THE WAY TO HAPPINESS ON EARTH.  
Concerning 

Riches.  
Honour.  
Conjugal Love.  
Eating.  
Drinking.    
By R. C.  
LONDON, Printed for G. H. 1641.   

To the Reader.  
HAving formerly written in general of this subject, Happiness on Earth, I now begin to discourse thereof more particularly, in five several Treatises. I have (as Scholars and Authors (I think ingenuously) use to do) searched the opinions of many worthy and famous Authors, and in some places of this Book made use thereof, but in such another new manner, method, style, and with such new additions, intermixions and alterations, as the same also may justly be said to be new, and mine. I have also endeavoured (as well as I could) to compose this Book in a serious, yet pleasing way, in a free style, and yet compendious manner; only in some few (yet I conceive very necessary) places, my Meditations have enlarged themselves.  
And forasmuch as man's best actions are not without some imperfections, the courteous and good natured Reader will I know, readily excuse small neglects in good endeavours, especially in such a necessary and great undertaking, as to learn The way to Happiness on Earth; which in these, and some other former Treatises I have endeavoured to show; and do intent (God willing) to write further hereafter, of this so good and necessary subject of man's Happiness.  
Farewell. Robert Crofts.   

THE CONTENTS.  

The first Partition, Of Riches.  SECTION I. 
THe excellency of Riches, and the miseries of the want thereof.  SECT. II. 
To avoid such courses as consume Riches, and the way to gain and increase the same.  SECT. III. 
Of the dangers and abuses of Riches hindering happiness therein, which are to be avoided, especially of Covetousness.  SECT. iv 
Our minds ought to be persuaded of the goodness and fitness of our estates, and settled in a contented condition.  SECT. V 
Of the good, and divine use of Riches.   

The second Partition, Of Honour.  SECTION I. 
THe excellency thereof, and the misery of dishonour.  SECT. II. 
How Honour is to be attained unto.  SECT. III. 
Of the abuses and dangers of Honour which ought to be avoided, especially Ambition.  SECT. iv 
We ought to possess our minds with such an habit of Contentment, as that we do not too much fear the loss of Honour, or grieve at dishonour.  SECT. V 
The good and divine use of Honour.   

The third Partition, Of Conjugal, or Marriage Love.  SECTION I. 
THe excellency of the same in general, and the miseries of the loss and want thereof.  SECT. II. 
Showing how to love truly, enjoy our wishes, please our Lovers, and increase love.  SECT. III. 
Remedies and considerations against the loss of Love, against an oversottish, and doting love, and against the miseries incident to cross marriages.  SECT. iv 
Of unlawful Lusts, the extent thereof in our Age. The miseries and remedies thereof, with a brief persuasion to marriage.  SECT. V 
The good use of Conjugal, or Marriage Love, and so concluding with a brief discourse of divine Love.   

The fourth Partition, Of Eating.  SECTION I. 
THe benefits of Eating in general, also the abuses of Eating, and the extent thereof.  SECT. II. 
The dangers and abuses of Eating aught to be eschewed, since the same causeth much evil, misery, and hindereth happiness therein.  SECT. III. 
Rules concerning a right order and due proportion of diet, with some cautions therein.  SECT. iv 
A moderate diet, and due order therein, is sufficient, easy, pleasant, and most beneficial.  SECT. V 
The good and divine use of Eating.   

The fifth Partition, Of Drinking.  SECTION I. 
THe benefits of Drinking in general, also the Abuses and extent thereof in this drinking age.  SECT. II. 
The abuses of drinking, because of the ill and miserable effects thereof, hindering happiness therein, are to be avoided.  SECT. III. 
Difficulties of forsaking such drinking abuses, and the Remedies thereof, tending to increase our happiness therein.  SECT. iv 
Rules concerning a right order and due proportion of drinking, and showing, that the same is very sufficient, pleasant, easy, and most Beneficial.  SECT. V 
The good and divine use of drinking.    

Escapes in Printing.  
PAge 45. line ult. leave out of p. 65. l. 5. leave out also p. 84 for moderate read immoderate, p. 91. l. 6. f. yet r. is not p. 121. l. 15. f. worst r. most p. 174. l. 10. f. never r. near and l. 12. f. near r. never p. 106. l. 10. leave out of p. 215. l. 3. & 4. r. marriage love p. 243 l. ult. r. fool p. 276. l. 21. r. Church p. 288. l. 5. r. feel p. 320. l. 22. f. a wine r. of Wine p. 323. l. 13. f. many r. may. Besides some few other literal escapes which the ingenuous and courteous Reader may correct, or will pardon.   

To his beloved friend, the Author on this BOOK.  
THe matter, or the style I need not praise,  
To the ingenuous man, itself will show.  
Having read thy Book, I sweetly do rejoice,  
And truly I admire what now I know.  
R. R.   

The Author upon sight of the Superscription.  
THe matter, or the style I will not praise,  
Yet care I not to whom itself do show.  
Having writ the Book, I sweetly do rejoice,  
But do admire so much I want to know.  
Robert Crofts.   


THE WAY TO HAPPINESS ON EARTH. The first PARTITION, concerning RICHES.  

SECTION. I. The Excellency of Riches, and the miseries of the want thereof.  
RIches and Honour (saith King Solomon) come from GOD; And the blessing of the LORD maketh Rich. Prov. 10.22. Therefore in respect of the Author, God himself, they are to be esteemed in their good use and fruition of much worth and excellency, wherefore again (saith the Kingly Preacher) Every man to whom God hath given Riches and Wealth, and hath given him power to eat thereof, and to take his portion, & to rejoice therein; This is the gift of God: Surely he will not much remember the days of his life, because God answereth him in the joy of his heart, Eccles. 5.19.  
The excellency of Riches also appeareth in respect of the good effects thereof. Many good and excellent effects and benefits do often spring from this fountain of Riches; Such as are, good education and learning, Also Friends, Lovers, Acquaintance, (The rich hath many friends, Prov. 14.20.) Likewise Honour, Authority, Respect, Servants, Counsellors: Also fair and pleasant Houses, Orchards, Gardens, Fields, and Possessions of many kinds, The choicest kind of Diet, both Meats and Drinks; The most pleasant Sports, Recreations, and Pleasures of divers sorts. In sum; Even all Terrestrial Felicities seem to be at the Rich man's command: The doting world smiles as it were only upon him, applauds only his say, his do, and bestows upon him her choicest favours.  
Riches also may be employed to many good uses and purposes, as well to God's glory, as to the good of ourselves and others, The same may serve and be used to the advancement of all Piety and Virtue. They may excite and encourage us to all goodness; to thankfulness, to charity, to the Love of God who gives them, To espy, seek and enjoy the Riches of a divine Soul, which are all heavenly Graces, Joys and Consolations: and those eternal most glorious Treasures which are in God himself, in heaven. But of this more in the fifth Section of this Partition.  
And we shall the rather well esteem of riches, and more apparently, see the worth and excellencies thereof, if we consider the miseries of Poverty and want of Riches.  
Poverty makes men subject to the saddest indurances amongst men, To be reproached, disdained; and that oftentimes even by their kindred & neighbours, (Prov. 14.30.) though perhaps they be well deserving; And their good parts also to be not regarded, but rather despised, only because they are Poor. The wisdom of the poor is despised & his words are not heard, Eccles 9.19. So as oftentimes their wisdom is (by this mad world) esteemed but folly. Poverty makes many men to suffer hunger and thirst, cold, and want, to be liable to the most common and grievous oppressions, wrongs, & abuses of cruel men. There is not in the world such another object of pity, as the poor miserable man. Oh; I wonder at the multitude of men in the world that can so insult over, oppress and abuse poor miserable men as we usually see they do; the rather I wonder thereat since God might justly have made us such, and more miserable than they: what flinty & malign hearts have such men who can willingly rejoice and add to the calamities of them who are already even nothing else but an heap of misery.  
Though Poverty to such as make a good use thereof is a happy estate, and a pious wise man may be sweetly contented even therein, as shallbe declared in the fourth Section, yet we see too commonly that to many men in the world the same is a miserable condition: For by reason of Poverty, many men as also their children become ill tutored, rude, uncivil, Yea Poverty is an occasion that some men turn Rogues, Thiefs, Villains, that others will flatter, dissemble, lie, swear, forswear, and prostitute themselves to divers hateful vices and impieties, also repine, grieve, and some even ready to make themselves away through desperate grief and sorrow.  
Riches therefore being so excellent and beneficial, as hath been said, and the want thereof so irksome and miserable, let us by all means endeavour to avoid such courses as consume and waste Riches, and to use and take such ways as may gain and increase the same: of which in the next Section.   

SECTION II. To avoid such courses as consume Riches, and the way to gain and increase the same.  
FIrst (therefore) let us eschew idleness, laziness, carelessness, neglect of business, of Time, of occasions and opportunities, all which do very much hinder a man's estate in a life time. He becometh poor that dealeth with a slack hand, Prov. 10.4. Also Pride, high-mindedness and vainglory; which is the hindrance of many men's estate, and the undoing of some, who to show themselves magnificent forsooth, do live much above their estate and degree, especially some of our young Heirs, who after their covetous father's decease, do creep into Satin and Plush, turn Roarers, Blades, Gallants, learn to swagger, smoke, drink stoutly, spend bravely, like Emperors, as they say, and to cry, Hang money, fly Duck, etc. So as, the one part of their estate they hang on their backs, and the other part they turn down their throats. So all riotous courses, all excessive and too costly banqueting, tippling, roaring, smoking, whoring, immoderate gaming (as at Cards and Dice) for money, also hawks, hounds, horses, and overcostly Recreations; which do much hinder many men's estate, who otherwise in a life time might be much more rich and wealthy. Such courses have been the bane of many whole Families, and of much possessions.  
Flattering fellows also, and Parasites (who are especially resident and to be met withal in Taverns and Taphouses) are much to be taken heed of; who by insinuating into men's minds, and applauding their say and actions do often deceive many (otherwise) wise men, who being tickled with their cunning applauses, do suffer themselves by such men to be possessed even from themselves, and to be carried away by them to all riotous and prodigal courses. Certainly if there be any Dallilah under heaven, 'tis ill company, if we will be led away and ruled by them, they will strangely blind us, and betray us, These flattering Jacks do especially work upon our young Flingbrained fantastic Prodigals, and often abuse them into ill bargains, and cause them to lend them money, give them gifts, to become their Sureties, pay their debts, and lead them to all manner of riot, prodigality and expenses, and in the end perhaps cheat or laugh at them.  
You brainsick Hotspurs, Prodigal Heirs; 'Twere good for you if you were wiser than to be flattered and gulled out of your lands and revenues by such Syccophants and idle flagging companions, that fawn and seek to feed on you, as the little bird Trochilus in the Jaws of the Crocodile; Be not Carrion for such Crows to prey upon; You will at last ('tis like) have occasion to curse them as Herod and Alexander did their flatterers in their greatest exigents. Know that though you should spend all you have upon these Cannibals, though they should fawn and feed upon you like Harpies and Fleshwoolves, yet in the end you shall scarce have as much relief and respect from them as the Prodigal from his former Comrades, scarce so much as husks or swine's meat, but rather scorns, scoffs and derision.  
They are inconsiderate men, and ill stewards of a good estate, who lavish away the same especially in ill, company. He does Bounty injury that makes her as common as a Strumpet by showing her too much abroad; and so make her and himself but derided by the wiser sort of men. Who gives or spends too much, more than his estate will allow, must fall or desist with shame. To live well of a little is much more honour, then to spend a great deal vainly; it is not good to make our too lavish kindness to others to be cruelty to ourselves. Though it be good to give, and freely to such as are in necessity, and in a good manner to be liberal to our friends, yet a wise man will give or spend no more than the safety of his estate will allow. He hath the best fame that keeps his estate, and yet not too niggardly.  
In expenses therefore, as I think 'tis not good to be too pinching, so also I think it bad to be too prodigal: yet I think it better to be too sparing then too profuse; though neither of them good. 'Tis no disgrace to make our ability our Compass to sail by; There is better use to be made of our talents then to cast them away vainly, we ought rather to employ them for gain.  
Let us take heed also that Lawyers do not pick our Purses, as the Eagle did the meat out of the opened Oyster, and leave us only shells instead of meat to feed on, lest we have need of as strong patience to digest this as the Ostrich hath a stomach to digest Iron.  
There is a fare better and cheaper way to reconcile differences, then by Lawyers, namely by mediation of friends and arbitrators. Yet if a man be forced to go to Law, and have a very good cause, I think it the safest way (even for his estate, as well as for his credit and for example) to be diligent therein, and go on sound. But this going to Law, especially here in England, is so tedious, so irksome, so servile, so costly, as that it should be a wise man's last remedy and refuge.  
To proceed. So also borrowing of money and paying interest, unnessary gifts, lending of money and suertyship have impoverished many thousand men. All which, and the like ill courses that consume and hinder Riches are to be avoided.  
And further, let us take and use all such good ways and courses as may increase or preserve our estates herein. The usual means whereby Riches are preserved and increased are such as follow.  
First, to be diligent, forward and industrious in our Callings, and in such affairs as we undertake; The hand of the diligent maketh Rich, Prou. 10 4. Such men who are diligent, stirring spirits in the world, are much more like to be Rich, then sluggish, careless men; Industry is never wholly unfruitful, if it bring not joy with incomming profit, yet 'tis like it will banish vice, and idle wasteful courses out of our busied minds. I have often found hurt of idleness, but never of a lawful business; even that which is not profitable in itself is yet often made so by employment. And diligence commonly brings a recompense that sweetens it. I have seldom known an industrious man want, but rather he still increaseth in Riches. With what proportioned success doth that family commonly flourish where an industrious discreet guide steereth in an ordered course, as if some good Angel were always assigned with blessings in his hand to crown diligence.  
Also the better to thrive and increase in Riches, it is good not to neglect but to take time and opportunities, to strike while the iron is hot, as the Proverb goes, to use all good means to obtain some profitable grants, offices, preferments, and dignities, such as they are most fit for and capable of, and may by any good means accomplish either by themselves, friends, or money, either in lawful cases; Also by procuring certificates, or letters commendatory from such as have power therein, or otherwise, according to the nature of the business. It is true indeed that a modest man, his desires are more limited than his fortunes, which though mean, yet he is contented, thinks the same preferment enough, and doth something to deserve this; He is hardly drawn to seek more and greater, though he truly deserves it; But now since in this Age there are a multitude of impudent men (and some of them worthless) who putting themselves forth, seeking first, and standing in the way, preferment stumbles on them. Therefore many worthy men, as they are unpreferred, so are they like to be, unless they can put on a brazen face, which although it becomes them not, yet they think it not amiss to make a virtue of necessity.  
Let therefore the worthy and conscionable Lawyer and Physician, if they mean to get preferment, use all good and honest means to enrich themselves.  
By these generous and noble professions of Physic and the Law, many men attain to abundance of Riches; wherefore it is that many Scholars apply themselves in all haste to one of these.  
So likewise such men have occasion and opportunity, may use all good means to gain preferment and riches under the King, Queen, Noblemen, such especially as are in places of greatest dignity and authority, and bear the greatest Offices.  
The Farmer and Husbandman may likewise use all good means to gain some good Lease or Tenancy, which are most usually to be gotten of some conscionable Landlord, or some regardless prodigale young Heir. Also of some Corporation or Company, of some College, the Church, or under the Crown; Of which be divers that may be good preferment, for a Gentleman. And so of all others ..  
It seems in some respects not amiss also that the Bachelor get as rich a wife as he may with love, or one by whom he may gain preferment. 'Tis like the Richest are sometimes or aught to be best educated; And though some proud Coxcombs perchance will be the more malapert for their Riches, yet 'tis like a good wife will not be the worse for a good portion, And if she be an ill one, she had need of goods to make her better.  
And further to this purpose. It is good for such as mean to thrive to look into their estate to know what they are worth, and to take care that they be not wasted by servants and officers. If a man do but save, 'tis like he shall increase. And if he have the patience to attend but every little good occasion of profit, he may easily thrive; These little occasions come thicker and faster than others, and though they seem but small, yet in time the same will amount to a good sum of Riches.  
Also to consider of necessary charges and expenses; and to live within Compass. So drawing in their estate as it may be least for show and most for profit; as a man that is worth 500 l. a year, may well and in good sort live after the rate of two or three hundred, and gain the rest. And so of a greater estate; and likewise such men whose estate is mean and little, It is better for them to live rather beneath, then either level or above it. To fall in estate is a shame & disgrace, but to rise is honour & praiseworthy.   

SECTION. III. Of the dangers and abuses of Riches hindering happiness therein, which are to be avoided; especially of Covetousness.  
WHile we have thus viewed the excellency and benefits of Riches, the miseries of the want thereof, and the ways to gain and increase the same. Let us by all means take heed of their abuses and dangers, which otherwise will hinder our happiness therein, and on the contrary bring upon us much mischief and misery.  
On the one side the dangers of Riches are, Pride, Arrogancy, Disdain, Insolency, Presumption, Sloth, Sluggishness, Delicacy, and all Licentiousness, which the same occasioneth to many men, so as their Riches do but serve thereby to increase their misery and perdition. Many thousand men use their Riches to the maintaining & countenancing of riot, lust, Intemperance, Idleness, and all manner of sensuality, and evil pleasures (of the miseries and remedies whereof I intent to write in due place) So as it had been better for them to have suffered irksome poverty.  
That man therefore who would be happy, in his Riches, must by all means avoid these dangers and abuses thereof.  
On the other side; the danger of Riches is that Common vice of many rich men, namely, Covetousness. Let us, if we mean to be happy in our Riches, take heed that we plunge not ourselves into this unsatiable, sordid, and miserable vice, lest that with Shemei, while we seek our servant we lose ourselves.  
How many men are there now in the world that do quite and clean lose the felicity of a quiet life for to set up their happiness (though merely imaginary) in the amassement of Riches. And if heaven hear their covetous desires with design to punish them, and give them some favourable success to their Cares, they become then even Idolaters indeed of those treasures which before they adored but in hope; And so become miserable by too ardently desiring that which otherwise might do them good.  
It is now in our Age almost as it was in the Prophet jeremies' time; Even from the meanest to the greatest, men are given to covetousness, and to deal falsely, jer. 6.10. Let us therefore view this vice and the effects thereof: But first to prevent mistakes and Cavils; let me say that in the ensuing discourse against Covetousness, I do not mean that honest and necessary desire of Riches, and endeavours to gain the same (which every man ought to have for the good of himself, family, and others) which may be called honest frugality, and is commendable in all men; insomuch as no men are more praiseworthy and happy in this respect then such as frugally desire Riches, and provide for themselves and theirs; But now to define what I intent by Covetousness and proceed. Covetousness is an over-greedy, unsatiable, niggardly, sottish, and ravenous desire of Riches, from which springeth abundance of evils and miseries; The due consideration whereof is remedy sufficient to flight our disorderly affections from the same; Let us therefore view them.  
Covetousness is the root of all evil, (Saint Paul saith) from thence often springs deceit, contentions, lying, Simony, Usury, thefts, quarrels, suits, strifes, treasons and murders.  
Insomuch that if a man's heart be very deeply set on Covetousness, he will commit any vice or wickedness to effect his ravenous desires, Like that Italian Monk, who being corrupted with money, poisoned the Emperor, Henry the seventh. Or as that Citizen's son of Venice, whose father having committed a crime and hid himself, a reward was appointed by the State to him that should bring his head; Whereupon his son slew him and brought his head to the Duke. Or as judas for money betrayed our Saviour.  
The Riches of the world if too much beloved, do attract and draw the eye of the soul from itself, or at least so blinds the same as it cannot perform such good actions as it ought either to the glory of God, the good of others, or itself: for Covetousness banisheth out of the soul the most sublime and heavenly graces, nobleness of spirit, humanity, courtesy, love, kindness, mutual entertainments, natural affection, and reason. It turns the soul into a low, earthy dunghill, temper and disposition, and causeth men to become very muckwormes and slaves to money. It draweth away the mind from all more excellent pleasures, and so blindeth it that, it cannot see them. Tell the covetous man of the choicest delights on Earth; yea, of Heaven itself, yet he is so blind and brutish as to think all a kind of madness and folly that is above his low sordid temper and disposition. So as Covetousness bereaveth a man, or at least hindereth him in all the pleasures of the earth and of heaven also; and which is most strange, of that which he so much desires, even the pleasures of Riches themselves; for he regardeth not what felicity he may derive from the substance which he doth possess, but ever thinketh how well he should be if he had some great matter which he hath not; and the want thereof almost continually grieves him; even like children and fools, who will pule and whine for a toy they want or long for, of which they are more sensible then of all the present good or future hope they have or may enjoy. So that according to the Proverb, The covetous man sells his horse to get Hay; which when he hath t doth him little or no good. He doth even contemn and neglect himself, and all other good pleasures and felicities to gain this of Riches, which when he hath he neither uses well nor enjoys, but still remains discontentedly unsatisfied. The more he hath, the more he desires; even his Riches are to him but as drink in a dropsy; for as those increase, so his desires are still the more enlarged, even as the grave, the womb, the earth, the fire, which are never satisfied. Prov. 30.15, 16. His heart may be compared to those lean Kine (which Pharaoh saw in his dream) who devoured the fat Kine and were never the fuller. That which he hath is not regarded for want of that which he hath not, although he possess abundance. So Covetousness is an unsatiable desire which continually (as with hunger) gnaws and discontents the mind.  
Though Covetous men have Houses, Lands, Riches, Revenues, Orchards, Vineyards, Fields enough, yea, abundance (as Ahab King of Israel had) yet (as Ahabs did at Naboths Vineyard) their eyes will envy and look obliquely at their neighbour's goods, houses, lands, etc. and especially their teeth will water at that which their nose most drops over, that which lies most pat in their way, very near and fit for them. They are even (as he was sick in the suds and sullens for want thereof, and lack some politic Iezabel to make them a caudle, though of the blood of the Vinetor and Grape of the Vineyard; some wise Lawyer, cunning snap, or politic pate of their own, to devise a way to get the same, either by hook or by crook, as they say, though the Devil be in the Council, either by oppression, extortion, or cozening circumvention. So envy also pines the covetous man.  
Also cares, plots, and ravenous desires to get Riches, do always possess him; And what base offices, pains therein, and reproaches thereby, as also what sordid and niggardly pinching of himself will he not endure to save and gain a little money? Fears also of losing what he possesses, grieves him. He is always suspicious, grudging, complaining, and discontented. Sorrow and grief also in parting from Riches doth greatly vex him. He can scarce afford himself and family necessaries without brawling, pining and grieving. The often remembrance of losses and expenses past, doth also much trouble him. In a bad year, or at some great loss, he could even afford to make himself away. As old Hermon who dreaming he had spent a sum of money, for grief, hanged himself; Or as that covetous Phidon, who being fallen into desperation for a great loss, went to buy a halter to hang himself withal, but finding the price too dear, leapt into a River. It is reported of another who being sick, was told he must take Physic, or die, and being demanded of the Physician, ten shillings to recover him, answered, the same might better be saved to defray the charges of his burial; To which purpose is that ancient Epitaph, 
Here lies Father Sparges,  
Who died to save charges.   
These covetous cares, fears and griefs, do often distemper the body; also they are an occasion of restless unpleasing, and interrupted sleep, pining and drying the body, causing in some men a wearish and pale constitution, and shortening their lives. And sometimes by accident also covetousness may cause loss of Riches, of honour, of health, and of life itself. Gehezi lost his health by reason of his covetousness, Achan, judas, Ananias, Saphira their lives. Mauritious the Emperor was deptived of his Empire for his covetousness. King Croesus of Lydia by seeking to increase his Riches, lost his Kingdom, and after his life. So as it appears that oftentimes Riches do covetous men no more good than achan's, Midas, or the Tholouse gold, or judas his thirty pieces of silver to the possessors.  
When age and sickness approacheth and appeareth to the covetous man, he is stung at the heart to think he must part with his Riches, which adds to all his pains and griefs and perchance kills him the sooner. So he leaves his Riches (saith God by his Prophet jeremy) and at his end shall be a fool, jerem. 17.11. Such men therefore as mean to be happy in respect of their Riches, must take Saint Paul's counsel, who saith; Let your conversation be without covetousness, and be content with such things as you have, Hebr. 13.5. Let us then banish out of our souls this low sordid and miserable vice of Covetousness, and endeavour to settle our minds in a contented and fearless condition; Of which in the ensuing Section.   

SECTION. FOUR Our minds ought to be persuaded of the goodness and fitness of our estate, and settled in a contented condition.  
LEt us endeavour to be thoroughly and firmly persuaded, that what estate soever we possess, it is best (if not in itself) yet for us; and so convert our minds to such a resolved habit of contentedness, as that we do not too much fear the loss, or be grieved for the want of Riches.  
Let us therefore use our best endeavours in all good ways for the attainment thereof; let us be thankful to heaven for (and rejoice in) what we have, using the same well, and still leaving the success and issue of all our good endeavours to God, relying on, & trusting him in all things, so may we be surely and truly persuaded, that what estate soever we possess is most good, most fit for us, and be contented with all accidents and crosses; yea, even in the lowest condition of Poverty; For the spirit of a man will bear his infirmities; so that if we can live more for our souls then bodies we may find Remedies against, yea, Contentment amidst Losses, Crosses, Poverty, and Misery: Let us maintain confidently that a man may find Contentment in all conditions with the only Riches of a tractable soul, resolved and resigned to take all things as they come without ever distrusting or arguing divine providence. He whose will submits to Gods will, lives ever contented. He is most rich and happy. And why then should we not submit to his will, the rather since he wils all things that are good.  
All things work to the good of them that love God, saith Saint Paul. To such as rely on and trust him in all things, even crosses and poverty is ablessed estate, and furthereth them in the happy way to heaven. And it is no matter which way we go (whether through adversity or prosperity, riches or poverty) so we come to heaven.  
Further to this purpose that we may not too much fear the loss of Riches, if we possess them, nor be too much grieved or dejected for their want; but rather rejoice and be contented, even in losses and poverty, let us consider (first concerning losses and crosses in Riches) That 'tis good for us sometimes to be crossed. Nothing would be more tedious and noisome to our minds, then to be glutted with continual prosperities, as with jollities. What a proud and foolish thing would man grow to be, if he should always attain his desires in the world, and never be crossed; surely he would in time forget goodness, and God himself. How fare, how secure, should we run on in vice if some crosses did not sometimes check us and make us rememher ourselves. There are some few perchance whose paths are washed with Butter, and the Rose Bud crownes them even continually. They seldom meet with losses and crosses, but how dangerous a thing is it to live in oiled vice, when her ways are made slippery therewith and lead to ruin and misery. And without doubt that is not only the best, but the pleasantest life that is sprinkled with the Salt of some crosses; without this even prosperity and pleasures would be soon rank, tainted, stolen, and corrupted; and we should be even cloyed, and perchance glutted therewith.  
Some crosses, sorrows, losses and discontents do increase, quicken, and enlighten both our souls and our joys; when does joy relish more pleasant and sweeter than after crosses and misery are past? And oftentimes those so fare do us good, as they make us better, more circumspect, industrious, courageous, wiser, livelier spirited, then ever before; so as without them we should want much of the joys and prosperity we have. I have very often observed in myself and some others, that those crosses which in reason we thought would have done us much hurt, have yet been occasion of very much good to us. So as it appears it is usually a fit mixture of adversity with prosperity, that makes both good and pleasant to us, and our lives the happier ever after; And many men after some (though perchance small) losses, crosses and wants, become thereby so industrious and circumspect ever after, as they grow also very much the richer thereby in a lives time, as well as the more joyful and happy.  
However let us be contented, and even scorn to be of so frail and low a temper as to be impatient at every loss and cross which happens; the rather since no man lives without them sometimes. How contented was Thales and Bias at the loss of their riches? Fabricius, Seranius, Marcus Curius, and others have made themselves merry with their losses. Zeno thanked God after his shipwreck. So let us endeavour to he contented.  
If we should lose something, yet let us look to what is left, and let us rejoice and be thankful that we have lost no more, and that we have yet something left, perhaps sufficient, and much more than many others who deserve the same better than we. If we should should lose all, yet God's presence is infinite plenty; Divine graces are eternal Treasures, if we have these, they are better than all the Riches in the world.  
And now concerning poverty itself; It is esteemed a very peaceable and quiet estate. One saith, that many wise men have seemed to embrace a quiet poor estate as some divine thing.  
Our Saviour himself was poor on earth. Many of the Saints of God have been willingly poor. How patiented and contented was job at the loss of his riches, in his poverty. Saint Peter and Saint john could say, Silver and gold have we none, The Devil saith, All this will I give thee if thou wilt fall down and worship me. How foolish are their conceits then who esteem a man the better and happier for riches without grace; and grace we see is sufficient to make a man so happy and heavenly as to be a Saint, without riches, as well as with it; and so to make poor men herres of heaven.  
Many Phi osophers and wise men have been voluntarily poor. Crates threw his Riches into the sea, because he saw the same hindered his quietness .. Marcus Curius, Phocian, Philopemen, Cinon, Anaxarchus, Anacreon, Xenocrates, and all the Stoikes, Zeno, Diogenes, Cleanthes, and divers others have esteemed poverty a happy condition, and preferred the same before much riches. And the rather because riches to many men become snares and baits to vice and wickedness, and hinder men ofttimes in goodness; and he that is free from the cares belonging to riches, hath the more liberty to attend the divine and weightier affairs of the soul. Therefore many both Christians and Philosophers, out of the greatness of their courage, have endeavoured to despise riches and forsaken them, though perchance unwarrantably to discharge themselves of the good use and exercise of many good duties and virtues that might be performed there by. But to go on.  
Although it be more praiseworthy to mount up to heaven through many difficulties and temptations then otherwise; yet as it seems poverty is an easier way to heaven, which our Saviour implies, saying, it is hard for a rich man to enter into heaven. Mark 10. Yet true it is, that as it is more hard and difficult, so it is more commendable and glorious for a rich man to be pious & virtuous. But indeed it is even rare to see rich men religious, for while the earth allows them such pleasures they make it their heaven, and look for no other; who wonders to see them neglect the better when they dote upon the worse. And riches oftentimes also are occasions of vice and wickedness, and by our ill using of them, become even as snares of Satan to make us neglect God and goodness, and hecome more evil and vicious. And hereby many rich men do like Envy exttract evil out of good, their riches increase their misery.  
How dangerous riches are to many men in this kind, See Psal. 52.7. Eccles. 5.13. Ezek. 28.5. Matth. 13.22. and 19.23. Mark 10.23, 24. etc. 1 Tim. 6.9, 10 jam. 5. and many other places in the sacred Scriptures. So that it seems, 'tis a greater danger to be very rich then very poor, for Riches oft times make men lose good ways, but poverty keeps them in the right paths.  
Poor men are commonly more free from idleness, luxury, and intemperance then rich men, and consequently from such Aches, Pains, Infirmities and loathsome diseases, as are incident and often caused thereby to many rich men: and also from pride, vain, glory, insolency, ambition, suspicion, fears, cares, complaints, contentions, peevishness, discontents, disturbances, and all such vexations as many rich men are usually possessed with, who (like Haman, Esther 3.5. and 5.9.13.) are commonly vexed at every trifle, whereas poor men are usually more contented with all things, more virtuous, more meek, fearless, free, and happy men; and seldom troubled with any more important thoughts then how to find means to pass their time in the austerities whereunto they are already habituated, and which are by custom made easy, yea, even pleasant to them. They seldom envy or repine after others fortunes, as being equally estranged both from their knowledge and reach; in which respects also they may be styled happy men. They remain safe and at quiet, as it were in a harbour, while great rich men are exposed to danger, as it were in a tempest, floating on the main Ocean.  
The health of the body and the contentment of the mind are the only real riches in the world; and we see that poor men are commonly more healthy than idle intemperate rich men, and have better stomaches; their course fare tastes as well to them as the rich man's dainties. Their cloth suit becomes them as well and keeps their healthy bodies as warm as the gallants bravery, and they are as well pleased therewith. The poor man and woman laughs at the gallants slashed suit with gold lace, and new odd fashions, at the Madams strange attires, at her naked breasts and arms, at the spots in her face, & thinks them proud, foolish, wild and fantastic.  
He is really the richest man that is most contented, and most rejoiceth in that which he hath though it be but competency, but a little; He that hath a mind contentedly good, enjoys in it boundless possessions. And to view the world; Who whistles out more content, and sings more merrily than the low-fortuned Countryman, the painful Labourer, and the honest Ploughman, and who (say they) are better commonwealths men than we; yea, even the Cobbler under his stall will merrily chant away his time and his work. So it appears that many poor men sing, whistle, laugh, are merry and rejoice at their work, while many rich men are sullen, melancholy, and droop in idleness.  
Who enjoys more sweetness in pleasure than they which gain it by industry and pains. Those fowls and fishes taste best which we kill ourselves, when we travel a birding or fishing. That bread tastes best which men labour for themselves. And how do many poor labouring men eat their bread with joy, and their healthy stomaches do well digest the same, while many rich men's stomaches which are corrupted by idleness and intemperance, do even loathe their own dainties. Yea, even the very sleep of him that laboureth and traveleth is sweet (saith the wise man) but (saith he) the satiety and abundance of the rich will not suffer him to sleep, Eccles. 5.12.  
How happy then is the contented man, yea, though he be poor. And me thinks Crato showed a braver spirit when he danced and laughed in his threadbare Clock and his Wallet at his back, than Alexander when he wept that he had not such a huge beast as the Empire of this world to govern, and a richer world to conquer and possess. So Crato wisely seemed to contemn, what Alexander cried for.  
So it appears that many poor men are commonly more Pious, more virtuous, more healthy and more contented than many rich men; and though many rich men are wise in their own conceits, Prov 28.11. yet wealth without wit, and without modest worth and honesty, is but as a rich saddle to ride a fool or a knave in; and a poor man that hath understanding, searches him out, Prov. 28.11. he laughs at him in his sleeve, & contemns him. King David saith, God shall destroy the wicked man, he shall take him from his riches, he shall pluck him from his dwelling, and root him out of the Land of the living. The righteous man also shall see this and fear, and shall laugh him to scorn, and say, Lo this is the man that took not God for his strength, but trusted unto the multitude of his riches, and strengthened himself in his wickedness; but as for me I am a green Olive in the house of God, etc. Psal. 52.6, 7, 8, 9, etc. Thus the poor man may comfort himself and rejoice.  
I am the longer in this Section, because I think it a very good deed to endeavour to comfort poor men who have most need thereof. Blessed is he that considereth the poor & needy, etc. Psal. 41. v. 2, 3. And indeed there are no men that can enjoy riches more freely, fearelesly and happily, than such as know how to be contented and happy in a poor estate. This knowledge frees them from all the fears & unnecessary distempers, which many men take about their riches. And me thinks there are no men more foolish (as miserable) then discontented men. And so no men more wise (as happy) then such as can be contented in all estates and conditions. Therefore to proceed yet further in this so good and necessary discourse.  
The poor and the rich are in this life equally travellers, both pretending to heaven; Now if the rich pass through the fairerway, yet they re-encounter in the end a thorn instead of every flower which they have passed upon; every pleasure is a grief in parting from; and past happiness is an irksome remembrance; so that if rich men should laugh for joy in the presence of a thousands delights, is it not to prepare in their breast the matter of as many griefs, since every pleasure is a disposition to a kind of martyrdom, by the necessary and infallible privation of its sweets, whereof while we taste, it menaceth us? So that in the end, especially at death, rich men seem to be more miserable than poor men in their greater losses. And since we must all pass through the necessary privations, losses and miseries of this world, is it not better to suffer those evils which we cannot avoid sooner than later? The richest of the world is at last found as poor as the poorest companion, and very likely more miserable. 'Tis nor to be wondered at, if rich men be more afraid of dangers and of death then poor men, since their greater losses, and also their accustomed delicacy, makes the same to them more dreadful; whereas many poor men seem to embrace death, and rejoice thereat, as if some good Angel were come to free them out of the miseries of this life, & carry them to heaven.  
So as losses, crosses, dangers, sickness and death, are nothing so grievous to the poor, as to the rich, covetous, ambitious, and voluptuous man; & 'tis like if he can make a good use of his poverty, being the more virtuous and pious thereby, that heaven will be so much the more pleasant to him eternally, as he was here more miserable for a time, a moment in comparison; for joy after misery past is the sweeter.  
There are yet further meditations come into my mind concerning this blessed subject. I hope there will be no Reader so malign spirited as to envy and grudge the happiness of poor men, but rather let us greatly rejoice thereat. Oh blessed be God that giveth such, and so much happiness to many of those poor people whom the stony evil hearted insolent rich men of the world do oppress, abuse, scorn, contemn and trample upon. A truly good soul will desire and rejoice to see every man good and happy, as well the poor as the rich.  
The Prophet, King David saith, A little that the righteous man hath, is better than great riches of the wicked. Let therefore a poor man be religious, & then though his estate be never so little, yet is he richer & happier the the richest impenitent wicked man in the world. This little is a blessing to the righteous, but to a wicked man, riches are but usurped, and being not used well to the glory of God, but rather to ill ends, and in vicious courses, they do but increase of his misery and ru●●e.  
It may be said, that rich men may do more good than poor men having more means; It is true, and blessed indeed are those rich men that live well and do good with their riches. Yet why may not poor men do as much good, especially to themselves as the rich. If Christ may be judge in this case, he saith, the poor widow gave more than all the rich ones, though she gave but two mites out of her poverty, when they gave abundance out of their superfluity, and consequently 'tis like she is more rewarded in heaven; Yea, even the good will of the poor man and his wishes, to do good with his riches, if he had it, is as acceptable to God as the rich man's alms; For God accepteth the will for the deed when ability to perform the deed is wanting. How much more easy is it then for poor men to be charitable, and so to lay up for themselves treasures in heaven, then rich men, since only his good will is required, w●en the rich man's money also is requisite, (as in due and necessary collections for the poor, and otherwise) which ofttimes comes even as hard and heavily from some covetous rich men's purses, as drops of their blood. And in truth many rich men are so fare from doing good with their riches, as they do ofttimes much hurt thereby. They become thereby the more insolent, dissolute and vicious, and with their riches they countenance and maintain ill courses. And their riches (as hath been said) are to them even as snares and baits of wickedness.  
To the poor man therefore we may truly say, Hadst thou been rich, 'tis like thou wouldst have been proud, insolent, ambitious, covetous, an oppressor, or an intemperate, licentious, luxurious, idle, miserable man. Perhaps thy want of riches hath been an occasion of thy conversion and increase of goodness; If so, thou art a most happy man, thou art infinitely more blessed than a wicked impenitent unconverted man, though he be the richest, the greatest Monarch on earth.  
Poor men, how happy are you, if you be God's servants? even those eternal riches of the kingdom of heaven belong to you as well as to any other, Luke 6.20. Rich men, how miserable are you, if you be impious and vicious? Then weep and howl for the miseries that shall come upon you, etc. jam 5.1, etc. How is your estate worthy of pity rather than envy, if you have no other Paradise then your riches? What if you be the world's favourites, and she endow you with her choicest treasures; yet since you want grace, your riches shall turn but to your greater misery? Both rich and poor, let us bend our choicest designs and endeavours to gain this inestimable Treasure of divine Grace; without the same all other riches are worth nothing; with it even a poor & small estate is sufficient to make a man truly rich contented and happy. He that gains Heaven, though earth should allow him nothing, shall ●et have plenty abundance, and that f●r better than the earth can produce, or man imagine. Heaven is an object of consolation to the poorest and most miserable; And certainly the more grace here, the more happiness there. And since many poor men, servants, and others are more gracious and more pious than some rich men, they shall be also crowned with celestial glory; when the other richer ones shall perchance be excluded, or in a less degree glorious. Poor Lazarus (though miserable and despised on earth) is now in heaven triumphing, enjoying infinite eternal treasures.  
Poor men; if you have grace learn then to be sweetly contented. Do not murmur at the abundant riches and prosperities of some vicious men. Do but consider as King David did, how they perish and come to a fearful end, and you will have no cause of the least repining envy. Me thinks even in pity you should think they have need of some happiness here, that shall have nothing but woe hereafter. And since you are heirs to an heaven of eternal riches and happiness; O be you sweetly contented with this your own happiness, and rather pity then envy theirs.  
God himself seemeth to have an especial care of poor men (aswell as rich) if they be his servants. As appears in divers places of the sacred Scriptures. As for example, The Lord heareth the poor, Psal. 69.34. He is favourable unto them, and preserveth their souls, He will deliver them, and their blood is dear in his sight, Psa. 72.12, 13, etc. He avengeth and maintaineth their cause, Psal. 140.12. The Gospel is appointed to be preached to them, Luke 4.18. They are blessed and entitled to the kingdom of heaven, Luk. 6.20. And in this kingdom, surely the Prophet intendeth, when he saith, That God raiseth up the poor, that he may set him with Princes, even with the Princes of his people, Psal. 113.7, 8. O then dear souls, Though you be as poor as ever job was, yet lift up and so lace here your dejected spirtts; Here is cause enough (if you be capable thereof) to make you exceeding merry and rejoice for ever. You see that God himself taketh an especial care of you, and that all his graces and blessings, all the eternal treasures and felicities of heaven, are exposed to your (aswell as to the rich man's) aim; That infinite fountain of all riches and happiness God himself gives, and offers himself and his heavenly blessings to be possessed and enjoyed of the poorest soul, that will by a divine lively faith apply this happiness to himself: Insomueh that you cannot wish greater riches or happiness than you may enjoy in God, in heavenly Treasures.  
Be ye therefore contented, and rejoice even in poverty, and let no man too much fear the loss, or grieve for the want of riches, since there is▪ or may be such blessedness in a poor estate.  
This discourse of Contentment, I think so necessary as I am yet unwilling to leave the same. My meditations extend themselves yet further.  
Why should we fear the loss, or grieve too much for the want of riches which are so weak and worthless as they cannot so much as mitigate the least pain (much less deliver us from death) or by infinite degrees satisfy our divine souls, which are as fare beyond them, as heaven is above earth. They are even capable to eye, & desire, infinite and eternal happiness, heaven and God himself. But riches are altogether insufficient to bestow upon us true and lasting happiness; They have wings and fly away, as the wise man saith, Prov. 23.5. One day saw job the richest, and the poorest man of all the East. And millions of men have found the truth of this by experience, that riches are most uncertain, undurable. And although it be true that in themselves they be something both, in respect of time and worth, and much to be esteemed in their good use, even as the gifts and blessings of God, and from which doth spring many good and excellent benefits, as hath been declared in the first Section; yet in comparison of the eternal riches of heaven in God himself, they are even as nothing, not to be regarded, but altogether vain, variable, undurable and fugitive; unconstant as the moon, brittle as the glass, frail as Ice, momentary as thought, in such comparison.  
The possessors of them are also vain, fading and undurable. The mighty Craessus (of whom it is said the Mines seemed to serve for a coffer, the Indies for a cabinet, and the Ocean for a new river of Pactalus) is dead; What is now become of Cyrus of Alexander, of rich Gobrias, Pollicrates, Lucullus, and the rest of those who are registered in the catalogue of rich men, and of their riches? Death hath taken them all away.  
Be contented then, fret not, envy not; and as King David saith, Be not afraid when one is made rich, for when he dies he shall carry nothing away, Psal. 49.16. He is even as vain, as frail, as undurable, as his riches.  
But rather let us lift up our souls (since the riches of the earth can no way satisfy them) to those infinite and eternal riches of heaven, to God himself. And when our souls solace themselves in those divine exhillerations, which do and should often cheer and elevate a Christian heavenly mind. Oh how poorly may we think of such drossy toys as are earthly riches in comparison of these heavenly!  
It is certain also, that no men can take greater pleasure and felicity even in earthly riches, than such, who are able when they please to contemn them, even as vanity in comparison of heavenly treasures. This divine contempt of them puts away all fear of the loss of them, all distraction about them, and so makes us enjoy the same more freely. Besides, it is a most excellent pleasure to our souls to know themselves so high, so heavenly, as even when they please upon good occasion to contemn the world, in such heavenly respects.  
Let me yet go on further in this happy discourse of Contentment. There is (saith King Solomon) that maketh himself rich, yet hath nothing, Prov. 13.7. And who is that think you? Surely it is the contented pious man. Saint Paul saith, Godliness with contentment is great gain: For we brought nothing into this world, and it is certain we can carry nothing out; And having food and raiment, let us be therewith content, 1 Tim. 6.6, 7, 8. What remains then but that we seek these true and permanent riches, which are contentment, and divine graces; whereby we shall possess heaven and God himself.  
That saying of Philosophers is most true, That he is most rich, who is most contented; and therefore it is strange that some have put this apparent truth into a Paradox, when nothing is more certain than it; the mind having no more proper nor effectual riches than this of Contentment. A contented joyful mind is the chiefest riches in the world. He that covets no more riches than what he hath, is, as if he possessed all the riches in the world; To him that desires but a little, a little seems much; and we know that a little is enough to suffice nature, and to live well. If we desire and live according to nature and reason as we should, we shall always find that which is sufficient; but if we live according to common opinion, while we live we shall never find it. A man that hath but any Art or Science, yea that hath but his hands at will, how can he justly complain of want or poverty, since in nature and reason, so little and so few things are necessary and sufficient, those few to be found almost every where in such plenty, as being moderately used may suffice the condition of every man.  
How happily, and how healthfully do those creatures live which follow harmless nature and reason. How well are they pleased with conveniencies, & care not for curiosities nor superfluities. It is a notable folly not to be contented with so much as is natural and necessary. Sufficiency is a large Seignory, a Kingdom, if we could (as in nature and reason we should) be contented therewith.  
If we have much, yet let us not much regard the superfluity, but in our minds rather set it apart for losses and crosses: We may take as much felicity in sufficiency, as if we possessed all the world; which if we did, we could enjoy the rest only by looking on, and contemplation. So may we while it is others.  
How reasonable, how easy, how happy is it, for a man to be contented with a reasonable mean estate; and having so, to think himself right blessed therein, to live a life full of joy and happiness, to live and reign as a Viceroy over his own affections; to be so fare from grumbling and being discontented, as to be rather very thankful and joyful, that his lot is fallen into so fair a ground, as to have sufficient, and not to want what is natural and necessary.  
If we have not abundance, yet since we have that which is needful, convenient, decent, and sufficient in all respects, why should we not be most pleasingly contented therewith, as an estate that heaven seems to smile upon with a gracious aspect, and promise of blessing, if we can but enjoy it, be thankful and live well therewith. If we can do this, then may we be assured the estate that God gives us, is best for us, whether it be little or much: he was ever so careful of his children, as to give them that which is most for their good. Unworthy men they are who can think God will suffer such to want that which is good for them, who with a dutiful endeavour do depend on him. Let us truly love, serve him, & believe, and upon my soul he will never fail us in what is best for us; either he will give us that which we desire, or better, if not in this life, yet most certainly in that which is infinitely better, in heaven eternally, yea in both if it be good for us. Let me be so dutiful and depend on him, and I have ground enough to be contented and hearty joyful .. Henceforth than it shall be my resolution to be contented and sweetly pleased only with what God pleases I shall enjoy. Further, concerning God's love, care and providence towards his children. Read Psal. 34 10.37.3. etc. 84.11. Matth. 6.25. Luke 12, 23. And to this purpose Saint Paul adviseth us. Be content (saith he) with such things as ye have: For God hath said, I will never leave thee nor forsake thee, Heb. 13.5.  
Some men would persuade us, that it is impossible to find any firm quiet and contentment in this world, without wishing or desiring any other thing or condition than we now enjoy, whether little or much. But if we will be guided by divine reason and wisdom, what is more easy? what impossibility can there be to regulate our wills to Gods? What reason is there to the contrary, but that we should even with good grace and sweetest contentment obey our Sovereigns, our heavenly father's decrees, and live upon earth only of the pure gifts and blessings of heaven; without wishing any other then what he wils and pleases? If we could truly love and know God, it were impossible but we should be infinitely pleased with all that he pleases, and with nothing else. Oh how rich, how happy are they who are able to undergo what heaven hath decreed without complaint, without desiring any other, without arguing or distrusting divine providence, still endeavouring to do the best they may, and still being sweetly contented and pleased with what heaven wils. What greater riches than this can a man wish or desire.  
To conclude then, let us therefore above all, rely on the divine providence of God, and trust him in all things. So may we assuredly know that what estate soever we possess, is most good, most fit for us. This is the way to be contented, so may we rejoice in the riches which we do possess, and not fear the loss or want thereof.   

