not but this small Treatise shall finde as well as others which formerly I haue published : I expect no lesse then store of carps where curious eyes go a fishing , especially where the Torpedo of blacke enuy doth bait the ●ook . They who like none but themselues , how should they approoue any thing of mine ? how can they spare their censure against mee , who neuer speake well of any . But to leaue these Zoilists with as slender respect of their censure , as they doe of any Treatise , my hope is ( Right Worshipfull and Welbeloued ) that with you these my poore labours , though not for the worth of the worke , yet for the worthinesse of the subiect vpon which it doth worke , shall finde acceptance : It sheweth the path-way vnto Quietnesse , the proper obiect ( Right Worshipfull ) of your office , and the daily subiect ( Welbeloued ) of your practise . It is the duty of the Minister to teach Quietnesse , of the Magistrate to maintaine Quietnesse , of euery one to pray for Quietnesse and to practise Quietnesse . This our Country hath store of the sonnes of Leui , who preach Peace , and perswade Quietnesse : It hath many a worthy Moses and Ioshua , who make Peace and preserue Quietnesse ; Many a sincere Nathaniel , who seeketh Peace and followeth after Quietnesse : Yet there want not in euery Diuision , Hundred & Tithing , some turbulent Korahs , some seditious Shebaes , some furious Lamechs , some churlish Nabals , some oppressing Ahabs , who are enimies vnto Quietnesse . Wee praise God that our country is so quiet as it is , and doe daily wish vnto the encrease of Quietnesse . Which that it may be effected , it is required of you ( Right Worshipfull ) that you feare God and be men of courage , that you vse all diligence to cut off the occasions of variance , and to keepe the people in all holy obedience . And for the rest it is required that they learne Piety , practise equity , doe iustly , and preserue vnity . So shall wee haue a due respected Magistracy , a firme vnited communalty , and a most flourishing country , and the God of peace shall be with vs , to multiply all peace and happinesse vnto vs . To whose blessed protection I leaue you , and and these my poore labors to his blessing .

Steepleashton , Iune , 20. 1615. Your Worships humbly deuoted GEORGE WEBBE .
Errata .

HEarts for hearts . pag. 2. surueies for suru●w pag. 9. melling for medling p. 20. plucking for plucke p 30. rape for rage p. 55. polypragmaticenes for polypragmaticalnes p. 68. abstemious for abstemious p. 108. ro for to p. 117. our for their pag. 133. more . read p. 136. Let him . read p. 168.

THE PRACTICE of quietnesse . 1. THESS. 4.11 .

Studie to be quiet .

THe Greeke Sages ( as Plutarch doth report ) for the daily direction of their liues , Plutarch . apoth. were wont to write vpon the wals and pillars of their Temples certaine short Sentences or Apothegmes , ( such as these are , Know thy selfe , Vse moderation , Beware of suretiship , and the like ) as speciall Memoratiues and Remembrancers . I know no fitter Apothegme for such a purpose to be vsed amongst vs Christians in these so vnquiet times , then this short memoratiue concerning Quietnesse . A sentence short , but sweet , like vnto a a Habbac . 2.2 Habbacucks vision , necessarie to be written and made plaine vpon Tables , that he may runne that readeth it . And surely it were to be wished that this present Apothegme were often preached in our Temples , proclaimed in our streets , written vpon our poasts , painted vpon our walles , or rather engrauen with the point of a diamond vpon the tables of our hearrs , that we might neuer forget it . As Ionah in his preaching to the Niniuites walked from street to street a whole daies iourney , preaching nothing but this short warning , b b Ionah 3.4 . Yet fortie daies and Nini●eth shall be destroied ; so haue the Preacher of the word at this day iust cause in their Sermons to goe from man to man , and day after day 〈…〉 their eares this short but 〈◊〉 Alarum , M. Latimer in a 〈◊〉 befor●● 〈…〉 . 5. Studie to bee quiet . And 〈…〉 her Latimer blessed Mar 〈…〉 sometimes said of his short Text against couetousnesse , Take heed and beware of couetousnesse , Take heed and beware of couetousnesse , Take heed and beware of couetousnesse : and what ( saith he ) if I should say nothing else for three or foure houres space , but , Take heed and beware of couetousnesse ? I could not vrge it too often : So may I say of this present Text , being a Caueat against vnquietnesse , Studie to be quiet , Studie to be quiet , Studie to be quiet : and if I should preach of nothing else this fiue or six weekes ( as I thinke I shall doe no lesse ) if I should continually iterate these words , Studie to be quiet , I cannot vrge it too much , or speake of it enough .

That we may the better perceiue the occasion of these words , The coherence and maine scope of the words . and so diue more soundly into the deapth of the matter therein contained , we must take notice of some abuses and disorders common amongst the Thessalonians , which caused the Apostle to write vnto them these two Epistles . To omit other vices among these Thessalonians too notorious ( as will appeare in the tenour of both these Epistles ) Idlenesse and Enuie were the most outragious : against both which the Apostle in both these Epistles , but principally in this present verse , doth bend the current of his speech . There were among these Thessalonians some c c 2. Thes 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idle bodies , who would not busie themselues about any necessarie worke , but liued like drones vpon the sweat of other mens labours . These our Apostle sharply reproueth in the latter end of this verse , commanding them to worke with their owne hands . There were others too pragmaticall , d d Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . busie bodies , intermedlers in other mens affaires . These our Apostle checketh in the middle of this verse , willing them to doe their owne businesse . And because they could neither busie themselues as they should , nor auoid more businesse then they would , so long as they gaue way to their vnquiet resolutions , therefore , in the beginning of the verse , before either of those two profitable admonitions , he proposeth this most necessarie motion : Studie to be quiet .

The occasion of the words being thus explaned ( that the words themselues in the maine substance and proper subiect of them may more fully be opened ) we may obserue in them these two circumstances . The diuision of the words .

1. A vertue commended , To bee quiet .

2. A dutie commanded , Studie for it , Studie to be quiet . Of each of these , 1. seuerally ( and that in a word ) for the better vnderstanding of the words : and secondly of them both iointly ( and that more at large ) for the substance of the words , and instruction which we may learne therhence . First of the first , the vertue commended .

To be quiet .

I call quietnesse a vertue : Quietnesse what it is . Aristot . Ethie . 8. lib. for that very Title is giuen vnto it by Philosophers in expresse tearmes , and in the Scriptures by e e 1. Pet. 3.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . words to the same effect . We may thus define it : Quietnesse is a peaceable disposition of the minde , abstaining from all occasions of offence to it selfe or others , either in thought , word , or deed .

By this definition ( or rather description ) of quietnesse wee may behold , The seat of quietnesse . 1. the seat or originall of quietnesse , a peaceable disposition of the minde . The minde is the seat of euerie vertue . And vnlesse that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f f 1. Pet. 4.3 . the hidden man of the heart , be disposed towards quietnesse , vnlesse there be a g g Ibid. meeke and quiet spirit , it is impossible to be quiet . 2. The matter of quietnesse , an abstinence from offences : for so * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word heere vsed doth implie a cessation from what may disquiet ( as Etymologists doe deriue it ) and so S. Conrad . Gesner . in Nomenciat Iames . doth deliuer the paraphrase of quietnesse , Iam. 1.21 . A laiing aside of all filthinesse and superfluitie of maliciousnesse . h h Iam. 1.21 . 3. The obiect of vnquietnesse , either our selues or others . Men disquiet themselues either by causelesse conceit of offence offered , when it is not , by being too i i Rom. 1.19 . suspicious ; or by too much taking to heart on offence when it is offered , being too k k 2. T●m 3.3 . furious . Men disquiet others , either by offering occasion of offence , by being l l 1. Thess 4.6 . iniurious , or by too bitter seeking reuenge of offence , being too m m Rom. 1.30 . litigious . Men doe both disquiet themselues and others when they continue in their sinnes without repentance , as Eliah told Ahab , 1. King . 18.18 . n n 1. King . 18.18 . It is thou and thy fathers house that troubleth Israel . 4. The parts of quietnesse , in thought , in word , in deed : for there is an vnquietnesse in the minde , o o Mich. 2.1 . Mich. 2.1 . A minde deuising iniquitie and working euill before the act . There is an vnquietnesse in the tongue , Iam. 3.6 . p p Iam. 1.6 . The tongue defileth the whole bodie , and setteth on fire the course of nature , it selfe being set on fire of hell . There is an vnquietnesse in the hand , when the hand ( as it is Psal. 26.10 . ) q q Psal 26.20 . is full of mischiefe . There is an vnquietnesse in the foot , when r r Rom. 3.15 . the feet ( as it is Rom. 3.15 . ) are swift to shed bloud . There is an vnquietnesse in the e●e and in the eare , when ( as it is Eccles. 1.8 . ) s s Eccles. 1.8 . The eie is not satisfied with seeing , nor the eare with hearing . I omit instances in the rest . And that I seeme not too prolix , I reduce all the parcels of the practise of quietnes into these three parts .

1. Quietnesse of the heart . 2. Quietnesse of the tongue . 3. Quietnesse of the hand .

1 1 Quietnesse of the heart . Quietnesse of the heart is a meeke and peaceable disposition of the minde , not t t 1. Tim 6.10 coueting , but u u Philip. 4.1 . contenting ; not x x 1 Tim. 6.4 . enuying , but z z Galat. 5.22 . reioicing ; not swelling with a a 2. Tim 3.3 . pride and selfe-conceitednesse , but b b Luk. 18 4. relenting with humilitie and lowlinesse ; not c c 1. Tim. 6 4 suspitious or euill credulous , but d d 1. Cor. 13.5.7 . taking things in the best part , louing and propitious ; not e e Rom. 1.30 . teastie and prone to wrath , but f f Iam. 3.17 . peaceable , gentle , easie to be intreated . That is a quiet heart , which g g Zach. 8.19 . loueth peace , and h h Mat 5.9 . longeth after peace , and i i Psal. 122.6 . praieth for pe●ce , k k Rom. 14.19 laboureth for peace , l l Eph. 4.3 . and endeuoureth to keepe peace .

2 2 Quietnesse of the tongue . Quietnesse of the tongue is a mild , modest , and peaceable ordering of the speech , when our words are not m m Eccles. 5.1 . rash , but n n Pro 10.32 . reasonable ; not o o Pro. 18 13. hastie , but p p Pro. 25.11 . seasonable ; not q q Pro. 15.1 . greeuous , but r r Coloss. 4 6 gratious ; not s s Rom 12.19 prouoking , but t t Iudg. 8.3 appeasing ; not u u ●sal 39.1 . offensiue but to good purpose . That is a quiet tongue , which is x x 〈◊〉 1 ●9 . slow in speaking , z z Tit. 3.2.3 . meeke in speach , a a Math. 7.1 . sober in censuring , b b Pro. 15.1 . soft in answering , c c Galat. 6.1 . milde in reproouing , d d Psal. 109.4 . faithfull in defending , and e e Psal. 39.1 . fearefull of offending .

3 3 Quietnesse of the hand . Quietnesse of the hand is a peaceable carriage of our selues in all our actions , f f Galat. 5.12 . not disturbing the peace of others but g g Eph. 4.3 . preseruing it , not h h 2. Ioh. 9. opposing our selues against others but i i Math. 5.9 . composing the variance and dissention of others , not k k Rom. 16.17 . offending others , but l l 1. Cor. 1.12 . endeauoring to keepe a good conscience . This is Quietnesse of the hand , when a man m m Pro. 17.14 . abstaineth from medling , is n n 1 Thes 4.6 . iust in his dealing , is free from o o Leuit. 25.14 . wronging p p Leuit. 19.35 . defrauding , and q q 1. Thes. 4.6 . deceiuing .

By this breife surueies we may see what it is to be Quiet , A corrolarie . and wherein Quietnesse doth consist . To contract the substance of it into a few words . To be Quiet ( if we take notice of it by negatiues ) is thus much in effect . Not to trouble our selues with stirring thoughts , not to trouble others with needlesse suites , not to entermeddle with other mens businesse , not to aduenture vpon rash attempts , not to offend others with prouoking tearmes , not to take offence at others actions , not to giue eare to idle tales , not to contend without iust cause , not to sow discord , not to seeke reuenge . Or ( if we would rather take the description of it by affirmatiues ) thus . To be Quiet is to haue a meeke heart , a contented minde , a charitable eye , an affable tongue , a peaceable hand , a sociable gesture , a neighborly behauiour : to be Quiet is to iudge charitably , to speake louingly , to conuerse freindly , to put vp wrongs patiently , to wrong no man willingly . This is the substance of the vertue here commended , in the next place we are to take a veiw of the dutie enioined , or the affection towards Quietnesse required .

Studie to be Quiet .

I call it a dutie , What is meant by studying after quietnesse . because it is heere required at our hands , nay more , commaunded , yea more then that enioyned vnto vs , as a mark at which we must alwaies aime , as a prize for which wee must alwaies striue , as a * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasure which we must alwaies seek . For so the word here vsed , doth import an earnest affection and longing after a thing most admirable . Old translat. Beza . operam alacriter date . Vatabl. in hoe incumbite . Piscator . tanquam honorabile quiddam existimate . Some translations read it thus , Vse all diligence that you may be Quiet ; Others thus , Labor with all alacritie to be Quiet ; Others thus , Striue for this with might and maine that ye may be Quiet : Others thus , Count it an honorable labor and endeauor to be Quiet . The Phrase here vsed in our new and most exquisite Translation ( Studie to be Quiet ) doth include all the rest , alluding both to the loue which we should beare vnto it , and our longing after it , and our labor to procure it , and our care to keepe it . And it is as much as if hee should haue said , Let this be your desire , let this be your endeauour , let this be your labor , let this be your honor ; vse all good meanes , trie all good waies , put in practise all good pollicies , whereby ye may leade a life in peace and quietnesse .

Studie to be Quiet .

The words of the Text being thus seuerally opened and explaned , The Doctrine let vs in the next place consider of the substance of them iointly , and what they propose vnto vs for our instruction . This may briefly be contracted into this one doctrinall proposition .

Euery good Christian ought to be of a peaceable and quiet conuersation .

This proposition both Testimony of the Bible , example of the faithfull , and euidence of Reason will plainly confirme vnto vs , if we note it ( as we ought to do ) with diligent and intelligent attention .

And first for Scripture testimonie to this purpose , Scripture proofe . the booke of God is verie full of it , in so great a field of varietie I will make but a gleaning . The present text doth plainely enforce it : r r 1. Thes. 4.11 . Studie to bee Quiet ; The same our Apostle to the same Thessalonians in his latter Epistle , Chap. 3. vers. 12. doth more forcibly inioyne it , s s 2. Thes. 3 . 1● . We commaund and exhort by our Lord Iesus Christ , that ye worke with Quietnesse . Here is both a precept peremptorie for it , Mandamus , wee commaund it , and a perswasion patheticall to imprint it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We exhort you by the Lord Iesus that ye put this dutie in practise . Besides this of Paul we may heare the admonitions of other both Prophets and Apostles , Zach. 8.19 . Loue Peace , or , t t Zach. 8.19 . Quietnesse ; There is for our affection . Psalm. 34.14 . u u Psal. 39.14 . Seeke peace and quietnesse , there is for our action , 2. Tim. 2.22 . x x 2. Tim. 2.22 . Follow Peace , there is for our imitation . Eph. 4.3 . z z Eph. 4.3 . Endeauor to keepe the vnitie of the spirit in the bond of peace , there is for our estimation , Mark . 9.50 . a a Mark . 9.50 . Haue peace one with another ; there is for our conuersation . Would we all of these in one , obserue what is written Rom. 12.18 . b b Rom. 12.18 . If it be possible , as much as in you lieth , haue peace , with all men .

Thus you see what a cloud of witnesses wee haue to confirme the necessitie of Quietnesse vnto vs , Examples of Quietnesse . I might compasse you about with a cloud of examples likewise to this purpose . I might propose vnto you the patterne of quiet Abraham thus setling quietnesse betweene his owne Familie and Lots Genes. 13.8 . c c Genes. 13.8 . Let there be no striefe I pray thee , betweene me and thee , nor mine and thine , for we are brethren . I might tell you of quiet Ioseph perswading his brethren vnto Quietnesse Genes. 45.24 . d d Gen. 45.24 . See that yee fall not out by the way . I might tell you of Quiet Moses of whom it is said , Numb. 12.3 . e e Numb. 12.3 . Now Moses was the meekest man aboue all that was vpon the face of the earth f f 2. Sam. 16. . I might tell you of Quiet Dauid , whose patience when by railing Shinei it was much prouoked , and f f 2. Sam. 16. the Sonnes of Zeruiah did egge him on to seeke reuenge , 2. Sam. 16. resolued notwithstanding all this , to be Quiet . I might tell you of Quiet Iob thus setling himselfe to quietnes , Iob. 40 5. g g Iob. 40.5 . Once haue I spoken , but I will doe it no more , yea twise , but I will proceede no further . I might tell you of Quiet Paul thus protesting of his quietnesse , 1. Thess. 2.7 . h h 1. Thes. 2.7 . We were gentle , or Quiet among you , as little children . But what neede I instance in multitude of examples , seeing he who is the example of examples , sendeth vs to his owne example , Learne of mee ( saith the Mirror of the world ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i i Math. 11.29 . That I am meeke . Math. 11.29 .

Thus haue wee both precept and example to mooue vs to be Quiet . Euidence of Reason . Now ( because a threefold cord is not easily broken ) let vs in the third place see it confirmed by euidence of reason , k k Eccles. 4.12 . wherein if we proue not altogether vnreasonable wee shall finde sufficient motiues to stirre vs vp to the carefull performance of this dutie , whither we consider 1 The Equitie of it . 2 The Excellencie of it . 3 The Profit by it . 4 The Hurt if we neglect it .

And 1. for the Equitie of it , 1 1 The Aequiti● of it . It is a matter of right and equitie that euery good Christian should studie to be quiet : 1 Because there is a kinde of Antithesis betweene blessednesse and vnquietnesse , l l 1. Pet. 3.10 , What man is he who loueth life and would faine see good daies , let him refraine his tongue from euill , and his lips from guile , 1. Pet. 3.10 . Secondly , They who would haue their consciences assured that they are Gods children , must be quiet , for m m Mat. 5.9 . Blessed are the peacemakers , they shal be called the children of God . Thirdly , seeing true Christians are n n Luk. 10.6 . the sonnes of peace , and o o 2 Cor. 13.11 serue the God of peace , who p p Ioh. 14.27 hath left vs his peace , promising euerlasting peace to r r Luk. 19.38 . them that loue peace , it is their dutie even of equity , to studie to bee quiet .

But if the equitie of this dutie cannot perswade vs to be quiet , 2 2 The excellencie of it . yet let the excellencie thereof mooue vs to embrace it . For it is an excellent ornament to a man to be of a quiet Spirit . It is an excellent ornament vnto him , First , in the sight of men , Ecce quam bonnm & quam iucundum , s s Psal. 135.1 . Behold how good and how pleasant a thing it is for Brethren to dwell together in vnitie , Psal. 135.1 . Secondly , It is an excellent ornament vnto him in the sight of God , t t 1. Pet. 3.4 . A meeke and quiet Spirit is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precious thing . Thirdly , It is better then strength ; u u Pro. 16.32 . He who is slow to anger is better then the mightie , and he who ruleth his spirit , then he that taketh a Cittie , Pro. 16.32 . Fourthly , It is better then wealth ; x x Pro. 15.16 . Better is a little with the feare of the Lord then great treasures with trouble , Pro. 15.16 . Fiftly , It is better then great dainties , z z Pro. 17.1 . Better is a drie morsell and quietnesse therewith then an house full of dainties with strife , Pro. 17.1 . Sixthly , It is better then pleasures ; a a Pro. 15.15 . A merry heart hath a continuall feast , Pro. 15.15 . Therefore seeing a quiet life is better then pleasure , better then treasure , better then dainties , better then strength ; Seeing God doth so approue of it , and men so much commend it , what a forcible motiue is this , that wee should Studie to bee quiet .

But if the excellencie of this vertue cannot moue vs , 3 3 The Profit of it . yet let the vtilitie or profit of it allure vs . For it is a very profitable thing to liue in quietnesse . First , It is profitable to the purse , b b Pro. 21.5 . The thoughts of men that are quiet tend to pleuteousnesse , Pro. 21.5 . c c Pro. 24.34 . It buildeth the house and filleth the chambers . Pro. 24.34 . It is profitable to the health , d d Pro. 14.30 . A quiet heart is the life of the flesh , Pro. 14.30 . e e Pro. 15.30 . It maketh fat the bones , Pro. 15.30 . Thirdly , It is profitable to the good Name , f f Pro. 14.29 He that is slow to wrath is of great vnderstanding , Pro. 14.29 . g g Pro. 24.26 . Euerie man shall kisse his lippes that giueth a quiet answere , Pro. 24.26 . Fourthly , It is profitable to the Soule , h h Pro. 16.17 . He that keepeth his way preserueth his soule , Pro. 16.17 . It preserueth the soule from i i Galat. 5.21 . Enuie , debate , strife , sedition , and from other fleshly lusts k k 1. Pet. 1.11 . which fight against the soule . Seeing then that Quietnesse is so profitable to the name , to the purse , to the bodie and to the soule , what an effectuall motiue should this be vnto vs , to Studie to be quiet ?

But if neither the silken reason of Aequitie can perswade vs , 4 4 The hurt from the neglect thereof . nor the siluer reason of Excellencie mooue vs , nor the golden reason of profit allure vs , yet let theiron reason of perill and danger happening vpon the neglect thereof enforce vs vnto quietnesse . For it is a most vnseemely , diuelish , dangerous , and damnable thing to be vnquiet . First , It is vnseemly . For it sauoreth of no religion , l l Iam. 1.20 . The wrath of man worketh not the righteousnesse of God , Iam. 1.20 . It maketh a man vnsociable , m m Pro. 22.24 . Make no friendship with an angrie man , and with a furious man go not , for he wil be a snare vnto thee , Pro. 22.24 . It is better to dwell n n Pro. 25.24 . in the corner of an house top , better to dwell o o Pro. 19.13 . where is a continuall dropping , better to dwell p p Pro. 21.19 . in the wildernesse then with a contentious person . Secondly , It is diuelish ; for so Iam. 1.5 . The originall of it is said to be q q Iam. 1.5 . earthly , sensuall , and diuelish . It filleth a man full of sinne . So Pro. 29.22 . r r Pro. 29.22 . A furious man aboundeth with transgression . And Iam. 3.16 . s s Iam. 3.16 . Where enuying and strife is , there is confusion and euery euill worke . Thirdly , It is dangerous , hurtfull to others , t t Pro. 26. ●1 . As coales are to burning , and wood to the fire , so is a contentious man to kindle strife , Pro. 26.21 . But most hurtfull to the vnquiet person himselfe , u u Pro. 11.17 . It troubleth his owne flesh , Pro. 11.17 . x x Pro. 11.29 . It troubleth his owne house , Pro. 11.29 . z z Pro. 14.30 . It impaireth his owne health , Pro. 14.30 . a a Pro. 25.8 . It impeacheth his owne good name , Pro. 25.8 . b b Pro. 21.23 . It endangereth his owne Soule , Pro. 21.23 . Fourthly , It is a damnable thing , These sixe things ( saith Salomon ) doth the Lord hate yea seuen are abomination vnto him , c c Pro. 6.16.17.18.19 . A proud looke , a lying tongue , Hands that shed innocent blood , An heart deuising wicked imaginations , Feete that be swift in running to mischiefe , a false witnesse that speaketh lies , and him that soweth discord among brethren , All which euill properties we may finde in an vnquiet man ; his heart wil euer be deuising wicked imaginations , his lookes are proude and ambitious , his tongue is false and slanderous , his hands melling and factious , his feete swift to make debate , his daily practice is to sow discord . Therefore an vnquiet man is one whom God doth hate , if God do hate him , his estate is fearefull ; d d Heb. 10.31 . It is a fearefull thing to fall into the hands of the liuing God , Heb. 10.31 . Therefore studie to be quiet .

By this little which alreadie hath beene declared , Application of the former Doctrine . may sufficiently appeare what a proper , pleasing , and profitable a thing it is to be Quiet , and on the contrary side , what a base , sordid , dangerous and damnable a thing it is to liue an vnquiet life . Now in the next place by way of application , let it be set vpon the Conscience .

And first of all , let this serue for the comfort of their soules who loue Quietnesse and studie to be Quiet . 1 1 For the comfort of Quiet persons . e e Math. 5.9 . Blessed are the peacemakers for they shall be called the children of God , Mat. 5.9 . Canst thou in sinceritie take vp Dauids Motto , Psal. 120.7 . f f Psal. 120.7 . I am for peace , doth thine heart long after quietnesse ? dost thou endeauour to behaue thy selfe in quietnesse ? dost thou seeke quietnesse and ensue it ? Loe then , to the comfort of thine owne Soule an euident testimonie that thou art the childe of God . For g g Rom. 16.20 . God is a God of peace , and the more men are addicted vnto quietnesse , the nearer they come vnto the image of God . h h Galat. 9.19 . Vnquietnesse sauoreth of the flesh , but peace and quietnesse is a i i Galat. 5.22 . fruit of the Spirit , and sauoreth of the k k Rom. 8.6 . wisedome of the Spirit , Rom. 8.6 . Art thou quiet , and dost endeauour as much as in thee lieth to liue a quiet life ? Thou shewest hereby the fruits of religion , that thou art not an vnprofitable hearer of the word of God ; for where religion doth rule the heart , there peace and quietnesse beare sway . l l Isay . 2.4 . They breake their swords into plowshares and their speares into pruning hookes , Isay . 2.4 . And men will m m Zach. 9.10 . speake peace one towards an other , Zach. 9 10. Dost thou studie to bee quiet ? It is a signe that thou art wise , for n n Pro. 17.14 . the beginning of strife is as when one letteth out water , therefore leaue of contention before it bee medled with , Pro. 17.14 . o o Pro. 20.3 . It is an honor for a man to cease from strife , but euery foole wil be medling , Pro. 20.3 . Art thou peaceable and of a quiet disposition ? That is the way to thriue well ; p p Psal. 122.6 . They shall prosper that loue peace , Psalm . 122.6 . Thus where quietnesse is , there God is , where God is , there religion is , where true religion is , there onely wisedome is , where wisedome is , there prosperitie is ; therefore happy are they who are quiet , and let euery one who loueth God or goodnesse , wisedome or warinesse , health or happinesse , Studie to be quiet .

