THE PRACTICE OF QVIETNES.  
OR A direction how to live Quietly at all times, in all places, upon all occasions, And how to avoid or put off, all occasions of unquietness.  
Delivered in Six Sermons at STEEPLEASHTON 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 Paul's Church yard at the sign of the Greyhound, 1615.   

TO THE RIGHT honourable Sr Henry Hubbert Knight Baronet, Lord chief justice of his Ma.tie Court of common pleas.  
RIght honourable and my very good Lord, that which Orator Tertullus attributed to the governor Foelix flatteringly, may be applied to your Lordship justly and truly; By your means we enjoy much quietness, 
Act. 24. ver. 2.  and very worthy deeds are done unto this nation by your providence. That great Tribunal in which your Lordship sits as Precedent doth manifest it, and the large Weasterne circuit, which for the administration of justice, as chief justice, you have often visited, 
Verse 3.  doth always, and in all places acknowledge it with all thankfulness. 
job 29.11.  The Ear which hath heard you, doth bless you, and the Eye that hath seen you doth give witness unto you: for mine own part above all others I have most just cause to bless you, and God for you: when my peace was disquieted, my person troubled, and my profession hindered, 
Psal. 41.12.11  Ministry dissurbed, your Lordship hath vouchsafed to hear the plea of mine innocence, and to uphold me in mine integrity, So that mine enemy doth not triumph over me. In regard whereof to whom can I more fitly dedicated this small Treatise of The practice of Quietness, the first fruits of my Quietness, then unto your Lordship, the Author of my Quietness? It is a sacrifice which I have vowed to the Lord for my Quietness, and the testimony which I would give unto the world of my love of Quietness. Under your honourable protection I make it public to the world, first humbly offering it unto your Lordship's favourable acceptation, craving pardon for this my presumption, and beseeching almighty God to pour upon your Lordship all the riches of his grace for the Quietness of your own soul and body, for the public Quietness of the Church and common wealth, and for your eternal and everlasting happiness.  
Your Lordships in all humble duty George Webbe.   

TO THE RIGHT WORSHIPFUL, the Knights, justices, and Gentlemen, and to all the rest of my religious countrymen in the County of Wiltshire.  
THere is no study next the practice of Piety, like the study of peace; The Author of the Epistle to the Hebrews doth link them both together, 
Heb. 12.14.  Fellow peace and holiness; as if there could be no holiness without peace and quietness. This Quietness is the daughter of Piety, the sister of Humility, the mother of many a worthy virtue. It is the honour of a family, the ornament of a city, the muniment of a common wealth, without which no virtue appeareth like itself, nor comfort giveth content. This Art of Quietness so needful a study for all good Christians (Right worshipful and Welboloved Countrim●n) have I according to the measure of that poor talon which I have received, taught, as here it is delivered, in my pastoral charge within your country, in six several lectures. That I have here compacted them together, & brought them out of the pulpit to the press, I need no other Apology then my zeal to God's glory, the common good, and my country's quietness. Whereunto I was the more emboldened for the stopping of the mouths of those who envying my peace, both privately and publicly, spare not to censure me as an unquiet person, and an enemy unto peace. Wither I delight to sojourn in unquiet Mesech, or to dwell in the contentious tents of Kedar, 
Psal. 20.5  let this small Treatise witness. If my heart do not go with my words, and my desire for mine own practice with the counsel I give unto others, shall not that supreme judge, who searcheth the heart, 
jer. 17.10.  and trieth the rains, search and try it out? uncharitable censures of self-conceited Critics, I doubt not but this small Treatise shall find as well as others which formerly I have published: I expect no less than store of carp where curious eyes go a fishing, especially where the Torpedo of black envy doth bait the ●ook. They who like none but themselves, how should they approve any thing of mine? how can they spare their censure against me, who never speak well of any. But to leave these Zoilists with as slender respect of their censure, as they do of any Treatise, my hope is (Right Worshipful and Well-beloved) that with you these my poor labours, though not for the worth of the work, yet for the worthiness of the subject upon which it doth work, shall find acceptance: It showeth the pathway unto Quietness, the proper object (Right Worshipful) of your office, and the daily subject (Well-beloved) of your practice. It is the duty of the Minister to teach Quietness, of the Magistrate to maintain Quietness, of every one to pray for Quietness and to practise Quietness. This our Country hath store of the sons of Levi, who preach Peace, and persuade Quietness: It hath many a worthy Moses and joshua, who make Peace and preserve Quietness; Many a sincere Nathaniel, who seeketh Peace and followeth after Quietness: Yet there want not in every Division, Hundred & Tithing, some turbulent Korah's, some seditious Sheba's, some furious Lamech's, some churlish Nabals, some oppressing Ahabs', who are enemies unto Quietness. We praise God that our country is so quiet as it is, and do daily wish unto the increase of Quietness. Which that it may be effected, it is required of you (Right Worshipful) that you fear God and be men of courage, that you use all diligence to cut off the occasions of variance, and to keep the people in all holy obedience. And for the rest it is required that they learn Piety, practise equity, do justly, and preserve unity. So shall we have a due respected Magistracy, a firm united communality, and a most flourishing country, and the God of peace shall be with us, to multiply all peace and happiness unto us. To whose blessed protection I leave you, and and these my poor labours to his blessing.  
Steepleashton, june, 20. 1615. Your Worships humbly devoted GEORGE WEBBE.   

Errata.  
Heart's for hearts. pag. 2. surveys for suru●w pag. 9 melling for meddling p. 20. plucking for pluck 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 quietness.  1. THESS. 4.11. 
Study to be quiet.  

THe Greek Sages (as Plutarch doth report) for the daily direction of their lives, 
Plutarch. apoth.  were wont to writ upon the walls and pillars of their Temples certain short Sentences or Apothegms, (such as these are, Know thyself, Use moderation, Beware of suretyship, and the like) as special Memoratives and Remembrancers. I know no fit apothegm for such a purpose to be used amongst us Christians in these so unquiet times, than this short memorative concerning Quietness. A sentence short, but sweet, like unto 
a Habbac. 2.2  Habbacucks' vision, necessary to be written and made plain upon Tables, that he may run that readeth it. And surely it were to be wished that this present apothegm were often preached in our Temples, proclaimed in our streets, written upon our posts, painted upon our walls, or rather engraven with the point of a diamond upon the tables of our hearrs, that we might never forget it. As jonah in his preaching to the Ninivites walked from street to street a whole days journey, preaching nothing but this short warning, 
b jonah 3.4.  Yet forty days and Nini●eth shall be destroyed; so have the Preacher of the word at this day just cause in their Sermons to go from man to man, and day after day 〈…〉 their ears this short but 〈◊〉 Alarm, 
M. Latimer in a 〈◊〉 befor●● 〈…〉. 5.  Study to be quiet. And 〈…〉 her Latimer blessed Mar 〈…〉 sometimes said of his short Text against covetousness, Take heed and beware of covetousness, Take heed and beware of covetousness, Take heed and beware of covetousness: and what (saith he) if I should say nothing else for three or four hours space, but, Take heed and beware of covetousness? I could not urge it too often: So may I say of this present Text, being a Caveat against unquietness, Study to be quiet, Study to be quiet, Study to be quiet: and if I should preach of nothing else this five or six weeks (as I think I shall do no less) if I should continually iterate these words, Study to be quiet, I cannot urge it too much, or speak of it enough.  
That we may the better perceive the occasion of these words, 
The coherence and main scope of the words.  and so dive more sound into the depth of the matter therein contained, we must take notice of some abuses and disorders common amongst the Thessalonians, which caused the Apostle to writ unto them these two Epistles. To omit other vices among these Thessalonians too notorious (as will appear in the tenor of both these Epistles) Idleness and Envy were the most outrageous: 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 2. Thes 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  idle bodies, who would not busy themselves about any necessary work, but lived like drones upon the sweat of other men's labours. These our Apostle sharply reproveth in the latter end of this verse, commanding them to work with their own hands. There were others too pragmatical, 
d Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  busy bodies, intermedlers in other men's affairs. These our Apostle checketh in the middle of this verse, willing them to do their own business. And because they could neither busy themselves as they should, nor avoid more business than they would, so long as they gave way to their unquiet resolutions, therefore, in the beginning of the verse, before either of those two profitable admonitions, he proposeth this most necessary motion: Study to be quiet.  
The occasion of the words being thus explained (that the words themselves in the main substance and proper subject of them may more fully be opened) we may observe in them these two circumstances. 
The division of the words.   
1. A virtue commended, To be quiet.  
2. A duty commanded, Study for it, Study to be quiet. Of each of these, 1. severally (and that in a word) for the better understanding of the words: and secondly of them both jointly (and that more at large) for the substance of the words, and instruction which we may learn therehence. First of the first, the virtue commended.  
To be quiet.  
I call quietness a virtue: 
Quietness what it is. Aristot. Ethie. 8. lib.  for that very Title is given unto it by Philosophers in express terms, and in the Scriptures by 
e 1. Pet. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words to the same effect. We may thus define it: Quietness is a peaceable disposition of the mind, abstaining from all occasions of offence to itself or others, either in thought, word, or deed.  
By this definition (or rather description) of quietness we may behold, 
The seat of quietness.  1. the seat or original of quietness, a peaceable disposition of the mind. The mind is the seat of every virtue. And unless that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
f 1. Pet. 4.3.  the hidden man of the heart, be disposed towards quietness, unless there be a 
g Ibid.  meek and quiet spirit, it is impossible to be quiet. 2. The matter of quietness, an abstinence from offences: for so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word here used doth imply a cessation from what may disquiet (as Etymologists do derive it) and so S. 
Conrade. Gesner. in Nomenciat  james. doth deliver the paraphrase of quietness, jam. 1.21. A laiing aside of all filthiness and superfluity of maliciousness. 
h jam. 1.21.  3. The object of unquietness, either ourselves or others. Men disquiet themselves either by causeless conceit of offence offered, when it is not, by being too 
i Rom. 1.19.  suspicious; or by too much taking to heart on offence when it is offered, being too 
k 2. T●m 3.3.  furious. Men disquiet others, either by offering occasion of offence, by being 
l 1. Thess 4.6.  injurious, or by too bitter seeking revenge of offence, being too 
m Rom. 1.30.  litigious. Men do both disquiet themselves and others when they continued in their sins without repentance, as Eliah told Ahab, 1. King. 18.18. 
n 1. King. 18.18.  It is thou and thy father's house that troubleth Israel. 4. The parts of quietness, in thought, in word, in deed: for there is an unquietness in the mind, 
o Mich. 2.1.  Mich. 2.1. A mind devising iniquity and working evil before the act. There is an unquietness in the tongue, jam. 3.6. 
p jam. 1.6.  The tongue defileth the whole body, and setteth on fire the course of nature, itself being set on fire of hell. There is an unquietness in the hand, when the hand (as it is Psal. 26.10.) 
q Psal 26.20.  is full of mischief. There is an unquietness in the foot, when 
r Rom. 3.15.  the feet (as it is Rom. 3.15.) are swift to shed blood. There is an unquietness in the e●e and in the ear, when (as it is Eccles. 1.8.) 
s Eccles. 1.8.  The eye is not satisfied with seeing, nor the ear with hearing. I omit instances in the rest. And that I seem not too prolix, I reduce all the parcels of the practice of quietness into these three parts.  

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

1 Quietness of the heart.  Quietness of the heart is a meek and peaceable disposition of the mind, not 
t 1. Tim 6.10  coveting, but 
u Philip. 4.1.  contenting; not 
x 1 Tim. 6.4.  envying, but 
z Galat. 5.22.  rejoicing; not swelling with 
a 2. Tim 3.3.  pride and self-conceitedness, but 
b Luk. 18 4.  relenting with humility and lowliness; not 
c 1. Tim. 6 4  suspicious or evil credulous, but 
d 1. Cor. 13.5.7.  taking things in the best part, loving and propitious; not 
e Rom. 1.30.  tasty and prove to wrath, but 
f jam. 3.17.  peaceable, gentle, easy to be entreated. That is a quiet heart, which 
g Zach. 8.19.  loveth peace, and 
h Mat 5.9.  longeth after peace, and 
i Psal. 122.6.  prayeth for pe●ce, 
k Rom. 14.19  laboureth for peace, 
l Eph. 4.3.  and endeavoureth to keep peace.  

2 Quietness of the tongue.  Quietness of the tongue is a mild, modest, and peaceable ordering of the speech, when our words are not 
m Eccles. 5.1.  rash, but 
n Pro 10.32.  reasonable; not 
o Pro. 18 13.  hasty, but 
p Pro. 25.11.  seasonable; not 
q Pro. 15.1.  grievous, but 
r Coloss. 4 6  gracious; not 
s Rom 12.19  provoking, but 
t judg. 8.3  appeasing; not 
u ●sal 39.1.  offensive but to good purpose. That is a quiet tongue, which is 
x 〈◊〉 1 ●9.  slow in speaking, 
z Tit. 3.2.3.  meek in speech, 
a Math. 7.1.  sober in censuring, 
b Pro. 15.1.  soft in answering, 
c Galat. 6.1.  mild in reproving, 
d Psal. 109.4.  faithful in defending, and 
e Psal. 39.1.  fearful of offending.  

3 Quietness of the hand.  Quietness of the hand is a peaceable carriage of ourselves in all our actions, 
f Galat. 5.12.  not disturbing the peace of others but 
g Eph. 4.3.  preserving it, not 
h 2. joh. 9  opposing ourselves against others but 
i Math. 5.9.  composing the variance and dissension of others, not 
k Rom. 16.17.  offending others, but 
l 1. Cor. 1.12.  endeavouring to keep a good conscience. This is Quietness of the hand, when a man 
m Pro. 17.14.  abstaineth from meddling, is 
n 1 Thes 4.6.  just in his dealing, is free from 
o Levit. 25.14.  wronging 
p Levit. 19.35.  defrauding, and 
q 1. Thes. 4.6.  deceiving.  
By this brief surveys we may see what it is to be Quiet, 
A corrolarie.  and wherein Quietness doth consist. To contract the substance of it into a few words. To be Quiet (if we take notice of it by negatives) is thus much in effect. Not to trouble ourselves with stirring thoughts, not to trouble others with needless suits, not to intermeddle with other men's business, not to adventure upon rash attempts, not to offend others with provoking terms, not to take offence at others actions, not to give ear to idle tales, not to contend without just cause, not to sow discord, not to seek revenge. Or (if we would rather take the description of it by affirmatives) thus. To be Quiet is to have a meek heart, a contented mind, a charitable eye, an affable tongue, a peaceable hand, a sociable gesture, a neighbourly behaviour: to be Quiet is to judge charitably, to speak lovingly, to converse friendly, to put up wrongs patiently, to wrong no man willingly. This is the substance of the virtue here commended, in the next place we are to take a view of the duty enjoined, or the affection towards Quietness required.  
Study to be Quiet.  
I call it a duty, 
What is meant by studying after quietness.  because it is here required at our hands, nay more, commanded, yea more than that enjoined unto us, as a mark at which we must always aim, as a prize for which we must always strive, as a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  treasure which we must always seek. For so the word here used, doth import an earnest affection and longing after a thing most admirable. 
Old translat. Beza. operam alacriter date. Vatabl. in ho incumbite. Piscator. tanquam honorabile quiddam existimate.  Some translations read it thus, Use all diligence that you may be Quiet; Others thus, Labour with all alacrity to be Quiet; Others thus, Strive for this with might and main that ye may be Quiet: Others thus, Count it an honourable labour and endeavour to be Quiet. The Phrase here used in our new and most exquisite Translation (Study to be Quiet) doth include all the rest, alluding both to the love which we should bear unto it, and our longing after it, and our labour to procure it, and our care to keep it. And it is as much as if he should have said, Let this be your desire, let this be your endeavour, let this be your labour, let this be your honour; use all good means, try all good ways, put in practise all good policies, whereby ye may lead a life in peace and quietness.  
Study to be Quiet.  
The words of the Text being thus severally opened and explained, 
The Doctrine  let us in the next place consider of the substance of them jointly, and what they propose unto us for our instruction. This may briefly be contracted into this one doctrinal proposition.  
Every good Christian aught to be of a peaceable and quiet conversation.  
This proposition both Testimony of the Bible, example of the faithful, and evidence of Reason will plainly confirm unto us, if we note it (as we aught to do) with diligent and intelligent attention.  
And first for Scripture testimony to this purpose, 
Scripture proof.  the book of God is very full of it, in so great a field of variety I will make but a gleaning. The present text doth plainly enforce it: 
r 1. Thes. 4.11.  Study to be Quiet; The same our Apostle to the same Thessalonians in his latter Epistle, Chap. 3. vers. 12. doth more forcibly enjoin it, 
s 2. Thes. 3. 1●.  We command and exhort by our Lord jesus Christ, that ye work with Quietness. Here is both a precept peremptory for it, Mandamus, we command it, and a persuasion pathetical to imprint it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We exhort you by the Lord jesus that ye put this duty in practice. Besides this of Paul we may hear the admonitions of other both Prophets and Apostles, Zach. 8.19. love Peace, or, 
t Zach. 8.19.  Quietness; There is for our affection. Psalm. 34.14. 
u Psal. 39.14.  Seek peace and quietness, there is for our action, 2. Tim. 2.22. 
x 2. Tim. 2.22.  Fellow Peace, there is for our imitation. Eph. 4.3. 
z Eph. 4.3.  Endeavour to keep the unity of the spirit in the bond of peace, there is for our estimation, Mark. 9.50. 
a Mark. 9.50.  Have peace one with another; there is for our conversation. Would we all of these in one, observe what is written Rom. 12.18. 
b Rom. 12.18.  If it be possible, as much as in you lieth, have peace, with all men.  
Thus you see what a cloud of witnesses we have to confirm the necessity of Quietness unto us, 
Examples of Quietness.  I might compass you about with a cloud of examples likewise to this purpose. I might propose unto you the pattern of quiet Abraham thus settling quietness between his own Family and Lots Genes. 13.8. 
c Genes. 13.8.  Let there be no strife I pray thee, between me and thee, nor mine and thine, for we are brethren. I might tell you of quiet joseph persuading his brethren unto Quietness Genes. 45.24. 
d Gen. 45.24.  See that ye fall not out by the way. I might tell you of Quiet Moses of whom it is said, Numb. 12.3. 
e Numb. 12.3.  Now Moses was the meekest man above all that was upon the face of the earth 
f 2. Sam. 16. . I might tell you of Quiet David, whose patience when by railing Shinei it was much provoked, and 
f 2. Sam. 16.  the Sons of Zeruiah did egg him on to seek revenge, 2. Sam. 16. resolved notwithstanding all this, to be Quiet. I might tell you of Quiet job thus settling himself to quietness, job. 40 5. 
g job. 40.5.  Once have I spoken, but I will do it no more, yea twice, but I will proceed no further. I might tell you of Quiet Paul thus protesting of his quietness, 1. Thess. 2.7. 
h 1. Thes. 2.7.  We were gentle, or Quiet among you, as little children. But what need I instance in multitude of examples, seeing he who is the example of examples, sendeth us to his own example, Learn of me (saith the Mirror of the world) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i Math. 11.29.  That I am meek. Math. 11.29.  
Thus have we both precept and example to move us to be Quiet. 
Evidence of Reason.  Now (because a threefold cord is not easily broken) let us in the third place see it confirmed by evidence of reason, 
k Eccles. 4.12.  wherein if we prove not altogether unreasonable we shall find sufficient motives to stir us up to the careful performance of this duty, whither we consider 