SECTION V Of the good and divine use of Riches.  
IF God please to give us Riches, let us use them well. Though Riches be often abused by evil vicious men to their great prejudice, and sometimes ruin; yet prudent religious men can use the same, as also the benefits which spring from thence to many good ends and purposes, as to the glory of God, and good of his Church.  
And although poverty may be a blessed estate also, to such as can use the same well, as hath been showed in the fourth Section. So likewise is Riches an happy estate to such as can use them well, as hath been also showed in the first Section; as being the gifts and blessings of God: From which also spring many blessed and happy effects in their good use and employment. And it seems more praiseworthy, and a greater virtue to command and use Riches well, then to contemn and neglect them, unless in some cases, as in comparison of heavenly Treasures, divine Happiness. They who otherwise contemn and neglect them, seem to do the same out of pride and presumption, contemning and neglecting even the gifts and blessings of God, as if they were wiser in refusing, than God in offering the enjoyance of such blessings, for so they are in their good use: And also they do unworthily discharge themselves of many good duties, exercises, and virtues which are required in the good and honest government of Riches, in their acquisition and attainment, in their conservation, distribution, good use, and employment. Not to desire, search, conserve, use well, and so enjoy Riches in a good and virtuous manner, is rather weakness of mind then wisdom.  
The lawful enjoying of Riches, and the benefits springing from thence may stir up our minds to their fountain, and so to enjoy God in them, and them through him. And the same also may stir us up to many other good and divine duties and graces; as first, to thankfulness and love of God who gives them. To speak ingeniously (and my soul is very lively touched with what I speak) every time when I consider how God hath bestowed many inestimable gracious favours upon me both concerning my body and soul. Among very many others, to name only these, That he hath elevated me above the temptations of poverty, want, and misery, to which the greatest part of the world is reduced, and hath given me what I think is necessary and very largely sufficient for me, and also hath very often cheered, elevated, and enriched my soul too, with his divine Riches of heavenly joys, consolations, and illuminations. Oh, I cannot but ever greatly love his divine goodness, ever bless his gracious providence and loving favours for the same; yet confess that I have no way deserved the least part thereof, but rarher the contrary! The poorest, most disconsolate and most miserable man in the world, wherein did I differ from him before time was, when we were both nothing; and yet God hath bestowed such blessings on me rather than on him, whereof to reach the reason were to find the bottoms of infinite mercies, to which I must remain for ever infinitely obliged. Oh God, that thou wouldst make me as I desire (if it might be) infinite thankful, infinitely to love thee.  
Also Riches should excite us to, and encourage us in all other duties of piety; That since God hath given them to us, we also should also serve him the more freely, willingly, cheerfully and diligently. Let us then by all means express our thankfulness, in our diligent and willing endeavours to serve and please him.  
And parsicularly, Riches should stir us up to charity towards the poor, the rather since God might justly have made them rich, and us the poorest and most miserable creatures in the world. Oh let us in the midst of our plenty, remember, pity, and relieve the necessities and grievous miseries of poor miserable men, according to our abilities and good opportunities. God hath the rather given us Riches, that we should do so. Let us take old Tobits counsel, who saith, Give alms, and turn not thy face from the poor, and then the face of the Lord shall not be turned away from thee; If thou hast much give plenteously, if thou hast little, give according to that little, for so thou layest up for thyself a good reward, etc. Tob. 4.7, 8, 9, 10. Oh see what gracious promises and encouragements are to this purpose! He that hath mercy on the poor, happy is he, Prov. 14.21. He shall be blessed, 22.9. He shall not lack, 28.27. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble, etc. Psal. 41.12. God loveth a cheerful giver, 2 Cor. 9.7. With such sacrifices he is well pleased, Heb. 13.6. He that hath pity on the poor, dareth unto the Lord, and he will pay him again, Prov. 19.17. It seems with infinite and eternal Interest, even with heavenly treasures, Mat. 19.21. Luke 12.33. 1 Tim. 6.19. O then let us take our Saviour's counsel, Lay up for yourselves treasures in Heaven, etc. Mat. 16.20.  
But that which I have chief intended to discourse of in this Section concerning the divine use of Riches is, That the same may stir us up to search after, and enjoy in some measure, even on earth, those infinitely more excellent and permanent Riches of God himself, of heaven; The Riches and felicities of the earth are but reflections from the divine beams of heavenly treasures and happiness, whereby noble souls are divinely directed and illuminated by the help of these small rivulets, to search out that true source and fountain of all happiness, God himself, and his heavenly Treasures, that is, his divine graces and felicities; That treasure, those bright pearls mentioned, 2 Cor. 4.6, 7. which shineth out of darkness, and lighteneth the earthly vessels of our hearts, which is the knowledge of the glory of God in the face of jesus Christ, 2 Cor. 4.6, 7. How divinely doth Saint Paul wish to see and enjoy these Riches; O that the eyes of our understanding were enlightened, that we might know what is the Riches of God's inheritance in the Saints, Eph. 1.18. Let therefore these external treasures of the earth stir up our souls to the desire and acquist of the eternal and heavenly Riches, which are infinitely more excellent, and of which these of the earth are but as shadows and little forecasts.  
It is the poor man's only hope to be rich in the world to come, and this hope, if divine and heavenly enough, is sufficient to possess the poorest man with Riches fare more worth than all the huge amazements of earthly treasures. The rich man also doth, or may with reason imagine that if external, transitory, terrestrial Riches, afford him some happiness, he shall be much more happy in the enjoying of the eternal and heavenly.  
Insomuch that even by reason, we may as it were by these earthly, in some sort learn and espy those infinitely more excellent Riches of heaven; so as children at first by learning a few letters, do afterwards spell, read, and so in time attain to much knowledge and wisdom; and then being good scholars, they do in comparison of the more excellent things they have learned, even contemn the reading of their A, B, C, and spelling books, yet still scorn not to use these letters and rudiments of learning, but so, as they can be above them, and use them as they please for their own advantage: So we being at first but as children in the knowledge of heavenly things, may yet even by the Riches of the earth in their good use and enjoyance learn to spell and spy therefrom in some measure the Riches of heaven. And so having from these transitory and earthly felicities, learned eternal heavenly happiness, we may be able to be above, and even to despise these earthly in comparison of the heavenly Treasures which are infinitely more excellent; yet so, as that without such comparison, and in respect of their Author, of our nature and necessities, and of their good use, we st●ll est●eme them well accordingly, still use them for our advantage, and so in all respects to increase our happiness, still endeavouring by these (as by letters) to read & learn further into those more excellent treasures and felicities of heaven. And they are so much more excellent, as that all the Riches in the world are not comparable to the least degree of divine grace, since by the price thereof we may buy the eternal Riches of God himself: The Lord is rich unto all that call upon him, Rom. 10.12. And these Riches are indeed infinitely beyond man's weak expression or shallow earthly apprehension. Saint Paul himself it seems could not find words to express these Riches, nor search the depth of them, which made him to say, O the depth of the Riches of God. Rom. 11.33. and to call them the unsearchable Riches of Christ, Eph. 3.8. also the exceeding Riches of his grace, Eph. 2.7.  
In desiring these Riches, we cannot be too covetous; Covet earnestly the best gifts saith Saint Paul. O let our desires and our designs be eager in the pursuit of these heavenly Treasures. And let the Riches of the earth help to direct, encourage and incite us to the acquist of those divine Riches.  
What though the blind buzzards of the world dote only upon earthly Riches, and cannot see these infinitely more excellent heavenly Treasures? yet God's Saints (the eyes of whose understanding are enlightened, Eph. 1.18.) do very perspicuously and gloriously view them, 2 Cor. 4.6, 7. And though we use these earthly felicities as passage-boats and ships, the better to carry us to the haven where we should be, to that cape of good hope, to those happy Islands, the heavenly Canaan, yet do we not set our hearts so on these ships or boats, as to neglect or forget our heavenly haven, but rather so, as the better and oftener to remember the same, and to convey us thither. And we can with a most willing mind, when God pleases leave those ships (as Saint Paul did his) to arrive at this our heavenly country. Though as Traveller's in an Inn, while we are here, we refresh ourselves with these, yet it is but the better to encourage and strengthen us in our journey towards our heavenly home, where our souls are already oftentimes solacing themselves with divine hopes, desires, contemplations, joys of those heavenly Riches, whereof we are now heirs, Rom. 8.17. Gal. 4.7. Tit. 3.7.  
And we may truly say, That such men as terminate their hopes, desires and affections, to possess those eternal heavenly treasures (which are only able to quench the thirst of our souls) are the richest in the world. Whence it is that a truly pious man can in comparison of these divine Riches, when he pleases, trample under foot very generously all the treasures and Riches of the earth, through the knowledge of those which his spirit possesseth, while he contemplates the eternal glorious Riches of heaven.  
How rich is he, O Lord, who is thus heavenly minded, enough to contemn worldly in comparison of divine treasures, and to enjoy earthly Riches only in thee, and to thy glory. How contented is he who thinks and contemplates often of eternal Riches. Oh, how happy is he that makes thyself his treasures. O God, let it ever be the choicest desires of my soul to be so rich, so contented, so happy. Preserve me ever if it please thee in this divine temper (wherein I now find myself) already to mark out, and set up my repose, my delight, my treasures above the world, with thee, O Lord, in heaven.    

The second PARTITION. Of Honour.  

SECTION. I. The excellency thereof, and the misery of Dishonour.  
A Good name (saith king Solomon) is rather to be chosen than great Riches, Prov. 22.1. It is better than precious ointment, Ecc. 7.1.  
Honour is defined by some to be the rumour of a beautiful and virtuous action, which reboundeth from ourselves to the view of the world; and by reflection into ourselves, bringeth unto us a testimony of what others believe of us, which turneth to a pleasing contentment and joy of the mind. By others, true Honour is defined to be the shining brightness of virtuous and worthy actions, reflected from our own conscience unto the sight and view of those with whom we live. It may be called a graceful respect, or renowned reputation, which every man ought to have in recompense of his worthiness, declared unto the world by good and glorious deeds, and approved by the acknowledgement of good and virtuous men. It is not then an imaginary fantasy, but a splendent brightness which maketh him that is the subject thereof to shine forth as the sparkling rays of a precious diamond. And it shineth most brightly in such as are of greatest birth of greatest riches, of greatest dignity and authority both in Church and commonwealth,  
And forasmuch as it proceedeth from virtuous and worthy actions, it is a divine good, a celestial Treasure, viewed and approved of by God and Angels, and is always accompanied with inward delectation and pleasure; And we are to know that this divine approbation and inward delight of the soul is the only reward that virtue looks for in doing good and honourable actions. The opinion of men is much too weak a recompense for virtue, and not to be compared with the inward delight of the soul; And virtue desireth not a more ample or rich Theatre to show herself and her actions, than her own soul and conscience; The testimony thereof she esteems much better than of all the world besides; yet with modesty, in all good ways she disdaineth not (but rather endeavoureth and rejoiceth to gain) this outward honour also. A good name amongst men.  
And so much doth virtue esteem of this honour which deservedly proceeds from good and worthy actions, that amongst virtuous noble great spirits, nothing seems to be more desirous and pleasant; insomuch as they will spare no labour, no pain, but willingly and fearelesly will adventure through many difficulties, many perils, obtain the same.  
True honour and good estimation, is the most illustrious, most commendable, and most durable good that a man hath in this world, forasmuch as he leaveth unto the world a good testimony of his life, and to his own posterity a good example.  
Honour also may serve to many good uses, as to countenance and uphold all goodness and good men, to stir and inflame us to all good, pious, and laudable actions, and thereby to look to that fountain of all honour and glory, God himself, and those celestial rays of glory; of which these terrestrial are but little reflections, those eternal crowns and kingdoms of heaven. But of this more hereafter. And we shall the better esteem of honour, and more plainly see its excellency, if we consider the misery of the contrary that is of shame and dishonour.  
There is no greater grief and vexation to high and generous spirits, than dishonour and ignominy; insomuch as they will take any pains and travel, yea, and choose rather to die then lose their honour, their good estimation.  
True it is there are many impudent people in the world, who will not be moved with dishonour and ignominy; but even with a face of brass will outbeard all modest shame and honesty, very impudently oppose all goodness, and maintain all wickedness; yet a generous modest man, a gallant and gracious spirit will be very sad, and grieve exceedingly, when he hath done any dishonourable actions, and so to be disgraced, and lose their good name and honour.  
Wherefore true honour, and good repute, being so excellent as hath been said, and the contrary so disdainful and miserable, the same is very requisite to be sought after in all good ways and actions.   

SECTION. II. How Honour is to be attained unto.  
HOnour or good estimation is commonly gained either by high and noble birth, by riches, or by virtuous, pious and worthy actions, especially by such as are most profitable to the Church or common wealth.  
Virtuous, pious, and worthy actions are alone sufficient to ennoble men of a low mean birth and degree, and to make them very illustrious and honourable. Do that which is good (saith Saint Paul) and thou shalt have praise of the same, Rom. 13.3.  
Abdolominus was a Gardener, and yet for his virtues was made King of Syria. Iphicrates and Marius were meanly borne. Caesar was a potter's son; so also was Agathocles the King of Sicily, These for their virtues and valour attained great honour. Pizarro that poor Spanish soldier, was by Charles the fifth, for his valour, made marquis of Anatillo. Pertinax, Valentinian, Probus Aurelius, and others by their virtues and worthy actions became Emperors of Rome. And divers others in all ages have been advanced to great honour and dignity for their valour and other virtues; And for those glorious actions which they have done for the good of the common wealth wherein they have lived. Socrates, Virgil, Horace, Homer, Demosthenes, Bias, and infinite others of low and unworthy birth have been famous for their wisdom. And very many also (which is indeed the best honour) have been famous for piety, and those worthy actions which they have done for the advancement thereof; and so for the good of the Church of God.  
However virtuous, pious, and worthy actions give true pleasure to the conscience, and makes us honourable and illustrious in the sight of good men, and most certainly (however the malign spirits of the world may censure) of Angels, yea and of God himself, 1. Sam. 2.30. Psal. 149.9. Psal. 45.13. Cant. 6.10. john 1.12. Gal. 4.7. 1 john 3.2.  
But in such as are of highest authority, of noblest descent, and parentage, and of greatest riches, in Emperors, Kings, Princes, Nobles, Magistrates and all Superiors, do worthy virtuous and pious actions, shine more splendently and gloriously then in others.  
And it is most usual, that such as are of greatest birth and authority, are also of more courteous, fair, and so honourable deportment and carriage, and of a more generous, heroical, and noble spirit than others; for honourable descent, authority and dignity, are strong motives and spurs to the noble exploits of virtue. They cannot but consider that it is a most unworthy thing to belie a man's birth and authority, and most worthy to ennoble the same by honourable actions. Wherefore it is said that such as are of royal and noble births, and in places of greatest dignity, majestracy and authority, either in Church or common wealth, aught to demean themselves most worthily and nobly; for virtuous, pious and worthy actions, are legitimate parents of true honour, without which it can no more be, than a shadow without a body; for otherwise it is only as a shadow of honour, and a bubble of vain glory; nor can such false and vicious honour be any true pleasure to the conscience of such men, but rather ought to be a grief unto them, knowing that themselves are foul and darksome within, however they may paint themselves with the gay outside of ostentation and hypocrisy. And no wise man will bow to a molten calf, though made of gold; And little better or worse are vicious unworthy men (though great) than Images, Calves, Bruits; As King David signifieth, Man that is in honour and understandeth not, is like the beasts that perish. Or if the body do bow to such a vicious unworthy man, the mind tells it, that it honours an unworthy subject, and even then while the body bows, the mind contemns him. Nor doth vice and wickedness show more deformed in any men, then in such as degenerate from their high birth and authority, since their greatness draws more eyes to behold their vices, and therefore commonly they leave a more infamous and rotten name behind them to posterity. And if we peruse all histories, we shall find that such as have given themselves to vicious courses, are always registered as infamous for their unworthy governing in their places of authority. And on the contrary, the friends and followers of virtue to have been men of divine spirits, and of most heroical performances for the benefit of mankind, and so registered for excellent in the list of Princes, soldiers and Philosophers.  
There are also divers kinds and degrees of true honour, which are to be attained unto by virtue in our particular and general vocations.  
The first is, in respect of a man's self: For he that possesseth virtue, giveth laws unto himself, and thereby endeavoureth to conquer his unruly and moderate passions and affections (whereby he becometh Lord of his own Dominions) and to make himself a perfect man by the exercise of good and virtuous actions. Without this no man can be said to be truly honourable: For what greater servitude and baseness, then to be in a slavish subjection to our own disordered passions and affections: And what an excellent honour is it (such as God and Angels approve of) to see a man conquer and be commander of himself? This is the ground of all true Honour.  
The second is in respect of a family; When a man hath once gotten a habit of virtue, and so knoweth how to govern himself, he shall easily be able also to govern and instruct a family. No man liveth more unworthily than he that liveth merely for himself. But he that employeth his endeavours for the good of his family, friends, kindred and neighbours, in good and laudable ways, liveth well, worthily and honourably.  
The third is, in respect of the common wealth. There is great affinity between a political and oeconimicall body; insomuch as some Politicians say, they differ only in magnitude and proportion of business, and have likely the same period: So that he who well knoweth how to govern himself and a family, may by diligence, study, wisdom, and usual conversation in the affairs of State, in the laws and customs of the country, be able to govern a common wealth, or at least with no great difficulty to execute and perform the duties of his office, place and dignity therein, in a laudable and so honourable manner. Neither indeed ought we to give greater honour to any men, then to such as employ themselves for the general good of the Church and common wealth.  
And it is certain, that such as are truly honourable and generous spirits, do feel themselves lively touched in soul with an earnest desire of doing good unto those with whom they live, so that herein they are not daunted with the greatness of pain, or fear of peril.  
Let us therefore learn to demean ourselves worthily and laudably in our places and callings, whatsoever they be, as well particular as general: For although the greatest honour is due to such as do acquit themselves of great high places of authority, in Church and common wealth; yet honour, according to each man's degree and desert, is generally due to those persons that do well perform their duty in their professions, and vocations both general of Christianity, and public good, and also particular, whatsoever the same be.  
And since also he is to be esteemed truly honourable, who doth well govern himself in the ways of virtue and piety, and therein doth worthily; (for true honour only consists in virtuous and pious actions) Let us endeavour to apply ourselves to the acquisition both of moral and divine prudence, fortitude, and all the most noble virtues and graces; to scorn and despise all unworthy and base actions; and on the contrary, to addict ourselves to the acquisition of good and excellent (though difficult) things, to be resolute therein, and courageous; to stand upon our own bottoms in all good virtuous pious ways, and not to be led away with flatteries and idle opinions, nor with the discouragements or barking reproaches of base, vicious, dissolute people; to imitate as fare as we may, the best men in their most sublime and excellent actions.  
But we are still to observe and remember this caution, that we should not only be virtuous, pious, and do good only for outward honour and glory, as if that were the solary and reward thereof; the opinion of men is fare to weak a pay for divine virtue and grace. And as the same is too modest, so also too noble to beg such a recompense. We should persuade ourselves that virtue and divine grace (were it not to do good to others) desireth not, nor seeketh a more ample and rich Theatre, to show itself then her own soul and conscience, no other recompense then the contentment and pleasures thereof in its own witness of well doing, which is fare better than the testimony of all the world besides. Therefore a truly virtuous, pious man (who is truly an honourable man, 1 john 3.2.) scorns to look for only outward rewards; he holds it for a Principle, a Maxim, that the fruit of honourable actions is to have acted them, yea to have endeavoured them. Wherein he taketh most pleasing delight, and if any outward honour, as the good opinion of men, and so a good name be added to this inward delight of his soul, he also modestly rejoices, and well esteems thereof, yet but as an uncertain, frail (though good) blessing, and not to be compared with the inward testimony and delight of his conscience, in well doing. Yet he endeavoureth in all good ways with modesty to gain this outward honour also, a good name, and the good opinion of men; for virtue not only adorneth a man with true wisdom, modesty, and a pleasing conversation, but also accompanieth him with valour and magnanimity takes away from him all base fear of danger and of death, and inciteth every one that is endued with a generous disposition, to erect unto himself an eternal remembrance, by virtuous, glorious, and so honourable actions.  
To proceed more particularly. This crown of honour also duly belongeth unto two sorts of men; that is, first, to such as profess learning. Secondly, to such as profess Arms or martial affairs. Forasmuch as the endeavours of the valiant General, Captain, and soldiers, seems to aim almost wholly at honour and the renown of men: I shall first, in this respect discourse of them.  
Honour is most justly due unto those men, who spend their lives in the service of their Prince and country, and voluntarily oppose themselves to apparent dangers for the preservation of the common wealth from foreign invasions; and to maintain our Religion, our Laws, and liberty, which next under God are the necessary cause of our well being. Since they take such great pains in so many and great dangers, for such high and worthy ends, this crown of honour therefore in this respect most worthily appertained to such men; neither shineth it so magnificently and gloriously in any affairs, as in the courageous attempts of martial erterprises.  
Therefore it is that the golden Merchant (although he be a very profitable and worthy member of the commonwealth) yet so much honoured as the poor soldier, for the one heapeth up a mountain of treasure, respecting chief his own enriching; the other practiseth but few means to enrich himself, and those also as instruments of honour; the principal end of all his endeavours being referred to the maintenance of our Religion and liberty, to the good of our country, to the faithful service of our King, and to the acquisition of honour and glory.  
Wherefore in ancient times, as honourable rewards of such men, have been given crowns, laurels, garlands, statues, a certain form of accoutrements; the honour of some surname, orders of knighthood, places of worth and dignity, precedency in assemblies, pensions of money, and the like, have been worthily bestowed upon such as have valiantly fought for their Religion, their Prince, and country; and Arms have been permitted to noble personages, as the recognizance of their honour. But it falleth out sometimes, that some of these and the like marks of honour, to such as have not deserved the same, are an occasion of their greater disgrace; for high titles and great authority without virtue and public utility, are deservedly contemptible: And also sometimes it may be greater honour not to have these honourable marks, having deserved them then to have them: It is more honourable unto me (said Cato) that every man should ask me why I have not a statue erected in the market place, then why I have it. These military martial affairs therefore do confer on men such deserved honour, as crowneth them with a shining light, reflecting a splendent brigtnesse to posterity. Insomuch as divers famous Philosophers and Historiographers, as Socrates, Xenophon, Architas, Thucydides, Thales, Epiminondas, and a milli-of other famous men have offered themselves to all perils to gain honour and glory, and for the benefit and safety of their common wealth. Yea, insomuch as many Emperors, Kings, and Princes have esteemed, and do esteem it a great addition to their honour to maintain, and to be martial defendors (if occasion be) of their Religion and country.  
This crown of honour also most deservingly belongeth unto them which profess learning, especially those most honourable, sublime, and generous professions of Divinity, Law and Physic.  
Divinity (which concerns principally that most excellent part of man, the eternal heavenly soul; and the professors thereof being conversant in the knowledge of God and his true Religion, the science of living well and blessedly for ever, and so in all supernatural, divine and eternal things) is most honourable and most worthy the study and knowledge of the greatest Monarch on earth. Nor can there be a greater addition to the honour of Emperors, Kings, and Princes, then to be religious and worthy defendors of the true Christian faith.  
The law also is a generous and honourable profession (however it be abused, and although there be many unnecessary sharking and unconscionable Lawyers, of whom let us beware) the good use and intent thereof is most honourable and excellent; As for the preservation of men's persons from death and violence, their good names from reproach, slander, and infamy; also their goods and lands from waste and spoil, and to dispose the property thereof. And in general, for the good and prosperity of the weal public, and maintenance of all virtue and true Religion. Insomuch as many Kings and Princes have thought it their greatest honour to be well skilled herein, to make and establish good and profitable Laws and Decrees; as Numa, Trajan, Antonius Pius, Severus, justinian, Lycurgus, and many others.  
Physic also is an honourable profession (however there be many ignorant and unlearned Empirics in divers Towns, which makes this noble and profitable science to be evil spoken of by some) yet scholars do well know the Theory of Physic is a spacious field of knowledge, requiring in the learned professor, the Latin and Greek tongues especially; and to be well skilled in philosophy and history, especially natural, to know the whole structure and frame of the body of man, the operation of all vegetatives and minerals, both simples and compounds, and so to inquire into the most secret and obstrusest closerts of nature; also skill in Astronomy, Astrology, and so much of the juditials upon all manner of Calculations as may be well warranted and not superstitiously affected; with much other kind of art and learning. Divers Kings, as Orsiris and Zesostris, Kings of Egypt, Mithridates' King of Pontus, Evax King of Arabia, and others have written tracts of this subject of Physic; and Aesculapius for his skill herein was esteemed a god.  
To conclude this Section; although it be true that few men are capable to attain the top of honour, yet we ought not to be discouraged, but to make more account of that little which we can attain unto (especially by living well and honestly in our general vocation, and also particular, whatsoever the same be) then of all the rest of our wealth. For why, even the mighty statesman is in some respects beholding to the husbandman, merchant, seaman, all arts-men, and mechanickes; so as he cannot live without them, like as they cannot subsist without the statesman; God being pleased herein to show his good providence, so uniting each man to other in an indissoluble knot of necessity, and accepting of every man's good and virtuous endeavours aswell in small matters as in great; for true honour only consists in virtuous and pious actions, which do shine forth most brightly in the sight of good men, yea to the view, approbation, and delight of Angels, and of God himself, Psal. 45.11, 13, 15, etc. Cant. 6.10. 1 Sam. 2.30. Prov. 11.20. jer. 9.24. And though by vicious men even these virtuous and gracious actions may be reproached and disesteemed in this life, yet shall the same be crowns of honour and glory to us in the heavenly life eternally, when we shall shine as the firmament the stars, & the sun for glory, Dan. 12.3. 1 Cor. 15.41, 42. yea in some sort even as the glorious body of Christ himself, Phil. 3.20. 1 john 3.2.  
So then let us endeavour to attain this true honour or good estimation, which is gained by virtuous, pious, profitable and worthy actions, the rather since the same appears to be the most illustrious, most commendable and most durable good, that a man can possess, forasmuch as he leaveth a good example to posterity, a good testimony of his life to the world, and is crowned thereby with everlasting honour and glory in the heavens.   