But woe vnto thee who art vnquiet ; 4 4 For the terror of vnquiet Persons . It is an euident signe of apparant wickednesse . For , to whom is it that the Prophet Esay threatneth this disease of vnquietnes ? is it not to wicked persons ? q q Isay . 49.22 . There is no peace saith the Lord to the wicked , Esay . 49.22 . It is a signe thou art irreligious ; if any man would seeme to bee religious . and refraineth not his tongue ( and so likewise all other instruments of vnquietnesse ) r r Iam. 1.26 . his religion is vaine , Iam. 1.26 . Thou must needs be full of sinne , s s Pro. 29.22 . for a furious man aboundeth with transgression , Pro. 29.22 . Thou canst looke for no fauour at the Lords hands , for ᵗ they who are of a froward heart are abomination to the Lord , Pro. 11.20 . Thou art a very foole , for u u Pro. 14.17 . he that is soone angrie dealeth foolishly , Pro. 14.17 . x x Ibid. 29. He that is hastie of spirit exalteth folly , Pro. 14.29 . There is no hope vnto thee of thrift , For z z Pro. 17.20 . He that hath a froward heart findeth no good , Pro. 17.20 . Vnquietnesse is like to gluttonie and drunkennesse , a a Pro. 23.21 . Which will bring a man to pouertie and cloath him with ragges , Pro. 23.21 . It will lade thee with trouble , and bring thee vnto miserie , For b b Pro. 19.19 . a man of great wrath shall suffer punishment , though hee be deliuered yet will he fall into it againe , Pro. 19.19 . Now then consider this with thy selfe , vnquiet man , or woman , what a gulfe of woes thou dost wilfully throw thy selfe vnto ; Thou dishonorest God , thou offendest thy neighbour , disquietest thy selfe , thou disclaimest religion , disgracest thy profession , thou impairest thine own health , thou blemishest thy good name , thy neighbor is the worse for thee , good men are sorrie for thee , euill men take example by thee , the Angels note thee , the Deuils laugh at thee ; what a shame is this vnto thee ? what a madnesse and phrensie in thee ? Art thou a Christian ? didst thou euer learne this in the Schoole of Christ ? dost thou obserue this in the practise of the faithfull ? O no , but thou hast it euen of thy father the deuill : for c c Ioh. 8.44 . He was a murtherer from the beginning . Vnquietnesse is d d Iam. 1.20 . earthly , sensuall , and deuillish . The e e Pro. 17.14 . beginning of it is perillous , the f f Pro. 22.5 . processe of it greeuous , and the g g 2. Sam. 2.26 . end of it will be in bitternesse . Therefore if thou hast in thee any feare of God , any soundnesse of religion , any sparke of conscience , any regard vnto thy good name , any loue vnto thine owne soule , studie to be quiet .

Lastly , 3 3 For a direction to euery one concerning quietnes . seeing quietnesse is so commodious , and vnquietnesse so dangerous , let euery good Christian long after and labour for a quiet conuersation . And let euery one that readeth this , in the name and feare of God applie it to himselfe . g g Mat. 6.6 . Enter into thy closet , h h Psal. 4.4 . Commune with thine owne heart , i i 2. Cor. 13.5 . examine thine owne selfe . Call thy selfe after this manner to account : How doe I feele my selfe affected towards quietnesse ? How doe I studie to bee quiet ? Haue I neuer beene vnquiet ? Haue I neuer been too teastie and prone to wrath ? Haue I not beene too suspitious ? Haue I not beene too litigious ? Haue I not beene too enuious ? If thou findest that in any of these at any time thou hast ouer-shot thy selfe , ( as who sometimes in some of these doth not slip ouer shooes ? ) then thus lament it , and lay it to thy soule : Ah , Lord God , how wicked haue I beene ? what a vile wretch am I , thus to giue way vnto Sathans suggestions , and mine owne vnruly passions ? Now Lord giue mee more wisdome to looke vnto my waies , more grace to haue thy feare before mine eies , more zeale in mine affections , more power to resist temptations , more patience in time of prouocations . And let euery one take notice of his owne infirmities , whether hee be of a nature more passionate then is fit , whether he be teastie and cholericke , whether too suspicious or froward in any course . And as he seeth his owne weaknesse , so let him vse the more diligence in auoiding the occasions which may distemper him , and vsing the best remedies which may reforme him . Of which remedies and helpes to further vs in the practise of quietnesse , more shall be spoken at large in its proper place . Before which let vs take a little view of the generall want of quietnesse , and of the common motiues which mooue vnquietnesse , that so the wound being opened , the plaister for the healing of it the better may be applied .

In laying open the generall want and defect of quietnesse , The want of quietnesse . what words ( or rather sighs ) shall I vse ? k k Ier. 9.1 . O that mine head were waters , and mine eies fountaines of teares , that I might weepe day and night for the vnquietnesse of our times , and for the vnquietnesse of our people . For these times in which wee liue are the last and worst times , those perillous vnquiet times foretold by the l l Mich. 7.2 . Prophets and m m 2. Tim. 3.1 . Apostles ; Quietnesse is perished out of the earth : and quiet persons are rare birds . Men are headie , high-minded , fierce , make-bates , prone to take things at the worst : they are briers and thornes : they hunt euery man his brother with a net . In what place soeuer wee liue , we may say with Dauid , n n Psal. 120.6 . Woe is me that I soiourne in Mesech and dwell in the tonts of Kedar , with enemies of peace . Looke wee into the Church ? There wee shall finde vnquietnesse . Looke we into the common-wealth ? There wee shall finde vnquietnesse . Looke wee into priuate families ? There wee shall finde vnquietnesse . Looke we into a mans most priuate selfe ? There we shall finde much vnquietnesse .

Vnquietnesse in the Church is apparant principally in these three Horse-leaches which sucke the bloud of the Church , Vnquiet persons in the Church . o Pro. 30.15 . Heretickes , Schismatickes , and Sacrilegists . Heretickes will not liue at quiet in the Church : for like the Deuill their father they will be euer plotting mischiefe and sowing tares . And of all Heretickes none more vnquiet then the Papists : for they ( like their forefathers the Pharisies ) are neuer quiet , but t t Math. 23.15 . compasse Sea and Land to make a proselyte of their religion , and so twofold more the childe of perdition . And of all Papists none more vnquiet then the Iesuites : for they are neuer quiet , but like the u u Reu , 16.13 . Frogs comming out of the Dragons mouth , Reuel . 16.13 . They are euer croaking , setting kingdome against kingdome , children against their parents , subiects against their Princes , plotting pouder-mines , hatching homicides● , breathing bloud of Kings , ruine of States , and bringing all out of quiet wheresoeuer they come . 2. Schismatickes , I meane those who are the x x 1. Cor. 3.3 . authors of diuision , as that word is vsed , 1. Cor. 3.3 . for they will neuer be at quiet , Plin. lib. 10.39 but ( like Plinies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) alwaies stirring , like the factious Galatians , z z Galat. 5.15 . euer biting and galling . And of all Schismatickes none more vnquiet then the Separatists : for they ( like S. Iudes Planets ) are a a Iude. 13. wandring starres , rouing and raging . Heere they cannot be quiet , but post beyond the Sea to Amsterdam : There they cannot bee quiet , but are at diuisions amongst themselues . 3. Sacrilegists , for they cause much vnquietnesse in the Church . They are neuer quiet , but ( like wilde boares ) breake downe the hedge of the Lords inheritance , b b Ps. 78.12.13 and plucking at euery branch of the Leuites portion . And of all Sacrilegists none more vnquiet then Church-patrons : c c Psal. 79.1 . for they content not themselues to creepe into Gods inheritance , and to take the houses of God into their owne possession , but ( like d d Psal. 104.35 Catterpillers ) pill the barke off the trees in the Sanctuarie , and make it bare . But to none of these sorts of vnquiet persons in the Church ( as I hope ) I now speake : and if these words should happen to sound in any of their eares , or this Treatise should happen to come into their hands , I haue little hope that they would be quiet . And therefore I were as good be quiet , and turne my speech to the discouerie of another sort of vnquiet persons , vnquietnesse in the Common-wealth . Vnquietnesse in the Common-weale .

Where , which way shall we turne our selues , but we shall see and heare much vnquietnesse ? Looke wee into the Court ? 1 1 In Court . ( Let it be spoken without offence ) What secret enuyings , what open oppositions , what deuices of politicians , what ambitious hunting after honours , what vncessant begging of Monopolies , what trickes of restlesse policies , what vnquietnesse amongst Officers is there daily to be seene ? Looke wee into the Courts of iustice , 2 2 In Courts of Iustice . the very seats ( as I may iustly call them ) of quietnesse : and how are they fraught and pestred with vnquietnesse ? O Westminster Hall , thou Oracle of iustice , and remedie of wrongs , if there were no other demonstration to conuince the vnquietnesse of these our times , thy very stones so worne out with the tracings of troublesome suiters and troubling Lawyers , thy very seats so frequently attended on with contentious causes and tedious suits , would proclaime vnto the world that the men of this world are much out of quiet . Looke we into our Vniuersities , the Courts of learning , 3 3 In the Vniuersities . and Nurseries of wisdome , ( then which , were it not for this blemish , Athens it selfe were not more Atticke ) what factions in Colledges ? what distraction in opinions ? what opposition is there to be seene euen amongst fellow Students ? Looke wee into the Citie ? 4 4 In the Cittie . What emulation may we behold among Merchants ? what enuiing among Matrons ? what prying among Officers ? what quarrelling among Gallants ? Come wee downe into the Countrie ? What heart-burning is euery where to be seene among equals ? 5 5 In the Countrie . what grudging at superiours ? what scolding among neighbours ? what sowing of discord by busie-bodies ? what calling before Iustices ? what complaining euery wherein our streets ? Yea ( which is more to be pitied ) if wee looke but into priuate families , shall we not in most of them see much vnquietnesse ? 6 6 In priuate families . That which our Sauiour so long agoe did foretell of vnquiet times , we finde too lamentably verified in our time : e e Math. 10.35 . The sonne is at variance with the father , the father with the sonne : The daughter in law is against the mother in law , and the mother in law against the daughter in law . Looke we into most houses ? we shall heare in them greeuous complaints . Heere wee shall heare one complaining of an vnquiet Wife , there another complaining of an vnquiet Husband , another complaining of an vnquiet Parent , another of an vnquiet Childe , another of an vnquiet Master , another of an vnquiet Seruant ; So rare a thing is Quietnesse ; And yet more ( which is most to be wondred at ) how many a Man is out of quiet with Himselfe ? 7 7 In a mans priuate selfe . how many times in one and the same Man may we finde an vnquiet minde ? how many bee there in the world , not f f Iam. 1.19 . slow to anger ( as Saint Iames doth aduise them ) but g g Rom. 1.29 . full of wrath ( as Saint Paul reproueth among men ) peuish , froward , teastie , headie , Heautontimoreumenoi selfe vexers , disquieters , as if they had beene borne of waspebroode , neuer Quiet , but ( like mount Aetna ) burning vp themselues ? Infinite were the euidence which I might alleadg of the want of Quietnesse in all sorts of people , persons , and places . It were endlesse to vndertake the ripping vp of the varietie of vnquiet Humors . * * Non mihi si Linguae centum sint oraque centum .

" Had I an hundred tongues and mouthes to hold them " Yet could I not therewith in any sort vnfold them .

And therefore from this circumstance I will briefly passe ouer vnto the next , from the obseruation of the want of Quietnesse , vnto the consideration of the cause ; what the cause is why there is so much vnquietnes , what the reason is , why so few labor and studie to be Quiet .

In the handling whereof ( for methode sake ) we may reduce these causes or procurers of vnquietnesse into two sorts . The causes of vnquietnesse .

1. Principall . 2. Instrumentall .

The Principall Cause , or rather Causer of vnquietnesse is the Diuell , 1 1 The principal Causer of vn quietnesse . for he is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that h h Math. 13.25.28 . enemie Math. 13.25 . and as hee is farther noted with this addition vers. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that enuious man , who , whiles men sleepe , soweth tares of discord and vnquietnesse in their hearts . And the names which are giuen vnto him doeintimate no lesse . Hee is called i i Psal. 12.24 . Beelzebub , which signifieth a master of flies , because as flies are busie buzzing about men eares , so he is busie in buzzing vnquietnesse in mens mindes : he is called k k Reu. 12.10 . Sathan , because he is an accuser of men , to God , to men , to themselues . He is called a l l Math. 4.2 . Tempter , because he doth tempt and egge on one man against another . He is called m m Reu. 12.3 . the great red Dragon , because he is full of wrath , and spitteth the poison of it vppon them that yeeld vnto his vnquiet motions . Neither is it maruell if this vnquiet Diuell bee so busie in sowing the seedes of discord and dissention in the mindes of men ; For he was not quiet in heauen , but n n Iude. 6. lost his first estate , and l●ft his first habitation ; And since the time that he himselfe fell from heauen like lightning , Hee o o Luk. 10.18 . rageth here on earth like p p 1. Pet. 5.8 . a roaring Lion seeking whom he may deuoure . He as the grand Makebate and Master of misrule in the world goeth about to q q Reue. 12.9 . seduce the world ; He it is who throweth a bone of variance betweene the Husband and the Wife , as he did betweene r r Gen. 30.1 Iacob and Rahel , betweene Father and Sonne , as he did between s s 2. Sam. 15. Dauid & Absolon betweene brother and brother , as hee did betweene t t Gen. 37. Ioseph and his brethren , betweene friend and friend as he did betweene u u 2. Sam. 3. Ioah and Abner , betweene neighbor and neighbor as he did betweene z z Gen. 20. Abrahaem and Abimelech . He is that Dauus which disturbeth all things , making the nations drunken with the cuppe of Vnquietnesse and impatience . When this a a Luk. 11.24.25 . vncleane Spirit findeth a bootie fit for his purpose , hee taketh vnto him these seuen hellish Spirits who enter in and take possession of him . First , Orgilotes or Teastie snuffe , which vpon euery light occasion stirreth vp and pronoketh anger . Secondly , Eris or Quarrel-picker , which whetteth the tongue with chiding and brawling , hiding the poison of Aspes vnder the lips . Thirdly , Acrecolia or heart eater , which filleth the heart with the gall of bitternes and whetteth it on to malice . Fourthly , Picrotes or cholericke-Reuenger , which maketh him engraue wrongs and inturies in marble neuer to be forgotten . Fiftly , Chalepotes or brasen bulk ; which remooueth out of his bodie the fleshly heart and maketh him an heart of flint . Sixthly , Alecto or Malecontent , which maketh him factious and seditious . Seuenthly , Menis or furious franticke , b b Mat. 12.45 . which maketh him perfectly outragious and mad : Now when a man hath all these seuen hellish Spirits in him ( as it fareth with the vnquiet man ) how can it be but that his latter end should proue worse then his beginning . Sathan dealeth with those whom hee allureth to vnquietnesse , as he dealt with the possessed childe , Mark . 9.18 . c c Mark . 9.18 . Hee taketh them and teareth them , and maketh them foame , and pine away . And as hee plaid his part with the two d d Psal. 120.5.6 Gergasens Math. 8.28 So he keepeth reuell-quoile in all vnquiet persons , maketh them so fierce that no man can conuerse with them , or liue peaceably by them . Consider this e e Psal. 120.56 you that dwell in Meshek and lurke in the tents of Kedar , enemies vnto peace , an euill spirit doth follow you , and an hellish furie haunt you , the Diuell intendeth a mischiefe towards you , and by this meanes he setteth it on you ; what meanes you ? will you suffer Sathan to leade you , possesse you , and to tyrannize ouer you ? O pittie your owne Soules , take compassion vpon your selues , labor to come out of the paw of this ramping Lion , haue nothing to do with him , f f Iam. 4.7 . Resist the Diuel and he will flie from you , bid him g g Mat. 16.23 . Auaunt Sathan , Studie to be quiet .

From the principall cause or Causer of vnquietnesse , 2 2 The Instrumental causes of vnquietnes . let vs in the next place take notice of the instrumentall cause thereof , what be the Diuels instruments , engins or means wherby he doth worke vnquietnes ; the which for methods sake , wee may ranke into these two classes .

1. Inward Motiues . 2. Outward Meanes .

We will first beginne with the inward motiues , Inward metiues to vitquietnesse . that we may strike at the roote of this sinne and trace it to the very forme . That which S. Iames speaketh of sinne in generall , Iam. 1.14 . h h Iam. 1.14 . Euery man is tempted when he is drawen away by his owne concupiscence , and is entised ; may bee particularly verified in this sinne of vnquietnesse , men become out of quiet , when they are drawne away by their owne concupiscence and are carried away with their inward lusts . Which the same Apostle in i i Iam. 5.1 . another place pithily confirmeth , From whence ( saith hee ) are warres and contentions among you ? Are they not hence euen of your lusts which fight in your members ? So that the inward motiues to vnquietnesse ( as here wee see ) are inward lusts : Now what these lusts are S. Iohn doth plainely demonstrate foorth vnto vs , 1. Ioh. 2.16 . where wee finde them thus trichotomised . k k 1. Ioh. 2.16 . 1. The lusts of the flesh . 2. The lusts of the eyes . 3. The pride of life . For the better vnderstanding of each whereof , as they are to be applied to our present purpose , we may thus subdiuide them and assigne to each of them their proper parcels . Lusts of the flesh prouoking to vnquietnesse .

The lusts of the flesh .

Containeth vnder it 1. Anger . 2. Malice . 3. Enuie .

The lusts of the eyes .

Containeth vnder it 1. Couetousnes . 2. Curiositie . 3. Iealousie .

The Pride of life .

Vnder which 1. Vaine glory . 2. Hypocrisie . 3. Singularity .

of all these orderly , and of each of them as breifly as I may with any perspicuitie ; And first of the lusts of the flesh which do prouoke vnquietnesse ; And therein first of Anger .

Anger is a lust of the flesh ( for so 1 1 Anger . the Apostle doth repute it among the workes of the flesh , Galat. 5.19 . ) l l Gal. 5.19 . and it is a stirring lust to vnquietnes , For so Pro. 15.18 . m m Pro. 15.18 . An angrie man stirreth vp strife . And againe , Pro. 26.21 . n n Pro. 26 . 2● . As the coale maketh burning coales and wood a fire , so an angrie man is apt to kindle strife . What was that which made o o Gen. 4.5 . Caine so vnquiet ; was it not Arger ? Came was exceeding wrath ( saith the Text ) and his countenance fell downe , Gen. 4.5 . What brought Saul out of quiet with Ionathan ? was it not Anger ? p p 1. Sam. 20.30 . Sauls anger was kindled against Ionathan , and that made him breake foorth into these vnquiet tearmes , Thou sonne of the peruerse and rebellious woman &c. What was it which brought Ionah so out of quiet with himselfe ? was it not Anger ? q q Ionah . 4.9 . He was angrie ( saith the Text ) euen to the death . And what is the cause of most mens vnquietnes in these daies , especially of domesticall vnquietnesse betweene Husband and Wife , Masters and Seruants &c. Is' t not Anger ? Aske wee the reason , when wee meete with such vnquiet people , what meane you thus to disquiet your selfe ? what mooueth you to this vnquietnesse ? Their answere commonly will be this , I am angrie ; But let me reason with thee , ( thou vnquiet person ) as the Lord did with Ionah when he was in his vnquiet angrie fit ; r r Ionah . 4.8 . Dost thou well to be angrie ? If thou , with Ionah , reply , I do well to be angrie , for I haue iust cause , I am highly prouoked , I cannot forbeare ; Let me ( or rather the Apostle Iames ) tell thee ; s s Iam. 1.20 . The wrath of Man doth not accomplish the righteousnesse of God , If thou farther reply ( with t t Iob. 7.12 . Iob ) Am I a Sea ? am I a Whale ? am I a stocke or stone that I should beare this wrong ? flesh and blood cannot endure it , the occasions to me offered would euen moue a stone ; let mee intreat thee to remember thy selfe what thou art , or at leastwise wouldst seeme to be , a Christian , let Grace then ouer rule Nature , and Pietie preuaile ouer Passion ; u u Iam. 1.19 . Be slow to speake and slow to wrath ; x x Rom. 12.21 . Be not ouercome of euill , but ouercome euill with good , z z Eph. 4. Let not the Sunne go downe vpon thy wrath . Studie to be quiet .

The second lust of the flesh tending to vnquietnesse is Malice , 2 2 Malice . A worke of the flesh as the former , a a Galat. 5.20 . Galat. 5.20 . It differeth from Anger as the Habit from a Passion . Valerius Maximus doth thus distinguish them , Valer. Maxim. lib. 9. cap. 3. Anger at the setting foorth is the quicker , Mallice in continuance the longer . Augustin . Ira inueterata fit malitia , Illa turbat , hac eutingu●t , illa festuca , haec trabs est . And learned Augustine to the same purpose , Anger when it is of long continuance prouoketh mallice , Anger doth disturbe , malice doth destroy , Anger is a moate , Malice is a beame . Therefore if Anger be a Disquieter much more Malice ; Hence is it that the Apostle taxing the contentious carriage and vnquiet disposition of such as are giuen vp vnto a reprobate sence , Rom. 1.29 . setteth this downe as a prime cause of it , b b Rom. 1.29 . They were filled with malice . And the Apostle Iames imputeth the originall of all filthinesse ( and so by consequence of vnquietnesse ) vnto a c c Iam. 1.21 . superfluitie of mallitiousnesse , Iam. 1.21 . What caused d d Nehe. 2.10 . Semballat and Tobiah so troublesomely to disquiet the Iewish builders ? was it not Malice ? what was the cause that mooued the Scribes and Pharisies to be so vnquiet in vexing our e e Math. 27.18 . Sauiour Iesus Christ , whiles he was here on earth ? was it not Malice ? Let Pilat himselfe bee the Iudge ; He knew ( saith the text ) that of malice they had deliuered him to him . What was the cause of most of those troublesome suits commensed among the f f 1. Cor. 6.6 . Corinthians , against which the Apostle inueigheth 1. Cor. 6.6 . was it not Malice ? And what is the cause in these our daies , why there is so much vnciuill ciuill disquietnesse , such heart-burning among Neighbors , such crossings and oppositions betweene parties , such calling before iustices , such suying and seeking to vexe one an other for trifles : is it not Malice ? I appease vnto the conscience whatsoeuer outwardly may seeme a pretence . If mens hearts were not bigger then their suits , and Malice did not more prouoke then surmised wrongs , not one halfe of these Quarrells , Suites , and Contentions would bee set a broach which now are so rife and common in the world . But ô thou whosoeuer thou art , whom Malice doth thus whet on vnto vnquietnes , knowest thou how much thou offendest God , how much thou dost endanger thine owne Soule ? Though thou carriest the name of a Christian thou art indeed a professed Atheist , a man of no religion , for g g 1. Ioh. 2.11 . hee that hateth his brother is in dark●nesse , and knoweth not whither he goeth , because darkenesse doth blinde his eies . 1. Ioh. 2.11 . Take this to thy terror , Thou art a murtherer , h h 1. Ioh. 3.15 . He that hateth his brother is a manslaier , 1. Ioh. 3.15 . Nay more i i 1. Ioh. 8.44 . Thou art of thy Father the Diuell , Ioh. 8.44 . And ( whiles thou continuest in this case ) a very firebrand of hell and of damnation , k k Iam. 3.6 . Sam. 3.6 . If therefore these my words sound to the eares of any one whose conscience may iustly checke him for malicious vnquietnesse , and of vexing others out of a cankred desire of reuenge , I beseech such a one in the bowels of the Lord . nay more I require him vpon the perill of his Soule , l l Iam. 1.21 . To lay aside this filthinesse , this superfluitie of malitiousnesse , and to behaue himselfe with meeknesse . And if he will not heare mee , let him hearken vnto the wholesome counsell of the blessed Apostle ; m m 1. Pet. 2.1 . Lay aside all malitiousnes and guile and dissimulation , and euill speaking . And that he may the better prepare himselfe thus to doe , let him follow the direction of an other Apostle , n n Colos. 3.12.13 . Put on the bowels of mercy , kindnesse , humblenesse of minde , meekenesse , long suffering , forbearing one another , forgiuing one an other , if any man haue a quarrell to an other , euen as Christ forgaue you , so do yee . o o Vers. 14. Aboue all things put on Loue , if ye Studie to be quiet .