1 The Equity of it.  
2 The Excellency of it.  
3 The Profit by it.  
4 The Hurt if we neglect it.    
And 1. for the Equity of it, 
1 The Aequiti● of it.  It is a matter of right and equity that every good Christian should study to be quiet: 1 Because there is a kind of Antithesis between blessedness and unquietness, 
l 1. Pet. 3.10,  What man is he who loveth life and would feign see good days, let him refrain his tongue from evil, and his lips from guile, 1. Pet. 3.10. Secondly, They who would have their consciences assured that they are Gods children, must be quiet, for 
m Mat. 5.9.  Blessed are the peacemakers, they shallbe called the children of God. Thirdly, seeing true Christians are 
n Luk. 10.6.  the sons of peace, and 
o 2 Cor. 13.11  serve the God of peace, who 
p joh. 14.27  hath left us his peace, promising everlasting peace to 
r Luk. 19.38.  them that love peace, it is their duty even of equity, to study to be quiet.  
But if the equity of this duty cannot persuade us to be quiet, 
2 The excellency of it.  yet let the excellency thereof move us to embrace it. For it is an excellent ornament to a man to be of a quiet Spirit. It is an excellent ornament unto him, First, in the sight of men, Ecce quam bonnm & quam jucundum, 
s Psal. 135.1.  Behold how good and how pleasant a thing it is for Brethrens to devil together in unity, Psal. 135.1. Secondly, It is an excellent ornament unto him in the sight of God, 
t 1. Pet. 3.4.  A meek and quiet Spirit is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precious thing. Thirdly, It is better than strength; 
u Pro. 16.32.  He who is slow to anger is better than the mighty, and he who ruleth his spirit, than he that taketh a City, Pro. 16.32. Fourthly, It is better than wealth; 
x Pro. 15.16.  Better is a little with the fear of the Lord then great treasures with trouble, Pro. 15.16. Fiftly, It is better than great dainties, 
z Pro. 17.1.  Better is a dry morsel and quietness therewith then an house full of dainties with strife, Pro. 17.1. Sixthly, It is better than pleasures; 
a Pro. 15.15.  A merry heart hath a continual feast, Pro. 15.15. Therefore seeing a quiet life is better than pleasure, better than treasure, better than dainties, better than strength; Seeing God doth so approve of it, and men so much commend it, what a forcible motive is this, that we should Study to be quiet.  
But if the excellency of this virtue cannot move us, 
3 The Profit of it.  yet let the utility or profit of it allure us. For it is a very profitable thing to live in quietness. First, It is profitable to the purse, 
b Pro. 21.5.  The thoughts of men that are quiet tend to pleuteousnesse, Pro. 21.5. 
c Pro. 24.34.  It buildeth the house and filleth the chambers. Pro. 24.34. It is profitable to the health, 
d Pro. 14.30.  A quiet heart is the life of the flesh, Pro. 14.30. 
e Pro. 15.30.  It maketh fat the bones, Pro. 15.30. Thirdly, It is profitable to the good Name, 
f Pro. 14.29  He that is slow to wrath is of great understanding, Pro. 14.29. 
g Pro. 24.26.  Every man shall kiss his lips that giveth a quiet answer, Pro. 24.26. Fourthly, It is profitable to the Soul, 
h Pro. 16.17.  He that keepeth his way preserveth his soul, Pro. 16.17. It preserveth the soul from 
i Galat. 5.21.  Envy, debate, strife, sedition, and from other fleshly lusts 
k 1. Pet. 1.11.  which fight against the soul. Seeing then that Quietness is so profitable to the name, to the purse, to the body and to the soul, what an effectual motive should this be unto us, to Study to be quiet?  
But if neither the silken reason of equity can persuade us, 
4 The hurt from the neglect thereof.  nor the silver reason of Excellency move us, nor the golden reason of profit allure us, yet let theiron reason of peril and danger happening upon the neglect thereof enforce us unto quietness. For it is a most unseemly, devilish, dangerous, and damnable thing to be unquiet. First, It is unseemly. For it savoureth of no religion, 
l jam. 1.20.  The wrath of man worketh not the righteousness of God, jam. 1.20. It maketh a man unsociable, 
m Pro. 22.24.  Make no friendship with an angry man, and with a furious man go not, for he willbe a snare unto thee, Pro. 22.24. It is better to devil 
n Pro. 25.24.  in the corner of an house top, better to devil 
o Pro. 19.13.  where is a continual dropping, better to devil 
p Pro. 21.19.  in the wilderness then with a contentious person. Secondly, It is devilish; for so jam. 1.5. The original of it is said to be 
q jam. 1.5.  earthly, sensual, and devilish. It filleth a man full of sin. So Pro. 29.22. 
r Pro. 29.22.  A furious man aboundeth with transgression. And jam. 3.16. 
s jam. 3.16.  Where envying and strife is, there is confusion and every evil work. Thirdly, It is dangerous, hurtful to others, 
t Pro. 26. ●1.  As coals are to burning, and wood to the fire, so is a contentious man to kindle strife, Pro. 26.21. But most hurtful to the unquiet person himself, 
u Pro. 11.17.  It troubleth his own flesh, Pro. 11.17. 
x Pro. 11.29.  It troubleth his own house, Pro. 11.29. 
z Pro. 14.30.  It impaireth his own health, Pro. 14.30. 
a Pro. 25.8.  It impeacheth his own good name, Pro. 25.8. 
b Pro. 21.23.  It endangereth his own Soul, Pro. 21.23. Fourthly, It is a damnable thing, These six things (saith Solomon) doth the Lord hate yea seven are abomination unto him, 
c Pro. 6.16.17.18.19.  A proud look, a lying tongue, Hands that shed innocent blood, An heart devising wicked imaginations, Feet that be swift in running to mischief, a false witness that speaketh lies, and him that soweth discord among brethren, All which evil properties we may find in an unquiet man; his heart will ever be devising wicked imaginations, his looks are proud and ambitious, his tongue is false and slanderous, his hands melling and factious, his feet swift to make debate, his daily practice is to sow discord. Therefore an unquiet man is one whom God doth hate, if God do hate him, his estate is fearful; 
d Heb. 10.31.  It is a fearful thing to fall into the hands of the living God, Heb. 10.31. Therefore study to be quiet.  
By this little which already hath been declared, 
Application of the former Doctrine.  may sufficiently appear 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 live an unquiet life. Now in the next place by way of application, let it be set upon the Conscience.  
And first of all, let this serve for the comfort of their souls who love Quietness and study to be Quiet. 
1 For the comfort of Quiet persons.  
e Math. 5.9.  Blessed are the peacemakers for they shall be called the children of God, Mat. 5.9. Canst thou in sincerity take up David's Motto, Psal. 120.7. 
f Psal. 120.7.  I am for peace, doth thine heart long after quietness? dost thou endeavour to behave thyself in quietness? dost thou seek quietness and ensue it? Lo then, to the comfort of thine own Soul an evident testimony that thou art the child of God. For 
g Rom. 16.20.  God is a God of peace, and the more men are addicted unto quietness, the nearer they come unto the image of God. 
h Galat. 9.19.  Unquietness savoureth of the flesh, but peace and quietness is a 
i Galat. 5.22.  fruit of the Spirit, and savoureth of the 
k Rom. 8.6.  wisdom of the Spirit, Rom. 8.6. Art thou quiet, and dost endeavour as much as in thee lieth to live a quiet life? Thou showest hereby the fruits of religion, that thou art not an unprofitable hearer of the word of God; for where religion doth rule the heart, there peace and quietness bear sway. 
l Isay. 2.4.  They break their swords into plowshares and their spears into pruning hooks, Isay. 2.4. And men will 
m Zach. 9.10.  speak peace one towards an other, Zach. 9 10. Dost thou study to be quiet? It is a sign that thou art wise, for 
n Pro. 17.14.  the beginning of strife is as when one letteth out water, therefore leave of contention before it be meddled with, Pro. 17.14. 
o Pro. 20.3.  It is an honour for a man to cease from strife, but every fool willbe meddling, Pro. 20.3. Art thou peaceable and of a quiet disposition? That is the way to thrive well; 
p Psal. 122.6.  They shall prospero that love peace, Psalm. 122.6. Thus where quietness is, there God is, where God is, there religion is, where true religion is, there only wisdom is, where wisdom is, there prosperity is; therefore happy are they who are quiet, and let every one who loveth God or goodness, wisdom or wariness, health or happiness, Study to be quiet.  
But woe unto thee who art unquiet; 
4 For the terror of unquiet Persons.  It is an evident sign of apparent wickedness. For, to whom is it that the Prophet Esay threateneth this disease of unquietness? is it not to wicked persons? 
q Isay. 49.22.  There is no peace saith the Lord to the wicked, Esay. 49.22. It is a sign thou art irreligious; if any man would seem to be religious. and refraineth not his tongue (and so likewise all other instruments of unquietness) 
r jam. 1.26.  his religion is vain, jam. 1.26. Thou must needs be full of sin, 
s Pro. 29.22.  for a furious man aboundeth with transgression, Pro. 29.22. Thou canst look for no favour 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 fool, for 
u Pro. 14.17.  he that is soon angry dealeth foolishly, Pro. 14.17. 
x Ibid. 29.  He that is hasty of spirit exalteth folly, Pro. 14.29. There is no hope unto thee of thrift, For 
z Pro. 17.20.  He that hath a froward heart findeth no good, Pro. 17.20. Unquietness is like to gluttony and drunkenness, 
a Pro. 23.21.  Which will bring a man to poverty and  him with rags, Pro. 23.21. It will lad thee with trouble, and bring thee unto misery, For 
b Pro. 19.19.  a man of great wrath shall suffer punishment, though he be delivered yet will he fall into it again, Pro. 19.19. Now then consider this with thyself, unquiet man, or woman, what a gulf of woes thou dost wilfully throw thyself unto; Thou dishonourest God, thou offendest thy neighbour, disquietest thyself, thou disclaimest religion, disgracest thy profession, thou impairest thine own health, thou blemishest thy good name, thy neighbour is the worse for thee, good men are sorry for thee, evil men take example by thee, the Angels note thee, the Devils laugh at thee; what a shame is this unto thee? what a madness and frenzy in thee? Art thou a Christian? didst thou ever learn this in the School of Christ? dost thou observe this in the practice of the faithful? O not, but thou hast it even of thy father the devil: for 
c joh. 8.44.  He was a murderer from the beginning. Unquietness is 
d jam. 1.20.  earthly, sensual, and devilish. The 
e Pro. 17.14.  beginning of it is perilous, the 
f Pro. 22.5.  process of it grievous, and the 
g 2. Sam. 2.26.  end of it will be in bitterness. Therefore if thou hast in thee any fear of God, any soundness of religion, any spark of conscience, any regard unto thy good name, any love unto thine own soul, study to be quiet.  
Lastly, 
3 For a direction to every one concerning quietness.  seeing quietness is so commodious, and unquietness so dangerous, let every good Christian long after and labour for a quiet conversation. And let every one that readeth this, in the name and fear of God apply it to himself. 
g Mat. 6.6.  Enter into thy closet, 
h Psal. 4.4.  Commune with thine own heart, 
i 2. Cor. 13.5.  examine thine own self. Call thyself after this manner to accounted: How do I feel myself affected towards quietness? How do I study to be quiet? Have I never been unquiet? Have I never been too tasty and prove to wrath? Have I not been too suspicious? Have I not been too litigious? Have I not been too envious? If thou findest that in any of these at any time thou hast overjoyed thyself, (as who sometimes in some of these doth not slip over shoes?) then thus lament it, and lay it to thy soul: Ah, Lord God, how wicked have I been? what a vile wretch am I, thus to give way unto Satan's suggestions, and mine own unruly passions? Now Lord give me more wisdom to look unto my ways, more grace to have thy fear before mine eyes, more zeal in mine affections, more power to resist temptations, more patience in time of provocations. And let every one take notice of his own infirmities, whether he be of a nature more passionate than is fit, whether he be tasty and choleric, whether too suspicious or froward in any course. And as he seethe his own weakness, so let him use the more diligence in avoiding the occasions which may distemper him, and using the best remedies which may reform him. Of which remedies and helps to further us in the practice of quietness, more shall be spoken at large in its proper place. Before which let us take a little view of the general want of quietness, and of the common motives which move unquietness, that so the wound being opened, the plaster for the healing of it the better may be applied.  
In laying open the general want and defect of quietness, 
The want of quietness.  what words (or rather sighs) shall I use? 
k jer. 9.1.  O that mine head were waters, and mine eyes fountains of tears, that I might weep day and night for the unquietness of our times, and for the unquietness of our people. For these times in which we live are the last and worst times, those perilous unquiet times foretold by the 
l Mich. 7.2.  Prophets and 
m 2. Tim. 3.1.  Apostles; Quietness is perished out of the earth: and quiet persons are rare birds. Men are heady, highminded, fierce, makebates, prove to take things at the worst: they are briars and thorns: they hunt every man his brother with a net. In what place soever we live, we may say with David, 
n Psal. 120.6.  Woe is me that I sojourn in Mesech and devil in the tonts of Kedar, with enemies of peace. Look we into the Church? There we shall find unquietness. Look we into the commonwealth? There we shall find unquietness. Look we into private families? There we shall find unquietness. Look we into a man's most private self? There we shall find much unquietness.  
Unquietness in the Church is apparent principally in these three Horseleeches which suck the blood of the Church, 
Unquiet persons in the Church. oh Pro. 30.15.  Heretics, schismatics, and Sacrilegists. Heretics will not live at quiet in the Church: for like the Devil their father they will be ever plotting mischief and sowing tars. And of all Heretics none more unquiet than the Papists: for they (like their forefathers the pharisees) are never quiet, but 
t Math. 23.15.  compass Sea and Land to make a proselyte of their religion, and so twofold more the child of perdition. And of all Papists none more unquiet than the jesuits: for they are never quiet, but like the 
u Reu, 16.13.  Frogs coming out of the Dragon's mouth, Revel. 16.13. They are ever croaking, setting kingdom against kingdom, children against their parents, subjects against their Princes, plotting pouder-mines, hatching homicides●, breathing blood of Kings, ruin of States, and bringing all out of quiet wheresoever they come. 2. schismatics, I mean those who are the 
x 1. Cor. 3.3.  authors of division, as that word is used, 1. Cor. 3.3. for they will never be at quiet, 
Plin. lib. 10.39  but (like Pliny's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) always stirring, like the factious Galatians, 
z Galat. 5.15.  ever biting and galling. And of all schismatics none more unquiet than the Separatists: for they (like S. judes Planets) are 
a jude. 13.  wandering stars, roving and raging. Hear they cannot be quiet, but post beyond the Sea to Amsterdam: There they cannot be quiet, but are at divisions amongst themselves. 3. Sacrilegists, for they 'cause much unquietness in the Church. They are never quiet, but (like wild boars) break down the hedge of the Lords inheritance, 
b Ps. 78.12.13  and plucking at every branch of the Levites portion. And of all Sacrilegists' none more unquiet than Church-patrons: 
c Psal. 79.1.  for they content not themselves to creep into God's inheritance, and to take the houses of God into their own possession, but (like 
d Psal. 104.35  Caterpillars) pill the bark off the trees in the Sanctuary, and make it bore. But to none of these sorts of unquiet persons in the Church (as I hope) I now speak: and if these words should happen to sound in any of their ears, or this Treatise should happen to come into their hands, I have little hope that they would be quiet. And therefore I were as good be quiet, and turn my speech to the discovery of another sort of unquiet persons, unquietness in the Commonwealth. 
Unquietness in the Commonweal.   
Where, which way shall we turn ourselves, but we shall see and hear much unquietness? Look we into the Court? 
1 In Court.  (Let it be spoken without offence) What secret envyings, what open oppositions, what devices of politicians, what ambitious hunting after honours, what uncessant begging of Monopolies, what tricks of restless policies, what unquietness amongst Officers is there daily to be seen? Look we into the Courts of justice, 
2 In Courts of justice.  the very seats (as I may justly call them) of quietness: and how are they fraught and pestered with unquietness? O Westminster Hall, thou Oracle of justice, and remedy of wrongs, if there were no other demonstration to convince the unquietness of these our times, thy very stones so worn out with the tracings of troublesome suitors and troubling Lawyers, thy very seats so frequently attended on with contentious causes and tedious suits, would proclaim unto the world that the men of this world are much out of quiet. Look we into our Universities, the Courts of learning, 
3 In the Universities.  and Nurseries of wisdom, (than which, were it not for this blemish, Athens itself were not more Attic) what factions in Colleges? what distraction in opinions? what opposition is there to be seen even amongst fellow Students? Look we into the City? 
4 In the City.  What emulation may we behold among Merchants? what enuiing among Matrons? what prying among Officers? what quarreling among Gallants? Come we down into the Country? What heartburning is every where to be seen among equals? 
5 In the Country.  what grudging at superiors? what scolding among neighbours? what sowing of discord by busy-bodies? what calling before justices? what complaining every wherein our streets? Yea (which is more to be pitied) if we look but into private families, shall we not in most of them see much unquietness? 
6 In private families.  That which our Saviour so long ago did foretell of unquiet times, we find too lamentably verified in our time: 
e Math. 10.35.  The son is at variance with the father, the father with the son: The daughter in law is against the mother in law, and the mother in law against the daughter in law. Look we into most houses? we shall hear in them grievous complaints. Hear we shall hear one complaining of an unquiet Wife, there another complaining of an unquiet Husband, another complaining of an unquiet Parent, another of an unquiet Child, another of an unquiet Master, another of an unquiet Servant; So rare a thing is Quietness; And yet more (which is most to be wondered at) how many a Man is out of quiet with Himself? 
7 In a man's private self.  how many times in one and the same Man may we find an unquiet mind? how many be there in the world, not 
f jam. 1.19.  slow to anger (as Saint james doth advise them) but 
g Rom. 1.29.  full of wrath (as Saint Paul reproveth among men) peevish, froward, tasty, heady, Heautontimoreumenoi self vexers, disquieters, as if they had been borne of waspebroode, never Quiet, but (like mount Aetna) burning up themselves? Infinite were the evidence which I might allege of the want of Quietness in all sorts of people, persons, and places. It were endless to undertake the ripping up of the variety of unquiet Humours. 
* Non mihi si Linguae centum sint oraque centum.   
" Had I an hundred tongues and mouths to hold them  
" Yet could I not therewith in any sort unfold them.  
And therefore from this circumstance I will briefly pass over unto the next, from the observation of the want of Quietness, unto the consideration of the cause; what the cause is why there is so much unquietness, what the reason is, why so few labour and study to be Quiet.  
In the handling whereof (for method sake) we may reduce these causes or procurers of unquietness into two sorts. 
The causes of unquietness.   

1. Principal.  
2. Instrumental.   
The Principal Cause, or rather Causer of unquietness is the Devil, 
1 The principal Causer of un quietness.  for he is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 
h Math. 13.25.28.  enemy Math. 13.25. and as he is farther noted with this addition vers. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that envious man, who, whiles men sleep, soweth tars of discord and unquietness in their hearts. And the names which are given unto him doeintimate no less. He is called 
i Psal. 12.24.  Beelzebub, which signifieth a master of flies, because as flies are busy buzzing about men ears, so he is busy in buzzing unquietness in men's minds: he is called 
k Reu. 12.10.  Satan, because he is an accuser of men, to God, to men, to themselves. He is called a 
l Math. 4.2.  Tempter, because he doth tempt and egg on one man against another. He is called 
m Reu. 12.3.  the great read Dragon, because he is full of wrath, and spiteth the poison of it upon them that yield unto his unquiet motions. Neither is it marvel if this unquiet Devil be so busy in sowing the seeds of discord and dissension in the minds of men; For he was not quiet in heaven, but 
n jude. 6.  lost his first estate, and l●ft his first habitation; And since the time that he himself fell from heaven like lightning, He 
o Luk. 10.18.  rageth here on earth like 
p 1. Pet. 5.8.  a roaring Lion seeking whom he may devour. He as the grand Makebate and Master of misrule in the world goeth about to 
q Reve. 12.9.  seduce the world; He it is who throweth a bone of variance between the Husband and the Wife, as he did between 
r Gen. 30.1  jacob and Rahel, between Father and Son, as he did between 
s 2. Sam. 15.  David & Absalon between brother and brother, as he did between 
t Gen. 37.  joseph and his brethren, between friend and friend as he did between 
u 2. Sam. 3.  joah and Abner, between neighbour and neighbour as he did between 
z Gen. 20.  Abrahaem and Abimelech. He is that Davus which disturbeth all things, making the nations drunken with the cup of Unquietness and impatience. When this 
a Luk. 11.24.25.  unclean Spirit findeth a booty fit for his purpose, he taketh unto him these seven hellish Spirits who enter in and take possession of him. First, Orgilotes or Tasty snuff, which upon every light occasion stirreth up and pronoketh anger. Secondly, Eris or Quarrel-picker, which whetteth the tongue with chiding and brawling, hiding the poison of Asps under the lips. Thirdly, Acrecolia or heart eater, which filleth the heart with the gall of bitterness and whetteth it on to malice. Fourthly, Picrotes or cholericke-revenger, which maketh him engrave wrongs and inturies in marble never to be forgotten. Fiftly, Chalepotes or brazen bulk; which removeth out of his body the fleshly heart and maketh him an heart of flint. Sixthly, Allecto or Malcontent, which maketh him factious and seditious. Seventhly, Menis or furious frantic, 
b Mat. 12.45.  which maketh him perfectly outrageous and mad: Now when a man hath all these seven hellish Spirits in him (as it fareth with the unquiet man) how can it be but that his latter end should prove worse than his beginning. Satan dealeth with those whom he allureth to unquietness, as he dealt with the possessed child, Mark. 9.18. 
c Mark. 9.18.  He taketh them and teareth them, and maketh them foam, and pine away. And as he played his part with the two 
d Psal. 120.5.6  Gergasens Math. 8.28 So he keepeth revell-quoile in all unquiet persons, maketh them so fierce that no man can converse with them, or live peaceably by them. Consider this 
e Psal. 120.56  you that devil in Meshek and lurk in the tents of Kedar, enemies unto peace, an evil spirit doth follow you, and an hellish fury haunt you, the Devil intendeth a mischief towards you, and by this means he setteth it on you; what means you? will you suffer Satan to lead you, possess you, and to tyrannize over you? O pity your own Souls, take compassion upon yourselves, labour to come out of the paw of this ramping Lion, have nothing to do with him, 
f jam. 4.7.  Resist the Devil and he will fly from you, bid him 
g Mat. 16.23.  Avaunt Satan, Study to be quiet.  
From the principal cause or Causer of unquietness, 
2 The Instrumental causes of unquietness.  let us in the next place take notice of the instrumental cause thereof, what be the devils instruments, engines or means whereby he doth work unquietness; the which for methods sake, we may rank into these two classes.  

1. Inward Motives.  
2. Outward Means.   
We will first begin with the inward motives, 
Inward metives to vitquietnesse.  that we may strike at the root of this sin and trace it to the very form. That which S. james speaketh of sin in general, jam. 1.14. 
h jam. 1.14.  Every man is tempted when he is drawn away by his own concupiscence, and is enticed; may be particularly verified in this sin of unquietness, men become out of quiet, when they are drawn away by their own concupiscence and are carried away with their inward lusts. Which the same Apostle in 
i jam. 5.1.  another place pithily confirmeth, From whence (saith he) are wars and contentions among you? Are they not hence even of your lusts which fight in your members? So that the inward motives to unquietness (as here we see) are inward lusts: Now what these lusts are S. john doth plainly demonstrate forth unto us, 1. joh. 2.16. where we find them thus trichotomised. 
k 1. joh. 2.16.  1. The lusts of the flesh. 2. The lusts of the eyes. 3. The pride of life. For the better understanding of each whereof, as they are to be applied to our present purpose, we may thus subdivide them and assign to each of them their proper parcels. 
Lusts of the flesh provoking to unquietness.   
The lusts of the flesh.  
Containeth under it 

