PARADISE WITHIN US: OR, The happy Mind.  
By Robert Crofts.  
LONDON, Printed by B. Alsop and T. Faucet. 1640.   

To the Readers.  
FOrmerly having studied out of many good Authors divers notes concerning this Subject of Man's Happiness; And since (for private use) written the same together in a Book Entitled VIA FOELIX, The happy Way▪ in three general Partitions, The first of Terrestrial, The second of Moral, And the third of Divine happiness on Earth. And further, divided the same in divers particular Sections: I have new lately for some Reasons abstracted and new studied out of the same, (but in a different manner and method, and with divers alterations and additions,) Three little General Treatises, The first of Earthly happiness Entitled, The Terrestrial Paradise. The second this of Moral happiness, Entitled, Paradise within us. And the third of Divine happiness on Earth, Entitled Heaven within us. The first and the third I have lately published, This having Relation to both the other, I thought not amiss to be impressed last of the three. Having been encouraged in the former, I do intent hereafter to Review, new study, and publish the Rest; Being a fare more particular and large discourse of this Subject Happiness on Earth, and Physically, Philosophically, Historically and Divinely digested. But, not entertain you with a Prolix Preamble, Forasmuch as the Preface to the Readers In the Terrestrial Paradise may in divers respects be applied to this Book also, without any further Introduction, I proceed.   

THE CONTENTS OF the Book.  

DIVIS. I. THE felicity of a virtuous Mind.  
II. How to gain the same.  
III. How the body worketh upon the Mind, And how we may and ought thereby to maintain and increase the Felicity thereof.  
iv Directions concerning Phlegmatic Complexions, and such as are of slow, dull, lazy, heavy minds, exciting to Quickness, Liveliness, and cheerfulness.  
V Concerning Sanguine Complexions, And such as are of Intemperate voluptuous minds; Also of conceited and vainglorious; Exciting to Meekness and Humility, also to moderate delectation.  
VI Of Choleric Complexions, and such as are of haughty Ambitious, Angry, Rash, violent, furious minds, exciting to Mildness, Meekness, Moderation, and Tranquillity, to affable, sweet and pleasing conditions.  
VII. Of Melancholy Complexions; Of Covetous, fearful, Sad, sorrowful Minds, exciting to moderate desires, and contentment, to fortitude, cheerfulness, joy and happiness.  
VIII. Of mixed Complexions, and various minds; of such as are of Envious, malicious, Revengeful, Cruel, obstinate, froward, sullen, desperate minds; exciting to love, kindness, Clemency, humanity and to all virtue, pleasantness, delights and felicities.  
IX. That by virtue the mind becomes apt, and well prepared to enjoy the choicest and sweetest felicities on Earth.  
X. That by virtue also, the Mind becomes apt and well disposed to know, attain, and enjoy (as fare as the same is capable) the felicities of Heaven on Earth.    

PARADISE WITHIN US, OR, The happy Mind.  

THE I. DIVISION. Showing briefly, The felicity of a virtuous Mind.  
THE happy Mind, which in this compendious Treatise I intent to discourse of, is; That true Joy and Tranquillity of spirit which is said to be the fruit and Crown of virtue or wisdom, and by some Philosophers, The sovereign Good of Man.  
It is an equal, firm, amiable, pleasant and joyful estate of the soul, whereby the same becomes free from Sloth, from intemperate desires and from all ill passions and perturbations; And possessed with true wisdom, lightsomness, tranquillity, affability, pleasantness, and well prepared to enjoy (either in contemplation or action) the most delightful felicities both Terrestrial and Heavenly. So that while we can maintain our minds in this estate, we may sweetly enjoy even a Paradise of happiness within us.  
Who traceth right in Virtue's ways  
most certainly shall find  
A Paradise of sweetest joys  
within his happy Mind.  
But let us view the same more plainly.  
The fountain and object of this happiness in the Mind which we now seek for, is; Virtue, or true Wisdom, the Compound, light, and directress thereof, is Reason.  
Virtue in general is described to be, A laudable, pleasant, and constant habit in the Mind, which being wrought in us by divine Reason impresseth in our understanding a perfect knowledge of the true good, according whereunto as it is requisite and expedient we must Love or hate, take or leave; The same being the never erring directrix of our affections and actions, and always rewarding us with internal Tranquillity, joy, and happiness.  
More particularly, Virtue is usually divided into four principal Parts; namely, Prudence, Temperance, Fortitude, and Justice: To which, all other virtues are subordinate and may be reduced. And from which (as from the main branches thereof) they (as lesser boughs) do spring and proceed: All which with their peculiar definitions, descriptions, differences and kinds are at large described in the Ethics, and are the subject of Moral Philosophy.  
A million of good and happy effects doth virtue produce in such as do conform themselves thereunto; The same instructeth us to oversway and command all the Inclinations and Actions of the minds irrational parts, bridling and cutting off all both the excesses and defects of passions and affections, keepeth them within the circle of mediocrity, directly between too much and too little; Expelleth out of the mind all vices, as Covetousness, Ambition, Intemperate desires, Choler, Sloth, Melancholy; all base fear of danger and of death; and armeth with resolution and comfort, even against all manner of Tribulations.  
The same also accomplisheth us with true and habitual Wisdom, Verity, Sobriety, Magnanimity, Confidence, Patience, Perseverance, Honesty, Gratitude, Humanity, Liberality, Clemency, Courtesy, Affability, Cheerfulness, Pleasantness, and all good and amiable conditions.  
It is a light unto our life, showing us that which is good and comely, and teaching us how to perform all good and laudable Actions. It giveth us also a will to all manner of goodness, and to declare the same by a sweet and loving Conversation.  
Virtue also advanceth the mind and infuseth thereinto, a generous desire of aspiring even to the highest part of that which is most excellent, most profitable, and most honourable; exciting the same to go on constantly, freely, fearelessely, and cheerfully (though through many dangers and difficulties) to all good and worthy Actions; Maketh a man truly worthy of honour; always filleth the mind with good and high resolutions, and with inward delectation and happiness.  
So as, there is nothing Terrestrial that merits to be in equipage with Divine virtue; The same is a daughter of Heaven, If we could truly know the excellency thereof, we should presently commit ourselves to her perfect guidance; we should incontinently embrace the same with dearest affections, And know that the Incirculing Arms of the whole world embraceth nothing that is nigh so excellent as Divine virtue,  
The same being a divine and Immortal quality in us, always excites our minds to some good Action or other by an earnest desire to make the same agreeable unto God himself, and to obtain an Eternal guerdon given by him in the world to come, knowing there are inestimable Treasures, Crowns of Glory; A Paradise of delights prepared in the Heavens, to reward such as live a good and virtuous life on Earth.  
And when we find within us that we have done well, the same tickleth our affections with sweet and pleasant delectation, So that when we find within us this heavenly Temper of a virtuous disposition, and seeing that thereby we often avoid evil and vicious Courses, and often accomplish good and worthy Actions; our minds are thereby filled with joy and pleasure, even as the Sun is with light, the choicest flowers with fragrant smells, and the gay apparelled Springtime with greenness.  
There is a Congratulation, a pleasing contentment in well-doing, It is a true and essential Reward of a good man's Soul, which never fails him.  
So as the privilege that virtue hath in rewarding her followers, is much greater than the world can afford, for the world at the best can give but fleeting, but transitory delights and the windy praises of men; But such as are truly virtuous have greater Rewards even within themselves, for (besides that virtuous men usually live more healthfully, prosperously, honourably, pleasantly and every way even outwardly more happily then vicious men) their virtue doth always inwardly afford to their Mind & Conscience most sweet joys and pleasures, and hath also eternal glorious rewards assigned for the same in the Heavens.  