SECTION. III. Of the abuses and dangers of Honour, which ought to be avoided, especially Ambition.  
LEt us consider, that we are by all means to eschew the abuses and dangers of honour, which otherwise will hinder our happiness therein, and bring upon us mischief and misery.  
Many men while fortune smiles (as they say) abuse their honour and authority, to the maintenance of themselves in, and to the support of all dissolute & wicked courses, privileging themselves therein by their greatness they grow proud, stout, arrogant, insolent, forget God and goodness, and plunge themselves into all licentious and voluptuous courses (of the miseries whereof I shall write God willing in their due places) And at the last perhaps lose their honour, and leave a rotten stinking name and memory behind them. However, if men use (or rather abuse) their honour to vicious dissolute wicked courses, the same will turn to their greater perdition. It had been better for such men to have endured despicable shame, disgrace, and ignominy. These dangers and abuses of honour, therefore, are by all means to be avoided.  
A further danger of honour hindering happiness, and causing misery, is that common vice of many great men, namely, Ambition. But first observe this caution, That in this ensuing discourse against Ambition. I do not intent to speak against that honest ambition, or desire of honour which stirs us up to virtuous, gracious (and therein worthy and honourable) actions. I think it good that we look up to the examples of those men who are most worthy and virtuous, that we may out of an honest emulation and desire, mend ourselves by continual striving to imitate their virtues and nobleness, and so to do worthily in all good and laudable actions for the benefit, aswell of God's Church and the common wealth, as of our families and selves. But now to define what I intent in this Section by Ambition. It is a vice of excess, and contrary to modesty, which is a part of temperance; namely, it is an excessive desire of outward honour. It is commonly an unsatiable desire, and composed with pride, vain glory, insolency, and the like. It is the most haughty vice of all others, and seated in the very soul itself, and therefore most dangerous.  
Before we view the evil and miserable effects thereof, a few words concerning the extent. Men espying a bright lustre and excellency in honour; they are prone to run thereafter without the boundmarkes of reason, and so plunge themselves into this boundless and topless vice of Ambition.  
The gay and glorious outside of this Glow-worm, vainglory, accompanied with outward pomp, pride, hypocrisy, vanity, and wickedness, so bewitcheth the world to seek thereafter, as they are even mad to gain the same, and endeavour by impudence, flattery, bribery, or any other baseness to attain their desires. It is strange to think how some men will even sigh after this false outside of honour, with designs to hazard life and soul for the conquest of these vain felicities. Insomuch as many men in our times seem to be of the same mind with those chief Rulers mentioned, Luke 12.42. who loved the praise of men more than the praise of God, ver. 43.  
But let us now briefly view the vanity, evils, dangers, and miseries of this vice of Ambition.  
What folly and vanity is it which makes men (as many do) take such pains even with all vicious means, as flattery, bribery, impudence, and the like, to gain that outward honour, which without the inward testimony of a good conscience, is but as smoke, a vapour, air, breath, opinion, wherein he loseth his own liberty to follow the passions and humours of other men.  
Ambitious thoughts make a man clean forget what he ought to be, and abandon all actions of duty, transports him beyond equity and reason, and commonly brings him to a great and miserable downfall. From this pernicious root of Ambition, springeth abundance of evils to the soul of man, for he that is wholly infected with this vice becometh proud, ungrateful, insolent, faithless, dishonest, envious, mutinous, an oppressor, an Atheist, a traitor, a contentious and seditious person. Ambition hath been the cause of divers murders, wars, and ruin of Empires, Kingdoms, Cities, and a multitude of families and persons. Alexander's ambition was the decay of the Eastern world, and julius Caesar's of the most flourishing common wealth then being.  
Ambition often trampleth and contemneth even Religion itself: It will make jeroboam and Mahomet to tolerate any Religion so they may reign. Those Arch-heretickes and schismatics of the world, what was it but Ambition that puffed them up to be chief leaders, though in errors and lies. What was it but ambition that stirred up, and continued the controversy of supremacy between the Churches of jerusalem, Antioch, Constantinople, and Rome, the space of almost 300. years, until at last Phocas adjudged the supremacy to the Bishop of Rome, which brought forth horrible tumults, deadly hatred, and shameful schisms among the Churches. And since the ambition of divers Popes, when sometimes two or three have reigned together, hath caused the bloodshedding and ruin of many Christians. Also how much blood was shed by reason of those ambitious divisions of Caesar and Pompey, of Scylla and Marius, of Cneus Pompeius, and Quintus Fabius in Rome. Of the houses of Orleans and Burgundy in France. Of York and Lancaster in England. How many ambitious spirits have done hateful murders, that they might rule and reign alone, as Abimilech, Athalia, joram, Zimri, Romulus, Dionysius, Busiris, Periander, Semiramis Queen of Naples, Henry the fifth, and Antonius Emperors, Manfroy, and Irene mother to the Emperor Constantine, Richard the third of England, and many others, Bassianus the Turk; also Selimus, who killed Coruntus his younger brother, and five of his Nephews, Solyman who murdered his own son the valiant Mustapha, Adrian the Emperor many of his Emulators, Maximinus all his Senators, Herod of jury all the Synedrim and blood-royal of the jews, with many others whom I might recount. Ambition was the ruin and perdition even of the Angels themselves.  
From this ambitious and inordinate desire, springeth a multitude of vain purposes, plots, cares, jealousies, envies, fears, griefs, and discontents.  
Ambitious men think still their own condition not good enough, because others are better, and pine with envy at the honour and prosperity of their neighbours. It is a greater grief to an ambitious man to suffer one to go beyond him, than it is pleasure to leave a thousand behind him. He enjoys not so much the honour he hath, as pines with envy, desire, and acquisition of what he hath not, and what others have. Thus Themistocles is said to be more fretted at the glory of Miltiades, then joyous of his own; and Aristides at his emulated corrivals, then at all the honours he receives from the Athenians.  
An ambitious man grieves, and is exceeding angry, if others neglect him, and think him not so good as he thinks himself. If Haman be not bowed unto by Mordecai, he is full of indignation and grief.  
The remembrance of any disgrace or injury past, doth often much grieve ambitious men, and fears of that which may come perplexes them. And if they be once crossed in their ambitious desires, and in stead of rising, fall, they become exceeding sad & melancholy; insomuch as many ambitious men, after such loss of their honour, or cross in their ambition, have seemed even to scorn the world, and mankind, been ready to turn heretics, traitors, and desperately to spend their days, and so end them.  
These immoderate desires, cares, fears, & griefs do often cause the body to pine & whither, increase melancholy, shorten life. By this aspiring vice of ambition, many millions of men have wrought their own overthrow. Baasha, Zimri, Shallum, and Pekah kings of Israel, Absolom, proud jezabel, Haman, Nabuchadnezzar, and Herod are remarkable examples of the miserable downfall of pride and ambition. Histories make mention of thirty seven Emperors of Rome, within the space of 100 years, only three of them died of sickness in their beds. The rest came to untimely ends. The examples also of Pharaoh, Adonizebeck, Agag, of Bajazet, and the Kings of Asia who drew that once Scythians shepherds coach, also Valerian, Mauritius, Richard the second of England, Francis King of France imprisoned by Charles the fifth, Robert Duke of Normandy, and divers others in all ages; yea the death and ruin of all the Emperors, Kings, Princes, and famous men that ever were in the world, who are now all buried in earth, and rotten in corruption, do show sufficiently the vanity, uncertainty, and frailty of that honour and greatness, which ambitious men so unsatiably desire and seek after. Insomuch as the grave and worms have conquered and devoured the greatest conquerors, princes, and renowned men.  
And as if honour and ambition did but the sooner hasten men to this ruin and destruction, with what violence do many great men run into this vice of ambition, till they break their own necks. They rise but to fall; as did julius Caesar, Pompey, Hannibal, Marcus, Crassus, Marius, Spurius Melius, Sejanus, Byron, Nicias, Agesilaus, Cumenes, Xerxes, Pyrrhus, and a million of others, both ancient and modern.  
Though ambitious men should attain to some height of their ambitious desires, yea commence even the highest degrees of vain glory, yet would they not be contented; they would still be ambitious, and wish (like Alexander) that there were more worlds for them to rule and domineer over.  
Although ambition be commonly noted to be seated only in generous, noble and great spirits, yet there are some mean men of low degree that are touched with this vice of ambition; there are some beggars that would very fain be men of office and authority, though it were but to be revenged of the Constable, and put him also in the stocks. Some Mechanickes would feign grow to be Gentlemen, and rise higher, according to that old Epigram: 
Geta from wool and weaving first began,  
Swelling and swelling to a Gentleman.  
Fortune still smiling on this doughty wight,  
He left not swelling till he was a Knight:  
And so forgetting what he was at first,  
He swelled to be a Lord, and then he burst.   
So ambitious men are never satisfied with rising till they fall to the grave; they will ever be swelling like the frog in the fable, though it be till they burst. An ambitious Gentleman would very feign be a Knight; a Knight a Lord, and so a Count, a Duke, a King, an Emperor, and then of more larger, richer, and better dominions, kingdoms, empires, worlds, etc. But they shall fall as low as death. Nor doth honour at all satisfy their ambition, but rather increase the same. If perchance they attain to some high degree thereof, yet they desire, care, fear, plot, grieve, envy, pine, and so still perplex themselves. So that it is an unsatiable desire, even as a bottomless gulf, and therefore unnatural: For the Philosophers say, there is no vacuity in nature; but this desire is ever empty, never satisfied. Honour itself doth but serve as more fuel to increase the fire thereof. The motions of an ambitious man's desire are as Ixion's wheel, ever turning and returning, never giving rest, but always vexing and troubling the mind. What content can he have who is haunted with such a hag as ambition. It appears therefore, that an ambitious man is seldom contented, often vexed, never satisfied. If he attain to be the greatest Monarch on earth, he is vexed at mortality, and grieves because he is not a God. The Angels themselves who fell, are thought to be thus ambitious, who aspiring to be as Gods, were therefore thrown down to the depth of hell. And since persuading our first parents also to be immortal, and as gods on earth, though they kept not God's command●ment, Gen. 3.4, 5. And they aspiring to this, by breaking the same, were therefore driven out of Paradise, and exposed to shame, misery, and death.  
They who do ambitiously dote after honour, think perchance the same will prove rocks of defence in all exigents, when indeed they are like to find one day the same to be but castles in the air: They imagine perchance like the Nimrodian bvilders, that they shall thereby eternize their names, and so climb up to heaven; but in truth they are like to fall to the lowest centre of ruin: for the higher ambitious men rise, the greater is their downfall and ruin. When sickness and death appears, it is unspeakable how they grieve to see themselves ready to be thrown down to the grave, and their honour to lie in the dust. So is all their glory buried in ruin.  
It seems God himself hateth and resisteth haughty, ambitious, proud men, Proverbs 16.5. james 4.6. and will consume them as stubble, Mal. 4.1.  
Let us then, if we will be happy in respect of honour, take heed that this boundless, perilous, unsatiable, and miserable vice of ambition do not possess us. And in this respect of honour also (aswell as of riches) let us endeavour to settle our minds in a free, fearless, contented, happy condition.   

SECTION. FOUR We ought to possess our minds with such an habit of Contentment, as that we do not too much fear the loss of Honour, or grieve at dishonour.  
SEeing the excellency of honour, and the misery of dishonour, Let us in all good ways endeavour to attain the same, and to avoid the abuses & dangers thereof (of these I have written.) And also let us endeavour to use honour well, and so we may freely and divinely enjoy it (of this in the fifth Section.) But now also that we may be farther, and more freely happy therein, Let us endeavour to settle our minds in such an habit of contentedness, as that we do not too much fear the loss of honour, or grieve for the want thereof.  
Let us leave the success of all our good endeavours to God, relying on, and trusting him in all things. So may we be truly persuaded that all things shall convert to our good, That what honour or good repute soever we have, the same is most good, most fit for us; yea, than we need not fear the loss or want thereof, but may be truly contented, and rejoice even in reproach, dishonour, and shame; which that we may, let us further consider and resolve.  
And first concerning reproach, slander, and detraction. We may not think to live in this world without evil words and reproaches, especially of dissolute malign people. But let us endeavour with a manly courage, to contemn and tread under foot the follies, the childish brawlings, and currish carping of such men, as we would the barking of a dog. He, whose soul is truly innocent, wise, and magnanimous, smileth at, and contemneth the reproaches of foolish, brainsick, dissolute, malicious people. As for such as are truly good and virtuous, they will not willingly reproach or wrong any man: and for the other, their ill censures are not worth regarding, but rather to be contemned, yea, we may rejoice thereat. It is a good sign, happy are we if we be reproached for goodness, we may then rejoice with glorious heavenly joy. Saint Peter so adviseth and telleth us: Rejoice (saith he) inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad with exceeding joy. If ye be reproached for the name of Christ (so for any goodness, any pious Christian actions) happy are ye for the spirit of glory, and of God resteth upon you, 1 Pet. 4.13, 14. Let us then when such vicious men reproach us, endeavour to be the better, the more happy and joyful.  
Let us endeavour to please God, and if we can, good men also, and then it matters not to please others. To have every man speak well of us is impossible, because however we demean ourselves, some Cynic will bark at our ways and actions; A man must live as in a cell, be foolishly idle, obscure, and weakly neglect to do all (though good) open actions, or else he cannot escape the lash of censorious, detractive, reproachful, vicious, malign spirits. If we should be vicious, profuse, and dissolute, we should please (perchance) such as are so, but not God nor good men. And if we live virtuously and piously, the world will hate us as separatists from the folly and vices thereof, and then our reputations will surely be traduced by the ignominious aspersions of malevolent tongues; for to be good is by many (yet only by fools, and those whom King Solomon notes for the worst and most fools, namely, wicked men) thought contemptible: But indeed he is wiser that pleases one good, than a thousand bad men. And he is the best and wisest that pleaseth God. And since God accepts of good wills and endeavours for deeds; happy is he that endeavoureth to please him.  
Let me here (if it be so) make a digression. Since in writing and publishing this book, I have endeavoured and hoped to please God & virtuous pious men, and since I have been very much encouraged herein by some, I am content to be reproached and reviled by malignant tongues, rather than forbear to do that good which I hope the publishing hereof will do, rather than hurt; for I expect to be reproached and abused by some such kind of men for writing and publishing this (though it tend principally to happiness even on earth) especially I expect the same from some who perchance (though in a general way) will find themselves touched in this Tractate; namely, negligent, idle, careless, prodigal people, and also covetous men; likewise, low, base, unworthy minded men, and also ambitious spirits (of these I have written formerly, the rest follow) also too rugged, overnice Tymons, Disdainers of women and marriage, you may call them Love-haters; also doting, effeminate, sottish, fantastic, adle-pated lovers; and likewise whoremasters. Further, gluttons, gurmundizers, also tippling blades, roaring boys, & all intemperate vicious persons. Also mere carnal, sensual fools, such as neither know nor perceive those divine Riches, Honours, and delights of heaven (of which in the last Sections of each partition is discoursed.) But especially I expect to be reproached by carping, barking, currish, rugged, malign discontented spirits; such as envy, pine, and grudge at all happy pleasantness, especially at all pleasing (though harmless and profitable) books, such as aim at delight and happiness. But to say what I think, that such men are the most fools (as well as miserable) who do wilfully live most discontented, sullen, envious, malicious, and sorrowful; and that such are very likely the best and wisest (aswell as happiest) who do live most contentedly, lovingly, and joyfully even on earth. That this is plainly true, I have endeavoured to show in those three former treatises, which I have written concerning this subject, Happiness on earth. And of which I intent to publish more hereafter, as not knowing a better, more profitable or pleasing subject, to study, think, or write of. But whither do I wander; To return. Since I have endeavoured in this book to please God and good men, I will not care what others think or say thereof. And if I did not think the publishing of this Treatise would do good rather than hurt (and the rather I think so since I find so much good to myself in writing thereof) and also if I had not been very much encouraged herein by some who have read a former Copy hereof, whose Judgements and sincerity I cannot but with very good reason trust and think worthily of, I should not otherwise have presumed to publish the same; But since therefore I think and hope the same will do good, I dare not, I will not hinder or neglect the same, though I were sure that all the malign spirited men in the world would reproach, detract from, and abuse the same and me, as much as possibly they could.  
I know it is very easy (for such as will be malicious) to censure and contradict even goodness & truth itself; for truth is but one, & seeming truths are many: and few works are performed without some errors, at least seeming one's in some men's judgements, whose opinions are as various as false. No man can write a leaf, but malice and opinion (being disposed to cavil) may carp thereat. The cleanest corn will not be without some touch of soil, no not after often winnowing; and so our best actions, our best works are but a kind of Miscellany, not without some tincture of faults. And since we know nothing in this world that man can do absolutely perfect, but stained with many imperfections; It shall suffice to content myself, that for the present time I have done as well as I could: And since I have endeavoured to do well, mine own soul and conscience in the witness of well endeavouring, shall be armour of proof against all the assaults of reproachful and malignant tongues. When I am older and wiser, I may chance do better.  
Men think by censuring (though maliciously and uncharitably) to be accounted wise forsooth, but in a wise man's judgement they show themselves but fools: For this you may ever observe, that the most censurers, are commonly the most malicious fools, or else the most ignorant ones: Frequent detractions, reproaches and dispraises, are at best but faults of malicious or uncharitable wit, and such wit is folly. And to speak sooth, (for why should we not call a spade, a spade, as they say) Those men who do maliciously detract from, reproach, and abuse virtuous, pious men, and their good works and actions, are no better than knaves, 〈…〉 as some have charactarised such men to be knaves in grain. This I speak only by way of admonition and prevention. Let not us therefore by any means detract from, scandalise, reproach or abuse any man's good, virtuous, pious actions. And if any man do so maliciously abuse us, let us not be so unwise, as to grieve one jot at the malicious, detractive, reproachful abuses of such fools and knaves; but rather to despise the same.  
Though I know my endeavours and skill to be but weak and unworthy, yet since they are well intended, I know, heaven accepts of a good will, and good endeavours, for good deeds, though weakly, and unworthily performed; Therefore I am contented: but if I could do very well indeed, yet will I look to be reproached, abused, and scandalised; for proud, envious, malicious evil spirited men cannot endure to see a man do or deserve well; they are very squint-eyed, to note, pick, yea seemingly to m●ke faults in good men even of their good action's, and deprave those things which their souls know to be good, & so to blemish even the fairest reputations; Though they cannot without a very impudent face directly reproach good actions, yet they will do it slily & cunningly, with such ifs, butts, sour gestures, musty proverbs, & detractive speeches as disrelish even the best deeds and goodness itself: So as they would make men think that there is something so ill (though well, or a small circumstance) as must annihilate, yea, vilify even the best actions. As for one or two examples, I will now imagine an honest man and a deboist, idle, swaggering, malicious man, talking together; The honest man saying, That the Author of a certain good book was very well busied, when he was writing the same, and that the other for shame cannot deny this, but rather think that he was much better busied in writing the same, than himself is usually at the tavern and taphouse; but now that he studies how to come in with some if, or but, which he thinks will spoil all the commendations, and this is very like to be the matter; namely, he says, the author had done well if he had not printed the same, but this printing spoils all, etc. and perchance he than brings out some old musty overworn proverb, whereby he would feign if he could give you (though slyly) to understand that all authors are fools in print, and that himself is a very wise man for saying so, though he very foolishly condemn that which perchance himself is uncapable of, much less to perform; but he would not show himself (he saith) to be a fool in print by any means; And here Momus shows his wisdom, in that he so fears, and shames to show himself what he is. He had rather perchance be a fool more privately, then publicly: But what? shall a man be so weak, so poor spirited, so simple, as to fear or shame to do well, because of the idle detractions of such men. Bashfulness in goodness is at best but a frail virtue, or rather a weak unworthy vice; A cowardly fear in well doing, and to show the same is vicious▪ same 〈…〉 'tis pity) do weakly forbear to do and publish good actions for fear the malicious, detractive knavish men in the world, should carp at, abuse, or misconstrue them; looking more to what they shall be thought, than what is good to be done: But indeed, a spirit modestly forward to show itself in (aswell as to do) good and well advised actions, is truly virtuous and commendable, and the rather if it can contemn, and be above the malicious reproaches of detractive, carping, currish tongue's.  
And now concerning myself: Since I am conscious to myself, that I do intent and endeavour well and honestly, I will think myself happy, whatsoever the world judges of me. I will never be ashamed of that which bears the seals of good endeavours and virtue. And why should I be ashamed to do any thing in private, that I would not that men (aswell as God and Angels) should know of. I protest (before God) I would that all men in the world (if it pleased him) knew all both the thoughts and actions of my life past, so as they knew all aswell good as bad, and my resolutions concerning future time. Why should we endeavour to do any but good actions, and such as 'tis no matter who sees how well we are busied. And what? shall we be ashamed to show that to the world, wherein we have endeavoured to do well? It is to be reputed an unworthy fear and cowardice, that pulls a man bacl from endeavouring to do good, and to show the same to the world, although there be many men in the world so sordid and foolish, and others so malicious, bad and knavish, as to reproach and abuse goodness. Having endeavoured to do well, I will not be ashamed to set my name thereunto, and after good advisement, to show the same publicly in print; and if I may (as I hope) please heaven, and do (though but a little) good thereby, it matters not for men's reproaches and abuses; but only to make me the more happy; for Christ himself assures it, Blessed are they that are reviled and suffer for goodness. So then let men censure me as they will for endeavouring, to do well, and showing it, I am resolved to do more, and I wish that many men more in the world, would be more diligent and forward in this kind.  
I will further imagine the said Momus is again discoursing to the same honest man, and by some old, overworn, threadbare proverbs, and sentences, would seem to make the honest man believe if he could, that almost all modern authors have stolen out of other men's works, that they are thiefs of wit, and other as bad names as he can imagine, and so would very unworthily, if he could, overthrew the best (I take it) of modern learning and very much goodness; for (as I will imagine the honest man tells Momus) First, it were now a folly for men merely to study, novelties; since as King Solomon in his time could say, There is nothing new under the sun, so that now (as 'tis said) not new thing can be said or written, which hath not been before: yet (as one saith) as a child standing upon a tall man's shoulders, may see further than the tall man himself: So modern writers, overviewing, new studying, refining, and making use of others, adding their own inventions and experiments, and duly sorting the same according to the new alterations and devises of the present times, may excel the former and more ancient. And by composing the same in a new manner, method, and stile, and by altering, adding to, abridging, & sometimes converting their matter to other purposes, it may seem to be (and be as useful as if it were all) new, and which to do, is often as difficult, and requires well nigh as much art, as wholly the invention of new matters; and is better to be esteemed, because more authentical. Therefore I think it now the best kind of study and learning, to search, and note the opinions of the best and wisest former authors, and so to contract, refine, and alter the same according to the present times, or to any good and necessary purposes and occasions. Thus to do, is so fare from thieving, stealing, etc. as it is the best way that I can think of, to learn to be honest, just, sincere, virtuous, pious, and ought rather to be called industry, diligence, and the best way to goodness, and may be very well compared to the best and most commendable industry and diligence of Bees, who do gather a sew combs of honey from the sweetness of many and divers flowers, and yet the flowers no whit the worse, but still remain as good and pleasant as before. And I think it as good, lawful, and necessary for a scholar to make use of books, as any other profession to use the implements, tools, and instruments of their art which they cannot be without; for what else is their principal art and learning, but to read, note, study, collect, refine, contrive, digest, contract, and so to show their learning, and instruct others: and what better and more authentical way then this, so to search and note the opinions of the best and most commendable authors. Also I know not a better course than this to avoid idleness, and all manner of vices, and to increase in all virtue and goodness. I think if all scholars, whether they be Gentlemen or others, would thus busy themselves (though 'twere but a few hours in a day) they would not (especially during that time) be at leisure to be vicious, but would very likely gain very much unexpected, and even unexpressable happiness in time thereby, and so not only do very much good to themselves, but to others also if they would. And a most blessed age it were, if men would thus busy themselves. Now therefore what a knave (I cannot term him bad enough) is Momus, so to scandalise and reproach those courses which ought rather to be highly commended, and called the best and most necessary learning, industry, diligence, art, and way to goodness, happiness and the like: This I writ, hoping it may do good to some who may have leisure and books enough sometimes, to exercise themselves in this way, and the rather since (concerning myself) I have found so much good and happiness thus in reading, noting, collecting, contracting, studying, digesting, and writing, as I protest I would not lose for all the choicest earthly happiness that the world can produce, as may be guessed by a former book which I have written, entitled, Heaven within us, or, Divine Happiness on Earth. And so much pleasure have I taken (even in being busy) herein, as I think never any man hath in idleness or vicious courses. And since I find this so good and happy a way, I am resolved often to trace therein, though all malicious vicious men should continually reproach and scandalise the same and me.  
Yet once more I will imagine Momus telling the honest man, that the world is already too full of books, even cloyed, pestered, annoyed therewith; and that therefore new ones are superfluous; and the honest man telling Momus, that there are not too many good books, and that men (especially scholars) may easily inquire, and know which are the best, and use only them; That there are as many, and divers minds, as men, and therefore 'tis good that there be many and divers kinds of good books; That most men are but of plain and common understanding, and therefore many plain and easy books are necessary, That new things are most looked upon and noted, and therefore it is not amiss that there be often new good books published, and the like. But admit it be so, that the world is cloyed with too many books; therefore it is the more requisite that men should endeavour to collect, refine, and epitomise the same, and to publish that only which is good, necessary, and well pleasing to virtuous, pious men; and in this respect (concerning myself also (if I have failed therein (though I hope not much) yet I have endeavoured to do as well as I could; yet truly my own meditations, contemplations, and so additions in the studying and writing hereof, have extended the book (especially in some necessary places thereof, where I thought good) much longer than I intended. I should perhaps have pleased some men, to have cited abundance of authors, to show much reading, and intermixed a multitude of Latin phrases and sentences, etc. (especially to please such who think all learning is comprised therein.) All which indeed may be performed by a weak scholar in this age; insomuch as a man may easily collect even out of modern English Authors, such matter enough to make a book swell in Folio, to a great volume: but in this compendious discourse I thought better to neglect the same, and so to be as brief as conveniently I could. In this book I have endeavoured to use such a several stile and language, as (according to my weak skill and judgement) becomes the several matters discoursed of in the Treatise. And since I have been very much encouraged in this way by many worthy friends, aswell Divines, as others (as I can show and 'tis well known) under some of their hands, I am the more freely willing to commit the same to public view and censure, notwithstanding the common and pernicious slanders and reproaches of Momus, Zoylus, and their followers.  
But (if I have digressed) to return. Let us further consider, that some enemies and reproaches are even good and necessary for us, to purify, to try, to quicken, and enliven all virtue and divine graces in us. Let us endeavour to m●ke a good use even of reproaches, by being the better, more circumspect, and diligent in all goodness, more wise, resolute and contagious therein, and then happy are we; we may rejoice rather, then sorrow at such reproach, that occasioneth such good effects. And (again concerning myself) I confess that if I had not had some very strange eager enemies, and been reproached, 'tis very like I had not had the leisure to have been happy. I protest me thinks I do very plainly perceive that the same hath occasioned my greatest joy and felicity; yea, that all the enemies, reproaches, and crosses of my life, have turned to the increase of my good and happiness; and that the remembrance of them doth now but serve to enliven & quicken my present joys. But to proceed.  
It is common to all men to be evil spoken of and reviled, especially religious and pious men most undeservingly; The Apostles, Martyrs, and all the Saints have been so abused, those men of whom the world was not worthy, Heb. 12.36, 38. We do but follow our lender's; yea our Captain and Saviour himself hath led this way, and he will crown such with eternal triumphant honour and glory, who patiently follow him in suffering. 'Tis a comfort to have such a leader, such companions.  
Hath God our Saviour most loving-suffered so much to make us happy, and shall not we (even willingly and joyfully) suffer so little for his sake as the reproach of envious and malicious tongues. Let us be ashamed to go to heaven without suffering something for our Saviour's sake.  
When ill men hate and revile us, it is a sign of goodness in us. Such men would love us, if we did use and allow their courses. If we do well, they will hate and reproach us. Let us then (as the Apostles did) rejoice that we are worthy to suffer for goodness sake: Such reproach is a blessing, our Saviour saith it: Blessed are you (saith he) when man shall revile, etc. for my sake, rejoice, and be exceeding glad, for great is your reward in Heaven, Matt. 6. What a weak conceit have we of heaven, if we cannot willingly suffer even death itself for the least of its rewards. If we were truly capable thereof, how joyfully should we suffer the greatest torments on earth, to gain such a reward; and glory to think at what an easy rate (in comparison) we should gain the same. Puny Christians are we, not worthy the name, if we be dishartened at the airy reproach of dissolute people, when our Saviour saith, Great is your reward in heaven. Let it then be as heavenly music to our ears, to hear such vicious men, so revile and reproach us: We shall be rewarded with eternal honour and glory in heaven.  
I reckon (saith Saint Paul) that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. And our light affliction, which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. Of this glory let us contemplate, let us lift up our minds to those crowns and thrones of heavenly honour and glory: from thence let us look down on those barking, bitelesse, vicious men of the world, and so being above their malice and reproaches, let us contemn the same, and pity them.  
But say? admit we be justly spoken evil of, that we have plunged ourselves into ill courses and actions, whereby we have justly deserved to be so (for no man lives without faults) yet let us be contented, let us make a good use of our disgraces, so may they be an occasion of our rejoicing. Let them make us see our ill deservings, repent, and amend, seek and return to goodness: Oh blessed is such disgrace that bringeth forth so good effects.  
And although there be many impudent, brazenfaced people in the world, who can scoff at, and outbeard all modest shame and honesty, and shamelessly maintain all vice and wickedness; yet a generous modest man will grieve, and be ashamed of ill-doing. It is a sign of modest grace and goodness, to be ashamed of, and grieved for our faults; 'tis then good hope that we repent and become new better men; as King David, Saint Peter, Saint Paul, Saint Augustine, Mary Magdalen, and infinite others have done, who had as great faults, and perchance fare greater than we; yet after seeing and being ashamed of their ill courses, they repent, became new men, famous Saints.  
So let us endeavour as fare as we may, to imitate all good and excellent men. 'Tis said of Themistocles, that he was a vain and vicious youth; but after he made the world amends by his worthy deeds.  
A generous and modest shame keeps us from doing ill, and makes us strive to excel in all good things; insomuch, that such as are possessed therewith, are like to be the best men of fewest faults: And of all others, these are they who are most like to do great and worthy matters, while obstinate, shameless people, who impudently maintain, and go on in a course of vice & wickedness, without remorse, are like to come to dishonour and ruin: Such men indeed, however they may be esteemed in this world, noble, brave, gallant blades; yet while they remain unconverted in such vicious courses, they are base and dishonourable servants and slaves to their own disordered lusts and affections. Whereas (in a wise man's eyes, there cannot be a greater honour to a man even in this world, then to become of such a noble temper, and free spirit, as to conquer his irregular affections, and to return from vicious unworthy courses, into the ways of divine grace and virtue, which makes a man to become Lord of himself in this life, and at the end thereof (by God's grace) guerdons him with eternal honour in the heavens. And it seems God himself and Angels rejoice at this; There is more joy in Heaven (saith our Saviour) for one Sinner that repenteth, than ninety and nine just Persons, which need no repentance. Happy are we, and with everlasting honour and glory shall we be crowned, if we be occasions of such joy in heaven.  
Now a few words concerning dishonourable and despised men, in general. Oh what pity it is to think, how many hard and evill-hearted men there are in the world, who being somewhat richer, and perchance therefore only better esteemed in the world, do very insolently scorn, contemn, mock, scoff, reproach, and abuse poor men of a low and mean degree. But sirs, think I pray, Oh think that God might justly have made you the poorest, meanest, and most despised man in the world; and that it shows a very malign and satanical heart, unjustly to despise, reproach, mock, abuse, insult over, and so add to the grief and misery of such men who are already most low, contemned, and miserable. But let such low, despised men, know that God himself, who is most just, sees their misery and wrongs, and will one day redress the same; And if they can be patiented, and go on in well-doing, they shall hereafter be crowned with glory, honour, immortality, eternal life, Rom. 2.7.  
And 'tis most like (however they may think otherwise) that disgrace, infamy and contempt, makes many men the better, especially frees them from pride, vainglory, insolency, ambition, and also makes them more humble and meek: And with such God himself dwells, Esa. 57.15. He promises them grace and exaltation, 1 Pet. 5.6. There are very many gracious promises in the sacred Scriptures to the meek and humble. The kingdom of heaven is theirs, Matth. 6.5. where they shall be crowned with eternal honour and glory, and set with heavenly Princes, Psal. 113.7. So if they can be the better and more humble for their disgrace, wrongs, and low condition, their light momentary affliction shall work for them a fare more exceeding eternal weight of glory, 2 Cor. 4.17. Such heavenly glory and honour, as is not worthy to be compared with their disgraces and sufferings in this life, Rom. 8.18.  
Despised men, you whom the world scorns and reproaches; how happy, how honourable are you if you be virtuous and pious? Since God himself is your father, and the kingdom of heaven your reward, since it is your father's good pleasure to give you a kingdom, Luke 12.32. Fear not then, but rejoice, for you have so much cause of joy (if you can see it) enough to make you unexpressably, yea infinitely and everlastingly joyful. To you Christ himself shall one day say, Come you blessed of my Father, inherit the kingdom prepared for you from the beginning of the world, Matt. 25. Be then but God's servants, and you are most honourable freemen. His service is perfect freedom. Then however you may be despised, disgraced, and miserable in this world; yet are you such of whom the world is not worthy (Heb. 11.36, 38.) most illustrious, and honourable even in the sight of heaven. You are the sons of the most high God, guarded by Angels, and feared by devils. Eternity and the kingdom of heaven are prepared for your honour and glory. Can you or dare you wish greater honour and happiness? Who will not say then, but such men are most happy, and right honourable?  
Concerning poor despised men, you may see or collect more consolations before in the first partition, and fourth Section.  
Let us then be contented and not too much fear the loss of honour, or grieve for the want thereof, since there may be such happiness even in the good use of Reproach, Contempt, and Dishonour.  
To discourse yet further concerning this subject of Contentment in respect of honour also. Why should we fear the loss, or grieve for the want of outward pomp and honour since (although it be true that in itself, and in the good use thereof, it is of much worth and excellency, as hath been showed, yet) in comparison of the eternal glory and honour of heaven, it is to be esteemed even as nothing, either in respect of time or worth. Insomuch as in such comparison, it is more glory to despise honour, then to attain it, to contemn and be above the world, then to conquer it; the rather, since after such attaining and conquest, a man knows not what to do with it, and after a moment of time, in comparison of eternity, it passeth away from man, or man from it.  
Yea some have found that honour hath been rather a loss then a gain, but an occasion of envy, jealousy, opposition, storms, and sometimes of poverty or death itself; Witness those worthies, Themistocles, Phocian, Aristides, Scipio, Cicero, Seneca, Socrates, and divers others. Many also have found the same but honourable servitudes and troubles. All earthly things show to us perchance better than they are, and sometimes the devil also may tempt us (as he went about to tempt Christ) and so (in our contemplations) show us the kingdoms and glory of the world; but not the dangers, troubles, cares, fears, and vigilancies thereof: Thus especially he tempts ambitious men; but many men who have duly considered these effects of honour, and how the same may often hinder peace, quietness, also divine studies, and resolutions, have rather thought themselves happy without then with it; insomuch as many Kings and Princes have voluntarily forsaken and refused it. Dioclesian, Sylla, Carolus Martellus, Ottanes King of Persia, Pope Celestinus, Edward the Confessor, and eight crowned Kings of England, while it was held of the Saxons, and many others, (though it hath been thought superstition, and unwarrantable for men so to forsake their dignities, offices and callings) have changed their Sceptres for books, knowing there was less trouble, and (perchance more peace, joy, and felicity, in a study then in a kingdom. He that is guided by reason, and loves himself, is contented with an indifferent fortune. Likewise divers of the saints in all ages, even the Apostles have voluntarily refused outward honour; and our Saviour himself, setting before him the glory of heaven (as 'tis said) willingly endured the cross, and despised the shame. For in such comparison of eternal and heavenly glory, this external, terrestrial honour, is not worthy to be esteemed, but as altogether vain, as mere air, breath, clouds, mists, vapours, shadows, dreams, yea less, even as nothing. It doth not so much as touch a man, only his name, which is nothing of his substance, a thing separated in the air from him, very uncertain, fugitive, and undurable: So that if an ambitious man were but awaked out of his vainglorious dream, restored to his wits, brought out of fool's paradise, he would plainly see how in the prosecution of this vanity, he did but run paths very vain, devious and dangerous, only to build castles in the air, or (according to a better phrase) to sow the winds, and reap the whirlwinds. Then would he remain even most sweetly contented with a mean condition.  
So uncertain and undurable is honour, that one day hath seen Haman honoured and hanged: So Nabuchadnezzar, a King and a beast, Bajazet an Emperor, and a caged prisoner (I might instance in many more.) But if the renown of a man doth make a longer noise in the world, a life time or more, yet to what a small purpose is it, since 'tis but a noise that passeth away with a thought; and since the man himself also passeth away to nothing, or worse to death, the grave, and corruption. Where is now great Alexander, whose valour could admit no comparison, whose victories have spread through the Universe; as likewise Cyrus his predecessor, who upon his golden chariot was attended with that magnificent pomp, as made men idolatrize in admiration of it? So also Caesar, Mark Antony, Pompey, Hannibal, Scipio and all the rest who have been registered in the world for famous? They are dead, and parted from their glory. And to what a small purpose is all their conquests, their honour and glory come to, since even the very worms have conquered them all, and reduced them to nothing but corruption.  
I am even astonished, when I consider that so great a number of Emperors, Kings, Princes, Prelates, Nobles, who have commanded the world, should now be conquered by so poor and contemptible things, as death, and the worms, and be imprisoned for ever in a narrow darksome grave, and there to become only a lump of filth, a box of pallid putrefaction, a nest of crawlers, so full of ghastliness and horror, as you would be even afraid to look upon them.  
Let us be contented then, and not be ambitious, or envy any man's honour and glory. No? not if an unworthy, vicious, impious man, should grow great and honourable in the world. Be not afraid (saith King David) when the glory of his house increaseth, for he shall carry nothing away with him when he dieth, neither shall his pomp follow him, Psal. 49.16. What difference is there between the most honourable, and the most despised man in the grave. The poor despised man's comfort is, his excess to heaven is as free (and 'tis like freer with less impediments) than the other, and his departure from the earth, not so grievous, since he hath no pomp and glory, but rather infamy, disgrace, and misery, to departed from, and (if he be a pious Christian) he expects a crown of glory in heaven.  
Why then should we too much fear the loss, or grieve for the want of external honour and glory, since (as hath been showed) in respect of the eternal and heavenly, which we expect to possess, it is not worth our thoughts, but (in such comparison) appears altogether vain, fading and undurable, as also the possessors thereof. And it is most worthy consideration, that such spirits as are divine enough to contemn earthly, in respect of the heavenly honour and glory (which they look for, and in some sort already view by a heavenly light in their souls) are the most happy men. The renown of a virtuous pious man is much greater, and more glorious than that of Caesar or Alexander; And this honour only lasteth eternally. If we have this honour, it matters not for any other; we need not care which way we go, whether thtough honour or dishonour on earth, so we come to that glory in heaven. Let us trust and rely on God, and we are however blessed. God makes us to be borne, and live in what degree he pleases. If we live in a mean, low, and despised condition among men till death, God hath so ordained; So it must be: And if we can (as if we were divinely wise, we may) even willingly, and with sweetest contentment, obey his heavenly decrees, and rely on his divine providence, without distrust, we are certainly happy. It should (and why should it not) be an heaven of joy to us, to think that God (whom we should love Infinitely above ourselves) is in heaven, & that his name is glorified, and his will is done on earth as in heaven.  
To conclude then, let us in respect of worldly honour, rely on God's providence what ever befalls us, knowing that if we trust in him, we shall have that which is most good, most fit for for us; Let us make a good use both of honour and dishonour. And so we may (and let us endeavour to be) contented and rejoice in this respect, and so in all things.   