1. Anger.  
2. Malice.  
3. Envy.    
The lusts of the eyes.  
Containeth under it 

1. Covetousness.  
2. Curiosity.  
3. jealousy.    
The Pride of life.  
Under which 

1. Vain glory.  
2. Hypocrisy.  
3. Singularity.    
of all these orderly, and of each of them as briefly as I may with any perspicuity; And first of the lusts of the flesh which do provoke unquietness; And therein first of Anger.  
Anger is a lust of the flesh (for so 
1 Anger.  the Apostle doth repute it among the works of the flesh, Galat. 5.19.) 
l Gal. 5.19.  and it is a stirring lust to unquietness, For so Pro. 15.18. 
m Pro. 15.18.  An angry man stirreth up strife. And again, Pro. 26.21. 
n Pro. 26. 2●.  As the coal maketh burning coals and wood a fire, so an angry man is apt to kindle strife. What was that which made 
o Gen. 4.5.  Cain so unquiet; was it not Arger? Came was exceeding wrath (saith the Text) and his countenance fell down, Gen. 4.5. What brought Saul out of quiet with jonathan? was it not Anger? 
p 1. Sam. 20.30.  Sauls anger was kindled against jonathan, and that made him break forth into these unquiet terms, Thou son of the perverse and rebellious woman etc. What was it which brought jonah so out of quiet with himself? was it not Anger? 
q jonah. 4.9.  He was angry (saith the Text) even to the death. And what is the cause of most men's unquietness in these days, especially of domestical unquietness between Husband and Wife, Masters and Servants etc. Is't not Anger? Ask we the reason, when we meet with such unquiet people, what mean you thus to disquiet yourself? what moveth you to this unquietness? Their answer commonly will be this, I am angry; But let me reason with thee, (thou unquiet person) as the Lord did with jonah when he was in his unquiet angry fit; 
r jonah. 4.8.  Dost thou well to be angry? If thou, with jonah, reply, I do well to be angry, for I have just cause, I am highly provoked, I cannot forbear; Let me (or rather the Apostle james) tell thee; 
s jam. 1.20.  The wrath of Man doth not accomplish the righteousness of God, If thou farther reply (with 
t job. 7.12.  job) Am I a Sea? am I a Whale? am I a stock or stone that I should bear this wrong? flesh and blood cannot endure it, the occasions to me offered would even move a stone; let me entreat thee to remember thyself what thou art, or at leastwise wouldst seem to be, a Christian, let Grace then over rule Nature, and Piety prevail over Passion; 
u jam. 1.19.  Be slow to speak and slow to wrath; 
x Rom. 12.21.  Be not overcome of evil, but overcome evil with good, 
z Eph. 4.  Let not the Sun go down upon thy wrath. Study to be quiet.  
The second lust of the flesh tending to unquietness is Malice, 
2 Malice.  A work of the flesh as the former, 
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 forth is the quicker, Malice in continuance the longer. 
Augustin. Ira inveterata 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 provoketh malice, Anger doth disturb, malice doth destroy, Anger is a moat, Malice is a beam. Therefore if Anger be a Disquieter much more Malice; Hence is it that the Apostle taxing the contentious carriage and unquiet disposition of such as are given up unto a reprobate sense, Rom. 1.29. setteth this down as a prime cause of it, 
b Rom. 1.29.  They were filled with malice. And the Apostle james imputeth the original of all filthiness (and so by consequence of unquietness) unto a 
c jam. 1.21.  superfluity of mallitiousnesse, jam. 1.21. What caused 
d Nehe. 2.10.  Semballat and Tobiah so troublesomely to disquiet the jewish builders? was it not Malice? what was the cause that moved the Scribes and pharisees to be so unquiet in vexing our 
e Math. 27.18.  Saviour jesus Christ, whiles he was here on earth? was it not Malice? Let Pilate himself be the judge; He knew (saith the text) that of malice they had delivered him to him. What was the cause of most of those troublesome suits commenced among the 
f 1. Cor. 6.6.  Corinthians, against which the Apostle inveigheth 1. Cor. 6.6. was it not Malice? And what is the cause in these our days, why there is so much uncivil civil disquietness, such heartburning among Neighbours, such cross and oppositions between parties, such calling before justices, such suying and seeking to vex one an other for trifles: is it not Malice? I appease unto the conscience whatsoever outwardly may seem a pretence. If men's hearts were not bigger than their suits, and Malice did not more provoke then surmised wrongs, not one half of these Quarrels, Suits, and Contentions would be set a broach which now are so rife and common in the world. But o thou whosoever thou art, whom Malice doth thus whet on unto unquietness, knowest thou how much thou offendest God, how much thou dost endanger thine own Soul? Though thou carriest the name of a Christian thou art indeed a professed Atheist, a man of no religion, for 
g 1. joh. 2.11.  he that hateth his brother is in dark●nesse, and knoweth not whither he goeth, because darkness doth blind his eyes. 1. joh. 2.11. Take this to thy terror, Thou art a murderer, 
h 1. joh. 3.15.  He that hateth his brother is a manslayer, 1. joh. 3.15. Nay more 
i 1. joh. 8.44.  Thou art of thy Father the Devil, joh. 8.44. And (whiles thou continuest in this case) a very firebrand of hell and of damnation, 
k jam. 3.6.  Sam. 3.6. If therefore these my words sound to the ears of any one whose conscience may justly check him for malicious unquietness, and of vexing others out of a cankered desire of revenge, I beseech such a one in the bowels of the Lord. nay more I require him upon the peril of his Soul, 
l jam. 1.21.  To lay aside this filthiness, this superfluity of maliciousness, and to behave himself with meekness. And if he will not hear me, let him harken unto the wholesome counsel of the blessed Apostle; 
m 1. Pet. 2.1.  Lay aside all maliciousness and guile and dissimulation, and evil speaking. And that he may the better prepare himself thus to do, let him follow the direction of an other Apostle, 
n Colos. 3.12.13.  Put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, forgiving one an other, if any man have a quarrel to an other, even as Christ forgave you, so do ye. 
o Vers. 14.  Above all things put on Love, if ye Study to be quiet.  
The third lust of the flesh which maketh men unquiet is Envy: 
3 Envy.  A work of the flesh, 
p Gal. 9.21.  Galat. 5.21. As much more outrageous than Malice, as Malice was then Anger, 
q Pro. 27.4.  Wrath is cruel, and Anger raging, but who shall be able to stand before Envy, Pro. 27.4. Quietness hath no greater enemy than Envy; 
r Pro. 14.15.  Envy (saith the wise man) is rottenness to the bones, Pro. 14.15. And (as job speaketh) 
s job. 5.2.  Anger killeth the foolish, and Envy slayeth the Idiot, job. 5.2. Therefore Envies portraiture in old time was painted thus: 
ovid. metamorph. 2.  A withered body feeding upon itself, having a pale face without blood, a lean body without juice, squint eyes, black teeth, 
Platarch. de invidia.  an he●●● full of gall, a tongue tipped with poison, never laughtng but when others weep, never sleeping, but ever musing mischeiefe. The right emblem of unquietness. It was Envy which wrought that unquietness between joseph and his brethren, Genes. 37. 
t Gen. 37.4.  When they saw that their father loved him more than his brethren, they hated him, and could not speak peaceably unto him: It was Envy that wrought unquietness between 
u 1. Sam. 18.8.  David and Saul, 1. Sam. 18.8. It was Envy that wrought Daniel so much unquietness among the 
x Dan. 6.4.  Medes and Persians', Dan. 6.4. And what is it but Envy which breedeth most of our factions in societies, opposition in Sectaries, Emulation in equals, molestation to superiors; Envy findeth out an Ostracism to disquiet worthies, a stratagem to ensnare men's betters, and a Schism to rend the peace of others: How many are there in the world who disquiet themselves at others virtues, and disquiet others for their virtues? How many pick a hole in others coats, and draw them into troubles, either because they envy their wealth, their wit, or their worth? And who seethe not what an unquiet stickler Envy is in most Suits, debates, contentions and Aemulations that are a foot in our age. But o what a wretched thing it is to be envious? Where Envying and strife is, there is Sedition and all manner of evil work. 
z jam. 3.14.  jam. 3.14. Envy (saith Augustine) is Vitium Diabolicum a devilish vice, 
Augustine. in Psal. 139.  or a vice proper to the Devil, for it is his Envy which maketh him so much to thirst after men's perdition. Envy is worse than any other poison. For they are only hurtful to others, this most hurteth himself who is envious. Why shouldst thou disquiet thyself at an others happiness? Is not this to oppose thyself against God's providence? why shouldest thou disquiet others for what is theirs? is not this malicious peevishness? 
a Math. 20.15.  Must thine eye be evil, because God is good and gracious? There is nothing more beseeming Christianity then charity, 
b joh. 13.35.  By this (saith our blessed Saviour) shall men know that you are my disciples, if ye love one another, joh. 13.35. There is nothing more repugnant unto charity then Envy for love envieth not, 1. Cor. 13.4. Therefore beware of Envy you who would Study to be Quiet.  
The lusts of the flesh tending to unquietness being thus briefly discussed, 
The lusts of the eyes making unquietness.  in the next place we are to take a view of the second sort of lusts the lusts of the eyes, what great enemies they are unto Quietness. In which kind (observing our former distribution) we may consider these three parcels, 1. covetousness. 2. Curiosity. 3. jealousy. Of which three in order briefly.   

Covetousness is a lust of the eyes unmeasureably longing after worldly 
1 Covetousness.  wealth. The covetous man's 
c Eccles. 1.8.  eye is never satisfied with seeing, Eccles. 1.8. And being not satisfied with seeing it can never be quiet from wrangling, for 
d 1. Tim. 6.10  Covetousness (as the Apostle speaketh) is the root of all evil, 1. Tim. 6.10. And most specially of this evil, as it followeth in the end of that Verse, They that covet pierce themselves thorough with many sorrows. Covetousness bringeth a man out of Quiet with God, with his Neighbour, with himself. 1. With God, for a covetous man is angry with God, distrusteth his Providence, shaketh of his obedience, and is in a manner at plain defiance with God, devoting himself to the service of 
e Luk. 16.13.  Mammon, Luk. 16.13. making the wedge of gold his confidence, 
f job. 31.24.  job. 31.24. and committing gross Idolatry, 
g Eph. 5.9.  Eph. 5.9. 2. With his Neighbour, for Covetousness will not suffer him to be at quiet, but he is always litigious and very troublesome 
h Mich. 2.2.  They covet fields and take them by violence, and houses and take them away, They oppress a man and his house even a man and his heritage, Mich. 2.2. 
i Mich 7.20.  To To disquiet his Neighbour, The Covetous man will lie in wait for blood and hunt his brother with a net, Mich. 7.2. yea he is so unquiet towards him, 
k Mich. 3.2.3.  that he will pluck of his skin from him, and his flesh from the bones, he will not rest until he hath broken his bones, and chop him in pieces as for the pot, and as flesh to the chaldrens, as it is Mich. 3.2.3. 3 A covetous man is never quiet with himself, For 
l Pro. 15.27.  he that followeth covetousness troubleth his own house. Pro. 15.27. He 
m 1. Tim. 6.9.  bringeth himself into many a snare, 1. Tim. 6.9. 
n 1. Tim. 6.10  He pierceth himself through with many sorrows, 1. Tim. 6.10. 
o Eccles. 5.11.  His very unquiet thoughts will not suffer him to sleep, Eccles. 5.11. What wrought that unkind unquietness between 
p Gen. 13.7.  Lots and Abraham's household, but Covetousness? what made that great unquietness between the 
q Nehe. 5.20.  rich men and the commons of Israel, in Nehemiahs' time, but covetousness? what made that uproar in the City 
r Act. 19.27.  Ephesus, Demetrius and his fellow craftsmen rising in an Hubbub, but covetousness? and what doth in these days breed most suits, quarrels, and contentions among men? doth not covetousness? when men are covetous bitten, it is like the biting of a mad-dogge, it maketh them rage they can never be quiet, every light loss will bring the covetous man out of quiet, every small trespass will make him commence an Action, curry small flaw or show of a title will egg him on into a suit. A covetous man will not care to break the laws of God and Man, to trouble his own Father, to rob his own brother, to undo his own child, to vex the Fatherless and the Widow, rather than fail of his covetous desire. Thus Solomon bringeth in the Covetous man resolving upon any wickedness for the obtaining of Richeses, Pro. 1.11.12 
f Pro. 1.11.12  come let us lay in wait for blood, and lie privily in ambush for the innocent, we will swallow them up like the grave, we will fill our houses with the spoil. And lest we should think this to be the unquietness of some few only, he concludeth Verse 19 
t Vers. 19  Such are the ways of every one that is greedy of gain, he would even take away the life of the owners thereof. As the Wolf will never be quiet among the Lambs, nor the Hawk among the Birds, nor the Cormorant among the fishes, so neither is a covetous man at quiet in himself, neither will he be quiet with his Neighbours. Therefore thou, whosoever thou art, who lovest quietness, 
u Luk. 12.15.  Take heed and beware of covetousness, 
x Heb. 13 9  Have thy conversation without covetousness, 
z Pro. 28.16.  Hate covetousness, If thou study to be quiet.  
Next Covetousness, in the rank of the lusts of the eyes, 
2 Curiosity.  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 us; an enemy unto quietness, because it suffereth not the mind to be at rest. Curiosity was a main cause of unquietness among the Thessalonians, 
a 2. Thes. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There were some among them which waiked unquietly, Curiose satagente●, busy bodies, curious fellows. It was censured as the chief cause of the Emperor Antoninus his troublesome time and unquiet mind, that he was full of curiosity in prying into others states. And who seethe not that busy prying eyes, have troublesome hands, and unquiet heart? they who are prying into other men's business, are sharp sighted like Eagles in censuring others Actions, but bats and moles in their own. Many such curious unquiet persons there are abroad, who not unlike those Lamian witches of whom Plutarch speaketh, 
Plutarch de Curi●s. cap. 1.  put their eyes into a box whiles they stay at home, but set them gogling when they go abroad, and so seeing 
b Math. 6.4.  a moat in their brother's eye, when they cannot discern a beam in their own, raise the dust of much unquietness with the furious whirlwind of contention. To such unquiet curious, furious, franctickes, I say no more, than that grave censure of Solomon concerning their folly; 
c Eccles. 2.14.  The wise man's eyes are in his head, but the fool walketh in darkness. 
d Pro. 17.24.  His eyes are peeping in at every window, 
e Pro.  therefore he shall not want sorrow. O beware of busy curiosity and prating folly, whosoever thou art that lovest peace, and studiest to be quiet.  
The third and last Disquieter among the lusts of the eyes is jealousy. 
3 jealousy.  A lust of the eye because the eye is an immediate instrument unto it, and therefore, in writings both divine and human, he who is infected with this malady is called a man of a jealous eye: And that this jealousy is a great quietness, 
f Num. 5.14.  enemy unto may appear out of Numb. 5.14. Where jealousy is called a Spirit, Spiritus Zelotypiae, a spirit of jealousy. And indeed it is such a Spirit, as will never suffer those whom it haunteth to be quiet, but like that unquiet Spirit, Luk 11.24. Though it 
g Luk. 11.24.  wander up and down seeking rest it can find none, for why? It filleth the heart with a world of unquiet thoughts and raging agonies. It disquieteth the party possessed with it, filling him full of fear, of frenzy, and of rape; it maketh him suspect every motion, misconstrue every action, and to torment himself upon every light occasion. It disquieteth the party suspected, if guilty with trembling conscience, if innocent with hazard of good name. It disquieteth those with whom they converse, for where this rage of jealousy is, there is a continual tempest, man and wife live like dog and cat, Innocents' are traduced, Neighbours are molested, every one disquieted; O beware of jealousy thou who wouldst not be haunted with an hellish fury; For jealousy is the greatest rage, 
h Pro. 6.34.  Pro. 6.34. There is no peace no patience, no quiet, where this doth domineer; Be not hasty to jealousy, give no occasion, grieve not without occasion, be not prove unto suspicion, if thou studiest to be quiet.  
These were the justs of the eyes which do provoke men unto unquietness. 
The Pride of life suppressing quietness.  Now in the next place follow those unquiet l●●sts which come under the name of the pride of life. And these (according to their former distribution) are principally these three, 1. Vain glory. 2. Singularity. 3. Hypocrisy. which because they seem so jointly linked one to the other, therefore in a word we will handle them altogether.  
For the first of these three, 
1 Pride or vain glory.  Pride or vain glory, it is a too-well known  and mover of unquietness. 
i Pro. 13.10.  Only by Pride (saith Solomon) cometh contention, thereby plainly showing that if there were no other Instigator to unquietness then Pride this alone were sufficient to raise up mountains of unquietness; Hence is it that, Philip. 2.3. Pride and contention are yoked together as twins, 
k Philip. 2.3.  Let nothing be done through contention or vain glory, And 2. Tim. 3.2.3. 
l 2. Tim. 3.2.3  Men shallbe in the last days lovers of themselves, proud etc. And then it followeth, that thence they shall prove fierce, treacherous, and heady. It was Pride which brought 
m Gen. 4.33.34.  Lamech out of quiet, Gen. 4.34. It was Pride which brought 
n Hest. 5.13.  Haman out of quiet, Hes. 5.13. It was Pride that wrought 
o 1. King. 12.14.  Rhehoboam so much unquietness, 1. King. 12.14. It is Pride which maketh men now adays so prove to offer wrongs and so unwilling to put up wrongs, Pride maketh men so stout in their conversation, so contentious in provocation, so injurious in action, so full of molestation, and so far from pacification. O then take heed and beware of Pride; For 
p Pro. 22.25.  thorns and snares are in the way of the froward, Pro. 22.25. Ye proud persons, 
q Pro. 75.4.5.  deal not so foolishly, lift not up your horn on high, speak not with a stiff neck. 
r Pro. 6.17.  The Lord hatheth the proud eye and the mischievous hand, Pro. 6.17 
s Pro. 16.5.  A proud man is an Abomination to the Lord, though hand join in hand, he shall not be innocent, Pro. 16.5. Therefore be of an humble mind and study to be quiet.  
Singularity is an other spice of Pride, 
2 Singularity.  a Spiritual pride, when men have a singular good opinion of themselves, and contemn others out of a proud conceit of their self-sufficiency. Such Singularitans there were among the 
t 1. Cor. 11.22.  Corinthians who by contemning others by comparison of themselves did much disquiet the Church of Corinth: Such Disturbers were crept in among the 
u Galat. 1.7.  Galatians much disquieting the peace of that Church with presumptuous positions and distracted factions. And such there will be still (alas the more the pity) who being singular in themselves, disquiet both Church and common weal with their peevish and obstinate resolutions. 
x Pro. 30.13.  There is a generation (saith the son of Iaketh) that are pure in their own eyes, and yet not washed from their filthiness, Pro. 30.13. What followeth in the verse next save one? 
z Vers. 15.  There is a generation whose teeth are like as swords, and their jaw teeth as knives. Beware (good Christian) of singularity which maketh men to contemn others, to be stoical Cynics, and severe critics against others, and so enemies unto quietness. 
a Pro.  He that is wise in his own eyes, there is more hope of a fool then of him: Strive against supercilious singularity, and (following the rule of the Apostle) 
b Galat. 5.26.  Let us not be desirous of vain glory, provoking one an other, envying one an other. 
c Philip. 2.3.  Let nothing be done through strife and vain glory, but in lowliness of mind let every one esteem an other better than himself, if he study to be quiet.  
The third and last branch of Pride making unquietness among men is Hypocrisy. A very branch of Pride, for every Hypocrite is proud, 
d jerem. 8.8.  jerem. 8.8. And a very enemy to peace, for every Hypocrite is a worker of deceit. 
e 2. Cor. 11.13.  2. Cor. 11.15. The Hypocrite albeit he hath a flattering tongue, yet a deceitful 
f Psal. 12.2.  heart, Psal. 12.2. What unquietness did 
g 2. Sam. 15.  Absalon's hypocrisy effect in the common wealth of Israel? what unquietness was effected in the Church of 
h Revel. 3.9.  Philadelphia by the Hypocritis all jews? what contentions arose in the Church of 
i Philip. 1.  Philippi through Hypocrites? It is the proper mark of Hypocrites (as the Apostle Peter noteth) 
k 2. Pet. 2.3.  with fair words to make merchandise with God's people. Hypocrisy breaketh peace with God, For 
l job. 27.8.  the hope of an hypocrite shall perish job. 27.8. It breaketh peace with themselves, For 
m Isa. 49. v. vlt.  there is no peace to the wicked, Isay. 49. It hindereth the peace of others, for it provoketh the wrath of God upon a people, 
n job. 39.13.  job. 36.13. Therefore beware of Hypocrisy if thou wouldst Study to be quiet.  
Hitherto we have seen the inward Motives of unquietness, 
Outward means of unquietness.  now we are to take a view of those outward means whereby quietness is much infringed and unquietness many times effected, which outward means (to omit curious subdivisions) we may reduce into these three heads.  

1. Wantonness.  
2. Idleness.  
3. Busy business.   
By wantonness I understand all vovuptuous causes giving occasion of unquietness, 
1 Wantoines.  whither they be in look or gesture, in word and communication, or in work and Action: for every one of these do break the peace of quietness. 1. Wanton looks and gestures what unquiet brookers they are may appear by 
o Gen. 39  josephs' Mistress, Gen. 39 By 
p 2. King. 9  jezables' paintings 2. King. 9 By 
q Isay. 3.  Zions' gallants Isay. 3. By 
r Pro. 7.  Salomons Courtesan, Pr. 7. and by daily experience, 
French Academy.  for (as one worthily observeth) In a proud look is a cloud of strife, and in a wanton gate is a gap to dislike. 2. Wanton words and speeches are no small Proctors for unquietness, as we may see in 
s Gen. 30.1.2.  Rachel jacobs' wife, Gen. 30.1.2. In 
t 1. Sam. 1.6.  Peninnah Helkanah his wife 1. Sam. 1.6. 
u 2. Sam. 6.20.  In Michol David's wife 2. Sam. 6.20. 
x Pro. 18.21.  Death and life (saith Solomon) are in the power of the tongue, Pro. 18.21. And in an other place, 
z Pro. 11.1.  Gricuous words stir up anger Pro. 15.2. The tongue (as Petrarch testifieth) is the mightiest bellows to blow unquietness, evil words (saith he) breed profaneness, nice words suspicion, quipping words discontentedness, Therefore beware of wanton speech if thou lovest quietness. 3. Wanton works, work much unquietness, as may appear by many instances. 
Whoredom,  Whoredom and Adultery the Chamberlain of wantonness, what a factious factor is it for unquietness? what unquietness came unto 
a 2. Sam. 12.13.  David upon his Adulterous fact with Bathsheba? what trouble came unto 
b 2. Sam. 23.  Ammon upon the rape of Tamar? what wars and tumults did there befall the 
c judg. 19  Beniamites upon the Adultery of the men of Gileah? 
Hieronim.  O how sharp (saith Hierome) is the fruit of whoredom? It is more bitter than gall, more cruel than the sword, more devouring than the fire. 
e Pro. 6.32.33.34.35.  Who so committeth Adultery with a woman (saith Solomon) disquieteth his own soul, A wound and dishonour shall he get, and his reproach shall not be wiped away, for jealousy is the rage of a man, Therefore he will not spare in the day of vengeance, He will not regard any ransom, neither will he rest content though thou give many gifts, Pro. 6.32.33.34.35. Therefore Lechers must look for no quietness. Next Whoredom and Adultery in this rank of wantonness follow Gluttony and Drunkenness as deadly enemies as any unto quietness: 
Gluttonse and Drunkenness.  For so the Wiseman telleth us in express terms; 
f Pro. 23.29.  Who (saith he) hath woe? who hath sorrow? who hath quarrels? who hath wounds without a cause? They that tarry long at the wine, Pro. 23.29. And he showeth the reason of it in an other place; 
g Pro. 20.1.  Wine is a mocker and strong drink is raging, Pro. 20.1. Much unquietness, 
Seneca.  many calamities (saith Seneca) have proceeded from drunkenness, By this loving friends have been made enemies, brothers have been set together by the cares, whole families have been distracted into dismal factions, whole Cittics have been infected with seditions, whole Countries brought into utter desolations. We need not seek abroad for foreign instance, lamentable experience layeth 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 have taken a cup of Nimis? where is the Drunkard who is not unquiet? where is any potting without quarrelling? therefore Solomon giveth us a special warning; if we love quietness to abstain from such a meeting: 
h Pro. 23.20.23.  Be not (saith he) among wine bibbers, nor among riotous eaters, for this will  a man with rags, Pro. 23.20.21, There is yet an other kind of Wantonness, viz. 
Playing and Gaming.  in Plays and Sports, which also many times prove bitter enemies unto Quietnesse●; witness that of. 
i 2. Sam. 2.14.  joab and Abner and their companies, 2. Sam. 2.14. Their sport began in jest, but ended in earnest, for they caught (saith the Text) every one his fellow by the head, and thrust their swords into each other sides. Witness the daily experience of Gamesters in these our days, wherein who seethe not how many quarrels daily arise in bowling allies, cockpits, races, set mu●ches, but especially from cards and dices? Recreations many times prove vexations, especially in games of glory and of gain, wherein the loser is disquieted for his loss, the winner hated for his gain, and many times play turneth from sport to spite, from wit to words, from words to blows. 
Digest. lib. 11. Tit. 5.  Therefore in the Pandects there was a special law against Gamesters as unquiet persons; And therefore Cyprian hath a pithy saying to this purpose, 
Cyprian de alea etc.  He that loveth his own profit let him abstain from play, he who loveth quietness let him take heed of sports. And thus we have seen a little view of the seeds of wantonness which corrupt the fruits of quietness.  
The next outward means which hindereth quietness is Idleness. 
2 Idleness.  The which is a notorious breeder of unquietness, for so Pro. 10.26. 
k Pro. 10.26.  The idle person is as vinegar to the teeth and as smoke to the eyes. Vinegar will fret the teeth, and smoke will distemper the eyes, so doth an idle person the state in which he liveth. In Mat. 25.26. 
l Math. 25.26.  The slothful man is called an evil man; Now an evil man cannot be but an unquiet man, for so Isay. 49.22. 
m Isay 49.22.  There is no peace unto the wicked. The idle body and idle brain (saith a worthy writer of our own) is the devils shop, 
Mr. Perkins.  in which the Devil hath a forge of unquiet motions upon which he is always hammering. When a man is most idle than the Devil is least idle, for than he is most busy to allure him to unquiet thoughts. As it is the emblem of a provident man, Nunquam minus solus quam cum solus, He is never less alone than when he is alone, for then his thoughts are working most upon goodness. So it may be the Emblem of an Idle man, Nunquam minus otiosus quam quum otiosus, He is never less idle than when he is idle, for then his thoughts are hammering upon unquietness. Though the sluggards hands refuse to 
n Pro. 13.21.  work, Pro. 13.21. yet he hath 
o Vers. 19  a stirring mind, Verse. 19 Though he be 
p Pro 6.10.  loathe to come out of his bed, Pro. 6.10. yet he can 
q Mich. 2.1.  device mischief upon his bed, Mich. 2.1. When Nero was idle and loathe to employ himself in worthy action, he set the city Rome on fire, and fed his eyes with the flames thereof; So when men are idle and employ not themselves in a lawful calling, they will be ready to set on fire the minds of those who are about them, that they may feed themselves with the sparks of their contention. This was it verified in the Thessalonians unto whom the Apostle wrote this Epistle, 
r 2. Thes. 3.11.  We hear (saith he) that there are some among you which work not at all, and yet are over busy, living disorderly, 2. Thess. 3.11. And this we may see by lamentable experience in these days among us, none more contentious, none greater makebatess, none greater enemies to quietness, than our idle unthrift, drowsy sluggards and lazy loiterers, Which sort of people (if these my words shall sound into any of their ears) I exhort and admonish (as the Apostle here doth in my text) that 
s 1. Thes. 4.11.  They labour with their hands, that they do their own business and study to be quiet.  