And albeit the body have its distinct pleasures apart from the mind, yet cannot the same be either truly pleasant or laudable if not contained within the precincts of virtue, which is the proper object of the minds happiness; Because the same will otherwise breed much more displeasure than content. But being limited within the bounds thereof are laudable and good to be enjoyed; So as it is indeed this virtuous habit of the mind only that well prepares the same and makes us truly enjoy all Corporall and Terrestrial happiness also, for virtue i● the Rule and guide of all sensual and external pleasures, so as thereby and within the limits thereof we may and should freely and cheerfully (as in my former Book I have dilated) enjoy the good and lawful pleasures and felicities of the world, even a Terrestrial Paradise of delights, and Happiness within us.  
Yea, by the guidance of this divine and immortal quality of virtue we may and should be directed the way to GOD himself, to Heaven, and even in this life thereby we do become most apt and well prepared to enjoy a Paradise of heavenly delights also within us.  
For why; Wisdom which is compounded of all the other virtues of the intellectual soul, shows and persuades us to love and embrace that which is truly good, and principally that which is most good; But the most excellent good is God himself, wherefore true Wisdom or Virtue refers itself and all its faculties and exercises to him and to his Glory; he being the Fountain or rather the Ocean of all true pleasure and happiness: To whom, and to which, True Wisdom also persuades and directs us the way which is by divine Grace, and chief the principal and fountain of heavenly Graces; Namely, Faith, Hope, and Charity.  
This habit of virtue also doth well prepare the mind, and maketh the same apt to receive, conceive and retain all heavenly graces & happiness, all divine Illuminations, and Consolations. So that if our faith and hope be high and heavenly enough, and our Minds pure and divine enough, we may by Contemplation (in some measure beforehand) enjoy heavenly delights and pleasures within us. But of this more hereafter.  
Let us therefore spare no labours, no endeavours to gain this excellent treasure of Virtue, Let our desires and our designs be wholly employed in the acquiring of it, since by the guidance thereof we are directed the way to mount up to heaven and in the mean time thereby enjoy a marvelous deal of happiness on Earth, even a Paradise of delights and pleasures both terrestrial & heavenly within us.  
Since that in virtue is such Mines  
of most excelling Treasures  
And choice delights, let our designs  
be bend to gain her pleasures.  
Let her delights allure and win us  
still to acquire, to find  
This pleasant Paradise within us,  
this joyful happy Mind.   

THE II. DIVISION. How to gain this felicity of the Mind.  
IN the acquisition of virtue which is this hippinesse of the Mind we seek for, These three things are especially requisite. First, Education to incline us. Secondly, Reason to direct us. Thirdly, Exercise and Custom to conform and confirm us.  
First, concerning Education.  
Youth may be compared to a Field, which if well manurd and sown with good seed, bringeth forth good fruit; But if neglected, therein springeth up many ill weeds; Even so, if we be well educated, if the seeds and fundamental parts and habits of virtue be well sown in our hearts at first, the same is likely to spring up and become deeply rooted and even natural in us; Whereas otherwise without this good education, vice and wickedness is like to spring abundantly in our depraved and corrupted Minds.  
Education therefore is very necessary: In youth our natures are easily moulded to what frame our Parents and Tutors will, whose opinions (like Oracles) do then altogether sway our minds, yet weak and not allured to Vices nor troubled by Temptations. And if we be in our tender years taught to be virtuous and to abhor all vices as Prodigies and things unusual, The same will then be so engrafted in our nature as virtue will be even habitually lovely and pleasant to us, and Vice hateful and loathsome, Insomuch as even till old age many men do retain in them the same love to virtue and hatred to vice as they did in youth, which then also is much increased by Reason and good Custom.  
It is good therefore, that vices be named to children and youth in a shameful disdainful manner, and to hid from them the shameless practice thereof, by many in our dissolute age, even without infamy, yea with applause by some vicious minded men. Also to let them think (as it were to be wished) that all men hated Vice and wickedness, and often to discourse of the punishments and miseries inflicted, and due for the same. Also to show and often commend unto them the amiableness, pleasantness, excellency, and Rewards of all virtue and goodness.  
It is certainly better, that children be Instructed rather mildly and by Encouragements (if it may be) then with trouble and severity; for whatsoever we do for fear of punishment, our nature (with a kind of loathing) useth to be averse from the same things afterwards, and the hatred received against the same in youth may be retained even to old age. But in this Discipline of Tender Youth, rewards, Praises and encouragements for well doing do sweetly kindle in us a desire to learn and to do well in all things, and this learning and virtuous disposition so gained, is willingly loved, easily retained, and increased in aftertimes by Reason and good custom so that as their years their virtue increaseth, and replenisheth their minds with internal Joy and happiness.  
Secondly, Reason ought to direct us in this acquisition of Divine virtue, for Reason is the light and life of virtue, and as our eyes do serve to guide our bodies, so have our souls great need of Reason's light to discern virtue from vice, True good from deceit and forgery.  
And even in Reason, virtue appears easy, amiable, and pleasant; And vice painful, loathsome and displeasant; (It is only an evil Custom that makes vice seem pleasing, and virtue displeasing) for the essential part of virtue is said to be truth and of vice falsehood, and it is more easy and pleasant in Reason to tell truth then a lie; and so of all particulars in Reason Vice appears painful, hateful, hurtful; and virtue easy, lovely, pleasant and beneficial, as I shall show more plainly in the ensuing Divisions.  
Let therefore Reason inform our Judgements, and both of them guide and instruct our wills; for the will hath not any light from herself, but is illuminated only by the shining Rays of the understanding; That is by reason and judgement; yet the act of the will is from itself though it be directed by the understanding.  
Wherefore, if the will of man do conjoin itself with reason in the pursuit of virtue, then with great facility it is able to govern the sensual Parts as a Lady and Mistress within the precincts of divine Virtue.  
But if our wills disdainfully contemn Reason's Counsels, and if in stead of mounting aloft to the divine excellency thereof, it descends towards the ignoble part of intemperate sensuality, and if it dedicates, & conjoins itself thereunto, it than becomes like her brutish Companion, and in stead of being the Commander, now becomes the slave of the body and consequently both of them ignoble and brutish; whereas otherwise, if the Will do choose to obey Reason rather than Passions, and so prefer Heaven before the Earth, the same doth make not only itself but even those sensual parts (which it then commandeth as a Mistress) to become Divine and celestial, and the whole Mind to be filled with true joy and felicity.  
For certainly, if we will be guided by the divine light of Reason, we shall plainly see; That virtue is inwardly most excellent, pleasant, lovely and delightful; always crowning the followers thereof with true pleasure, even with a Paradise of delights and happiness.  
Then also should we plainly see (of which more hereafter,) That vice and wickedness (however painted over with the gay outside of ostentation and hypocrisy, of seeming felicity) is indeed most deceitful, inwardly all deformed and loathsome, always engendering and breeding discontent and sorrow; Rewarding at last the followers thereof with a multitude of griefs, perturbations and miseries.  
Insomuch, that if we would indeed be directed by reasons divine Counsels, we should greatly detest and immediately forsake all vice and wickedness; we should then presently be enamoured with divine Virtue; embracing the same with swift desires, with open arms, and Rejoicing therein with most pleasant delights and happiness.  
Thirdly, Exercise and Custom is necessary to conform and confirm us in this virtuous and happy Way; for continual use of the Mind in virtues divine Paths doth deeply impress the same therein; so as it becometh thereby more excellent, and even habitual in us: And to such as are truly accustomed to virtue, the same becomes most easy, pleasant and delightful.  
Wherefore we are; First, to avoid Sloth and Idleness in ourselves; Secondly, the idle, unprofitable and dangerous Company of vicious men, both as hindrances to this virtuous Exercise and Custom. Thirdly, in all our endeavours herein we are to make a good use of all accidents, of our own experience and of the examples of others. Four●●ly, in all respects well to use and employ our time herein. And fifthly, to go on with due Perseverance towards the perfection of virtue and happiness; of all which more plainly, yet briefly.  