The third lust of the flesh which maketh men vnquiet is Enuie : 3 3 Enuie . A worke of the flesh , p p Gal. 9.21 . Galat. 5.21 . As much more outragious then Malice , as Malice was then Anger , q q Pro. 27.4 . Wrath is cruell , and Anger raging , but who shall be able to stand before Enuie , Pro. 27.4 . Quietnesse hath no greater enemie then Enuie ; r r Pro. 14.15 . Enuie ( saith the wise man ) is rottennesse to the bones , Pro. 14.15 . And ( as Iob speaketh ) s s Iob. 5.2 . Anger killeth the foolish , and Enuie slayeth the Idiot , Iob. 5.2 . Therefore Enuies portraiture in old time was painted thus : Ouid. metamorph. 2. A withered bodie feeding vpon it selfe , hauing a pale face without blood , a leane body without Iuice , squint eyes , blacke teeth , Platarch . de Inuidia . an he●●● full of gall , a tongue tipt with poison , neuer laughtng but when others weepe , neuer sleeping , but euer musing mischeiefe . The right embleme of vnquietnesse . It was Enuie which wrought that vnquietnesse between Ioseph and his brethren , Genes . 37. t t Gen. 37.4 . When they saw that their father loued him more then his brethren , they hated him , and could not speake peaceably vnto him : It was Enuie that wrought vnquietnesse betweene u u 1. Sam. 18.8 . Dauid and Saul , 1. Sam. 18.8 . It was Enuie that wrought Daniel so much vnquietnes among the x x Dan. 6.4 . Medes and Persians , Dan. 6.4 . And what is it but Enuie which breedeth most of our factions in societies , opposition in Sectaries , Aemulation in equals , molestation to superiors ; Enuie findeth out an Ostracisme to disquiet worthies , a stratageme to ensnare mens betters , and a Schisme to rent the peace of others : How many are there in the world who disquiet themselues at others vertues , and disquiet others for their vertues ? How many picke a hole in others coates , and drawe them into troubles , either because they enuie their wealth , their wit , or their worth ? And who seeth not what an vnquiet stickler Enuie is in most Suites , debates , contentions and Aemulations that are a foote in our age . But ô what a wretched thing it is to bee enuious ? Where Enuying and strife is , there is Sedition and all manner of euill worke . z z Iam. 3.14 . Iam. 3.14 . Enuie ( saith Augustine ) is Vitium Diabolicum a diuelish vice , Augustine . in Psal. 139. or a vice proper to the Diuell , for it is his Enuie which maketh him so much to thirst after mens perdition . Enuie is worse then any other poyson . For they are only hurtfull to others , this most hurteth himselfe who is enuious . Why shouldst thou disquiet thy selfe at an others happinesse ? Is not this to oppose thy selfe against Gods prouidence ? why shouldest thou disquiet others for what is theirs ? is not this malitious peeuishnesse ? a a Math. 20.15 . Must thine eye be euill , because God is good and gratious ? There is nothing more beseeming Christianitie then charity , b b Ioh. 13.35 . By this ( saith our blessed Sauiour ) shall men know that you are my disciples , if yee loue one another , Ioh. 13.35 . There is nothing more repugnant vnto charitie then Enuie for loue enuieth not , 1. Cor. 13.4 . Therefore beware of Enuie you who would Studie to bee Quiet .

The lusts of the flesh tending to vnquietnesse being thus briefly discussed , The lusts of the eyes making vnquietnesse . in the next place wee are to take a view of the second sort of lusts the lusts of the eies , what great enemies they are vnto Quietnesse . In which kinde ( obseruing our former distribution ) we may consider these three parcels , 1. Conetousnesse . 2. Curiositie . 3. Iealousie . Of which three in order breifly .

Couetousnesse is a lust of the eyes vnmeasureably longing after wordly 1 1 Couetousnes . wealth . The couetous mans c c Eccles. 1.8 . eie is neuer satisfied with seeing , Eccles. 1.8 . And being not satisfied with seeing it can neuer bee quiet from wrangling , for d d 1. Tim. 6.10 Couetousnesse ( as the Apostle speaketh ) is the roote of all euill , 1. Tim. 6.10 . And most specially of this euill , as it followeth in the end of that Verse , They that couet peirce themselues thorow with many sorrowes . Couetousnesse bringeth a man out of Quiet with God , with his Neighbor , with himselfe . 1. With God , for a couetous man is angrie with God , distrusteth his Prouidence , shaketh of his obedience , and is in a manner at plaine defiance with God , deuoting himselfe to the seruice of e e Luk. 16.13 . Mammon , Luk. 16.13 . making the wedge of gold his confidence , f f Iob. 31.24 . Iob. 31.24 . and committing grosse Idolatrie , g g Eph. 5.9 . Eph. 5.9 . 2. With his Neighbor , for Couetousnesse will not suffer him to be at quiet , but he is alwaies litigious and very troublesome h h Mich. 2.2 . They couet fields and take them by violence , and houses and take them away , They oppresse a man and his house euen a man and his heritage , Mich. 2.2 . i i Mich 7.20 . To To disquiet his Neighbor , The Couetous man will lie in waite for bloud and hunt his brother with a net , Mich. 7.2 . yea hee is so vnquiet towards him , k k Mich. 3.2.3 . that he will plucke of his skinne from him , and his flesh from the bones , he will not rest vntill hee hath broken his bones , and chop him in peices as for the pot , and as flesh to the chaldren , as it is Mich. 3.2.3 . 3 A couetous man is neuer quiet with himselfe , For l l Pro. 15.27 . hee that followeth couetousnesse troubleth his owne house . Pro. 15.27 . He m m 1. Tim. 6.9 . bringeth himselfe into many a snare , 1. Tim. 6.9 . n n 1. Tim. 6.10 He pierceth himselfe through with many sorrowes , 1. Tim. 6.10 . o o Eccles. 5.11 . His very vnquiet thoughts will not suffer him to sleepe , Eccles. 5.11 . What wrought that vnkinde vnquietnesse betweene p p Gen. 13.7 . Lots and Abrahams houshold , but Couetousnesse ? what made that great vnquietnesse betweene the q q Nehe. 5.20 . rich men and the commons of Israell , in Nehemiahs time , but couetousnesse ? what made that vproare in the Citty r r Act. 19.27 . Ephesus , Demetrius and his fellow crafts-men rising in an Hubbub , but couetousnesse ? and what doth in these daies breed most suits , quarrels , and contentions among men ? doth not couetousnesse ? when men are couetous bitten , it is like the biting of a mad-dogge , it maketh them rage they can neuer be quiet , euery light losse will bring the couetous man out of quiet , euery small trespasse will make him commense an Action , curry small flawe or shew of a title will egge him on into a suit . A couetous man will not care to breake the lawes of God and Man , to trouble his owne Father , to robbe his owne brother , to vndoe his owne childe , to vexe the Fatherlesse and the Widdow , rather then faile of his couetous desire . Thus Salomon bringeth in the Couetous man resoluing vppon any wickednesse for the obtaining of Riches , Pro. 1.11.12 f f Pro. 1.11.12 come let vs lay in waite for blood , and lie priuilie in ambush for the innocent , wee will swallow them vp like the graue , we will fill our houses with the spoile . And least we should thinke this to bee the vnquietnesse of some few only , he concludeth Verse 19. t t Vers. 19. Such are the waies of euery one that is greedie of gaine , hee would euen take away the life of the owners thereof . As the Wolfe will neuer be quiet among the Lambes , nor the Hauke among the Birds , nor the Cormorant among the fishes , so neither is a couetous man at quiet in himselfe , neither will he be quiet with his Neighbors . Therefore thou , whosoeuer thou art , who louest quietnesse , u u Luk. 12.15 . Take heede and beware of couetousnesse , x x Heb. 13 9. Haue thy conuersation without couetousnesse , z z Pro. 28.16 . Hate couetousnesse , If thou studie to be quiet .

Next Couetousnesse , in the ranke of the lusts of the eyes , 2 2 Curiositie . followeth Cu●iofitie in the second place ; A lust of the eye , because it is bred by the eye , and consisteth in prying into that which no way concerneth vs ; an enemie vnto quietnesse , because it suffereth not the minde to bee at rest . Curiositie was a maine cause of vnquietnesse among the Thessalonians , a a 2. Thes. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There were some among them which waiked vnquietly , Curiose satagente● , busie bodies , curious fellowes . It was censured as the cheife cause of the Emperor Antoninus his troublesome time and vnquiet minde , that he was full of curiositie in prying into others states . And who seeth not that busie prying eyes , haue troublesome hands , and vnquiet heart ? they who are prying into other mens busines , are sharpe sighted like Eagles in censuring others Actions , but bats and moles in their owne . Many such curious vnquiet persons there are abroad , who not vnlike those Lamian witches of whom Plutarke speaketh , Plutarch de Curi●s . cap. 1. put their eyes into a boxe whiles they stay at home , but set them gogling when they go abroad , and so seeing b b Math. 6.4 . a moate in their brothers eye , when they cannot discerne a beame in their owne , raise the dust of much vnquietnes with the furious whirlewinde of contention . To such vnquiet curious , furious , franctickes , I say no more , then that graue censure of Salomon concerning their folly ; c c Eccles. 2.14 . The wise mans eyes are in his head , but the foole walketh in darkenesse . d d Pro. 17.24 . His eyes are peeping in at euery window , e e Pro. therefore he shall not want sorrow . O beware of busie curiositie and prating folly , whosoeuer thou art that louest peace , and studiest to be quiet .

The third and last Disquieter among the lusts of the eyes is Iealousie . 3 3 Iealousie . A lust of the eye because the eye is an immediate instrument vnto it , and therefore , in writings both diuine and humane , he who is infected with this maladie is called a man of a iealous eye : And that this iealousie is a great quietnesse , f f Num. 5.14 . enemie vnto may appeare out of Numb. 5.14 . Where Iealousie is called a Spirit , Spiritus Zelotypiae , a spirit of Iealousie . And indeed it is such a Spirit , as will neuer suffer those whom it haunteth to be quiet , but like that vnquiet Spirit , Luk 11.24 . Though it g g Luk. 11.24 . wander vp and downe seeking rest it can finde none , for why ? It filleth the hart with a world of vnquiet thoughts and raging agonies . It disquieteth the partie possessed with it , filling him full of feare , of phrensie , and of rape ; it maketh him suspect euery motion , misconster euery action , and to torment himselfe vpon euery light occasion . It disquieteth the partie suspected , if guiltie with trembling conscience , if innocent with hazzard of good name . It disquieteth those with whom they conuerse , for where this rage of iealousie is , there is a continuall tempest , man and wife liue like dogge and cat , Innocents are traduced , Neighbors are molested , euery one disquieted ; O beware of Iealousie thou who wouldst not be haunted with an hellish fury ; For iealousie is the greatest rage , h h Pro. 6.34 . Pro. 6.34 . There is no peace no patience , no quiet , where this doth dominere ; Be not hastie to iealousie , giue no occasion , grieue not without occasion , be not prone vnto suspition , if thou studiest to be quiet .

These were the Iusts of the eyes which do prouoke men vnto vnquietnesse . The Pride of life suppressing quietnes . Now in the next place follow those vnquiet l●●sts which come vnder the name of the pride of life . And these ( according to their former distribution ) are principally these three , 1. Vaine glorie . 2. Singularitie . 3. Hypocrisie . which because they seeme so iointly linked one to the other , therefore in a word we will handle them altogether .

For the first of these three , 1 1 Pride or vaine glorie . Pride or vaine glorie , it is a too-well known Make-bate and moouer of vnquietnesse . i i Pro. 13.10 . Only by Pride ( saith Salomon ) commeth contention , thereby plainely shewing that if there were no other Instigator to vnquietnesse then Pride this alone were sufficient to raise vp mountaines of vnquietnesse ; Hence is it that , Philip. 2.3 . Pride and contention are yoaked together as twins , k k Philip. 2.3 . Let nothing be done through contention or vaine glorie , And 2. Tim. 3.2.3 . l l 2. Tim. 3.2.3 Men shal be in the last daies louers of themselues , proud &c. And then it followeth , that thence they shall proue fierce , treacherous , and headie . It was Pride which brought m m Gen. 4.33.34 . Lamech out of quiet , Gen. 4.34 . It was Pride which brought n n Hest. 5.13 . Haman out of quiet , Hes. 5.13 . It was Pride that wrought o o 1. King . 12.14 . Rhehoboam so much vnquietnesse , 1. King . 12.14 . It is Pride which maketh men now adaies so prone to offer wrongs and so vnwilling to put vp wrongs , Pride maketh men so stout in their conuersation , so contentious in prouocation , so iniurious in action , so full of molestation , and so farre from pacification . O then take heede and beware of Pride ; For p p Pro. 22.25 . thornes and snares are in the way of the froward , Pro. 22.25 . Yee proud persons , q q Pro. 75.4.5 . deale not so foolishly , lift not vp your horne on high , speake not with a stiffe necke . r r Pro. 6.17 . The Lord hatheth the proud eye and the mischieuous hand , Pro. 6.17 s s Pro. 16.5 . A proud man is an Abomination to the Lord , though hand ioyne in hand , hee shall not be innocent , Pro. 16.5 . Therefore be of an humble minde and studie to be quiet .

Singularitie is an other spice of Pride , 2 2 Singularitie . a Spirituall pride , when men haue a singular good opinion of themselues , and contemne others out of a proud conceit of their selfe sufficiencie . Such Singularitans there were among the t t 1. Cor. 11.22 . Corinthians who by contemning others by comparison of themselues did much disquiet the Church of Corinth : Such Disturbers were crept in among the u u Galat. 1.7 . Galatians much disquieting the peace of that Church with presumptious positions and distracted factions . And such there will be still ( alasse the more the pittie ) who being singular in themselues , disquiet both Church and common weale with their peeuish and obstinate resolutions . x x Pro. 30.13 . There is a generation ( saith the son of Iaketh ) that are pure in their owne eies , and yet not washed from their filthinesse , Pro. 30.13 . What followeth in the verse next saue one ? z z Vers. 15. There is a generation whose teeth are like as swords , and their iaw teeth as kniues . Beware ( good Christian ) of singularity which maketh men to contemne others , to be stoicall Cynickes , and seuere critickes against others , and so enemies vnto quietnesse . a a Pro. He that is wise in his owne eyes , there is more hope of a foole then of him : Striue against supercilious singularitie , and ( following the rule of the Apostle ) b b Galat. 5.26 . Let vs not be desirous of vaine glory , prouoking one an other , enuying one an other . c c Philip. 2.3 . Let nothing be done through strife and vaine glorie , but in lowlinesse of minde let euery one esteeme an other better then himselfe , if he studie to be quiet .

The third and last branch of Pride making vnquietnesse among men is Hypocrisie . A verie branch of Pride , for euery Hypocrite is proud , d d Ierem. 8.8 . Ierem. 8.8 . And a verie enemie to peace , for euery Hypocrite is a worker of deceit . e e 2. Cor. 11.13 . 2. Cor. 11.15 . The Hypocrite albeit he hath a flattering tongue , yet a deceitfull f f Psal. 12.2 . heart , Psal. 12.2 . What vnquietnesse did g g 2. Sam. 15. Absolons hypocrisie effect in the common wealth of Israel ? what vnquietnesse was effected in the Church of h h Reuel. 3.9 . Philadelphia by the Hypocritis all Iewes ? what contentions arose in the Church of i i Philip. 1. Philippi through Hypocrites ? It is the proper marke of Hypocrites ( as the Apostle Peter noteth ) k k 2. Pet. 2.3 . with faire wordes to make merchandise with Gods people . Hypocrisie breaketh peace with God , For l l Iob. 27.8 . the hope of an hypocrite shall perish Iob. 27.8 . It breaketh peace with themselues , For m m Isa. 49. v. vlt. there is no peace to the wicked , Isay . 49. It hindereth the peace of others , for it prouoketh the wrath of God vpon a people , n n Iob. 39.13 . Iob. 36.13 . Therefore beware of Hypocrisie if thou wouldst Studie to bee quiet .

Hitherto wee haue seene the inward Motiues of vnquietnesse , Outward meanes of vnquietnesse . now we are to take a veiw of those outward meanes whereby quietnesse is much infringed and vnquietnes many times effected , which outward meanes ( to omit curious subdiuisions ) we may reduce into these three heads .

1. Wantonnesse . 2. Idlenesse . 3. Busie busines .

By wantonesse I vnderstand all vovuptuous causes giuing occasion of vnquietnesse , 1 1 Wantoines . whither they bee in looke or gesture , in word and communication , or in worke and Action : for euery one of these doe breake the peace of quietnesse . 1. Wanton lookes and gestures what vnquiet brookers they are may appeare by o o Gen. 39. Iosephs Mistres , Gen. 39. By p p 2. King . 9. Iezables paintings 2. King . 9. By q q Isay . 3. Zions gallants Isay . 3. By r r Pro. 7. Salomons Curtesan , Pr. 7. and by daily experience , French Academie . for ( as one worthily obserueth ) In a proud looke is a cloud of strife , and in a wanton gate is a gap to dislike . 2. Wanton wordes and speeches are no small Proctors for vnquietnesse , as we may see in s s Gen. 30.1.2 . Rachel Iacobs wife , Gen. 30.1.2 . In t t 1. Sam. 1.6 . Peninnah Helkanah his wife 1. Sam. 1.6 . u u 2. Sam. 6.20 . In Michol Dauids wife 2. Sam. 6.20 . x x Pro. 18.21 . Death and life ( saith Salomon ) are in the power of the tongue , Pro. 18.21 . And in an other place , z z Pro. 11.1 . Gricuous words stirre vp anger Pro. 15.2 . The tongue ( as Petrarch testifieth ) is the mightiest bellowes to blow vnquietnesse , euill words ( saith hee ) breed prophanesse , nice wordes suspition , quipping words discontentednes , Therefore beware of wanton speech if thou louest quie●nesse . 3. Wanton workes , work much vnquietnesse , as may appeare by many instances . Whoredome , Whoredome and Adulterie the Chamberlaine of wantonnesse , what a factious factor is it for vnquietnesse ? what vnquietnesse came vnto a a 2. Sam. 12.13 . Dauid vpon his Adulterous fact with Bathsheba ? what trouble came vnto b b 2. Sam. 23. Ammon vpon the rape of Tamar ? what warres and tumults did there befall the c c Iudg. 19. Beniamites vpon the Adulterie of the men of Gileah ? Hieronim . O how sharpe ( saith Hierome ) is the fruit of whoredome ? It is more bitter then gaule , more cruell then the sword , more deuouring then the fire . e e Pro. 6.32.33.34.35 . Who so committeth Adulterie with a woman ( saith Salomon ) disquieteth his owne soule , A wound and dishonor shall he get , and his reproach shall not bee wiped away , for iealousie is the rage of a man , Therefore he will not spare in the day of vengeance , He will not regard any ransome , neither will he rest content though thou giue many gifts , Pro. 6.32.33.34.35 . Therefore Lechers must looke for no quietnesse . Next Whoredome and Adulterie in this ranke of wantonesse follow Gluttony and Drunkennesse as deadly enemies as any vnto quietnesse : Gluttonse and Drunkenesse . For so the Wiseman telleth vs in expresse tearmes ; f f Pro. 23.29 . Who ( saith he ) hath woe ? who hath sorrow ? who hath quarrels ? who hath wounds without a cause ? They that tarrie long at the wine , Pro. 23.29 . And he sheweth the reason of it in an other place ; g g Pro. 20.1 . Wine is a mocker and strong drinke is raging , Pro. 20.1 . Much unquietnesse , Seneca . many calamities ( saith Seneca ) haue proceeded from drunkenesse , By this louing friends haue beene made enemies , brothers haue beene set together by the cares , whole families haue beene distracted into dismall factions , whole Cittics haue beene infected with seditions , whole Countries brought into vtter desolations . We need not seeke abroad for forraine instance , lamentable experience laieth it daily before our eyes . Whence come most of our quarrelious contentions but from the pot ? when are men and women most out of quiet , but when they haue taken a cuppe of Nimis ? where is the Drunkard who is not vnquiet ? where is any potting without quarreling ? therefore Salomon giueth vs a speciall warning ; if we loue quietnesse to abstaine from such a meeting : h h Pro. 23.20.23 . Be not ( saith hee ) among wine bibbers , nor among riotous eaters , for this will cloath a man with rags , Pro. 23.20.21 , There is yet an other kinde of Wantonesse , viz. Playing and Gaming . in Plaies and Sports , which also many times prooue bitter enemies vnto Quietnesse● ; witnesse that of . i i 2. Sam. 2.14 . Ioab and Abner and their companies , 2. Sam. 2.14 . Their sport began in iest , but ended in earnest , for they caught ( saith the Text ) euery one his fellow by the head , and thrust their swords into each othere sides . Witnesse the daily experience of Gamesters in these our daies , wherein who seeth not how many quarrels daily arise in bowling allies , cockpits , races , set mu●ches , but especially from cards and dice ? Recreations many times proue vexations , especially in games of glorie and of gaine , wherein the looser is disquieted for his losse , the winner hated for his gaine , and many times play turneth from sport to spight , from wit to words , from wordes to blowes . Digest . lib. 11. Tit. 5. Therefore in the Pandects there was a special law against Gamesters as vnquiet persons ; And therefore Cyprian hath a pithie saying to this purpose , Cyprian de alea &c. He that loueth his owne profit let him abstaine from play , he who loueth quietnesse let him take heede of sports . And thus we haue seen a little view of the seeds of wantones which corrupt the fruits of quietnes .

The next outward meanes which hindereth quietnes is Idlenesse . 2 2 Idlenesse . The which is a notorious breeder of vnquietnesse , for so Pro. 10.26 . k k Pro. 10.26 . The idle person is as vineger to the teeth and as smoake to the eyes . Vineger will fret the teeth , and smoak wil distemper the eyes , so doth an idle person the state in which he liueth . In Mat. 25.26 . l l Math. 25.26 . The slothfull man is called an euill man ; Now an euill man cannot be but an vnquiet man , for so Isay . 49.22 . m m Isay 49.22 . There is no peace vnto the wicked . The idle body and idle braine ( saith a worthy writer of our owne ) is the Diuels shop , Mr. Perkins . in which the Diuell hath a forge of vnquiet motions vppon which he is alwaies hammering . When a man is most idle then the Diuell is least idle , for then he is most busie to allure him to vnquiet thoughts . As it is the embleme of a prouident man , Nunquam minus solus quam cum solus , He is neuer lesse alone then when he is alone , for then his thoughts are working most vpon goodnesse . So it may bee the Embleme of an Idle man , Nunquam minus otiosus quam quum otiosus , He is neuer lesse idle then when hee is idle , for then his thoughts are hammering vpon vnquietnesse . Though the sluggards hands refuse to n n Pro. 13.21 . worke , Pro. 13.21 . yet he hath o o Vers. 19. a stirring minde , Vers . 19. Though he be p p Pro 6.10 . loath to come out of his bed , Pro. 6.10 . yet he can q q Mich. 2.1 . denise mischiefe vpon his bed , Mich. 2.1 . When Nero was idle and loath to imploy himself in worthy action , he set the cittie Rome on fire , and fedde his eyes with the flames thereof ; So when men are idle and imploy not themselues in a lawfull calling , they will be readie to set on fire the mindes of those who are about them , that they may feede themselues with the sparkes of their contention . This was it verified in the Thessalonians vnto whom the Apostle wrote this Epistle , r r 2. Thes. 3.11 . Wee heare ( saith hee ) that there are some among you which worke not at all , and yet are ouer busie , liuing disorderly , 2. Thess. 3.11 . And this we may see by lamentable experience in these daies among vs , none more contentious , none greater Make-bates , none greater enemies to quietnesse , then our idle vnthrift , drousie sluggards and lazy loiterers , Which sort of people ( if these my words shall sound into any of their eares ) I exhort and admonish ( as the Apostle here doth in my text ) that s s 1. Thes. 4.11 . They labor with their hands , that they do their owne businesse and studie to be quiet .