3 The third and last, but not the lest, Busy business.  external means to hinder Quietness is Busie-businesse; I cannot find in all our language a fit term to express it. The native and proper word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may call it a polypragmatical stirring in business not concerning us, or at leastwise not fit for us, which Polypragmaticenes (for we will use that name) must needs be a great enemy unto quietness. 
t Pro. 26.21.  As a coal maketh burning coals and wood a fire, so doth this kindle wrath, Pro. 26.21. This the Apostle taxeth as a main cause of this unquietness among the Thessalonians, 2. Thess. 3.11. 
u 2. The. 3.11  We have heard (saith he) that there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Curiose Satagentes, busy Bodies, and that these are sowers of debates and unquietness. And who seethe not by daily experience, that from hence proceed the most unquietness in these our days? which yet that it may appear more plainly and evidently unto our experience, we will take a brief view of some principal delinquents in this kind. 1. 
1 Talebearer●.  The Talebearer that busieth himself in carrying news and raising tales for the detracting, defaming, or laying open an others doings, is an enemy unto quietness, by his overbusy, pickthanke-busines. 
x Pro. 26.22.  The words of a Talebearer (saith Solomon) are as wounds, and they go down to the inwardmost part of the belly, Pro. 26.22. 
z Pro. 12.18.  They are like the piercing of a sword, Pro. 12.18. 
a Psal. 10.  The poison of Asps is under their lips, Psal. 10. Yet these kind of makebatess, these Susurrones, these Gazitiers, these tattling Talers are very rife in the world abroad. They walk about with tales and slanders as peddlers with their packs; for that very phrase is attributed unto them, 
b Levit 19 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Levit. 19.16. They being idle go about from house to house, prattling and busying themselves with what is not convenient, 
c 1. Tim. 5.13.  1. Tim. 5.13. Let these unquiet Gazitiers know, that they are of the most devilish kind of unquiet persons, 
d Pro. 25.18.  for they carry with them an arrow, an hammer, and a sword, as it is, Pro. 25.18. Without wood the fire is quenched and without a talebearer strife ceaseth, 
e Pro. 26.20.  Pro. 26.20. If then they love their own quiet, if they would not disturb the quiet of others, let them cease their wandering about with tales: and all others who would be thought friends to Quietness, take heed how they lay open their ears to receive false reports; 
f Psal. 15.3.  let them shut their ears to Sycophants, and turn them away with a frowning countenance; 
g Pro. 25.23.  As the North mind driveth away rain, so doth an angry countenance the slandering tongue, Pro. 25.23. 2. In the second place of busy Bodies great disquieters we may place the Flatterer, 
Flatterers.  for howsoever he would seem to please, to salve, and to be a man of peace, yet he is a sore disquiete●. 
h Pro. 29.5.  A man that flattereth his neighbour spreadeth a net for his feet, Pro. 29.5. 
i Psal. 28.30.  He speaketh peace to his neighbour but thinketh evil in his heart, Psal. 28.30. 
k Rom. 16.18.  They that are such (saith the Apostle) serve their own bellies, and with fair speech deceive the hearts of the simple, Rom. 16.18. Therefore beware of a flatterer thou who lovest quietness: for 
l Pro. 27.6.  the wounds of a lover are faithful but the kisses of an enemy are to be shunned, Pro. 27.6. 3. 
3 The Busy Plotter.  The busy plotter is a great enemy unto quietness, Mich. 2.1. 
m Mich. 2.1.  They devise iniquity and work evil in their beds, and when it is light they practise it. They who have stirring heads, plotting pates never love quietness. 4 Not more do they who love to have an oar in other men's boats, 
4 The Saucy ● peddler.  as our saucy meddlers do, who love to be meddling where they have little cause and less thanks. 
n Pro. 26.17.  He that passeth by and meddleth with strife not belonging unto him is like one that taketh a dog by the ears, and like a madman that casteth firebrands, arrows and death, Pro. 26. 
o Pro. 17.14.  The beginning of strife is when one letteth out water, therefore leave of contention, before it be meddled with, 
5 The Busy Lawyer.  Pro. 17.14. 4. But among all these sorts of busy makebates I may not forget the busy greedy Lawyer, who maketh it the mystery of his profession to make debate, and thinketh to salve all up again with Demetrius the Ephesian silversmiths Apology 
p Act. 19.20.  Sirs ye know that by this craft we have our wealth. But let me answer him with Simon Peter's reply unto Simon Magus, Act. 8.20. 
q Act. 8.21.  Thou and thy wealth shall perish with thee, if thou seek to grow wealth by others misery, and to raise up thine own estate seekest to ruinated the estate of others by animating them unto contention▪ It is far from mine intent to scandalise the most necessary use of the Law, or to reproach the honest and conscionable Lawyer; I acknowledge law the physic and the Lawyer the Physician of the body politic; neither are there wanting (blessed be the name of the Lord) in this our Land and in these our days, both of judges, Scargeants, Counsellors, Attorneys, and generally of all sort of Lawyers, many that fear God, endeavour to keep a good conscience, and both love and labour for quietness; whom I am so far from traducing by this my discourse, that I honour both their persons and their profession. Notwithstanding as the medicine is more available that preserveth health then that which cureth sickness, even so the mean that keepeth neighbbors in peace & quietness is more profitabe then that which endeth controversies, and being now in hand with the enemies of quietness I cannot spare the just censure of many unjust Lawyers, who seethe not what unquietness is set abroach every where by the busy solicit of many that shroud themselves under this title of law; and amongst them by none more than by the inferior Attourneiss in the Country, and among these by none so much as by our Boy Lawyers, new Upstarts or prating Pettifoggers; These if they can but a little blurt forth a few misunderstood law terms, and know the Tearmetimes, and days of appearance, and have learned the way once into Westminster Hall, or can make mention of the name of some famous Counsellor or well spoken Seargeant, whom peradventure they never saw, But, good Lord, how ambitious? how seditious do they grow upon the sudden, how do they pry into men's estates? how do they lift at other men's possessions? how do they labour to set men together by the ears Of these botches and blains of the law our grave learned! Countryman Sr Thomas Smith himself a worthy Lawyer writeth thus; 
De rep. Auglorum.  These busy heads and inventors of troubles are men even permitted of God like flies, lice, and other vermin to disquiet them who would employ themselves upon better business, and more necessary for the Commonwealth: These men (saith he) are hated and feared of their Neighbours, loved and aided of them which gain by process, and wax fat by the expense of others. What lamentable experience hath this our poor Country had hereof within these few years, yea not many months since? In this our County (none of the greatest) there are not so few as twenty common Attorneys. One of these hath been known in one term to have the soliciting of thirteenescore causes at the lest, (himself glorying the number was far greater.) Now then calculate we but the fifth, nay the tenth part of the like clients unto every one of the residue of the like practioners, and what a world of unquietness must there be over the whole County, when a little corner of it is so pestered with it? And how much unquietness must there needs be through the whole land, when as a little parcel of it is so disquieted? Have not creditors been notoriously cozened, debtor oppressed, widows and orphans beggared, houses unpeopled, famous markets unfrequented, and religious temples polluted, by the unquiet designs of these Leguleian Caitiffs and their bailiff's? And was not this of late a general complaint in all our streets? But blessed be God which hath broken the tusks of these wild boars, and blessed be the hand of God's Deputies and religious judges Itinerate of this circuit, who have kerbed these furious courses, and provided so seasonably for our country's Quietness. Honest Lawyer, be not thou a reproach unto thy profession, by blowing the bellows of contention. 
Fortise. fol. 11.  Thy own Fortiscue will tell thee, that Human laws are no other but wholesome rules which instruct men to do justice; Thou shouldest be an Atropos to cut off the web of controversies between man and man, prove not a Lachesis to draw in length the thread of their contention; Thou shouldest be an Oedipus to untie the knots of difficult and doubtful matters, be not a Spinxe to entangle it in more knots, or like Hydra, who for every head which was struck off, brought out seven other; Thou shouldest be a Physician to heal the unquiet maladies of the the body politic, be not like an unfaithful Surgeon, who for his greater gain poisoneth the wound that it may be the longer an healing; Dost thou seek praise? Seek not to please men, but to speak truth: Seekest thou honour? The way to be honourable is to be conscionable; Wouldest thou gather wealth? The way to thrive by clients, is by faithful diligence. Honest Countryman, dost thou love thine own peace, betray it not to Lawyers, Haunt not their chambers, Abstain from suits, Fly contentions, Study to be Quiet. And let us all so many as love Quietness, beware of Satan's suggestions, inward temptations, and outward motions which may give way unto unquietness. And thus much of the causes both internal and external, 
Remedies against unquietness and means to preserne Quietness.  both principal and instrumental which provoke unto unquietness.  
Now in the next place we are to proceed to the Remedies of unquietness, & to take a view of those means which are most available to procure and preserve Quietness. Before I come to the unfolding 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 Quietness is hard to find. The World hath many crooked and by-ways to turn us out of it. The Devil hath so many rubs to make us stumble in it, that Flesh and blood can hardly brook it. And therefore our Apostle here is so vehement in urging it; 
r 1. Thess. 4.1.  Study to be Quiet, which in effect is (as already we have heard) that we should use all good meane●, try all good ways, use all good practices whereby we may maintain Quietness. To the same purpose the Psalmist, 
s Psal. 34.14.  Seek peace and ensue it: We must seek by all means to have it, and when we have it, we must use all good means to keep it. So the Apostle, 
t Eph. 4.3.  Endeavour to keep the unity of the Spirit in the bond of peace; Endeavour to keep it, with all labour, pains and industry, in the bond of peace. Bind thyself as it were to the good behaviour and to the peace, that thou mayst retain Quietness. So 1. Tim. 2.22. 
u 2. Tim. 2.22.  Fellow peace: repeated with an addition. Heb. 12.14. Fellow peace with all men; 
x Heb. 12.13.  amplified with an explanation. Rom. 14.19. 
y Rom. 14.19  Let us follow after the things which make for peace; If we would study to be Quiet, we must study to know, study to found out, study to embrace, all helps, means, and furtherances which make for Quietness. Would we see how, and with what affection we are to prosecute these means, lo how powerfully the Apostle Paul doth explain it, Rom. 12.18. 
a Rom. 12.18.  If it be possible, as much as in you lieth, have peace with all men. (If it be possible) if by any means it may be effected, or by any ways procured, (as much as in you lieth) for your part let nothing be wanting, neglect no fit opportunity, omit no kind of courtesy, (Have peace with all men) Be quiet, live peaceably, carry yourselves mildly at all times, in all places, with all persons. The practice of Quietness we must not only approve but prove, not only meditate upon, but make it manifest, Let your moderation (or mildness) be known to all men. Let me therefore entreat thee Christian Reader to read with understanding, and with diligence, both to observe and practise these wholesome directions, which I am now to deliver concerning this so difficult and yet so needful a matter as is this practice of Quietness. Read with a quiet, teachable and meek Spirit, and follow these following directions with a settled resolution, which I am now to propose unto thine observation.  
Directions for the study of Quietness may bereferred unto two heads. 
The 〈◊〉 thode of these directions.  1. General observations. 2. Special instructions. General observations serving for the procuring and preserving of Quietness at all times, in all places, among all persons, upon all occasions. Special instructions are such as tend to the study of Quietness at sometime, among particular companies, and upon Special occasions. First I will propose directions for Quietness in general because these being rightly understood the other will be the more apparent.  
At all times and in all places good Christians aught to follow the course of Quietness. 
General directions for Quietness.  
c 1 Tim. 2.8.  I will (saith the Apostle) that men every where lift up holy hands without wrath: And again, 
d 1 The. 5.13.  Be at peace among yourselves; 
e Verse 14.  Be patiented towards all men: And again, 
f 1 Tim. 4.11.  Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. And yet more, 
g 1 Tim. 6.11.  Thou o man of God fly these things (viz. foolish and hurtful lusts which may hinder Quietness) and follow after righteousness, love, faith, patience, meekness▪ By which words we may learn a twofold path way unto Quietness. The one by shunning those occasions, means, and motions which breed unquietness; The other by observing and practising those things which belong to Quietness, or make for Quietness. What those evils are which do cause unquietness, 
Pag 23.24.25 26.27.28.  and are therefore carefully to be shunned by all those who study to be quiet, I have already showed in its proper place to which I do refer the Reader: what the duties are which we must practise in the practice of Quietness, I am now to deliver. And for methods sake I do distinguish them into two sorts.  

1. The Affection to it.  
2. The Disposition towards it.   
As in every Art or Action whatsoever a man would effect with commendation, 
1 The Affection of a Christian unto Quietness.  he must first affect it in his estimation. So in this practice of Quietness, he who would have it in Action must first embrace it in Affection. Whosoever would study to be quiet, he must love quietness, & long after it in his heart. 
1 In loving it.  So Zach. 8.19. 
h Zach. 8.19.  Love the truth and peace: there must be a love towards it, a delight in it, a making much of it. So Coloss. 3.15. 
i Coloss. 3.15.  Let peace rule in your hearts (or as some translations read it) Let it be the joy of your hearts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And as the Psalmist speaketh in express terms Psal. 119.164. 
k Psal. 119.164  There is much peace to them that love it. Love to a thing quickeneth a man to do any thing for what he loveth; love maketh any lesson easy, any labour light; love overcometh any difficulties, overleapeth any stumbling blocks, overruleth any unruly passions, 
l 1. Cor. 13.4.5  Love suffereth long, love is kind, love envieth not, love doth not behave itself unseemly. 1. Cor. 13.4 5. Therefore if we would study to be quiet, we must love to be quiet, if we would follow the practice of it in our conversation, we must love the worth of it in our affection.  
Neither is it enough for us in the study of Quietness, to love Quietness, and to like of it, for so the most unquiet turbulent Spirit may sometimes approve of it, 
2 In longing after it.  but we must hearty long after Quietness, if we truly and sincerely study to be quiet. We must long after Peace and Quietness, 
m Psal. 42.6.  as the heart doth pant and long after the water brooks. We must seek peace and ensue it. Psal. 34.14. 
n Psal. 39.14.  We must follow after it. 2. Tim. 2.22. 
o 2. Tim. 2.22.  David's motto must be ours. Psal. 120.2. 
p Psal. 120.7.  I am for Peace. And surely there is great reason why we should both love it and long after it, as well for the equity of it in itself, as also for God's estimation and approbation of 〈…〉 for the profit also which it bring 〈◊〉 with it, 
Pag. 9.19.11.  to ourselves, to others, to our souls, to our bodies, to our health and to our purse, as hath been already manifested unto us. Quietness is like that 
q Mat. 13.44.46.  precious treasure and peerless pearl mentioned Mat. 13.44.46. which when a man hath found and rightly valued, he so longeth after it, that he is content to part with all things else to purchase it. To which purpose might be alleged, that golden saying of the golden mouthed Father Chrysostome. 
Chrysostome.  Didst thou know (saith he) the worth of Quietness, or consider the sweetness of it, thou wouldst cell 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 seek it, were it to be bought, thou wouldst think no silver or gold too much to procure it.  
The fervency of our love towards Quietness, 
3 In Praying for it.  and the earnestness of our longing after it, will appear by another duty in this case requisite unto it, and that is Prayer for it. Prayer is an excellent means to procure Quietness; 
r jam. 1.5.  Doth any man lack wisdom, let him pray for it? jam. 1.5. Prayer is an excellent means to preserve Quietness: 
s Philip. 4.6.  Be careful for nothing but diligent in Prayer. Philip. 4.6. Prayer is an excellent means to recover Quietness: 
t jam. 5.13.  Is any one one afflicted let him pray: jam. 5.13. We are commanded to pray for our own peace and Quietness. Rom. 12.12. 
u Rom. 12.12  Rejoice in hope, be patiented in tribulation, continued instantly in prayer. We are commanded to pray for others peace and Quietness. Psal. 122.6. 
x Psal. 122.6.  Pray for the peace of jerusalem, they shall prospero that love thee; We are commanded to pray both for the means both of our own and others Quietness. 1. Tim. 
z 1 Tim. 2.1.2  I exhort that Supplications & prayers, intercessions and giving of thanks be made for all men, for Kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. Out of which words may be gathered a fourfold observation. 1. There can be no godliness & honesty without peace and quietness. 2. No peace and Quietness without the help of Magistrates, and such as are in authority. 3. No blessing upon authority unless God bless their ministry. 4. No way so likely to get a blessing as Prayer unto the Deity. Therefore if thou wouldst study to be quiet, love Quietness, long after it, pray for it, pray zealously, pray instantly, pray for peace, pray for the preservers of peace, who are in authority. And thus much briefly for the heart's affection unto Quietness.  
From the Affection of the heart, 
2 The outward disposition towards Quietness.  we are now to proceed to the outward disposition unto Quietness; which is the wise and discreet carriage of the whole man in all them who study to be quiet. This Disposition towards quietness may be considered in a twofold object. 1. In man's behaviour towards God. 2. In man's behaviour towards man.  
He who would study to be quiet, 
1 In respect of God.  must first of all seek for inward Quietness, 
a Rom. 5.1.  to have peace towards God. Ro. 5.1. and 
b 2. Pet. 3.14.  to be found of him in peace. 2. Pet. 3.14. For without this peace with God, there can be no hope of Quietness with men: 
c Isay 57.20.  There is no peace unto the wicked. Isay 57.20. When joram spoke of Quietness unto jehu, as it is recorded. 2. King. 9.22. 
d 2. King. 9.22.23.  Is there peace jehu? Is there peace? He received this answer, what peace? or, why dost thou talk of Peace, so long as the whoredoms of thy mother jezabel, and her witchcrafts are so many? Therefore the Angels make an excellent mixture of this in their melodious carol upon Christ's nativity. Luk. 2.14. Glory be to God on high, in earth peace, 
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 be peace with God, before there can be Quietness in ourselves. Again, we must first have inward Quietness before we can have Quietness with others. And indeed when a man is at peace with God, than he hath the greatest quietness. No unquietness like to that of an unquiet conscience, 
f Pro. 18.14.  for A wounded conscience who can bear, Prou. 18.14. No quietness like the peace of conscience, for that peace doth pass all understanding, 
g Philip. 4.7.  Philip. 4.7. When a man hath his Quietus est from God, he is in the high way of Quietness. 
h Pro. 16.7.  When a man's ways 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 Hos. 1.18.  With the beast, of the field, with the fowls of the air and with creeping things as it is, Hos. 2.18. Therefore labour to be at peace with God all ye that desire quietness. But how shall a man be at peace with God, and obtain this inward Quietness? Let him 
k Psal. 2.11.  serve the Lord with fear, and rejoice before him in trembling, Psal. 2.11. Let him with David, 
l Psal. 119.  have an eye unto all God's commandments, Psal. 119. Let him, with 
m Gen. 17.1.  Abraham, Walk before God and be upright, Genes. 17.1. Let him with 
n Act. 23.1.  Paul endeavour to keep a good conscience always towards God, Act. 23.1. This willbe a sure foundation for Quietness and without this can be no Quietness.  
This foundation for quietness being laid, 
2 In respect of man.  by having peace with God, we may the better build upon it the work of outward quietness, according to that Mark. 9.50. 
o Mark. 9.50.  Have peace one with an other. Which mutual peace and quietness that we may at all times and with all persons constantly keep and preserve, we must carefully look unto these three points.  