First, let us contemn Sloth and Idleness as an hindrance to this virtuous exercise; for why, such as lead their lives in lazy slothfulness, do much endamage not only the health of their bodies dulling and putrifying the same but also their minds, which are thereby also soon corrupted with sottish dulness and evil thoughts, even as water in a standing Pool soon becomes muddy and noisome; for when the mind is not busied in some laudable thoughts or actions, either 〈◊〉 lazy dulness, evil desires or sullen sadness, commonly creeps in and hinders the same in all goodness, in all happiness; And on the contrary, let us endeavour with an active, quick, stirring and lively Spirit to go on in all virtuous and happy ways.  
Secondly, we are to avoid all dangerous, idle, and unprofitable company as an hindrance to this good use and exercise of virtue and happiness; The rather, because evil examples are notable Corrupters of civil demeanours and dangerous depravers of a good disposition, and on the contrary let us frequent and be inwardly familiar with, only such company as are good and virtuous.  
Thirdly, let us endeavour by all accidents, by our own experience and by the examples of others, to avoid all vices and miseries and to embrace all virtue and happiness in all our endeavours while we go on in these virtuous Ways and Exercises. Then which there cannot be a more familiar, plain, easy and useful doctrine.  
Fourthly, in general. Let us still remember to employ our time well in such things as are good and profitable; The rather considering, that nothing is more precious than time on which dependeth the accomplishment of all our affairs and actions, and which if we neglect can never be recalled.  
And lastly, let us forward all good beginnings in this exercise with due perseverance. So will this excellent Treasure of Virtue, this happiness of the Mind which we seek for, be in good time so deeply impressed in our Minds as the same will even become natural, habitual, very easy and pleasant to us.  
By this discourse we may perceive; That next under GOD, all good beginnings in this blessed way of Virtue, proceed from Education. The happy progress and ample increase thereof, from Reasons, Precepts, and the confirmation and full accomplishment thereof from use and exercise.  
So then, let us go on in this happy way of virtue, which certainly will lead us in good time, to that Paradise of perfection, whose entertainment, is true pleasure, true happiness.  
So if our souls were truly wise  
to seek out virtues ways.  
We than should find a Paradise  
of pleasant sweetest joys.   

THE III. DIVISION. How the Body worketh upon the Mind, and how we may and ought thereby to maintain and increase the felicity thereof.  
A Well tempered healthy body is an occasion of a long and happy life, wherein we may enjoy this Paradise within us which we seek for; And the mind thereby will become well prepared and fitted for all virtuous Dispositions, exercises, and Contemplations, and to enjoy all the felicities thereof, both earthly 〈◊〉 heavenly.  
Let us therefore by all means seek to preserve the welfare of our bodies, since the same is so great a furtherance to the felicity of the mind; And the rather because otherwise, if the body be unhealthy and distempered the same will be a burden to the mind whose Instrument it is, and so hinder it in the performance of all excellent matters, and in the possession and enjoyance of all delights and happinesses both earthly and heavenly, and instead thereof cause therein much distemper, perturbation, discontent, evil and misery.  
Because this matter is of great consequence, I shall briefly endeavour to show how the body thus worketh upon the mind.  
That the humours of the body are an occasion of Passions and perturbations of the mind, is a received ground among all Physicians and Philosophers. It is well known in Philosophy, that the affections of the mind, do follow the apprehensions of the fancy; And Physicians do well know, that the apprehensions of the Fancy are conformable to the dispositions of the body and the humours that are predominate therein.  
They tell us and Experience also teacheth us, that the Choleric humours if excessive, being fiery and impetuous, make the apprehension to be swift and violent, exciting to Anger and Rashness; The Melancholy being cold and dry, bring fear, sorrow, and dark thoughts. Phlegm being cold and moist, maketh the apprehension to become dull, slow and without vigour; And too much blood being hot and moist, excites to sensual Lusts, Prodigality, Riot, and the like; A mixture of excessive inflamed and corrupted Choler, Melancholy, and other humours, causeth the Fancy to apprehend things, as having enmity, excites to hatred, Revenge, Frowardness, and to desperate mischiefs and miseries.  
So that it is apparent, the body works upon the Mind, and the excessive distempered humours thereof, do also annoy and distemper the Mind, But how? Not by depriving it of any power or faculty given it of GOD (as some say) which remains without diminishing, but by corrupting the next instrument whereby the mind worketh, and consequently the action itself, which cometh to pass by reason that the evil humours of the body, do send up gross and malign fumes into the brain, annoying the animal Spirits which are most thin and subtle vapours proceeding from the blood, and the Instruments whereby the mind worketh and performeth the actions thereof.  
Those Spirits are a medium betwixt the mind and the body as some say; Others, that they participate of both, and being refined, enlivened, and quickened by the reasonable and divine Soul, they become of a middle nature between Air and Flame; being pure and undistempered they cause in the mind Tranquillity, Joy, and good desires; The Airy part raising quick pleasing and delicate conceits in the Fancy, and the Flame inciting noble and active desires in the soul.  
But these Spirits being distempered, dulled, and corrupted by the malign fumes proceeding from ill humours; The dispositions and actions of the mind also by reason thereof will become corrupt and evil; for these animal Spirits (being the medium betwixt the body and the mind, participating of both, and the next instrument whereby the mind and body work upon each other) being corrupted and distempered; the mind therefore grieveth and distempereth itself at the distemper of these Spirits, and so of the body; And therefore, cannot please itself or effect any excellent matter, having such distempered corrupted Instruments to work withal. So that although the Spirit be willing, yet the Corruptions and weakness of the flesh will pervert the actions thereof, and the dull distempered body cannot be capable to effect or know the good dictates, operations, and Inducements of the soul; But both being annoyed by evil humours and those distempered Spirits, become out of Temper and Corrupted.  
It being apparent, that the body thus works upon the mind, it is of very great Consequence that we take diligent care of the good temper, health and welfare of our bodies.  
The usual directions prescribed to maintain our bodies in good health and due temper, are a convenient proportion and moderation in these which Physicians call the six non-natural Things, according to Galen's Division. Which are, 1 Air. 2 Meat and Drink. 3 Sleep and watch. 4 Labour and rest. 5 Emptiness and Repletion. 6 The affections and passions of the mind, All which are by divers Authors at large treated of and described.  
But for as much as neither the matter of Diet nor the quantity thereof, nor the use and observation of those other non-natural things, aught to be the same in all sorts of people, but very different according to the diversity of Ages, Complexions, Constitutions, and the like. It is therefore good that every man be well skilled in the Temperament of his body and mind, that he may be a Rule unto himself in that which is best for him; Hence that Proverb hath its probability; Every man is either a Fool or a Physician.  
Let therefore every man survey himself, and if he find the plight and state of his body to be in equability and of a perfect Temper: Let him cherish and preserve himself in this good estate, which is to be done by a due order, apt proportion, and convenient moderation of these things before mentioned; Namely (with little alteration according to that in Hypocrates Aphorism) Air, Meat, Drink, Exercise, Sleep, Venus, and affections of the Mind.  
But if our bodies do any way decline from a good Temper and Disposition; Then had we need to recure the same by all good endeavours and Remedies.  
To rectify therefore and remedy the ill Temperament of our bodies; Let us observe these directions. First, to forbear and disuse such things as are an occasion of the distemper or any way hurtful. Secondly, to enjoin ourselves to a contrary order of Usage and Diet. Thirdly, to evacuate and empty the body of ill humours, and of such things as are an occasion of the distemper. Of all which, I intent briefly to discourse in the ensuing Divisions in a mixed way according to the four several Complexions, together with directions concerning the divers passions and affections of the mind, incident to each Complexion or humour abounding, tending to the eschewing of the infelicity or misery of the mind, and to increase the felicity thereof.  