3 3 The third and last , but not the least , Busie busines . externall meanes to hinder Quietnesse is Busie-businesse ; I cannot finde in all our language a fit terme to expresse it . The natiue and proper word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may call it a Polypragmaticall stirring in businesse not concerning vs , or at leastwise not fit for vs , which Polypragmaticenes ( for we will vse that name ) must needes be a great enemie vnto quietnesse . t t Pro. 26.21 . As a coale maketh burning coales and wood a fire , so doth this kindle wrath , Pro. 26.21 . This the Apostle taxeth as a maine cause of this vnquietnesse among the Thessalonians , 2. Thess. 3.11 . u u 2. The. 3.11 Wee haue heard ( saith he ) that there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Curiose Satagentes , busie Bodies , and that these are sowers of debates and vnquietnesse . And who seeth not by daily experience , that from hence proceede the most vnquietnesse in these our daies ? which yet that it may appeare more plainely and euidently vnto our experience , wee will take a briefe veiw of some principall delinquents in this kinde . 1. 1 1 Talebearer● . The Talebearer that busieth himselfe in carring newes and raising tales for the detracting , defaming , or laying open an others doings , is an enemie vnto quietnesse , by his ouer-busie , pickthanke-busines . x x Pro. 26.22 . The words of a Talebearer ( saith Salomon ) are as wounds , and they go downe to the inwardmost part of the bellie , Pro. 26.22 . z z Pro. 12.18 . They are like the piercing of a sword , Pro. 12.18 . a a Psal. 10. The poison of Aspes is vnder their lips , Psal. 10. Yet these kinde of Make-bates , these Susurrones , these Gazitiers , these tatling Talers are very rife in the world abroad . They walke about with tales and slaunders as Pedlers with their packs ; for that very phrase is attributed vnto them , b b Leuit 19 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leuit. 19.16 . They being idle go about from house to house , pratling and busying themselues with what is not conuenient , c c 1. Tim. 5.13 . 1. Tim. 5.13 . Let these vnquiet Gazitiers know , that they are of the most diuelish kinde of vnquiet persons , d d Pro. 25.18 . for they carrie with them an arrow , an hammer , and a sword , as it is , Pro. 25.18 . Without wood the fire is quenched and without a Tale-bearer strife ceaseth , e e Pro. 26.20 . Pro. 26.20 . If then they loue their owne quiet , if they would not disturbe the quiet of others , let them cease their wandring about with tales : and all others who would be thought friends to Quietnesse , take heede how they lay open their eares to receiue false reports ; f f Psal. 15.3 . let them shut their eares to Sycophants , and turne them away with a frowning countenance ; g g Pro. 25.23 . As the North minde driueth away raine , so doth an angrie countenance the slaundring tongue , Pro. 25.23 . 2. In the second place of busie Bodies great disquieters wee may place the Flatterer , Flatterers . for howsoeuer he would seeme to please , to salue , and to bee a man of peace , yet he is a sore disquiete● . h h Pro. 29.5 . A man that flattereth his neighbor spreadeth a net for his feete , Pro. 29.5 . i i Psal. 28.30 . He speaketh peace to his neighbor but thinketh euill in his heart , Psal. 28.30 . k k Rom. 16.18 . They that are such ( saith the Apostle ) serue their owne bellies , and with faire speech deceiue the hearts of the simple , Rom. 16.18 . Therefore beware of a flatterer thou who louest quietnesse : for l l Pro. 27.6 . the wounds of a louer are faithfull but the kisses of an enemie are to be shunned , Pro. 27.6 . 3. 3 3 The Busie Plotter . The busie plotter is a great enemie vnto quietnesse , Mich. 2.1 . m m Mich. 2.1 . They deuise iniquitie and worke euill in their beds , and when it is light they practise it . They who haue stirring heads , plotting pates neuer loue quietnesse . 4 No more doe they who loue to haue an oare in other mens boats , 4 4 The Saucie ● Pedler . as our saucie medlers doe , who loue to be medling where they haue little cause and lesse thankes . n n Pro. 26.17 . Hee that passeth by and medleth with strife not belonging vnto him is like one that taketh a dogge by the eares , and like a madman that casteth fire-brands , arrowes and death , Pro. 26. o o Pro. 17.14 . The beginning of strife is when one letteth out water , therefore leaue of contention , before it be medled with , 5 5 The Busie Lawyer . Pro. 17.14 . 4. But among all these sorts of busie make-bates I may not forget the busie greedie Lawyer , who maketh it the mysterie of his profession to make debate , and thinketh to salue all vp againe with Demetrius the Ephesian siluer-Smiths Apologie p p Act. 19.20 . Sirs yee know that by this craft we haue our wealth . But let me answere him with Simon Peters reply vnto Simon Magus , Act. 8.20 . q q Act. 8.21 . Thou and thy wealth shall perish with thee , if thou seeke to grow wealthy by others miserie , and to raise vp thine owne estate seekest to ruinate the estate of others by animating them vnto contention ▪ It is far from mine intent to scandalize the most necessary vse of the Law , or to reproach the honest and conscionable Lawyer ; I acknowledge law the phisicke and the Lawyer the Phisitian of the bodie politicke ; neither are there wanting ( blessed be the name of the Lord ) in this our Land and in these our daies , both of Iudges , Scargeants , Counsellers , Attournies , and generally of all sort of Lawyers , many that feare God , endeauour to keepe a good conscience , and both loue and labor for quietnesse ; whom I am so farre from traducing by this my discourse , that I honor both their persons and their profession . Notwithstanding as the medicine is more auaileable that preserueth health then that which cureth sicknesse , euen so the meane that keepeth neighbbors in peace & quietnes is more profitabe then that which endeth controuersies , and being now in hand with the enemies of quietnesse I cannot spare the iust censure of many vniust Lawyers , who seeth not what vnquietnesse is set abroach euery where by the busie sollicitings of many that shroud themselues vnder this title of law ; and amongst them by none more then by the inferior Attourneis in the Countrie , and among these by none so much as by our Boy Lawyers , new Vpstarts or prating Petifoggers ; These if they can but a little blurt foorth a few mis-vnderstood law termes , and know the Tearmetimes , and daies of appearance , and haue learn●d the way once into Westminster Hall , or can make mention of the name of some famous Counseller or well spoken Seargeant , whom peraduenture they neuer saw , But , good Lord , how ambitious ? how seditious doe they grow vpon the suddaine , how do they prie into mens estates ? how do they lift at other mens possessions ? how do they labor to set men together by the eares Of these botches and blaines of the law our graue learned ! Country-man Sr Thomas Smith himselfe a worthy Lawyer writeth thus ; De rep. Auglorum . These busie heads and inuentours of troubles are men euen permitted of God like flies , lice , and other vermin to disquiet them who would employ themselues vpon better businesse , and more necessary for the Common-wealth : These men ( saith he ) are hated and feared of their Neighbours , loued and aided of them which gain by processe , and waxe fat by the expence of others . What lamentable experience hath this our poore Country had heereof within these few yeares , yea not many months since ? In this our County ( none of the greatest ) there are not so few as twenty common Attournies . One of these hath beene knowen in one tearme to haue the solliciting of thirteenescore causes at the least , ( himselfe glorying the number was farre greater . ) Now then calculate we but the fifth , nay the tenth part of the like clients vnto euery one of the residue of the like practioners , and what a world of vnquietnesse must there bee ouer the whole Countie , when a little corner of it is so pestred with it ? And how much vnquietnes must there needes bee through the whole land , when as a little parcell of it is so disquieted ? Haue not creditours beene notoriously cosened , debters oppressed , widdowes and orphans beggered , houses vnpeopled , famous markets vnfrequented , and religious temples polluted , by the vnquiet designes of these Leguleian Catiffes and their bailiefs ? And was not this of late a generall complaint in all our streetes ? But blessed bee God which hath broken the tusks of these wild boares , and blessed be the hand of Gods Deputies and religious Iudges Itinerate of this circuit , who haue curbed these furious courses , and prouided so seasonably for our countries Quietnesse . Honest Lawyer , be not thou a reproach vnto thy profession , by blowing the bellowes of contention . Fortise . fol. 11. Thine owne Fortiscue will tell thee , that Humane lawes are no other but wholesome rules which instruct men to doe Iustice ; Thou shouldest bee an Atropos to cut off the web of controuersies between man and man , proue not a Lachesis to draw in length the thread of their contention ; Thou shouldest bee an Oedipus to vntie the knots of difficult and doubtfull matters , be not a Spinxe to entangle it in more knots , or like Hydra , who for euery head which was strucke off , brought out seauen other ; Thou shouldest bee a Physitian to heale the vnquiet maladies of the the body politicke , be not like an vnfaithfull Surgeon , who for his greater gaine poisoneth the wound that it may bee the longer an healing ; Doest thou seeke praise ? Seeke not to please men , but to speake truth : Seekest thou honor ? The way to be honourable is to bee conscionable ; Wouldest thou gather wealth ? The way to thriue by clients , is by faithfull diligence . Honest Countriman , doest thou loue thine owne peace , betraye it not to Lawyers , Haunt not their chambers , Abstaine from suits , Fly contentions , Study to be Quiet . And let vs all so manie as loue Quietnesse , beware of Sathans suggestions , inward temptations , and outward motions which may giue way vnto vnquietnesse . And thus much of the causes both internall and externall , Remedies against vnquietnesse and meanes to preserne Quietnesse . both principall and instrumentall which prouoke vnto vnquietnesse .

Now in the next place wee are to proceed to the Remedies of vnquietnesse , & to take a veiw of those means which are most auaileable to procure and preserue Quietnesse . Before I come to the vnfolding of which discourse , let me by the way admonish thee ( Christian Reader or Hearer of this discourse ) that this is a lesson hard to be learned , the way to Quietnesse is hard to finde . The World hath many crooked and by-wayes to turne vs out of it . The Diuell hath so many rubbes to make vs stumble in it , that Flesh and blood can hardly brooke it . And therefore our Apostle heere is so vehement in vrging it ; r r 1. Thess. 4.1 . Study to be Quiet , which in effect is ( as already we haue heard ) that we should vse all good meane● , trie all good waies , vse all good practises whereby we may maintaine Quietnesse . To the same purpose the Psalmist , s s Psal. 34.14 . Seeke peace and ensue it : We must seeke by all meanes to haue it , and when we haue it , wee must vse all good meanes to keepe it . So the Apostle , t t Eph. 4.3 . Endeauour to keepe the vnity of the Spirit in the bond of peace ; Endeauour to keepe it , with all labour , paines and industry , in the bond of peace . Binde thy selfe as it were to the good behauiour and to the peace , that thou maist retaine Quietnesse . So 1. Tim. 2.22 . u u 2. Tim. 2.22 . Follow peace : repeated with an addition . Heb. 12.14 . Follow peace with all men ; x x Heb. 12.13 . amplified with an explanation . Rom. 14.19 . y y Rom. 14.19 Let vs follow after the things which make for peace ; If we would study to bee Quiet , wee must study to know , study to find out , study to embrace , all helpes , meanes , and furtherances which make for Quietnesse . Would wee see how , and with what affection wee are to prosecute these meanes , loe how powerfully the Apostle Paul doth explaine it , Rom. 12.18 . a a Rom. 12.18 . If it be possible , as much as in you lyeth , haue peace with all men . ( If it bee possible ) if by any meanes it may bee effected , or by any waies procured , ( as much as in you lyeth ) for your part let nothing bee wanting , neglect no fit opportunity , omit no kinde of curtesie , ( Haue peace with all men ) Bee quiet , liue peaceably , carry your selues mildly at all times , in all places , with all persons . The practise of Quietnesse we must not onely approoue but prooue , not only meditate vpon , but make it manifest , Let your moderation ( or mildnesse ) be knowen to all men . Let mee therefore entreat thee Christian Reader to read with vnderstanding , and with diligence , both to obserue and practise these wholesome directions , which I am now to deliuer concerning this so difficult and yet so needfull a matter as is this practise of Quietnesse . Read with a quiet , teachable and meeke Spirit , and follow these following directions with a settled resolution , which I am now to propose vnto thine obseruation .

Directions for the study of Quietnesse may bereferred vnto two heads . The 〈◊〉 thode of these directions . 1. Generall obseruations . 2. Speciall instructions . Generall obseruations seruing for the procuring and preseruing of Quietnesse at all times , in all places , among all persons , vpon all occasions . Speciall instructions are such as tend to the study of Quietnesse at sometime , among particular companies , and vpon Speciall occasions . First I will propose directions for Quietnes in generall because these being rightly vnderstood the other will be the more apparant .

At all times and in all places good Christians ought to follow the course of Quietnesse . Generall directions for Quietnesse . c c 1 Tim. 2.8 . I will ( saith the Apostle ) that men euery where lift vp holy hands without wrath : And againe , d d 1 The. 5.13 . Be at peace among your selues ; e e Verse 14. Be patient towards all men : And againe , f f 1 Tim. 4.11 . Meditate vpon these things , giue thy selfe wholly to them , that thy profiting may appeare to all . And yet more , g g 1 Tim. 6.11 . Thou ô man of God fly these things ( viz. foolish and hurfull lusts which may hinder Quietnesse ) and follow after righteousnesse , loue , faith , patience , m●ekenesse ▪ By which words we may learne a twofold path way vnto Quietnesse . The one by shunning those occasions , means , and motions which breed vnquietnesse ; The other by obseruing and practising those things which belong to Quietnesse , or make for Quietnesse . What those euils are which doe cause vnquietnesse , Pag 23.24.25 26.27.28 . and are therefore carefully to be shunned by all those who studie to be quiet , I haue already shewed in its proper place to which I doe referre the Reader : what the duties are which we must practise in the practise of Quietnesse , I am now to deliuer . And for methods sake I doe distinguish them into two sorts .

1. The Affection to it . 2. The Disposition towards it .

As in euery Art or Action whatsoeuer a man would effect with commendation , 1 1 The Affection of a Christian vnto Quietnesse . hee must first affect it in his estimation . So in this practise of Quietnesse , he who would haue it in Action must first embrace it in Affection . Whosoeuer would study to be quiet , he must loue quietnes , & long after it in his heart . 1 1 In louing it . So Zach. 8.19 . h h Zach. 8.19 . Loue the truth and peace : there must be a loue towards it , a delight in it , a making much of it . So Coloss. 3.15 . i i Coloss. 3.15 . Let peace rule in your hearts ( or as some translations read it ) Let it be the ioy of your hearts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as the Psalmist speaketh in expresse tearms Psal. 119.164 . k k Psal. 119.164 There is much peace to them that loue it . Loue to a thing quickeneth a man to doe any thing for what hee loueth ; loue maketh any lesson easie , any labour light ; loue ouercommeth any difficulties , ouerleapeth any stumbling blockes , ouerruleth any vnruly passions , l l 1. Cor. 13.4.5 Loue suffereth long , loue is kinde , loue enuieth not , loue doth not behaue it selfe vnseemely . 1. Cor. 13.4 5. Therefore if we would study to be quiet , we must loue to be quiet , if we would follow the practise of it in our conuersation , wee must loue the worth of it in our affection .

Neither is it enough for vs in the study of Quietnesse , to loue Quietnesse , and to like of it , for so the most vnquiet turbulent Spirit may sometimes approoue of it , 2 2 In longing after it . but wee must heartily long after Quietnesse , if wee truely and sincerely study to be quiet . Wee must long after Peace and Quietnesse , m m Psal. 42.6 . as the Hart doth pant and long after the water brookes . We must seeke peace and ensue it . Psal. 34.14 . n n Psal. 39.14 . Wee must follow after it . 2. Tim. 2.22 . o o 2. Tim. 2.22 . Dauids motto must be ours . Psal. 120.2 . p p Psal. 120.7 . I am for Peace . And surely there is great reason why wee should both loue it and long after it , as well for the equity of it in it selfe , as also for Gods estimation and approbation of 〈…〉 for the profit also which it bring 〈◊〉 with it , Pag. 9.19.11 . to our selues , to others , to our soules , to our bodies , to our health and to our purse , as hath beene already manifested vnto vs . Quietnesse is like that q q Mat. 13.44.46 . pretious treasure and peerlesse pearle mentioned Mat. 13.44.46 . which when a man hath found and rightly valued , he so longeth after it , that hee is content to part with all things else to purchase it . To which purpose might be alleadged , that golden saying of the golden mouthed Father Chrysostome . Chrysostome . Didst thou know ( saith hee ) the worth of Quietnesse , or consider the sweetnesse of it , thou wouldst sell all that thou hast to buy it , were it present thou wouldst welcome it , were it absent thou wouldst make search after it , were it lost thou wouldst seeke it , were it to be bought , thou wouldest thinke no siluer or gold too much to procure it .

The feruency of our loue towards Quietnesse , 3 3 In Praying for it . and the earnestnesse of our longing after it , will appeare by another duty in this case requisite vnto it , and that is Prayer for it . Prayer is an excellent meanes to procure Quietnesse ; r r Iam. 1.5 . Doth any man lacke wisdome , let him pray for it ? Iam. 1.5 . Prayer is an excellent meanes to preserue Quietnesse : s s Philip. 4.6 . Be carefull for nothing but diligent in Prayer . Philip. 4.6 . Prayer is an excellent meanes to recouer Quietnesse : t t Iam. 5.13 . Is any one one afflicted let him pray : Iam. 5.13 . We are commanded to pray for our owne peace and Quietnesse . Rom. 12.12 . u u Rom. 12.12 Reioice in hope , be patient in tribulation , continue instantly in prayer . Wee are commanded to pray for others peace and Quietnesse . Psal. 122.6 . x x Psal. 122.6 . Pray for the peace of Ierusalem , they shall prosper that loue thee ; Wee are commanded to pray both for the meanes both of our owne and others Quietnesse . 1. Tim. z z 1 Tim. 2.1.2 I exhort that Supplications & praiers , intercessions and giuing of thankes bee made for all men , for Kings and all that are in authority , that we may lead a quiet and peaceable life in all godlinesse and honesty . Out of which words may be gathered a fou●efold obseruation . 1. There can be no godlines & honesty without peace and quietnesse . 2. No peace and Quietnesse without the helpe of Magistrates , and such as are in autho●ity . 3. No blessing vpon authority vnlesse God blesse their ministry . 4. No way so likely to get a blessing as Prayer vnto the Deitie . Therefore if thou wouldest study to be quiet , loue Quietnesse , long after it , pray for it , pray zealously , pray instantly , pray for peace , pray for the preseruers of peace , who are in authority . And thus much briefely for the hearts affection vnto Quietnesse .

From the Affection of the heart , 2 2 The outward disposition towards Quietnesse . we are now to proceede to the outward disposition vnto Quietnesse ; which is the wise and discreet carriage of the whole man in all them who study to be quiet . This Disposition towards quietnes may be considered in a twofold obiect . 1. In mans behauior towardes God . 2. In mans behauiour towardes man .

He who would study to bee quiet , 1 1 In respect of God . must first of all seeke for inward Quietnesse , a a Rom. 5.1 . to haue peace towards God . Ro. 5.1 . and b b 2. Pet. 3.14 . to bee found of him in peace . 2. Pet. 3.14 . For without this peace with God , there can bee no hope of Quietnesse with men : c c Isay 57.20 . There is no peace vnto the wicked . Isay 57.20 . When Ioram spake of Quietnesse vnto Iehu , as it is recorded . 2. King . 9.22 . d d 2. King . 9.22.23 . Is there peace Iehu ? Is there peace ? He receiued this answer , what peace ? or , why doest thou talke of Peace , so long as the whoredomes of thy mother Iezabel , and her witchcrafts are so many ? Therfore the Angels make an excellent mixture of this in their melodious caroll vpon Christs natiuity . Luk. 2.14 . Glory be to God on high , in earth peace , e e Luk. 2.14 . good will among men ; First there must be a Gloria in excelsis before there can be a Pax in terris , first there must bee peace with God , before there can bee Quietnesse in our selues . Againe , wee must first haue inward Quietnesse before we can haue Quietnesse with others . And indeed when a man is at peace with God , then hee hath the greatest quietnesse . No vnquietnesse like to that of an vnquiet conscience , f f Pro. 18.14 . for A wounded conscience who can beare , Prou. 18.14 . No quietnes like the peace of conscience , for that peace doth passe all vnderstanding , g g Philip. 4.7 . Philip. 4.7 . When a man hath his Quietus est from God , he is in the high way of Quietnesse . h h Pro. 16.7 . When a mans waies please the Lord , the Lord will make his very 〈◊〉 to be at peace with him , Pro. 16.7 . Yea he shall be in league with all the creatures , i i Hos. 1.18 . With the beast , of the field , with the fowles of the aire and with creeping things as it is , Hos. 2.18 . Therefore labour to be at peace with God all ye that desire quietnes . But how shall a man be at peace with God , and obtaine this inward Quietnesse ? Let him k k Psal. 2.11 . serue the Lord with feare , and reioice before him in trembling , Psal. 2.11 . Let him with Dauid , l l Psal. 119. haue an eye vnto all Gods commaundements , Psal. 119. Let him , with m m Gen. 17.1 . Abraham , Walke before God and be vpright , Genes. 17.1 . Let him with n n Act. 23.1 . Paul endeauour to keepe a good conscience alwaies towards God , Act. 23.1 . This wil be a sure foundation for Quietnesse and without this can be no Quietnesse .

This foundation for quietnes being laid , 2 2 In respect of man . by hauing peace with God , we may the better build vpon it the worke of outward quietnesse , according to that Mark . 9.50 . o o Mark . 9.50 . Haue peace one with an other . Which mutuall peace and quietnesse that wee may at all times and with all persons constantly keepe and preserue , wee must carefully looke vnto these three points .

1 Our gesture . 2 Our words . 3 Our deeds .

And first for our very gesture wee must haue a speciall care of it if we studie to be Quiet . 1 1 Gentlenes in our gesture . For our gate or gesture though other things be silent may bewray our owne vnquietnesse and disquiet others . Thus Caines gesture was an index of his vnquiet heart , and the Lord reprooueth him for it , p p Gen. 4.6 . Caine why is thy countenance cast downe ? Gen. 4.6 . Thus the vnquiet Iewes sought to disquiet our Sauiour , by shaking and nodding their heads in contempt of him , q q Mat. 27.39 Math. 27.39 . And r r Gen. 21.9 . Ismaels ieering at Isack is called persecution , s s Gal. 5.29 Galat. . 5.29 . Whence it is that our Sauiour doth so sharpely censure all vnciuill gestures , Math. 5.22 . t t Math. 5.22 . Whosoeuer saith to his brother Racha ( which is onely an interiection of indignation , and a contemptuous gesture ) shal be worthy to be punished by the counsell , Aetius . that is , doth deserue condemnation . Therfore it standeth vs in hand to make conscience of euery gesture of our body , least thereby wee shew contempt or Anger towards our brethren , and cause vnquietnesse either to them or to our selues . u u Eph. 4.32 . Be ye courteous one to an other saith the Apostle Eph. 4.32 . And againe Tit. 3.2 . x x Tit. 3.2 . Put them in remembrance that they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft or gentle shewing all meekenesse to all men , whether they be good or badde . The practise of this mildnesse in gesture will shew it selfe in these three particulars especially 1. In conuersing one with an other amiably . 2. In saluting one an other friendly and courteously . 3. In giuing reuerence to euery man in his place respectiuely . A notable president hereof we haue in the Patriarch Abraham Gen. 23. Whose courteous gesture vnto the children of Heth is often there repeated , z z Gen. 23.7.12 . Hee stood vp and bowed himselfe to the people of the land . And it is there related what loue his kinde carriage procured vnto himselfe , and what quietnesse among the people of the land . Wee need no other instances in this kinde then that of a a 2. Sam. 15.6 Absolome 2. Sam. 15. where wee may see him with kinde curtesies and courteous gestures stealing the hearts of the men of Israell . On the contrarie side wee may behold Ismaels vnquietnesse by reason of his vnciuill gestures , Gen. 16.12 . b b Gen. 16.12 . He being a wilde man , his hand was against euery man , and euery mans hand against him . Many such Ismaels wee haue in these daies , rough Satyres like c c Gen. 27.11 . Esau , sterne Sirs like d d 1. King . 12.14 . Rhehoboam , dogged Malecontents like e e Gen. 4.6 . Caine , Cynicke stoicks like Timon of Athens , Misanthropoi , Men haters , whose very countenance is the Idea of Malice , whose soure lookes and vnciuill gesture like vineger doe turne milke mildenesse into sourenesse and vnquietnesse . But thou , ô man , or woman whosoeuer thou art that fearest God and louest quietnes , beware of sterne lookes and stately gestures : be like Moses in thy carriage , of whom the Scripture giueth this report , f f Numb . 12.3 Moses was a meeke man aboue all that liued vpon the earth . g g Colos. 3.12 . Put on the bowels of kindnesse , humblenesse of minde , and meeknesse , Colos. 3.12 .

In the next place , 2 2 Warinesse in words . if we loue quietnesse , wee must take heede vnto our Words : for there is nothing which doth more breed vnquietnesse then vnquiet Words . h h Iam. 3.5.6 . The tongue is but a little member , and yet it disquieteth the whole bodie , and setteth on fire the course of nature , it selfe being h h Iam. 3.5.6 . set on fire of hell , Iam. 3.6 . Words many times proue like the i i Pro. 12.18 . peircings of a sword , Pro. 12.18 . Many a man is k k Pro. 12.13 . snared by the transgressions of his lips , Pro. 12.13 . l l Pro. 18.6.7 . A fooles lips enter into contention , and his mouth calleth for strokes , A fooles mouth is his destruction , and his lips are the snare of his soule , Pro. 18.6.7 . m m Pro. 21.23 . Who so keepeth his mouth and his tongue , keepeth his soule from troubles , Pro. 21.23 . Therefore , if thou bee wise , if thou loue quietnesse , if thou wouldest keepe thy selfe from trouble , haue a care to thy tongue ; resolue with Dauid , n n Psal. 39.1 . I will take heede to my waies that I offend not with my tongue . Pray with Dauid , o o Psal. 141.3 . Set a watch ( ô Lord ) before my mouth , and keepe the doore of my lippes . p p Eph. 4.31 . Let all bitternesse , and anger , and wrath , crying , and euill speaking be put away from you with all malitiousnesse , Eph. 4.31 . q q Pro. 16.1 . Let God rule thy tongue , Pro. 16.1 . And that thou maiest the better auoide vnquietnesse of the tongue , to the framing of thy speech obserue with diligence these three cautions . 1. For the matter of thy speech , that it be iustifiable : r r Zach. 8.16 . Vers. 19. Speake the truth , Zach. 8.16 . Loue the truth and peace , Vers . 19. s s Eph. 4.29 . Let no corrupt communication proceede out of your mouth , Eph. 4.29 . Againe that it may be profitable , t t Pro. 10.32 . The lips of the righteous know what is acceptable , Pro. 10.32 . And lastly it must be seasonable , u u Pro. 25.11 . A word fitly spoken is like apples of gold●n pictures of siluer , Pro. 25.11 . 2 For the manner of thy speech , haue a care that it be modest , x x Eph. 5.4 . Let not filthinesse , nor foolish talking , nor iesting , nor words inconuenient proceede out of your mouthes , but rather giuing of thankes , Eph. 5.4 . Haue a care that thy speech be meeke and milde , z z Colos 4.6 . Let your speech be alwaies with grace , Colos. 4.6 . Whether it be in ordinary talking , a a Pro. 10.31 . The mouth of the iust bringeth foorth wisedome , Pro. 10.31 . or in answering , b b Pro. 15.1 . A soft answere turneth away wrath , but grieuous words stirre vp anger , Pro. 15.1 . Or in reprouing , c c Galat. 6.1 . If any man be ouertaken in a fault , yee which are spirituall , restore such a one in the spirit of meekenesse , Gal. 6 1. And verily these two latter are very auaileable to the practise of Quietnesse . For as concerning soft and milde answers what a singular vertue they haue to appease wrath , may appeare in the answeres of d d 1. Sam 25.10.24.25.26 . Abigaile vnto Dauid , 1. Sam. 25. Nabal by churlish language prouoked Dauid vnto wrath , shee by milde and humble speech pacified Dauids wrath and stoppeth his furie . So Gedeon , Iudg. 8. when the men of Ephraim were exceeding angrie against him , and chid with him sharpely , as it is Vers. 1. He spake e e Iudg. 8.1.3 gently . vnto them , and gaue them milde and courteous answeres , and it followeth , Vers. 5. That when he had so spoken their spirits abated towards him . Therefore Salomon saith well , f f Pro. 15.23 . A man hath ioy by the answere of his mouth , and a word spoken in due season , how good it is , Pro. 15.23 . And as for meeknes in reprouing , we may see what an Antidote it is against vnquietnesse by Abrahams dealing with Lot , Gen. 13.8.9 . g g Gen. 13.8.9 . Let there be I pray thee , no strife betweene mee and thee , neither betweene mine heard-men and thine , for wee are brethren . Such kinde of mildenesse in reproouing will be as h h Psal. 141.5 . a precious ointment and as balme into the head ; Such a i i Pro. 17.10 . reproofe will enter more into him that hath vnderstanding , then an hundred stripes into a foole . 3. Lastly , if thou louest Quietnes , thou must haue a care to the measure of thy speech . k k Psal. 31.1 . Thou must keepe in thy mouth as with a bridle , l l Iob. 39.37 . Thou must lay thine hand vpon thy mouth , m m Iam. 1.19 . Thou must be swift to heare and slow to speake . Be not too talkatiue , for n n Pro. 10.19 . in the multitude of words there wanteth not sinne , but he that refraineth his lips is wise , Pro. 10.19 . Be not to hastie to speake , For o o Pro. 18.13 . he that answereth a matter before he heare it , it is folly and shame vnto him , Pro. 18.13 . Be not too full of speech , For p p Pro. 25.11 . A foole powreth out all his minde ; but a wise man keepeth it in till afterward , Pro. 25.11 . That which Valerius Maximus reporteth of Xenocrates may be truly verified by most mens experience , Hee would often say , that it repented him many times that he had spoken , but it neuer repented him that he had held his peace . Hee that would not offend with his tongue , and so auoide the vnquietnes which may fall thereupon , let him obserue those three things which Ambrose requireth vnto speech . Ambrose . 1. A yoke 2. A ballance . 3. A metwand . A. yoke to keepe it in staied grauitie , A ballance to giue it weight of reason , Ametwand , to keepe it in measure and moderation . In iust deeds and actions .