1 Our gesture.  
2 Our words.  
3 Our deeds.   
And first for our very gesture we must have a special care of it if we study to be Quiet. 
1 Gentleness in our gesture.  For our gate or gesture though other things be silent may bewray our own unquietness and disquiet others. Thus Cain's gesture was an index of his unquiet heart, and the Lord reproveth him for it, 
p Gen. 4.6.  Cain why is thy countenance cast down? Gen. 4.6. Thus the unquiet jews sought to disquiet our Saviour, by shaking and nodding their heads in contempt of him, 
q Mat. 27.39  Math. 27.39. And 
r Gen. 21.9.  Ismaels' jeering at Isaac is called persecution, 
s Gal. 5.29  Galat.. 5.29. Whence it is that our Saviour doth so sharply censure all uncivil gestures, Math. 5.22. 
t Math. 5.22.  Whosoever saith to his brother Racha (which is only an interjection of indignation, and a contemptuous gesture) shallbe worthy to be punished by the counsel, 
Aetius.  that is, doth deserve condemnation. Therefore it standeth us in hand to make conscience of every gesture of our body, lest thereby we show contempt or Anger towards our brethren, and cause unquietness either to them or to ourselves. 
u Eph. 4.32.  Be ye courteous one to an other saith the Apostle Eph. 4.32. And again Tit. 3.2. 
x Tit. 3.2.  Put them in remembrance that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soft or gentle showing all meekness to all men, whether they be good or bad. The practice of this mildness in gesture will show itself in these three particulars especially 1. In conversing one with an other amiably. 2. In saluting one an other friendly and courteously. 3. In giving reverence to every man in his place respectively. A notable precedent hereof we have in the Patriarch Abraham Gen. 23. Whose courteous gesture unto the children of Heth is often there repeated, 
z Gen. 23.7.12.  He stood up and bowed himself to the people of the land. And it is there related what love his kind carriage procured unto himself, and what quietness among the people of the land. We need no other instances in this kind then that of 
a 2. Sam. 15.6  Absolome 2. Sam. 15. where we may see him with kind courtesies and courteous gestures stealing the hearts of the men of Israel. On the contrary side we may behold Ismaels' unquietness by reason of his uncivil gestures, Gen. 16.12. 
b Gen. 16.12.  He being a wild man, his hand was against every man, and every man's hand against him. Many such Ismaels' we have in these days, rough satires like 
c Gen. 27.11.  Esau, stern Sirs like 
d 1. King. 12.14.  Rhehoboam, dogged Malcontents like 
e Gen. 4.6.  Cain, Cynic stoics like Timon of Athens, Misanthropoi, Men haters, whose very countenance is the Idea of Malice, whose sour looks and uncivil gesture like vinegar do turn milk mildness into sourness and unquietness. But thou, o man, or woman whosoever thou art that fearest God and lovest quietness, beware of stern looks and stately gestures: be like Moses in thy carriage, of whom the Scripture giveth this report, 
f Numb. 12.3  Moses was a meek man above all that lived upon the earth. 
g Colos. 3.12.  Put on the bowels of kindness, humbleness of mind, and meekness, Colos. 3.12.  
In the next place, 
2 Wariness in words.  if we love quietness, we must take heed unto our Words: for there is nothing which doth more breed unquietness then unquiet Words. 
h jam. 3.5.6.  The tongue is but a little member, and yet it disquieteth the whole body, and setteth on fire the course of nature, itself being 
h jam. 3.5.6.  set on fire of hell, jam. 3.6. Words many times prove like the 
i Pro. 12.18.  peircing of a sword, Pro. 12.18. Many a man is 
k Pro. 12.13.  snared by the transgressions of his lips, Pro. 12.13. 
l Pro. 18.6.7.  A fools lips enter into contention, and his mouth calleth for strokes, A fools mouth is his destruction, and his lips are the snare of his soul, Pro. 18.6.7. 
m Pro. 21.23.  Who so keepeth his mouth and his tongue, keepeth his soul from troubles, Pro. 21.23. Therefore, if thou be wise, if thou love quietness, if thou wouldst keep thyself from trouble, have a care to thy tongue; resolve with David, 
n Psal. 39.1.  I will take heed to my ways that I offend not with my tongue. Pray with David, 
o Psal. 141.3.  Set a watch (o Lord) before my mouth, and keep the door of my lips. 
p Eph. 4.31.  Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you with all maliciousness, Eph. 4.31. 
q Pro. 16.1.  Let God rule thy tongue, Pro. 16.1. And that thou mayest the better avoid unquietness of the tongue, to the framing of thy speech observe with diligence these three cautions. 1. For the matter of thy speech, that it be justifiable: 
r Zach. 8.16. Vers. 19  Speak the truth, Zach. 8.16. Love the truth and peace, Verse. 19 
s Eph. 4.29.  Let no corrupt communication proceed out of your mouth, Eph. 4.29. Again that it may be profitable, 
t Pro. 10.32.  The lips of the righteous know what is acceptable, Pro. 10.32. And lastly it must be seasonable, 
u Pro. 25.11.  A word fitly spoken is like apples of gold●n pictures of silver, Pro. 25.11. 2 For the manner of thy speech, have a care that it be modest, 
x Eph. 5.4.  Let not filthiness, nor foolish talking, nor jesting, nor words inconvenient proceed out of your mouths, but rather giving of thanks, Eph. 5.4. Have a care that thy speech be meek and mild, 
z Colos 4.6.  Let your speech be always with grace, Colos. 4.6. Whether it be in ordinary talking, 
a Pro. 10.31.  The mouth of the just bringeth forth wisdom, Pro. 10.31. or in answering, 
b Pro. 15.1.  A soft answer turneth away wrath, but grievous words stir up anger, Pro. 15.1. Or in reproving, 
c Galat. 6.1.  If any man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, Gal. 6 1. And verily these two latter are very available to the practice of Quietness. For as concerning soft and mild answers what a singular virtue they have to appease wrath, may appear in the answers of 
d 1. Sam 25.10.24.25.26.  Abigail unto David, 1. Sam. 25. Nabal by churlish language provoked David unto wrath, she by mild and humble speech pacified David's wrath and stoppeth his fury. So Gedeon, judg. 8. when the men of Ephraim were exceeding angry against him, and chid with him sharply, as it is Vers. 1. He spoke 
e judg. 8.1.3  gently. unto them, and gave them mild and courteous answers, and it followeth, Vers. 5. That when he had so spoken their spirits abated towards him. Therefore Solomon saith well, 
f Pro. 15.23.  A man hath joy by the answer of his mouth, and a word spoken in due season, how good it is, Pro. 15.23. And as for meekness in reproving, we may see what an Antidote it is against unquietness by Abraham's dealing with Lot, Gen. 13.8.9. 
g Gen. 13.8.9.  Let there be I pray thee, no strife between me and thee, neither between mine herdsmen and thine, for we are brethren. Such kind of mildness in reproving will be as 
h Psal. 141.5.  a precious ointment and as balm into the head; Such a 
i Pro. 17.10.  reproof will enter more into him that hath understanding, than an hundred stripes into a fool. 3. Lastly, if thou lovest Quietness, thou must have a care to the measure of thy speech. 
k Psal. 31.1.  Thou must keep in thy mouth as with a bridle, 
l job. 39.37.  Thou must lay thine hand upon thy mouth, 
m jam. 1.19.  Thou must be swift to hear and slow to speak. Be not too talkative, for 
n Pro. 10.19.  in the multitude of words there wanteth not sin, but he that refraineth his lips is wise, Pro. 10.19. Be not to hasty to speak, For 
o Pro. 18.13.  he that answereth a matter before he hear it, it is folly and shame unto him, Pro. 18.13. Be not too full of speech, For 
p Pro. 25.11.  A fool poureth out all his mind; 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 men's experience, He would often say, that it repent him many times that he had spoken, but it never repent him that he had held his peace. He that would not offend with his tongue, and so avoid the unquietness which may fall thereupon, let him observe those three things which Ambrose requireth unto speech. 
Ambrose.  1. A yoke 2. A balance. 3. A metwand. A. yoke to keep it in stayed gravity, A balance to give it weight of reason, Ametwand, to keep it in measure and moderation. 
In just deeds and actions.   
But what will it avail us to show courtesy in our gesture, and to be Quiet in words, if our deeds tend to unquietness? 
q Cor. 15.33.  Evil words corrupt good manners, but wrongful deeds do most breed unquietness; many a man hath the voice of 
r Gen. 27.22.  jacob, but 
s Isay. 3.8.9.  the hands of Esau; Though the show of their countenance do not witness against them, yet their doings tend to provoking. Therefore he who would study to be Quiet must have an eye to all his actions, and take heed to all his ways, that he may follow those things which belong to peace and avoid those practices which are injurious and offensive unto others. For a general rule in which direction I propose unto thee that golden rule of Nature so pithily urged by our blessed Saviour, 
t Math. 7.12.  Whatsoever ye would that men should do unto you, do so unto them. Which sentence did so well please Alexander Severus that in all his palaces and public buildings he caused it to be engraven, 
Alexander Severus.  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 wouldst not have done unto thyself. And certes if this rule of equity, this very law of Nature were well observed, it would prove a notable remedy against unquietness; how Quiet would all things be if men would offer no more to others then what they would be content to receive from others, and would as patiently bear with others, as they would have others to bear with their infirmities. But this is a notable property of our corrupt nature, we are forward and froward in exacting upright dealing at other men's hands, slack and backward in returning the same back again to others; In other men's dealings towards us we are Masters, able to teach them what they aught to do, but in our own dealing towards others we are scarce Scholars to learn our own duty. And from hence is it, that many times we are so much out of Quiet ourselves, and so vainly sow the seed of unquietness among others. Therefore 
u Psal. 15.2.3.  walk uprightly and work righteousness whosoever thou art who longest after Quietness.  
Now because this large field of innocency and upright dealing doth consist either in actions distributive or commutative, 
In our Actions distributive.  therefore we will take a brief view of the means of upright carriage of a man's self in both these sorts of actions, for the doing of justice and avoiding of unquietness. Actions distributive consist in the distribution of Rewards and Punishments; in both which whosoever would practise Quietness must observe a geometrical proportion, according to the worthiness of men, or their deserts. For when Rewards are distributed unrespectively, occasion is offered to the unrewarded to murmur, grieve, or envy, and when Punishments are inflicted undeservedly, a gap is opened to discontent, complaint and mutiny, both which are enemies unto peace and Quietness; therefore he who would take away all occasion of unquietness in this kind must observe this Christian policy, 
Rewards.  1. For Rewards let them be distributed justly, 
x Rom. 13.7.  Tender to every one their dues, Rom. 13.7. Fitly, 
z Luk. 12.42.  give to every one their portion in due season, Luk. 12.42. Cheerfully, for 
a 1. Cor. 97.  God loveth a cheerful giver, 1. Cor. 9.7. Secondly, 
Punishments.  for Punishments, let them be given moderately, 
b Eccles. 7.16.  Be not thou just overmuch, Eccles. 7.16. Advisedly, 
c Eccles. 7.7.  give not thine heart to all the words that men speak, lest thou hear thy servant cursing thee, Eccles. 7.23. Lastly, Punishments must be inflicted seasonably, 
d Pro. 19.18.  Chasten whiles there is hope, Pro. 19 18.   

Actions Commutative consist in mutual traffic and dealings between man and man, 
In Actions commutative.  as in Contracts, Covenants, and common conversation one with an other; wherein for the practice of Quietness an Arithmetical proportion is to be observed in the equality and equity of our dealings. That rule of the Apostle taking place in every particular of this kind, 
c 1. Thes. 4.6.  Let no man oppress or deceive his brother, 1. Thes. 4.6. We will take notice of it in some particulars. As 1. 
In bargning.  In buying and selling, if we would preserve Quietness, we must look that the commodities which we commute be, for Quality, saleable; we may not 
f Amos. 8.4.5  cell the refuse, Amos. 8.4.5. For Quantity justifiable; 
g Levit. 19.36.  just balances, true, weights, a true epha, a true hin, Levit. 19.36. For Price tolerable, 
h Amos. 8.4.  Thou mayst not make the ephas small and the shekel great, Amos. 8.14. 2. In borrowing and len, 
2 In lending & borrowing.  ding, wherein if we would preserve Quietness: we must lend freely, 
i Psal. 37.21.  The righteous is merciful and dareth, Psal. 37.21. we must borrow sparingly, 
k Pro. 22.7.  The borrower is a servant to the lender, Pro. 22.7. we pay truly, 
l Exod. 22 14.15.  If a man borrow of his neighbour, he must make it good, Exod. 22.14.15. we must beware for whom we become surety, 
m Pro. 11.15.  he that hateth suretyship is sure, Pro. 11.15. 3. 
3 In covenants and promises.  In Covenants and Promises, wherein, if we love Quietness, we keep these caveats; Promise' advisedly, 
n Eccles. 5.2.  Be not rash with thy mouth, Eccles. 5.2. Covenant lawfully, 
o 1. Tim. 1.19.  Make not shipwreck of a good conscience, 1. Tim. 1.19. Perform justly, 
p Pro. 25.14.  A man that boasteth and keepeth not his promise is like clouds and wind without rain, Pro. 29.14. 4. 
4 In our Conversation.  In our calling and conversation, wherein if we would study to be Quiet: we must follow our calling diligently, 
q 1. Cor. 7.24.  Let every man whereunto he is called, therein abide, 1. Cor. 7.24. we must live in our calling contentedly, 
r Phil. 4.11.  learn in whatsoever estate we are therewith to be content, Phil. 4.11. we must deal truly, 
s Eph 4.15.  Fellow the truth in love, Eph. 4.15. we must wrong no man willingly, 
t Psal. 15.3.  the righteous man doth none evil to his neighbour. We must avoid all occasions of offence, 
u 1. Thes. 5.22  Astaine from all appearance of evil, 1. Thess. 5.22. Finally, 
x Phil. 4.8.9.  Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of a good report, if there be any virtue, if there be any praise, think on these things, and have a care to practise them, so the God of peace shall be with us and we live one with an other in peace and Quietness. 
Special directions for Quietness.   
Hitherto we have heard the general means for Quietness at all times, and in all places to be observed by all them who would dispose themselves towards Quietness. Now we are to proceed to the special directions for Quietness among particular companies, and upon special occasions, wherein we shall meet with several remedies against several diseases of unquietness, and learn how to demean ourselves against occasions of unkindness offered unto us by others, as in the former Sections we were taught how to behave ourselves to the Quiet both of ourselves and others. For the more methodical handling whereof, we must distribute Quietness into a twofold rank.  