SECTION V The good and divine use of Honour.  
ALthough the vain immoderate ambitious desire of praise and honour be not good, yet the moderate and virtuous desire thereof is certainly very commendable, and also profitable, aswell for private as public good; for it contains men in their duty, awakens, stirs up, and inflames them to worthy and honourable actions; and may serve to many good and divine uses. Such honour (therefore) and good estimation, as we have, let us use the same well, and in the good use thereof enjoy it freely.  
However many vicious men use this treasure of Honour to many ill purposes, to the countenance and furtherance of vice and impiety, and so perhaps to their own ruin; and do desire and seek the same in a vain and vicious way, only to satisfy their pride, arrogancy, covetousness, and other ill desires; yet virtuous pious men can desire and use the same to many good ends and purposes, as to the benefit of themselves, their family, the commonwealth, the Church, and in all respects to the glory of God, and so can truly enjoy much pleasure and felicity therein; and embrace the same as a blessing and gift of God, as a little foretaste of that honour and glory which they expect to enjoy in heaven. And by this good and divine use of honour, to be excited to search, taste, see, and enjoy (in some measure even on earth) that heavenly honour and glory, is that which I principally intent to discourse of in this Section.  
This terrestrial honour and happiness is a little reflection from the lightning wherewith heaven illuminates divine souls, directing them to the acquisition of the true source and fountain of all honour, glory, and happiness, by the aid of these small springs and rivulets. Let then the excellency and splendency of this terrestrial honour, stir us up to view, search, and enjoy that eternal honour and glory of heaven, which in the sacred Scriptures is called a kingdom in divers places, the kingdom of God and of heaven, Mat. 3.2. and 6.33, etc. A heavenly kingdom, 2 Tim. 4.18. A kingdom prepared for, and to be given to us, Mat. 25.34. Luke 12.32. A crown which (in expectation and in divine glorious and heavenly contemplation, and so in vision) we may already have, and are advised to hold fast, Rev. 3.11. and we are by that Prince of Kings, jesus Christ, already made and called Kings and Priests unto God his father, to him be glory and dominion for ever and ever, Amen. Rev. 1.5, 6. Great men, ambitious men, despised men, all men hark to this heavenly language, which most certainly tells us we may (and bids us seek to) possess such a Kingdom, such a crown, such honour and glory, as if we were truly capable thereof, would make us even on earth so high and heavenly minded, as even to disdain (in comparison thereof) the most glorious earthly honour, but only so fare as it may serve to the furtherance and increase of this heavenly honour and glory; and then should we bend all our choicest desires and endeavours to seek this honour and glory of God, of heaven.  
But by the way let me say, or rather let the sacred Oracles of God tell us, that before this honour is humility, Prov. 15.33. Isa. 57.15. Mat. 6.5. Luke 1.52. 1 Pet. 5.6. and divers other places. We should deny and esteem ourselves, as the Laodiceans, wretched, miserable, poor, blind, naked (Rev. 3.17.) and so denying ourselves, we should look up to Christ jesus our Redeemer and Saviour, and as he counsels us (ver. 18.) buy of him pure gold, white raiment, etc. all divine and heavenly graces, and so thereby live well, graciously, piously; for to such as so live, is this honour and glory promised, Psal. 84.11. and 91.14, 15, 16, and 149.9. Rom. 2.7, 10. So than though we must deny ourselves, yet in Christ jesus, if we be endued with his heavenly graces, and so live well, we ought to think ourselves rich, honourable, happy, and illustrious, even in the sight of God and Angels, Isa. 43.4. that we are as King's children, and all-glorious within, Psal. 45.14. fair as the moon, clear as the sun, and terrible as an army with banners, Cant. 6.10. even the sons of God, and heirs of the kingdom of heaven, john 1.12. Gal. 4.6, 7. 1 john 3.2. Kings and Priests unto God, Rev. 1.6. Such honour have all his Saints, Psal. 149.9.  
So then let our designs be so high and heavenly, even as to acquire a kingdom, a heavenly kingdom, the kingdom of God, Mat. 6.33. Luke 12. In him let us seek for glory, honour, immortality, eternal life, Rom. 2.7. We all desire to be honourable, and the way so be most truly and highly honourable, is to seek for this immortal glory of heaven, which is indeed the poor and despised man's only hope and life, and aught to be the well reputed, and noble man's only ambition; and this hope, this desire (if divine and heavenly enough) and the acquisition thereof, is by God's grace sufficient to ennoble even the most despised man on earth, with honour and happiness, far more worth than this world can give or imagine.  
What now, if the dishonourable slaves of sin and wickedness (those whom God himself hath branded with the ignoble names of swine, Mat. 7.6. and dogs, Rev. 22.15. who neither see nor know those heavenly dignities, honours, and glories of the Saints of God) should trample those divine pearls of grace, and bark at those heavenly honoured men, yet let us be contented; we know 'tis the nature of the beasts and curs; & so let them wallow in their filth, and snarl at us still, it matters not while we are so happy as to know these truths (oh would they were so happy also) that we are so honourable as to be the servants of God, yea his sons, and heirs of the kingdom of heaven, as hath been showed. And yet further, now lately searching those heavenly Oracles, I find that God is pleased so to honour us, as to call us (so fare as we are good and happy) his own image, Gen. 1.27. Col. 3.10. yea the very divine nature, 2 Pet. 1.4. the temples of the holy Ghost, 1 Cor. 6.19 6.16. wherein God himself dwells, Isa. 57.15. 1 john 4.12, 13, 15, 16. the beloved of God, Cant. 1. etc. the glory of God and of jesus Christ, Rom. 3.23. 2 Cor. 8.22. With divers other, honourable, glorious, and heavenly excellencies, enough to make us exceeding joyful and very gloriously high and heavenly minded, even in the midst of all the reproaches and abuses that the devil and all his imps can imagine against piety and pious men; and so to contemn the same, even as we would the barking of a bitelesse cur, or rather (as hath been said before) to esteem the same as heavenly music and blessings, since it doth serve but to increase this our heavenly honour and glory, Mat. 6. 1 Pet. 4.13, 14.  
Now then let us raise up our thoughts and desires from this terrestrial, to the heavenly glory; let it be our only ambition to rest in God's favour on earth, and to be crowned with eternal glory in heaven: And in the mean time, let us often pray with Moses, O Lord we beseech thee show us thy glory, Exod. 33.18. and often endeavour already to soar aloft upon the wings of faith and divine contemplation unto this heavenly glory, those everlasting heavenly glorious crowns, and thrones, which we shall hereafter possess. Let this earthly glory and honour be an help to direct our souls thither, and to learn the excellency of that infinitely, transcendent eternal glory of heaven, from which this earthly, as a little bright reflection doth proceed.  
And as children by the use and view of toys and trifles, such as they apprehend, are encouraged to learn (and do thereby espy) the way to greater excellencies, and after seeing the vanity of those toys, and looking above them, do even contemn them in comparison of the more excellent things which then they know: So let us (as children in God's family) make a good use of this earthly honour, and be thereby encouraged and excited to learn and search the way to the eternal glory of heaven; of which this is but a shadow: And when we are grown wise and skilful men in the knowledge of divine things, Let us then in comparison endeavour to be above, and even contemn these toys and trifles of the world, for such is earthly honour even in its greatest excellency in comparison of the heavenly honour and glory; and then let us untie ourselves from the overmuch, and vicious desire of terrestrial honour, which can never satisfy us, and with a desire full of sprightfulness, love, and joy, elevate our thoughts to heaven, to eternity; for certain it is, that those souls which do often contemplate the heavenly glory, and do well know the excellency thereof, are often raised fare above all the greatness of the earth, inasmuch as eternity is above time, and infinite glory above a shadow thereof. And in these contemplations, they are often so transported and raised beyond and above themselves, as if they were then capable of terrestrial and humane vanities, they would not know themselves, while their souls do thus direct their looks, desires, affections, and contemplations wholly to God himself to heaven. Insomuch that while their spirits are so raised in such divine thoughts and illuminations, they do seem very gloriously then to despise all the honour and greatness of the earth, and with unexpressable delight to mark out the thrones of their honour in the kingdom of heaven; where they know that a crown of immortal glory shall for ever environ their heads. And in these divine thoughts and elevations, they are often even astonished with such wonderful delights and happiness, as they can find neither measure, nor limits in these divine glorious amusements, heavenly irradiations, and elevations of spirit.  
So not being able to find any thing on earth, worthy of their greatness, they have designed the crown, and set up the throne of their honour and glory in the empyrean heaven.  
To conclude, Let it always be our glory to glorify our fathet which is in heaven, Mat. 5.16. jer. 9.23. They that honour me, I will honour, saith God, 1 Sam. 2.30. Psal. 9.14, 15, 16. O how honourable, how happy is he whom God is pleased to honour. Teach (oh Lord) this secret divine language to my heart, to desire only thy honour, thy glory, and that I may glory only in thee who art man's sovereign glory, yea only, true happiness. Let me esteem this honour, this glory, this happiness, as heaven already.    

The third PARTITION. Of Conjugal Love.  

SECTION. I. Of the excellency of such Conjugal, or Marriage Love in general, and the miseries of the loss and want thereof.  
KIng Solomon saith, a prudent wife is from the Lord, Prov. 19.4. From the beginning of the creation (saith our Saviour) God made them male and female, for this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall be one flesh, Mar. 10.7. Mat. 19 So it appears God himself is the Author of this lawful, conjugal, or marriage-love. And therefore in respect of him the Author to be very well esteemed accordingly. Therefore in his sacred word (by King Solomon) he saith, Rejoice in the wife of thy youth, etc. See Prov. 18.2. Eccl. 9.9. and by Saint Paul, Husbands love your wives as Christ loved his Church: So ought men to love their wives as their own bodies, for he that loveth his wife, loveth himself, Eph. 5.25, 28.  
Let me here again make a short, though perchance very necessary digression. Since God himself (as hath been showed) is the Author of this Conjugal, true Love, and commends the same unto us. I do intent (God willing) to write on, of this Subject, though all the severe Grandsires and Stoics of the world should frown, and the more nice than wise people tur●e aside their heads, and though envious, malicious people, should pine and grieve exceedingly at such loving felicities; though over-doting sottish and brainsick Lovers should be touched to the quick in this ensuing discourse, and therefore kick, and though whoremasters should be galled and lash, though Momus or jeering Coxcombs should carp and scoff at this subject of Conjugal Love; and though mere earthly sensual fools should not see or conceive the good and divine use thereof, which is principally heavenly Love of God. And I protest I shall in this discourse principally endeavour to please God (the Author of this Love) that is, to do good, for I know all goodness pleaseth him, and what better and more necessary endeavour, then to increase this so good and necessary happiness of Conjugal, or Marriage-Love in the world, from which springeth so many good and happy effects therein, as in this, the next, the fourth and fifth Sections of this Partition, I intent to show more largely. And in the next place, I would gladly also please all virtuous, pious men, and of them especially true-lovers, which I hope I shall, the rather since I have formerly been much encouraged by such, and since I have followed (and learned the substance of this Partition of) many wise and worthy Authors, who have formerly written of this subject, done much good thereby, and are deservingly commended for the same. And lastly, I writ this to please and recreate myself also amidst more serious studies and occasions. Now therefore let the said severe Grandsires, Stoics, overnice people, envious, malicious men, over-doting, sottish, brainsick Lovers, carping, scoffing, jeering coxcombs, mere sensualists, or any other vicious men (for such only I think will) frown, look aside, pine, grieve, be angry, bark, stir, kick, lash, carp, scoff, soulely detract, or remain still mere sensual fools, I care not since I have endeavoured, and shall endeavour to do this good hereby: 
It matters not to me what such men say,  
While I please God, good men, myself enjoy.   
And since God the Author of this Conjugal Love hath commended the same unto us in such a sweet amiable and pleasant manner, as is said, Prov. 5.18, etc. Eccles. 9.9. Ephes. 5. and divers other places, and also in the Canticles, and elsewhere, even in a mysterious and divine way; therefore if I, or any man endeavour to show and increase this happiness, and to do this so necessary good in a pleasing ●●d harmless manner; what wise well disposed man; who but some rugged, discontented, envious, carping, malign spirited men, will be displeased therewith? I wonder why any should be so malign as to dislike, grudge, or envy the felicities of lovers. I protest, I wish that all the true-lovers, and married men in the world, might enjoy as much pleasure and felicity in their loves and wives, as they can wish and think of, though it were upon this condition, that myself should lose all my joys, hopes and wishes herein, and never enjoy any. But now I return from whence I have digressed, to show the excellency of this lawful, Conjugal Love; and because this subject is so necessary, pleasant, and beneficial, I shall perchance be the longer about the same.  
From the Author, I proceed to the Object of this Conjugal Love: The excellency thereof may further appear, in respect of the Object, which is, woman, who is the image of God aswell as man, Gen. 1.27. An help meet for him, 2.28. A part of himself, 31. Wine is strong, Kings are strong; but a woman is stronger, and hath dominion over Kings, saith Zorobabel, Esdr. 4. All men submit to Love, saith the Poet. When that Hermit's boy, who had always been brought up in the wilderness, came first abroad in the world, was asked what pleased him best therein; readily replied, Those things which you call women. A virtuous woman (saith King Solomon) is a crown to her husband, Prov. 12.4. Much more (in divers Authors) I find in commendations of women, and I wish that they did deserve the same.  
Love's excellency also appears in respect of the parties affected; The bravest, the most noble, generous and gallant spirits are commonly most and best taken, and possessed with this Love; wherefore it is called heroical Love. It is said to be a true note of a worthy generous mind, and of the most ingenious scholars, to be in love, especially in their youthful years; for rude and dull understandings cannot raise their thoughts to be capable of those high, sweet, and delicate fancies which we see that Love usually produces, in such worthy, generous, and ingenuous minds.  
And the parts of man affected also, are his most excellent parts, as the heart, liver, blood, and brains (as Physicians say) and consequently the imagination and reason. I say reason, for want of Love, shows want of reason, either stupidity or peevishness in a man. Yet it is most certain that divine Love is infinitely more excellent, and above this humane love, and such men as are of a divine temper, may easily overcome the same; but we all have bodies aswell as souls; we are composed of humanity aswell as divinity, and he that never felt the power of this Love, may be esteemed as some Eunuch or sot, or else of a super-humane temper. And on the other side, excess of love shows weakness, dotishnesse, and folly, and then these excellent parts of man are misaffected. Such love is without reason. But true love is most agreeable thereunto, and therefore excellent.  
And further, the excellency of this Conjugal or Marriage-Love, appeareth by the effects thereof, which are many: To instance in some of them. This Love excites men unto honourable actions and enterprises, takes away cowardice, covetousness, rudeness, and makes men courageous, liberal, civil, courteous, loving, ingenious, and of a graceful demeanour, quickens, enlarges, and illuminates the mind. Insomuch as many worthy and ingenious lovers, their minds have thereby grown so quick, airy and spiritual, as their high, soaring, nimble, and pleasing fancies, have conceived and delivered most excellent, famous and delightful Poems, Histories, etc. as if the Authors seemed to be more beholding to Love then to the Muses.  
This Love preserves and increases mankind in a perpetual generation; and unites Families, Provinces, and Kingdoms.  
It is said there is no earthly happiness like this of the sweet society of true-lovers in the way of marriage, and of a loving husband and wife; their joys are doubled and redoubled by Love. How sweetly may they counsel assist, and comfort one another in all things.  
By this blessed union, the number of parents, friends, and kindred is increased. It may be an occasion of sweet and lovely children, who in aftertimes may be a very great joy and felicity to their parents; and these may remain as living pictures, to show their memory from generation to generation. Lysippus, Mentor, Polycletus, Zeuxis, or Parthasius, had near the skill to engrave or paint the father and mother never so well and lively. And great is the pleasure that loving Parents enjoy in their children.  
A multitude of felicities, a million of joyful and blessed effects spring from true love. And indeed this conjugal or marriage love and society, sweetens all other actions, discourses, all other pleasures and felicities, and even in all respects increases true joy and happiness.  
This Love also may excite us to divine and heavenly Love. But of this subject I intent to write in the fifth Section of this Partition.  
This blessedness and excellency of Love will be more apparent, if we consider the miseries either of the loss of such love before, or of the want thereof after marriage. It is wonderful to think how many lovers for loss or want of enjoying their wishes in this kind, plunge themselves into a multitude of cares, fears, sorrows, blindness, dotage, servitude, slavery, mischief, and miseries. Many men will venture their goods, fame, lives, and (as king john for Matilda) crowns if they had them, to enjoy their loves.  
Sorrow, dejection, much waking, sighing, neglects, peevishness, restless thoughts, brutish attempts, want of appetite, paleness, and leanness, are common effects and symptoms of the want of enjoying, and of the loss of love. And millions of men having lost their loves, become therefore melancholy, discontented and dejected all their life time after; And many there be (saith Zorobabel) that have run out of their wits for women, and become servants for their sakes, Esdr. 4.26. These things are commonly known; Bedlam hath been full of examples. Many also have perished, have erred, and sinned for women, Esdr. 4.27. Examples hereof also have been common in all ages. Histories are full of them: And many that have consumed away, and died for want of enjoying and losing their loves; yea, some for grief thereof have been their own executioners, and made themselves away.  
And after marriage, it is strange to think what jealousies, contentions, fears, sorrows, strange actions, gestures, looks, bitter words, outrages, and debates are between men and their wives, for want of true love and discretion. And how many men for want of this love, have turned whoremasters; and also divers men, not loving at home, fly abroad, and so become Tavern and Alehouse hunters, dissolute people, spoil themselves, and wrong their families. These miseries have always been, and are so common to all men's view, as they need but little disquisition.  
Since it appears that true love is so excellent, and the contrary so irksome and miserable, it is requisite therefore in the next place, that we do even very diligently learn and view the way to this excellent happiness of Conjugal or Marriage Love.   

SECTION. II. Showing how to love truly, enjoy our wishes, please our lovers, and increase Love.  
THat we may truly love, obtain our Loves, enjoy them, and live well together, first let us make a good choice in Love. Such are most like to obtain their loves who choose well and conveniently; for there is no greater motives to love then this, when there is a fit and convenient sympathy in all things between them. He who hath made such a good and convenient choice in Love, may even justly hope to have almost gained his love already. One word, one smile between such, will cause more love than many words and gifts between others. Diversities breed nothing but disunion, and sweet congruity is the cause of Love. Hence grows the height of love and friendship, when two simillary souls shall join in all their commixions and this assimulation, pure and good in all things. Those are observed to agree and love best, who are both alike of good conditions, both wise and religious. And it is the crown of blessings to live in such happiness, Prov. 12.4.  
Let therefore piety and virtue be the first mover of our affections; and the rather, to choose well, let us take that Divines counsel, who wisheth us to invite Christ to our wedding, and to pray to him for a good wife, or else none at all, which he thinks best for us; for an evil woman (as the wise man saith) makes a sorry countenance, and an heavy heart, and a man had rather dwell with a Lion, then keep house with such a wife, Eccl. 29.27. and he that hath her, is as if he held a Scorpion, ver. 7. What is to be seen among such husbands and wives, as are of vicious and impious conditions, but strife, tumults, disorder, suspicion, confusion, and misery in the end; whereas none live more lovingly, pleasantly, and happily together, than such as are of gracious & virtuous conditions. A virtuous & well given lover is much better to be esteemed then a fine face with ill conditions. Let us not then be so sensual, as to love only the face and corpse, but look higher, and see something in our lovers of an Angelical nature, that is, a free, virtuous and gracious mind; which to an understanding man, appears to be a divine Essence, and to which he mingles his soul in Love; which (if truly thought on) will appear to be a fare more excellent and permanent Love than that of the body, and consequently more pleasant. A virtuous pious wife is far more precious than rubies, Prov. 31.10 She is as the King's daughter, all-glorious within, Psal. 45. So then let us sphere our Loves, and seek beauty rather in a mind then in a countenance.  
In the next place after piety, virtue and good conditions, it is requisite to look after corporal and external respects, and as near as we may, to choose such as are of equal years, birth, fortunes and degree, of good parentage and kindred, of such a countenance, complexion, and constitution as best agrees to our love and disposition; for inconsiderate and unequal marriages are commonly very pernicious, and a multitude of mischievous and miserable effects spring from such marriages; As if a sound and healthy person marries one that is diseased and impotent; if an honest man marries a whore; or an honest woman a knave; if one that is well tempered in mind, marry a fantastic, adle-pated, brainsick, scolding piece; or if one that's young, marry with an old doting companion, or in any othar respects very unfitly, what better success can they look for then Minos had with Pasiphaë, Vulcan with Venus, Menelaus with Helen, Ptolomny with the whorish Thais, Claudius with the lustful Messalina, or Hierome King of Sicily, with Pytho. What is like to ensue but suspicion, jealousy, strife, shame, sorrow, discontent, and misery. Therefore it is very requisite that men should love and marry such as are equal, fit, and convenient for them.  
It is a good time, as some say, for a man to marry between five and twenty year old and thirty, and for a woman between her age of eighteen, and two and twenty. And it seems better (saith one) to love below then above ones self in estate and degree; for (saith he) this will the more oblige a lover to be the more loving, diligent, and pleasing ever after. But notwithstanding we may truly say, that although lightheaded, fantastic, proud, malapert women (as many of them are) will be the worse for a good estate and parentage; yet a good woman (though there be not many such) will be rather the better than worse for the same. But however it is thought best, as near as men may with conveniency, to choose such as are of fit and convenient years, birth, fortunes, degree, parentage, constitution, and especially of like virtuous and gracious conditions; for when two meet of the same good condition, what is it but the same soul in two bodies, or rather in one body, since marriage so unites, as they are no more two, but one flesh, Mat. 19.5.6. as it were two persons intermutually transported into one another. So that even with the same reason that we love ourselves, we love those that are so like and united to us. But yet it seems best to choose (if we may) such as are more virtuous and gracious than our selves; for to live with such ('tis good hope and like) will in time make us the more like them, and consequently, the better and more happy.  
The choice hereof being esteemed the chiefest action of our life, most nearly concerning us, and from whence springs our future good and happiness, aught to be very diligently thought on, and considered; and especially that we choose such a one, as from our hearts we can truly, and for good causes love dear. From such a loving, fit, equal and good choice, is like to spring abundance of most sweet delights and felicities.  
Having made a good choice, we may and should use all good means to gain Love, to please our Lovers, and increase Love, which in such a good convenient choice, is very necessary, and very like to be happily effected, even by such ordinary and usual means, as are commonly used by lovers, and prescribed in divers Authors for the same purpose; but as for those common allurements and occasions of love, which some Authors writ of largely; as pleasant, comely, and well composed gestures, pace, carriage, behaviour; also of glances, smiles, salutations, compliments, conference, familiarity, gifts, tokens, favours, letters, meetings, feasts, wine, music, amorous tales, singing, dancing, and the like: I list not to treat of, and the rather, because (if all these things were well used only to good purposes (as some of them are often too much abused; yet) they are so usually practised by, and even natural to lovers, as they need but little disquisition.  
Time, place, and opportunity often occasioneth love. Also importunity to some kind of women; and sometimes also (I know that) neglect and scorn doth in some of these female kinds, much increase love; for some of them are of such proud, imperious conditions, as they will insult over, and even scorn such puny lovers, as will be pinned upon their sleeves. Hence it is, women are compared to shadows; if we follow them, they will go from us; if we go away, they will follow us again; wherefore sometimes to neglect, seemeth better than importunity, and whetteth love Though indeed such as will not be gained either without much importunity, or much neglect, are to be thought no whit the better in that respect, but rather they may be thought the more nice, proud, or scornful, or else that they think their lovers not good enough, or not fit and convenient for them.  
But that which in this respect I intent only to treat so at large, is, Artificial discourse; yet before I begin, let me tell you that I think it a very necessary & good deed, to endeavour to help and comfort such as are afflicted and need comfort, and who need the same more than lovers. If you will not believe me, look upon thereupon their pale cheeks, and sad melancholy looks▪ Consider their sighs, etc. And to hel● some of these, I intent to endeavour in this ensuing art of discourse, and in the next Section after, to show remedies and consolations against loss of love, against an oversottish and doting love, and against the miseries incident to cross marriages, etc. so as they may remain sweetly contented notwithstanding. I do also think it a very necessary, charitable, and good deed, well pleasing to God and good men, to endeavour to increase love, joy, and happiness, especially this Conjugal or Marriage-Love and delights. Oh that ● could invent and write of such sweet ●nd pleasing love delights and discourses thereof, as might always possess ●he hearts of true and virtuous lovers, with as much joy and happiness in ●ach other, as they can wish or think ●f.  
Reverend and good old men, Give ●e leave also I pray to write a few ●ords to you, before I begin to write ●his ensuing Art of discourse. If any ●f you chance to read the same (though some of your age are grown much too severe and rigid; yet) I cannot but hope that your goodness will remember your former, more youthful, warm and loving hearts, and no whit hinder or grudge, but rather be well pleased with, and rejoice to think of such joys and felicities of lovers, as I shall discourse of, though perchance it be not solid, severe, and serious enough, to agree with your age, yet I hope you will think it fit, convenient, and good for young nuptial true-lovers, for whose sake it is especially written. Yet I shall endeavour (according to my weak abilities) to write the same in a serious, artificial, though pleasing, delightful way.  
And if any man shall too severely and rigidly think the ensuing love discourse too light of this subject, le● me tell them I have many good precepts, precedents, and good reasons for what I have done: But I intent to answer such objections toward the end o● this Section, therefore now to proceed●  

Here followeth the Art of Love-discourse.  
THe Preface. Forasmuch as heretofore at idle times (to recreate and please myself) I began to study the Art of Discourse in some cases; (though I love silence in some other) I now think it not amiss (out of the same) to take a little diligence and pains, or rather a little pleasure (further to recreate myself, to please ●rue Lovers, to increase love and joy ●n them) and give an instance only concerning this matter of Love.  
Artificial discourse being added ●o other Love-devices, is most pleasant and delightful, doth much increase love, and add a greater joy and pleasure to all other Love-delights, ●nd felicities. We know, that even ●ommon frivolous discourse being spoken in the way of love, will much ●lease and take many female Lovers, ●uch as are idle Compliments, News, Tales, Jests, Songs, even such as are very idle and frivolous, and though spoken and acted by some apish coxcomb, swaggering fellow, or pot-companion, such as (especially light, fantastic things, such as some Women are) will be over head and ears in Love. But now if some well given, fair conditioned young man (for to such I chief direct this discourse) shall withal add a sweet, pleasing, convincing, and material discourse to his Lover (whom I will imagine to be alike virtuous and well conditioned young creature) it will be indeed sufficient sweetly to captivate, charm, and even overcome them, to fill their hearts full of joy and pleasure, and so to inchant them, as it is like they will ever after be joined together in an indissoluble bond of true flaming love.  
Now for the manner and matter of our discourse; I have always thought it vanity and lightness, rather than courtesy, to discourse (according to the Gallants fashion of our times) by mere Compliments Congees, apish gestures, and mere finical words; To say, Sweet Mistress, or Madam, I honour your shoestrings, the ground you tread upon, am proud to kiss your hand, it is my ambition to be your servant's servant, and the like; to present and offer, not only our services, but lives to the command of our Mistresses, as we use to call them, though God knows, we never mean to be their servants. On the other side, I think it also folly to study, sing, and talk to them in high strains of wit, and figurative exornations, lest they be not understood, and so perchance laughed at. But in this respect a plain, yet artificial, pleasing, material, moving, and convincing way is best.  
I do not intent to prescribe a set Method to discourse in; for why, me thinks a premeditated set discourse shows something a barrenness of wit, though not of judgement: and is commonly uttered with little passion or feeling (which is in some measure taken away by premeditation) and consequently not so freely, lively, and with such a grace as otherwise, unless we can counterfeit (like a Player) our passions, and have wit enough to come out, and in, upon all occasions of discourse. On the otherside; we are not straitened in this subject for want of matter to discourse of, on all occasions, even in an extemporary manner; for every smile, action, object, event, or speech, may afford a Lover matter of sudden discourse: and indeed love of itself if it be fervent, whets the wit, and so stirs up the spirits, that we may say of Lovers, as of fine wits; They can make use of any thing. But neither of this extemporary discourse is my intention to write of, but rather a mixture of both, which I will call, an habit of discourse, or, an extemporeall Method: A Method not so much to discourse in, as to discourse by, in an extemporary manner; in such sort as a man may be furnished with continual abilities of discourse in an extemporary Method, (as I may say) or a sudden and well composed manner, without brainsick, light, idle, frivolous prating on the one side, or too much pumping for wit on the other side; but with a ready, yet persuasive and material discourse on all occasions.  
But this Art of discourse in general, concerning all matters, will not easily be given to weak Novices, (yet the mere observation thereof may do even such men some good concerning this matter of love) but in general, It will rather require that a man be well learned and experienced in the liberal Sciences, especially such as he shall have most occasion to discourse of: So as he may readily on all occasions dilate the matter of this discourse by the rules and grounds of this art, which are as follow: By Number, Particulars, Observations, Arguments, Examples, Comparisons, Similitudes, Contrarieties, Appendances, Effects, Circumstances, and the like.  
I shall first give an instance in this art of discourse very briefly concerning this matter of Love, and that only concerning the excellency thereof; And then a taste what is to be done to attain to this Art.  
First then, for instance in this Art, concerning the excellency of Love, (which though I have already given a taste of, I shall now speak thereof in a more artificial manner and method, and to another purpose.) For this purpose, let us imagine a man well skilled in this Art, that we may guess what such a man can do, and imagine this able skilful man therein, have occasion to discourse of this subject, The Excellency of Love, He can readily (even Raptim) discourse thereof in divers ways and manners. As for example.  
First, either from the Number of benefits and excellencies flowing from thence, which some reckon up to be sweet and pleasant thoughts, looks, smiles, salutations, discourses, tales, jests, songs, poems, sports, embraces, (and to speak more seriously) mutual kindnesses, helps, comforts, society, increase of parents, kindred, friends, riches, sweet and lovely children, and mutual enjoyments of all the blessings and pleasures that can be thought of, and as he pleases, can apply all or any of these to his love, and when he sees occasion, can sing to the same purpose, and to a pleasant tune, etc.  

we'll sometimes sit, and sweetly chat,  
And sometimes pretty stories tell;  
we'll sing, and laugh at you know what;  
In all delights we still may dwell.   