But what will it auaile vs to shew curtesie in our gesture , and to bee Quiet in words , if our deedes tend to vnquietnesse ? q q Cor. 15.33 . Euill words corrupt good manners , but wrongfull deedes do most breede vnquietnesse ; many a man hath the voice of r r Gen. 27.22 . Iacob , but s s Isay . 3.8.9 . the hands of Esau ; Though the shew of their countenance doe not witnesse against them , yet their doings tend to prouoking . Therefore hee who would studie to be Quiet must haue an eye to all his actions , and take heede to all his waies , that hee may follow those things which belong to peace and auoide those practises which are iniurious and offensiue vnto others . For a generall rule in which direction I propose vnto thee that golden rule of Nature so pithily vrged by our blessed Sauiour , t t Math. 7.12 . Whatsoeuer ye would that men should do vnto you , do so vnto them . Which sentence did so well please Alexander Seuerus that in all his pallaces and publique buildings he caused it to be engrauen , Alexander Seuerus . and when he punished any man , he caused this saying by the crier to be proclaimed ; Quod tibi fleri non vis alteri ne feceris , Do not to an other what thou wouldest not haue done vnto thy selfe . And certes if this rule of equitie , this very law of Nature were well obserued , it would proue a notable remedie against vnquietnesse ; how Quiet would all things bee if men would offer no more to others then what they would be content to receiue from others , and would as patiently beare with others , as they would haue others to beare with their infirmities . But this is a notable propertie of our corrupt nature , we are forward and froward in exacting vpright dealing at other mens hands , slacke and backeward in returning the same back againe to others ; In other mens dealings towards vs wee are Masters , able to teach them what they ought to doe , but in our owne dealing towards others we are scarce Schollers to learne our owne dutie . And from hence is it , that many times we are so much out of Quiet our selues , and so vainely sow the seede of vnquietnesse among others . Therefore u u Psal. 15.2.3 . walke vprightly and worke righteousnesse whosoeuer thou art who longest after Quietnesse .

Now because this large field of Innocencie and vpright dealing doth consist either in actions distributiue or commutatiue , In our Actions distributiue . therefore wee will take a briefe view of the meanes of vpright carriage of a mans selfe in both these sorts of actions , for the doing of iustice and auoiding of vnquietnesse . Actions distributiue consist in the distribution of Rewards and Punishments ; in both which whosoeuer would practise Quietnesse must obserue a geometricall proportion , according to the worthinesse of men , or their deserts . For when Rewards are distributed vnrespectiuely , occasion is offered to the vnrewarded to murmure , grieue , or enuie , and when Punishments are inflicted vndeseruedly , a gappe is opened to discontent , complaint and mutinie , both which are enemies vnto peace and Quietnesse ; therefore he who would take away all occasion of vnquietnesse in this kinde must obserue this Christian pollicie , Rewards . 1. For Rewards let them be distributed iustly , x x Rom. 13.7 . Render to euery one their dues , Rom. 13.7 . Fitly , z z Luk. 12.42 . giue to euery one their portion in due season , Luk. 12.42 . Cheerefully , for a a 1. Cor. 97. God loueth a cheerefull giuer , 1. Cor. 9.7 . Secondly , Punishments . for Punishments , let them be giuen moderately , b b Eccles. 7.16 . Be not thou iust ouermuch , Eccles. 7.16 . Aduisedly , c c Eccles. 7.7 . giue not thine heart to all the words that men speake , least thou heare thy seruant cursing thee , Eccles. 7.23 . Lastly , Punishments must be inflicted seasonably , d d Pro. 19.18 . Chasten whiles there is hope , Pro. 19 18.

Actions Commutatiue consist in mutuall traficke and dealings betweene man and man , In Actions commutatiue . as in Contracts , Couenants , and common conuersation one with an other ; wherein for the practise of Quietnesse an Arithmeticall proportion is to be obserued in the equalitie and equitie of our dealings . That rule of the Apostle taking place in euery particular of this kinde , c c 1. Thes. 4.6 . Let no man oppresse or deceiue his brother , 1. Thes. 4.6 . We will take notice of it in some particulars . As 1. In bargnings . In buying and selling , if we would preserue Quietnes , we must looke that the commodities which we commute be , for Qualitie , saleable ; we may not f f Amos. 8.4.5 sell the refuse , Amos. 8.4.5 . For Quantitie iustifiable ; g g Leuit. 19.36 . iust ballances , true , waights , a true epha , a true hin , Leuit. 19.36 . For Price tollerable , h h Amos. 8.4 . Thou maist not make the epha small and the shekel great , Amos. 8.14 . 2. In borrowing and len , 2 2 In lending & borrowing . ding , wherein if we would preserue Quietnesse : we must lend freely , i i Psal. 37.21 . The righteous is mercifull and lendeth , Psal. 37.21 . wee must borrow sparingly , k k Pro. 22.7 . The borrower is a seruant to the lender , Pro. 22.7 . we pay truly , l l Exod. 22 14.15 . If a man borrow of his neighbor , hee must make it good , Exod. 22.14.15 . wee must beware for whom wee become surety , m m Pro. 11.15 . he that hateth suretiship is sure , Pro. 11.15 . 3. 3 3 In couenants and promises . In Couenants and Promises , wherein , if wee loue Quietnesse , we keepe these caueats ; Promise aduisedly , n n Eccles. 5.2 . Be not rash with thy mouth , Eccles. 5.2 . Couenant lawfully , o o 1. Tim. 1.19 . Make not shipwracke of a good conscience , 1. Tim. 1.19 . Performe iustly , p p Pro. 25.14 . A man that boasteth and keepeth not his promise is like clouds and winde without raine , Pro. 29.14 . 4. 4 4 In our Conuersation . In our calling and conuersation , wherein if wee would studie to bee Quiet : wee must follow our calling diligently , q q 1. Cor. 7.24 . Let euery man whereunto he is called , therein abide , 1. Cor. 7.24 . we must liue in our calling contentedly , r r Phil. 4.11 . learne in whatsoeuer estate wee are therewith to be content , Phil. 4.11 . we must deale truly , s s Eph 4.15 . Follow the truth in loue , Eph. 4.15 . we must wrong no man willingly , t t Psal. 15.3 . the righteous man doth none euill to his neighbor . We must auoide all occasions of offence , u u 1. Thes. 5.22 Astaine from all appearance of euill , 1. Thess. 5.22 . Finally , x x Phil. 4.8.9 . Whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things are louely , whatsoeuer things are of a good report , if there bee any vertue , if there be any praise , thinke on these things , and haue a care to practise them , so the God of peace shall bee with vs and we liue one with an other in peace and Quietnesse . Speciall directions for Quietnesse .

Hetherto we haue heard the generall meanes for Quietnesse at all times , and in all places to be obserued by all them who would dispose themselues towards Quietnesse . Now we are to proceede to the speciall directions for Quietnesse among particular companies , and vpon speciall occasions , wherin we shall meete with seuerall remedies against seuerall diseases of vnquietnesse , and learne how to demeane our selues against occasions of vnkindnes offered vnto vs by others , as in the former Sections we were taught how to behaue our selues to the Quiet both of our selues and others . For the more methodicall handling wherof , we must distribute Quietnesse into a twofold ranke .

1. Oeconomicall Quietnsse . 2. Politicall Quietnesse .

Oeconomicall Quietnesse is that Houshold Quietnesse which is to bee obserued in the priuate familie , Oeconomicall Quietnes . betweene the Husband and the Wife , the parent and the childe , the Master and the Seruant . Politicall Quietnes is that ciuill Quietnesse which ought to bee obserued in the common wealth betweene neighbor and neighbor , betweene the superior and the inferior , betweene the magistrate and the subiect . First we will take a veiw of the former kinde of Quietnesse , that which is domesticall , which is so necessarie vnto euery house , that it is , as it were , the foundation of an house , a a Pro. 24.3 . Through wisedome an house is builded and with vnderstanding it is established , Pro. 24.3 . It is a signe of a Christian fam●l●e b b Luk. 10.6 . if the sonne of peace be there and peace rest in it , Luk. 10.6 . And where Quietnesse is wanting there is a signe that it is nigh vnto desolation , For c c Math. 12.25 . an house diuided against it selfe cannot stand , Math. 12.25 . Therefore houshold Quietnes is much to be respected , much to be desired .

In the Houshold Man and wife do beare the greatest sway , 1 1 Betweene man and wife . and therefore it is most meete and expedient for them to cheerish and to maintaine Quietnesse . They must d d 1. Cor. 7.3 . giue to one an other due beneuolence , 1. Cor. 7.3 . This they cannot doe , vnlesse they studie to be Quiet ; They must e e Eph. 5. maintaine mutuall loue and vnitie , Eph. 5. This they cannot do vnlesse they studie to be Quiet . They must f f Pro. 5.18 . reioyce togither , Pro. 5.18 . This they cannot doe vnlesse they studie to be Quiet . They must g g Galat. 6.2 . beare one with an other , Galat. 6.2 . This they cannot doe vnlesse they studie to bee Quiet . They must h h Colos. 3.16 . not be bitter one to an other , Golos . 3.16 . This they cannot chuse but be vnlesse they studie to be Quiet . Their neere coniunction may teach them Quietnesse , i i Math. 19.6 . They two are one flesh . Math. 19.6 . It is k k Eph. 5.29 . vnnaturall for one and the same flesh to be out of Quiet with it selfe . The manner of their coniunction may learne them Quietnesse , for marriage is or should be merrie age , it being a compound of two loues , wherein vnlesse there be a ioyning of hearts as well as a knitting of hands , there can be no vnitie , but man and wife proue like two poisons in one stom●●h , the one will euer be sicke of the other . The end of marriage will put married couples in minde of quietnes : l l Gen. 2.18 . it was the mutual comfort and helpe of each other , Genes. 2.18 . Now vnlesse they both study to bee quiet , they prooue like Iobs friendes , m m Iob 16.2 . miserable comforters . Discord betweene married parties is a disorder of all disorders , a plague of al plagues , a misery of all miseries . A man were better to dwell in the n n Pro. 25.24 . corner of an house top , o o Pro. 19.13 . better to abide vnder a continuall dropping , p p Pro. 21.19 . better to dwell in the wildernesse , then with vnquiet married folkes . Quietnesse in the married estate q q Ioh. 2.7.8 . turneth water into wine , but vnquietnes turneth wine into water . r r Psal. 133.1 . Behold how good , and how pleasant a thing it is ( saith Dauid ) for brethren to dwell together in vnity . Much more comely and pleasant a thing is it , for man and wife to dwell together in vnity . Syracides . 25. Three things ( sayth the Sonne of Sirach ) doth reioyce me , and they are beautifull before God and man , Vnity of Brethren , Loue of Neighbours , A Man and Wife who agree together .

By how much the more wofull and lamentable is the estate of many in these our vnquiet times , Vnquietnesse between man and wife how it doth arise . who liue so vnquiet in Marriage estate . Blessed be God , I cannot descry it by any feeling experience of mine owne , for s s Cant. 6.3 . My W●slbeloued is Mine , and I am Hers ; But I haue often heard the complaint of it in other houses , and hauing in my place interposed my selfe to compose such domesticall variance , I finde that it were t t Pro. 17.12 . better to meete with a Beare robbed of her whelpes , then with the furious discord of vnquiet married persons : there is no vnquietnesse like to this , no contention so difficult to bee appeased Some impute the blame heerof most of all vnto the woman , Where the fault lyeth . as if she by reason of the weakenesse of her Sexe [ mulier mollis aer ] or the stoutnesse of her stomacke [ Foemina ferens minus ] were most prone to set forward vnquietnesse : But I cannot acquit the Man or exempt him wholly from the fault heereof , When the fault is in the woman . for ( Maritus male irritatus ) a prouoked Husband ( Vir vaeira ) wo to the wrath of such a man and ( Homo ) the Man many times , may at least wise goe ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) together in that crime . 20. sorts of vnquiet shrewes . The Wife may then iustly beare the blame , when she is guilty of any of these vnquiet shrewish properties , either u u 2 Kin. 2 30. Proud like Iezabel , or Prouoking like x x Num. 12.1.2.3 . Miriam , or Prying like z z Iudg. 16.16 . Dalilah , or sullen like a a Hest. 1.10 . Vashtas , or imperious like b b 2 Kin. 11.1 . Attaliah , or scoffing like c c 2 Sam. 6.23 . Michol , or skornefull like d d Gen. 16.4 . Hagar , or skolding like e e Exod. 4 25. Zipporah , or taunting like f f 1 Sam. 1.6 . Peninuah , or lying like g g Act. 5.9 . Zaphira , or lustfull like h h Gen. 30.1 . Rahel , or spightfull like i i Mat. 14.8 . Herodias , or wilfull like k k Phil 4 2. Euodias , or disdainfull like l l Gen. 26.35 . Esaues wiues , or tempting like m m Iob 2.9 . Iobs wife , or wanton like n n Gen. 29.7 . Potiphars wife , or wandring like the o o Iudg. 19.2 . Leuits wife , or subtill like p p 1 Kin. 14.4 . Ieroboams wife , or hanging backe like q q Gen. 19.26 . Lots wife , or too vnconstant like r r Iudg. 14.20 . When the fault is in the man . 20. Sorts of vnquiet Husbands . Sampsons wife . The Husband may then iustly beare the blame ; when he is attained with these following ill properties , either too vxorious as s s Gen. 24.8 . Shechem , or too abstemious as t t Gen. 38.9 . Onan , or too curious as the u u 2 Kin 4.32 . Shunamite , or too carelesse as x x Gen. 29 32 Esau , or too rash as z z Iudg. 11.29 Iephta , or too facill as a a 1 Kin. 21. Ahab , or too indulgent as the b b Iudg. 19.3 . Leuit of Ephraim , or too inconstant as c c 2 Sam. 13.15 Ammon , or too foolish as d d 1 Sam. 25.25 Nabal , or too furious as e e Gen. 14 23. Lamech , or too obsequious as f f Mat. 14 9. Herod , or too sullen as g g Gen. 4 6. Caine , or too proud as h h Hest. 5.12 . Haman , or iealous as i i 2 Sam. 3.7 . Ishboshoth , or adulterous as k k Gen. 35.22 . Ruben , or an vnthrift as the l l Luk. 15.13 . Prodigall , or couetous as m m Gen 31.41 . Laban , or troublesome as n n Gen. 16.12 . Ismael , or malecontent as o o 2. Sam. 7.23 Achitophel , or imperious as p p Hest . 1.16.17 Pemucan . Therfore that both the Husband and the Wife may the better preuent these maladies , and liue quietly each with the other , I will propose certaine caueats for Quietnesse as well to the one as to the other .

And first for the Wife ( because shee according to the common voyce is first in this transgression ( if she would study to bee quiet , How the wife may worke Quietnesse . let her put in practise these directions . 1. Let her haue a reuerent awe and respect of her husband , q q Eph. 5.33 . Let the wife see that shee reuerence her husbnand , let her consider that her husband is r r Gen. 20.16 . the vaile of her eyes , and that he is s s 〈◊〉 . 1.8 . deerer vnto her then al earthly things . 2. Let her alwayes giue vnto him quiet , reuerent and courteous language , t t 1 Pet. 13.6 . Sarah called her husband Lord , u u Pro. 16.24 . Pleasing words are as an hony combe , sweete to the Soule , and health to the bones . 3. Let her beware of vndiscreete and snappish answers , x x Tit. 2.9 . please well in all things , not answering againe . 4. Let her bee obedient , z z Eph. 5.24 . As the Church is in subiection to Christ , so let the wiues be subiect to their husbands in euery thing , Eph. 5.24 . a a Col. 3.18 . Wiues submit your selues to your husband as it is comely in the Lord . Coloss. 3.18 . 5. Let her be faithfull , b b Heb. 13.4 . keepe the marriage bedde vndefiled , giue no occasion of offence , d d Phil. 2.14 . Doe all things without murmurings , e e 1 The. 5.22 . Abstaine from the appearance of what is euill .

But heere mee thinkes I heare many a discontented wife replying with that forward Ruler in the Gospell , Obiections and excuses answered . f f Luk. 18.18.21 . All these things haue I kept from my youth vp , euen from the first day of my marriage vntill now , & yet I cannot liue in quiet : A lasse poore Soule , thine hap is hard , thy case to be deplored : But take heed , thou doe not deceiue thy selfe , it may be , there is somewhat lacking and that thou hast little cause thus to instifie thy selfe : O no , thine Husband ( thou sayst ) is most vnkind , teasty , furious , nothing can please him ; Be it so , yet he is thine Husband , thou must sit downe content with Ieremie , g g Ier. 10.19 . This is my cresse and I will beare it . Put on patience , and then it will be h h Iosh. 2.24 . nothing to ouercome these infirmities . O but there be many occasions offered to prouoke vnquietnesse ; what then ? these are but trials to prooue good wiues , i i Pro. 19.11 . it is an honorable thing to passe by infirmities , k k Pro. 10.12 . Erasm : Apothegm . lib. 8. and loue couereth a multitude of offences . Alphonsus of Aragon , was wont to say , Where the husband is deafe , and the wife blinde , marriage is quiet and free from dissention . The woman who would liue quietly with an vnquiet husband , must be many times blinde & not see what she doth see , she must be deafe , and not heare what she doth heare . The wiues Quietnesse doth much depend vpon her owne discretion , l l Pro. 14.1 . Euery wise woman buildeth her house , but the foolish plucketh it downe with her owne hands , and m m Pro. 11.16 . A gracious woman retaineth honour . It is a notable meanes also for the wiues quietnesse , when they apply themselues to the inclination , nature and manners of their Husbands , so long as the same importeth not wickednesse . For as the looking-glasse howsoeuer faire and beautifully adorned is nothing worth if it shew that countenance sad which is pleasant , or the same pleasant which is sad , so the woman deserueth no commendation , that ( as it were ) contrarying her husband , when he is merry sheweth her selfe sad , or in his sadnesse vttereth her mirth . Men ( saith Socrates ) should obey the lawes of the cities , Socrates . and women the manners of their husbands .

Now whiles we teach the Wife quietnesse , How the Husband may worke Quietnesse . the Husband happily may thinke that he hath no neede of such instruction ; but let him not deceiue himselfe : for though he be the head , yet hee may not tyrannise ouer his mate , or disquiet her if hee loue his owne Quietnesse . Nay his very creation doth shew , that in the head is placed , reason , wisdome , iudgement , sight , hearing , and all other gifts which tend to the quiet gouernment and order of the body . Therefore thou Husband if thou wouldest haue quietnesse , learne thy duty . 1. Loue thy wife feruently , n n Eph. 5.33 . Let euery man loue his wife euen as himselfe , Eph. 5.33 . 2. Shew thy loue vnto her effectually , both by protecting her from danger , for o o Gen. 20.16 Thou art the couering of her eyes amongst all that are with thee , Gen , 20.16 . as also by cherishing her , and maintaining her estate , for p p Eph. 5.28 . So ought men to loue their wiues as their owne bodies . Eph. 5.28 . 3. Honor her , q q 1 Pet. 3.7 . giue honour to the woman . 1. Pet. 3.7 . make account of her as thy companion and yoakefellow ; beare with her infirmities ; be content when it is for thy good to be ruled by her admonitions . 4. Auoid occasions of discord and vnquietnesse ; r r Col. 3.16 . Husbands loue your wiues and be not bitter vnto them . Col. 3.16 . Not bitter in wordes , for s s Pro. 12.18 . there is that speaketh words like the piercing of a sword ; Not bitter in gesture for t t Psal. 101.5 . Him that hath a proud looke and a lofty heart who can suffer ? Nor bitter in deedes , u u Mal. 2.15 . Let no man trespasse against the wife of his youth , Mal. 2.15 . Therfore the Apostle Peter requireth husbands to x x 1 Pet. 3.7 . dwell with their wiues as men of knowledge ; And the Heathen Philosopher teacheth the selfe same Iesson . Arist. Ethie . 8. The master of a family ( saith he ) exerciseth ( after a sort ) a power Tyrannicall ouer his seruants , a power Regall ouer his children , but in respect of his wife he exerciseth a power Aristocratical , not after his owne will , but agre●able to the honour and dignity of the married estate .

And heere me thinkes I heare the dismall moane , Obiections and excuses of Husbands answered . and dolefull lamentation of many a wofull Husband , vexed , plagued and tormented with an vnquiet wife ; z z Iob. 3.1.2.3 . Cursed ( saith he ) bee the time that euer I met with mine vnquiet mate , let the day perish wherin I was married , let it not be ioyned to the dayes of the yeare , let it not come into the number of the months for there is no man plagued with such a wife , she is a very Alecto , a Megara , a Xantippe , woorse then a Quotidian Feuer : poore man ( though I feele not thy malady ) yet I pitty thy case : But now there is no remedy , thou hast made this thy choice for better for worse , if it fall out woorsethen thou didst expect , blame thine own choice ; But tell me in good sooth , what is it that thou doest so much dislike in thy wife ? Are they infirmities of nature , as frowardnesse , sullennesse , suspiciousnesse , teastinesse , austerity in behauior , want of complementall kindnesse and such like , ? a a Pro. 19.31 . It is the glory of a man to passe by an infirmity , and b b 1 Cor. 13. Loue suffreth all things ; Husbands must bear with the wife as with the weaker vessell , c c 1 Pet. 3.7 . women are like christall glasses , brittle , yet profitable : as therefore a man doth more carefully take heede of breaking such a glasse , then of a tinne or earthen vessell : So the Husband should haue regard of the frailty of his wife , more then with others , and must consider that euen he himselfe is not without infirmities . Yea but ( will the perplexed Husband say ) my wiues insolent conditions are not infirmities , but habituall maladies , they are rooted in her , they doe exceed , and who can endure them ? but consider with thy selfe ( O man ) whither thine owne indiscretion , and lewd conuersation haue not giuen iust occasion : there bee husbands in the world that forget the bond of marriage , and impart the loue due to their owne wife vnto other mens wiues : there be some Prodigals , great spenders , idle and slacke in their businesse , whereby their wiues and children languish in pouerty , there bee others who haunting Tauernes , Ale-houses , and lewd company , consume that which should mainetaine the family , and comming home drunke beat and vexe their wiues , there bee others who by high and bitter speeches , threatning lookes and vnkinde actions , prouoke their wiues , and stir vp such strife and debate as doe conuert the felicity of marriage into an Hell : Now if thou be attainted with any of these euill properties , thou deseruest no lesse then such bitter sawce ( howsoeuer it be an euill piece of cookery in thy wife ) to thy distastfull courses . But thou wilt say , that thou art no such manner of man , thy carriage of thy selfe is without exception , thou giuest no iust occasion of offence vnto thy wife and yet shee will neuer be quiet . It may bee there is offence taken , where it is not giuen , and all would be well vpon the remoouall of that offence . Therefore if thou wouldest be thought a good husband , seek diligently to remooue the stone , whereat thy wife stumbleth and taketh occasion of griefe : Thus did d d Gen. 16.4.5.6 . Abraham , when Sara was out of quiet because of Hagar , and obiected vnto him ( albeit wrongfully ) that he was the cause that she contemn'd her , bearing with his wife , hee remooued the cause of contention , in suffering her to turne Hagar out of doores . So must thou doe if thou loue thine own Quietnesse , as also what thou seest amisse in thy wife , either winke at , as if thou sawest it not , or reprooue with meekenesse . But what ( wilt thou say ) may not I chide my wife ? may not I tell her of her infirmities ? may not I reprooue her when she doth amisse ? Reprooue her thou maist , chide her thou maist not , vnlesse the offence be against God , and thou art to reprooue an irreligious practise ; If Rachel require that of Iacob which is onely in the power of God , e e Gen. 30.1 . Giue me children or else I die , Iacob may blame her importunity , f f Verse 2. Am I in Gods steed who hath withholden from thee the fruit of the wombe ? If Iobs wife tempt him to impiety , g g Iob 2.9 . Curse God and die , Iob may checke her more sharply , h h Verse 10. Thou speakest like a foolish woman . But otherwise in their owne causes and quarrels the husband must reprooue gently and louingly , like Helkana when his wife Hanna mourned because shee had no children , i i 1 Sam. 1.7.8 . Why weepest thou ? why is thine heart grieued ? am not I better to thee then sonnes ? Againe , Reproofe must be giuen in such a case discreetly not vpon the sudden rashly , not in open presence or before companie . Therefore Cleobulus of Lindie one of the wise men of Greece , among other precepts to married men , giueth these two principally : Plutar● . Apoth First , that the Husband may not flatter the wife to her owne face . Secondly , that hee doe not reprooue her before strangers . And Marcus Aurelius hath a pretty saying to this purpose : A wise Husband ( sayth he ) and one that seeketh to liue in quiet with his wife , must obserue these three rules , Often to admonish , Seldome to reprooue , Neuer to smite . But I cannot chuse ( will the impatient husband say ) I must needes speake , and if speeches will not serue , I must vse stroaks , I must trie what stripes will doe , I will curry her coat and tan her hide , I will make her smart but I will make her quiet : Indeede that is the way to pull an old house ( as we say ) about thine eares , the ready way to raise vp more and more the dust of vnquietnesse ; Beleeue it , if gentlenesse will not preuaile to worke quietnesse , much lesse strips : but may not I correct my wife ? No , thou maiest not doe it ; she is thy mate , thou and thy wife are but one flesh , k k Eph. 5.29 . No man will hate , much lesse beat , his owne flesh ; It is an expresse prohibition . Malach. 2.15 . l l Malach. 2.15 Thou shalt not trespasse against the wife of thy youth . It is the greatest reproach in the world ( sayth Chrysostome ) for a man to beate his Wife . Chrysostome . And Plutarch in the life of Cato the Censor affirmeth , Plutarch . in vita Cat. that he which smiteth his wife doth all one as if hee should lay violent hands vpon the sacred images of the gods , which was counted an high degree of offence among the heathens . I close vp this clause with a more sound and serious sentence of a writer iudicious ; Taffin . The wiues infirmities , must either be taken away , or borne with all , he that can take them quite away , maketh the wife , often farre more commodious , hee that can beare with them , maketh himselfe better and more vertuous .