1. Economical Quietnsse.  
2. Political Quietness.   
Economical Quietness is that Household Quietness which is to be observed in the private family, 
Economical Quietness.  between the Husband and the Wife, the parent and the child, the Master and the Servant. Political Quietness is that civil Quietness which aught to be observed in the common wealth between neighbour and neighbour, between the superior and the inferior, between the magistrate and the subject. First we will take a view of the former kind of Quietness, that which is domestical, which is so necessary unto every house, that it is, as it were, the foundation of an house, 
a Pro. 24.3.  Through wisdom an house is builded and with understanding it is established, Pro. 24.3. It is a sign of a Christian fam●l●e 
b Luk. 10.6.  if the son of peace be there and peace rest in it, Luk. 10.6. And where Quietness is wanting there is a sign that it is nigh unto desolation, For 
c Math. 12.25.  an house divided against itself cannot stand, Math. 12.25. Therefore household Quietness is much to be respected, much to be desired.  
In the Household Man and wife do bear the greatest sway, 
1 Between man and wife.  and therefore it is most meet and expedient for them to cherish and to maintain Quietness. They must 
d 1. Cor. 7.3.  give to one an other due benevolence, 1. Cor. 7.3. This they cannot do, unless they study to be Quiet; They must 
e Eph. 5.  maintain mutual love and unity, Eph. 5. This they cannot do unless they study to be Quiet. They must 
f Pro. 5.18.  rejoice together, Pro. 5.18. This they cannot do unless they study to be Quiet. They must 
g Galat. 6.2.  bear one with an other, Galat. 6.2. This they cannot do unless they study to be Quiet. They must 
h Colos. 3.16.  not be bitter one to an other, Golos. 3.16. This they cannot choose but be unless they study to be Quiet. Their near conjunction may teach them Quietness, 
i Math. 19.6.  They two are one flesh. Math. 19.6. It is 
k Eph. 5.29.  unnatural for one and the same flesh to be out of Quiet with itself. The manner of their conjunction may learn them Quietness, for marriage is or should be merry age, it being a compound of two loves, wherein unless there be a joining of hearts as well as a knitting of hands, there can be no unity, but man and wife prove like two poisons in one stomach, the one will ever be sick of the other. The end of marriage will put married couples in mind of quietness: 
l Gen. 2.18.  it was the mutual comfort and help of each other, Genes. 2.18. Now unless they both study to be quiet, they prove like jobs friends, 
m job 16.2.  miserable comforters. Discord between married parties is a disorder of all disorders, a plague of all plagues, a misery of all miseries. A man were better to devil in the 
n Pro. 25.24.  corner of an house top, 
o Pro. 19.13.  better to abide under a continual dropping, 
p Pro. 21.19.  better to devil in the wilderness, then with unquiet married folks. Quietness in the married estate 
q joh. 2.7.8.  turneth water into wine, but unquietness turneth wine into water. 
r Psal. 133.1.  Behold how good, and how pleasant a thing it is (saith David) for brethren to devil together in unity. Much more comely and pleasant a thing is it, for man and wife to devil together in unity. 
Syracides. 25.  Three things (saith the Son of Sirach) doth rejoice me, and they are beautiful before God and man, Unity of Brethrens, Love of Neighbours, A Man and Wife who agreed together.  
By how much the more woeful and lamentable is the estate of many in these our unquiet times, 
Unquietness between man and wife how it doth arise.  who live so unquiet in Marriage estate. Blessed be God, I cannot descry it by any feeling experience of mine own, for 
s Cant. 6.3.  My W●slbeloued is Mine, and I am Hers; But I have often heard the complaint of it in other houses, and having in my place interposed myself to compose such domestical variance, I find that it were 
t Pro. 17.12.  better to meet with a Bear rob of her whelps, then with the furious discord of unquiet married persons: there is no unquietness like to this, no contention so difficult to be appeased Some impute the blame hereof most of all unto the woman, 
Where the fault lieth.  as if she by reason of the weakness of her Sex [mulier mollis aer] or the stoutness of her stomach [Foemina ferens minus] were most prove to set forward unquietness: But I cannot acquit the Man or exempt him wholly from the fault hereof, 
When the fault is in the woman.  for (Maritus male irritatus) a provoked Husband (Vir vaeira) woe to the wrath of such a man and (Homo) the Man many times, may at lest wise go (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) together in that crime. 
20. sorts of unquiet shrews.  The Wife may then justly bear the blame, when she is guilty of any of these unquiet shrewish properties, either 
u 2 Kin. 2 30.  Proud like jezabel, or Provoking like 
x Num. 12.1.2.3.  Miriam, or Prying like 
z judg. 16.16.  Dalilah, or sullen like 
a Hest. 1.10.  Vashtas, or imperious like 
b 2 Kin. 11.1.  Attaliah, or scoffing like 
c 2 Sam. 6.23.  Michol, or scornful like 
d Gen. 16.4.  Hagar, or skolding like 
e Exod. 4 25.  Zipporah, or taunting like 
f 1 Sam. 1.6.  Peninuah, or lying like 
g Act. 5.9.  Zaphira, or lustful like 
h Gen. 30.1.  Rahel, or spiteful like 
i Mat. 14.8.  Herodias, or wilful like 
k Phillip 4 2.  Euodias, or disdainful like 
l Gen. 26.35.  Esau's wives, or tempting like 
m job 2.9.  jobs wife, or wanton like 
n Gen. 29.7.  Potiphars' wife, or wandering like the 
o judg. 19.2.  levites wife, or subtle like 
p 1 Kin. 14.4.  jeroboams wife, or hanging back like 
q Gen. 19.26.  Lot's wife, or too unconstant like 
r judg. 14.20. When the fault is in the man. 20. Sorts of unquiet Husbands.  Sampsons' wife. The Husband may then justly bear the blame; when he is attained with these following ill properties, either too uxorious as 
s Gen. 24.8.  Shechem, or too abstemious as 
t Gen. 38.9.  Onan, or too curious as the 
u 2 Kin 4.32.  Shunamite, or too careless as 
x Gen. 29 32  Esau, or too rash as 
z judg. 11.29  jephta, or too facile as 
a 1 Kin. 21.  Ahab, or too indulgent as the 
b judg. 19.3.  Levit of Ephraim, or too inconstant as 
c 2 Sam. 13.15  Ammon, or too foolish as 
d 1 Sam. 25.25  Nabal, or too furious as 
e Gen. 14 23.  Lamech, or too obsequious as 
f Mat. 14 9  Herod, or too sullen as 
g Gen. 4 6.  Cain, or too proud as 
h Hest. 5.12.  Haman, or jealous as 
i 2 Sam. 3.7.  Ishboshoth, or adulterous as 
k Gen. 35.22.  Reuben, or an unthrift as the 
l Luk. 15.13.  Prodigal, or covetous as 
m Gen 31.41.  Laban, or troublesome as 
n Gen. 16.12.  Ishmael, or malcontent as 
o 2. Sam. 7.23  Achitophel, or imperious as 
p Hest. 1.16.17  Pemucan. Therefore that both the Husband and the Wife may the better prevent these maladies, and live quietly each with the other, I will propose certain caveats for Quietness as well to the one as to the other.  
And first for the Wife (because she according to the common voice is first in this transgression (if she would study to be quiet, 
How the wife may work Quietness.  let her put in practise these directions. 1. Let her have a reverent awe and respect of her husband, 
q Eph. 5.33.  Let the wife see that she reverence her husbnand, let her consider that her husband is 
r Gen. 20.16.  the vail of her eyes, and that he is 
s 〈◊〉. 1.8.  dearer unto her then all earthly things. 2. Let her always give unto him quiet, reverent and courteous language, 
t 1 Pet. 13.6.  Sarah called her husband Lord, 
u Pro. 16.24.  Pleasing words are as an honey comb, sweet to the Soul, and health to the bones. 3. Let her beware of undiscreet and snappish answers, 
x Tit. 2.9.  please well in all things, not answering again. 4. Let her be obedient, 
z Eph. 5.24.  As the Church is in subjection to Christ, so let the wives be subject to their husbands in every thing, Eph. 5.24. 
a Col. 3.18.  Wives submit yourselves to your husband as it is comely in the Lord. Coloss. 3.18. 5. Let her be faithful, 
b Heb. 13.4.  keep the marriage bed undefiled, give no occasion of offence, 
d Phil. 2.14.  Do all things without murmurings, 
e 1 The. 5.22.  Abstain from the appearance of what is evil.  
But here me thinks I hear many a discontented wife replying with that forward Ruler in the Gospel, 
Objections and excuses answered.  
f Luk. 18.18.21.  All these things have I kept from my youth up, even from the first day of my marriage until now, & yet I cannot live in quiet: A lass poor Soul, thine hap is hard, thy case to be deplored: But take heed, thou do not deceive thyself, it may be, there is somewhat lacking and that thou hast little cause thus to justify thyself: O not, thine Husband (thou sayest) is most unkind, tasty, furious, nothing can please him; Be it so, yet he is thine Husband, thou must sit down content with jeremy, 
g jer. 10.19.  This is my cress and I will bear it. Put on patience, and then it will be 
h Josh. 2.24.  nothing to overcome these infirmities. O but there be many occasions offered to provoke unquietness; what then? these are but trials to prove good wives, 
i Pro. 19.11.  it is an honourable thing to pass by infirmities, 
k Pro. 10.12. Erasm: Apothegm. lib. 8.  and love covereth a multitude of offences. Alphonsus of Arragon, was wont to say, Where the husband is deaf, and the wife blind, marriage is quiet and free from dissension. The woman who would live quietly with an unquiet husband, must be many times blind & not see what she doth see, she must be deaf, and not hear what she doth hear. The wives Quietness doth much depend upon her own discretion, 
l Pro. 14.1.  Every wise woman buildeth her house, but the foolish plucketh it down with her own hands, and 
m Pro. 11.16.  A gracious woman retaineth honour. It is a notable means also for the wives quietness, when they apply themselves to the inclination, nature and manners of their Husbands, so long as the same importeth not wickedness. For as the looking-glass howsoever fair and beautifully adorned is nothing worth if it show that countenance sad which is pleasant, or the same pleasant which is sad, so the woman deserveth no commendation, that (as it were) contrarying her husband, when he is merry showeth herself sad, or in his sadness uttereth her mirth. Men (saith Socrates) should obey the laws of the cities, 
Socrates.  and women the manners of their husbands.  
Now whiles we teach the Wife quietness, 
How the Husband may work Quietness.  the Husband happily may think that he hath no need of such instruction; but let him not deceive himself: for though he be the head, yet he may not tyrannize over his mate, or disquiet her if he love his own Quietness. Nay his very creation doth show, that in the head is placed, reason, wisdom, judgement, sight, hearing, and all other gifts which tend to the quiet government and order of the body. Therefore thou Husband if thou wouldst have quietness, learn thy duty. 1. love thy wife fervently, 
n Eph. 5.33.  Let every man love his wife even as himself, Eph. 5.33. 2. Show thy love unto her effectually, both by protecting her from danger, for 
o Gen. 20.16  Thou art the covering of her eyes amongst all that are with thee, Gen, 20.16. as also by cherishing her, and maintaining her estate, for 
p Eph. 5.28.  So aught men to love their wives as their own bodies. Eph. 5.28. 3. Honour her, 
q 1 Pet. 3.7.  give honour to the woman. 1. Pet. 3.7. make account of her as thy companion and yoke-fellow; bear with her infirmities; be content when it is for thy good to be ruled by her admonitions. 4. Avoid occasions of discord and unquietness; 
r Col. 3.16.  Husbands love your wives and be not bitter unto them. Col. 3.16. Not bitter in words, for 
s Pro. 12.18.  there is that speaketh words like the piercing of a sword; Not bitter in gesture for 
t Psal. 101.5.  Him that hath a proud look and a lofty heart who can suffer? Nor bitter in deeds, 
u Mal. 2.15.  Let no man trespass against the wife of his youth, Mal. 2.15. Therefore the Apostle Peter requireth husbands to 
x 1 Pet. 3.7.  devil with their wives as men of knowledge; And the Heathen Philosopher teacheth the self same jesson. 
Arist. Ethie. 8.  The master of a family (saith he) exerciseth (after a sort) a power Tyrannical over his servants, a power Regal over his children, but in respect of his wife he exerciseth a power Aristocratical, not after his own will, but agreeable to the honour and dignity of the married estate.  
And here me thinks I hear the dismal moan, 
Objections and excuses of Husbands answered.  and doleful lamentation of many a woeful Husband, vexed, plagued and tormented with an unquiet wife; 
z job. 3.1.2.3.  Cursed (saith he) be the time that ever I met with mine unquiet mate, let the day perish wherein I was married, let it not be joined to the days of the year, let it not come into the number of the months for there is no man plagued with such a wife, she is a very Allecto, a Megara, a Xantippe, worse than a Quotidian Fever: poor man (though I feel not thy malady) yet I pity 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 dost so much dislike in thy wife? Are they infirmities of nature, as frowardness, sullenness, suspiciousness, teastinesse, austerity in behaviour, want of complemental kindness and such like,? 
a Pro. 19.31.  It is the glory of a man to pass by an infirmity, and 
b 1 Cor. 13.  Love suffereth all things; Husbands must bear with the wife as with the weaker vessel, 
c 1 Pet. 3.7.  women are like crystal glasses, brittle, yet profitable: as therefore a man doth more carefully take heed of breaking such a glass, then of a tin or earthen vessel: So the Husband should have regard of the frailty of his wife, more than with others, and must consider that even he himself is not without infirmities. Yea but (will the perplexed Husband say) my wives insolent conditions are not infirmities, but habitual maladies, they are rooted in her, they do exceed, and who can endure them? but consider with thyself (O man) whither thine own indiscretion, and lewd conversation have not given just occasion: there be husbands in the world that forget the bond of marriage, and impart the love due to their own wife unto other men's wives: there be some Prodigals, great spenders, idle and slack in their business, whereby their wives and children languish in poverty, there be others who haunting Taverns, Alehouses, and lewd company, consume that which should maintain the family, and coming home drunk beaten and vex their wives, there be others who by high and bitter speeches, threatening looks and unkind actions, provoke their wives, and stir up such strife and debate as do convert the felicity of marriage into an Hell: Now if thou be attainted with any of these evil properties, thou deservest no less than such bitter sauce (howsoever it be an evil piece of cookery in thy wife) to thy distasteful courses. But thou wilt say, that thou art no such manner of man, thy carriage of thyself is without exception, thou givest no just occasion of offence unto thy wife and yet she will never be quiet. It may be there is offence taken, where it is not given, and all would be well upon the removal of that offence. Therefore if thou wouldst be thought a good husband, seek diligently to remove the stone, whereat thy wife stumbleth and taketh occasion of grief: Thus did 
d Gen. 16.4.5.6.  Abraham, when Sara was out of quiet because of Hagar, and objected unto him (albeit wrongfully) that he was the cause that she contemned her, bearing with his wife, he removed the cause of contention, in suffering her to turn Hagar out of doors. So must thou do if thou love thine own Quietness, as also what thou seest amiss in thy wife, either wink at, as if thou sawest it not, or reprove with meekness. But what (wilt thou say) may not I chide my wife? may not I tell her of her infirmities? may not I reprove her when she doth amiss? reprove her thou mayst, chide her thou mayst not, unless the offence be against God, and thou art to reprove an irreligious practice; If Rachel require that of jacob which is only in the power of God, 
e Gen. 30.1.  Give me children or else I die, jacob may blame her importunity, 
f Verse 2.  Am I in God's steed who hath withholden from thee the fruit of the womb? If jobs wife tempt him to impiety, 
g job 2.9.  Curse God and die, job may check her more sharply, 
h Verse 10.  Thou speakest like a foolish woman. But otherwise in their own causes and quarrels the husband must reprove gently and lovingly, like Helkana when his wife Hanna mourned because she had no children, 
i 1 Sam. 1.7.8.  Why weepest thou? why is thine heart grieved? am not I better to thee then sons? Again, Reproof must be given in such a case discreetly not upon the sudden rashly, not in open presence or before company. Therefore Cleobulus of Lindie one of the wise men of Greece, among other precepts to married men, giveth these two principally: 
Plutar●. Apoth  First, that the Husband may not flatter the wife to her own face. Secondly, that he do not reprove her before strangers. And Marcus Aurelius hath a pretty saying to this purpose: A wise Husband (saith he) and one that seeketh to live in quiet with his wife, must observe these three rules, Often to admonish, Seldom to reprove, Never to smite. But I cannot choose (will the impatient husband say) I must needs speak, and if speeches will not serve, I must use strokes, I must try what stripes will do, I will curry her coat and tan her hide, I will make her smart but I will make her quiet: Indeed that is the way to pull an old house (as we say) about thine ears, the ready way to raise up more and more the dust of unquietness; Believe it, if gentleness will not prevail to work quietness, much less strips: but may not I correct my wife? Not, thou mayest not do it; she is thy mate, thou and thy wife are but one flesh, 
k Eph. 5.29.  No man will hate, much less beaten, his own flesh; It is an express prohibition. Malach. 2.15. 
l Malach. 2.15  Thou shalt not trespass against the wife of thy youth. It is the greatest reproach in the world (saith Chrysostome) for a man to beat 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 he should lay violent hands upon the sacred images of the gods, which was counted an high degree of offence among the heathens. I close up this clause with a more sound and serious sentence of a writer judicious; 
Taffin.  The wives infirmities, must either be taken away, or borne with all, he that can take them quite away, maketh the wife, often far more commodious, he that can bear with them, maketh himself better and more virtuous.  
hitherunto we have seen the duty of Man and Wife single by themselves each in his place for the practice of Quietness, 
Mutual duties betwixt Husband and wife for the study of Quietness.  now it will not be amiss to direct them jointly both together for better preservation of Quietness; their mutual duties to this purpose are these, 1. Let them live together, 
m 1. Cor. 7.10  Let not the Wife separate herself from her Husband, 1. Cor. 7.10. 
n 1. Pet. 3.7.  Let the Husbands devil with their Wives, 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 practice to common in our times) is unchristian, 
o Math. 19.6.  that which God hath joined together, let no man put a sunder. I know that in these cases discontented and dissevered couples will allege that this they do for Quietness sake which in their cohabitation or dwelling together is not to be hoped for, their natures being so contrary; But let me tell them, that this is an illusion of the Devil, he transformeth himself into an Angel of light, and by propounding a show of living in Quiet, for the compassing hereof induceth them to gainsay God's prohibition and to make a most offensive separation. 
August in joh. tract. 9  And to this purpose excellently speaketh the learned father Augustine, As conjunction cometh of God, so separation proceedeth from the Devil. 2. Let them love together: In the book of the 
p Cant. 2.15.  Canticles each calleth the other Love, and what a reflection there aught to be between their loves we have already showed in their several loves, now this love between them must be steadfast not variable, settled, not mutable, well grounded, not rashly conceived; for such love resembleth only a fire of straw, making a blaze for a while, but soon out. 3. Let them draw the yoke together, 
q Mare. 10.8  they are no more too but one. Man and Wife are partners, like two oars in one boat, therefore they must both share together, and help together; when the Husband is laborious, the Wife must not be riotous, when the Wife is thrifty, the Husband must not be prodigal, for the Husband that hath such a Wife, casteth his labours into a bottomless sack, and the Wife that is sped with such an Husband, draweth a cart heavy laden through a miry way without an horse. 4. Let them be careful to support one an other, 
r Eph. 4.31.  Be gentle and friendly, Eph. 4.31. 
s Galat. 6.2.  Bear one an others burden, Galat. 6.2. Let the Husband think that he hath married a daughter of Adam not free from infirmities, likewise let the woman think that she hath not married an Angel but a son of Adam not without corruptions, and so let them both resolve to bear that which cannot be amended; let not the body complain of the head though it ache or be out of temper, nor the head of the body albeit it be crooked or misshapen. If the Husband be given to brawling or the wife to chiding, let them both beware of giving any occasion; he who would not hear the bell sound must take heed how he be meddling with the rope. 5. 
t Eccles 12.13.  Lastly let them both see that they fear God, 
u Psal. 119.6.  let them have respect unto the word of God, for 
x Pro. 2.12.  this will keep them both from the way of evil, and from froward things. This will be to 
z Pro. 4.9.  the head an ornament of grace, and a crown of glory to our ways.  
I have been the longer in this discourse of Quietness between Man and Wife, because of all others, 
2 parental and filial quietness.  married parties especially should study to be Quiet, and their unquietness carrieth with it the greatest blemish. I will be the briefer in handling the two other sorts of Economical Quietness, viz. the Quietness of the Parent with the Child, and the Quietness of the Master with the Servant; And first of the former, parental and filial Quietness. A practice well beseeming a Christian family, and a gracious fruit of the word of grace, whose property (as is declared first of all by 
a Malach. 4.6.  Malachi, and afterwards confirmed by the Angel unto 
b Luk. 1.17.  Zacharie) is to turn the hearts of the fathers to the children, and the heart of the children to the fathers; the very project of an happy Quietness. And surely I would to God there were not too needful cause to enforce this exhortation of parental and filial Quietness, for who seethe not what lamentable precedents of more than unnatural unquietness are obvious in this kind in many places; Many Parents are more unquiet than the Dragons, 
c Lament. 4.4  and more unnatural than the Ostriges; and many a child is of a gastrill kind to disquiet his own nest, of a very viperous brood, and as if the fell Tigers had given them such. Therefore both of these had need to go to School to study to be Quiet.  
And first for Parents, 
How Parents should study for it.  Quietness is an excellent ornament for them; They, of all others, aught to be sober, 
d Tit. 2.3.  grave, temperate, sound in faith, in charity, in patience. It is for their ease, for the good example of their children, and for their honour to study to be Quiet. Yea it is expressly enjoined unto them, 
e Ephes. 6.4.  Fathers provoke not your children to wrath, Eph. 6.4 And again, Coloss. 3.21. 
f Colos. 3.21.  Father's provoke not your children to wrath, lest they be discouraged. But what shall Parents do for the better performance of this Practice of Quietness? First, They must 
g Eph. 1.4.  instruct them in the fear of the Lord, Eph. 6.4. As 
h Gen. 18.19.  Abraham did his children, as 
i 1. Chro. 28.9  David and 
k Pro. 31.1.  Bathsheba did Solomon, and as 
l 2. Tim. 1.9.  Timothy even in his childhood was instructed by his grandmother Lois and his mother Eunice; For the 
m job. 28.28.  fear of the Lord is the beginning of wisdom, and this is the only means to avoid evil, as pride, 
n Pro. 8.13.  arrogancy and the evil way. Secondly, They must labour to see them trained up in a lawful calling, observing therein their natural inclination, for 
o Pro. 20.11.  a child will be known by his actions whether his work be pure and right. Thirdly, they must provide for them; for 
p 2. Cor. 12.14  Fathers aught to lay up for the children. And 
q 1. Tim. 5.8.  He that provideth not for his own is worse than an infidel. Fourthly, They must not be too indulgent unto them; for as the son of Sirach saith, 
Syracides 30.8.9.10.11.  If thou bring up thy son deliciously he shall make thee afraid, if thou play with him he will bring thee to heaviness, laugh not with him lest thou be sorry with him, and lest thou gnash thy teeth in the end; What was the cause of old 
r 1. Sam 2.23.  Elies dismal unquietness and of the insolent courses of his children 〈◊〉 was it not his own indulgency and connivency when he should have reproved them? Therefore Solomon saith, 
s Pro. 29.17.  Correct thy son and he will give thee rest, and give pleasures to thy Soul. And again, 
t Pro. 23.13.  Withdraw not correction from thy child, if thou smite him with the rod he shall not die. Yet this correction must not be too severe, but done with moderation; 
u Eph. 6.3.  fathers must not provoke their children unto wrath, they must not too 
x Colos. 3.28.  much discourage them. Fiftly, They must be exceeding wary in manifesting their affection, for it is a dangerous thing for Parents to show more love and affection to one child then to an other (except upon great and just occasion) as we see by the example of 
z Gen. 37.3.  jacobs' children, who because their father seemed to love joseph their brother more than them, they took occasion to hate him and to work much unquietness unto him. Parents therefore, to prevent the like inconveniences, are to use equality among their children so near as may be, whether in their ordinary usage, or in the division of their goods. For, as all men naturally are inclined too much to the love of earthly goods, so the unequal sharing of the same doth often times breed great brawls and pernicious debate between brethren. Sixtly, they must require no more of their children then they are able to perform, for that is a great discouragement unto the child when he seethe his parent to be too hard upon him, either in imposing over much labour, or exacting more means of him then he is able to perform. Seventhly, They must labour to maintain peace, unity and concord among their children: a notable precedent wherein Parents may learn from Scilurus an ethnic parent, 
Plutarch. Apoth.  who having many children, and fearing some unquietness likely to grow among them, to the end he might induce them to live together in peace and concord, he took a sheaf of many arrows and offered it to each of his children one after an other, willing them to break it; but they could not, then pulling forth the arrows one by one, they broke them all; even thus (said their father) is it with you, so long as you remain united and love each other, no man can hurt or break you, but if once ye fall at jar and strife, every man will destroy, and overthrow you. This duty of Parents to keep their children in peace and loving concord, 
Plutarch. in Lacon Apoth.  did the Lacedæmonians well understand, 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 prevented, or at lest wise, presently appeased the dissension between their children. Eightly. Lastly Parents must give good example of Quietness unto their children, 
Jdem de educatione pueyorum.  Let Parents (saith an ancient Philosopher) so order and govern themselves, that their children seeing the same as it were in a glass may be restrained from dishonest speeches and wicked deeds. Let them do as guides that show the right way over foards and rivers, by going before those whom they lead, that their children following their steps, may conform themselves to their virtues, and so with them and by them learn Quietness.  
If this be the duty of the Parent to live Quietly with his child) as 
How children must study for quietness.  already hath been specified) then much more is it the duty of the child to seek and keep his parent's Quietness. 
a Pro. 10.1.  A wise son maketh a glad father, but a foolish son, is an heaviness to his mother, Pro. 10.1. And again, 
b Pro. 17.25.  A foolish son is a grief unto his father, and an heaviness unto her that bore him. Take away the beam from the Sun (saith a good father) and it will not shine, take away the springs from the river and it will dry up, take away the bough from the tree and it will whither, so take away from children this duty to their parents, and they are no longer children, but brethren and companions with those unto whom Christ said ye are the children of the Devil. 
c joh. 8.44.  As we are to study to be Quiet with all men, so especially must we embrace it with our parents from whom we have received our being, we must 
d 1. Tim. 5.4.  first learn to show kindness at home, and to requited 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 dam, and as the raven which defileth his ownenest. 
Plutarch. in Lycurg. Bodin. 1. lib. de Rep.  The Lacademoman law did disinherit unquiet children, the law of Nations doth hold them infamous, The 
e Exod. 21.15  law of God (that judicial law given by God unto Moses, doth doom it unto death. Wherhfore that children may not become liable to this so foul a transgression, let them learn this friendly admonition. 1. They must have always a reverent respect and estimation of their parents, whether they he rich or poor, whether gentle or froward, 
f Exod. 20.12 Eph. 6.5.  Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long upon earth. Respectful children are sure of a blessing, but a contemptuous & unquiet child is near to cursing. 
g Pro. 30.17.  The eic that mocketh his father and despiseth the instructions of his mother, the Ravens of the valley shall pick it out, and the young Eagies shall eat it. 2. They must yield them due obedience, 
h Colos. 3.20.  children obey your parents in all things, for this is acceptable unto the Lord. And that we might know what is meant by all things wherein Parents must have obedience, the same Apostle speaketh thus in an other place, 
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 Quietness, so it doth incur the penalty of a great offence; 
k Deut. 21.18.  If any man (saith Moses) hath a Son that is stubborn and disobedient, which will not harken to the voice of his father, and to the voice of his mother, and they have 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 City, and shall say unto them, This our son is stubborn and disobedient, and he will not obey our admonition, than the men of the City shall stone him with stones unto death. Deut. 21.18.19.20. Thirdly, They must seek to please their parents, and beware of offending them; 
l Levit. 19.3.  Every one of you shall stand in awe of his father and mother; As indeed whosoever loveth father and mother, feareth their displeasure and on the contrary side, he who hath no regard how he doth behave himself unto his Parents, cannot choose but procure their displeasure. Fourthly, They must help their parents, relieve their wants and comfort them in their adversities. It is Paul's counsel that 
m 1. Tim. 5.4.  Children and nephews should recompense the kindness of their kindred; then much more to help and serve their parents in their necessities. Neither shall they perform herein any more than the payment of part of their debts, whereunto they are bound in consideration of the benefits that they have received from their parents. Fiftly, They must be content with patience to bear with the infirmities of their parents; what though thy parents be rigorous? what though they be froward? what though they be testy, sullen, wilful, spiteful, or any ways prove either to provoke or to be provoked unto 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 son of Syrach. 
Siracides. c. 3.9.10.13.14.15  Honour thy father and mother indeed and in word, and in all patience, that thou mayst have God's 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 mother's curse rooteth out the foundations, help thy father in his age, and grieve him not as long as he liveth, if his understanding fail, have patience with him, and despise him not when thou art in thy full strength, for the good entreaty of the Father shall not be forgotten, and for thy mother's offence thou shalt be recompensed with good, and it shall be founded for thee in righteousness.  
Whiles we are in this discourse of domestical Quietness between the Parent and the Child, 
How brethren and sisters may keep Quietness.  it will not seem impertinent either to the text, in general, or to this Section in special, if we take a view of Fraternal Quietness that which is between brethren and hrethrens, between sisters and sisters, or between brethren and their Sisters. A property (where it is) so commendable that David with admiration doth extol the same. 
n Psal. 133.1.  Behold how good, and how pleasant a thing it is for brethren to devil together in unity. 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 Rom. 12.10  love one an other with brotherly love, and to entertain one another 
p 2. Pet. 1.7.  with brotherly kindness. But unquietness between brethren is a thing most unseemly, most barbarous and prodigious. All enmity (saith an Heathen man) breedeth within ourselves a thousand tormenting passions, 
Plutarch.  but especially the enmity between brother and brother, for this is merely unnatural. 
Xenophon. l. 2. de dictis & fact. Socrat.  When Socrates saw Chaerephon and Chaerecrates two brethren jarring and warring each with other, he said unto them, ye 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 feet which were framed to bear one an others burden, should supplant one the other, or as if the ears, which are coaiutors of mutual good should wax deaf to hear good one for the other, or as if the eyes which are fellow spies for the good each of other should look asquint at the good one of the other. You will grant it to be very unnatural, either for the hands, or the feet, or the ears, or the eyes, one to strive against the other; much more, more unnatural and monstrous will the strife between brethren be, because the aid which one of them may and should give unto the other doth far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, or providence of the eyes. As Nature doth abhor unquietness among brethren, so is it detestable in the sight of God; 
q Amos. 11.1.  For three transgressions of Edom, and for four (saith the Lord) I will not turn unto it, because he did pursue his brother with the sword. And where Solomon speaketh of those things which the Lord doth specially hate, he maketh this the upshot of all the rest; 
r Pro. 16.19.  The man that raiseth up contentions among brethren. Of all the vials of the wrath of God powered down upon sinners, it is one of the soarest, when a man (according to Esay his phrase) is 
s Isay 49.26.  fed with his own flesh, and made drunk with his own blood. 
B. King upon jonah. Lect. 15.  That is (as a reverent pillar of our Church doth expound it) when a man taketh pleasure in the overthrow of his own seed, and seeketh the destruction of his own kindred. As there is no unity to the unity of loving brethren, so there is no enmity like to the enmity of brethren. 
t Pro. 18.19.  A brother offended is harder to be won then a strong city, & their contentions are like the bars of a castle. The implacable hatred of 
u Gen. 4.8.  Cain against Abel, 
x Gen. 27.41  Esau, against jaacob, Atreus against Thyestes', Eteocles against Polynices, Romulus against Remus, Bassanus against Geta, together with the late more than tragical examples of brother's discords, in the Kingdom of Algiers, Tunes, and Barbaric, are they not as Trumpets to sound out the truth hereof? Woe unto that house, 
z Mat. 13.36.  where they of one house are divided, and where a man's enemies are they of his own house. Wherhfore as my desire is to persuade quietness among all sorts of people, so especially among brethren, and where there is this unnatural variance and contention, let me entreat them to consider with themselves how unseemly in nature, how offensive to God, how injurious to their own souls, how unbefitting Christians, yea reasonable creatures, this their contention is. Let me press Abraham's argument unto them, 
a Gen. 13.18.  Let there be no strife, I pray thee, between thee and me, and mine and thine, for we are brethren. The name of brethren, the remembrance of affinity should be a sufficient motive, to stop all controversy, and to pacify all enmity. Let brethren and kindred hold together, not like 
b Gen. 49.5.  Simeon and Levi, brethren in evil, but like 
c 1 Sam. 18.1.  David and jonathan, to preserve one another from evil: let them bear and forbear one with another, for what shall a man bear withal if not with his own flesh? let 
d 2 Cor. 13.11  them be of one mind, and live in peace. In a word, let both brethren and sisters to this purpose follow the counsel that mellifluous Bernard giveth unto a Sister. My loving Sister, 
Bernard.  hear (saith he) what I speak unto thee, if ●n any thing thou hast grieved thy Sister, or caused her to be sorrowful, satisfy her, if thou hast sinned against thy Sister, repent before her, if thou hast standalized her, ask her forgiveness, go on with speed to reconcilment, sleep not till thou hast made satisfaction, rest not, till thou return in peace, use all means for to procure Quietness.  
There is yet one more caveat to be given as concerning Domestical Quietness, and that is, 
Mutual duties between Masters and Servants for the preservation of Quietness.  the concord and aggreement between Masters and Servants: Householders, and their Families, how they may study to be quiet. For between these many times falleth out much unquietness, and complaints are commonly of Householders against the unquietness of their Household, of Servants against the unquietness of their Masters. For the preventing of which malady, both sorts in their places, may observe this remedy.  
To begin with the master of the family, 
Duties of masters for quietness.  because he hath the Sovereignty, and is Paterfamilias the father and chief head of the family; if he love (as he should) quietness in, the family. 1. Let him take heed to his choice whom he doth admit into his family: David's wary practice may be herein his worthy precedent, 
e Psal. 101. Verse 4. 5. 6. 7.  A froward heart shall departed from me, I will not know a wicked person, who so privily slandereth his neighbour him will I cut off. Him that hath an high look and a proud heart, will not I suffer, Mine eyes shall be upon the faithful of the land, that they may devil with me, He that walketh in a perfect way, he shall serve me, he that worketh deceit shall not devil in mine house, he that telleth lies shall not tarry in my sight. 2. Next unto his choosing, let him look well to the well using of his servants, enjoin no grievous burdens unto them, nor require no more of them then strength will bear? 
f Leu. 25 46.  Over your brethren, ye shall not rule with cruelty: give them their portion of food in due season, 
g Fro. 27.27.  Let there be sufficient for the food of thy family and for the sustenance of thy maids. Give them their deserved pay and hire, 
h Luk. 10.7.  The Labourer is worthy of his wages, It must be duly and truly paid, for the neglect of this breeds much unquietness 
i Deut. 24.15.  in the servant, and it is a 
k jam. 5.4.  crying sin in the ears of the Lord; be not too severe in punishing; 
l Pro. 11.17.  He that is cruel troubleth his own flesh; nor too rigorous in threatening: 
m Eph. 6.9.  Ye masters (saith the Apostle) forbear threatening knowing that your master also is in Heaven. 3. The good Householder who would preserve quietness in his household must have a watchful eye over them and their carriage. 
n Pro. 27.23.  Be diligent to know the state of thy flock, 
o Pro. 31.27.  oversee the way of the household, and when he seethe unquietness beginning to arise in any of his household, he must with 
p Exod. 2. 1●.  Moses and with 
q Gen. 13.18.  Abraham, seek to make a speedy pacification, and to quell unquietness in the beginning. 4. He must give good example to the family, he must 
r Psal. 101.2.  behave himself wisely in a perfect way, and walk within his house with a perfect heart. He must beware of froward speech, hasty gesture, and unquiet behaviour, for his example i● 〈◊〉 lesson to the family: Therefore as by 
s Deut. 6.7.  word he is to instruct them in all godliness, so by example he must show the pattern of sobriety, meekness, patience and gentleness if he study for household quietness.  
Now as concerning Servants, 
Duties of Servants for quietness.  their estate and condition (as being in subjection, may put them in mind of their required quietness; which duty that they may the better practise, they must thus faithfully and diligently demean themselves in their affairs. 1. They must have a reverent awe and respect unto their masters and household governors; 
t 1 Tim. 6.1.  Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God, and his doctrine be not blasphemed. 2. They must yield obedience willingly and cheerfully: 
u Col. 3.22.  Servants be obedient unto them that are your masters according to the flesh, with fear and trembling in singleness of heart as unto Christ. 
x Eph 6.6.7.  Not with eye service 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 Tit. 2.9.  Let Servants be subject to their masters and please them in all things, not answering again; where that latter clause (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not answering again, doth insinuate an apparent means of the breach of Quietness, when Servants are too talkative, or when they bandy words for words, and are too malapert in their answers, or too prove unto complaints, and withal showeth an excellent means to redress this, which is discreet silence. 4. They must be patiented, contented to bear with their master's infirmities, injuries or frowardness. 
a 1 Pet. 2.18.  Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward, where we see an objection answered, the impatient servant might peradventure stand upon this: My master is outrageous, bedlam, furious, without any mercy, without any mean, and therefore how can I brook with quietness his continual frowardness? The Apostle telleth him that howsoever the case standeth he must be patiented and embrace quietness, and to this end doth propose to their imitation the example of Christ jesus, 
b Ibid. ver. 23  Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. 5. They that are Servants must labour to maintain quietness between themselves, as they are to be quiet towards their superiors, so they must study to be quiet with their equals and fellow-servants, one must not envy the other, nor provoke another, nor slander another, nor wrong another, for that is the way to set the whole house on fire, and 
c 1 Thess. 4.6.  God is the avenger of all such things, he is an evil servant who presumeth upon his master's patience, and shall begin to smite his fellow servants, and revel with them, or rail at them. 
d Matth 24.49.50.  His portion shall be with hypocrites by reason of his unquietness. I conclude this Section, and so this whole discourse of Economical Quietness, with that worthy sentence of learned Augustine concerning prosperities of Families: 
August. tract. 51. in joh.  That family (saith he) is of most sound tranquillity and firm stability, where the master or goodman of the family is like 
e Josh. 24.14.  joshua religious, and the mistress or goodwife of the family like 
f 1 Sam. 25.25  Abigail, discreet and virtuous; where the father is like 
g Gen. 18.19.  Abraham faithful, the mother like 
h 1 Pet. 3.6.  Sara helpful, the son like 
i Gen. 23.6.  Isaac dutiful, the brethren and sisters; like 
k Goe 24 60.  Laban and Rebecca amiable, the servants like the 
l Luk. 7.8.  Centurion's servant tractable. There is quietness in the house when every member of the house studieth for quietness; when man and wife live together in amity, brethren and sisters in unity, servants and companions in unanimity, when superiors give examples of integrity, inferiors discharge their duty, when the elder sort art patterns of Sobriety, and the younger sort are vessels of Sanctity.  
Hitherto we have heard instructions for Domestical Quietness in private families: 
Political Quietness.  now we are to proceed unto a discourse of Political Quietness abroad. For it is not only required of us, that we study for Quietness at home, but as far forth as it is possible, 
m Rom. 12.18  and as much as in us lieth, we are to labour to be at peace with all men. This Political Quietness (that we may methodically take notice of it) may be distributed into a twofold rank.  