But in the observation of the following Physical directions we are to observe this Caution; That seeing the many and several Rules and observations therein (though briefly) prescribed, we do not too scrupulously and precisely tie ourselves to such a multitude of particulars, nor perplex ourselves in the observation thereof, for why; those good effects for which they are severally prescribed, may be happily effected if we do but observe some part of those directions, so much only as we may with conveniency. And I have the rather collected and mentioned so many and divers particulars, and many such as are very common and easy to be attained and observed, to the intent we may use such and only such of them as we can with most conveniency attain unto and think most-necessary.  
Besides, Physicians say; that sometimes to digress herein is not amiss; So as the same be but seldom, and so as we usually apply ourselves to a temperate and convenient Diet, otherwise by a continual and constant too precise and strict (though good) diet and custom, the stomach will not be able to endure occasional errors; And sometimes Changes and Varieties though in some respects inconvenient, do whet and provoke the stomach to good digestion. Yet certainly it is very good to know even precisely what is most fit and convenient for us. And as at a mark most usually to direct our minds thereunto; And also as near as we may conveniently without too much niceness to observe the same, and to apply ourselves most willingly thereunto, knowing the good effects thereof which are many and of great consequence both to the welfare of the body and happiness of the Mind.  
For by such a due convenient order and diet, many Diseases and Infirmities may be prevented; And such as have already seized upon us may by this means be cured or at least mitigated; Thereby also the body becomes in good state and temper, and is made healthy, agile, and apt to perform all the motions and offices belonging thereunto.  
Sound and quiet sleep is thereby also caused, and likewise a good stomach, so as meat and drink becomes most pleasant to us also well digested, and good blood humours and spirits engendered, Life itself is thereby prolonged. And by reason thereof usually ensues a quiet and happy dissolution.  
The Senses and Memory are thereby also made sound and clear; The affections and passions well tempered, and the whole mind made free, cheerful and apt to perform the exercises and functions thereof, And during life to enjoy all good pleasures both Terrestrial and heavenly.  
He then who would  
this happy mind enjoy  
Should keep his body  
well without annoy,  
So may his mind become  
prepared well  
For virtue's happiness  
therein to dwell;  
The sweetest joys  
he's fit and apt to gain,  
A Paradise of pleasures  
to obtain.   

THE iv DIVISION. Directions concerning Phlegmatic Complexions, such as are of Slow, Dull, Idle, heavy minds, exciting to Quickness, Liveliness and Cheerfulness.  
FOrasmuch therefore as the disposition, welfare and felicity of the mind doth very much agree to and in some sort depend upon the Temperature of the body, as hath been declared, I shall in the following Divisions briefly discourse of the principal passions and affections of the Mind, observing a method therein according as the same are most incident to the four several humours and complexions, prescribing some mixed directions both Physically and Philosophically; and sometimes perchance also Divinely, for Divinity doth likewise much increase the Moral happiness of the Mind.  
First, concerning such in whom the humour of Phlegm doth abound, which is a cold and moist humour: These men if they addict themselves to virtue and goodness, are commonly gentle, quiet, free from choler and anger, civil, honest, and harmless people: But if to vicious Courses, they become Careless, Inconsiderate, lazy Drones, Dull, Sottish, Heavy, Ignorant, Forgetful, Low-spirited, and of weak apprehension; full of base sordid lusts and affections; Hating the most excellent virtues, and also virtuous men, because their Sottish Lazy dulness, and Carelessness makes them uncapable or unfit to conceive or equal the others virtues and worth.  
Wherefore such as are of a Phlegmatic Complexion; To keep themselves in as good temper of body & mind as they may, to prevent or mitigate cold and moist distempers, as Rheums Distillations, Catarrhs and a multitude of maladies proceeding from thence, to which they are most subject also To rectify, refine and reduce to a better temper, their over-cold, moist and gross humours and spirits, and to quicken, revive, elevate and cheer their slow, dull, heavy minds, making the same apt to enjoy all happiness; Let them observe such directions as follow.  
First Physically, Let them if it be requisite in the Spring, and Autumn, purge out those over-cold and tough humours in the body by such means as are appropriated for this purpose, and as the learned Physician shall advise them, and also diminish and consume the same by avertors and Correctors of such Phlegmatic humours, and extenuating and digesting the same by the distilled waters of such Herbs as heat and dry, but especially by avoiding such a cold and moist kind of diet as is hurtful to this Complexion, and using a contrary, good, and Temperate diet and Custom.  
Let them therefore as much as they may, in a convenient manner without too much niceness and perplexity eschew such cold and moist things as are hurtful, Such as are cold water, and herbs which are moist and cold in operation, as Lettuce, Sorrell, Endive, Succory, Cucumbers, and the like; also Fish, cold raw milk, and all kinds of crude raw over-moist cold diet; Let them also avoid unusual cold and moist Air, much sleep, Idleness, sottishness and lumpishness.  
Also, they are to apply themselves to a contrary order of Diet and custom, such especially as is moderately hot and dry.  
Let them sometimes (especially, in winter) use spices, as Nutmegs Cloves, Macis, Ginger, (especially green Ginger and condite in honey) Cassia, Cinnamon and the like, stamped into Powder reduced into Syrrups, or otherwise.  
Raisens' also and Currans do moderately humect and calefie, as also Honey; likewise Almonds, Nuts and filberts, so as they be eaten sparingly are good for them.  
Anacardus is very good to dissolve Phlegm, that is cold moist and viscous, Insomuch as it is said, It restoreth them that are stricken with an Apoplexy, and that the same effect may be brought to pass with Oximell, Scillet, and Aquavitae, wherein a few grains of Rocket may be steeped.  
Embrocations and broths profit much if they be made of the flowers of Meliot and Camomile, also Marjoram, Origan, Bettony, Sage, Lawrell-leaves, Fennell, Parcelly and such like. Confection made with Balm, Hyssop, Savory, Stychas; also Bettony, Cowslips, Marjoram, Penny Royal, young Cresses, Germander, Angelico, Vervin, Setwell, Myrrh, Pepper-wort, Basill-rootes and all such herbs and roots as are hot and dry in operation, are good for this purpose.  
Also, it is good to eat such Diet as is easy of digestion, dry and warm; not too fat and foggy, Meat roasted rather then sod, Bread white and well baked; To use commonly such Beer as is clear, somewhat stolen and well hoped, their Wine to be pure, thin and piercing, as white-Wine and old Sack. It is good for them to eat burr sparingly, especially at Supper, and to eat a Crust or some other hard and dry morsel at the end of a Meal after Drink.  
It is also good for them to use commonly in a warm and clear Air; Not to sleep too much; To rise early, especially in the Spring and Summer; To stretch the Body every morning, often to use exercise and moving of the Body; Especially, such exercises as quicken and recreate the Spirits aswell as the Body. Dancing, Shooting, Riding Bowling, Tennis, Stoolball, Running, and all stirring Exercises; It is good for them to endeavour by all means to be of a quick and stirring disposition of Body and Mind, and often to solace the same with active and pleasant Sports, Recreations, and Contemplations.  
These, or some of these Directions if but observed in a convenient manner without perplexity or much niceness, may do them much good, for by these means the superfluous humidity, and moisture of the Brain, and the Cold, Raw, Crude, Phlegm in the stomach will be dissolved and consumed, and consequently the obstructions and distempers caused thereby will be removed; The passages of the Spirits made free, and the Spirits themselves rarified and brought to their right quality; Also the memory and understanding cleared; In sum: The whole Body and Mind made free, clear, quickened, reduced to, and maintained in a good temper and disposition, and so apt and well prepared to enjoy all true happiness.  