Hetherunto wee haue seene the dutie of Man and Wife single by themselues each in his place for the practise of Quietnesse , Mutuall duties betwixt Husband and wife for the studie of Quietnes . now it will not be amisse to direct them iointly both together for better preseruation of Quietnesse ; their mutuall duties to this purpose are these , 1. Let them liue together , m m 1. Cor. 7.10 Let not the Wife seperate her selfe from her Husband , 1. Cor. 7.10 . n n 1. Pet. 3.7 . Let the Husbands dwell with their Wiues , 1. Pet. 3.7 . And therefore in the name of God I dare pronounce , that rash desertions or parting from one an other in the married estate ( a practise to common in our times ) is vnchristian , o o Math. 19.6 . that which God hath ioyned together , let no man put a sunder . I know that in these cases discontented and disseuered couples will alleadge that this they doe for Quietnesse sake which in their cohabitation or dwelling together is not to be hoped for , their natures being so contrarie ; But let mee tell them , that this is an illusion of the Diuell , he transformeth himselfe into an Angell of light , and by propounding a shew of liuing in Quiet , for the compassing hereof induceth them to gain-say Gods prohibition and to make a most offensiue seperation . August in Ioh. tract. 9. And to this purpose excellently speaketh the learned father Augustine , As coniunction commeth of God , so seperation proceedeth from the Diuell . 2. Let them loue together : In the booke of the p p Cant. 2.15 . Canticles each calleth the other Loue , and what a reflection there ought to bee betweene their loues we haue alreadie shewed in their seuerall loues , now this loue betweene them must be stedfast not variable , setled , not mutable , well grounded , not rashly conceiued ; for such loue resembleth only a fire of straw , making a blaze for a while , but soone out . 3. Let them draw the yoake togither , q q Mare . 10.8 they are no more two but one . Man and Wife are partners , like two oares in one boate , therefore they must both share togither , and help togither ; when the Husband is laborious , the Wife must not be riotous , when the Wife is thriftie , the Husband must not be prodigall , for the Husband that hath such a Wife , casteth his labours into a bottomlesse sacke , and the Wife that is sped with such an Husband , draweth a cart heauie laden through a mirie way without an horse . 4. Let them bee carefull to support one an other , r r Eph. 4.31 . Be gentle and friendly , Eph. 4.31 . s s Galat. 6.2 . Beare one an others burden , Galat. 6.2 . Let the Husband thinke that he hath married a daughter of Adam not free from infirmities , likewise let the woman thinke that shee hath not married an Angell but a sonne of Adam not without corruptions , and so let them both resolue to beare that which cannot be amended ; let not the bodie complaine of the head though it ake or be out of temper , nor the head of the bodie albeit it be crooked or mishapen . If the Husband bee giuen to brawling or the wife to chiding , let them both beware of giuing any occasion ; hee who would not heare the bell sound must take heed how he be medling with the rope . 5. t t Eccles 12.13 . Lastly let them both see that they feare God , u u Psal. 119.6 . let them haue respect vnto the word of God , for x x Pro. 2.12 . this will keepe them both from the way of euill , and from froward things . This will be to z z Pro. 4.9 . the head an ornament of grace , and a crowne of glorie to our waies .

I haue been the longer in this discourse of Quietnesse betweene Man and Wife , because of all others , 2 2 Parentall and filiall quietnes . married parties especially should studie to be Quiet , and their vnquietnesse carrieth with it the greatest blemish . I will be the briefer in handling the two other sorts of Oeconomicall Quietnesse , viz. the Quietnesse of the Parent with the Childe , and the Quietnesse of the Master with the Seruant ; And first of the former , parentall and filiall Quietnes . A practise well beseeming a Christian familie , and a gracious fruit of the word of grace , whose propertie ( as is declared first of all by a a Malach. 4.6 . Malachie , and afterwards confirmed by the Angell vnto b b Luk. 1.17 . Zacharie ) is to turne the hearts of the fathers to the children , and the heart of the children to the fathers ; the very proiect of an happie Quietnesse . And surely I would to God there were not too needfull cause to enforce this exhortation of Parentall and filiall Quietnesse , for who seeth not what lamentable presidents of more then vnnaturall vnquietnesse are obuious in this kinde in many places ; Many Parents are more vnquiet then the Dragons , c c Lament. 4.4 and more vnnaturall then the Ostriges ; and many a childe is of a gastrill kinde to disquiet his owne nest , of a very viperous broode , and as if the fell Tigers had giuen them such . Therefore both of these had neede to go to Schoole to studie to be Quiet .

And first for Parents , How Parents should studie for it . Quietnesse is an excellent ornament for them ; They , of all others , ought to be sober , d d Tit. 2.3 . graue , temperate , sound in faith , in charitie , in patience . It is for their ease , for the good example of their children , and for their honor to studie to be Quiet . Yea it is expressely inioyned vnto them , e e Ephes. 6.4 . Fathers prouoke not your children to wrath , Eph. 6.4 And againe , Coloss. 3.21 . f f Colos. 3.21 . Fathers prouoke not your children to wrath , least they be discouraged . But what shall Parents doe for the better performance of this Practice of Quietnesse ? First , They must g g Eph. 1.4 . instruct them in the feare of the Lord , Eph. 6.4 . As h h Gen. 18.19 . Abraham did his children , as i i 1. Chro. 28.9 Dauid and k k Pro. 31.1 . Bathsheba did Salomon , and as l l 2. Tim. 1.9 . Timothie euen in his childehood was instructed by his grandmother Lois and his mother Eunice ; For the m m Iob. 28.28 . feare of the Lord is the beginning of wisedome , and this is the only meanes to auoide euill , as pride , n n Pro. 8.13 . arrogancie and the euill way . Secondly , They must labour to see them trained vp in a lawfull calling , obseruing therein their naturall inclination , for o o Pro. 20.11 . a childe will be knowne by his actions whether his worke bee pure and right . Thirdly , they must prouide for them ; for p p 2. Cor. 12.14 Fathers ought to lay vp for the children . And q q 1. Tim. 5.8 . Hee that prouideth not for his owne is worse then an infidell . Fourthly , They must not be too indulgent vnto them ; for as the sonne of Sirach saith , Syracides 30.8.9.10.11 . If thou bring vp thy sonne deliciously hee shall make thee affraide , if thou play with him he will bring thee to heauinesse , laugh not with him least thou be sorrie with him , and least thou gnash thy teeth in the end ; What was the cause of old r r 1. Sam 2.23 . Elies dismall vnquietnesse and of the insolent courses of his children 〈◊〉 was it not his owne indulgencie and conniuencie when he should haue reprooued them ? Therefore Salomon saith , s s Pro. 29.17 . Correct thy sonne and he will giue thee rest , and giue pleasures to thy Soule . And againe , t t Pro. 23.13 . Withdraw not correction from thy childe , if thou smite him with the rod he shall not die . Yet this correction must not be too seuere , but done with moderation ; u u Eph. 6.3 . fathers must not prouoke their children vnto wrath , they must not too x x Colos. 3.28 . much discourage them . Fiftly , They must be exceeding warie in manifesting their affection , for it is a dangerous thing for Parents to shew more loue and affection to one childe then to an other ( except vpon great and iust occasion ) as we see by the example of z z Gen. 37.3 . Iacobs children , who because their father seemed to loue Ioseph their brother more then them , they tooke occasion to hate him and to worke much vnquietnesse vnto him . Parents therefore , to preuent the like inconueniences , are to vse equallitie among their children so neere as may be , whether in their ordinary vsage , or in the diuision of their goods . For , as all men naturally are enclined too much to the loue of earthly goods , so the vnequall sharing of the same doth often times breed great brawles and pernitious debate betweene brethren . Sixtly , they must require no more of their children then they are able to performe , for that is a great discouragement vnto the childe when hee seeth his parent to be too hard vpon him , either in imposing ouer much labor , or exacting more meanes of him then he is able to performe . Seuenthly , They must labour to maintaine peace , vnity and concord among their children : a notable president wherein Parents may learne from Scilurus an ethnick parent , Plutarch . Apoth. who hauing many children , and fearing some vnquietnesse likely to grow among them , to the end he might induce them to liue together in peace and concord , hee tooke a sheafe of many arrowes and offered it to each of his children one after an other , willing them to breake it ; but they could not , then pulling foorth the arrowes one by one , they brake them all ; euen thus ( said their father ) is it with you , so long as you remaine vnited and loue each other , no man can hurt or breake you , but if once ye fall at iarre and strife , euery man will destroy , and ouerthrow you . This dutie of Parents to keepe their children in peace and louing concord , Plutarch . in Lacon Apoth . did the Lacedemonians well vnderstand , for when on a time two brethren fell at strife and contention , they punished both the father and the mother , because by good instruction they had not preuented , or at least wise , presently appeased the dissention betweene their children . Eightly . Lastly Parents must giue good example of Quietnesse vnto their children , Jdem de educatione pueyorum . Let Parents ( saith an ancient Philosopher ) so order and gouerne themselues , that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deeds . Let them do as guides that shew the right way ouer foards and riuers , by going before those whom they lead , that their children following their steps , may conforme themselues to their vertues , and so with them and by them learne Quietnesse .

If this be the dutie of the Parent to liue Quietly with his childe ) as How children must studie for quietnesse . already hath beene specified ) then much more is it the dutie of the childe to seeke and keepe his parents Quietnesse . a a Pro. 10.1 . A wise sonne maketh a glad father , but a foolish sonne , is an heauinesse to his mother , Pro. 10.1 . And againe , b b Pro. 17.25 . A foolish sonne is a griefe vnto his father , and an heauinesse vnto her that bare him . Take away the beame from the Sunne ( saith a good father ) and it will not shine , take away the springs from the riuer and it will drie vp , take away the bough from the tree and it will wither , so take away from children this dutie to their parents , and they are no longer children , but brethren and companions with those vnto whom Christ said ye are the children of the Diuell . c c Ioh. 8.44 . As wee are to studie to bee Quiet with all men , so especially must we embrace it with our parents from whom wee haue receiued our being , we must d d 1. Tim. 5.4 . first learne to shew kindnesse at home , and to requite our parents , for that is good and acceptable before God . He that is out of quiet with his Parent is as the viper which eateth through his damme , and as the rauen which defileth his ownenest . Plutarch . in Lycurg . Bodin . 1. lib. de Rep. The Lacademoman law did disinherit vnquiet children , the law of Nations doth hold them infamous , The e e Exod. 21.15 law of God ( that iudiciall law giuen by God vnto Moses , doth doome it vnto death . Wherefore that children may not become liable to this so foule a transgression , let them learne this friendly admonition . 1. They must haue alwaies a reuerent respect and estimation of their parents , whether they he rich or poore , whether gentle or froward , f f Exod. 20.12 Eph. 6.5 . Honor thy father and thy mother , that it may be well with thee , and that thou maiest liue long vpon earth . Respectfull children are sure of a blessing , but a contemptuous & vnquiet childe is neere to cursing . g g Pro. 30.17 . The eic that mocketh his father and despiseth the instructions of his mother , the Rauens of the vallie shall picke it out , and the young Eagies shall eat it . 2. They must yeeld them due obedience , h h Colos. 3.20 . children obey your parents in all things , for this is acceptable vnto the Lord . And that wee might know what is meant by all things wherein Parents must haue obedience , the same Apostle speaketh thus in an other place , i i Eph. 6.1 . Children obey your Parents in the Lord , for this is right . The neglect of which obedience as it is a great breach to Quietnesse , so it doth incurre the penaltie of a great offence ; k k Deut. 21.18 . If any man ( saith Moses ) hath a Sonne that is stubborne and disobedient , which will not hearken to the voice of his father , and to the voice of his mother , and they haue chastened him , but he would not obey them , then shall his father and his mother take him , and bring him out to the elders of his Cittie , and shall say vnto them , This our sonne is stubborne and disobedient , and he will not obey our admonition , then the men of the Cittie shall stone him with stones vnto death . Deut. 21.18.19.20 . Thirdly , They must seeke to please their parents , and beware of offending them ; l l Leuit. 19.3 . Euery one of you shall stand in awe of his father and mother ; As indeede whosoeuer loueth father and mother , feareth their displeasure and on the contrarie side , hee who hath no regard how he doth behaue himselfe vnto his Parents , cannot chuse but procure their displeasure . Fourthly , They must helpe their parents , releiue their wants and comfort them in their aduersities . It is Pauls counsell that m m 1. Tim. 5.4 . Children and nephewes should recompence the kindnes of their kindred ; then much more to helpe and serue their parents in their necessities . Neither shall they performe herein any more then the paiment of part of their debts , whereunto they are bound in consideration of the benefits that they haue receiued from their parents . Fiftly , They must be content with patience to beare with the infirmities of their parents ; what though thy parents be rigorous ? what though they be froward ? what though they bee testie , sullen , wilfull , spightfull , or any waies proue either to prouoke or to bee prouoked vnto wrath ? yet we must remember that they are our parents , and what will not good children take with patience at their parents hands ? I conclude this clause , with the saying of the sonne of Syrach . Siracides . c. 3.9.10.13.14.15 Honor thy father and mother indeede and in word , and in all patience , that thou maist haue Gods blessings , and that his blessing may abide with thee in the end , for the blessing of the father establisheth the houses of the children , and the mothers curse rooteth out the foundations , help thy father in his age , and greiue him not as long as he liueth , if his vnderstanding faile , haue patience with him , and despise him not when thou art in thy full strength , for the good entreatie of the Father shall not be forgotten , and for thy mothers offence thou shalt bee recompensed with good , and it shall be founded for thee in righteousnesse .

Whiles we are in this discourse of domesticall Quietnesse betweene the Parent and the Childe , How brethren and sisters may keepe Quietnesse . it will not seeme impertinent either to the text , in generall , or to this Section in speciall , if wee take a view of Fraternall Quietnesse that which is betweene brethren and hrethren , between sisters and sisters , or betweene brethren and their Sisters . A propertie ( where it is ) so commendable that Dauid with admiration doth extoll the same . n n Psal. 133.1 . Behold how good , and how pleasant a thing it is for brethren to dwell together in vnitie . It is not only good but also pleasant , if for brethren in profession much more for brethren both by nature and profession to be affectioned to o o Rom. 12.10 loue one an other with brotherly loue , and to entertaine one another p p 2. Pet. 1.7 . with brotherly kindnesse . But vnquietnesse betweene brethren is a thing most vnseemlie , most barbarous and prodigious . All enmitie ( saith an Heathen man ) breedeth within our selues a thousand tormenting passions , Plutarch . but especially the enmitie betweene brother and brother , for this is meerely vnnaturall . Xenophon . l. 2. de dictis & fact . Socrat. When Socrates saw Chaerephon and Chaerecrates two brethren iarring and warring each with other , he said vnto them , yee do now , as if the hands which were created to help one the other , should hinder and hurt each the other , or as if the feete which were framed to beare one an others burden , should supplant one the other , or as if the eares , which are coaiutors of mutuall good should waxe deafe to heare good one for the other , or as if the eies whcih are fellow spies for the good each of other should looke asquint at the good one of the other . You will grant it to bee very vnnaturall , either for the hands , or the feete , or the eares , or the eyes , one to striue against the other ; much more , more vnnaturall and monstrous will the strife betweene brethren be , because the aide which one of them may and should giue vnto the other doth far exceede the cooperation of the hands , the supportance of the feete , the coaudience of the eares , or prouidence of the eies . As Nature doth abhorre vnquietnesse among brethren , so is it detestable in the sight of God ; q q Amos. 11.1 . For three transgressions of Edom , and for foure ( saith the Lord ) I will not turne vnto it , because hee did pursue his brother with the sword . And where Salomon speaketh of those things which the Lord doth specially hate , he maketh this the vpshot of all the rest ; r r Pro. 16.19 . The man that raiseth vp contentions among brethren . Of all the vials of the wrath of God powred downe vpon sinners , it is one of the soarest , when a man ( according to Esay his phrase ) is s s Isay 49.26 . fed with his owne flesh , and made drunke with his owne blood . B. King vpon Ionah . Lect. 15. That is ( as a reuerent piller of our Church doth expound it ) when a man taketh pleasure in the ouerthrow of his owne seed , and seeketh the destruction of his owne kindred . As there is no vnity to the vnity of louing brethren , so there is no enmity like to the enmity of brethren . t t Pro. 18.19 . A brother offended is harder to be won then a strong citie , & their contentions are like the barres of a castle . The implacable hatred of u u Gen. 4.8 . Caine against Abel , x x Gen. 27.41 Esau , against Iaacob , Atreus against Thiestes , Eteocles against Polinices , Romulus against Remus , Bassanus against Geta , together with the late more then tragicall examples of brothers discords , in the Kingdome of Argiers , Tunes , and Barbaric , are they not as Trumpets to sound out the truth heereof ? Woe vnto that house , z z Mat. 13.36 . where they of one house are deuided , and where a mans enemies are they of his owne house . Wherefore as my desire is to perswade quietnesse among all sorts of people , so especially among brethren , and where there is this vnnaturall variance and contention , let mee entreat them to consider with themselues how vnseemely in nature , how offensiue to God , how iniurious to their owne soules , how vnbefitting Christians , yea reasonable creatures , this their contention is . Let me presse Abrahams argument vnto them , a a Gen. 13.18 . Let there be no strife , I pray thee , betweene thee and mee , and mine and thine , for we are brethren . The name of brethren , the remembrance of affinity should be a sufficient motiue , to stop all controuersie , and to pacifie all enmitie . Let brethren and kindred hold togither , not like b b Gen. 49.5 . Simeon and Leui , brethren in euill , but like c c 1 Sam. 18.1 . Dauid and Ionathan , to preserue one another from euill : let them beare and forbeare one with another , for what shall a man beare withall if not with his own flesh ? let d d 2 Cor. 13.11 them be of one minde , and liue in peace . In a word , let both brethren and sisters to this purpose follow the counsell that mellifluous Bernard giueth vnto a Sister . My louing Sister , Bernard . heare ( saith he ) what I speake vnto thee , if ●n any thing thou hast grieued thy Sister , or caused her to be sorrowfull , satisfie her , if thou hast sinned against thy Sister , repent before her , if thou hast standalized her , aske her forgiuenesse , goe on with speed to reconcilment , sleepe not till thou hast made satisfaction , rest not , till thou returne in peace , vse all meanes for to procure Quietnesse .

There is yet one more caueat to bee giuen as concerning Domesticall Quietnesse , and that is , Mutual duties between Masters and Seruants for the preseruation of Quietnesse . the concord and aggreement betweene Masters and Seruants : Housholders , and their Families , how they may study to bee quiet . For between these many times falleth out much vnquietnesse , and complaints are commonly of Householders against the vnquietnesse of their Houshold , of Seruants against the vnquietnesse of their Masters . For the preuenting of which malady , both sorts in their places , may obserue this remedy .

To beginne with the master of the family , Duties of masters for quietnesse . because hee hath the Soueraignty , and is Paterfamilias the father and chiefe head of the family ; if he loue ( as he should ) quietnesse in , the family . 1. Let him take heed to his choice whom he doth admit into his family : Dauids wary practise may be heerein his worthy president , e e Psal. 101. Verse 4. 5. 6. 7. A froward heart shall depart from me , I will not know a wicked person , who so priuily slaundereth his neighbour him will I cut off . Him that hath an high looke and a proud heart , will not I suffer , Mine eies shall be vpon the faithfull of the land , that they may dwell with me , He that walketh in a perfect way , he shall serue mee , hee that worketh deceit shall not dwell in mine house , hee that telleth lies shall not tarrie in my sight . 2. Next vnto his chusing , let him looke well to the well vsing of his seruants , enioyne no grieuous burdens vnto them , nor require no more of them then strength will beare ? f f Leu. 25 46. Ouer your brethren , ye shall not rule with cruelty : giue them their portion of food in due season , g g Fro. 27.27 . Let there bee sufficient for the food of thy family and for the sustenance of thy maids . Giue them their deserued pay and hire , h h Luk. 10.7 . The Labourer is worthy of his wages , It must bee duly and truely paid , for the neglect of this breedes much vnquietnesse i i Deut. 24.15 . in the seruant , and it is a k k Iam. 5.4 . crying sinne in the eares of the Lord ; be not too seuere in punishing ; l l Pro. 11.17 . Hee that is cruell troubleth his owne flesh ; nor too rigorous in threatning : m m Eph. 6.9 . Yee masters ( saith the Apostle ) forbeare threatning knowing that your master also is in Heauen . 3. The good Householder who would preserue quietnes in his houshold must haue a watchful eye ouer them and their carriage . n n Pro. 27.23 . Be diligent to know the state of thy flocke , o o Pro. 31.27 . ouersee the way of the houshold , and when he seeth vnquietnesse beginning to arise in any of his housholde , hee must with p p Exod. 2 . 1● . Moses and with q q Gen. 13.18 . Abraham , seeke to make a speedy pacification , and to quell vnquietnesse in the beginning . 4. Hee must giue good example to the family , hee must r r Psal. 101.2 . behaue himselfe wisely in a perfect way , and walk within his house with a perfect heart . Hee must beware of froward speech , hasty gesture , and vnquiet behauiour , for his example i● 〈◊〉 lesson to the family : Therefore as by s s Deut. 6.7 . word hee is to instruct them in all godlinesse , so by example hee must shew the patterne of sobriety , meekenesse , patience and gentlenesse if he study for houshold quietnesse .

Now as concerning Seruants , Duties of Seruants for quietnesse . their estate and condition ( as being in subiection , may put them in minde of their required quietnesse ; which duty that they may the better practize , they must thus faithfully and diligently demeane themselues in their affaires . 1. They must haue a reuerent awe and respect vnto their masters and houshold gouernours ; t t 1 Tim. 6.1 . Let as many seruants as are vnder the yoake count their owne masters worthy of all honour , that the name of God , and his doctrine bee not blasphemed . 2. They must yeeld obedience willingly and cheerefully : u u Col. 3.22 . Seruants be obedient vnto them that are your masters according to the flesh , with feare and trembling in singlenesse of heart as vnto Christ . x x Eph 6.6.7 . Not with eye seruice as men pleasers , but with good will doing sernice . 3. They must seek to please their masters in all their words , gestures and actions . z z Tit. 2.9 . Let Seruants be subiect to their masters and please them in all things , not answering againe ; where that latter clause ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not answering againe , doth insinuate an apparant meanes of the breach of Quietnesse , when Seruants are too talkatiue , or when they bandy words for words , and are too malapert in their answers , or too prone vnto complaints , and withall sheweth an excellent meanes to redresse this , which is discreete silence . 4. They must be patient , contented to beare with their masters infirmities , iniuries or frowardnesse . a a 1 Pet. 2.18 . Seruants be subiect to your masters with all feare , not onely to the good and gentle , but also to the froward , where we see an obiection answered , the impatient seruant might peraduenture stand vpon this : My master is outragious , bedlame , furious , without any mercy , without any meane , and therefore how can I brooke with quietnesse his continuall frowardnesse ? The Apostle telleth him that howsoeuer the case standeth he must be patient and embrace quietnesse , and to this end doth propose to their imitation the example of Christ Iesus , b b Ibid. ver. 23 Who when he was reuiled , reuiled not againe , when he suffered , hee threatned not , but committed himselfe to him that iudgeth righteously . 5. They that are Seruants must labor to maintaine quietnesse between themselues , as they are to bee quiet towards their superiours , so they must study to bee quiet with their equals and fellow-seruants , one must not enuie the other , nor prouoke another , nor slaunder another , nor wrong another , for that is the way to set the whole house on fire , and c c 1 Thess. 4.6 . God is the auenger of all such things , he is an euill seruant who presumeth vpon his masters patience , and shall beginne to smite his fellow seruants , and reuell with them , or raile at them . d d Matth 24.49.50 . His portion shall bee with hypocrites by reason of his vnquietnesse . I conclude this Section , and so this whole discourse of Oeconomicall Quietnesse , with that worthy sentence of learned Augustine concerning prosperities of Families : August . tract. 51. in Ioh. That family ( saith hee ) is of most sound tranquility and firme stability , where the master or goodman of the family is like e e Iosh. 24.14 . Ioshua religious , and the mistresse or goodwife of the family like f f 1 Sam. 25.25 Abigail , discreet and vertuous ; where the father is like g g Gen. 18.19 . Abraham faithfull , the mother like h h 1 Pet. 3.6 . Sara helpefull , the sonne like i i Gen. 23.6 . Isaack dutifull , the brethren and sisters ; like k k Ge. 24 60. Laban and Rebecca amiable , the seruants like the l l Luk. 7.8 . Centurions seruant tractable . There is quietnesse in the house when euery member of the house studieth for quietnesse ; when man and wife liue together in amity , brethren and sisters in vnity , seruants and companions in vnanimity , when superiours giue examples of integrity , inferiours discharge their duty , when the elder sort art patternes of Sobriety , and the yoonger sort are vessels of Sanctity .