1. 
Nationall Quietness war and peace.  Nationall Quietness: betwixt Nation and Nation.  
2. Civil Quietness: betwixt people of the same Nation.   
As concerning the former of these two, my position is this. Quietness between Nation and Nation is by all means to be maintained and preserved, it was the grace of the glorious time of grace so long agone promised under the Gospel of Christ, that then 
n Mich. 4.3.  They should beaten their swords into plowshares, and their spears into pruning hooks, nation shall not lift up a sword against nation, neither shall they learn war any more. And so by the Prophet Zachary; 
o Zach. 9.10.  The battle bow shall be cut off, and he shall speak peace unto the Heathen from sea to sea. I am far from that anabaptistical frenzy, as simply to deny the lawfulness of war, or peremptorily to condemn all use of arms, for I know that there is Pa time of war, as well as a time of peace, 
p Eccles. 3.8.  I acknowledge that wars are sometimes of necessity, sometimes both approved and upheld by divine autheritie, 
q Exod. 15.3.  The Lord is a man of war, his name is jehovah, There are battles which are called the 
r 1 Sam. 18.17  Lords battles, and of many a battle it may be said, 
s 1 Chr. 5.22.  The war was of God, The 
t Psal. 144.1.  Lord teaching men to make war, being the 
u Josh. 5.15.  chief captain and leader in that war, 
x Psal. 18.34.35.  as also decreeing the victory of the war. But yet notwithstanding I far prefer peace before war, and pleading now for Quietness, am of the same mind which Timotheus was when he gave counsel to the Thebans, 
Plutar. Apoth.  That war is not to be undertaken, when peace and quietness may be gotten, and I approve of that short but sharp answer which Archidamus gave unto the Aeolians, 
St Mart. Cognets politic discourses upon truth. cap. 12.  when they asked his advise concerning aid that the Argians required of them in their war, in a large letter he wrought only these few words, Quietness is good. For Xenophon writing of the acts of the valiant Greeks', showeth that it is more glory to overcome by wisdom then by force, 
Xenophon.  and that all wise men do abstain the most that they are able from war, albeit they have thereunto just occasion, yea, 
M. Tul. Cicero. Jniquissima pax iustissimo bello est antefevenda.  the oracle of the Roman Orators was wont to say, That a disadvantageable peace was to be preferred before a just war, and that they who desire war, when they may have peace, are detestable creatures. It is reported in the life of S. 
In vita Augustini  Augustine,. that he would never pray for such as had wilfully and voluntarily thrust themselves into needless wars: And out of his own writings we read this pithy sentence to this purpose, 
August. de Civit. Dei 19  Wars howsoever just, yet prove trooublesome and sorrowful to the best. And therefore the same Author writing to his friend Boniface, 
Jdem Epist. 105. ad Bonifacium.  adviseth him before all trophies and triumphs attending victories of war to prefer Quietness. To the which purpose he doth allege that ancient mandate given by God himself unto the jew, hat 
z Deut. 20.10  before they denounced war against any place they should first offer peace.  
It is not a common blessing which we of this land at this day enjoy, 
An admoninon to be thank full for our common peace.  in that we are free from wars, and may enjoy a common Quietness: 
a Lam. 4.20.  The breath of our nostrils, The anointed of the Lord came unto us like 
b Gen. 8.11.  Noah's dove with an olive branch of peace, our Augustus hath shut the iron gates of war, and settled peace among us, 
c Mich. 4.4.  We may sit every every man under his vine and under his fig tree, and there is none to make us afraid. Had we ever felt the scourge of war, we would better prise this garland of peace, had we been in the coats of our forefathers, or our neighbours, we should have known how to esteem this great blessing of God: The murdering peecesabout men's ears, the burning of Churches and houses over men's heads, the ghastly cry and shrieks of killing, resisting, and dying people, the horrible effusion of human blood the risling, spoiling and wasting of all sorts of commodities, with a thousand more such like insolences of Soldiers, do plainly show the miseries of wars. Our neighbour countries which are about us have seen and tasted these calamities; this little Island hath stood immovable whiles all the rest of the world hath been up in tumults. O that we were so happy as to know our own happiness? O that we were truly thankful to our good God for these so great blessings, yet there are some amongst us, who repined at this our peace, and both wish and pray for wars. Let me ask them, how they put this precept of my Text in practice? do they study to be quiet? they will reply, the hereditary enemy getteth most advantage by this peace, after this great calm, there will come in all likelihood a greater tempest; Fears I confess not altogether careless; And therefore I could wish our peace would not make us so secure, and that in this common. Quietness there were a more common care for the preservation of this Quietness, for there is no trust to be had in their truce, who maintain that faith is not to be kept with heretics, that is which are not Idolaters like themselves: But yet in the midstof this careful providence, I would have every good Subject, every good Christian to seek peace his continuance, 
d Psal. 122.6.7  O pray for the peace of jerusalem, they shall prospero that love thee, peace be within thy walls, and prosperity within thy palaces. 
When wars are to be prosecuted.    

Hear by the way, because it may be, some will desire to be informed, when wars are to be undertaken without the offence of conscience; how we may wage war and yet study to be quiet? I will in a word or two set down the lawful causes and occasions of a lawful war. The first is the defence of true religion against the oppugners thereof So did 
e 2 Chron. 13 6.7 8.9.10.11.  Abijah against jeroboam. 2. Chro. 13. 2. For the freedom and deliverance of such as are oppressed for religion, as we see in the histories of the judges, who raised 
f judge 3 & 4. & 5. & 6. etc.  war for the delivery of the distressed people out of the hands of their oppressors. 3. For the necessary defence of the common wealth 
g Iud 11.13.  by repulsing injuries, 
h 2 Sam 10 4  by revenging indignities, and 
i Sam 30.18. Gen. 14.16.  by recovering losses. In these cases wars bring peace, arms cause quietness, and therefore are not to be condemned or disallowed.  
From this Nationall Quietness abroad, 
Civil Quietness.  I come to civil Quietness at home, 
Bodin de rep.  The glory (as one calleth it) of a common wealth, The beautiful ornament of a Nation within itself. In which kind of civil Quietness the people of Laconia in old time did so excel, that Lycurgus beholding the general concord and unity among them, said thus unto a noble man that did accompany him; 
Plutarch. in Lycurg.  Are not all the people of Laconia Brethrens? And the same Lycurgus upon the like occasion hath this saying, 
Jdem ibidem.  The Sinews of a commonwealth are peace and Quietness; The chiefest felicity of a city consisteth in the civil concord and unity of the inhabitants. This civil Quietness may be subdivident into two sorts.  

1. Public Quietness: between superiors and inferiors, magistrates and subjects, people and pastors.  
2. Private Quietness: between Neighbours and Neighbours.   
In the former of these two I shallbe the briefer, 
Public Quietness.  because it is neither so seasonable, nor so needful to be enforced as the latter. We live not now (blessed be our great good God who hath given us this Quietness) in the unquiet times of discontented factions, or in the unquiet broils of civil commotions: yet for the better preservation of our peace and Quietness, something may be spoken both pertinently from the text, and seasonably in the time, to all sorts of persons in public places for the study and practise of Quietness.  
Unto Magistrates let me propose David's example for the study of quietness, 
1 Between the Magistrate & Subject.  
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 seek thy good. Let me propose unto them the imitation of the Titles which julius Pollux gave unto the Emperor Commodus, 
Suetonius.  whom for his Quiet behaviour towards all his Subjects, he termeth the father of the people, gentle, loving, merciful, just, courteous, affable, sober, gracious. Let me lay before their eyes for the practice of Quietness the table of Ptolemy Arsacides which the Emperor Marciu Aurelius found at Thebes wherein were contained these protestations in Greek Characters, 
Taffin lib. 3. of amendment of life.  I never exalted the proud rich man, neither hated the poor just man, I never benifited for affection, nor punished upon passion; I never suffered evil to cape unpunished, neither goodness unrewarded, I never denied justice to him that asked, neither mercy to him that deseruedit, I never punished in anger, nor preferred in mirth, I never did evil upon malice, neither good for covetousness, I never opened my gate to the flatterer, nor mine ear to the backbiter, I always sought to be loved of the good, and dreaded of the wicked, I always favoured the poor that was able to do little, & God, who was able to do much, favoured me. Unto Subjects likewise that I may preach Quietness, let me put them in mind, that they be 
l Tit. 3.1.2.  subject to principalities and powers, to obey magistrates and to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men: Let them 
m 1. Pet. 2.3.  submit themselves to every ordinance of man for the Lords sake. And let them 
n Rom. 13.5.  obey the Magistrate for conscience sake. There be six duties (saith Augustine) which Subjects own unto their Magistrates if they would live under them a Quiet and peaceable life. 1. Love, 
August. in Rom. 13.  They must love them as their Protectors, and 
o 1. Pet. 2.17.  honour them as their fathers. 2. Reverence, They must respect them in heart, mind, word and work, 
p Exod. 22.28.  Thou shalt not speak evil of the ruler of the people; nor 
q Eccl. 10.20.  curse them no not in thought, for the fowls of the heaven will carry the voice. 3. Subjection, 
r Rom. 13.2.  whosoever resisteth the Magistrate resisteth the ordinance of God, and they that resist shall bring upon themselves judgement. 4. Obedience, 
s Rom. 13.5.  Obey the Magistrate for conscience sake. 5. Assistance, 
t Mat. 22.11.  Give unto Caesar that which is due unto Caesar; 
u Rom. 13.6.  give unto all men their duty, tribute to whom tribute belongeth, custom to whom custom appertaineth. 6. Prayers and supplications for them, 
x 1. Tim. 2.1.  I exhort that supplications and prayers, and intercessions, and giving of thanks, be made for them that are in authority that we may lead a quiet and peaceable life in all godliness and honesty. The Subject who is careful to put in practice these duties is a fit Subject for Quietness.  
To the Pastors in the Church and their congregations, 
2 Between the Pastor and people.  that they may mutually embrace Quietness, let me give these few directions. 1. To the Pastors and faithful Preachers my admonition is; That in all things they 
a 2. Cor. 6.4.  approve themselves as the Ministers of Christ, in much patience; For their doctrine, let it be sound and seasonable, not sharp with bitterness but delivered with mildness, 
b 1. Thes. 2.10.  let them exhort, comfort and beseech as a father doth his children; let them 
c 1. Tim. 6.4.  shun questions and strife in words, whereof cometh envy, railings and surmises. And let them 
d 2. Tim. 1.13  keep the pattern of wholesome words in love and faith. For their life and conversation let them in 
e Tim. 2.7.  all things show themselves examples of good works with gravity and integrity. Let them be 
f 1. Tim. 3.2.3  wise, vigilant, sober, of good behaviour, hospitable, not quarrelsome, not covetous, but patiented. In a word, let them follow Bernard's counsel: 
Bernard.  Learn (saith he) o ye Pastors, to be mothers, not Lords over the sheep of your fold, study rather to be loved then to be feared, And when you must use severity, let it be fatherlike not tyrannous; suppress bitter speeches, and prefer your paps in offering the sweet milk of the same with Quietness. 2. To the people for their quiet conversing with their Ministers, this is my admonition, 
g 1. Thes. 5.12  Brethrens we beseech you, know these which labour among you, and are over you in the Lord, and that ye have them in singular love for their work sake. 
h Heb. 13.17.  Obey them that have the over sight of you, and submit yourselves unto them, for they watch for your souls as they that must give account, that they may do it with joy and not with grief for that is unprofitable for you. By which place we see that the unquietness which Parishioners procure unto their Ministers, doth prove their own hurt, and their Minister's peace is their quietness. Therefore memorable is the example of the Milanese for Ambrose, 
Theodoret. Eccles. hist. l. 4.14  and of the Samosetans for their Pastor Eusebius, who were content even all of them to hazard their own peace yea goods, yea lives, for their Quietness. And excellent to this purpose is the saying of the same Ambrose, 
Ambros. de dignit. sacerd.  Honour thy Pastor reverently, hear him diligently, suffer his reproach willingly, pay his dues truly, converse with him friendly, defend him from wrongs continually, love him entirely. Where these mutual duties are performed seriously, there Pastor and people are sure to live quietly.  
To the residue of what rank or calling, 
3 Between Superiors and Inferiors.  estate or condition, that love the common Quietness, this shall be mine admonition. Let not the poor envy the rich, nor the rich despise the poor, let not the mighty oppress the mean, nor the mean sort oppugn the mighty, let not the Superior domineer over his inferior, nor the inferior set light by his superior; But 
i 1. Cor. 7.20.  let every man abide in that calling wherein he is called, 
k Galat. 5.13.  Let every one do service to another by love. 
l Philip. 2.3.  Let nothing be done through strife or vain glory. 
m Psal. 85.10.  Than shall mercy and truth meet together, righteousness and peace shall kiss each other. Than shall people live in Quietness, and Quietness lead to endless happiness.  
From the practice of Public Quietness we are in the next place to proceed unto the pattern of private Quietness, 
Private Quietness.  namely that which aught to be preserved between private persons, in private cases, and upon private occasions. And this may be reduced into two sorts.  

1. Quietness in diversity of opinions.  
2. Quietness in suffering wrongs.   
Quietness in the former of these two cases, 
Quietness in diversity of opinions.  is so much the more needful to be practised, because it is seldom seen observed. Dissensions and contentions are like snow water congealed and dissolved the one into the other. The 
n judg. 5.15.  Divisions of Reuben,) saith the song of Deborah and Barack) were great thoughts of heart. Surely divisions in judgement, differences in opinion have bred at all times great thoughts of heart, grievous distractions, and most bitter alterations. What unquietness difference in opinion wrought in old time among the learned Philosophers, Stoics, Academics, Peripatetics and others, we may read abundantly in human histories. What great unquietness the upstart opinions of Arrius, Nestorius, Novatus, and other Heretics, have raised up in the Christian world, the histories of the Church do make manifest,: Our latter times have had experience of the furious unquietness of Papists, Schismatics, Martinists, Separatists, set abroach only by dissensions in opinions. The tempest is scarce yet overblown of that intestine unquietness which difference in opinion had whirled about here in our own Church in controversies of things indifferent: so that I may repeat again (as in the aforecited song it is often iterated as the burden of the song) the divisions of Reuben were great thoughts of heart, or rather (by a little inverting of it) the divisions of Levy have done great hurt. For an Antidote against which poison of opinionate unquietness I might prescribe the Apostles confection, 
o Eph. 4.14.  follow the truth in love, 
p Philip. 2.2.  Be like minded, having the same love, be of one accord, of one mind. 
q 1 Cor. 1.10.  Be perfectly joined together in the same mind and in the same judgement: 
r Phil. 2.14.  do all things without murmurings, without dispute. I might propose unto you the same Apostles caveat, 
s Phil. 3.2.  beware of dogs, beware of evil workers, beware of the concision; and his diet which he prescribeth to them who would be Quiet, 
t 2 Tim. 2.16.  Shun profane and vain babblings, 
u 1 Tim. 6.4.5  Abstain from needless questions and contentions of words, whereof cometh envy, strife, railings, evil surmisings, perverse dispute of men of corrupt mind and destitute of the truth, from such withdraw thyself. 
x 1 Cor. 11.16  If any man (saith the Apostle) seem to be contentions, we have no such custom, neither the Churches of God. But to whom shall I in this case persuade the study of Quietness? shall I speak to the contentions Papist? 
z Psal. 57.4 5.  his heart is set on fire, his teeth are spears and arrows, his tongue a very sword. Shall I speak to wayward Separatists? their Soul 
a Psal. 120.6.  hateth peace; and therefore as good Theodosius said to contentious Demophilus, 
Dr. Hall in his Passion sermon.  If thou fly peace, I will make thee fly. So I may say concerning them, if they fly from peace, let us fly from them, or if they save us that labour, in separating themselves from us, the more is their fury and our Quietness. To the reverent Fathers and brethren of this our Church, who profess themselves the sons of peace and agreeing in the substance, yet differ peradventure somewhat in opinion concerning ceremonies, let me speak without offence as Augustine did to Jerome and Ruffinus: 
Augustine.  I would fall at your feet, I would weep unto, I would beseech you, either of you for other, each sort for yourselves, both for the Church of God, that you would embrace peace and follow Quietness. And where there is any difference in opinion (as there may be sometimes even between the best, for 
b 1 Cor. 13.7  here we know but in part, and some have more revealed unto them than others have) I would speak unto them in the Apostles phrase; 
c Phil. 4. ●.  I beseech Euodias, and I beseech Syntiche, that they be of the same mind in the Lord, 
d Rom. 12. ●.  Let no man presume to understand above that which is meet to understand, but let him understand according to sobriety. Let no man be too much wedded to his own opinion, 
e Rom. 12.16.  Be not wise in your own conceits; 
f Phil. 2.3.  In lowliness of mind let each esteem others better than themselves. Let no man please himself with wrangling sophistry and altercations, 
g 1 Cor 11. 1●  if any man lust to be contentious, we have no such custom, nor the Church of God, let no man despise or disdain him that is contrary opinionated, 
h Rom. 15.1.  they that are strong aught to bear with the infirmities of the weak, and not to please themselves. Let no man count it a disgrace to forsake a wrong opinion when he is better informed, but let him with job lay his hand upon his mouth and say, 
i job 40.5.  once have I spoken, but I will not answer, yea twice, but I will proceed no further. 
k 1 Cor. 16.4  Let all things be done in love; And howsoever we be crossed in our opinion, or contradicted in our judgements, yet let us study to be Quiet.  
I come from this unto the latter kind of private Quietness namely that Quietness which is to be showed in suffering wrongs, 
Quietness in suffering wrongs.  the chiefest ornament indeed of a quiet mind. Now whereas there is a threefold sort of wrongs, there must accordingly be a threefold sort of Quietness in this required practice.  