Secondly, Philosophically; For Remedies against those Slow, Dull, Careless, Sottish, lazy Humours and Dispositions, Let us first consider the miseries thereof briefly; The same are the fountains of Poverty, of base-mindedness, and contemptible conditions. If we could truly consider how much happiness we may attain unto in a life time by being Diligent, Careful, Active, Considerate, and industrious, and how much misery we may bring upon ourselves by Sloth, Sottishness, and Carelessness; The same would plainly appear to be a very great hindrance of happiness and a very great mischief and misery.  
Idleness and Sloth do very much annoy both the Body and Mind; for want reason thereof the Body for want of exercise commonly becomes filled with putrified and gross humours, with Crudities, Obstructions, Rheums and very subject to all the Diseases springing from thence. The same dulleth the spirits, causing Melancholy, Sadness, Peevishness, sullen fits, and a multitude of evil thoughts, fears, and perplexities, all which are familiar to idle slothful persons.  
Sloth and Idleness is the bane of all goodness, profit and worthy actions, causing grief, irksomeness, and hindering all true joy and pleasure in all good ways.  
Let us therefore detest the same, let us scorn to live in the world like heavy, lumpish, careless, slow, lazy sots and blocks, as if we were borne to no other end, but to come into the world, stay there a while, eat, drink, sleep, grow sick and die.  
And let us endeavour by all means to stir up our minds to the Contemplation of high and notable things, To have variety of noble and excellent thoughts within us. To apply ourselves to the acquisition of all heroical virtues, especially those of Prudence and Fortitude, to scorn and despise low unworthy matters, and to dedicate ourselves to worthy, difficult and notable actions.  
To esteem ourselves free and at will, To endeavour on good grounds to be resolute, wilful, magnanimous, and to stand upon our own bottoms; To arm ourselves against the worst of fortune; To endeavour to imitate the best and worthiest men in their most sublime and excellent actions; Greatly to desire and endeavour to be quick and high spirited; Me thinks such Considerations and endeavours should presently rouse up our dull, careless, gross, sluggish Minds, and make them quick, active, lively, and sprightful.  
Thirdly, to these I might add some Divine remedies and directions. To instance briefly.  
This Sacred Science of Divinity teacheth us; That if we will exalt ourselves we must first be meek and humble. Let us then deny ourselves (like King DAVID) as Worms and no men, as miserable wretches deserving the miseries of Earth and Hell. But let this denial of ourselves make us look to our Saviour: and (as he counsel, Rev. 3.) Buy of him fine Gold, white Raiment, Eye salve, etc. All divine and heavenly Graces; So then being reconciled to GOD in CHRIST our Saviour, trusting and relying on him, and endeavouring to go on in his divine Paths, though we be in ourselves like the Laodiceans, poor, blind, wretched and miserable; yet in him we way and aught to think ourselves, Rich, free, happy, blessed creatures; little lower then the Angels, Psal. 8. Partakers of the divine Nature, 1 Pet. 1.3. That we are the Sons of God himself, heirs of a most bright, glorious, eternal, heavenly Kingdom. That we are the world's Masters, and that the Devils are our Slaves and vassals. That our Bodies shall shine eternally in heaven, and be made Spiritual and glorious bodies, like to that of the Son of God, Phil. 3.20. That our Souls shall be united to God, made one with him as members of himself; Like him as St. john signifieth, 1 joh. 3.2. and with him shall reign eternally in Heaven, triumphing, and enjoying infinite pleasures and happiness for ever.  
How may such thoughts raise our Minds and even strike quickening flashes of Heaven in us beforehand (if we could truly think of their excellency) and make us of a sprightful, Angellike, Divine and heavenly temper on Earth.  
So let's advance our Minds  
to high desires,  
To sprightful quickness,  
to Celestial fires,  
Divinest Raptures;  
Let such thoughts possess  
Us, with a Paradise  
of happiness.   

THE V DIVISION. Concerning Sanguine Complexions, and such as are of conceited, vain glorious, and of Intemperate voluptuous Minds, exciting to Meekness, humility, and to moderate delectation.  
SUch men as are of a Sanguine Complexion (which humour is hot and moist) if they accustom and betake themselves to good courses, they are commonly cheerful, merry and pleasant therein. And so if they use their natural good parts well, adicting themselves to virtue and goodness, They usually become most excellent therein, and gain to themselves much worth and happiness.  
But if they (neglecting virtue) give themselves to vice, they commonly become very fantastic, self-conceited, bragging, and vainglorious; also very Luxurious, Intemperate, profuse Prodigals, and lewdly voluptuous.  
Wherefore, to keep themselves in good temper both of body and mind; to prevent and mitigate such diseases as usually arise from superabundant corrupt or inflamed blood, also to allay excessive and extravagant passions and affections, incident thereunto, and to bring both their bodies & minds to a good temper and disposition, and so to maintain the same therein, let them observe such Directions as ensue.  
It is good therefore (especially for men of this Complexion) if their blood abound or be corrupted, and if Age, weakness or other cause hinder not (especially in the Spring or Autumn) to be let blood, and to keep a good Diet after the same; for hereby the old corrupted moisture of the body being evacuated, in stead thereof new and purer is introduced and bred.  
Let them commonly use a temperate, cool and lose diet, oftentimes forbearing such as nourishes plentifully, or if they do eat such, as Flesh, Milk and Eggs, let them eat good store of Bread therewith. Also let them eschew too much Sack, Ale, and such like too sweet and too strong Wine and liquors which heat and nourish much.  
Let their Exercise be not too violent, nor too remiss, their sleep also indifferent.  
Herbs cold in operation are good for them (of which divers are particularly mentioned in the next Division) to prevent and allay the inflammations of Blood, and the diseases and passions incident thereunto.  
It is good for them also (in the Spring especially) to correct and cleuse the blood with Fumitary, Seine, Succory, Endive and others. To use cooling and opening Clysters, Potions, Julips, etc.  
By which, or some of which means if but observed only with conveniency, the distempers and passions which usually arise from overmuch, inflamed, and corrupted blood may be happily prevented, removed, allayed or mitigated; And both the body and mind made well disposed to perform all the offices and functions belonging thereunto, to enjoy all good pleasures and felicities; and so to be maintained in such good temper and disposition.  
Further, concerning the dispositions of the Mind most incident to this Sanguine humour, and to direct and rectify the same; Forasmuch, as the spirits issuing from hot and lusty blood (which in virtues ways excite the mind to vainglorious, bragging and fantastic conceitedness; Let us therefore consider.  
That this vainglorious self-conceited humour, is the mother of Pride, Arrogance, Scorn, Contempt, slander, detraction and of sundry other vices and ill conditions.  
And that if these kind of men be conceited of doing well in a course of evil, it establishes them Cocksure therein: So as they cannot be crossed with a greater infelicity, then in settling their happiness in such vices, wherein indeed consists their misery, So as they will not imagine themselves to be miserable, nor credit those that do persuade the same, until they do indeed bring upon themselves the smart and miseries incident to such vices as they accustom themselves unto.  
Further, that every Repulse, contempt, injury, slander, disgrace and contumely, doth much more vex these self-conceited men than others.  
This Condition also hindereth good Actions; for when we once think ourselves wise and good enough, we then become Fools, as King Solomon speaketh; for than we commonly neglect to seek for more wisdom and goodness, thinking we are well enough already; when indeed a truly wise man knows, that there is infinitely more Wisdom beyond him then in him. Nor can there be any men more unlikely to attain to any excellency, than such whose minds are possessed with the cunning seizure of false Persuasions, blinding and debarring them from seeing and seeking the means to attain thereunto.  