Hitherto wee haue heard instructions for Domesticall Quietnesse in priuate families : Politicall Quietnesse . now we are to proceed vnto a discourse of Politicall Quietnesse abroad . For it is not onely required of vs , that we study for Quietnesse at home , but as farre foorth as it is possible , m m Rom. 12.18 and as much as in vs lieth , we are to labour to be at peace with all men . This Politicall Quietnesse ( that we may methodically take notice of it ) may be distributed into a twofold ranke .

1. Nationall Quietnesse warre and peace . Nationall Quietnesse : betwixt Nation and Nation . 2. Ciuil Quietnesse : betwixt people of the same Nation .

As concerning the former of these two , my position is this . Quietnesse betweene Nation and Nation is by all meanes to be maintained and preserued , it was the grace of the glorious time of grace so long agone promised vnder the Gospell of Christ , that then n n Mich. 4.3 . They should beat their swords into plow-shares , and their speares into pruning hookes , nation shall not lift vp a sword against nation , neither shall they learne warre any more . And so by the Prophet Zachary ; o o Zach. 9.10 . The battell bow shall be cut off , and he shall speake peace vnto the Heathen from sea to sea . I am farre from that Anabaptisticall phrensie , as simply to deny the lawfulnesse of warre , or peremptorily to condemne all vse of arms , for I know that there is Pa time of war , as well as a time of peace , p p Eccles. 3.8 . I acknowledge that wars are somtimes of necessity , sometimes both approoued and vpheld by diuine autheritie , q q Exod. 15.3 . The Lord is a man of warre , his name is Iehouah , There are battels which are called the r r 1 Sam. 18.17 Lords battels , and of many a battel it may be said , s s 1 Chr. 5.22 . The war was of God , The t t Psal. 144.1 . Lord teaching men to make warre , being the u u Iosh. 5.15 . chiefe captaine and leader in that warre , x x Psal. 18.34.35 . as also decreeing the victory of the warre . But yet notwithstanding I farre preferre peace before warre , and pleading now for Quietnesse , am of the same mind which Timotheus was when hee gaue counsell to the Thebanes , Plutar. Apoth . That warre is not to be vndertaken , when peace and quietnesse may be gotten , and I approue of that short but sharpe answer which Archidamus gaue vnto the Aeolians , St Mart. Cognets politicke discourses vpon truth . cap. 12. when they asked his aduise concerning ayd that the Argians required of them in their warre , in a large letter hee wrought onely these few words , Quietnesse is good . For Xenophon writing of the acts of the valiant Greekes , sheweth that it is more glory to ouercome by wisdome then by force , Xenophon . and that all wise men do abstaine the most that they are able from warre , albeit they haue thereunto iust occasion , yea , M. Tul. Cicero . Jniquissima pax iustissimo bello est antefevenda . the oracle of the Roman Oratours was wont to say , That a disaduantageable peace was to bee preferred before a iust warre , and that they who desire war , when they may haue peace , are detestable creatures . It is reported in the life of S. Jn vita Augustini Augustine , . that hee would neuer pray for such as had wilfully and voluntarily thrust themselues into needlesse warres : And out of his owne writings wee read this pithy sentence to this purpose , August . de Ciuit. Dei 19. Warres howsoeuer iust , yet prooue trooublesome and sorrowfull to the best . And therefore the same Authour writing to his friend Boniface , Jdem Epist. 105. ad Bonifacium . aduiseth him before all trophies and triumphs attending victories of warre to preferre Quietnesse . To the which purpose he doth alleadge that auncient mandate giuen by God him selfe vnto the Iewe , hat z z Deut. 20.10 before they denounced warre against any place they should first offer peace .

It is not a common blessing which we of this land at this day enioy , An admoninon to be thank full for our common peace . in that we are free from warres , and may enioy a common Quietnesse : a a Lam. 4.20 . The breath of our nostrils , The annointed of the Lord came vnto vs like b b Gen. 8.11 . Noahs doue with an oliue branch of peace , our Augustus hath shut the iron gates of warre , and settled peace among vs , c c Mich. 4.4 . We may sit euery euery man vnder his vine and vnder his fig tree , and there is none to make vs afraid . Had we euer felt the scourge of war , we would better prize this garland of peace , had we beene in the coats of our forefathers , or our neighbours , wee should haue knowen how to esteeme this great blessing of God : The murthering peecesabout mens eares , the burning of Churches and houses ouer mens heads , the gastly cryings and shreikes of killing , resisting , and dying people , the horrible effusion of human blood the risling , spoyling and wasting of all sorts of commodities , with a thousand more such like insolencies of Souldiers , doe plainely shew the miseries of warres . Our neighbor countries which are about vs haue seen and tasted these calamities ; this little Iland hath stood immooueable whiles all the rest of the world hath been vp in tumults . O that we were so happy as to know our owne happinesse ? O that we were truely thankefull to our good God for these so great blessings , yet there are some amongst vs , who repine at this our peace , and both wish and pray for warres . Let mee aske them , how they put this precept of my Text in practice ? doe they study to bee quiet ? they will reply , the hereditary enemy getteth most aduantage by this peace , after this great calme , there will come in all likelyhood a greater tempest ; Feares I confesse not altogether carelesse ; And therfore I could wish our peace would not make vs so secure , and that in this common . Quietnesse there were a more common care for the preseruation of this Quietnesse , for there is no trust to be had in their truce , who maintaine that faith is not to be kept with hereticks , that is which are not Idolaters like themselues : But yet in the midstof this careful prouidence , I would haue euery good Subiect , euery good Christian to seeke peace his continuance , d d Psal. 122.6.7 O pray for the peace of Ierusalem , they shall prosper that loue thee , peace be within thy wals , and prosperity within thy pallaces . When warres are to be prosecuted .

Heere by the way , because it may be , some will desire to bee enformed , when warres are to bee vndertaken without the offence of conscience ; how we may wage war and yet study to be quiet ? I will in a word or two set downe the lawfull causes and occasions of a lawfull warre . The first is the defence of true religion against the oppugners thereof So did e e 2 Chron. 13 6.7 8.9.10.11 . Abijah against Ieroboam . 2. Chro. 13. 2. For the freedome and deliuerance of such as are oppressed for religion , as we see in the histories of the Iudges , who raised f f Iudg 3 & 4. & 5. & 6. &c. war for the deliuery of the distressed people out of the hands of their oppressours . 3. For the necessary defence of the common wealth g g Iud 11.13 . by repulsing iniuries , h h 2 Sam 10 4 by reuenging indignities , and i i Sam 30.18 . Gen. 14.16 . by recouering losses . In these cases warres bring peace , armes cause quietnesse , and therefore are not to bee condemned or disallowed .

From this Nationall Quietnesse abroad , Ciuill Quietnesse . I come to ciuill Quietnesse at home , Bodin de rep. The glory ( as one calleth it ) of a common wealth , The beautifull ornament of a Nation within it selfe . In which kinde of ciuill Quietnesse the people of Laconia in olde time did so excell , that Lycurgus beholding the generall concord and vnity among them , said thus vnto a noble man that did accompany him ; Plutarch . in Lycurg . Are not all the people of Laconia Brethren ? And the same Lycurgus vpon the like occasion hath this saying , Jdem ibidem . The Sinewes of a common-wealth are peace and Quietnesse ; The chiefest felicity of a city consisteth in the ciuill concord and vnity of the inhabitants . This ciuill Quietnes may be subdiuident into two sorts .

1. Publicke Quietnesse : between superiours and inferiors , magistrates and subiects , people and pastors . 2. Priuate Quietnesse : betweene Neighbours and Neighbors .

In the former of these two I shal be the briefer , Publicke Quietnes . because it is neither so seasonable , nor so needfull to be enforced as the latter . We liue not now ( blessed be our great good God who hath giuen vs this Quietnesse ) in the vnquiet times of discontented factions , or in the vnquiet broiles of ciuill commotions : yet for the better preseruation of our peace and Quietnesse , something may be spoken both pertinently from the text , and seasonably in the time , to all sorts of persons in publicke places for the studie and practise of Quietnesse .

Vnto Magistrates let me propose Dauids example for the studie of quietnesse , 1 1 Betweene the Magistrate & Subiect . k k Ps. 122.8.9 . for my brethren and companions sake , I will now say , peace be within thee , because of the house of the Lord our God , I will seeke thy good . Let me propose vnto them the imitation of the Titles which Iulius Pollux gaue vnto the Emperor Commodus , Suetonius . whom for his Quiet behauiour towards all his Subiects , hee termeth the father of the people , gentle , louing , mercifull , iust , courteous , affable , sober , gratious . Let me lay before their eies for the practice of Quietnesse the table of Ptolomie Arsacides which the Emperor Marciu Aurelius found at Thebe wherein were contained these protestations in Greeke Characters , Taffin lib. 3. of amendment of life . I neuer exalted the proud rich man , neither hated the poore iust man , I neuer benifited for affection , nor punished vpon passion ; I neuer suffered euill to cape vnpunished , neither goodnesse vnrewarded , I neuer denied iustice to him that asked , neither mercie to him that deseruedit , I neuer punished in anger , nor preferred in mirth , I neuer did euill vpon mallice , neither good for couetousnes , I neuer opened my gate to the flatterer , nor mine eare to the back-biter , I alwaies sought to be loued of the good , and dreaded of the wicked , I alwaies fauoured the poore that was able to do little , & God , who was able to do much , fauored me . Vnto Subiects likwise that I may preach Quietnesse , let me put them in minde , that they be l l Tit. 3.1.2 . subiect to principalities and powers , to obey magistrates and to be readie to euery good worke , to speake euill of no man , to bee no brawlers , but gentle , shewing all meekenesse to all men : Let them m m 1. Pet. 2.3 . submit themselues to euery ordinance of man for the Lords sake . And let them n n Rom. 13.5 . obey the Magistrate for conscience sake . There be sixe duties ( saith Augustine ) which Subiects owe vnto their Magistrates if they would liue vnder them a Quiet and peaceable life . 1. Loue , August . in Rom. 13. They must loue them as their Protectors , and o o 1. Pet. 2.17 . honor them as their fathers . 2. Renerence , They must respect them in heart , minde , word and worke , p p Exod. 22.28 . Thou shalt not speake euill of the ruler of the people ; nor q q Eccl. 10.20 . curse them no not in thought , for the foules of the heauen will carrie the voice . 3. Subiection , r r Rom. 13.2 . whosoeuer resisteth the Magistrate resisteth the ordinance of God , and they that resist shall bring vpon themselues iudgement . 4. Obedience , s s Rom. 13.5 . Obey the Magistrate for conscience sake . 5. Assistance , t t Mat. 22.11 . Giue vnto Caesar that which is due vnto Caesar ; u u Rom. 13.6 . giue vnto all men their dutie , tribute to whom tribute belongeth , custome to whom custome appertaineth . 6. Praiers and supplications for them , x x 1. Tim. 2.1 . I exhort that supplications and praiers , and intercessions , and giuing of thankes , be made for them that are in authority that we may lead a quiet and peaceable life in all godlinesse and honestie . The Subiect who is carefull to put in practice these duties is a fit Subiect for Quietnesse .

To the Pastors in the Church and their congregations , 2 2 Betweene the Pastor and people . that they may mutually embrace Quietnesse , let me giue these few directions . 1. To the Pastors and faithfull Preachers my admonition is ; That in all thinges they a a 2. Cor. 6.4 . approue themselues as the Ministers of Christ , in much patience ; For their doctrine , let it be sound and seasonable , not sharpe with bitternes but deliuered with mildenesse , b b 1. Thes. 2.10 . let them exhort , comfort and beseech as a father doth his children ; let them c c 1. Tim. 6.4 . shun questions and strife in wordes , whereof commeth enuie , railings and surmises . And let them d d 2. Tim. 1.13 keepe the patterne of wholesome words in loue and faith . For their life and conuersation let them in e e Tim. 2.7 . all things shew themselues examples of good workes with grauitie and integritie . Let them be f f 1. Tim. 3.2.3 wise , vigilant , sober , of good behauior , hospitable , not quarrelsome , not couetous , but patient . In a word , let them follow Bernards counsell : Bernard . Learne ( saith he ) ô ye Pastors , to be mothers , not Lords ouer the sheepe of your fold , studie rather to be loued then to be feared , And when you must vse seueritie , let it bee fatherlike not tyrannous ; suppresse bitter speeches , and preferre your pappes in offering the sweete milke of the same with Quietnesse . 2. To the people for their quiet conuersing with their Ministers , this is my admonition , g g 1. Thes. 5.12 Brethren we beseech you , know these which labour among you , and are ouer you in the Lord , and that yee haue them in singular loue for their worke sake . h h Heb. 13.17 . Obey them that haue the ouer sight of you , and submit your selues vnto them , for they watch for your soules as they that must giue account , that they may do it with ioy and not with griefe for that is vnprofitable for you . By which place we see that the vnquietnesse which Parishioners procure vnto their Ministers , doth prooue their owne hurt , and their Ministers peace is their quietnesse . Therefore memorable is the example of the Millanois for Ambrose , Theodoret. Eccles. hist. l. 4.14 and of the Samosetans for their Pastor Eusebius , who were content euen all of them to hazzard their owne peace yea goods , yea liues , for their Quietnesse . And excellent to this purpose is the saying of the same Ambrose , Ambros . de dignit . sacerd. Honor thy Pastor reuerently , heare him diligently , suffer his reproach willingly , pay his dues truly , conuerse with him friendly , defend him from wrongs continually , loue him entirely . Where these mutuall duties are performed seriously , there Pastor and people are sure to liue quietly .

To the residue of what ranke or calling , 3 3 Betweene Superiors and Inferiors . estate or condition , that loue the common Quietnesse , this shall be mine admonition . Let not the poore enuie the rich , nor the rich despise the poore , let not the mightie oppresse the meane , nor the meane sort oppugne the mightie , let not the Superior domineere ouer his inferior , nor the inferior set light by his superior ; But i i 1. Cor. 7.20 . let euery man abide in that calling wherein he is called , k k Galat. 5.13 . Let euery one doe seruice to another by loue . l l Philip. 2.3 . Let nothing be done through strife or vaine glorie . m m Psal. 85.10 . Then shall mercie and truth meet together , righteousnesse and peace shall kisse each other . Then shall people liue in Quietnesse , and Quietnesse lead to endlesse happines .

From the practice of Publicke Quietnesse wee are in the next place to proceede vnto the patterne of priuate Quietnesse , Priuate Quietnesse . namely that which ought to be preserued betweene priuate persons , in priuate cases , and vpon priuate occasions . And this may be reduced into two sorts .

1. Quietnes in diuersitie of opinions . 2. Quietnesse in suffering wrongs .

Quietnesse in the former of these two cases , Quietnesse in diuersitie of opinions . is so much the more needfull to be practised , because it is seldome seene obserued . Dissentions and contentions are like snow water congealed and dissolued the one into the other . The n n Iudg. 5.15 . Diuisions of Reuben , ) saith the song of Deborah and Barack ) were great thoughts of heart . Surely diuisions in iudgement , differences in opinion haue bred at all times great thoughts of heart , greiuous distractions , and most bitter alterations . What vnquietnesse difference in opinion wrought in old time among the learned Philosophers , Stoicks , Academicks , Peripateticks and others , we may read abundantly in humane histories . What great vnquietnesse the vpstart opinions of Arrius , Nestorius , Nouatus , and other Hereticks , haue raised vp in the Christian world , the histories of the Church do make manifest , : Our latter times haue had experience of the furious vnquietnesse of Papists , Schismaticks , Martinists , Seperatists , set abroach only by dissentions in opinions . The tempest is scarse yet ouer-blowne of that intestine vnquietnesse which difference in opinion had whirled about here in our owne Church in controuersies of thinges indifferent : so that I may repeate againe ( as in the afore-cited song it is often iterated as the burden of the song ) the diuisions of Reuben were great thoughts of heart , or rather ( by a little inuerting of it ) the diuisions of Leuie haue done great hurt . For an Antidote against which poison of opinionate vnquietnesse I might prescribe the Apostles confection , o o Eph. 4.14 . follow the truth in loue , p p Philip. 2.2 . Bee like minded , hauing the same loue , be of one accord , of one minde . q q 1 Cor. 1.10 . Be perfectly ioyned together in the same minde and in the same iudgement : r r Phil. 2.14 . do all things without murmurings , without disputings . I might propose vnto you the same Apostles caueat , s s Phil. 3.2 . beware of dogs , beware of euill workers , beware of the concision ; and his diet which he prescribeth to them who would bee Quiet , t t 2 Tim. 2.16 . Shunne prophane and vaine bablings , u u 1 Tim. 6.4.5 Abstaine from needlesse questions and contentions of words , wherof commeth enuie , strife , railings , euill surmisings , peruerse disputings of men of corrupt minde and destitute of the truth , from such withdraw thy selfe . x x 1 Cor. 11.16 If any man ( saith the Apostle ) seeme to bee contentions , wee haue no such custome , neither the Churches of God . But to whom shall I in this case perswade the studie of Quietnesse ? shall I speake to the contentions Papist ? z z Psal. 57.4 5. his heart is set on fire , his teeth are speares and arrowes , his tongue a very sword . Shall I speake to weyward Seperatists ? their Soule a a Psal. 120.6 . hateth peace ; and therefore as good Theodosius said to contentious Demophilus , Dr. Hall in his Passion sermon . If thou flie peace , I will make thee flie . So I may say concerning them , if they flie from peace , let vs flie from them , or if they saue vs that labor , in seperating themselues from vs , the more is their furie and our Quietnes . To the Reuerent Fathers and brethren of this our Church , who professe themselues the sonnes of peace and agreeing in the substance , yet differ peraduenture somewhat in opinion concerning ceremonies , let mee speake without offence as Augustine did to Ierome and Ruffinus : Augustine . I would fall at your feet , I would weepe vnto , I would beseech you , either of you for other , each sort for your selues , both for the Church of God , that you would embrace peace and follow Quietnesse . And where there is any difference in opinion ( as there may bee sometimes euen betweene the best , for b b 1 Cor. 13.7 heere wee know but in part , and some haue more reuealed vnto them then others haue ) I would speake vnto them in the Apostles phrase ; c c Phil. 4. ● . I beseech Euodias , and I beseech Syntiche , that they bee of the same minde in the Lord , d d Rom. 12. ● . Let no man presume to vnderstand aboue that which is meete to vnderstand , but let him vnderstand according to sobrietie . Let no man be too much wedded to his owne opinion , e e Rom. 12.16 . Be not wise in your owne conceits ; f f Phil. 2.3 . In lowlinesse of minde let each esteeme others better then themselues . Let no man please himselfe with wrangling sophistrie and altercations , g g 1 Cor 11 . 1● if any man lust to be contentious , we haue no such custome , nor the Church of God , let no man despise or disdaine him that is contrarie opinionated , h h Rom. 15.1 . they that are strong ought to beare with the infirmities of the weake , and not to please themselues . Let no man count it a disgrace to forsake a wrong opinion when he is better enformed , but let him with Iob lay his hand vpon his mouth and say , i i Iob 40.5 . once haue I spoken , but I will not answere , yea twise , but I will proceede no further . k k 1 Cor. 16.4 Let all things be done in loue ; And howsoeuer we be crossed in our opinion , or contradicted in our iudgements , yet let vs studie to be Quiet .

I come from this vnto the latter kinde of priuate Quietnesse namely that Quietnesse which is to be shewed in suffering wrongs , Quietnesse in suffering wrongs . the chiefest ornament indeede of a quiet minde . Now whereas there is a threefold sort of wrongs , there must accordingly be a threefold sort of Quietnesse in this required practice .

1. In wrongs offered to our good name 2. In wrongs offered to our bodie . 3. In wrongs offered to our goods .

For the first of these three ; Quietness when a good name is impeached . it is the dutie of euery good Christian in patience and Quietnesse to possesse his soule when wrongs and iniuries are offered vnto his good name . True Christians must approue themselues in Quietnesse . l l 2 Cor. 6.8 . Through honor and dishonor , through euill report and good report , as deceiuers and yet true . Thus doth the Apostle Paul demonstrate by his owne example , m m 1 Cor. 4.10.14.15 . We are made a gazing stocke to the world , to Angels and to men , wee are reniled yet wee blesse , we are defamed , yet we eatreat . And the Apostle Peter proposeth our blessed Sauiour for our imitation : n n 1 Pet. 2.21.23 . Christ ( saith he ) hath left vs an example , that we should follow his steps , who when he was reuiled , reuiled not acaine , when he suffered threatned not , but committed himselfe to him that iudgeth righteously .

I confesse this is a sore prouoker to vnquietnesse , Obiections and answers concerning Quietnesse in this case . when our good name is scandalized , or our selues abused by slaunders or suspitions . And methinkes I heare parties traduced reasoning thus . Alas who can be Quiet being thus defamed ? euill suspitions are raised vp against mee , they lay things vnto my charge , whereof I am as innocent as the childe but this day borne , my good name is called into question , they prouoke mee with bitter wordes , they call mee Theife , Knaue , Whoore , Witch , or with such like infamous and reproachfull tearmes ; would you haue mee to be quiet in such a case ? who can endure it ? it toucheth my freehold ; I had as willing they should take away my life as take away my good name ; o o Eccles. 7.1 . A good name is better then pretious ointment , p p Pro. 22.1 . A good name is to be desired before riches , and louing fauor aboue siluer and gold . These are the Apologies which many make for their vnquietnesse , when they are prouoked by slaunderous speeches and false surmises . And for these causes they thinke they haue a sufficient warrant for their vnquietnesse . But let me reason the matter a little with them : Are these suspicions , or slaunders , or defamations true which are raised vp against them ? or are they meere inuentions and false suggestions ? If these things are iustly imputed vnto them ; then haue they iust cause to mourne and grieue , as they that iustly suffer for their owne wickednesse : But if these accusations raised vp against them be forged , vntrue and vniust , then why should it disquiet thee ? O but if thou wert guilty ( wilt thou say ) if thou wert faulty in those things wherein thou art accused , it would the lesse trouble thee : Nay then haddest thou iust cause of griefe ; for q q 1 Pet. 4.15.16 . Let none of you ( saith the holy Apostle ) suffer as an euill doer , or as a busie body , but if a man suffer as a Christian ( this is without any iust cause on his owne part profered ) let him not be ashamed , but let him glorifie God in this behalfe . r r Matth. 5.11 . Blessed are yee ( saith our blessed Sauiour ) when men shall reuile you , and persecute you , and shall say all manner of euil against you falsly . And now tell me , what is the wrong offered vnto thee which doth thus disquiet thee ? Is it reproach , slander , scoffe , euill suspition , wrong information , false suggestion , or such like ? what doth this hurt thee ? doth it hurt thy flesh ? doth it preiudice thy health ? doth it robbe thee of thy wealth ? No , but it robbeth thee of thy good name , and preiudiceth thy good report ? A lasse poore soule , thy report is but meane , thy fame but slender , which will so soone bee shaken : Plutarch . in vita Alexandri . lying tongues are no corasiues to a good name , neither is a good mans reputation depraued by a slanderers proiect . It is a Kingly thing ( saith a great King ) to hear● euill when thou doest well ; when wretched Shemei railed against Dauid , with these bitter and prouoking tearmes , s s 2 Sam. 16.7 . Come out , come out , thou bloudy man , thou man of Belial ; Did Dauid fret and fume ? did he disquiet himselfe ? No , but when he might haue auenged himselfe vpon that slanderous tongue , and hee was mightily by some of his company egged on , hee passed it ouer and would seeme to take no notice of it , Let him alone ( saith he ) let him . In like manner when some told Domitian , Sueton. in vita Domit. how he was traduced by fowle mouthed slaunderers , and perswaded to take vengounce of these lewd persons , It is not ( saith he ) for a generous man to lift vp his hand against euery dogge that barketh at him , let them alone , if they canot be master of their tongues , I will be master ouer mine eares . It is a mans glory to passe by these triuiall , verball iniuries , to bee deafe at them and not to take notice of them : learne this practise of holy Dauid , that man after Gods owne heart ; t t Psal. 38.12.13 . They lay snares ( sayth hee speaking of his malicious enemies ) they seeke my hurt , they speake my hurt , they speake mischieuous things , and imagine deceit all the day long . But I as a deafe man , heard not , I was as a dumbe man that opened not his mouth .