1. In wrongs offered to our good name  
2. In wrongs offered to our body.  
3. In wrongs offered to our goods.   
For the first of these three; 
Quietness when a good name is impeached.  it is the duty of every good Christian in patience and Quietness to possess his soul when wrongs and injuries are offered unto his good name. True Christians must approve themselves in Quietness. 
l 2 Cor. 6.8.  Through honour and dishonour, through evil report and good report, as deceivers and yet true. Thus doth the Apostle Paul demonstrate by his own example, 
m 1 Cor. 4.10.14.15.  We are made a gazing stock to the world, to Angels and to men, we are reniled yet we bless, we are defamed, yet we eatreat. And the Apostle Peter proposeth our blessed Saviour for our imitation: 
n 1 Pet. 2.21.23.  Christ (saith he) hath left us an example, that we should follow his steps, who when he was reviled, reviled not acaine, when he suffered threatened not, but committed himself to him that judgeth righteously.  
I confess this is a sore provoker to unquietness, 
Objections and answers concerning Quietness in this case.  when our good name is scandalised, or ourselves abused by slanders or suspicions. And methinks I hear parties traduced reasoning thus. Alas who can be Quiet being thus defamed? evil suspicions are raised up against me, they lay things unto my charge, whereof I am as innocent as the child but this day borne, my good name is called into question, they provoke me with bitter words, they call me Thief, Knave, Whore, Witch, or with such like infamous and reproachful terms; would you have me 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 Eccles. 7.1.  A good name is better than precious ointment, 
p Pro. 22.1.  A good name is to be desired before riches, and loving favour above silver and gold. These are the Apologies which many make for their unquietness, when they are provoked by slanderous speeches and false surmises. And for these causes they think they have a sufficient warrant for their unquietness. But let me reason the matter a little with them: Are these suspicions, or slanders, or defamations true which are raised up against them? or are they mere inventions and false suggestions? If these things are justly imputed unto them; then have they just cause to mourn and grieve, as they that justly suffer for their own wickedness: But if these accusations raised up against them be forged, untrue and unjust, 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 less trouble thee: Nay then hadst thou just cause of grief; for 
q 1 Pet. 4.15.16.  Let none of you (saith the holy Apostle) suffer as an evil doer, or as a busy body, but if a man suffer as a Christian (this is without any just cause on his own part proffered) let him not be ashamed, but let him glorify God in this behalf. 
r Matth. 5.11.  Blessed are ye (saith our blessed Saviour) when men shall revile you, and persecute you, and shall say all manner of evil against you falsely. And now tell me, what is the wrong offered unto thee which doth thus disquiet thee? Is it reproach, slander, scoff, evil suspicion, wrong information, false suggestion, or such like? what doth this hurt thee? doth it hurt thy flesh? doth it prejudice thy health? doth it rob thee of thy wealth? Not, but it robbeth thee of thy good name, and preiudiceth thy good report? A lass poor soul, thy report is but mean, thy fame but slender, which will so soon be shaken: 
Plutarch. in vita Alexandri.  lying tongues are no corrosives to a good name, neither is a good man's reputation depraved by a slanderers project. It is a Kingly thing (saith a great King) to hear● evil when thou dost well; when wretched Shemei railed against David, with these bitter and provoking terms, 
s 2 Sam. 16.7.  Come out, come out, thou bloody man, thou man of Belial; Did David fret and fume? did he disquiet himself? Not, but when he might have avenged himself upon that slanderous tongue, and he was mightily by some of his company egged on, he passed it over and would seem 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 fowl mouthed slanderers, and persuaded to take vengounce of these lewd persons, It is not (saith he) for a generous man to lift up his hand against every dog that barketh at him, let them alone, if they cannot be master of their tongues, I will be master over mine ears. It is a man's glory to pass by these trivial, verbal injuries, to be deaf at them and not to take notice of them: learn this practice of holy David, that man after Gods own heart; 
t Psal. 38.12.13.  They lay snares (saith he speaking of his malicious enemies) they seek my hurt, they speak my hurt, they speak mischievous things, and imagine deceit all the day long. But I as a deaf man, heard not, I was as a dumb man that opened not his mouth.  
If any Christian Soul desiring farther satisfaction in this point, 
Admonition for a man's carriage in time of false reports.  shall farther require mine advice, what were fit for him to do in such a case, and how he may demean himself in the midst of these evil reports without the breach of Quietness, briefly let him follow these directions. 1. Let him consider all his ways, and mark well whither he have not at one time or other given occasion to make way unto such evil conceits. If we would avoid an evil name, we must (as our Proverb goeth) avoid all things that 'cause the same. 2. Let him suspect himself, and fear the omission of some good duties required, which by God's just judgement may breed the imputation of those vices wherewith thou art charged: Evil reports (saith our worthy Greenham) must teach thee that although thou be not so evil 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 look carefully to his future conversation, 
u 1 Pet. 2.12.  Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. 
x 1 Pet. 1.15.  For so it is the will of God that with well doing ye may put to silence the ignorance of foolish men.  
In the next place we are to learn the practice of Quietness in bodily wrongs and injuries, 
Quietness in case of wrong offered to our body.  wherein every good Christian must study to be quiet, notwithstanding he be provoked by wrongs and hurts done against his body. For so our Saviour Christ expressly enjoineth to all his followers, 
a Mat. 5.39.  I say unto you, resist not evil, but whosoever shall strike thee on thy right cheek, turn to him the other also. By which phrase of speech he doth imply that his disciples must with patience put up many blows, strokes, and stripes, rather than infringe Quietness: which precept as he gave unto us by word, so he doth commend it unto us by his own example, for 
b joh. 18.22.  when he was smitten before the high Priest, he smote not again. And when Peter drew out his sword in his defence to resist the officers which apprehended him in the garden, 
c Mat. 26.51.52.  he spared not to give him for that fact, a sharp, severe reprehension.  
I confess likewise that this is a very difficult thing for flesh and blood to be quiet in such a case, 
Objections and answers for Quietness.  and me thinks I hear rebellious nature reasoning thus. What? would you have me quiet, when I am thus far provoked? he hath drawn my blood, I feel the smart, he hath given the first blow, I cannot choose but reply with the next, he shall have as good as he brought; it were a disgrace unto me to put up such apparent wrong, the world would condemneme for a coward, I cannot forbear, 
d Deut. 19.18  An eye for an eye, and a tooth for a tooth. But heareme, my friend, where findest thou that revenge allowed? thou hast not learned it in Christ's school; where doth the book of God give way to quarrelings, fightings, duels or private combatings? who gave thee authority to avenge thyself? Doth not God himself tell thee 
e Heb. 10.30.  vengeance is mine, I will repay it; But thou art provoked? Whet thee? 
f Rom. 12.19  Avenge not yourselves, rather give place unto wrath. But thou art challenged, and it is a disgrace to refuse a challenge; know this that true grace and credit standeth more in yielding obedience unto God, then in foolish hazarding of life or limbs for a blast of vain reputation among men.  
But what will you have me do (saith provoked Nature) in such a case? 
Directions for Quietness in this case.  will you have me stand still like a stock) will you have me to put up these blows? that were the ready way to make me a common Ass, every one will be ready to ride upon my back; though thou mayst not be thine own carver, yet mayest thou seek a remedy, though private revenge is forbidden them, yet there is the place of justice to right thee, 
g Rom. 13.4.  the Magistrate is the Minister of God unto thee for thy good, he beareth not the sword in vain, he is to revenge upon evil doers; To him must thou have recourse, here art thou to seek redress. So mayest thou keep thy body from violence, and thy mind from unquietness.  
In the last place we are to learn the practice of Quietness in worldly losses, crosses, or damages: 
3 Quietness in wrongs offered to our goods.  for the performance whereof, every good Christian must rather put up many wrongs, suffer many losses, sustain many hindrances, then to breed unquietness. 
h Mat. 5.40.  If any man (saith our Saviour) will sue thee at the law, and take away thy coat, let him have thy cloak also: And the Apostle Paul 
i 1 Cor. 6.7.  This is utterly a fault among you, because ye go to law one with another, why do ye not take wrong? why do ye not rather suffer yourselves to be defrauded? 
Strabo.  Strabo reporteth of the Indians that they would endure any thing rather than enter into contentions: 
Herodotus.  and Herodotus of the ancient Persians' that they would rather departed from their own ancient right then seek to recover it by litigious actions.  
By how much the more lamentable are the contrary courses so usual at this day among us Christians: 
The unquiet suits and contentions of these our times.  what unquiet courses, suits, plead, nisi prius, lawing is there now a days for very trifles. The lest loss, the smallest trespass is ready presently for an action at the law; 
Caesar. comen.  Once it was counted ominous for a man to commence actions and follow suits, but now he is no body that haunts not the courts of justice, neither is there any city, town or village almost in a country without some suitors or sued. When a citizen of Rome made a motion to have the pleading place at Rome covered over with canvas, for that the heat of the sun was hurtful to the pleaders and the client's heads, Cato that grave Senator replied, I for my part (quoth he) could rather wish that all the ways to the place of pleading were cast over with caltrops, & the floor before the pleading place paved with sharp flints, 
Plutarch.  that the feet of those whose well love pleading might feel so much pains of those pricks in going thither, as their heads of the sun in tarrying there. It were to be wished that Cato's 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 frivolous suits, as they smart in their purses before the end of their suits, than should we have less lawing and more love, less quarrels and more quietness. Aeneas Silvius (afterwards better known by the name of Pope Pius, 
Platina.  though less pious and far worse after he undertook that name) had a pretty conceit in comparing clients to birds, courts to the field, laws to the net, and Lawyers to the fowlers: Many a silly fowl and simple fool, becomes a just prey through their own unquiet stir unto these cunning fowlers, who thoroughly pluck their feathers, and strip them naked, before they suffer them to get forth of their hands. 
Demosthenes.  far wiser were the Lacedæmonians, who had rather to end controversies between themselves, then to suffer themselves to be betrayed by others. It was good counsel which a grave Philosopher gave unto the Thebans; 
Crates.  If he which harm, you (saith he) be weaker than yourselves, pardon him, if more mighty pardon yourselves. The wise man telleth us, that 
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 shameful thing: 
l 1 Cor. 6.5.  I speak it (saith he) to your shame: and he goeth farther reputing them and those that suffer them very fools: 
m Ibid.  Is it so that there is not a wise man among you, not not one that is able to judge between brethren. And yet farther he thundereth against such furious courses, 
n Ibid. ver. 1.  Dare any of you, having matter against another, to go 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 unlawful. 
How and when a man may go to law with another.  The Scripture forbidden death not men's going to law, but telleth them how they should go to law: Law is not evil, though contentious men and unconscionable Lawyers have vilely abused it, but it is God's ordinance, & may lawfully be used if with these caveats. 1. It must not be for every trifle, every trespass, every evil word, 
o 1 Cor. 6.2.  but in matters of weight and of importance. The Law is not ordained to be a judge of every trifle, not for the smaller and trivial matters. It is a shame to our Law, and a dishonour to our Lawyers that men be suffered to trouble each other for trivial affairs and trifles, for recovery whereof 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 every Assizes there should be so many actions of trespass, wherein the damage is little or nothing. 2. It must be the last refuge: Law is a kind of war, as therefore war is the last means for the attaining of public peace, so should the Law be the last means for the attaining of private peace: All means must be tried, ere thou go to law, 
p Rom. 12.18.  If it be possible as much as in us lieth, we must live peaceably with all men, And if no other means will serve, than Law may have his course. It is a fowl misorder in our land, men are sued when they would gladly compound, when they would willingly satisfy by private order, they are compelled to answer by Law; yea which is worse than this; the Law which should be the last, is not only made the first means, but many times a close and a secret means, it stealeth upon men before they be ware, and heapeth charge where it might be avoided. 3. It must be prosecuted with mildness, not with extremity. 
q Phil. 4.5.  Let your moderation be known to all men. In suing bands, taking forfeitures, recovery of damages, a man must not always lay, upon his adversary the extremity, but he must moderate it with pity. It is a bloody biting practice for neighbour to hold neighbour at the bay, and to use rigour, as many do, 
r jam. 2.13.  Mercy rejoiceth against judgement, and he shall have judgement without mercy, that showeth no mercy. It is not a sufficient cloak to cover thy cruelty in extremity, that the Law doth afford thee this advantage, woe were it unto thee if thy God should deal with thee according to extremity, thou that daily pleadest for mercy, if thou hope for mercy, show mercy.  
Thus far have I travailed in describing the way to Quietness, 
Means to preserve Quietness.  and in deciphering the practice of Quietness both in persons and cases public and private. Now that I may draw to a conclusion of this discourse I will shut up the remainder of this little Treatise with a brief delineation of the means which serve to keep and preserve Quietness. The means preservative of Quietness, are in effect the same with the former which procure Quietness. For it is a rule in Nature's school. By what means things are gotten, by the same are they upholden. Yet for as much as these means are in this case to be considered with another respect, it will not be amiss to inquire somewhat into them, and for order's sake thus to distinguish of them.  
The means preserving Quietness are either 

Personal.  
Practical.    
The Personal means are either more public: As first, The Magistrate in the commonwealth. Secondly, the Minister in the Church; or more private. As first, the Housholder in his family. Secondly, the Neighbour in the vieinity.  
The Practical means are either matters of equity. As first, upright dealing. Secondly, just censuring for matters of piety. As first, holy carriage of ourselves. Secondly, prayers for ourselves 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, jest this small Treatise should exceed the intended bounds, and might seem too tedious to the Reader.  
First then to begin with the personal preservatives of Quietness, 
The Magistrate's duty to preserve Quietness.  and therein first of all with the Magistrate. Who knoweth not that the Magistracy is the principal means for the preserving of peace and quietness in the commonwealth? The 
f Rom. 1.3.2.  ordinance of it is from God, and the end of it is for 
t Ibid. ver. 3.  our good: And their office is to punish 
u Verse 4.  offenders that are unquiet: and therefore (as the Apostle teacheth) 
x 1 Tim. 2.2.  it is our duty to pray for them, that by their means we may live a quiet and a peaceable life. Therefore we must justly abhor the frantic opinion of the Anabaptists, who deny the lawfulness of Magistrates, and (with the better Jude) we count these turbulent wretches, 
z Jude 8.  who despise Governors and speak evil of those which are in authority. What a monster were a Commonwealth without an head? what Quietness? what peace? what justice can there be expected where Magistracy faileth? 
a judg. 17.6.  When there was no Ruler in Israel, every man did what seemed good in his own eyes: and so would it be with us, if there were no Governors to overrule, no Magistrates to seek redress: who could then live quietly in his house, or sleep quietly in his bed? But blessed be God who doth not plague us with an Anarchy, but doth preserve our Quietness by his own ordinance the Magistracy. To whom as we are to yield obedience 
b Rom. 13.5.  for conscience sake, and for our own Quietness: so it is their duties to employ all their endeavours to maintain and preserve the Quietness of the commonwealth, that under them we may live a quiet and peaceable life. 
Kings.  
c Psal. 2.10.  Be wise therefore o ye Kings, be instructed ye judges of the earth: For even Kings and Princes must make this the principal scope of their Sovereignty. According as our own renowned King doth testify in his Kingly instructions to his Son, our late hopeful Prince of happy memory: 
King james in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Book.  A good King (saith he) must think his highest honour to consist in the due discharge of his calling, and therefore must employ all his studies and pains to procure and maintain by the making and executiou of good laws the welfare ●od peace of his people, and as their natural father and kindly master, to make his greatest contentment in their prosperity, and his greatest surety in their tranquillity. But because (as jethro said to 
d Exod. 18. 1●  Moses) the whole burden would be too heavy to lie upon them, neither are they able to perform it themselves alone. Therefore they have their Subordinate Ministers of justice, as judges, Instices, and other inferior officers, to see that peace & quietness be maintained within their several circuits and divisions. To whom that I may speak in order. First let me entreat the honourable judges, 
Judges.  
Arist. Polit. lib. 5. cap. 10.  the chief Guardians of justice and Providors of Quietness next unto his sacred Majesty, that they would study for the Quietness of the commonwealth, and regard that more than their own, 
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 very commission given unto them by virtue of their office, doth upon peril of their bodies, 
Magná charta. 9 Hour. 3.29.  and danger of their souls require of them. And therefore I say unto them as jehosaephat said unto the judges of his time, 
e 2 Chr. 19.6.7.  Take heed what ye do, for ye do not administer the judgement of men, but of God. And with David let me show them their duty, 
f Psal. 82.2.  Do right to the poor and fatherless, deliver the poor & needy, save them from the hands of the wicked. Next to the worshipful justices of the peace (which are as the Ephori of our commonwealth, 
Instices of the Peace.  the overseers of the common Quietness) that my speech may be seasonable. Let me entreat them to study for the public Quietness. Their very Title putteth them in mind of this. justices of peace, as much to say, as ministers of justice, preservers of peace, a beautiful epitheton, a blessed action, for 
g Mat. 5.9.  blessed are the peacemakers. What is the sum of their office, 
Magna charta.  but the preservation of Quietness? The extent of their commission is to inquire 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 hear and determine at the King's suit all manner of felonies and trespasses committed in their several counties against the peace; to restrain offenders, rioters, and barreters, to bind to the peace and good behaviour unruly persons, to pursue, 
2. Herald 5.4. 12. R. 2.10.  take and chasten offenders. Four times yearly they are to keep their public Sessions (according to the laws of this realm) and many times to have their petty Sessions, and that in several places, that they may the better take notice of misdemeanours, and take order for every ones Quietness. What worthy projects? what excellent courses are here intended for Quietness? what remaineth for our justicers then, but that they put this their office duly in practice; their diligence wherein is of so great moment that it is of force to keep the judges idle in Westminster-hall and the plough to be followed in the country, it would abridge the number of Nisi prius, and bring down the pride of insolent Lawyers. But from these to descend to the inferior officers, as Constables, Churchwardens, 
Constables & Tithingmen.  Tithingmen, and Overseers, let me tell them, that they are in place to preserve Quietness, and withal entreat them to study for the common quietness. They are or should be advertisers to the Insticers as they are eyes unto the judges: 
1. Jac. 17.  they are to suppress Vagrants, Rioters, Quarrelers, their office is to see that peace be kept; they are informed of the extent of their office at Assizes, 
39 Eliz. 4.  Sessions, and other such like meetings. O that there were an heart in these our Officers to demean themselves in their places; o that they were men of courage to put in practice these their duties; then should we have more Quietness, and less complaining in our streets.  
But to leave the civil Magistrate, 
The Minister's duty to preserve quietness.  and to come to the Minister, he likewise by virtue of his calling is a means to preserve Quietness. For the Preachers of the word are the 
h Luk. 10.6.  Sons of peace, they come with a 
i Isay. 5●. 7.  message of peace, their message is a doctrine of 
k 2. Cor. 5.18.  reconciliation, 
l Malac 4.6.  
m Mat. 5.13.  
n Mat 3.3.  
o Isay. 57.21.  their doctrine the pathway to peace and quietness. They are the Salt of the earth, to season the hearts of men that they may be capable of peace. They are the prodromi to prepare the way for Quietness, by speaking to the conscience, and teaching inward peace, without which there can be no Quietness. And therefore the Preacher must be a principal Actor for the preservation of Quietness. It was once a common saying, that the want of preaching, was the cause of the want of Quietness; I have heard a question once moved, 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 plentiful, and many public lectures. And yet alas we see little the more quietness, nay our ignorant common people would persuade themselves that there is the less Quietness. Notwithstanding all which I would admonish and desire, yea in the bowels of Christ jesus beseech my reverent brethren and fellow labourers in God's harvest, that they would both in their lectures continually preach Quietness, and with the utmost of their endeavours in private conferences and public meetings persuade Quietness where they see dissensions. 
Canutus Law.  It was a notable custom of old time observed in this land (and I think the statute for it at this day is in force) that in the place of judgement the Bishop or Minister should sit with the Magistrate, in the decision of controversies, and suppressing of enormities, that so the one by God's law might instruct the conscience, and the other by the law of the Realm might correct the delinquents. It were to be wished that seeing the Magistrate peradventure accepteth not so well the Ministers presence in his place of justice, he would vouchsafe his own presence at the Ministers lectures. As in some places of our Country it is worthily observed (I would every where it were imitated) once a week at places where weekly lectures by authority are established, the Magistrates of the country round about and the chief Divines do meet, the one to instruct the people Christianity, the other to appease cases of controversy. O what an excellent preservative would this be for quietness, when the word and the sword did meet together, Moses and Aaron did assist each other.  
As concerning the Houshelders' preservation of Quietness I shall speak the less, 
The householders duty to preserve Quietness. Pag. 77.78.  because I have already touched it more at large in its proper place. Only by the way let me give him an item, that he may, and aught to be a notable means in preserving the common Quietness, if he look well to the keeping of Quietness at home. Every family is a little common wealth, and every governor of a family, is as it were a judge or justice of peace within his own family. He must therefore (with David) 
p Psal. 101.2.  walk wisely in the midst of his house; he must with 
q Gen. 13. ●.  Abraham labour to compose and stop controversies at home so soon as ever they arise; for as in the breach of a water course, if it be taken in time and stopped at the beginning; it will prevent the flowing abroad which otherwise must needs ensue; so if in the breach of private peace and Quietness there be a present redress at home, it will not break forth into such open contention abroad.  
The like may be said as concerning the help of neighbours for the mutual preservation of Quietness. 
neighbours duty for the preservation of Quietness.  As in a common fire every one will be ready to help to extinguish, and as for a common good every good man will be willing to put to his helping hand; so every honest, every Christian neighbour must be ready with all his endeavour to labour to extinguish the flame of variance, and to settle peace one with an other. It is reported of that learned and worthy judge the late judge L. Dyer, if there came any controversies of poor men to be tried at the Assizes before him, he would usually say that either the parties were wilful, or their neighbours without charity, because their suits were not quietly ended. Indeed there is a great defect of charity among neighbours; when a controversy is come to extremity and hath proved costly we can say, it is pity that it was not ended by neighbours, but why are neighbours s● pitiless that they interpose not themselves to the appeasing of these inconveniences? 
r 1. Cor. 6.5.  I speak 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 judge between brethren? My brethren and beloved countrymen let us take away that infamy, that shame, that disgrace from our Towns, Parishes, and vicinities, yea especially from ourselves, let us not make ourselves guilty of other men's furies, 
s Galat. 6.2.  whiles we cease to pacify their unquietness: Let us bear one an others burdens, and every one help forward the common quietness, by 
t 1. Thes. 5.14.  warning them that are unruly, comforting the feeble, supporting the weak, and showing patience towards all. 
Practical means for the preservation of Quietness.   
The means which we and every one of us to this purpose are to put in practice, remain now to be commended untous; which, because we are now drawing to a conclusion, I will bind up as it were in one bundle, and with all possible brevity commend to your imitation. The way to preserve Quietness, 
Theognis vers. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  is to do justice, and to practise godliness. Under the name of justice all moral virtues summarily are comprised: One asked Solon, what did most keep men from troubles; he answered; upright dealings, do saith he to others, as thou wouldst be done unto, so shalt not thou disquiet other, nor others trouble thee. And to the same purpose Plato in his platform of the common wealth saith, 
Plato de Rep. lib. 4.  that both public and private concord and unity is preserved by public justice and private equity. The practice whereof, Marcus Aurelius doth explain unto his son in his deathbed Admonitions, 
M. Aurelius.  My Son (saith he) wouldst thou live quietly, and have others with thee and by thee to live peaceably, carry thyself uprightly, deal plainly, judge truly, abstain from injury, right the wronged, relieve the oppressed, suppress the wicked. The Sum whereof the Holy Scripture proposeth in this two words: 
u Psal. 1.16.17.  Cease from evil, learn to do well, and there is a gracious promise upon this gracious practice, 
z Psal. 72.3.  The mountains shall bring peace to the people, and the little hills by righteousness: which words (as may be explain it) The Magistrates as the mountains shall keep the people in people in peace, and ●he little hills, the meaner sort the infriour subjects, shall enjoy Quietness, and all by righteousness.  
But what is Equity without Piety? 
Piety a preserver of Peace.  what is justice with godliness. 
a Heb. 12.14.  Without holiness there is no peace. 
b 2 Kin 9.22.  What peace (saith jehu) can there be, so long as jezabels' whoredoms and witchcrafts are in great abundance? Therefore when the Apostle would show us the way how we may live a quiet and a peaceable life under them that are in authority. He addeth this in the end of it that it must be done 
c 1 Tim. 2.2.  in all godliness and honesty. Quiet we can never be without honesty, nor honest without piety. Therefore every one who would study to be quiet, must study to be godly; and they who are in authority must labour to maintain Godliness as well as Equity. 
d 1 Tim. 6.8.  Godliness hath the promises, not only of the life to come, but also of the life present: Among which promises, these are, but not the lest, 
e Hag. 2.10.  peace and Quietness.  
But how shall we be able either to live godly, 
Prayer a preserver of peace.  or to live justly ourselves; seeing we are so full of frailties and imperfections? How shall we establish it in others who are so unable to effect it in ourselves? Therefore we had need to be fervent in prayer, both for ourselves and others. Art thou in trouble? Pray for Quietness; Dost thou li●e in peace and Quietness? Pray for the continuance. Prayer getteth Quietness, Prayer keepeth Quietness, Prayer the very lock and key of Quietness. Therefore when thou hast performed all the rest, fail not in this, for this is more effectual to the study of Quietness than all the rest: when thou canst not prevail with men, hereby thou mayst prevail with God.  
Thus havel, 
The Conclusion.  as God hath enabled me, explained this needful duty, the study of Quietness. What effect it hath wrought in the hearts of the Hearers, or will work in the minds of the Readers: He knoweth who only knoweth and trieth men's hearts and reins. It is a study, I fear me, wherein but few will proceed Graduates, few will set themselves to learn it. Howsoever I shall hardly persuade others to the study of it, yet sure I am, that I have studied to persuade it. And my desire was to help forward the common Quietness in it. If it please God to give a a blessing to these my poor endeavours, that by them the heart of any troublesome or troubled Auditors have been reclaimed unto Quietness, his holy name have all the glory of it, If I have spent my strength in vain, and the more I speak for peace, the more men study for unquietness: yet for jerusalems' sake I will not hold my peace, for my Country's sake I will ever pray, that peace may be within our walls, and prosperity within our palaces: For my Brethrens 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.