What pleasures are on earth, I pray,  
That you and I may not possess;  
A million of the sweetest, may  
Still crown us with true happiness.   
And also he can from these felicities and benefits springing from love, conclude the excellency thereof, apply it, and if he pleases, sing: 
Then surely love's a blessed thing,  
From whence so many blessings spring;  
It is most certain, that there is  
No earthly happiness like this.   
And also if he pleases, can discourse of any Particular of this Number, yea even of the least of them; as for example, of a salutation or kiss, telling her (as some Poets and others teach him) that the Rose, Gillofloure, Musk, Nectar, Balsam, Ambrosia, are not half so sweet as her sugared kisses, and this he verifies, etc. & can when he sees occasion, mingle therewith pleasant Songs and Poems. To this purpose the Poet hath a Song in his Comedy, which with some alteration of words, and to another tune thus it goes:  
To the Tune of the Delights.  
Oh, that such sweet joy,  
Should soon pass away,  
Should so suddenly waste,  
That such excellent blisses,  
As are thy sweet kisses:  
No longer should last;  
So sugared, so precious,  
So soft, so delicious,  
So dainty, so sweet, so fine,  
as the honey from the Bee,  
is not half so sweet to me,  
As is one sweet kiss of thine.  
Or from a very thought of love he can tell the excellency thereof, saying that even the thought of true love is enough to fill the heart with joy, drown all sorrows, and make us think ourselves even in paradise, to imagine what pleasures we shall enjoy hereafter:  
To the Tune of the Fairy Queen.  
Even but to think of this,  
It is so great a bliss;  
A joy excelling fare,  
All worldly thoughts that are;  
That such who in true love are wise,  
Enjoy an earthly paradise.  
And so of the like concerninng any other particular of this Number.  
He can further argue and conclude from any particular of this Number, the excellency thereof divers ways, as for example, from the less to the greater; To instance again from a thought of love, he concludes from thence a necessity of greater excellency in greater matters.  
If but to think of love,  
It be a joy above  
All earthly thoughts that are,  
Then surely to enjoy,  
What we so think of may,  
Or from Particulars to the Number in like manner: If from one or a few Particulars of this Number of excellencies, and benefits, flowing from love, spring so much joy and felicity, how much more doth then proceed from them all?  
When such, so many, sweet delights  
Shall all at once within us meet,  
Oh how we shall be rapt with joy,  
And filled with pleasures extreme sweet?  
And likewise concerning Time. As for example; He tells her, that to enjoy such pleasure but one hour or a day, were enough to possess the heart with marvellous joy; yea, although that hour or day were half a year hence, yet the very imagination of it in the mean time, is sufficient to possess us with very sweet pleasures till then; Much more may a longer time delight us. And so he may sing to her again.  
To enjoy such pleasures but one day,  
It were enough to ravish even  
Our hearts and minds with such sweet joy,  
To think ourselves almost in heaven,  
If in one day be so much joy,  
Such sweetest pleasures, such delights:  
What pleasures may we then enjoy,  
Perchance a thousand days and nights?  
Or otherwise in divers kinds. But to proceed.  
Further, he can discourse and set forth the excellency of love by Examples, as of Seneca and Paulina, Orpheus and Euricide, Mausolus and Artimesia, Mark Anthony and his Octavia, Argalus and Parthenia, and divers others; Histories are replenished with Examples, and can show how such Lovers think themselves even in the Orchards of Adonis, the Elysian fields, or Paradise, when they enjoy their Love, they are so filled with delights.  
If others in their Love do find  
Such joy, such pleasures in their mind.  
Why should not we? Let you, that's I,  
Enjoy such sweet felicity.  
Or by Comparisons, by way of interrogation, or otherwise; Did ever any Lovers enjoy such delights, and shall not we?  
Yes, we will sport, play, laugh, and sing,  
Live joyful as a Queen, a King.  
Or beyond Comparisons. Thaereus never took such pleasure in his Pamphila, as I that is thou, will together; He thought none living so happy as they two, but we may swear it of ourselves.  
Venus nor Cupid, jove himself  
Shall never know what we may tell,  
What heavenly pleasures, whar delights  
Within thy heart and mine may dwell.  
Or by Contrarieties. That love is of so much force and excellency as the loss or want of it often causeth (in divers people) extreme Melancholy, Sadness, Grief, Madness, and sometimes death itself, as appears by the Examples of Queen Dido, Queen Artimesia, Portia, Triara, Panthea, Medea, Parthenia, Romeo and juliet, Pyramus and Thisbe, Antonius and Cleopatra, Coresus, Calirhoë, Clorus, Amintas, Marcus Lepidus, Plautius, Numidius, Tiberius Gracchus, and many others.  
If it be death  
To lose a loving wife?  
To enjoy her then,  
Is sure more worth than life.  
Or by Similitudes, divers ways, and in every particular, as for example; The pleasure of love, may be likened to fire, an ardent flaming Joy; To water, a fountain of pleasure. Gold, Pearls, Amber, Honey, the Rose, and sweetest, gayest flowers, Musk, Nectar, Ambrosia, is not so precious, so sweet, so delightful, as the pleasures of love; That the Elysian fields, or Turk's Paradise is not more pleasant. All these and whatsoever is most pleasant he compares and likens to Love, for sweetness, pleasures, delight, etc. Yea, and more seriously (if good occasion be) he can tell that this Conjugal, or Marriage love is often used as a similitude or resemblance between Christ and his Church, that the Canticles is wholly a Lovesong to this purpose; And that therefore it is to be thought, no humane earthly joy represents that of heaven more than this of true love, though there be no comparison or likeness between Terrestrial and Celestial happiness, either in purity, brightness, worth, or duration of time, these earthly being as nothing, or as dross in respect of the heavenly; yet in respect of our earthly and weak apprehension, such comparisons and similitudes (since we find such in sacred Scriptures) often are, and may be made: 
So some have thought  
that love is even,  
A joy divine,  
a taste of heaven.   
Or by the Effects of love; To instance among many and divers in a few. That Love causes a man to carry himself fairly, courteously, honourably, and virtuously to all men; It quickens and raises a man's spirits, fancy, wit, and makes him become pleasant, neat, spruce, lively, a Poet, a Musician, a Dancer, a man of fine behaviour. It makes us enjoy all things in the world with a sweeter pleasure than otherwise; for why, it possesses the heart with joy, and a joyful heart takes pleasure in all things.  
Thus Love doth always fill  
Our minds with bliss, that still  
What ere we think or do,  
It will delight us; So  
Whether we study, work, or play,  
True love will turn all into joy.  
Further, concerning the Effects of Love, he can tell her that a Million of other joyful effects spring from true love, which will now be too long to discourse of. Therefore now only, that true love hath such a virtue in it as it will (saith one) even turn water into wine. I had rather (saith he) drink water with thee, than wine with another, live meanly with thee, than richly with another. Yea, he tells her that true love will turn even sorrow itself to the increase of its joys; saying further, All the crosses that ever thee and I have had, I hope we shall hereafter quite bury or drown them in the fountain of our Love-delights, or rather make them serve as fuel to increase the flame of our love and happiness; for love and joy after crosses past is the sweeter, and livelier, as having been purified, enlightened, and quickened by the same. And so for future time 
When crosses happen in our way,  
we'll turn them in our love and joy,  
And make them serve but to inflame,  
Enlighten, and increase the same.   
Or by Additions, Appendances, and Circumstances; as for example, That Love is more splendent and excellent when it is seated in its Throne, and attended with riches, honours, and other pleasures which seem to be Love's handmaids, who as a Queen, graces all the rest, and adds glory, sweetness, and delight to them all. And as a Circumstance he can discourse almost of any thing, and set forth the excellency thereof, as hath been showed by the attendants, riches, honour, and pleasures, by the object, Women, by the Parts and Parties affected, which are the most excellent parts of man, and commonly the bravest, noblest, most generous, and ingenuous men. Also by the author, which is God himself, for Love is a daughter of heaven, yea as some say, a little heaven upon earth; by which also (as is to be showed in the last Section hereof) we may spy and spell glimpses of heaven, and be the more inflamed (with divine and heavenly love) to seek, and possess it. So as it seems we may enjoy two heavens.  
In sweetest joys that be,  
My dearest Love, than we  
May pass our time away  
All times by night and day:  
What pleasure is on earth, (I pray)  
Or heaven, that we may not enjoy?  
Thus have I given a taste of Love's excellency by way of instance in this Art of discourse. But I pray remember, it is but by way of discourse, and then I hope you will pardon what is amiss, for you know that men will talk somewhat largely to please their Lovers, and yet say they have given but a taste, when they have done. Now I proceed and show further the use of this Art of discourse.  
By this Order, or Art, we may discourse of any other particular whatsoever, as for example, of the contrary to that which hath been dilated, namely, the miseries of Love's loss, which may even readily be dilated and expressed by this Art, in this manner likewise; Either by the Number of miseries, the misery of each Particular of that Number, with Observations in respect of Matter, Time, Place, and other occasions; and each Particular demonstrated by divers Examples, Reasons, Arguments, Comparisons, Contrarieties, Similitudes, Effects, Appendances, Circumstances, or otherwise; and set forth by apt expressions, and particularly applied, and passionately enforced and uttered, according to the nature of the Subject.  
In this manner also we may discourse of any other subject upon occasion, whether of riches, of honour, of health, of prudence, temperance, fortitude, or of any virtue; or of poverty, disgrace, sickness, of covetousness, ambition, intemperance, or of any other vice or misery; yea, or of Religion and divine matters; and in truth there cannot be a better way even of Love discoursing, than a religious way, (however seldom practised, but rather despised by many of Blades and gallant Dames of the world, as well as of the foolish and blockish sort of people, who think and esteem all things above their vain and fantastic humours, to be folly and madness; But indeed) what better way of Love discoursing can be, than a laudable and pious insinuation into the mind of such as we discourse with (whether Friend or Lover) by heavenly discourses, which also may be done by some such like Art as hath been dilated; insomuch, that if both parties be of a divine temper, their hearts may be filled, possessed, and united with heavenly and glorious thoughts, joy, and love. But these things I know will seem folly, mystical, strange, and as very riddles to such whose mere natural minds are not raised to the knowledge of supernatural and heavenly things. But such lovers, and friends, whose minds are elevated to a supernatural and divine temper, their hearts can be filled with heavenly joy in such discourses, and by the eye of Contemplation they can see one another (in respect of their heavenly minds) like Angels, divine creatures, and so love one another with an heavenly as well as earthly love. Both which being united, do bind their hearts together with an indissoluble knot, and fill them with sweet streams and fountains, both of terrestrial, and of heavenly joys, and delights.  
Now to proceed, and give a taste (as I said) how to attain to be a skilful Artist in this, or the like art of discourse. Which because it may be said in general, almost in as few words as particularly of Love, I shall endeavour very briefly to show the same in a general way: which is, First, by often and serious meditation to imprint into our minds, the grounds and heads thereof, As Numbers, Particulars, Observations, Arguments, Examples, Comparisons, Contrarieties, Similitudes, Effects, Appendances, Circumstances, and the like, as perfectly as we do our A, B, C. whereby we may as readily call to mind those grounds, as we can letters to spell words with, which is as fast as we can speak. Or as in the Art of Brachigraphy, or shortwriting, we readily know at which end, side, or place of the letter to set the tittle, dash, or ensuing letter, whereby we know what Vowel, Dipthong, or Word it signifies, even as suddenly as we can think of any thing; Or as Preachers do especially take notice, and imprint into their minds, the heads, divisions, and grounds of their Sermons.  
Secondly, having thus imprinted the grounds in our minds, we ought to be furnished with sufficient learning and skill concerning the matter of our discourse: (In general, to be skilful in such Arts and Sciences as we shall have most occasion to discourse of, whether of Divinity, Physic, Law, Philosophy, History, Poetry, or other; so as I might instance also in this Art concerning the Divine, the Lawyer, the Physician, the Gentleman, and divers others as well as the Lover, in their several ways of discoursing, and also concerning divers usual occasions, if my skill would attain thereunto; but this Treatise will not admit thereof,) that so by observation, reading, or otherwise we might be furnished with sufficient learning, matter, examples, and skill to this purpose, in such sort that we may (as some ancient and well furnished Orators, Lawyers, Physicians, and others can in their several ways) readily discourse (even Raptim) upon any Maxim, Ground, or Rule in their Sciences.  
So then, impressing the grounds of this Art in our minds, and furnishing ourselves with a ready ability to discourse upon these grounds, is the way to attain to this Art of discourse. And although the perfection thereof be very difficult to attain unto in such a ready manner; yet even the mere observation or reading thereof, may lend us some light, and in this matter of Love be an occasion of increasing the same, and of possessing ourselves and Lovers with very pleasing joys and delights.  
Thus much concerning the Art of discourse.  
Yet now me thinks I cannot but imagine that some too severe Cato, churlish Timon, or carping Momus, will esteem this Love-discourse too light and wanton; for I know there be many in our times so Stoical, and rigid, as they will scarce allow lawful, moderate, convenient, or necessary recreations, (for this discourse was chief written for mere tecreation, amidst more serious occasions, and so I desire it may be read) and that they esteem honest and harmless Love-delights, and discourses (though in the way of marriage) Profaneness.  
But surely piety and virtue is neither so rugged, nor austere as some men would make the same; and although their rigidness make them unkind, and therein unjust to themselves, yet certainly in those things which are free from impugning the Laws of God and humanity, we may at convenient times allow ourselves honest solaces and recreations, especially in such a necessary good, so agreeing to the Laws of God and man, of Nature and necessity, of the Preservation of Mankind. And we may know that it is good and commendable for such as do, or intent to live in that honourable and blessed state of Marriage, to be possessed with Conjugal love, and so good, that such men are counselled in the sacred Book of God, to love their wives as their own selves, yea, as Christ loved his Church, Ephes. 5. And this Love is not only a remedy against a multitude of irksome troubles, evils, and miseries, but an occasion of very many blessings, and very much happiness indeed (as hath been showed) and therefore consequently such honest harmless Love-discourses, devices, and pleasures as increase such love and happiness, are to be esteemed good and commendable. And I conceive that no well conditioned happy man, none but envious, malicious, malcontented spirits, or else ignorant, stupid, sottish people, who are not capable of the excellency and felicities of such true, heroical love, will hinder, dislike, or grudge true Lovers of such honest, harmless, and commendable Love-delights and pleasures.  
And I am not so Cynical (as one saith of himself) but that I think a modest expression of such amorous, pleasing conceits and fancies as are free from obscenity, and suit with reason and goodness, will yet very well become my years, in which not to be in a good and convenient manner sensible of Love, were as great an argument of much stupidity, and blockishness, as an oversottish and doting affection were of extreme folly. But what need I excuse myself in this, when it is well known, that many whole Volumes have been written of Love. And that divers famous and worthy Philosophers, Physicians, Historians, Poets, and others have written as lightly, and more wantonly than I have done of this subject, and yet been highly commended for the same, and I think in divers respects they have done much good thereby, increasing true love and happiness in very many that have read their books and writings.  
Yea, since (as before I shown) that God himself is the author of this conjugal, or marriage love, and doth in the holy Scriptures commend the same unto us in a very pleasing way, as Prov. 5.17, 18. Eccles. 9.9. Mat. 19.4, 5, 6. Mark 10.7. Ephes. 5. Chapter, and divers other places; and in all that book of the Song of songs, though in a divine way there are very many sweet and pleasant expressions of love and the delights thereof, and that in a Song or Poem. If then such pleasing expressions may, and is good to be used in such a divine way, certainly it may and is also in this humane way of lawful love, without all exceptions, but only by such as are either malicious, or too severe, rigid, overnice, and therein unwise men.  
But since good things (yea even the best things) may be perverted and abused; as Meat to Gluttony, Wine to Ebriety, Riches and honour to the increase of all vices, so Love to Lust; I desire and pray you, Christian Reader, as you will answer to God, that you will not so abuse (as to apply and pervert) any of this Love-discourse to the provoking of unlawful lusts, but only to good purposes, as to the increase of lawful and convenient marriage, and the honest, harmless, and laudable joys, delights, and felicities thereof; And so I hope, and doubt not but this discourse will do some good, and be well pleasing to God and good men.  
But yet perchance my Grandsire may say, It seems to him that such light, vain discourses are of little power or persuasion to increase love and happiness; yet if we think of the Parties by, and to whom these things are spoken, that is, Lovers; who are a great deal more vain, wanton, youthful, and not of such serious and solid substance as my Grandsire is; we shall know that such discourses are most apt and pleasing, and much more persuasive for this purpose to increase love and joy, than other more grave and solid. And we know that Lovers esteem every word of one another's discourse (though perchance but slight matter) as if it were spoke like an Angel. And yet truly there is (I wish my Grandsire may see it) a great deal of seriousness mingled in this Love-discourse, and such as concerns the greatest, choicest, and sweetest happiness of our lives; insomuch as indeed such artificial discourses, such pleasant convincing persuasions and reasons are most justly, really, and seriously sufficient, even to inchant and inflame a wise one, a Saint with true Love and joy; and surely the wisest and best Saint cannot be too loving and joyful in this blessed and honourable way of conjugal, or marriage Love, no, not joyful and loving enough herein; if you will not believe this, See again, Prov. 5.18. Ephe. 5.25, etc. I know you will or must believe that.  
To return. I know that such discourses will so increase Love and Joy in true Lovers, that if there be a reasonable sympathy between the parties in age, degree, fortunes, countenance, Constitution and good Conditions, and a willing consent of Parents and Friends at first (though afterwards great and strange opposition should happen in many respects) it would be a marvellous hard matter (if not almost impossible) to part and disunite their Love.  
If such discourses than be of so strong effect and operation, as to join hearts in true love, and increase its Joys, notwithstanding many crosses and great opposition, much more is it when those are past, when both parties and their friends are well pleased, when all their thoughts are composed of Kindness, Love and Joy. Medea's Ointment, Helen's Bowl, Circe's Cup, Phaedra's Ring, Venus' Girdle, or Gyges' Gloves cannot so sweetly inchant, move and please the mind, so delightfully increase Love and Joy, as such discourses will (and with good reason may) in Lovers.    

SECTION. III. Remedies and considerations against the loss of Love, against an oversottish and doting Love, and against the miseries incident to cross marriages.  
But now here comes a question. What is to be done if we should lose our Loves, etc. Indeed many Lovers for want of enjoying their wishes in this kind, become extreme melancholy and sorrowful, and some for Remedy betake themselves to ill courses, as Whoring and Tavern-haunting, and sometimes spoil themselves. This is to leap out of the warm Sun into the fire. But if we consider rightly, there is little or no cause why we should grieve for such a loss, but we may rejoice notwithstanding. Of this hereafter.  
But first of some Remedies and Considerations usually prescribed in Authors against this malady, the loss of Love; As, to withstand beginnings, to avoid all occasions, to go to some other Mistress, a better, if she may be gained, or if not, yet to know, that of all necessary evils (such as men say Wives are) any may serve for necessity, and because they are said to be evils, 'tis like better to have none at all.  
Though we Bachelors perchance may think wives fine things, yet such as have tried will tell us otherwise, as that there are many thorns amidst the Roses of Marriage, which hinder the pleasures thereof, and cause much sorrow. That married men's shoes wring them and we know not where. That the love of the body is at the highest, and will fall when it hath gotten admittance into the hidden and worst parts thereof, and that so it is of the mind: though our Lovers show us their best conditions forward, yet when those hidden and worst parts of the soul which they dare not show the world, are detected, 'tis like we shall find them much worse than we looked for. How soon was Ahasuerus weary of his Vasti, Mark Anthony of the daughter of Caesar, Philip King of France, of the King of Denmark's daughter, Selenchus King of Syria, of the fair Stratonices, and Nero of his Poppea. And so, many in all Ages though they prosecute their Loves before marriage by many and strange promises, oaths, and protestations of Love, yet after they do distaste, and perchance (as Amon loathed Thamar) they even loathe their Wives.  
We see after honey months past, Marriages often turn to repentance, bitterness, dislike, contempt. How soon do many women wax stolen, fulsome, phlegmatic, out of fashion, infirm, diseased, or old, riveled, withered; or at their best, a wise man can very plainly and perpicuously see their greatest beauty and loveliness so vain, fading, uncertain and undureable, even as a bubble, dew, snow, smoke, wind, air, yea, even as nothing, for a thousand years are even as nothing to eternity. And their beauty passeth away with time as swift as thought, and so after a moment of time in comparison of eternity, comes to nothing; and in the mean time, a , small Pox, loss of an eye, or limb, one of many and divers several diseases, yea, even a little scar, or however Age and Time spoils the choicest beauties. And yet before they are spoilt, even at their best and greatest beauty if thou sawest them in foul, ragged, nasty, Beggar's apparel, or when they scold, brawl, are angry, mad, gape, make ill favoured faces, or (as one saith) undressed, you would very likely be quite out of love with, and perchance loathe them. But let us look to future time, they are creatures of an inferior nature (as beasts) who mind only present things; A wise man's soul is of a future nature, as well as present: It can see things to come also, as if they were present. If then you have a wise man's eyes in your soul, and can but see (yea, if you will but imagine or suppose that you see) the fairest, loveliest, and choicest beauties as they shall be, when they are sick, old, withered, dead, rotten in their graves, the same will appear so ugly, ghastly, terrible, dreadful, as you will be so far out of love, as rather to loath and shun them. Yea, if thou couldst but see what they are now already, that is, but earth, a mere excrement which thou so admirest, thy soul would be at rest. Imagine her skin from her face, or other parts of her body. There is nothing within but filthy Phlegm, Choler, Melancholy, Blood, Gall, Spittle, Snevill, Snot, and other stinking, putrid, excremental, loathsome stuff. If you think I speak unseemly; in this case it is a good deed and necessary, for it is a remedy against Love. I hope (young man) you are now wiser than to grieve and pine away for Love.  
Now come we to view the mind of women, and see whether we can find remedy enough in consideration of their common ill conditions, to make even a pining Lover out of love with them. They are many of them commonly noted to be proud, idle, sluts, scolds, jealous, scornful, arrogant, and so imperious not to be endured; light, peevish, froward, sad, lumpish, prodigal, discontented, & of divers other ill conditions. Yet I must confess I take this upon trust, upon other men's words, I writ only what I read, and hear them say of women; for my own part I must confess, for aught I can see or find, women are as good, and in some respects better than men, as modest, loving, kind, frugal, temperate, constant, and the like virtues. But I am but one man, and one or a few swallows makes no Summer, as the Proverb goes; Other men have said, and it seems found otherwise. King Solomon it seems could not find one good woman among a thousand, Eccles. 7.28. And he makes it a question; Who can find a virtuous woman, Prov. 31.10. A good woman is a rare thing on the earth, hardly to be found, it seems as Rubies, etc. ver. 10. and so perchance are good husbands too, for I will confess now I am in the humour, whether it be true or false, that for aught I know, men are as bad, or worse than women. So that what can we expect among married people, but (what we often may see) brawling, vexing, grieving, and discontentedness. It is a kind of Purgatory to tie a man's self to the vain humours, inconstancy, peevishness, jealousy, malice, frowardness, lumpishness, rage, brawling, scolding, craving, evil desires, obstinacy, and bad conditions of a woman. The wise man saith, It is better to dwell in the corner of a house top, or in the wilderness, than with a brawling, contentious, angry woman, Prov. 21.9.19. He had rather dwell with a Lion, and a Dragon, than keep house with an evil woman, Ecclus. 25.16. She causeth her husband to sigh bitterly, ver. 18. She abateth the courage, maketh a heavy countenance, a wounded heart, weak hands, and feeble knees, ver. 23. She is more bitter than death, Prov. 7.26.  
And it is observable that many men are commonly more sullen, dull, sad, and pensive after marriage than they were before. We see married men seldom go without care, sorrow, and heaviness, as if they were in fear, or discontented, and many of them after marriage look like the pourtraicture of misfortune. And yet these men before they were married thought a wife a fine thing, and imagined a Paradise in gaining her. But when a man hath got a wife, it is very like he finds but Copper instead of Gold, a Snake instead of Fish, or if a Fish, an Eel by the tail; a wanton Venus, a lustful Messalina, a whorish Thais, or a scolding Xanthippe, a brawling juno, or else Pygmalion's Image, a very Picture, a silken-feathered goose, a fair Coxcomb, a very babble, one that must be humoured in every toy, and trifle, or else it will poute and brawl. So that by such a marriage, he gets Nettles instead of Roses, a chiding as bad as half a hanging every day, also Curtain (and perchance Courtesan) Sermons, Juniper, and bowlster Lectures every night. And so instead of a hoped Paradise, he finds a real Purgatory. He hath lost his liberty, and is in as bad a case as a Bird in a Limebush, or a Mouse in a Trap.  
Many men have been undone, and ruined by their wives. A great many sad examples may be produced of the evils that have happened to men by women, but this would be too long to recite, and there is matter enough besides for this purpose to remedy pineing Love. We may read in divers Philosophers, and other Authors of many wise, witty, and merry speeches, opinions, and stories against marriage. Since they are commonly known, I shall instance, and give a taste but in some few of them. One saith, that since women were made of the rib of a man, which is a crooked thing, they have ever been of very crooked conditions. That they brook their name Woman, a woe to man. That God made them for a help to man, and they help indeed to waste his goods, to increase his trouble, care, sorrow, etc. Another saith, that during the time of ones marriage there are but two good days, namely, the marriage day, and the day of the wife's death. A third, that he who wants trouble, should get to be a Master of a Ship, or marry a wife. Another, that evil years, and wives never fail. Another, that if a man would see a perfect and well agreeing marriage, the husband must be deaf, and the wife blind, that he may not hear his wives brawling, nor she see her husband's faults. Again, of him that said, before forty year old it was too soon to marry, and after too late. And another, that women have but two faults, that is, commonly to say ill, and do ill. They tell us also of an old Proverb, That a good Wife, a good Mule, and a good Goat are three naughty beasts. And of him that said, all the time he was unmarried, which was thirty years, seemed to him but as thirty days, but the six years since he was married, seemed to him six hundred years, they were so tedious. Of him also, who when his friend wished him not to marry his son so young, but to stay till he were wise, answered, not so, for if he once grow wise he will never marry. And of another that next day after his wedding to a fine, young, rich wife, being rebuked by his friends for being so sad and melancholy, shown them his foot, saying, you see this fine new Shoe, but you know not where it wrings me. They forget not also to tell of jobs wife, that notwithstanding he had so many afflictions, yet that he had one worse plague than all the rest, he had a wife, and that the devil left her to vex him, and to tempt him to offend God. They tell us also of him, who seeing his wife fall into a swift running River, sought her up the stream, saying, she always used to go against the stream of reason and goodness. And they tell of him also, who being with his wife at Sea, in a storm, when the Master of the Ship willed that all ponderous troublesome things should be thrown overboard, he took his wife, and threw her over into the Sea. And of a man whose neighbours wife having hanged herself in a Fig tree, he wished, Oh that he had a tree in his Garden would bear such fruit. And of another, whose wife being lately dead, one of her friends chanced to say to him that she hoped his wife was in heaven; Is she so (said her husband) than I hope I shall never come there, for I would be very loath to be troubled with her again. These things, I suppose, they tell us Comically, and in Jest, and so I hope you are wise enough to read them.  
But in good earnest again, Marriage is said to be a Rock, on which many men cast themselves away, also a Yoke, and a bondage, a multitude of hindrances, charges, cares, crosses, and annoyances are incident to married people. What wise man would marry?  
Some men are Cornuted, and father Children which are none of their own. To many men their children prove undutiful, disobedient, arrogant, prodigal, and become bitter Crosses to their Parents; as Ham to Noah, Absalon to David, Hophni, and Phineas to old Elimine Of modern Examples to this purpose, there are innumerable. If I should reckon up all the troubles, vexations, cares, charges, hindrances, and miseries belonging to marriage, I should be very much too long and tedious.  
Besides, I might (for this purpose) tell how happily Bachelors live without wives; how freely, securely, merrily, pleasantly, and without control.  
There are yet further more generous, and sublime remedies, considerations, and consolations to ease and cheer the soul of a discontented and pining Lover. As to consider that S. Paul, and very many wise men, learned Divines, Philosophers, and others, prefer a single life before marriage, I hope you will believe them. And also that marriage corrupts many great and good spirits, hinders many good and worthy actions and enterprises.  
I have married a wife (saith one) and therefore I cannot come. Luke 14.20.  
Also to consider that it is fittest for such to marry who are of lower minds, such as have the most gross spirits, more of earth than heaven in them; tie such men to women, to the flesh, to mundane troubles, cares, distractions, etc. Let the other be free and happy.  
Also to contemn, and even scoff at Cupid and all his wooden darts, like that young man, who could merrily sing 
Sir, Cupid is blind I say,  
Though some have thought he seethe;  
And though he hit my heart one day,  
A T— in Cupid's teeth.   
So to endeavour to be Cupid's Masters, to use him as we list; and if we chance to play with him a little sometimes for recreation (as wise men do with a fool, or Ladies with a little dog) yet let us also scoff at, contemn, and despise him when we please and see good occasion.  
But now concerning that which is the best and most glorious remedy and consolation, not only against pining Love, but against all other mundane desires, wants, losses, and crosses; which is to endeavour so to be possessed and inflamed with divine love of God and heavenly joy in him, and so to trust in his never failing providence, as to be most sweetly contented and pleased at heavens will and pleasure, to rejoice even in losses and crosses, and think them divine love-tokens, as certainly they are to them who love him, Rom. 8.28. He that loves God better than himself, cannot but be sweetly pleased with his will in all things. So let us endeavour to love him above ourselves, and so to be pleased with his pleasure, as to say, yea, Vow to God & men to this purpose (if there be occasion) as I do now, That since 'tis God's will, I wish no other happiness then what I do enjoy, but all things to be as they are since he thinks good. Me thinks I neither dare nor can wish greater happiness then to know that God (whom I would love infinitely above myself) is infinitely happy. Let us then endeavour to be of such an heavenly temper, so enlightened with divine Love and Joys, as to have little or no room left in our souls for carnal, grosser love and joys, while we are elevated in heavenly thoughts and contemplations; for certainly those spirits, which are truly raised to the knowledge of divine things, and do well know the Art of heavenly contemplations, are elevated above all the love and pleasures of the earth, inasmuch as eternal heavenly felicities, are above humane, temporary, earthly vanities, and not finding any thing on earth worthy of their love and desires, they do note and set out their desires, their pleasures, and felicities in heaven: So as they do in part beforehand taste of the sweetness of those delights, which they pretend to receive at the end of their life, which makes them very graciously to set under their feet all the Love and pleasures of the earth, while their souls are in such contemplations, directing their aims to heaven. And while they are in these divine ecstasies, their spirits are so strong, as they do overcome their carnal desires, so heavenly, as they do then esteem the greatest pleasures of the body (as this of carnal Love) but as dung and dross in comparison of the heavenly Love and pleasures which they enjoy in their souls. And in such contemplations and comparison, they rejoice more in●contemning this earthly love and pleasures, then in enjoying the same. What need we care for farthings, who may have gold enough? for earthly, that may have heavenly happiness?  
But as Saint Paul signifies, Marriage hinders this divine Love and heavenly pleasures. He that is married (saith he) careth for the things of the world, how he may please his wife. But he that is unmarried careth for the things that belong to the Lord, etc. 1 Cor. 7.32. etc. One doubted not to say, that if men could live without desiring women and other superfluous things of the world, they would be visited and very familiarly accompanied with Angels. And certainly, there be many married men in the world, if they did but truly know the excellency of such a contemplative heavenly life, and did seriously consider how freely and joyfully Bachelors may live, they would even run through fire and water to be so happy.  
But now lest married men should be too much displeased, with what I have written, Let me tell them, I writ this chief to comfort, ease and cheer the hearts of discontented, melancholy, pining, languishing Lovers: And herein I think I have endeavoured to do a very good deed, and to show very good causes and reason enough to cheer, comfort, and rejoice the most sad, drooping, languishing, and discontented Lover, if he be not gone out of his senses or without reason. And let those displeased married men (if any be so) know or think, that when we speak against Marriage, we mean only of unfit and evil marriages: Such as that of Spungius and Philtra. They would quarrel, swear, curse, fight, etc. Let such be always scoffed at, and remain miserable, till they mend their manners.  
And least Bachelors should be too averse from Marriage, and such as lose their first Love should forbear a second choice, which always drowns the love of the former in oblivion, and is one of the best Remedies against Love's loss, for here they find it again in another; Let us still say (as Saint Paul saith) That marriage is honourable in all men, and that it is good to marry, though better to live single. And that a Consonant, equal, and fit marriage when both parties be loving, kind, wise, constant, and of good conditions, is even a Terrestrial Paradise, and from thence as hath been dilated, proceedeth a marvellous deal of happy blessed effects.  
But me thinks I cannot yet leave this subject of the vanity, frailty, folly, and miseries of Love, (I mean now only of an oversottish & doting Love) it is so necessary. For seeing the excellency of lawful Love, and the many sweet and blessed effects springing from thence, it is great reason to take heed, that we do not (as many men in the world have done) plunge ourselves beyond the Boundmarkes of Reason and Discretion, into an oversottish and doting affection.  
Oh, how strange, and what pity it is to think, how many, otherwise most famous, wise, and best of men, have been so bewitched and besotted with this over-doting Love, (though but for a time, and after repent) in so much as they have committed some Crimes, and many gross dotages for Love, as we may read of jacob, Reuben, judah, Samson, David, and Solomon (to omit the more unwotthy ones) in the sacred Scriptures. To read and consider also of Caesar, Hannibal, Theseus, Achilles, Pompey, Mark Anthony, Troilus, Hercules, and many other famous, great and noble spirits, also of Socrates himself, and many of the wisest Philosophers, and many Worthies in all Ages; What mad, foolish, and strange pranks, practices, and dotages, they have acted for Love? Also to hear the Poets tell of men that degenerate into Dogs, Hogs, Asses, Bruits, for Love; as Lycaon into a Wolf; Calista, a Bear, Elpenor and Grillus into Swine by Circe, Apulaeus into an Ass, yea, jupiter himself for Europa, Leda, and others into a Bull, a Swan, a golden Shower, a satire, a Shepherd, for Love; expressing by their Morals, how men by their foolish overfond Love and Lusts make Beasts and Bruits of themselves.  
How can we but strangely wonder to consider that so many thousand men created after Gods own Image, Ennobled with such an excellent soul, should be so besotted with this overfond and doting Love, as that they do even strive by all means more to please their Lovers then God himself, and all the world besides; and so neglect the love of that infinitely to be beloved, and Glorious, Amiable, and loving God, for the love of so frail and vain a creature. Yea, and even to worship and Idolatrize to her. So as they desire, think of, dream of, delight in nothing more, & almost nothing else but her, though millions of choicest delights, and felicities both earthly and heavenly present themselves to their enjoyment if they had wit and grace enough to enjoy the same. Yet they very foolishly neglect all these, and place all their felicity in this weak, frail, vain creature.  
She must be as they say, their Mistress forsooth, their life, their soul, their Angel, their Paradise, their Goddess (indeed rather their Idol) their every thing. Their mouths, hearts, eyes, ears, thoughts are never well but when they are full of her. As he that is bit with a mad Dog, thinks all he sees is Dogs, so this foolish, fond, mad Lover, thinks, says, and wishes, to hear and see almost nothing else but her; and without her he is even all amort, and as melancholy as a Cat. They are even as mad of love as if they had eaten Hemlockes, and wanted Helebore, and in this madness so blinded they are, and deluded, as to think their Mistresses the most beautiful, lovely, sweet, amiable, neat, fine, witty, wise, and the only Paragon of their Sex, when in the eyes of others that are not so mad, blind, and deluded, there is no such matter, but rather they see them perhaps very homely, however vain, frail, and perchance unworthy things. And yet these brainsick, Inamoratoes, will say and think forsooth that they are sweeter than all the several or compounded flowers, and perfumes; fairer and brighter than Lilies, Ivory, Glass, Silver, Gold, Pearls, Stars, Moon, Sun, Angels, yea, even as heaven itself. All these are but thought on, and brought to express and delineate her. All former, and all other beauty's ●hat ever the world could or now can show, all the Nymphs, Graces, and Goddesses must stand behind, hold the Candle to, and wait upon her beauties, worth, etc.  
Also to think how servile and slavish they are to their Mistresses, even as if they were their drudges, lackeys, bondmen, they will refuse no labour, no toil, saying, they will go as fare as Jericho, and grand-Caire, or to the world's end for their sakes, undertake as great adventures, as all the Knights Errants, suffer all perils, fight with all opposites, do wonders for her sake; Yea, and as Dido for Aeneas Pyramus with Thisbe, that they will even die for their sakes. And also to consider how they plunge themselves into a multitude of biting cares, fears, suspicions, perturbations, discontents, jealousies, and sorrows; how they pine, languish, look pale, lean, an● how they do even neglect and spoil● themselves. Yea, how that many hav● run into fowl errors, flatteries crimes, immodest pranks, impudence, slanders, detractions, treacheries, enmities, hatred, malice, envy, cruelty, bloodshed, murders, and madness for love.  
And here perchance I also may be taxed of folly, for writing this Love-discourse. Well, since I am in a humour, and in a Section to write of the folly and vanity of Love, I would (if I thought it would do any good) confess it. I know some very wise men indeed have confessed it to be a folly to love, and to write thereof, etc. As one of the most famous of them saith in one of his Poems,  
D. I. Donne  
I am two fools I know,  
For loving, and for saying so,  
In whining Poetry;  
But where's that wise man that would not be I,  
If she would not deny, etc.  
And perchance Momus will say that I am a third fool also that is in Print, and here Momus shows his discretion, choosing to be perchance a Cobbler, or a fool in Love, rather privately, than 
What do you think that I'll be so disgraced  
Quoth Momus, as to go beyond my Last;  
No, no, said he, It is not my intent  
To show myself to be a fool in Print.   
He is perhaps so sottish, or brainsick, as not to be capable of such an heroical, quickening, and delightful temper as true love; yet it is like he can be foolishly fond, talk bawdily, and do worse than he talks; but leaving Momus again to his carping, fretting, pining, folly, I return and proceed. The truth is, that lawful true love is good and commendable, and it is only an overfond, unfit, or undue Love that I writ against in this Section. We may plainly see the difference if we be wise; for from the one proceedeth (as hath been said) a multitude of good, blessed, pleasant and happy effects, and from the other (as hath also been shown) cometh a multitude of evils, sorrows, strange dotages, and miseries. Insomuch as me thinks I could willingly again write of the vanity and folly of this oversottish and fond love, though I have been so long already. It is a vehement passion and perturbation of the mind, a monster of nature, a destroyer of wit and art. It often bereaves men of manliness of spirit, and of divine Graces; and makes them sometimes to fall in love even with painted vanities, mere outside creatures, things empty of goodness, and composed of pride, folly, and wickedness.  
If we love such as have no other beauties but their bodies, what do we but love as irrational creatures do; Reason tells us we love that which the scratch of a pin may deface, that which some Physicians say, is subject to above three hundred common diseases, that which a short time spoils and disfigures. That which is all loathsome within, and that which shall be hereafter nothing but putrified and rotten corruption. Where is now the fair Helena, Cleopatra, Arethusa, Hero, Lucretia, Irene, Lais, Cressida, Laurea, Corinna, Roxane, Panthea, Leucippe, Ariadne, Polyxena, Lesbian, Rosamond, and the rest of those admired pieces whom the world hath seemed to adore, where is now their beauty and glory? They are dead, become a sink of corruption, and so ghastly as you would be afraid to look upon them. Think now you proud dames, what Mettle you are made of, and let it give a check to your Pride.  
Flatter not yourselves before your glass, you mistresses, and madams of the world, I mean you, who are empty and void of grace, and full of pride and wickedness, you that take a pride to subject and charm divers spirits, and to bereave them of reason and grace; you that study each day new lessons of vanity, pride, and niceness, to wound hearts whereby you undo fowls: Your body is just of the same temper with the shadow which you see in your glass, you are even as nothing. Or if you will that I say you are something, you are a mere dunghill covered with snow, a sink of infection environed with flowers, a rich coffer full of loathsomeness; you are the fraylest and most changeable things in the world; I dare hardly eye you any longer, for fear while I look upon you, you vanish from my eyes, since you are ready to change, and to die every hour.  
Me thinks I could even laugh at your vanities, and mock at those that admire you so fond. I could willingly turn bacl, and tear those former Love discourses out of my book, in contempt of your frailties and vanities, were it not for their sakes, who are indeed true-lovers. But for such lovers sakes truly, who are not possessed with this overfond and doting affection on the one side. Nor with a stupid, blockish, or peevish Love on the other side, such who are indeed virtuous, discreet, modest, loving, constant, of sweet and gracious conditions: I could wish that I were capable to invent such sweet and pleasant Love-straines, as might continually fill their hearts with as much joy and delight in each others, as can be thought of. Let us then endeavour to be such True-Lovers, and to all such as to ourselves, let us wish all happiness.  
But once more you doting and overfond Lovers, hark ye; you that by reason of your unusual fears, sorrows, suspicion, anxiety, dotage, neglect, melancholy, sighs, much wakening, lean body, pale cheeks, hollow eyes, look as if you were planet-struck: I pray think seriously again, what a frail piece of earth, vanity, and corruption 'tis that you so foolishly dote upon, and 'twill make you wiser, and may set your heart and soul at quiet, in peace.  
But now for some remedies and considerations against discontents after marriage. Such men therefore who mistake themselves (as many do) thinking they take an Angel by the hand at their marriage day in the Church, but after find they have a Scorpion in their house, and in their beds; (for King Solomon saith, an evil woman is like a Scorpion) So if they should find and marry some scolding, brawling, ill conditioned woman, yet let them be contented; Let them be as wise as they may; and consider women's weaknesses and infirmities; that if perhaps men had their bodies, they would be as frail and as passionate as women. And if women were freed from the frailty of their Sex, they would be as manly, and excellent as men. And though women have divers natural infirmities both of body and mind, yet a wise man will love his wife not a jot the worse, because he knows the same are natural.  
But few women are Angels, and he that would have a wife without passions, must marry when the sign is not in heaven. And for this scolding malady, this is esteemed a good remedy; To be silent and not regard her, or rather to smile and laugh at her. Also let them with wise Socrates, learn the exercises of patience, wisdom, and many other virtues from their wives malign conditions.  
But let men see if the fault be not in themselves. The reason why many women are so bad, is because they have ill husbands. Some men, as if their wives (like Walnut trees, and Stockfish) were the better for beating, will very unmanly and uncivilly misuse them, and that perchance when themselves by reason of their ill courses are justly in all the blame. And it is strange to think how many crosses, and distempers in marriage many men do make more than they find. They are of such cross and untoward conditions, that if they can find none, yet they will make holes in one another's coats, and pick faults even out of matters of nothing, and make little faults great by their foolish aggravations, to both their grief and vexation, so living together as two snarling dogs in a pair of couples. And by their lewd, luxurious, foolish, churlish, brawling, indiscreet, unconscionable carriage to one another, they enjoy no content, but rather grief in their marriages; so making that an earthly hell, which if they were both wise and good, might be a terrestrial Paradise. The best remedy than for this, is to mend their ill manners, and to endeavour to make one another as good as they can. Happy are they whose wives are an occasion of their being good. And sometimes a good man may chance to make a good wife of an ill one.  
It is also fit that men should use their wives well, and maintain them in good fashion, according to their means, and to let them have such reasonable, and convenient liberty and Authority, as is fit a Wife (who is a man's second self) should have and enjoy. For want of this, many women being too straight kept under, unkindly and churlishly used, are even forced to fly out beyond Reason to become froward, contentious, jealous, discontented; and some to turn Queans even by compulsion.  
Too much liberty and authority on the other side is not fit to be allowed them, especially to such kind of Women as love not their own houses, but by reason of too much gadding abroad learn more tricks than be good; who are then only contented and pleasant; and at home nothing but brawl, and be commonly sullen, froward, peevish, discontented, and of idle lewd conditions.  
Let therefore both men and women endeavour to avoid all occasions of strife and discontent as much as they may; and such as cannot be avoided, either to dissemble or contemn, and to make the best use thereof. And in all respects to endeavour to live lovingly familiarly and pleasantly in such sort as becomes them.  
Saint Paul giveth us excellent directions! So ought men to love their Wives (saith he) as their own bodies, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord his Church, Ephes. 5.25. And again, ye men, love your Wives, and be not bitter unto them, Col. 3.19. And to women he saith, Wives submit yourselves unto your Husbands, as unto the Lord, for the Husband is head of the Wife, even as Christ is head of the Church, Ephes. 5.22.  
S. Peter also giveth directions to this purpose in his first Epistle and third Chapter. I will write the same at large for they are most excellent. He gins with Wives, and is longest about them, they having as it seems most need of Instruction. Ye Wives (saith he) be in subjection to your own Husbands, that if any obey not the Word, they also may without the Word, be won by the conversation of their Wives, while they behold their chaste conversation coupled with fear, whose adorning let it be the ornament of a meek and quiet spirit, which is in the sight of God, of great price; for after this manner in the old time the holy women also who trusted in God, adorned themselves, being in subjection to their own husbands, even as Sara obeyed Abraham, calling him Lord, whose daughters ye are as long as ye do well, etc. Likewise ye husbands (saith he) dwell with your wives according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered. Finally, be ye of one mind, having compassion one of another, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but in contrariwise blessing, knowing that ye are thereunto called, that ye may inherit a blessing. Thus much S. Peter in his first Epistle, Chap. 3. ver. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.  
So then, let men and their wives in all respects endeavour to live together as they ought, according to such divine directions. Let them always be familiar, kind, pleasant, and as loving as may be, and mutually enjoy together all the blessings and benefits belonging to this lawful conjugal, or marriage love and society.  
And especially let them be pious and religious; Then though their beauty and bodies should decay and become infirm, yet their very souls may be in love with one another, which is far more excellent than bodily love. So while they view one another as divine and celestial creatures, as the beloved of God himself, their loves may still kindle and increase, until both they and it ascend to that glorious Paradise of God, where love (all divine and heavenly) flames beyond imagination, and endures beyond time, for ever.   