If any Christian Soule desiring farther satisfaction in this point , Admonition for a mans carriage in time of false reports . shall farther require mine aduice , what were fit for him to doe in such a case , and how he may demeane himselfe in the midst of these euill reports without the breach of Quietnesse , briefly let him follow these directions . 1. Let him consider all his waies , and marke well wither he haue not at one time or other giuen occasion to make way vnto such euill conceits . If wee would auoyd an euill name , we must ( as our Prouerbe goeth ) auoyd all things that cause the same . 2. Let him suspect himselfe , and feare the omission of some good duties required , which by Gods iust iudgement may breed the imputation of those vices wherewith thou art charged : Euill reports ( sayth our woorthy Greenham ) must teach thee that although thou bee not so euill as men would make thee , M. Gr●ēham in his Sermon of a good name . yet thou art not so good as thou shouldest be . 3. Let him looke carefully to his future conuersation , u u 1 Pet. 2.12 . Haue your conuersation honest among the Gentiles , that whereas they speake against you as euill doers , they may by your good workes which they shall behold , glorifie God in the day of visitation . x x 1 Pet. 1.15 . For so it is the wil of God that with well doing ye may put to silence the ignorance of foolish men .

In the next place wee are to learne the practise of Quietnesse in bodily wrongs and iniuries , Quietnesse in case of wrong offered to our body . wherein euery good Christian must study to be quiet , notwithstanding hee be prouoked by wrongs and hurts done against his body . For so our Sauiour Christ expressely enioyneth to all his followers , a a Mat. 5.39 . I say vnto you , resist not euill , but whosoeuer shall strike thee on thy right cheeke , turne to him the other also . By which phrase of speech he doth imply that his disciples must with patience put vp many blowes , stroakes , and stripes , rather then infringe Quietnesse : which precept as hee gaue vnto vs by word , so he doth commend it vnto vs by his owne example , for b b Ioh. 18.22 . when hee was smitten before the high Priest , he smote not againe . And when Peter drew out his sword in his defence to resist the officers which apprehended him in the garden , c c Mat. 26.51.52 . hee spared not to giue him for that fact , a sharpe , seuere reprehension .

I confesse likewise that this is a very difficult thing for flesh and blood to be quiet in such a case , Obiections and answers for Quietnes . and me thinks I heare rebellious nature reasoning thus . What ? would you haue mee quiet , when I am thus far prouoked ? he hath drawen my bloud , I feele the smart , he hath giuen the first blow , I cannot chuse but reply with the next , he shall haue as good as he brought ; it were a disgrace vnto mee to put vp such apparant wrong , the world wold condemneme for a coward , I cannot forbeare , d d Deut. 19.18 An eye for an eye , and a tooth for a tooth . But heareme , my friend , where findest thou that reuenge allowed ? thou hast not learned it in Christs schoole ; where doth the booke of God giue way to quarrellings , fightings , duels or priuate combatings ? who gaue thee authority to auenge thy selfe ? Doth not God himselfe tell thee e e Heb. 10.30 . vengeance is mine , I will repay it ; But thou art prouoked ? Whet thee ? f f Rom. 12.19 Auenge not your selues , rather giue place vnto wrath . But thou art challenged , and it is a disgrace to refuse a challenge ; know this that true grace and credit standeth more in yeelding obedience vnto God , then in foolish hazarding of life or limmes for a blast of vaine reputation among men .

But what will you haue mee doe ( saith prouoked Nature ) in such a case ? Directions for Quietnes in this case . will you haue me stand still like a stocke ) will you haue mee to put vp these blowes ? that were the ready way to make me a common Asse , euery one will bee ready to ride vpon my backe ; though thou maist not be thine owne caruer , yet mayest thou seeke a remedy , though priuate reuenge is forbidden them , yet there is the place of Iustice to right thee , g g Rom. 13.4 . the Magistrate is the Minister of God vnto thee for thy good , hee beareth not the sword in vaine , hee is to reuenge vpon euill doers ; To him must thou haue recourse , heere art thou to seeke redresse . So mayest thou keepe thy body from violence , and thy minde from vnquietnesse .

In the last place wee are to learne the practise of Quietnesse in worldly losses , crosses , or damages : 3 3 Quietnesse in wrongs offered to our goods . for the performance whereof , euery good Christian must rather put vp many wrongs , suffer many losses , sustaine many hinderances , then to breed vnquietnesse . h h Mat. 5.40 . If any man ( saith our Sauiour ) will sue thee at the law , and take away thy coat , let him haue thy cloake also : And the Apostle Paul i i 1 Cor. 6.7 . This is vtterly a fault among you , because yee goe to law one with another , why doe ye not take wrong ? why doe ye not rather suffer your selues to be defrauded ? Strabo . Strabo reporteth of the Indians that they wold endure any thing rather than enter into contentions : Herodotus . and Herodotus of the auncient Persians that they would rather depart from their own auncient right then seeke to recouer it by litigious actions .

By how much the more lamentable are the contrary courses so vsuall at this day among vs Christians : The vnquiet suits and contentions of these our times . what vnquiet courses , suits , pleadings , nisi prius , lawings is there now a dayes for very trifles . The least losse , the smallest trespasse is ready presently for an action at the law ; Caesar . Commen . Once it was counted ominous for a man to commence actions and follow suits , but now hee is no body that haunts not the courts of Iustice , neither is there any citty , towne or village almost in a countrie without some suiters or sued . When a citizen of Rome made a motion to haue the pleading place at Rome couered ouer with canuasse , for that the heat of the sunne was hurtful to the pleaders and the clients heads , Cato that graue Senatour replyed , I for my part ( quoth he ) could rather wish that all the waies to the place of pleading were cast ouer with caltrops , & the floore before the pleading place paued with sharpe flints , Plutarch . that the feet of those whose well loue pleading might feele so much paines of those prickes in going thither , as their heads of the sun in tarrying there . It were to bee wished that Catoes wish might take place in our pleading places : that our litigious suit followers might smart as well in their bodies for their pains , in following friuolous suits , as they smart in their purses before the end of their suits , then should we haue lesse lawing and more loue , lesse quarrels and more quietnesse . Aeneas Siluius ( afterwardes better knowen by the name of Pope Pius , Platina . though lesse pious and farre woorse after he vndertooke that name ) had a pretty conceit in comparing clients to birds , courts to the field , lawes to the net , and Lawyers to the fowlers : Many a silly fowle and simple foole , becomes a iust prey through their own vnquiet stirrings vnto these cunning fowlers , who throughly plucke their feathers , and strippe them naked , before they suffer them to get forth of their hands . Demosthenes . Farre wiser were the Lacedemonians , who had rather to end controuersies betweene themselues , then to suffer themselues to be betrayed by others . It was good counsell which a graue Philosopher gaue vnto the Thebanes ; Crates . If hee which harm , you ( saith hee ) bee weaker then your selues , pardon him , if more mighty pardon your selues . The wise man telleth vs , that k k Pro. 20.3 . it is an honour to a man to cease from strife . And the Apostle taxeth this common going to law one with another , as a shamefull thing : l l 1 Cor. 6.5 . I speake it ( saith he ) to your shame : and hee goeth farther reputing them and those that suffer them very fooles : m m Ibid. Is it so that there is not a wise man among you , no not one that is able to iudge betweene brethren . And yet farther he thundreth against such furious courses , n n Ibid. ver. 1. Dare any of you , hauing matter against another , to goe to law one with another ?

Which place of Paul is not so to be wrested ( nor my present discourse so to be misapplied ) as if all suit of Law were simply condemned as vnlawful . How and when a man may go to law with another . The Scripture forbid deth not mens going to law , but telleth them how they should goe to law : Law is not euill , though contentious men and vnconscionable Lawyers haue vilely abused it , but it is Gods ordinance , & may lawfully be vsed if with these caueats . 1. It must not bee for euery trifle , euery trespasse , euery euill word , o o 1 Cor. 6.2 . but in matters of waight and of importance . The Law is not ordained to be a iudge of euery trifle , not for the smaller and triuiall matters . It is a shame to our Law , and a dishonour to our Lawyers that men be suffered to trouble each other for triuiall affaires and trifles , for recouery wherof many times , ten times , yea twenty times as much is spent , as the cause is worth . It is a shame for our Nation that at euery Assises there should bee so many actions of trespasse , wherein the dammage is little or nothing . 2. It must be the last refuge : Law is a kinde of warre , as therefore warre is the last meanes for the attaining of publike peace , so should the Law bee the last meanes for the attaining of priuate peace : All meanes must bee tried , ere thou goe to law , p p Rom. 12.18 . If it bee possible as much as in vs lieth , wee must liue peaceably with all men , And if no other meanes will serue , then Law may haue his course . It is a fowle misorder in our land , men are sued when they would gladly compound , when they would willingly satisfie by priuate order , they are compelled to answer by Law ; yea which is worse then this ; the Law which should bee the last , is not onely made the first meanes , but many times a close and a secret meanes , it stealeth vpon men before they bee aware , and heapeth charge where it might bee auoided . 3. It must be prosecuted with mildnesse , not with extremity . q q Phil. 4.5 . Let your moderation be knowen to all men . In suing bands , taking forfeitures , recouery of dammages , a man must not alwayes lay , vpon his aduersary the extremity , but hee must moderate it with pitty . It is a bloody biting practise for neigbour to hold neighbour at the bay , and to vse rigour , as many doe , r r Iam. 2.13 . Mercy reioyceth against iudgment , and hee shall haue iudgement without mercy , that sheweth no mercy . It is not a sufficient cloake to couer thy cruelty in extremity , that the Law doth affoord thee this aduantage , woe were it vnto thee if thy God should deale with thee according to extremitie , thou that daily pleadest for mercy , if thou hope for mercy , shew mercy .

Thus farre haue I trauailed in describing the way to Quietnesse , Meanes to preserue Quietnesse . and in deciphering the practise of Quietnesse both in persons and cases publike and priuate . Now that I may draw to a conclusion of this discourse I will shut vp the remainder of this little Treatise with a briefe delineation of the meanes which serue to keepe and preserue Quietnesse . The meanes preseruatiue of Quietnesse , are in effect the same with the former which procure Quietnesse . For it is a rule in Natures schoole . By what meanes things are gotten , by the same are they vpholden . Yet for as much as these meanes are in this case to be considered with another respect , it will not be amisse to enquire somewhat into them , and for orders sake thus to distinguish of them .

The meanes preseruing Quietnesse are either Personall . Practicall .

The Personall meanes are either more publike : As first , The Magistrate in the common-wealth . Secondly , the Minister in the Church ; or more priuate . As first , the Housholder in his family . Secondly , the Neighbour in the vieinity .

The Practicall meanes are either matters of equitie . As first , vpright dealing . Secondly , iust censuring for matters of piety . As first , holy carriage of our selues . Secondly , prayers for our selues and others .

Of both these with their particulars I will entreat as briefly as I may with any perspicuity , rather pointing at them , then discoursing of them , lest this small Treatise should exceed the intended bounds , and might seeme too tedious to the Reader .

First then to beginne with the personall preseruatiues of Quietnesse , The Magistrates duty to preserue Quietnesse . and therein first of all with the Magistrate . Who knoweth not that the Magistracy is the principall meanes for the preseruing of peace and quietnesse in the common-wealth ? The f f Rom. 1.3.2 . ordinance of it is from God , and the end of it is for t t Ibid. ver. 3. our good : And their office is to punish u u Verse 4. offenders that are vnquiet : and therefore ( as the Apostle teacheth ) x x 1 Tim. 2.2 . it is our duty to pray for them , that by their meanes wee may liue a quiet and a peaceable life . Therefore we must iustly abhorre the franticke opinion of the Anabaptists , who deny the lawfulnesse of Magistrates , and ( with the better Iude ) we count these turbulent wretches , z z Iude 8. who despise Gouernours and speake euill of those which are in authority . What a monster were a Common-wealth without an head ? what Quietnesse ? what peace ? what iustice can there bee expected where Magistracy faileth ? a a Iudg. 17.6 . When there was no Ruler in Israel , euery man did what seemed good in his owne eyes : and so would it be with vs , if there were no Gouernours to ouerrule , no Magistrates to seeke redresse : who could then liue quietly in his house , or sleepe quietly in his bed ? But blessed bee God who doth not plague vs with an Anarchie , but doth preserue our Quietnesse by his owne ordinance the Magistracy . To whom as wee are to yeeld obedience b b Rom. 13.5 . for conscience sake , and for our owne Quietnesse : so it is their duties to imploy all their endeauours to mainetaine and preserue the Quietnesse of the common-wealth , that vnder them wee may liue a quiet and peaceable life . Kings . c c Psal. 2.10 . Be wise therefore ô ye Kings , be instructed ye Iudges of the earth : For euen Kings and Princes must make this the principall scope of their Soueraigntie . According as our owne renowned King doth testifie in his Kingly instructions to his Sonne , our late hopefull Prince of happy memory : King Iames in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Booke . A good King ( saith he ) must thinke his highest honour to consist in the due discharge of his calling , and therefore must employ all his studies and paines to procure and maintaine by the making and executiou of good lawes the welfare ●od peace of his people , and as their naturall father and kindly master , to make his greatest contentment in their prosperity , and his greatest surety in their tranquillity . But because ( as Iethro said to d d Exod. 18 . 1● Moses ) the whole burden would bee too heauie to lie vpon them , neither are they able to performe it them selues alone . Therefore they haue their Subordinate Ministers of Iustice , as Iudges , Instices , and other inferiour officers , to see that peace & quietnesse be maintained within their seuerall circuits and diuisions . To whome that I may speake in order . First let mee entreat the honourable Iudges , Judges . Arist. Polit. lib. 5. cap. 10. the chiefe Guardians of Iustice and Prouidors of Quietnesse next vnto his sacred Maiesty , that they would study for the Quietnes of the common-wealth , and regard that more then their owne , 18. Edw. 3. either honours or purchases . This their oath which they take at their admission into their office , 4. Edw. 9.11 . this the verie commission giuen vnto them by vertue of their office , doth vpon perill of their bodies , Magná charta . 9. Hour . 3.29 . and danger of their souls require of them . And therefore I say vnto them as Iehosaephat said vnto the Iudges of his time , e e 2 Chr. 19.6.7 . Take heede what yee doe , for yee do not administer the iudgement of men , but of God . And with Dauid let mee shew them their dutie , f f Psal. 82.2 . Doe right to the poore and fatherlesse , deliuer the poore & needy , saue them from the hands of the wicked . Next to the worshipfull Iustices of the peace ( which are as the Ephori of our common-wealth , Instices of the Peace . the ouerseers of the common Quietnes ) that my speech may bee seasonable . Let me entreat them to study for the publike Quietnes . Their very Title putteth them in mind of this . Iustices of peace , as much to say , as ministers of Iustice , preseruers of peace , a beautiful epitheton , a blessed action , for g g Mat. 5.9 . blessed are the peace-makers . What is the summe of their office , Magna charta . but the preseruation of Quietnesse ? The extent of their commission is to enquire and determine of all and singular such accusations and informations made of any offences disturbing the common peace ; 2. Edw 3.6.18 . Edw. 3.2.24 . to heare and determine at the Kings suite all manner of fellonies and trespasses committed in their seuerall counties against the peace ; to restraine offenders , rioters , and barreters , to binde to the peace and good behauiour vnruly persons , to pursue , 2. He. 5.4 . 12. R. 2.10 . take and chasten offenders . Foure times yeerely they are to keepe their publicke Sessions ( according to the lawes of this realme ) and many times to haue their pettie Sessions , and that in seuerall places , that they may the better take notice of misdemeanors , and take order for euery ones Quietnes . What worthy proiects ? what excellent courses are here intended for Quietnesse ? what remaineth for our Iusticers then , but that they put this their office duly in practise ; their diligence wherein is of so great moment that it is of force to keepe the Iudges idle in Westminster-hall and the plow to be followed in the countrie , it would abridge the number of Nisi prius , and bring downe the pride of insolent Lawyers . But from these to descend to the inferior officers , as Constables , Church-wardens , Constables & Tithingmen . Tithingmen , and Ouerseers , let me tell them , that they are in place to preserue Quietnesse , and withall entreat them to studie for the common quietnes . They are or should be aduertisers to the Insticers as they are eyes vnto the Iudges : 1. Jac. 17. they are to suppresse Vagrants , Rioters , Quarrelers , their office is to see that peace be kept ; they are informed of the extent of their office at Assises , 39. Eliz. 4. Sessions , and other such like meetings . O that there were an heart in these our Officers to demeane themselues in their places ; ô that they were men of courage to put in practice these their duties ; then should wee haue more Quietnesse , and lesse complayning in our streetes .

But to leaue the ciuill Magistrate , The Ministers dutie to preserue quietnes . and to come to the Minister , he likewise by vertue of his calling is a meanes to preserue Quietnesse . For the Preachers of the word are the h h Luk. 10.6 . Sonnes of peace , they come with a i i Isay . 5● . 7 . message of peace , their message is a doctrine of k k 2. Cor. 5.18 . reconciliation , l l Malac 4.6 . m m Mat. 5.13 . n n Mat 3.3 . o o Isay . 57.21 . their doctrine the pathway to peace and quietnesse . They are the Salt of the earth , to season the hearts of men that they may bee capable of peace . They are the prodromi to prepare the way for Quietnesse , by speaking to the conscience , and teaching inward peace , without which there can bee no Quietnesse . And therefore the Preacher must be a principall Actor for the preseruation of Quietnesse . It was once a common saying , that the want of preaching , was the cause of the want of Quietnesse ; I haue heard a question once moued , what was the cause that there were so many bad Lawyers , which was presently answered , because there were so few good Preachers . But now , blessed be God , there are many good Preachers ( the Lord increase their number ) Sermons are plentifull , and many publicke lectures . And yet alasse we see little the more quietnesse , nay our ignorant common people would perswade themselues that there is the lesse Quietnesse . Notwithstanding all which I would admonish and desire , yea in the bowels of Christ Iesus beseech my reuerent brethren and fellow laborers in Gods haruest , that they would both in their lectures continually preach Quietnesse , and with the vtmost of their endeauors in priuate conferences and publicke meetings perswade Quietnesse where they see dissentions . Canutus Law . It was a notable custome of old time obserued in this land ( and I thinke the statute for it at this day is in force ) that in the place of iudgement the Bishop or Minister should sit with the Magistrate , in the decision of controuersies , and suppressing of enormities , that so the one by Gods law might instruct the conscience , and the other by the law of the Realme might correct the delinquents . It were to bee wished that seeing the Magistrate peraduenture accepteth not so well the Ministers presence in his place of iustice , hee would vouchsafe his owne presence at the Ministers lectures . As in some places of our Countrie it is worthily obserued ( I would euery where it were imitated ) once a weeke at places where weekely lectures by authoritie are established , the Magistrates of the countrie round about and the chiefe Diuines do meete , the one to instruct the people Christianitie , the other to appease cases of controuersie . O what an excellent preseruatiue would this be for quietnesse , when the word and the sword did meete together , Moses and Aaron did assist each other .

As concerning the Houshelders preseruation of Quietnesse I shall speake the lesse , The housholders dutie to preserue Quietnesse . Pag. 77.78 . because I haue alreadie touched it more at large in its proper place . Onely by the way let me giue him an item , that hee may , and ought to be a notable meanes in preseruing the common Quietnesse , if hee looke well to the keeping of Quietnesse at home . Euery familie is a little common wealth , and euery gouernor of a familie , is as it were a Iudge or Iustice of peace within his owne familie . Hee must therefore ( with Dauid ) p p Psal. 101.2 . walke wisely in the midst of his house ; he must with q q Gen. 13. ● . Abraham labor to compose and stop controuersies at home so soone as euer they arise ; for as in the breach of a water course , if it be taken in time and stopped at the beginning ; it will preuent the flowing abroad which otherwise must needes ensue ; so if in the breach of priuate peace and Quietnesse there be a present redresse at home , it will not break forth into such open contention abroad .

The like may bee said as concerning the help of neighbors for the mutuall preseruation of Quietnesse . Neighbors dutie for the preseruation of Quietnes . As in a common fire euery one will be readie to help to extinguish , and as for a common good euery good man will be willing to put to his helping hand ; so euery honest , euery Christian neighbor must bee readie with all his indeauour to labor to extinguish the flame of variance , and to settle peace one with an other . It is reported of that learned and worthy iudge the late Iudge L. Dyer , if there came any controuersies of poore men to bee tried at the Assises before him , hee would vsually say that either the parties were wilfull , or their neighbors without charitie , because their suites were not quietly ended . Indeed there is a great defect of charitie among neighbors ; when a controuersie is come to extremitie and hath proued costly wee can say , it is pittie that it was not ended by neighbors , but why are neighbors s● pittilesse that they interpose not themselues to the appeasing of these inconueniences ? r r 1. Cor. 6.5 . I speake this ( saith the Apostle ) to your shame , is it so , that there is not a wise man among you ? no not one that is able to iudge betweene brethren ? My brethren and beloued countrimen let vs take away that infamie , that shame , that disgrace from our Townes , Parishes , and vicinities , yea especially from our selues , let vs not make our selues guiltie of other mens furies , s s Galat. 6.2 . whiles we cease to pacifie their vnquietnesse : Let vs beare one an others burdens , and euery one help forward the common quietnesse , by t t 1. Thes. 5.14 . warning them that are vnruly , comforting the feeble , supporting the weake , and shewing patience towards all . Practicall means for the preseruation of Quietnes .

The meanes which we and euery one of vs to this purpose are to put in practice , remaine now to be commended vntovs ; which , because we are now drawing to a conclusion , I will binde vp as it were in one bundle , and with all possible breuitie commend to your imitation . The way to preserue Quietnesse , Theognis vers. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . is to do iustice , and to practice godlinesse . Vnder the name of iustice all morall vertues summarily are comprised : One asked Solon , what did most keepe men from troubles ; he answered ; vpright dealings , do saith he to others , as thou wouldest be done vnto , so shalt not thou disquiet other , nor others trouble thee . And to the same purpose Plato in his platforme of the common wealth saith , Plato de Rep. lib. 4. that both publike and priuate concord and vnity is preserued by publike iustice and priuate equity . The practise whereof , Marcus Aurelius doth explaine vnto his sonne in his death-bed Admonitions , M. Aurelius . My Sonne ( saith he ) wouldest thou liue quietly , and haue others with thee and by thee to liue peaceably , carry thy selfe vprightly , deale plainely , iudge truely , abstaine from iniurie , right the wronged , relieue the oppressed , suppresse the wicked . The Summe whereof the Holy Scripture proposeth in this two words : u u Psal. 1.16.17 . Cease from euill , learne to doe well , and there is a gracious promise vpon this gracious practise , z z Psal. 72.3 . The mountaines shall bring peace to the people , and the little hils by righteousnesse : which words ( as may bee explaine it ) The Magistrates as the mountaines shall keepe the people in people in peace , and ●he little hilles , the meaner sort the infriour subiects , shall enioy Quietnesse , and all by righteousnesse .

But what is Equity without Piety ? Piety a preseruer of Peace . what is lustice with godlines . a a Heb. 12.14 . Without holinesse there is no peace . b b 2 Kin 9.22 . What peace ( saith Iehu ) can there bee , so long as Iezabels whoredomes and witchcrafts are in great abundance ? Therefore when the Apostle would shew vs the way how wee may liue a quiet and a peaceable life vnder them that are in authority . He addeth this in the end of it that it must be done c c 1 Tim. 2.2 . in all godlinesse and honesty . Quiet we can neuer be without honesty , nor honest without piety . Therefore euery one who would study to bee quiet , must study to be godly ; and they who are in authority must labour to maintaine Godlinesse as well as Equity . d d 1 Tim. 6.8 . Godlinesse hath the promises , not onely of the life to come , but also of the life present : Among which promises , these are , but not the least , e e Hag. 2.10 . peace and Quietnesse .

But how shall wee be able either to liue godly , Prayer a preseruer of peace . or to liue iustly our selues ; seeing wee are so full of frailties and imperfections ? How shall wee establish it in others who are so vnable to effect it in our selues ? Therefore wee had neede to bee feruent in prayer , both for our selues and others . Art thou in trouble ? Pray for Quietnes ; Doest thou li●e in peace and Quietnesse ? Pray for the continuance . Prayer getteth Quietnesse , Prayer keepeth Quietnesse , Prayer the very locke and key of Quietnesse . Therefore when thou hast performed all the rest , faile not in this , for this is more effectuall to the study of Quietnesse then all the rest : when thou canst not preuaile with men , heerby thou maist preuaile with God .

Thus hauel , The Concl●sion . as God hath enabled mee , explained this needefull duty , the study of Quietnesse . What effect it hath wrought in the hearts of the Hearers , or will worke in the mindes of the Readers : Hee knoweth who only knoweth and trieth mens hearts and reines . It is a study , I feare mee , wherein but few will proceede Graduates , few will set themselues to learne it . Howsoeuer I shall hardly perswade others to the studie of it , yet sure I am , that I haue studied to perswade it . And my desire was to helpe forward the common Quietnesse in it . If it please God to giue a a blessing to these my poore endeauours , that by them the heart of anie troublesome or troubled Auditours haue beene reclaimed vnto Quietnes , his holy name haue all the glory of it , If I haue spent my strength in vaine , and the more I speake for peace , the more men study for vnquietnesse : yet for Ierusalems sake I will not hold my peace , for my Countries sake I will euer pray , that peace may bee within our wals , and prosperity within our pallaces : For my Brethren and Companions sake , I will now say peace be within thee , because of the house of the Lord our God , I will seek thy good .

FJNJS .