Wherefore it shows most notable wisdom and modesty in a wise and good man to suspect himself, to be easily confuted of his errors, and to thank you for telling him thereof; To think and know that there is fare more Wisdom and goodness beyond himself then in himself, and with a longing desire still to seek for more. Happy indeed is such a man; Our Saviour saith it, Blessed are the meek in Spirit (saith he) for they shall inherit the Earth, Blessed are they that hunger and thirst after Righteousness, for they shall be filled. It seems the felicities of Earth and Heaven do most properly belong to such as are meek in Spirit; such as (seeing their own frailties and emptiness) do still long after and seek for more virtue and goodness.  
Further, to direct and rectify the Mind herein; Forasmuch as such men in whom this Sanguine humour doth abound, if they let lose their appetites to run after vice and evil ways, their hot, moist and lusty spirits will excite them to Intemperate-voluptuousnesse in all Luxurious, riotous, and prodigal courses; Let us consider the evil and miserable effects of such vicious Courses and dispositions.  
It is wonderful truly to think how many infelicities and miseries do hereby come to men's Bodies, Minds, Estates, Fortunes, Credit, etc. Insomuch, as many thousand persons, yea whole Families, Cities, and Kingdoms, have by reason of such ill courses come to Ruin.  
Let us think of the Vanity, emptiness, unprofitableness, deceits, and miseries thereof. They pass away as a vapour, a dream, a shadow, and are gone; Their duration is but a moment in respect of Eternity; They do notably cousin and mock us; They have stings in their tails, their choicest Flowers bring forth but Thorns.  
To the body these Intemperate voluptuous and luxurious courses, do often cause many evil corrupted Humours, strange Maladies, Griefs, and distempers. From whence spring the common Diseases of our Times, but from Intemperate-voluptuousnesse.  
To the Mind also, These vices do often so besot the same, as it becomes very unfit for any good thoughts or actions either Humane or Divine; And the Spirits being thereby distempered, the Mind becometh prone to evil thoughts and desires, and the Passions so enthralled that a multitude of perturbations, discontents, and vexations are thereby caused.  
So that indeed, what are these Intemperate evil pleasures, but fugitive follies mixed with many Maladies, Distempers, Cares, Fears, Jealousies, and disturbances? In the end, what do they bring forth but Diseases, Passions, and perturbations, as Melancholy, Sadness, Sullenness, Discontent, Grief and Sorrow; which like so many stings doth annoy both Body and Mind? Happy are we if we can avoid the same.  
And further let us consider; That we may enjoy much more happiness in the temperate virtuous use, desire, and enjoyance of earthly Pleasures, then in the intemperate vicious use thereof, as I have elsewhere showed and dilated.  
For the Temperate man, his body is commonly clear and free from unnecessary Crudities, Rheums, noisomeness, ill Diseases and distempers, and so most Healthful, agile, lightsome and expedite to perform all the motions and exercises appertaining thereunto.  
His mind also, is commonly free from Sloth, dulness, evil passions and perturbations; His affections well tempered, and his whole Soul apt, perspicuous, free, and cheerful in the performance of all the actions and exercises thereof.  
There are no men in the world, that live more healthfully, prosperously, pleasantly, joyfully, and in all respects happily then Temperate virtuous men. They seem to go to Heaven all the way of their life, as it were in a fair and pleasant day treading on Roses, and Violets, and environed with a Paradise of pleasures and happiness.  
He than who hath a  
meek and temperate Mind  
Within himself, doth  
sweet contentment find:  
His life's composed of  
golden days and hours,  
His ways are strewed with  
sweetest pleasant flowers  
Of happiness, In these  
sweet Paths still treading  
(As in a Paradise)  
to Heaven leading.   

THE VI DIVISION. Of Choleric Complexions; Such as are of Haughty, Ambitious, Angry, Rash, violent, furious Minds; exciting to Mildness, meekness moderation, contentation, tranquillity, and to all Affable sweet, pleasing Conditions.  
NOw concerning such men in whom the humour of Choler doth abound, which is hot and dry; Such men if they addict themselves to good courses and to follow virtue's lore; They commonly become zealous, resolute, courageous, active, stirring, subtle, & politic in all good ways. But if they give themselves to vice and walk in her paths, they usually become very proud, haughty, and ambitious; notable Flouters, Gibers, and adding to other men's miseries, very rash, hare-brained, and violent, often throwing themselves unadvisedly upon evil actions, and as suddenly again wish they had not, Variable, Unstable, unconstant, unquiet, seditious, testy, quarrelsome, notable maintained of vice and wickedness; Cursers, Swearers, Roarers, Tyrants, angry and furious.  
Let such ment heretore as are of this Choleric humour and Complexion, (To maintain their bodies and minds in good temper, to prevent or mitigate hot and dry maladies and distempers which are most subject to men of this Complexion; Such as are inflammations of the Heart, Liver, Humours and Spirits, and divers Diseases and distempers which usually spring from thence, and to allay the unruly, violent, rash, Choleric passions and perturbations of the mind most subject to men of this humour, to reduce the same to, or maintain the same in a good and laudable temper and disposition▪ And so to make the same fit and apt to perform all good offices and actions, and to enjoy all good pleasures and happiness) observe such directions as follow.  
Let them in a fit season purge out those evil, excessive Choleric humours of the body by such medicines as are usually appropriated for the same purpose, and let them allay the heat thereof as much as they may conveniently by all cool and moist things.  
So let them also eschew such things as are hot and dry, such Spices, herbs and diet as is before prescribed to be used by cold and moist complexions. Also hot waters and strong hot Wine and Drinks, long watching, excessive exercise, and sweeting. Also, anger and all perturbations of the Mind, which do much heat and distemper their bodies are also as much as may be to be avoided by them.  
But on the contrary let them commonly use a cold and moist kind of Diet, Meats of good digestion; Solid meats which are not too hot and salt, are not amiss for them. Fishes are cooling and good for them, especially fresh fish.  
It is said, that in the Spring or Autumn, sometimes to dip their bread in cold water is good to cool the heat of their stomach, liver, and humours. Reasonable small Beer, fresh and cool, is best for them to use as ordinary drink. And sometimes especially in the Spring it is good to allay the heat of their Wine, with water, borage, and the like.  
Vinegar is very cool in operation, therefore sometimes (although tart) is not amiss for them. Julip of Roses and their Conserves, two or three hours before meals, especially in the Spring time are good to be used by men of this Complexion; as also Syrup of the infusion of Roses, of Water-lillies, and water of borage, and Sychory.  
All cool Herbs are good for them, as Endive, Sorrell, Lettuce, Succory, bugloss, borage, Fumitory, Violets, Roses, Strawberry-leaves, Primrose, Burnet, Germander, Orage, Mallows, spinach, the herb Patience, Purslane, Water lilies, Dragon-woort, and the like.  
Also, Strawberries, Cherries, Goose-berries, , Camphire, Melons or Citrons, Cucumbers, the juice of Apples, especially baked or roasted after the same is cooled, stewed Prunes and the syrup thereof, also Whey, especially clarified and in the Springtime; and so likewise all cool distilled Waters, Syrrups, Julips, etc.  
They may allow themselves a larger quantity both of meat and drink then the Phlegmatic, so as their diet be not too strong hot, hard and dry, but rather cool, moist and soluble, for a plentiful diet doth allay their too light, wand'ring Fantastic, passionate and unstable Spirits, and provoketh them to sleep, rest, and quietness.  
So also to rest and sleep as much as they may and quietly is very good to cool and allay their hot and turbulent Spirits, for sleep doth moisten and cool the body, and consequently thicken and allay the extravagant lightness, wand'ring and heat or the Spirits.  