SECTION. iv Of unlawful Lusts, the extent thereof in this Age. The miseries and remedies thereof, with a brief persuasion to marriage.  
WHile we view the excellency of lawful and true love, let us also beware of unlawful and raging lusts. There is well nigh as much difference (as one saith) between true love, and unlawful lusts, as between heaven and hell, for lawful marriage, or conjugal love is honourable, blessed, and ordained of God. A remedy against these unlawful lusts. And from this love springeth (as hath been declared) a million of blessed and joyful effects. But all unlawful lusts and the effects thereof, as fornications, adulteries, incests, and the like, are cursed, and often forbidden, and threatened against in Gods sacred Word, as all men acquainted therewith do well know, and from thence proceedeth a multitude of evil and miserable effects.  
And yet in this age, how strangely do these evils extend themselves; so as it seems it is now as it was in the Prophet jeremies' time; The land is full of adulterers. jer. 23.10. It is strange to think how many men range after many several women. They run abroad as beasts run to rut, after every Gill and Quean they can meet with, though perchance their own wives be far more comely, amiable, and chaste; yet will they like some goatish Procullus, or lustful Clodius, take all they can get, and never be contented, unless like a common Bull or Boar, they may run and range where they list, and would if they could, have more severals than ever Solomon or Ahasuerus had, or as many as the Turks, Muscovites, Zeriffes, and Persians have at this day. And although perchance they often loathe their own actions, yet in a while again they are of another mind, and Stallion-like will again run after their gills and Trulls; and so though perhaps they may be sometimes satiated, yet not satisfied: Aetna and Vesuvius will be as soon quenched with Oil, as their raging lust satisfied. They will never be contented with that One whom they ought to love truly, and enjoy only; but so inconstant and incontinent they are, that within a few Moons after marriage they think themselves cloyed, glutted, grow wisesick, and perchance prefer some ill favoured, ill conditioned, common quean before a good wife. She that before marriage was wooed by many monstrous solicitations, oaths, promises, and protestations of love, is now undeservedly distasted, and perchance loathed, (as Amnon loathed Thamar) or forsaken and disrespected, (as Demophoon dealt with Phillis) and some idle stinking whore respected before her, and this perhaps for little or no cause or reason, but only because it is the nature and nurture of such beasts so to do; although they be better in their own pastures, yet they will break over all fences of credit, civility, conscience, and Christianity for new and other pastures, and although the same prove to them as Rot-grasse to sheep, bring them to diseases, undoing, shame, and misery.  
But especially among idle, young, Tavern, Taphouse, Tippling companions, their principal discourse tends to the increase of these unlawful lusts, as of women and their appurtenances, of Cuckolds and Cuckoldmakers, what men wear horns, what women breeches, and what willing ones there be in the Town or Parish, how such pieces are to be handled, and many ribaldry obscene discourses, songs, tales and jests. Of such things is their chief mirth, and their wit is never so prompt as here, especially among young men who usually at their pot-meetings, pervert all occasions of talk into bawdry, and out of all other discourses, they commonly fall into this, and are most taken with it; and this sets the young gamester on edge, and if he once get the trick on it, he is very unlike to leave it, until the pox, shame, or some other mischief take him. And in these Tavern and Taphouse meetings among such companions, to the intent that wives may be out of request among them, and perhaps for other base ends, they endeavour to possess one another, that change and variety is good: (though indeed it carries away the mind from all goodness and true love, and so divides and cloies it, that it hinders all true and most delightful pleasures in love, and is often an occasion of shame and of divers diseases, always of sadness, repentance, or greater mischiefs; but these things are not talked of, or perhaps scoffed at, till by woeful experience they find and feel them.) But these inducements to unlawful lusts, and whoring, they think are no faults, but fine devices and mirth, while they speak but over the fields, and under the Rose, as by the names of tricks of youth, playing with Mistresses, grafting of horns, Cuckoldmaking, and the like fine words which they often use and leave out, adultery, whoring, knaving, and such words, as being too plain, too gross, and spoiling all the mirth; though yet there be some impudent, brazenfaced, dissolute knaves, that over their pots, and among their Companions will even brag of, and glory in their Whoring and wickedness.  
Let us now briefly view the miseries of such unlawful Lusts and Whoring: The same often causeth to the bodies of many men loathsome diseases, as Pox, Gout, Sciatica, Convulsions, Aches, and divers others. It usually causeth dulness and weakness, Whoredom takes away the heart, Hos. 4.11. and often shortens life  
Clorus having done Floreta's work, she said,  
I make no question Sir but you are paid;  
And he was paid indeed; but to his cost;  
Paid with a Pox he was: his life he lost.  
By reason of this unlawful Lusting, Whoring and Knaving, many men consume their estates; in Feasts, Banquets, Revelling, Pride, and Gifts, thinking thereby to seem magnificent and please their Minions, who when they have emptied their Purses, and (as the Devil serves Witches) sucked away their best blood, they leave them to poverty, want, shame and misery.  
These Lusts and Whoring, have also (in all Ages) been occasion of much jealousies, strife, dissension, disturbance, and subversion of multitudes of persons, families, towns, and kingdoms. The same hath been the ruin of strong men, as Samson of wise men, as Solomon, of Priests, as Helies sons, of Elders, as in the story of Susanna. Histories are very full of Examples in this kind, as of Caracalla the Emperor, Childericke the first of that name King of France, Teundezillus King of Spain, Redoaldus King of Lombardy, Mulleasses King of Thunis, Abusahid King of Fez, and his six sons, of Tarquin, Antonius, Cleopatra, Appius Claudius, Alexander Medici's, Duke of Florence, Galleatius, Duke of Milan, Peter Lewis Duke of Placentia, jone Queen of Naples, and others innumerable. The same was an occasion of the destruction of the old World, of Sodom & Gomorrah, of the Sychemites, of Troy, of Persepolis, of Spain in the Reign of King Roderick, and of many other Towns and Countries.  
From this root of unlawful Lusts springeth also to the soul of man a multitude of Evils and Miseries, such as commonly attend fornications, Adulteries, Incests, Rapes, and the like; From hence cometh Cares, Fears, Jealousies, Perplexities, Enmities, Contention, hatred, heartburnings, Pains, Sadness, Dullness; and sometimes fiery dotage, madness, breach of of Vows, Treacheries, Duels and murders are hereby occasioned. Shame and Repentance is certainly the end thereof, or worse, Despair and everlasting misery without Reconciliation to God through Christ our Saviour.  
Thus it appears, though these unlawful Lusts may seem to promise much, as the Harlot did to the young Man, to take their fill of Love, Prov. 7.18. Yet this filling proves but emptiness, or rather fills the heart full of Evil, Sorrow, and misery. The same brings forth but a Wind-egge, a Moon Calf, some imperfect Embryo, or Monstrous Birth; as Shame, Melancholy, Sorrow, Diseases, Misery, and perchance Ruin both of Body and Soul; for an Whore is a deep ditch, etc. Prov. 23.7. and 22.14. And he that goeth after her, goeth as an Ox to the slaughter, as a Fool to the Stocks, and till a Dart strike through his Liver, etc. Pro. 7.22, 23. So though the same seemeth to be pleasant as Honey and Oil at first, yet the end is bitter as Wormwood, and sharp as a two edged Sword, saith King Solomon, Prov. 5.4. and her house is the way to death and hell, verse 5. and chap. 7.27. Whoremongers and Adulterers God will judge, Hebr. 13.4. and will be a swift witness against them, Mal. 3.5. Read also, Prov. 6.32, 33. job 31.12. 1 Pet. 2.11. 1 Cor. 6.15. 1 Thess. 4.3. and Col. 3.5. The serious Consideration of all these evils and miseries may justly cause men speedily to repent, amend, and for ever greatly hate and endeavour to avoid such unlawful Lusts.  
You Courtiers and others who think it a trim piece of glory to get a Mistress and a Lady's favour forsooth; you, who esteem and call your Minions or Whores divine and celestial names, and would (like Adam) give Paradise (if you had it) for an Apple, venture heaven to satisfy your base and unlawful Lusts, you that adore these victim, and think yourselves most happy when you can tempt the chastity of these female creatures and overcome them to your Lusts; what do you but with Ixion embrace a cloud for juno? What do you enjoy and adore but a Crust full of Corruption, that must shortly rot and turn to Putrefaction? What a thing is this? a piece of Clay quickened with life adores a Snowy dunghill; but there shall come a time when the crust of your pleasures shall be broken, and you shall see what shame, grief, dulness, aches, diseases, evils and miseries lies within; what have you done but acted the Devils stratagems which he hath taught you? Think what horror you shall suffer at the day of judgement, unless you repent and amend.  
Other Remedies usually prescribed against these unlawful Lusts are; A moderate, cool, dry, and sparing diet, fasting, prayer, continual action in some good business or employments, and to be always studying, contemplating, or thinking of other good matters, especially of heavenly things.  
But one of the best and most usual Remedies for such as are of an unruly temper, is lawful Conjugal Love and Marriage, for such desires should be contained in the chaste breast of one Companion only, and that in the way of Marriage. Who doth otherwise, transgresses the Laws of God, of Nature, of Nations, of Families, and of Justice. He breaketh faith, trust, and constancy, brings in uncertainties, jealousies, discontents, and as hath been showed, a multitude of evils and miseries,  
Let therefore married men endeavour to love their Wives as much as they can, and let Bachelors, if they may marry such as from their hearts they can truly Love, for true Lovers (as I conceive) may take more pleasure in the enjoying one another, then if they might possess the Love and society of as many Minions and beauties as they can desire in the world; for why, diversity of Loves (as in objects to the sight) hinder entire and true pleasure in any. And we know that one dainty dish most pleasing to our Palate is more delightful, than abundance which cloys our eyes and stomach.  
I shall now endeavour briefly to persuade such as may conveniently (though a single life be otherwise to be preferred before it) to this honourable and blessed estate of Marriage. Marriage (saith one) filleth the world with men, and heaven with Saints.  
It hath always been confessed by all reasonable men, That a Consonant Marriage, (such as when both parties be equally matched in respect of years, birth, constitution and fortunes, and especially of loving, kind, wise, constant, and good conditions, such as live together like Abraham and Sarah, Isaac and Rebecca, Petus and Aria, Seneca and Paulina, Cato and Portia, Rubenus Cellar and his Ennea, and the rest of those who are recorded as true and happy Lovers) is even an earthly Paradise of Happiness. And no man can justly blame such marriages, unto which the Laws both divine and humane exhort, Nature provoketh, Honesty draweth, all Nations approve of, abundance of felicity inviteth, and necessity of continuing mankind constraineth. If all men should live unmarried an hundred years, the world would be unpeopled; and this alone may excuse and commend such men who like of Marriage better than single life, since the one turns to desolation, and the other to increasing of Mankind. The Grecians, the Romans did, and the Spaniards do (in honour of Marriage) give privileges thereunto. Marriage is honourable among all men, Saint Paul saith, Among Christians, jews, Turks, Pagans, (and why not among Friars and Jesuits too, if they be men) in praise of which ordnance of God and men, the pens of many Authors in all Ages have been exercised (yea of the Papists themselves, who make it a Sacrament, and yet forbidden the same to their Priests.) The best & most learned Philosophers have praised and used the same, as Socrates, Plato, Aristotle, Seneca, Plutarch, and divers others. Though there be many enemies to the name of marriage, yet few to the use of it. He was made imperfect, that is not tending to propagation. He that is perfect and marries not, is said to be guilty of a contempt against Nature and Justice. And why should any man think that God is pleased with that rigid inhibition of Marriage among the Papists, which crosseth the current of Nature and his own ordination. It is the doctrine of Devils, to forbid marriage, 1 Tim 4.1, 3. Some think the best chastity is Matrimonial or Conjugal Chastity; when Pairs keep themselves in a moderate intermutuall enjoyance, one constant to the other.  
And though (as hath been said) a contemplative divine spirit can overcome Nature, and contemn the greatest earthly joy and pleasure, in comparison of heavenly delights, and take great pleasure in such contempt; Yet all men have not this divine grace of Continency. And looking downwards again, we may consider that we have bodies as well as souls, which require due and convenient recreations. And though (as Saint Paul well observed) Marriage hindereth a heavenly contemplative life, in respect of care and other disturbances; yet, in respect of all these forenamed considerations and many other, it is good to marry, though better to live single, if we burn not, and if we have divine grace enough to live continent. Whoso findeth a Wife (saith King Solomon, surely he meaneth a good Wife) findeth a good thing, and obtaineth favour of the Lord, Prov. 18.22.  
And since this Conjugal or Marriage society, is ordained and blessed of God in Paradise in the state of perfection, approved of and commended by Christ when he was on earth, and since by his Apostles and Saints, and is said to be honourable among all men. A remedy against fornication, and unlawful Lusts, a resemblance and figure between Christ and his Church. An uniting of two into one flesh, and as some affirm, into one spirit also, saying that the spirits of true Lovers do pass one into another, so (as Saint Peter adviseth them and us) they may be of one mind (1 Pet. 3.8.) and since it is the sweetest and nearest relation of Love, friendship and society, the occasion and increase of children, families and all Mankind; it cannot be denied, but it is good to marry, especially for such whose bodies and minds do sympathise, and who are both of loving and good conditions. From such a marriage (as hath been dilated) springeth the best and pleasantest delights and felicities of this life.  
To conclude then; let us wish all joy to such happy Lovers; Let all the Muses sing the most delightful strains, and all the Graces dance the choicest Round lays at their Wedding. Let all pleasantness, Love and Joy dwell in their hearts. And as their years, so may their love and joy increase, that in after times they may say, This is the twentieth or thirtieth year of our joy. And let them still take King Solomon's counsel. Rejoice with the Wife of thy youth, let her be unto thee as the loving Hind and pleasant Roe, etc. Pro. 5.19.   

SECTION. V The good use of Conjugal Love, and so concluding with a brief Discourse of Divine Love.  
Such men who use these external Felicities of the World, (as this of Conjugal or Marriage Love) to the glory of God, and to good ends, with moderate delectation, are better to be reputed, than they who unduly, inconsiderately, rashly, inconveniently, and superstitiously (as some Monks and others do) neglect and refuse such a good, which God himself freely offers and commends to our acceptance, and the rather since these external Pleasures and earthly blessings may serve to many excellent uses, stirring us up to all duties of Piety, to the Love of God, to joy in him, to thankfulness, and so in all respects to his praise and glory.  
But the principal good use of this Conjugal or Marriage Love, and the felicities thereof, which I shall now insist upon, is; That by viewing, and enjoying such pleasures and felicities of the Earth, we may look higher to their fountain, contemplating the Love, Loveliness, Beauty, sweetness, and excellency of the Creator and giver of these, who is infinitely more excelling. And so to conclude this division, with this Section of Divine Love, a Subject requiring our purest and most Angelical attention and affection.  
True it is that all other excellencies are but dung and dross in respect of God, yet by and through these lower Loves, delights, and felicities of the Earth, these little glimmering Rays proceeding from that Sun of Glory God himself, we may espy some light of him, and of that eternal Love, Beauty, Glory, and happiness, which we pretend hereafter to enjoy, and so in some measure, spell and spy Heaven from the Earth. Neither ought we to disdain to make such comparisons between corporeal & spiritual things, between Earth y and Heavenly, though in respect of the excellency of the spiritual and heavenly, there is no comparison; yet (as children have need at first to be alured to the acquist of great and excellent matters, by such toys and trifles as they apprehend, so) in respect of our weak apprehension such comparisons and similitudes are and aught to be used in a convenient manner. So as we may make a very good use of earthly felicities, in this respect (as men do of Spectacles) for by and through the good use of these our dim eyes may see the clearer into heavenly Excellencies, and consequently be the more enamoured of them, and so stirred up to seek and enjoy them. And in this respect of Conjugal Love, the sacred Scripture gives us many and fair examples. As in divers places thereof Christ and his Church are compared to Lovers betrothed, and to be married together. And the Church is called the Bride, the Lamb's wife, Rev. 21.9. and the end of the world is called their Marriage day. Rev. 19.17. S. john Baptist calleth Christ the Bridegroom, & his Chur: the bride, joh. 3.29 And Christ calleth himself the Bridegroom, Mark 3. That song of songs between two Lovers betrothed each to other, is by the consent of all Divines a most pleasant Lovesong between Christ and his Church, I might instance in many other places.  
What remains then, but that from this earthly, we look up, seek, and enjoy that fountain and essence of all love, loveliness, beauty, sweetness, and excellency; which is infinitely more loving, lovely, sweet, excellent, and permanent than all the other beauties, delights, and excellencies of the world, if they were all united together. If we could truly think what God is, how lovely, beautiful, glorious, and in all respects infinitely excellent, our hearts would presently be filled with love and admiration of him; insomuch as then we should settle our dearest thoughts on him; and in his love we should be filled with sweetest flames of joy and pleasures. One thing have I desired, saith King David, and I will still desire, to behold the beauty of the Lord. His beauty infinitely excels the beauty and glory of the Sun, Moon, Stars, Angels, heaven, or what is most excellent; when therefore we see the most enchanting beauty, and loveliness the world can show us, let us think there is yet infinitely more beauty and loveliness in God the Creator, and fountain of this. Let us endeavour to see a kind of infinitely higher, purer, amiable, divine and heavenly perfection even through the frailty of a face.  
Who would not gaze himself into admiration, when he shall see so rich a treasure as Virtue and divine Grace, dwell in so pure a Cabinet as a lovely beauty or countenance. If such beauty and glory can dwell with corruption, what excellencies are in the Saints above? Oh, if there be such beauty, loveliness and pleasure in a creature, as that it hath such power to draw thereunto the eyes, ears, and affections of such as behold and consider it, how much more beautiful and lovely is God himself, who is the Ocean from which these, and all other excellencies spring? How should this divine beauty of God attract our desires and inflame us with love and joy?  
Me thinks I cannot leave this so pleasing, lovely, divine subject; therefore yet again: If we so much endeavour, and be so much affected with the comeliness of creatures, how should we be rapt at the admirable glorious beauty and lustre of God himself? Even the brightest, loveliest beauty on earth, what is it but a very little derivative from that infinitely perfect, and primitive beauty which is God? but a spark from that infinite fire. A glimpse from that sun. And if this little image and Idea of beauty (which is but corporal and external) so delight us; Oh, could we view and contemplate that infinitely pure, and perfect beauty in God, How sweetly and necessarily should we (as the Angels) love him, and be delighted therewith! Yea, if with S. Peter we could truly espy but one Ray thereof; We should indeed say, It is good for us to be here, and greatly desire to build Tabernacles, and dwell where we might ever behold such beauty, such glory, such happiness.  
Also when we consider how ourselves, and all true lovers freely, and gladly offer love to one another, though we be but earthly creatures, Oh let us think how freely God himself offers love to us, and how gladly we should embrace his love, and as far as we can, love him again. He offers his love most freely indeed to such as will accept the same. For Wisdom cries out in the streets, etc. Prov. 8. How lovingly doth he invite us to come into his fair Garden, to eat and drink with him, to be merry, and to enjoy his presence for ever. Cant. 5. etc. Oh what love is this! The infinitely glorious King of heaven most freely offers infinite love to infinitely sinful and miserable beggars on earth; so God offers love to man. Oh let not us be so infinitely blind, foolish, and wretched, as to refuse the same, but let us embrace it with most eager, swift, flaming desires and affections; and let us wholly dedicate our loves and ourselves to him. Let us love nothing else but so as it may increase our thankfulness and love to him, our joy and glory in him, and as it may please and glorify him. Let us deny ourselves, and already endeavour to go out of ourselves to live above ourselves with him, even a life heavenly on earth. Let us so pour forth our souls into God, and insoul ourselves into him, as that his divine love and joy, yea, himself may wholly possess us; and the rather since he loves us so freely, Hos. 14.4. and with an everlasting love, jer. 31.3.  
When a foul is once thus possessed with the beauty, loveliness, and free love of God to it, it will be often thinking of him, often mounting up to heaven, as a vapour exhaled by that Sun of Glory; often gliding after its love, being so attracted by the allurements of his most amiable, fair, divine beauty and loveliness, and also the most free love and assistance of God himself. Insomuch as it will be enlightened with glorious thoughts, high apprehensions, ardent affections, and heavenly joys in him: For he draws us with the bands of love, Hos. 11.4.  
Yet further of this most excellent and heavenly subject, which we may the rather remember and contemplate when we have considered the great love of true lovers, and what they will suffer for one another's sakes. But then, oh to think of the infinite love of God to us, which infinitely transcends that of humane lovers; to consider that this infinite glorious God should send his only Son a part of himself to redeem and glorify us, who have so offended him; that this part of himself, this very God, our Saviour, Jesus Christ should unveil himself of all his glory, come to live on earth, and suffer so much, such a death for such miserable wretches as we are, when we were his enemies, to deliver us from death, hell, and all misery, and to merit for us heaven and all felicity, it is sufficient to make us overcome (and with S. Ignatius even to weep) with love and joy, to think that our Love was crucified for us. See, what a Virtue is in the Passion of our Saviour, that if our souls in Contemplation of his wounds should resent the smart, yet knowing that he suffered all this most willingly to make us happy, it is enough to make us even swoon with love and joy, and be ecstasied with a thousand sorts of pleasures, insomuch as to be willing even with sweetest joy to die of love for his sake.  
Oh Lord, what are we that thou shouldst deign to accept our love, but that thou shouldest so desire it at such a rate as thy heart blood, is a miracle of mercy, far beyond all humane and angelical apprehension; who, unless a devil or a blind ignorant worldling will not greatly thank thee, and love thee, who haste and dost so infinitely merit the same; and the rather also, since who truly loves thee, shall for thy sake, and by thy sufferings and merits enjoy infinite heavenly happiness, and may in some degree taste thereof even on earth. Lord teach us a language wholly divine, and heavenly, to thank thee for such Love. O love the Lord, all ye his Saints.  
Moreover, when we think how lovers sweet discourses please one another, let us then also contemplate our souls sweet conversation, discourses, and soliloquies with our beloved God and Saviour. Oh how our souls may be inflamed with divine love and joy, when we contemplate these most sweet and pleasant words of our beloved, calling us his Sister, his Spouse, his Love, his Dove, etc. and saying, thou art all fair my Love, there is no spot in thee; Thou hast ravished my heart with one of thine eyes, etc. Cant. 4. And my beloved is the fairest among women, the chiefest among ten thousand, looking forth as the morning, fair as the Moon, pure as the Sun, etc. Cant. 5. That she is a King's daughter, As a Queen in a vesture of Gold of Ophir, embroidered raiment of needle work, that the King might take pleasure in her beauty, Psal. 45. Clothed with the white raiment, the righteousness of Jesus Christ, crowned and enriched with his tried and purified Gold, his heavenly graces, Rev. 3. O how the sweet harmonious accents of these words do ravish the spirits, and powerfully attract the hearts of all those thereunto, who are able truly but to hear the Echo of them, and to perceive the sweetness thereof: Insomuch as they are ready to borrow wings on all sides, and to fly out of themselves, that they may be wholly possessed with the love and joy of their Saviour.  
Let us then feelingly speak to our beloved in the same language that he speaks to us, than which indeed can be no better, no sweeter. Come then my beloved, Kiss me with the kisses of thy mouth, for thy love is better than wine; Draw me, and I will run after thee. Show me, Oh thou whom my soul loveth, where thou feedest, and where thou makest thy flock to rest at noon, Can. 1.2, 4, 7. Stay me with thy Flagons, and comfort me with Apples, for I am sick of Love, Cant. 2.5. Come my Beloved, let us go forth into the fields, let us lodge in the villages, let us get up early to the vineyards, let us see if the Vine flourish, whether the tender Grape appear, and the Pomegranate bud forth; There will I give thee my Love, Cant. 7.11, 12. Set me as a Seal on thine heart, and as a Signet on thine arm; for Love is as strong as death: it is a fire, a vehement flame, many waters cannot quench Love, and the floods cannot drown it, etc. Cant. 8.6, 7. Let us also endeavour to be persuaded with Saint Paul, that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, etc. shall ever be able to separate us from the love of God which is in CHRIST, Romans chap. 8. verse 38.  
True Love, suffers not for the subject which it loves; It hath a power in it to change the nature of things: From the time that a soul is chastely taken with this passion, even the pains & torments thereof, are changing the name and quality within the heart; They are Roses rather than Thornes; for if it sigh, it is of Joy, and not of pain; If it be necessary to die for the glory of this lovely cause of its life, it is no death to it, but a mere Raped of Contentment, which severs itself from itself, in favour of another self whom it loves more than itself. So that if we were truly capable of the Love, Beauty, Glory, and Excellency of our Saviour, though with Saint Laurence we should broil upon devouring flames, yet our hearts which would burn more hot with the fire of his love, then that of our punishment, would quite extinguish the same; for our hearts being all a flame already, and our souls a fire, how could we expire amidst those heats, though our bodies were burned to ashes, since the stronger must needs prevail? Insomuch as we should fee e the delights of heaven in the fire; whereof we should make ourselves a crown of glory. It seems also Policarpus, Master Glover, Master Sanders and others, both Primitive, and Queen Maryan Martyrs, were so warmed with those truly Promethean fires of divine Love, as exhilarated their souls with heavenly delights at the stake in the fire. So let us endeavour to be baptised with the baptism of the fire of Heavenly Love and Joy; And then how willingly and delightfully shall we suffer all the tribulations we meet with for his sake whom our souls so divinely love and rejoice in, Jesus Christ?  
Me thinks I could gladly dwell in this Discourse of Divine Love. The more to inflame our Loves to God, see how he woos us unto his Love by very many and gracious Promises of Happiness in his divine Word to such as Love him. Insomuch as all things shall work to their good, Rom. 2.28. But I shall only mention and conclude with that of Saint Paul, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man those things which God hath prepared for them that love him. Think than you souls of the World what felicity this is. We know the eye hath seen most beautiful, lovely, and glorious things, the ear hath heard rare consorts of Music & Voices. The heart of man can imagine worlds of Diamonds more glorious than the Sun, and millions of extreme Pleasures, Delights, and Felicities: What sweet Joy and Pleasure hath the heart of Man imagined of the Orchards of Adonis, the Gardens of Hesperides, the Delights of the fortunate Islands, of the Elysian Fields and Turks Paradise; but let humane Imagination think of all these at once; And let them imagine also a Choir of Sirens; Let them join thereunto in consort both the Harp of Orpheus, and Voice of Amphian, Let Apollo, and all the Muses be there to bear a part; Let all the Graces, all the Nymphs be present in this Imaginary Paradise. Let them search within the compass of Nature all the choicest Pleasures which it hath produced in the word hitherto, to charm our Senses, and to ravish our Spirits. In sum, let them assemble in one Subject all whatsoever is and hath been most beautiful and delicious in the World; Yet are all these but mere Chimeras, and as a vain Idea, a mere shadow of a body of pleasure in comparison of these divine thoughts and pleasures which the Saints may and shall enjoy in the Contemplation of God and of his infinite Beauty, Glory, Love, and of the Felicities which he hath prepared for them that love him. Their thoughts and Contemplations, even in this life may be composed of unutterable Glories, Crowns, Kingdoms, Divine Visions, heavenly exultations of Spirit, of extreme marvellous Joys, Pleasures and Felicities. It is impossible to express the pleasures of a heavenly soul. The Contentments thereof are not to be so called. It's Ecstasies and Ravishments cannot be uttered: Saint Paul himself could not express the same; He could not tell whether he were in his body or no. So as the heart that feels them cannot comprehend them: Well and truly therefore doth Saint Paul say, That such pleasures have not entered into the heart of man, as God hath prepared for them that love him. Not entered into the heart of Man? This seems to be a Riddle, how can man enjoy it then? Indeed he must be above a natural man, above himself that enjoys such pleasures; he must be a Partaker of the Divine Nature, of a super-humane and heavenly temper; for all grace is above Nature. And if by reason of our Frailties and Infirmities, we cannot attain to such a height of Love to, and Joy in God in this life, yet if we endeavour truly to love him, he (who always accepts the Will for the Deed, and whose power is made perfect in our weakness and infirmities, as Saint Paul saith) will lovingly accept of our good Wishes, Wills, and Endeavours. And then there shall come a time when we shall see God as he is, know him as we are known, love him beyond expression, and enjoy in him infinite pleasures and felicities for ever. And then we shall be made like him, as Saint john saith, 1 john 3.2. In such sort as fire by uniting itself to Iron, in an exceeding extreme heat doth purify the Iron, and convert the same into fire; In like manner (but above all degrees of comparison) doth God purify and reduce us to a being supernatural and deified, unites and takes the soul into his own divine Nature: And this fire which shall so unite us to God is Divine Love. And then shall we have a new being, we shall be like him, 1 john 3.2. Phil. 3.21. One with him as his members, and as a wife to her husband, Rev. 21. We shall dwell in him, and he in us, 1 john 4.16. And then we shall also have a new name, that is, of our Spouse, of our Beloved, of God himself; for saith our Saviour, I will write upon him the Name of my God. Revel. 3.12. So as hereby the soul becomes a part of God, and as it seems, may be said to be no more a soul, but God himself, and with him, and in him enjoys all happiness.  
Oh then let us fervently wish, and long for this time which shall be at the marriage of the King's Son, to which the Angels shall invite us. Then shall we celebrate an everlasting wedding feast, our souls shall be the Bride, and Love shall be the banner over us; And then shall we enjoy infinite pleasures and felicities for ever. How may the thoughts of this heavenly happiness delight and possess us with divine Love and Joy before hand also, while we live on earth.  
To come towards a Conclusion. If we could truly say with King David's heart, I love the Lord; and with Saint Peter, Lord thou knowest that I love thee; if all our stream could run in that Torrent, to love only him, and all other things but only for him, and so fare as they tend to his love and glory; Oh than what peace, what delight, what a heaven upon earth should we enjoy? If we were capable truly to love and know God, it were impossible but we should be infinitely pleased with what he pleases, and with nothing else. Oh Lord, if thou wouldst make me so love thee as I should, and as I desire, which is infinitely, I should certainly enjoy such delights in thy love, as would transport me to an heaven of joy immediately. Keep me (I pray thee with all my soul) still in this mind, to wish no other happiness then what I enjoy in thy love, of thy goodness, to thy glory; and which may increase my love to thee. Me thinks I can desire nor wish no greater happiness than I now enjoy, in knowing that God (whom I would love infinitely above myself,) is infinitely happy. I do esteem it more happiness to me then heaven, already to know that my Love, my God is in heaven.    

THE FOURTH PARTITION: Of Eating.  

SECTION. I. The benefits of eating in general; also the abuses of eating, and the extent thereof.  
BEhold that which I have seen (saith the Preacher, Eccles. 5.18.) it is good and comely for a man to eat and to drink, and ●o take comfort in his labours, for this is his portion. And again. There is nothing better (saith he) than to eat and drink, Eccles. 2.24. The same is the gift of God. chap. 3.13. and 5.19. job. 36.31. It is the blessing of God, Psalm. 128.2. Behold, (saith God by his Prophet Esay,) my servants shall eat and rejoice, Esay 65.13. They shall eat and praise the Lord, Chap. 62.9.  
By eating we sustain Nature, repair infirmities of the body, satisfy hunger, please our appetites, and preserve life itself. Without this happiness of Eating we should become on earth wholly miserable, enjoy nothing, and must of necessity die and perish. For the most solid parts of the body are sustained, strengthened, and repaired by eating, as the humid parts are by drinking, and the airy, or spiritual parts are by pleasant, and comfortable savours, and wholesome air. Bread strengtheneth the heart of man, saith the Prophet, Psal. 104.15.  
Eating also serves to glad and rejoice the heart. And especially Gods children and servants, should eat with joy and gladness. To such speaketh the wise Preacher, saying, Go thy way eat thy bread with joy, and drink thy wine with a merry heart, for God accepteth thy works, Eccles. 9.7. See also as before, Esay 65.13.14. and 1 Tim. 4.3. And so also for good society one with another, as those ancient Christians mentioned in Acts 2.46. who eat their bread together with gladness & singleness of heart.  
The moderate, natural, convenient, and pleasant use of eating, makes the body a fit and apt instrument for the Soul, yea it preserves and maintains the whole body and soul in due temper and good disposition. Though it be true indeed that moderate, due, and convenient fasting, and abstinence from meat (according to the prescription of our Saviour, and good customs of the Church and Saints) is good and necessary, disburthening our bodies and minds of many gross humours, vapours and spirits, and so taking away sloth, dulness, and many distempers, making our souls to become the more Angellike, free, quick, and sprightly in the performance of all spiritual and divine exercises, and so most apt and well prepared for the conceiving, receiving, and retaining of all divine and heavenly contemplations, illuminations, and consolations. But this, fasting, and abstinence is to be used only at due, and convenient times, and upon occasions, and without superstition, and annoyance to the body and mind. But usually, a temperate, cheerful diet is best, both for the body and mind. And such as accustom themselves to a due, moderate, and convenient diet, are commonly observed to be the most healthful, free, cheerful, happy men, most fit & best prepared for the performance o● all good exercises, both corporal and mental, both humane and heavenly: but of this convenient diet, and the good effects thereof, more hereafter.  
Against the superstitious refusal of the good and convenient use of meats, and other blessings of God (as many Papists and others do) I have written formerly in the book called, The Terrestrial Paradise: and therefore here I omit the same. Only now I wish the superstitious therein, to read the 14. Chapter to the Romans: wherein it plainly appears, that such are the weaker Christians, who are too nice, and superstitious in this kind; and yet also that we are not to despise, judge, and offend those weak Christians, since they do it to please God, though superstitiously; but rather that we should endeavour to convert them from their superstition, mildly, lovingly, and peaceably, Rom. 14. And also, 1 Tim. 4.3, 4, 5.  
By this blessing of eating also we may be stirred up to praise and glorify God, as Saint Paul adviseth us, 1 Cor. 10.31. and so to love and rejoice in him the fountain of this, and all blessings. Also to seek and enjoy the celestial manna, and food of Heaven: that eternal feast of delights and pleasures, which we expect to enjoy in God himself. Thus much of the benefits of eating in general, and briefly.  
In the next place according to my former method) I think I shall not need to study a way for men to gain food or victuals, for he that hath, or can gain but a very mean estate of riches (of which I have writ before) cannot want meat and drink largely sufficient: yea nature is so bountiful in this, that who so hath his Arms, and his hands at liberty, need not complain of want. And 'tis Saint Paul's command, that if any would not work they should not eat. 2 Thess. 3.10. Enough to suffice nature is everywhere to be had, and what need we care for more than sufficient, enough is as good as a feast, as the Proverb says, and indeed better than our usual feasts, yea meals, which are commonly so intemperate, as we had better to eat much less than we use to do. Therefore in these ensuing Partitions, I think that somewhat a differing Method from the former is most necessary; and first to begin with the abuses of eating, hindering happiness therein; the manner and extent thereof, and after the dangers and remedies of these abuses; and then the rules, and right order of a due, good, and convenient diet, also the felicities thereof, etc.  
See then first the abuses, and mischiefs thereof.  
Many men finding such excellency, benefits, and pleasures in eating (as hath been said) do plunge themselves beyond the good uses thereof into disorderly and immoderate abuses, hindering themselves of much happiness therein, and instead thereof causing much mischief and misery.  
For now in this intemperate age, gluttony, and disorder domineers. What a numberless many of needless Cooks, Taverne-keepers, Comfitmakers, and others are there in the world, who do daily bring in an unnecessary company of new inventions, making much more business in the world than needs, in procuring this and that kind of dainty dish from several countries, and after strange and nice fashions; whereas with much less cost and trouble we might be much better served with that which grows at home, and is easy to be found in every village. Many men do incessantly weary themselves and others in searching the world for rarities, and compounding of new delicacies to satisfy their pride, vanity, curiosity, their licentious, unreasonable, unnatural, monstrous desires, and to sacrifice to that Curtain Gulf, that devouring Minotaur their bellies, whom the ordinary creatures cannot content in refreshing nature, which is, and aught to be sweetly pleased, and contented with moderation and reason. But these will needs overbalance, and overwhelm Nature with superfluities, both in quality and quantity; insomuch as some, like gurmandizing Helluo's will eat enough to suffice many reasonable men: some men will eat four or five full meals in a day, again and again, before the former meal be well digested. Others sit two or three hours at a meal, and so cause in time abundance of crudities, distempers, corruptions, and dulness both to their bodies and minds.  
'Tis strange to think how men will stretch their bellies to the largest size, swell them as big as blown bags; stuff and cram them even top full: so long and often pampering their paunches, as if they did not eat to live, but live to eat, and eat to die before their time. So like cormotants, they eat as if they had obtained Polyxenus wish, even to have their necks as long as Cranes, the more pleasantly (or rather monstrously) to glut down their gobbets, not regarding all this while, how they spoil themselves; but still endeavouring by all allurements of Cookery, to provoke their Epicurean stomaches (though already oppressed) by their too curious salads, sauces, and a multitude of idle devices. These abuses are so common, so little regarded, and not blamed as they deserve to be, as methinks I could afford to write them over again. What excess, what a multitude, and exquisite preparation of viands, and delicacies is now come in request, and it is our custom in our greatest, and most sumptuous superfluities to crave pardon for not providing enough.  
In our age many men (with Alphonsus that Epicurean King of Arragon) could most unworthily wish rather to live ten years in gluttony, and excess, than a hundred with temperance, and sobriety; and so like Appitius, do swinishly set their chief happiness in gluttony, as if they were no better than beasts. They seem to love their guts better than God. Whose God is their belly, according to Saint Paul's phrase, Phil. 3.17. Their eyes stand out with fatness, Psal. 37.7. Than like jesurun, being waxed fat and grown thick they kick, they forsake God, etc. Deut. 32.15. and break his Covenant. Chapt. 31.20. Then they say to their souls, eat drink and be merry, as he said Luk. 12.19. But if they repent not of their gluttony, idleness, licentiousness, luxury, impiety, God will one day say to them as it follows, vers. 20. Thou fool thy soul shall be required of thee.  
Further, concerning the extent of these abuses. How much doth this age go beyond former Argos in gluttony. How abstemious were many Philosophers and Heathens, as well as Christians. How sparing was Eliahs' diet, That when he had eaten, the Angel came to him the second time and bid him eat more, but our superfluity is such, as we had need of Angels to come daily, and bid us eat less.  
It is true indeed that histories in former ages have found out, and branded some belly-gods with infamy, and disgrace, insomuch as Maximinus, Geta, Galba, Caligula, Heliogabulus, Sardanapalus, Vitellius, Tiberius, Lucullus, Sergius Aurata, Abdius of Rome, Fabius, called also for his gluttony Gurges, and the rest who are registered in the list of gluttons; rot in their corruptions, and therefore lie more covered with infamy than with earth. But certainly never did intemperance extend and spread itself in all respects more than in our times. If ever that saying were true, 'tis in our age: That many more perish by intemperance, than the sword.  
Had Plato lived in our days, surely he would have turned his divine eloquence to the praise of those Syracusians, whom in his time he taxed of gluttony for filling their bellies twice a day: for these men in respect of our usages and customs may seem great masters of temperance. He that with us in our age eats but two good meals a day is applauded (and well he may in our climate, if he be an able sound man) for a person of great temperance, and singular good diet.  
How many excellent, Heroical spirits, noble and generous Gentlemen in our times, who have had ingenuous and liberal education, might have lived many happy years in great prosperity, shined like bright stars in their Spheres, and much good might have reflected from them to the Commonwealth, Country, and to their friends also, if they had not too much prostituted themselves to intemperate licentiousness, and so glutted and spoilt both their bodies and souls.   

SECTION II. The dangers, and abuses of eating aught to be eschewed, since the same causeth much evil, misery, and hindereth happiness therein.  
THat we may avoid the abuses of eating, and so be happy therein; let us view and hate the evil and miserable effects thereof.  
Though King Solomon saith, There is nothing better than that a man shoul● eat and drink. etc. Eccles. 5.25. that is in a good and temperate manner, yet a disorderly and intemperate diet doth a man very much hurt and mischief: It doth especially hinder and annoy Students, idle Gallants, and such as use little exercise or stirring of the body, as shopkeepers, and divers others, who live in great Towns and Cities: for hereby health is decayed, the body becomes sluggish, noisome, ill scented, and full fraught with muck, and excrements, causing crudities, rheums, distillations, obstructions, oppression of stomach, apoplexy, epilepsy, and many woeful distempers and maladies. And such a disorderly intemperate diet, not only hurts ourselves, but often propagates noisome hereditary diseases to posterity.  
Hereby also life is shortened, as the Wise man signifieth, By surfeiting (saith he) many have perished, but he that dieteth himself prolongeth his life. And that sentence of his is worthy most diligent consideration, who says, The sword hath killed thousands, but gluttony ten thousands. And that by the worst kinds of diseases, and death, for by reason of a multitude of distempered and ill humours caused by intemperance, is usually occasioned unnatural loathsome diseases, and distempers, painful sicknesses, and violent death.  
Let me here tell what is written of Gorgius. That he spent his whole Patrimony, rich revenues in feasting and intemperance; spoilt both his body and mind by gluttony, filled his belly full of noisome crudities and humours, grew extreme fat and foggy, his cheeks became like blown bags, his belly hung over his knees like an Artificial Penthouse; his legs by hydropticke humours were grown big enough to bear Goliath, and yet so weak and painful as they could scarce bear this gluttonous Monster: In sum, he became filled with a multitude of noisome diseases, and so in raging pains and distempers he died. Thus 
By riotous feasting Gorgius spent his pelf.  
Spoilt his body, and so killed himself.   
To proceed, by reason of a disorderly intemperate diet are engendered abundance of unnecessary humours, stopping the passages of the spirits, cloying and filling the joints, and the whole body too full of rheums and moisture; causing dulness, drowsiness, stupidity, sloth, and lumpishness. Every man may in time find in himself, how prejudicial, both to his body and mind a usual, full, intemperate diet is in this kind.  
Also by reason hereof, the spirits are annoyed and distempered, whereby the passions become enthralled, and the mind prone to all sensual and evil desires; insomuch as it is observed that many intemperate gluttonous men are commonly enemies to virtue and goodness; examples and maintainers of dissoluteness and impiety.  
By this means of an intemperate disorderly diet, the memory and understanding is also dulled and stupefied, and so the mind becometh heavy and unapt for the performance of the functions proper thereunto; such as are, study, prayer, meditation: In such sort as the quickness and activity of the soul is quite dampt, utterly disabled, and made unfit for any good excellent employments, to conceive or receive deep and divine contemplations, or heavenly illuminations, by reason of the corruption and burdensome fullness of a distempered disordered body.  
Wherefore let us by all means avoid intemperate and disorderly eating: It seems we should rather put a knife to our throat then spoil ourselves with gluttonous eating. Prov. 23.1.2. And when we have eaten and are full, then let us beware lest we forget the Lord, etc. Deut. 6.11. Let us pray with wise Agur. Feed me O Lord with food convenient for me, lest I be full and deny thee, or lest I want, etc. Prov. 30.8.9.  
So let us eschew all abusive intemperate eating, and accustom ourselves to such a good, moderate, and convenient course of diet, as I intent to treat of in the next ensuing Sections; which if we use ourselves unto (as shall be dilated) will be sufficient, pleasant, and most beneficial.  
It is only an ill custom that increases the appetite and desire beyond a due measure and order, wherefore if we have by intemperance brought our stomaches to an inordinate desire of eating: let us now alter the same by a contrary good custom. It is safer for bodily health to decline an ill custom in this kind by degrees, then suddenly, in as much as sudden alterations do much distemper and endanger the body: but if the same be by little and little abated, it bringeth the stomach by degrees to a good disposition and temper; and so contracts the same as its former greediness will be abated, and it will be contented with that which is sufficient, as appears by some students, and others, who having lived a sedentary life, and used to eat three or four meals in a day, finding the same to dull their bodies and minds, have abated of their usual customs, and by little and little brought their stomaches to desire but two meals in a day, so as they have been as well pleased therewith, & so in much better temper then formerly. And let us know that we may still eat such and so much as is necessary, sufficient, most pleasant and beneficial in all respects, as shall be showed, and which is such a due proportion and order, as is to be dilated in the following Sections.   

SECT. III. Rules concerning a right order, and due proportion of diet, with some cautions therein.  
TO the intent that we may be happy in respect of eating, let us duly order and use the same; otherwise being abused the same becomes evil, and will turn to our annoyance and misery. We ought therefore rightly to order and moderate ourselves in this matter, eating so much, of such kind, and in such sort, as may maintain our bodies and minds in good temper, and not any way distemper and annoy the same.  
But forasmuch as there is great difference in respect of the several kinds of meat, of the climate, the time and manner of eating, and the age, complexion, and constitution of our bodies, and of our accustomary manner of living and exercise, this matter would require a very large discourse, but I shall only endeavour to give a taste concerning some principal matters herein, yet so much as perchance will be necessary in this compendious discourse.  
First, briefly then concerning such as are of a phlegmatic complexion, of a dull, slow, lazy condition. It is best for them to use somewhat a sparing diet (especially at supper) easy of digestion, dry, warm, free from vapours, not too fat and foggy, roast rather than sod, bread white, and well baked, to eat a crust thereof, or some other hard and dry morsel at the end of their meals after drink. Herbs and roots, hot and dry are best for them; to name only some few and common, as Marigold, Sperage, Persley, Pennyroyal, Rosemary, Sage, Margerum, Baume, Bettony, Hyssop, Time, Savory, Origan, Stychas, Cowslip, young Cresses, Vervin, Setwell, Germander, Angellico, the flowers of Meliot and Camomile, Basill roots, and the rest which are hot and dry in operation. Also Salt, salted meats, Mustard and the like are sometimes good for them, as likewise Pepper, Nutmeg, Cloves, Macis, Ginger, Cinnamon, and other Spices.  
Also concerning such as are of a Sanguine complexion, and of voluptuous, vain, and sensual conditions, also for young men, a moderate diet, cool, soluble, and of little nourishment, is most convenient for them; As also herbs that are cold and dry in operation, such as are Endive, Succory, Sorrell, borage, bugloss, Strawberry-leaves, Cinqfoile, and others: Also let them use Fumitary, Seine, and such others as purge and cleanse the blood: As also opening potions, Julips and the like.  
Now for such as are of a choleric complexion, of impatient, rash, or of quick, active, stirring conditions, a larger quantity of diet may be allowed to them then to the phlegmatic, so as their diet be not too salt, hot, hard, and dry, but rather it should be cool, fresh, moist, and soluble; And they may the rather eat such a more plentiful diet than others, because their hot and dry bodies are better, and sooner able to digest the same; And because such a liberal diet doth allay the impatiency, and the extravagant lightness and wand'ring of their spirits. And therefore solid meats are not amiss for them; Fishes are cooling and good for them, especially fresh Fish: Also all cooling herbs, as Lettuce, Sorrell, Endive, bugloss, Fumitory, Borage, spinach, Beets, Violet leaves, Primrose, Purslane, Water-lilies, and the like: Also Cucumbers, Melons, Apples, especially baked or sod, and after cold; Plums, especially Damsons, stewed Prunes, and such other cool or moist things.  
And also for such men as are of a melancholy complexion, of sad, timorous, and sullen conditions; likewise for old men, a temperate diet is most convenient, and such as is easy of digestion, warm, sod, young, moist, and of good juice, and nourishment. Butter, Honey, and all such things as are hot and moist in operation; As also all cordial herbs and spices which revive and quicken the spirits, as Marigold, Rosemary, Marjoram, Sage, Balm, Bettony, Hyssop, Time, Savory, Borage, bugloss, Clovegilliflowers, Cowslip flowers: Also Ginger, Cloves, Nutmeg, Indian Nut, Cinnamon, Saffron, are said to be cordial; with all other things which do revive and comfort the heart and spirits are good for them.  
But of these directions concerning diet, with divers other tending to the rectifying of humours, and to the health and welfare both of the body and mind, I have written more at large in a former book called, The happy mind. Therefore now I proceed.  
Some Physicians say that the most soluble and lightest meat, that which is easiest of digestion, is best to be first eaten at meals, because then the same will better digest, and sooner descend after concoction, whereas if last eaten after more hard and binding meat is by the same hindered to descend, and so being digested before the other is apt to putrify and engender crudities, the cause of obstructions and many diseases; yet some are of opinion that the Stomach mingles all confusedly together, making thereof that which they call Chylus; yet the safest way is best to be taken, and experience may teach us that a due and convenient order is good. But indeed it is best (they say) to eat but of one or two sorts of meat at a meal, or if of several, that they differ not much in quality.  
For the quantity, let the strength of our several stomaches be our best guide; and let us keep rather within then exceed the same. Three reasonable meals in a day is sufficient for any complexion, and two for such as are phlegmatic, which proportion is allowed and commended by the best Physicians of our times, to such as are in health and of a good temper, and for our climate in England. There aught to be six at least or eight hours between each meal to such healthy well tempered men. And it is best to eat when the stomach and appetite desires, and is by such a distance of time well prepared for it, and the former meal well digested. And sometimes to forbear a meal, or fast a day till the evening, or to eat but a little therein; (especially to such as are phlegmatic) doth cleanse and purify both the body and mind, and makes the same the more free, apt, and fit for all good exercises and contemplations.  
Somewhat more may be allowed to be eaten in Winter then in Summer; and in our Northern cold, then in a more hot climate. So likewise (which is usually rectified naturally) children and old men by reason of the debility of nature are not able to receive much at once, and therefore eat little, yet somewhat often. Lusty young able men of strong constitution, good stomaches, and digestion, usually do, and may eat more than weak, crazy, sickly people. A spare diet, and especially a light supper is best for such men as are subject to phlegm, rheums, and defluxion, and it is good for them to stay up or walk an hour or two after supper before they go to bed. Lean choleric men find much hurt by long abstinence from meat, and so (it is said) do such as are much subject to engender wind in their stomaches; therefore such may eat more and oftener than the phlegmatic. It seems also by common experience that such as live in the Country, especially in a clear and sharp air, and do use labour and exercise, can well digest a meal in a day more (though their meals be also larger) then such as live in close Cities and Towns with little exercise of body.  
Now to add some cautions in, and excitations too, the observance of the former Rules, increasing our happiness therein. All which Rules and prescriptions before mentioned in this Section, we need not too precisely to observe, as some men over nicely do, bringing themselves to overmuch care and slavery, in the observation and caution about the number and diversities of the same Rules, and divers others, prescribed by many Physicians. For why, sometimes upon occasion, if we be drawn into some excesses, diminutions, and digressions, if they be not much nor often, are of little prejudice to bodily health; so as our usual custom be to observe a temperate and good diet. And also it is observed, they that tie themselves to a constant strict course, do contract their stomaches to such a habit, as they are not able to endure errors when they happen: Wherefore it seems sometimes it is not amiss to digress, so as it be but seldom and little, and so as we return to, and usually keep an orderly and temperate course therein.  
Nor are we by any means to contemn such Rules, concerning an orderly and temperate diet, but to embrace and observe the same, as fare as we may conveniently, without too much care and perplexity therein, for that, much, long, or often digresses therefrom, are very pernicious and hurtful, and are an occasion of almost all manner of distempers and diseases both of mind and body. And we are to know, that as all virtue, so this of temperance is most perfect and pure when it is observed in the most orderly and exact manner, which if we cannot perform so precisely and exactly as we should, yet the mere observance thereof may be in some sort beneficial.  
Which Rules we shall not only be willing, but think ourselves very happy and much rejoice to observe, and use with all conveniency, if we consider the easiness, pleasantness, and sufficiency of such an orderly, convenient, and temperate course of diet, and the many benefits which spring from thence, especially to such as are studious and religious, of which in the ensuing Sections.   

SECT. FOUR A moderate diet and due order therein is sufficient, easy, pleasant, and most beneficial.  
THat such a due order and proportion of diet, as is prescribed in the former Section, is sufficient and easy to be observed, appears; for as much as a reasonable man desires no more, no otherwise, and he thinks it a most pleasant thing to be temperate: whereas, disorder and intemperance displeases, and perchance distempers him; yea, even very bruits may teach some men; they are even as well pleased with convenient food as dainty, and eat not to distemper, but satisfy; How seldom do we find any of them diseased, unless by man's misusing them, otherwise they are usually sound and uncomplaying.  
And by experience we know that two or three reasonable meals in a day is largely sufficient to content any stomach, which is not disorderly accustomed to more.  
And to the intent we may the rather know that such an order and quantity of diet is largely sufficient, let me tell how divers Physicians and others have prescribed and used much more nice and strict allowances as one meal a day, and some about fourteen or sixteen ounces; and do exact much more observation and caution, about the quality of diet, the times of eating, and prescribe such a number of Rules concerning the several kinds of diet, as well compounds as simples, as would very much perplex some men, and bring them to perfect slavery to perform so many and several Injunctions. And it is not unlike but many of them have observed in themselves, such strict Rules as they have prescribed to others, so fare as conveniently they might, and that they thought themselves happy in so doing. We read of the Inhabitants of the old world, also of the Indians called Pandorae, and another sort called Seres, likewise of the Floridans, also of a people called Macrobii in Africa, and of the sect of Essaeans in judaea, that lived very long, and fared very hardly. The like we read of the Romans, the Arcadians, the Portugals, and the Persians in ancient times, that they used a very spare diet, whereby they lived long, and had little acquaintance with Physic or Physicians. So also we read of Galen, Plato, Isocrates, Tully, and divers others, that used a very temperate sparing diet, and yet lived long. It is recorded of Herodicus, that being but of a very crazy constitution of body; yet by virtue of a very precise diet attained to the age of an hundred years. And of Socrates, that by reason of a temperate sober diet, he had always a strong body, and lived all his time in good health. And that Calanus the Philosopher lived so seventy three years without any sickness. Asclepiades relied so much upon his good temperate diet, that (it is said) he would lay a great wager against fortune, that he would never fall sick, but die merely of old age. How course was the diet of Daniel and his three companions, and of Saint john Baptist! It is strange to read of the prodigious abstinence of divers ancient Hermits, Anachorites, and Fathers of the Church in former ages; who are registered in sundry Authors! Many of them eat but once a day, and fared only with bread and water, or with herbs and some other mean sustenance, whereby they lived very long and healthy. And of that admirable example of the Venetian Lodo vicke Cornaro, who did eat and drink very sparingly many years together by a just weight, by which means he recovered his health, and lived long after, continuing an able man, both in strength and senses, till he came to be above a hundred years of age! Indeed, if we (especially in our climate) should attempt to observe and to keep exactly, such a prodigious, severe, and strict course of diet, as some men have thus prescribed and exemplified, it might hinder the vigour and welfare both of our bodies and minds, causing much weakness, melancholy, and distempers; and would be too great, rigidness, slavery, and superstition, unless the temperature of our bodies required the same. Yet this good use we may make thereof (to which intent I writ the same) that seeing learned and wise men have prescribed such strict and rigid courses of diet, and many men have lived long and in good health by using such courses; and being accustomed thereunto thought the same sufficient, and pleasant: how much more should we think a fare better, more reasonable, large, and dainty diet, (such as our later and more experienced Physicians approve of, for our climate; namely, two or three reasonable meals in a day, of such good and wholesome food as our Country usually affords, in a due and orderly manner) to be most sufficient, easy to be observed, pleasant, and delightful.  
The stomach being used to such a temperate diet, and being thereby well prepared, it maketh ordinary diet equal, yea, more pleasant to the temperate man, then rare dainties to the idle gluttonous man, whose body is usually unhealthie, and stomach out of temper by disorder and excess.  
And as such a temperate, orderly, and convenient diet is sufficient in all respects for nature, health, and delight; so also is it most excellent and beneficial. Though sometimes, variety of meat, and a free diet be not amiss (especially for such as are choleric, lean, and such as use much exercise and labour) yet let men (especially phlegmatic, gross men, also Citizens, and such as live sedentary lives without exercises and stirring, and most especially such of them as are studious and religious) seriously consider what excellent benefits, many learned Physicians, do tell us, proceed from a good temperate, spare, and mean diet; and as they see occasion, let them observe the same. These ensuing considerations thereof require the soul to be at leisure for them. I shall endeavour to collect briefly some of the principal benefits thereof.  
They tell us, that a temperate good diet is an occasion of good concoction, which maketh good blood, and engendereth good spirits; That the same prevents crudities, rheums, obstructions, and such diseases as are bred thereby, which are indeed almost all usual maladies: yea, that a tempe eaten, spare diet cureth, or at least mitigateth all those diseases that have been so bred in us by intemperance, disorder and fullness, though already seized upon us, by making an easy and general evacuation in the body; consuming the crudities, rheums, and superfluous humours therein, extenuating that which is over-thickned, opening obstructions, and so unlocking all the passages of the humours and spirits. That hereby also headache and dizziness is cured, fluxes stayed, loathsome Itches taken away; In sum, all the superfluous, corrupted, and ill humours in the body whatsoever, are hereby drained and cleared. All which is done easily, without disturbance, without pain, without cost and loss of time, without stirring and distempering the humours; so as this most excellent medicine of a temperate and spare diet seems to be the best physic that can be. How many men do we read and often hear of, who have been subject to Gouts, and other diseases by physic incurable, have yet quite recovered their health, or at least their diseases have been much mitigated, and eased by such a good, temperate, and sparing diet?  
By such a good, temperate diet, the body is kept clean from all noisomeness, and filthiness, and made healthy, agile, lightsome, and expedite to perform the motions appertaining thereunto. Sound and quiet sleep is also hereby caused; the temperate man gets up at peep of day, (saith one) fresh as the morning itself, full of vigour and activity both of body and mind, well prepared, and apt for all manner of affairs. The son of Syrach affirms this. Sound sleep cometh of moderate eating (saith he) and a temperate man riseth early, and his wits are with him. Ecclus. 31.  
Such a diet is also an occasion of long life. It is most certain and cannot be denied, but a good, temperate, convenient diet doth prolong the life of man; in so much as by virtue thereof a man's life may be happily lengthened to well-nigh a hundred years or more, as hath been plainly showed by the former examples. And experience (as well as millions of examples in former ages) teacheth that by reason of such a diet, many men attain to a good and happy old age.  
The same also is an occasion of a calm, quiet death; for such men as have been accustomed to such a good temperate diet, having thereby prevented evil humours, there is but little inward cause to molest them, so as their soul's part from their bodies easily and quietly, with little disturbance of nature and passions.  
A temperate and spare diet also taketh away the occasions of sloth and dulness, which are abundance of unnecessary humours, stopping the passages of the spirits, cloying the joints, and filling them too full of moisture; these being taken away, the spirits are cleared and purified: so as the mind also is less clogged with the gross vapours of fullness and repletion; whereby the senses are kept sound, the passions mollified, the affections well tempered, evil concupiscence abated, and the whole soul freed from abundance of encumbrances. Hereby also the reason is cleared, the wit sharpened, the understanding soliditated, and the whole soul made more cheerful, quick, sprightly, piercing, and free to apprehend, receive, and retain all good, all divine, and excellent matters.  
If we peruse all histories, we shall find, that such as are registered for excellent in the list of Princes, Philosophers, and Soldiers, and as men of excellent spirits, and of most heroical performances for the benefit of mankind, are commonly also registered for the friends and followers of temperance, as was Cyrus, Augustus, Alexander Severus, Socrates, Marcus Cato, Epimnondas, The Roman Curii, and Fabritii, with many others. The Lacedæmonians, as valiant as they were, made express profession of virtue and temperance. And we may always observe that temperate men are commonly virtuous and pious men. The wise man saith. Blessed art thou, O Land, when thy Princes eat in due season, etc. Eccles. 10.16.  
To conclude, let us then most willingly embrace this divine virtue of temperance: And so in a good temperate and convenient manner; let us eat and drink with joy and pleasure (Eccles. 9.7.) the rather since it is (as hath been said) so good, and so comely a thing so to do (Eccles. 2.24.) and likewise so sufficient, so pleasant, and so beneficial.   

SECTION V The good and divine use of Eating.  
WHether ye eat or drink, or whatsoever ye do else, let all be done to the praise and glory of God, saith Saint Paul. 1. Cor. 10.31. This is the best use of eating, to the praise and glory of God. And as was saint Paul's precept, so his practice: He took bread, and gave thanks to God, etc. Acts 27.35. For this use (saith he) God hath created the same to be received with thanksgiving of them which believe and know the truth, 1. Tim. 4.3. for every creature of God is good, and nothing is to be refused, if it be received with thanksgiving, etc. vers. 4.5. I have written formerly against Popish superstitious refusal of the good use of meats, and therefore not now to write thereof; only methinks that the first five verses of this chapter (1. Tim. 4.) is sufficient in this respect to give any reasonable Christian good satisfaction. Therefore let not us superstitiously despise, and refuse the good use of such gifts and blessings of God, but rather in a good and temperate manner use them to the health and welfare both of our bodies and minds (as hath been showed) and as here Saint Paul adviseth us to the praise and glory of God.  
And since our Country and condition affords plenty and variety for our entertain, Oh let us be very thankful to our most gracious Creator, for the liberal use of these his creatures, and acknowledge this unexpresseable mercy, that we have not yet according to our demerits endured that grievous and insupportable misery of hunger and famine, which other Nations, Kingdoms, Countries, and Families have suffered, but have food both corporal and spiritual, even God's plenty! And in the midst of our dainties and varieties: let us sometimes remember the misery wherewith poor hungry people are tortured. Heaven might have given them plenty and us want. Oh then, let us especially at seasonable times bestow some part of our plenty on their miserable wants. Blessed are such as give of their bread and meat to the poor. Prov. 22.9. Ezek. 10.7. Luke 14.13. Yea, Jesus Christ himself takes this as done unto himself, and will reward the same of his free grace, with a heavenly Kingdom. Matth. 25. Then shall the King say, come ye blessed of my Father, inherit the Kingdom prepared for you, for I was an hungry, and ye gave me meat, etc. verse. 34.35. Oh blessed souls that relieve Jesus Christ in his poor members!  
And let the sweetness, pleasantness, and benefits, of these terrestrial, external felicities, excite us to seek for, and taste of that heavenly Manna of divine grace, which is so excellent, that many Saints of God, even in this life, have and do enjoy a continual feast within them, which is the tranquillity of a good conscience. And indeed these pleasures of eating, and other the like enjoyances (which are but little rays, glimpses, and reflections of eternal heavenly delights) do principally serve to this purpose, to enlighten and guide us to the search and acquisition of that fountain, that ocean of all true delights and sweetness, that bread of life, God himself, and of his heavenly pleasures and felicities, which we may already taste of in some degree; for in the Church of God, in his divine service, love, and goodness, there is plenty of spiritual dainties. He allows more to his family then ever Solomon allowed daily to his. Every day is to them a continual feast; a Christmas day, a feast above that of Ahasuerus, that of the Roman Galba, or of Lucullus; a feast in his holy Mountain of Zion, a feast of fat things full of marrow, etc. Esay. 25.6. Wisdom hath killed her Oxen already, hath mingled her Wine, hath furnished her table, and most lovingly invites us to come to eat of her bread, etc. Prov. 9.2.5. There is the milk of the word, the bread of the Sacrament, the Oil of the spirit, that heavenly unction which cheers the countenance, and divinely glads the hearts of the Israel of God. There the faithful espoused soul, the Bride of the King's son is invited and led into his fair banqueting house, and into his pleasant garden of Myrrh and spices, eats. Honey with the Honeycomb, drinks wine with milk; yea, eats and drinks abundantly of these heavenly dainties. Cant. 5. Oh, if we were but truly capable to relish the sweetness hereof, we should be ecstasied with divine joy!  
Yea, our beloved Saviour Jesus Christ himself, offers, knocks, calls, and if we will open unto him, he will come into us, and will sup with us, and we with him. Rev. 3.20. Oh what heavenly cates, viands, and dainties can they want, whom God himself pleaseth to come in unto, to dwell with, and to feast withal! What happiness may they enjoy with whom the God of all happiness is present; yea, who may enjoy God himself: for I am the bread of life, saith our Saviour, john 6.48. which came down from Heaven, vers. 51. And he that eateth of this bread shall live for ever, vers. 58. yea, hath eternal life, vers. 54. It seems we begin eternal life already, enjoy Heaven on Earth in some degree; yea, God himself within us, vers. 56. Oh happy, thrice happy, infinitely, Eternally happy are such men then, who can taste of and enjoy this bread of life, this heavenly bread of eternal life! Oh sweet Saviour give us daily this bread. Let us especially endeavour to taste and feed on this divine food, by faith in our hearts, when we repair to the Sacrament thereof, even with sweetest heavenly joy and thanksgiving.  
Oh that men would therefore praise the Lord, for he satisfieth the longing soul, and filleth the hungry soul with his goodness, Psal. 107.8.9! Oh taste and see that the Lord is good. Psal. 34.8. The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing, vers. 10.  
To proceed, let this happiness of eating, make us often mindful of that celestial, eternal love-feast, the Lamb's Supper, Rev. 19.9. where Heaven shall be our banqueting-house; the Angels our attendants, and Jesus Christ our Bridegroom, and where we shall enjoy millions of pleasures for ever. Then shall we be abundantly satisfied with the pleasures of Gods own house. Psal. 36.8. Then shall we everlastingly feed on that most delicious Manna, the food of Heaven, the sweetness of eternal joy and happiness; which if we could but truly think of, even in this life, it were sufficient to charm our spirits with sweetest, divinest heavenly pleasures.  
The sweetest delights are divine and heavenly, and the way to relish them beyond all sweets is often to muse and taste of them, for having our souls often contemplating and tasting such delicious heavenly dainties, the same extracteth from thence this virtue, to bring us into a ravishment of delights.  
How many men have been so transported in the divine contemplation of the sweetness of God, and of his heavenly excellencies, as they have seemed already to feast on the joys of eternity. O my sweet Lord, let me also I pray thee often feast of thy heavenly joys: thou knowest my soul desires to taste of no delights but thee, in thee, and for thy glory; and since all goodness, all sweetness, and the fullness of all delights is only in thee (for what is Heaven oh Lord without thee) let my soul I desire thee, be filled with thy sweetness, and then surely I shall enjoy the delights of Heaven within me.    

THE FIFTH PARTITION: Of Drinking.  

SECTION. I. The benefits of Drinking in general, also the abuses and extent thereof in this drinking Age.  
MY servants (saith God) shall eat, drink, rejoice, and sing for joy of heart. Esa. 65.13.14. So then, if we be God's servants, we may eat and drink with merry hearts, for God accepteth our works. Eccles. 9.7. This also is good and comely, and the gift of God, Eccles. 2.24. and 3.13.5.18. etc.  
As eating, so drinking also is a natural action and pleasure, necessary for the sustentation and reparation of Nature, especially the humid parts of the body. It preserveth health and helpeth many infirmities. And for this purpose S. Paul adviseth Timothy to drink a little wine, etc. 1. Tim. 3.23.  
Drinking doth help the distribution of food through the body, it doth in some sort nourish the body, and preserveth life itself, without which man cannot long well subsist. It seemeth to be of as great utility as meat, and the want thereof more irksome and grievous.  
It comforteth the miserable, sorrowful, and heavy hearted, as King Solomon signifieth. Prov. 3.23. It is delightful, it cheereth and quickeneth the mind, judges 9.13. It maketh glad the heart of man saith King Dav●d. Psalm 104.15. Increaseth mirth. Eccles. 10.19.  
To speak the same again. Hereby thirst is quenched, natural moisture preserved, good digestion of meat caused, the spirits quickened, and the vigour and welfare both of body and mind maintained, and sometimes love and good-fellowship by mutual pledgings and entertainments is thereby increased.  
This also may stir us to praise and love God for such his blessings, also to look up to, and rejoice in him their fountain, & so to search & enjoy that Celestial Nectar, that water of eternal life, those rivers of pleasures which are to be enjoyed in and with God himself for ever.  
Now concerning the abuses of drinking, and the extent thereof in this drinking age. Our depraved nature finding and espying such delight and benefits in drinking (see now a mischief) is prone to go beyond the good uses thereof into abuses, so hindering ourselves of the happiness which otherwise we might have therein, and causing much evil and misery.  
First concerning the manner of these abuses. Many young men of hot, choleric, and sanguine complexions, and such as are of impatient, light, unsettled, wavering, and fantastic conditions, will commonly drink of the strongest, stalest, wine and beer, adding more fuel to their already too hot fires, over-heating and inflaming their bodies & spirits, making themselves more hot, choleric, impatient, fantastic, idle, etc. Some gross fat men will usually drink sweet, muddy, thick, new wine, ale, and beëre, increasing their grossness and corpulency: And so of the like.  
But our most ordinary and general fault is, we commonly drink too much hot and strong wine and drinks; It is a most usual custom when we meet together to drink beyond a due measure and proportion. And some more than their strength and brains will afford, perhaps till they are sick, sottish, wild, or till they tumble, vomit, sleep, or the like. Others there are yet worse swil-bowles, more notable, strong-brained drinkers, who will swallow whole cups and cans in abundance, turn through their guts whole barrels in few days, as much as would suffice twenty or thirty reasonable men, and yet seldom shrink at it; of these ablebrained, Grand, Arch-drinkers, of their common ill conditions, and how they are more dangerous and worse than weak brained drinkers, I intent to write in the next Section.  
Also in respect of time, both in excess of time, and at unfit times; It is common that men will sit drinking five or six hours together in Taverns and tippling-houses, yea, some whole days and nights. And the night (as if they were in another Horizon, to make our night their day) many men esteem the only time to roar in; As for sleep (than which indeed nothing is better for them) they seem to hate it as deaths cater-cozen, and cannot afford to spend the night so idly, as if God made stars to sleep by. So also when 'tis fit they were about other better and necessary business and occasions. And some make the Lords day of all the days in the week, the especial day to go to the taphouse and tipple in, and that too as soon as ever they are out of the Church; yea, many men even in the time of divine service will slide into a Tavern or Alehouse, and think they are out of the Devil's danger, if neither the Priest, the Justice, the Churchwardens, their Parents, nor Masters see them.  
Also in respect of men's estimation and affections. Divers men love drink too much, even against nature and reason. They seem to esteem Sack good liquor, and idle tippling devices and courses above all the felicites of the world besides; yea, above Heaven and God himself. So as their chief happiness seems to be little better than the felicity of irrational creatures, a littleshort pleasure in the throat, and some other idle fugitive delights, the end whereof is commonly melancholy and sorrow; and yet how many men do esteem it a brave worthy action to drink stoutly. Though in truth a Horse or a Cow may do as worthy a business, yet this is the prime boasting and glory of our swill-bowles and pot-gallants. They think it a victory, even worthy a triumph (though basely) to make another man (to use their own terms) foxed, flawd, fuddled, paid, scoured, peppered, potshot, slashed, cashiered, and the like.  
Now concerning the extent of these drinking abuses, divers Greeks', as Agamemnon, Nestor, and Alexander, (yet in their later days only) are in Histories taxed as infamous for abusive drinking; Also Romans, as Nero, Caligula, that drink devouring Bonosus, Heliogabulus, and others. Some ancient writers have taxed the Lydians, the Persians, the Thracians, the Caeltaes, and the Teutons, (by whom is meant the Gauls, and Germans.) But in our age these abusive drinking courses do extend themselves in almost all the Countries of the world, among all sorts of people. The Dutch men of all others have greatest aspersions laid upon them in this kind. The Transilvanians, Wallachians, Hungarians, and Polanders, are said to drink after the Dutch. The Danes, Swedes, Norwayans, and of late years the French also are noted of excessive and riotous drinking; yea, 'tis said, that abusive drinking is (not only) the Epidemical disease or vice (of our English Nation which abounds with an unnecessary company of Taverns and Tap-houses) but of the whole world itself.  
These drinking abuses extend themselves in respect of all ages, sexes, conditions, and degrees. Some old men who ought to give better examples will to the Tavern, tipple, and abuse themselves: And young men also, some by that time they come to three or four years standing in briches, can travel to the Tavern and Taphouse, and at sixteen or eighteen years of age, they are able to commence Masters in the Art of drinking. Some women also will tipple, smoke, etc.  
These drinking abuses are not only used by the most unworthy and worst sort of men (which is common) but also, by many (else) wise men of good parts, worth, and degree, and (which is to be sorrowed for) such as are of a fair, loving, kind, free, pleasant, and sociable carriage and behaviour, are often more alured and carried away (both by inward and outward provocations) to these drinking courses, than others sottish puny people and sordid Misers, who are commonly in this respect free. Also these drinking abuses extend themselves to men of all degrees; not only to Hosts, Tapsters, Pedlars, etc. but also to many good Tradesmen, of whom many thousand spend on the Sunday and Holidays in Tap-houses almost as much as they gain in the week before, to the great grief, and even undoing of their families; and 'tis commonly noted the best workmen are the worst husbands. Also some Constables, Churchwardens, Sidemen, Alecunners, and the rest, who by the Statute ought to present such abuses, will herein often abuse themselves; so as it is need to present them. So likewise some of all sorts, Merchants, Soldiers, Lawyers, Physicians, Gentlemen, Gallants, and great men; will too much and too often go to and stay at the Tavern, and tipple, roar, etc.  
Seeing these drinking abuses do thus extend themselves, and are so common, let us take heed they hurt not us.  
Timothy was so abstinent in this kind, that Saint Paul bids him drink no more water but a little wine, for his health's sake. But if Saint Paul were to write to a number of men in our days, who are so busy with healths, etc. surely he would charge them, as they loved the health and welfare both of their bodies and souls, not to drink so much wine, etc.   