Therefore to make them restand sleep well; Violets, sod Lettuce, Syrup of Roses, Saffron, Balm, Nitre, Watergruell, Apples eat before going to bed, and as some say a good draught of cold water in the Spring and Summer, sometimes are good to make young folks and such as have strong, hot, Choleric stomaches, to sleep well and sound.  
Voluntary ecstasies and fixed profound meditations, joined with a quiet mind, do thicken and allay the Spirits.  
So as by these, or some of these remedies (observed only with conveniency and without too much niceness and perplexity) the excessive heat of the Heart, Liver, Choler, Blood and other humours will be allayed and qualified; And consequently the Stomach, Brain, Spirits, and in sum the whole body and mind become of a good temper and well disposed to perform all goodness, to enjoy all happiness.  
Thus much concerning Physical Remedies.  
Now further concerning the dispositions of the Mind most incident to this Choleric humour, and to direct and rectify the same. First, inasmuch as the spirits issuing from this hot and impetuous humour of Choler, (which in virtue's ways excite to Resolution, fortitude, to active, speedy, worthy desires and actions) being corrupted by vice excites the mind to that haughty topless and towering vice of Ambition, which is most commonly resident in great and fiery spirits, let us endeavour to rectify our minds herein by such considerations, as follow.  
Let us first think of the vanity of this vice of Ambition, which maketh a man plunge himself into a multitude of restless cares, pains, and perplexities to gain only the windy praises and airy estimation of men, whose minds are most unconstant and wavering.  
But the miseries of this vice are many, Ambition hath been the cause of much Sedition, Wars, Strife, Murder, Ruin and Destruction of Empires, Kingdoms, Cities, and Multitudes of Families and persons.  
The same is the fountain of Pride, Ingratitude, Insolency, perfidiousness, Envy, Mutiny, Contention, Sedition and Treason.  
A multitude of vain plots, purposes, Cares, Jealousies, Envies, Perplexities, Immoderate and unsatiable desires, fears, griefs, and discontents, spring from this Founiaine. It often brings men to a great and miserable downfall.  
Let us also consider; That there are no men who live more pleasantly and happily on Earth, than such who are free from such vain, Empty, Haughty, unsatiable and perplexfull desires; such as are meek and moderate therein; Contented and pleased in all estates and conditions. Such virtuous men are indeed truly honourable truly happy.  
But now concerning such dispositions of the mind as are more properly incident to this Choleric humour, such as are Anger, Rashness, fury; and the rest which spring from thence, Let us consider the miseries and evil effects thereof.  
But in this ensuing discourse against Choleric angry passions, I do not mean a moderate necessary Anger, which is used only with reason and discretion for some good purpose and presently extinct again, according to that divine Council, Be angry but fin not, Let not the Son go down upon your wrath, etc. But I mean in this following discourse only vicious, (as unnecessary, customary, Immoderate) passions in this kind, (and such as proceeds from envy, malice, revenge, and the like.) Let us know that a multitude of evils and miseries proceeds from such vicious, Choleric passions.  
First to the body; for as Choler heated, stirs up anger and fury, so these Choleric passions again (by reason of the near relation between passions and humours) do stir up and so increase the Choleric humours in the body, inflaming the same, as also the Blood, Liver, Heart, and vital Spirits; hinders also rest and sleep, spoils the stomach and distempers the whole body.  
Swollen veins, imperfect, loud and distractive speeches, fiery eyes, deformed and furious looks are the outward Symptoms of these Choleric passions; To look in a glass when a man is throughly angry and Choleric, is enough to make him ashamed of himself, he should see himself like a Madman.  
And also to the Mind. These Choleric passions hinder the divine virtues of Patience, Meekness, Affability, Courtesy, Contentedness, and all pleasing quiet amiable conditions, all virtue, true pleasure and happiness.  
The same are most pernicious both to ourselves and others; A choleric man is like one that burneth himself in his neighbour's house. He fireth his own Mind with trouble and vexation, while he endeavoureth to trouble and vex another. And in this mad fury he will admit of no reason, no admonition; He than careth not to lose friends or procure Enemies.  
These Inconsiderate, Rash, Choleric passions do blind the mind and prepare the same ready to run and throw itself into all vices, evil actions, and consequently, Miseries; As into Riot, Prodigality, excessive Gaming, ill rash Bargains, Swift revenge; Into Cursing, swearing quarrelling, fight, stabbing, and the like. We often see and here (Histories are replenished with Examples) of the evil and miserable effects of these passions. As of quarrels, Contentions, Hatred, Strife, Murder; And Ruin of whole Towns, Cities, Commonwealths, and Kingdoms by reason thereof.  
These Choleric passionate men are commonly all in extremes, which are commonly very hurtful; When the kind fit takes them they are often so overkind as they wrong themselves. And in a fit or anger or quarrelling they are usually so extreme, as they are sometimes beaten, often anger and lose their friends, and also many times do or suffer some rash and sudden Mischiefs.  
These kind of passions also deprive men of justice and patience; Yea, of reason itself, which usually comes in the Rear, and is joined with Repentance; Their repentance also is sometimes a Rage against themselves even to desperation rather then mixed with good Resolutions, and thereupon joyful hopes, as the same aught to be.  
Yea, these passions prepare the Mind to a wild madness and fury, destroying Wit, Reason, Art, and all goodness. There is little or no difference between a Mad man and a Choleric man in his fits. And if these choleric angry passions by often use and reiteration grow from a disposition to a habit, the same becomes Madness.  
Further, let us avoid the occasions and causes of these Rash, angry, violent, Choleric passions. Such as are too much self-love, Pride, and Presumption, bereaving us of humility and of reason, which ought to bridle and moderate the fury of these bedlam passions. Let us also by a manly and stayed mind eschew niceness, Curiosity, and Impotency, which most commonly possess Women, Children, some old men, and hasty fools. Those who will fret, be angry and take pepper in the nose at every trifle; Also, let us avoid all Immoderate doting on Earthly things; The losses whereof, or crosses wherein extremely frets and vexes such as love them too much; and sets their passions on fire.  
And on the contrary, let us endeavour by reasons light to resist and withstand the beginnings of these passions, and to quench them as we would a fire kindling within us. Let us watch over our Dispositions; Give Reason leave to interpose & resolve; Divert our thoughts to some other business or occasion; And let us by all means endeavour to be of a sweet, pleasant, amiable, meek, courteous, mild, unpassionate Temper.  
They are much deceived who think that Meek, Courteous, and mild dispositions are contrary to Fortitude; Meekness (as one faith) is a virtue that belongeth to the courageous Part of the Soul, whereby we become (contrary to the weakness in fearful women and old men, hardly moved to Anger and Choler; for these passions most commonly reside in frailest, weakest, most fearful and worst Spirits, In frail Women, weak Old men, in Covetous Ambitious, vainglorious, Cowardly, dissolute vicious men.  
There is no heart more worthy and courageous, than such a one as can repress these furies; No worthier Trophies than those which may be procured from within ourselves; No triumphs more glorious, then when our Reason can lead our conquered affections as slavish servants and servile Captives, which otherwise will insult over us like bloody Tyrants, and violently take away the peaceful Tranquillity and pleasures of our Souls, That Paradise within us which we seek for.  
Let us further consider, that all accidents whereby these passions are provoked, proceed from divine Prudence which may move us to be patiented and contented; Let us also endeavour as near as we may to resemble the divine Nature in all meekness & goodness, Learn of me (saith our Saviour) for I am Meek. Also, the heavenly glory and rewards which he hath prepared for us should make us scorn to be of so weak, so frail, so unworthy a temper as to be furious, passionate, and too much perplex ourselves for mundane Trifles.  
Let us then in opposition to these Choleric passions, by all means endeavour to be of quiet, peaceable, courteous, mild, affable, meek, and of all sweet and pleasing conditions, which (like the Adamant) attract the love of all good men by their amiable and pleasing Graces.  