SECT. II. The abuses of Drinking because of the evil and miserable effects thereof are to be avoided.  
LEt us now briefly view the evil and miserable effects of abusive drinking, to the intent we may eschew the same, and be happy therein. These evil and miserable effects are many and various (both concerning body and mind) according to the several humours and complexions of men; and some proceeding from excessive moist and cold causes, some from hot, some from corrupted, and some of mixed causes and distempers. To instance briefly, and first concerning such as are cold, moist, and phlegmatic men.  
Though it be good and comely to eat and drink in a good & temperate manner, Eccles. 5. Yet Physicians say, that overmuch moisture caused by much and disorderly drinking (especially of strong drinks) doth pester and dull the brain by the exhalations of a multitude of unnecessary vapours; the superfluity whereof (by reason of the weakness & coldness of the brain, after the heat of the liquor is passed) remains undigested and raw; and being there refrigerated, is an occasion of much cold phlegm and rheums, which distil into the other parts of the body, and in time, perchance do corrupt and putrify the same, and fill it full of ill noisome humours and distempers. These distillations are the fountain and cause of divers infirmities, as obstructions, an ill stomach, and loathing of meat, ill digestion, unnatural thirst, apoplexies and paralyses even depriving some men of their senses, also a distempered lethargy, or sleepy laziness, yawning, dulness, and heaviness, dropsies also, and purfinesse, fatness, grossness, swelled bellies, gouts, and hydropticke humours descending into the legs: whence it cometh to pass that oftentimes those cold diseases are engendered in many men, who usually drink strong and hot drinks, especially to such as are of the phlegmatic complexion, and sometimes to the sanguine and melancholy. Also the body working upon the soul by the mediation of spirits and humours, is a cause that from these cold diseases do proceed many distempers in the mind, as dulness, heaviness, forgetfulness, drowsiness, laziness, and a mind unfit for any good, worthy, excellent actions and contemplations, and in some men even a deprivation of reason and senses. Hence it is (as we may observe) that there are many dull, sottish, sleepy, lazy, heavy maudlin tiplers. Wine takes away the heart. Hosea 4.11.  
And also, that excess of strong and hot drinks causeth inflammation of heart, liver, blood, and of the other humours, and the spirits, especially to such men as are of a hot, choleric, and sanguine complexion, from whence proceed divers distempers and diseases; as Vertigo or giddiness in the head, and pains therein, lightness of the brain, weakness of nerves and sinews, distemperature of spirits; alteration of colour and complexion, and causing in some men fiery looks, pimpled faces, and red noses; also to some Pleurisy, burning-Feavers, and violent raging sickness and death. By reason also of these inflammations of humours and spirits, and other hot distempers, the mind being thereby tickled and distempered becometh vainglorious, conceited; prone to sensual desires, riot, and all manner of prodigality: also to anger, contentions, curse, swearing, slandering, gibing, quarrelling, fight, and stabbing. Srong drink is raging. Prov. 20.1.  
And further, that excessive drinking causeth melancholy and sadness. True it is, that wine and strong drinks, if moderately used, do heat and quicken that heavy, cold, dry, thick humour of the spleen, called natural melancholy, causing mirth and cheerfulness, even in the most surly and severest people. But in excess, doth cool, distemper, and surcharge the stomach and spleen, with too great a conflux of ill humours, over-whelming, wasting, dulling, and distempering those good and pure spirits, which otherwise would cause cheerfulness, and being thereby mixed with such cold phlegm and distillations as come from the brain after the heat of the liquor is past, and the superfluous vapours refrigerated therein, occasioneth sadness, sorrow, sullenness, and heaviness. And this may be noted in many men, who at first, after they have drunk wine a while, are exceeding jovial, lively, and set upon a merry pin; but after when they have surcharged their stomaches, and when the heat of the wine is out of their brain, and the vapours thereof cooled therein, and distilled, they become exceeding sad, heavy, dull, and discontented. As for example, a man that is potshot (as they say) with good Sack at night, look upon him next day in the morning, and see him like the picture of ill fortune, sad, heavy, sullen, quarrelsome, and discontented, and looking as if he came lately out of Purgatory.  
And these be the effects which proceed from the spirits, of Sack and strong liquor (if abused) so much approved of, and practised by our brainsick, dissolute, roaring Gallants, Pot-Poets, and Bacchanalian Students, who use to tipple and talk Philosophy in the Tavern, and be addle-pated, and ready to sleep at their books, and in their study, when they come there, and where perchance they remain exceeding sad and melancholy till they return to the Tavern again. Hence it is that the frothy wits of many of these our Pot-blades, & their loud cracklings of laughter do stand at the courtesy of the Barrel. Without Sack & good liquor their wits and spirits, like themselves, are even all amort and defunct, chilled and frozen up, but t'other quart or pottle revives them again, and very likely sets their wits, their spirits, and perchance their noses afire together. But this continues not; this heat of mirth either is soon overwhelmed and drowned in their excess, and then they become sickish, adle-pated, quarrelsome, wild, or sullen, or else is soon cooled and refrigerated in their brain, and then they become very sad and melancholy.  
But see a further mischief, men being thus ingulpht in melancholy and discontent, will yet again seek to remedy themselves by these drinking courses which are indeed occasions thereof, and so hinder themselves from seeking or finding the true means to be eased of this their discontent and melancholy. It is reported of the Danes, Dutchmen, Polanders, and Boheminans, that they will go and drink down their melancholy and grief; so with us, many men will to the Tavern and seek out their jovial companions, as they call them, to pass away the time in merriment, as they say, and to drink away their melancholy and discontent; It is true indeed that moderate drinking, mirth, and good company, is a very good remedy against discontent: But here's the mischief, excessive drinking and abuses in this kind are occasions to many men (as hath been showed) of their greater grief and melancholy, and the remedies which they seek herein to cure their disease by this means doth increase the same, so as they do but claw a scab that itches, and might otherwise be healed. After all these frivolous deferings, their melancholy and grief will return and be worse than before, which appears in many men, who by long custom in such abuses, grow to such an habit of melancholy and discontent, as they become sad, sorrowful, angry, froward, and quarrelsome, sometimes even among their cups and merriest companions; and as King Solomon saith, even in laughter their hearts are sorrowful. So that it is only excessive and abusive drinking which is the cause of all this grief, misery, melancholy, and discontent, and so hindereth happiness therein: And if we could refrain only the excesses and abuses thereof, it were a good remedy against discontent and melancholy, and as hath been showed, many good benefits and felicities would spring from the good and moderate use of drinking, and so we might enjoy the same freely, and be as good fellows, as merry and as happy as may be; Of which more hereafter.  
So it appears by what hath been said, that to some men cold and moist, to others hot distempers both of body and mind, and to many men melancholy and sadness, are caused by excessive and abusive drinking. Now I might add, that to some a strange mixture of diseases and distempers are hereby caused, proceeding of cold, moist, hot, inflamed, corrupted, and divers mixed causes in one body, in so much as some men thereby become rheumatic, gross, fat, lazy, dull, heavy, sullen, melancholy, and full of cold distempers, and yet inflamed with heat and choler, and so also very wild, testy, brainsick, choleric, and froward, as appears in many of our tun-bellied Hosts, Hostesses some Dutch swill-bowles, & others. In so much as many of them become even replete with ill humours in the body and malign dispositions in the mind. Therefore let us by all means eschew these abusive drinking courses.  
Here let me write of a common error in the world, by which multitudes are deceived and led away to these drinking abuses. The error is this, many men do think the worst drunkards to be the bravest men; that is, men who can drink abundance, and make a common custom of it, and yet bear it well, and come off finely, as they say, and not reel, staggar, vomit, sleep, or the like; why, such a man they commonly esteem no drunkard, or at least not so bad as weak-brained, soon distempered drinkers, though these notable common strongbrained drinkers have such gorges as to devour as much as would suffice two or three families, who will glory to drink it off, if it were a mile to the bottom, as they say, who will sit from morning till night, or from thence till morning, drink with all companies, and yet scarce fail or blunke at it; And yet such men forsooth are accounted no drunkards, but rather brave fellows, the only gallants and sparks; boon companions, Low-Counrey Soldiers, stiff blades, steel to the back, and the like; yea, they are applauded and reputed by some the bravest men in the Kingdom. Now the truth is, that such stout, able, impudent, roaring, fine, plausible, methodical, common strongbrained drinkers, are commonly the worst, most dangerous, most exemplary drunkards, and most threatened in the sacred Scriptures. To make this appear more plainly. First, as maybe noted, they are commonly as bad, or rather of worse conditions than others of weaker brains. It is true indeed, they all are bad, and that the weaker brained are more frail and open, and so discover their faults and imperfections more apparently, and are then most frail and faulty, when their brains are distempered. But these strong brained, fine, plausible, common drinkers are usually (which is worse) more slily, cunningly, closely, and perniciously vicious. Many of them can strangely countenance and colour vice and lewdness with brave shows, with Art and fair terms, insomuch as they can maintain dissolute courses with a pernicious show of a good face and good words, and seem to brag of, and glory in wickedness. Yea many of them can impudently (as well as slily) maintain vice and wickedness, and can outbeard goodness, and seem to dash it out of countenance, and so openly and audaciously oppose virtue, piety, and the professors thereof. And although they are politic enough to carry themselves fairly in some companies, and seem then to be of good conditions; yet take them among their fellows and familiars, such as are of the same garb, such as will seem to approve of their courses. and you may observe how dissolute and impious they are, even by their courses, as among divers other their idle obscene bawdy talk, their swearing, cursing, ill wishes, ill counsel, maintaining of vice, gibing, scoffing at, and abusing of piety and goodness; railing at and reproaching of Ministers, Magistrates, and all good virtuous, pious men, all that live above their swinish, idle, dissolute courses. Secondly, they are more dangerous and exemplary; for weak brained drinkers, almost every one sees their faults and imperfections, they are examples whereby men use to take heed; yea, even themselves often are ashamed of and dislike themselves, and often perchance repent, after they are sober, and if they be not extremely besotted, there is hope of amendment; but the stiff able drinkers, such as call themselves boon companions, being more cunning, more plausible, more liked of, accompanied, followed, applauded and soothed up in their ill courses (and so become conceited therein) seldom repent or leave the same, but rather will boast, brag of, and glory in these their idle, lewd, vicious courses. I wish there were not many Gentlemen of these ill conditions, but such are indeed the shame of Gentlemen. And these notable, stiff, able, strongbrained common drinkers, plausible blades, and as they call themselves fine companions (though of many course conditions) are the principal occasions that others are drawn to these ill courses; and therefore most dangerous, and to be avoided. Thirdly, the Scriptures treating of drunkenness in the greatest woes and threaten thereof, chiefly and mainly aimeth at such men as these; As for example, Woe (saith the Prophet to them that are mighty to drink wine, and men of strength to mingle strong drink, etc. Esay. 5.22. etc. There's for strongbrained, able, mighty, stout drinkers. Again, Woe to them that rise up early to follow strong drink, that continue until night, till wine inflame them. Esay. 5.11. also Prov. 23.30. There's for them that rise to be at it, and stay long by it. Again, Woe to them that drink by bowls, etc. Amos 6.6. There's for methodical drinkers, such as drink by measures, by whole cups, healths, etc. and will not leave so much as a pearl (as they say) behind. Also Woe to them that go and seek out mixed wine, Prov. 23.30. There's for walking Drinkers, that go from one Parish, and from one tippling house to another to seek it out. Also Woe be to him that provoketh his neighbour to drink, and maketh him drunken; There's for such plausible drinkers as allure, draw, or provoke others to drinking courses, and for bragging victorious drinkers, that think it a brave thing to fox (as they say) or fuddle their neighbours and companions. Thus we see the most evil, pernicious, dangerous, exemplary, woeful, and miserable drinkers, are the strongbrained, able, devoted, common, methodical, walking, plausible, provoking, victorious drinkers, and that they are even worse than weak-brained drinkers, contrary to the common opinion and error whereby many thousands are led to these abuses.  
In the next place let me render some examples of the effects of excessive and abusive drinking; and first for recreations sake amidst more serious discourse, a few merry or ridiculous stories thereof, which I have read or heard of. One being foxed, and coming late over a bridge, chanced to fall into a ditch, knee-deep in mud and water, where not being able to get out, fell asleep; towards morning one coming by when he began to wake, heard him say aloud; Thou whore, why dost thou lay no more clothes upon my feet. Another seeing a company come out of a Tavern door, looked up to see what sign it was, and with looking up, reeled and tumbled down; being scrambled up again; Gentlemen (says he) pray what sign's this? One answered, a sign that you are foxed. Another very tall man being in a Winter night very late foxed, asleep in a chimney corner, where the mantle was very low; The host not being able to wake him, went to bed and left him, where he lay till towards morning, and having sound bepissed himself, awakes, riseth up, and not remembering where he was, being within the mantle, knocks his head first at the one side, then at the other within the chimney, and could not find a way out; at last looking upwards, he saw light at the top of the chimney. and feeling himself very wet and cold, apprehended that he was fallen into a Well, and began to call very loud, and very pitifully for help; whereupon they in the house awaked, wondered, risen to help him in all haste, but when they knew the matter, sound laughed at him. Again, a company being drinking in a chamber, one of their heads ached, and thinking to steal away from them into another room to sleep, found a pair of stairs, where he goes up into an old garret just over their heads, which not being boarded, he dropped through the seiling just down amongst them again; they were at first afraid, but after made good sport in laughing at him. Another was so pitifully pot-shaken, that going to make water, he took the end of his skirt in his hand and pissed in his breeches. I hope you are wise enough to read these tales with a detestation of such foolish and ridiculous actions, and the cause thereof, abusive drinking, as well as for recreation. I might tell many more to this purpose, but these may suffice for a taste of their ridiculous courses.  
But now to write more sadly, I might also tell many stories & examples of hateful mischiefs and murders, that have been the evil and miserable effects of these drinking abuses. But to speak only of a few, lest in this brief discourse I become too tedious. A certain man beating his wife in his drink, broke her arm and leg, and being rebuked for it, wished also he had broke her neck. The son of Cyrill (in Hippo) in his drink would have violated his sister, he beat his mother being great with child, killed his father, and did other mischiefs; Oh mighty domination of the Devil, saith Saint Augustine. Alexander in his drink killed his dear friend Clitus, and being come to himself, ('tis said) he would have killed himself for killing Clitus. Examples of murders, duels, stabs, wounds, sad accidents, and of untimely death, are very frequently registered and heard of, by reason of these drinking abuses. And in our times, how many rash, brainsick, pot-valiant, swashbucklers are there, that seem to fear neither God, nor the Devil, nor hanging; that although commonly themselves do all the wrong, yet will be ready to draw their Rapiers upon every slight occasion (especially when they get advantage of weapon or the like, and have some ready to backe them if need be looking on) and make no bones nor conscience to venture dying, hanging, loss of Heaven, and damning for a trifle, and so to turn villains, murderers, humane Devils, I cannot term them too bad; and I fear not to anger the worst of them with speaking truth; And yet 'tis noted, that some of these desperate, pot-valourous, foolhardy villains (though they seem to be the Devils Lieutenants) are oftentimes shamefully beaten; And 'tis like if they were put upon a good cause, as the defence of their Prince and Country, that they would (like that drinking Army which the Romans so easily conquered) soon turn cowards, or like those English men at the siege of Groin in Gallizia, where many hundred lost their lives by reason of their drinking. So also I might write of divers stories and examples how many men come to untimely deaths in their drink or by reason of drinking. Elah, Zimri, Olofernes, came to untimely ends in their drink. So also (as Histories report) did Fliolmus King of Goths, Cleonicus King of Lacedemonia, King Hardecanutus of England, and meaner persons innumerable. Master Ward in a Printed Sermon telleth divers stories at large of above thirty several persons in the Kingdom that came to very strange and untimely deaths, by reason of abusive drinking. And Master Stowe in his Annals telleth of a lamentable and remarkable accident of a hundred and eighty persons that died in & by excessive drinking in less than three day's space. And how many men in our days by reason of abusive and intemperate drinking (like Alexander) die even in the flower of their age, or at least do much shorten their life.  
I might further discourse concerning the evil and miserable effects of drinking abuses, concerning men's credit, estates, families, the Commonwealth, and also Piety and Religion, but these would then extend this Section too long, And also since many Authors have written thereof at large, I will now voluntarily omit the same and proceed.   

SECT. III. Difficulties of forsaking such drinking abuses, and the remedies thereof, tending to the increasing our happiness therein.  
IF we consider rightly, we cannot but confess truly, that it is a marvellous hard matter (in this age) to forsake these drinking abusive courses, especially to such as have much used they same, by reason of many strong provocations both inwardly and outwardly.  
First inwardly, by much drinking, especially of strong and hot drinks, they cause in their stomaches a strange mixture of cold, clammy, saltish, eager and tart humours (yet with some difference according to men's several complexions) whereby is occasioned strange and unnatural thirst, and desire of such liquors as they are most accustomed too. (So as they drink and are not filled with drink.) Hag. 1.6. And according to that old Epitaph.  
Bibax the tippler oftentimes would say,  
That still the more I drink, the more I may  
But see how death made his opinion just,  
At last he drank himself as dry as dust.  
And secondly, they have many outward provocations and allurements to these drinking courses, such as are calling themselves, and being esteemed the only gallants, blades, wits, good-fellows, sparks, generous, jovial, merry companions and the like, (though many of them are, such as before I have showed) and among themselves they seriously (though simply) esteem such the bravest men who can drink most, can play it off finely, as they say, with many other fine terms (though the Brewer's horses can do as brave acts as this to drink much.) They have also many strange devices, and provocations, to allure and provoke men to drink whole cups in abundance; They have an Art of drinking, with divers methods and mysteries therein, and there are Statutes enacted among themselves, and Laws with forfeitures thereupon. And under colour of such customs, healths, pledgings, courtesies, and the like they do strangely abuse themselves, and seriously jeer, laugh at and contemn such as will not be also abused. And they have a trick, sir, notably to scoff at such as will no● pledge them so much as they drink and think it a very great disgrace i● themselves, and others to refuse th● same; insomuch as some of the● will swill down as much drink at sitting as would suffice a man two 〈◊〉 three weeks (perhaps till they a● sick again) rather than endure such a disgrace, as they think it, to refuse to pledge their companions, and so very seriously (though very sillily) they even scoff one another into abuses, folly, and misery; and in so doing they think themselves notable fine blades, and very much contemn and reproach such as will not likewise abuse themselves. Besides, in Taverns and Tap-houses mine Host, Hostess, the Vintner, Tapster, peradventure a Wench and others are at their service, and here they may call for what ●hey please, either fine, neat, brisk, sparkling Canary, double Beer, Ale, ●or what else you will. (But all for money sir, and 'tis like, a halfe-penyworth for two pence.) Here they may ●eare of all the idle news in the Pa●ish and Town, especially about Women, about Cuckolds, and the ●●ke, and also where the best Wine, Beer, or Ale is; who was lately foxed, ●aw'd, or sent to the dogs, as they ●●y; and who did that notable act to make them so, and also what fine pranks and reaks he and they played, how much money they spent, when, and how bravely, etc. and this idle discourse doth notably take and please their addle pated, fantastic humours. Here also they may have free liberty (as 'tis a common custom) not only to laugh and be merry, to sing, etc. but to scoff, jeer, rail, abuse, curse, swear, talk bawdily, look big, quarrel, fight roar, gape, and keep a mad quarter, to smoke, spit, to drink notably, and to abuse themselves into all evil and misery, but all for money sir. And here it is that they think themselves in their Kingdom.  
However such outward provocations to such men, as are not used to them, and to such as can see through them, will justly seem very slender, idle, and ridiculous; and some of them irksome, vicious, impious and hellish, yet to many thousand brainsick men in this age, they appear so excellent, as that they very weakly and swinishly esteem such courses their choicest recreation and sovereign felicity, wherein peradventure consists their greatest misery as hath been showed. And to speak more seriously. Certainly, if there be any Dalilah on earth, 'tis ill company. If we use the same, they will so insinuate into our minds, as 'tis very likely we shall first be drawn to a toleration and allowance, afterwards perchance to action, custom, and delight in their courses, if we be not very cautelous, and wise enough to see the vanity, folly, ridiculousness, & impiety thereof: Insomuch as hath been observed, that very few men who have long and much used such drinking courses have ever forsaken them, nor can they be persuaded thereunto by any means. And indeed if we more seriously think of it, it will appear a marvellous hard matter for such a man to forsake his chief delights, his old rooted customs, his habit, his very nature as I may say. Insomuch as there had need to be prescribed supernatural and divine remedies to convert such a man from himself; and indeed, unless a man have supernatural and divine Grace in him, he cannot so much as truly and seriously endeavour to forsake such rooted customary habits; and he that can but only so endeavour (though he often fall through frailty) is to be well esteemed inasmuch as we see in him a willing mind to forsake ill and do well, which is the divine Grace of God in man, who accepteth the will for the deed, whose power (saith Saint Paul) is made perfect through our weakness and infirmities. And even in this life there are no actions more worthy of commendations then to endeavour as much as we may to conquer our irregular affections, and so to become Lord of ourselves.  
So also for a young man to be tempted by such and so many devices as are commonly used in this drinking age, and that in his chief season of temptation, if he do but seriously endeavour to avoid such courses, and so to become temperate, stayed, and frugal in these intemperate wild, and riotous times, he is to be thought a gracious spirit. And if he be of such a divine temper, that by reason of the heavenly mirth and music within his soul, he can be above such low pleasures in comparison, and so can contemn the common excessive swilling of many whole cups, and roaring, swearing, cursing, railing, reproaching, abusing, gibing at goodness, ribaldish, scurrilous mirth, and loud gapings of laughter at such bawdy stuff, as music rather to please the Devil then him, and so avoids all such ill courses; how may health, prosperity, yea heaven and earth smile upon such a man. And also to deride and scoff at these idle tippling courses, even in their own colours and height of seeming felicity, is a masterpiece.  
Neither do there want natural remedies in this respect of drinking, to alter the ill disposition and temper of our bodies, and to rectify the disorderly affections of our minds. As for example, if we be possessed with an unnatural thirst and desire of strong and hot drinks, we may purge out that strange mixture of cold, clammy, eager, salt, and tart humours, which are the causes thereof. Or else we may alter the same by disuse of the occasions. Such men therefore as have used to drink much Sack and other strong liquors, if by degrees they pass from a greater quantity to a lesser, and so from hotter liquors to cooler (which is better than sudden alterations and less distempers the body) substracting the quantity and quality, by little and little, until they come to a due proportion and order, their stomaches will then in good time be so contracted again, and fitted for this quantity and quality, as they will not any more be troubled with the former greediness thereof. And custom in this kind is of such force that it maketh small beer, yea water (as appears in the ensuing alleged examples) to some men equal in delight and pleasantness to the choicest dainties, wines and strongest liquors to such as usually drink no other.  
But it is not safe concerning bodily health, wholly to alter an old rooted natural custom. As for a man that hath been much and long used to wine or strong drink, now to forbear it altogether is not safe, but only in a reasonable manner; for having brought his stomach to a natural habit and desire thereof; it is not amiss sometimes within the limits of a due proportion, and temperance to cherish himself therewith; especially, if he be of declining and aged years, or of a dull, slow, heavy, sad disposition; to refresh and cheer his aged, decaying, and dejected spirits.  
There be also divers remedies to rectify the mind herein, as to consider all the evil and miserable effects of such abusive drinking (which are treated of in divers Authors, and common to the view of all men) especially to our bodies and minds, as hath been declared; which truly to think on, is in reason sufficient to flight away our irregular affections from such excess and abuses.  
Also to think how vain, empty, and idle such outward provocations are, which allure us to such courses; What are we a pin the better to be waited upon sometimes a while by some (perchance misreckoning, nicking, frothing, cheating) Tapster, Vintner, or the like, who are aswell servants to every idle deboist fellow as others, and whose service is commonly but to make your purse lighter? Also what are we a jot the better for keeping company with fawning flatterers and parasites, than whom indeed there are not more dangerous people in the world? Or with dissolute brainsick fantastic pot-gallants? Or what are we a button the worse for their common, silly pot-jeeres, and barking reproaches, whose drinke-sop addle pates we know are often pumping to reproach and abuse such as profess frugality, civility, temperance, piety, & sober goodness, and to speak against all excellent sublime things, such as are above their weak, low, swinish capacities and customs, and thwart, or oppose their undue vicious courses? Methinks it should be as a divine consort of Celestial music to our ears, to hear such men reproach and revile us; As hath been formerly showed, it is a good and blessed sign; It seems we are converted from their ill courses and disallow them. Also what are we the better to hear such company, brag, domineer, call themselves good-fellows, blades, and the like? Let us be much rather disliked, and reproached by such men, for being temperate, sober, civil, stayed, frugal virtuous and pious, then bladed and good-fellowed with a hug for abusing and spoiling ourselves. And further, what are we the better to hear them roar, swear, curse gibe, scoff, sing idle scurrilous songs, talk bawdily & to little purpose, and sometimes perchance as loud as they gape three or four at once; or to see them smoke their noses, sit swilling off abundance of whole cups, perchance four or five hours together, and pissing it out again, as if we knew no better actions? Or to observe the idle silly orders and devices of such people, such as are filling up the cup to the brimma; drink it off fairly, as they say, upon the nail, to the little finger, not to leave so much as a pearl behind, or pin the basket; calling t'other pint or jugge when we have too much before; to see ourselves pledged, making wet reckon, enforcing of whole cups, healths, and the like: What need I particularise, almost all their pot devices and customs, (to a reasonable man well in his wits, that is not besotted therewith) seem so vain, absurd, silly, and ridiculous, as he is even wonder-strucke to think that so many wise men of excellent parts, in all places, are so besotted with such silly devices, who otherwise truly (I mean the more worthy, courteous, wise, and generous sort of such as are usually termed good-fellows, etc.) do as fare excel divers other niggardly, covetous, rugged, unsociable, degenerate, and puny spirits, as Gold doth Earth, or the Sun a Candle (until they have spoilt themselves by drinking) and so would be esteemed, if they would not use such degenerate courses.  
Further to rectify our minds herein, let us know, that we may still drink such and so much as is necessary, yea, most pleasant, delightful, and beneficial in all respects (as is to be declared) and which is such a due proportion as is to be dilated in the ensuing Sections, insomuch as we may be, as merry therein, and as good-fellows, yea, much better companions then in excess and abuses (if we had reason to see it) and be happy therein.  
I pray Sir, pardon me, if you think I have written any thing too bitterly and tartly. Indeed I have been very sparing (except in some few very necessary places) of gross and sour terms, in respect of some Authors, who have written of this subject, hoping the same will the rather work upon courteous, fair conditioned, kind, free, wise, pleasant, & sociable natures, such as I know many are, who are too much inclined and most alured to those drinking abuses: and if you think I have writ any thing too jesting or gybingly; who will blame me (but such as are too severe) if I have written the truth in a pleasant way; and I hope this also will the better work upon such natures before named. And in good earnest now, (concerning myself) I confess that I love sometimes to drink two or three cups of wine, or good liquor for recreation among my friends, and although I dislike our common excessive drinking courses, and some silly pernicious devices and customs of this drinking age, and also although I love to be civil, and to hear other men talk more than myself; yet truly I think very well of mirth and good-fellowship in good sort, and it doth me much good to see and hear men drink, sing, discourse, be joyful, pleasant, and merry without abuses. But I proceed.   

SECT. FOUR Rules concerning a right order and due proportion of drinking, and showing that the same is very sufficient, pleasant, easy, and most beneficial.  
TO the intent that we may be happy in respect of drinking, let us use the same in such sort as by a right ordering and moderating of every several kind of drink, by suitable degrees and convenient proportions, the same may tend to our well being. Such a moderation and proportion I mean, as is very easy to be undergone, pleasant and beneficial; so much as brings strength and vigour, both in mind and body, and on the contrary not so much as is troublesome or breeding distemper therein.  
To treat thereof briefly, it is best for young men, choleric and sanguine complexions, usually to drink cool, small, and mild wine, beer, or ale; And to avoid such as is very strong, hot, stolen; and sour, as much as they may. And for the phlegmatic, gross, fat, and melancholy men, it is best commonly to drink such wine and beer as is thin, piercing, and pure; And to forbear new, thick, sweet, and muddy stuff.  
A cup or two of Sack, Metheglin, strong Beer, Ale, or other good liquor is not amiss for old, weak, and decayed men; and for such as are heavy, sad, and sorrowful, sometimes to comfort their drooping spirits: yet too much strong and hot liquors (by reason of the superfluous multitude of vapours, exhaling to the brain, remaining unconcocted, and after the heat thereof is past, are there refrigerated into cold phlegm) doth cause even to old, sad, and drooping men, a greater heaviness and melancholy. However a reasonable quantity doth much cheer, quicken, and revive them.  
The quantity most convenient is so much as by reason and our own experience, doth make our bodies and minds apt and healthy to perform their offices, and no way distempers or hinders them. But for as much as our appetite is deceitful (especially if by custom we get an ill disposition in the stomach) and is always canvasing for sensuality, blinding our reason and carrying us beyond the due measure of temperance and welfare; Let us therefore consider a due proportion and measure.  
Physicians say that usually three or four reasonable draughts at a meal is sufficient for any man, and that between meals it is not good to drink above the same proportion. This proportion of three draughts at a time, at the most, was determined by the Synod of Nants, as being sufficient in nature and reason for any man; and the same is approved of by divers Philosophers, Poets, and others. Or if you will (according to the laudable custom of some men) now and then for recreation sit in a Tavern or Alehouse till you have drank each man his pint of wine, or jug of beer, or thereabouts, and no more, is commendable; so as the same be only sometimes (not commonly) and only for good recreation or occasion, and without abuses.  
But forasmuch as a different proportion is to be allotted in respect of ●ime, age, complexion, and the like, ●his may easily be (and commonly is naturally) remedied either by drinking greater or lesser draughts, or adding a draught or two more in a day, when and to whom it is requisite. As in Summer more than in Winter, the choleric more than the phlegmatic, so as it be not too strong or hot; children usually drink dat draughts than men; labourers may drink more, and more often then idle people: So to drink when natural thirst requires (if the body be not too hot, or distempered) is good, for very much thirst is ill for the stomach, and it is good that the same be commonly kept clean, and sometimes moist.  
Physician's also say, it is not good to drink between meals, till after the first concoction, or till two or three hours after the meal (unless much thirst require) especially for such as are phlegmatic. But some think a good draught or two of warm beer taken half an hour before meals is a good preparative for the stomach, especially for such as are dry and thirsty.  
Neither doth it much matter concerning bodily health, if sometimes we be drawn to digress a little from such a due order and proportion. To exceed sometimes this quantity, and water the body by a more liberal drinking then usual, is by some thought not amiss for health, so as the same be done but very seldom, and so as we presently return again to our wont and usual sobriety; for such accidental and seldom excesses are of little prejudice to health: And in this respect it is not good over-scrupulously, and too precisely to tie ourselves to an exact proportion, lest we contract our stomaches to such an habit as will not admit of any errors when they happen without distemperature, but long and often excesses are very pernicious. However it is good to have our minds directed to a perfect, precise, and exact measure, and to have the same (as a pattern) diligently marked, and imprinted in our minds, to the intent that we may imitate the same, or come as near thereunto as we may, without too much niceness and inconvenience, knowing that all virtue is most really and best performed when we observe the same in a perfect manner. And also let us the rather as near as we can conveniently, most willingly apply our minds thereunto, knowing that such a due proportion and order as is before mentioned, is very sufficient, easy, pleasant, and most beneficial, as now followeth to be declared.  
And first, that the same due proportion and order of drinking is sufficient and easy to be undergone appears, inasmuch as a well tempered nature requires no more; for what reasonable man (who hath not by ill custom altered his nature) desires to drink above three or four draughts at a time, or (if you will) above a pint a wine or an usual jug of beer for his part at a sitting, or otherwise any way out of good order; insomuch as he thinks it an easy and pleasant thing to be temperate, whereas all intemperance and disorder displeases, and very likely distempers him; yea, even brute, irrational creatures are contented with and desire no more than sufficiency: It is only an unrasonable nature, and perhaps corrupted by ill custom that makes us desire more, for we know that one or two draughts at once, is sufficient to quench thirst, and suffice nature.  
And that we may the rather know how largely sufficient and easy such a due proportion and order of drinking is; Let me tell you how some learned Physicians and others do prescribe fare more strict rules therein: as that children, choleric, and young men should not at all drink any hot or strong wine. That fourteen or sixteen ounces of drink in a day is sufficient. That above three draughts at a time is madness, and the like; now if wise men have thought such overnice, and too strict rules and observances to be good; then surely that which is better, more reasonable, and much larger is very sufficient, and easy to be observed. So concerning examples. We read of divers men in former ages, as commonly before the flood, and long after, and since the sect of Esseans, also the Iberians, some of the Indians, and in other Countries, that drank only water, and yet were lusty, strong, and well pleased therewith. So likewise of Philadelphus' King of Egypt, Bernice Queen of Syria, Porus and Phaotes two Kings of India, of Anchimolus and Moschus two Philosophers, of Polemon the Academic, of Archonides, Mago of Carthage, Andrew of Argos, julius Viator a Roman Knight, Lasyrtas, Lasionus, and of julian surnamed Saba, that is, old man; Also of Saint Anthony, and of divers Hermits, Anachorits, and others, who would drink no other but water, (as likewise many men of later times) and yet lived very healthy, strong, and to a very old age; Nor did they desire any other drink, being used to this, but thought the same (to their taste and use) much better then stronger liquors. Now although it were superstition, rigidnes, and folly in us to use such a severe course, unless the temperature of our bodies required the same. Yet this we may learn, that if such a more rigid and strict course, as to drink so sparingly, and that only water, be sufficient, easy, and pleasant to them which are accustomed thereunto, much more many such nourishing and pleasant drinks as our Country usually affords, and such a larger proportion as is prescribed suffice, and be very easily observed by reasonable men.  
Further, let us consider the sufficiency and benefits of such a due proportion and order, which doth not only preserve us from a multitude of evils and miseries, which excess and disorder causeth, as hath been showed; but it is also sufficient in the largest degree to afford all benefits in respect of society outwardly, and 〈◊〉 the body and mind inwardly, that can with reason be expected thereby.  
And first in respect of society, or good-fellowship as we call it; Is not such a due proportion as sufficient as a greater quantity to maintain amity and friendship by mutual entertainments, courtesies, and expressions of love in drinking to, and pledging of one another? He is an unmannerly, unreasonable, and in this respect worse than brutish friend, that requires above four or five draughts at once for an entertainment or welcome. So also, at feasts, banquets, and merry meetings, to season our discourses and mirth, sometimes with two or three cups of wine, or good liquor round about (so as without compulsion, as at Ahasuerus feast, every man drink no more than he pleaseth) as at the marriage feast in Cana of Galilee to cheer the heart, is not amiss. And is not this well and largely sufficient, why should we desire ●●●re? Or if we will to the Tavern or Taphouse go to meet with our friends for good recreation, or on other good occasions, may we not be good-fellows, and discourse, sing, laugh, be merry, and use sometimes honest disports, as well with sufficiency as with excess? And (as in our Grandfather's days men were wont to do) now & then sitting and talking an hour or two (upon the like good occasion or convenient recreation) over a pint or two of wine, or each man his pint or jug at the most, and that only with good and harmless company, who do hatefully banish from their fair and honest society, all riot, murmurs, quarrels, curse, swearing, intemperance, and abuses; and where each man's tongue pleasantly trolls in harmless manner, where the Muses and sweet mirth agree; And now and then when each man pleases in a temperate manner to add a cup or two of wine as a Cordial to sweeten and quicken all the mirth. I pray tell me, is not this far better than to sit, according to the usual custom of our times, roaring, bragging, quarrelling, talking bawdily, swearing, cursing, smoking, and in an unreasonable sort to sit sometimes five or six hours or longer continually swilling and guzelling whole cups as fast as we can drink, and pissing it out again, as if we knew no better actions.  
Likewise concerning the body, such a moderate and due proportion and order is largely sufficient, and most beneficial to sustain and preserve nature, to fortify and warm the stomach, to cause good digestion and concoction of meat, to refresh, nourish, and moisten the most dejected and driest body, to comfort and strengthen age and weakness, and to increase beauty and cheerfulness; whereas excess and abuses, as hath been showed, spoileth, surchargeth, annoyeth, corrupteth, puffeth up, inflameth, distempereth, over-whelmeth, or hindereth the body in all these felicities.  
And to the mind in like manner, the same due proportion and order is sufficient to allay grief and qualify cares, in a fare better manner than excess and disorder can; and so to quicken the mind and make it pleasant, lively, and cheerful, whereas excess and abuses dulleth and distempers the brain, and increases melancholy and sadness after the heat of the liquor is past, and the vapours thereof cooled in the brain, as hath been showed; besides many other annoyances.  
And is not then a temperate proportion and order most sufficient, easy, pleasant, and beneficial, how much better is it then by intemperance and abuses to annoy our bodies and minds, and bring upon ourselves a multitude of ill & miserable effects. Let us then ever with open arms embrace this divine virtue of temperance, since the same is so easy, sufficient, pleasant, and since in all respects springeth from thence so much happiness. And once again let me say, that within the limits of this most excellent virtue of temperance let us still be good-fellows, as merry, joyful and pleasant as may be; since it is also a good and comely thing so to do. Eccles. 5.18. etc. And since we are also advised to eat and drink with merry hearts, etc. Eccles. 9.7. And (to conclude as I began this Partition) since God himself saith that his servants shall eat, drink, rejoice, and sing for joy of heart. Esay. 65.13.14.   

SECTION V The good and divine use of Drinking.  
SO then, if we can avoid the abuses of drinking, let us enjoy it in the good and temperate use thereof freely, and cheerfully with all the good pleasures and felicities belonging thereunto; always remembering S. Paul's rule. Let all be done to the praise and glory  
Let therefore the sparkling colours, pleasant and delicious tastes, and sweetness of wine, and other pleasing drinks, put us in mind of the fountain from which they spring, God himself; At whose right hand are rivers of pleasures for evermore.  
He most lovingly invites us to taste of that eternal Wellspring of happiness, saying, if any man thirst let him come unto me and drink, etc. john 7.37. Ho, every one that thirsteth, come, etc. Esay. 55.1. Blessed are they which hunger and thirst after righteousness, for they shall be filled. Matth. 5.6. Let us then endeavour feelingly and with a heavenly elevation of spirit, to say with King David, My soul is a thirst for God; yea, even for the living God; And, like as the Hart desireth the water brooks, so longeth my soul after thee, O God.  
So it appears there is a spiritual thirst in the Saints of God, which nothing but this spiritual drink, the Celestial Nectar of divine grace and consolations can satisfy. This spiritual heavenly drink is in sacred Scriptures termed a divine feast of wine on the lees well refined, etc. 25.6. Wine and Milk, Cant. 5.1. choice mingled wine compounded even by wisdom herself. Prov. 9.2. To which she most lovingly invites us, vers. 5. And this wine is the Celestial Nectar of divine grace and heavenly consolations. Yea, our Saviour Jesus Christ himself is the spiritual Rock from whence this heavenly drink springeth. 1 Cor. 10.4. And most lovingly (at the institution of that blessed Sacrament) He saith, drink ye all of this, for this is my blood, etc. Oh blessed, infinitely and eternal blessed are those happy souls, who by a true and lively faith with most joyful thanksgiving can taste and drink of this heavenly water of life, springing from this Rock our blessed Redeemer Jesus, this Well of water, springing up unto eternal life. john 4.13. Oh blessed Redeemer, sweet Jesus, we pray thee (with that woman of Samaria) give us of this water, vers. 15. this living water, john 7.38. which is thy holy and heavenly Spirit. vers. 39 Oh happy may we be then, to enjoy this heavenly fountain, the God of consolations within us. We may enjoy even rivers of living water, vers. 39 Me thinks I now taste thereof within me. I am all in a divine Muse, full of joyful, glorious, heavenly thoughts, in consideration of these soul-ravishing words and sentences of our blessed and most gracious Saviour, so full of delectation and sweetness, that such as have heavenly souls to taste and relish the pleasantness thereof, may be often (much better than with choicest wine) cheered and quickened, and so often filled with heavenly joys and delectations; such a man's soul is often full of gladding vivifications, and divine soule-quickning irradiations (such as mere worldlings are not acquainted with) insomuch as they can (with Saint Paul) be filled with consolations, and abound with joys even in the midst of tribulations, and (with Saint Stephen and other heavenly Martyrs) even in death itself.  
To proceed, as there is a spiritual thirst and a spiritual drink; so also there may be as it were a kind of spiritual drunkenness in the Saints of God. A holy madness as a Father calls it, that is, when the soul is elevated and quickened with a divine taste of the heavenly pleasures in this life, as it is above, and even besides itself with joy and delights. It seems Saint Paul was in this ecstasy when he could not tell whether he was in his body or not. 2. Cor. 12.2. And St. Peter having tasted of this heavenly Nectar, seems to say he knows not what; Master (says he) It is good for us to be here. Let us build three Tabernacles, one for thee, etc. It seems he was transported beside himself, having but tasted of this heavenly Nectar of divine and glorious consolations.  
And if we also could drink sufficiently thereof, it would sweetly enchant our souls and bring us into a most pleasing ecstasy of heavenly joy; yea, even but to think thereof truly, were sufficient to make us all amazed and transported with heavenly amazements & delectations, not being able to find bounds nor measure in this divine joy and happiness; the same would so sweetly and gloriously cheer, quicken, enlighten, and elevate our spirits, as it would make us even of a divine and heavenly temper already.  
To conclude, let us acknowledge; In thee, O Lord, is the fullness of this heavenly water of life, those eternal rivers of pleasures. Oh heavenly, blessed Lord God, since in thee is all sweetness, all pleasures, all happiness, Oh let it be the only thirst, desire, and delight of my soul to enjoy thee; let this joy in thee be my heaven upon earth.    
FINIS.