This mild, affable, unpassionate, pleasing, peaceful temper (as one saith) resembles the highest Region of the Air wherein are no Clouds, no Tempest, but all fairness, Serenety, and Peace. The same is the Character of a pleasant and happy Mind.  
Who doth this Peaceful  
pleasing Mind possess,  
Is fit to enjoy the  
sweetest Happiness.  
His life resembles  
a fair lightsome day,  
In which he rides to  
Heaven all the way,  
As in a Paradise;  
His mind enjoys,  
Most pleasing sweetness  
in these happy ways.   

THE VII. DIVISION. Of Melancholy Complexions; of Covetous, Fearful, Sad, Sorrowful minds, Exciting to Moderate desires, and contentment; to Fortitude, Cheerfulness, joy, and pleasantness.  
THe humour of Melancholy though it be cold and dry of itself, yet commonly retaineth in it some heat and moisture of the other humours. Men of this Complexion if they addict themselves to seek and follow Virtue and Piety (especially if their Melancholy be with blood and other good humours moderately humected and allayed) commonly become of excellent wisdom, Sharp judgements and seem to do many things so notably as if they were furthered by some divine Jnstinct or motion, Insomuch as ofttimes even their Solitariness and melancholy dispositions become most profitable, sweet and pleasant to them. But otherwise if vice possess them they commonly become very Covetous, niggardly, fearful, sad, lumpish, dejected and sorrowful.  
Therefore to maintain themselves in good Temper both of body and mind, to prevent and mitigate such diseases a usually arise from this melancholy, heavy, cold, dry, thick humour of the spleen, which if excessive and corrupted takes away the stomach, colour and sleep, thickens the blood and causes divers Maladies both of body and mind; Let them therefore (and also to bring and maintain their bodies and minds in good temper and disposition, fit and apt to enjoy all true happiness) observe such and the like directions as follow.  
Let them in due season purge out of their bodies the excessive Melancholy humours, let them avoid such things as increase the same, such as are an over-ful stomach, by Intemperance causing Crudities; Also such meats as breed gross and thick blood, as doth Beef, Bacon, Venison, Hare, Salt, pickled, Raw Fishes and all gross meats to tender stomaches and idle persons; Also to Students and such as usually live, a sedentary life. Let them also eschew Idleness, too much solitariness, fears, unsatiable desires, sadness and sorrow as much as they may.  
But let them usually eat such Diet as is easy of digestion, warm, sod, young, moist, and of good nourishment. Let their Drink be well sod, hoped, and brewed, indifferent in strength and age; Let them sleep somewhat more than ordinary. Let them as much as they may keep their bodies laxative and often avoid excrements.  
It is good to keep themselves cleanly and decent, their hands and faces washed, head combed; To wear clean Linen, comely Apparel, and to be neatly dressed, for slovenliness dejects a man, but decency and cleanliness doth revive and quicken his Spirits.  
borage, bugloss, Balm, Burnet, Succory, Endive, in Broths or otherwise are very good to revive and comfort the Spirits; As also Roses, Violets, and their leaves, Syrup of Lemen and Oranges, juice of Apples, , Camphire, Saffron, Wood of Aloes, Citron Bark, Baulm mint, Orange flowers, Rosemary, Mint, Betony, Blessed thistle, And Cordials of all sorts are good for them.  
Sometimes two or three cups of pure Wine is good against this heavy and sad kind of Melancholy, but excess overwhelmeth the Spirits and causeth a multitude of vapours ●o ascend into the brain, as it cannot well concoct but only doth refrigerate the same, which then remain raw and crude postering the brain, so as from thence (by reason thereof) distils much cold, raw, unconcocted humours into the stomach distempering the body ●nd mind, and encreasig Melancholy, discontent and sadness. As for example, A man that is Potshot at night, look ●pon him next morning after ●●e vapours of the wine or ●●rong liquor are pestered and ●ooled in his brain and distil●d, you shall see him like the ●icture of ill Fortune, sad, sullen, ●●mpish, quarrelsome and Melacholly; And perchance ready ●o go to the Tavern again to drive it away. But indeed this is the way to increase the same, and in tract of time by much excess to make a man become excessive and even habitually Melancholy and discontented. But so much as the brain can well digest the vapours thereof without any remaining raw and crude (which may be about three or four usual Cups of wine or strong liquor) is an excellent cordial against this feral melancholy and sadness, and doth much quicken and revive their dejected, sad, heavy, cold and melancholy Spirits.  
Let them also use moderate exercises and stirring, be always busy, about some good and (if it may be) pleasing employments either of body or mind, Let them also use good and temperate Recreations, Pastimes, Music, Melody, Mirth, Banqueting, good company, and all lawful and good pleasures in good sort, and at convenient times, to solace, cheer and revive their sad and Melancholy Spirits.  
Now concerning the dispositions and passions of the mind most incident to this Melancholy humour; And first of Covetousness, which is commonly noted to be most resident in such as are of Melancholy, cold and dry Complexions, as appears in old men, who are naturally of a cold, dry, Melancholy Temper; Let us therefore consider briefly.  
Covetousness is esteemed the most unworthy low and sordid vice of all other, insomuch as many covetous men to gain a small value of Riches, voluntarily plunge themselves into any base offices and actions.  
It is the root of evil St. Paul saith, From thence often proceedeth deceit, Contentions, Lying, Swearing, Perjury, Oppression, Injustice, Simony, Usury, Thefts, and sometimes hatefell Murders, and Villainies.  
This low and greedy vice banisheth out of the mind the most excellent high and generous desires and virtues, and dejecteth the same to a low and dunghill disposition, to become even a slave to Riches.  
It is an unsatiable desire, and causeth a multitude of unnecessary discontents, Cares, Paines, Plots, Ravenous desires, much envy, grudging, Pinching, Pining, many fears of losses and Crosses, and extreme griefs to part with their Riches and desires.  
So as these evil effects of covetousness do almost continually perplex such asare possessed therewith and hinder them in all true pleasure and happiness.  
Let us also consider, that he indeed is most truly rich and truly happy who is most virtuous, most moderate in desires and most contented; He possesses and enjoys even all the world within himself, there are no men live so happily on Earth as Contented virtuous men.  
Fear, also, being a Principal Passion most incident, to this melancholy humour (for this passion commonly most resides in such as are of Melancholy, cold and dry constitutions, as in old men, etc.) Let us consider briefly the evils and miseries thereof, But first let me tell, I do not mean herein that modest and good fear of doing evil, which keepeth us from Rashness, Impudence, and all manner of vices, nor that filial and loving fear which we own to God, our Parents, and superiors, which doth or should proceed principally from love, and excites to all manner of goodness. But herein I mean only against that unnecessary, Melancholy, sad, cowardly, slavish, foolish and vicious fear.  
This evil melancholy passion of fear, is a perturbation and sorrow of the mind arising from the apprehension or doubt of evils to come, perchance of that which never shall be. It often draweth from Imaginary evils, Real and bitter sorrows, and is over-greedy by thought and opinion to overtake, nay out run them. So that indeed it is a strange prodigious Indiscretion, an Inconsiderate passion filling the mind with grief & many times only by appearances.  
It makes a man to become a base Coward, and to be trampled upon by every insulting Companion, yea to shrink at every idle Reproach of base dissolute fellows, Insomuch that a fearful man rather than he will endure the common silly jeers & Impious Reproaches of some deboist and idle Companions (which a good, virtuous, courageous minded man can exceedingly contemn) he will basely and weakly be lead by them to any vice, Impiety, and dissolute Courses.  
The thoughts of dangers, difficulties, losses, Crosses, sickness and death, do almost continually distemper and perplex fearful men.  
Let us also consider that this melancholy passion of fear may justly bring upon us those evils which we fear in distrusting divine Providence, so that fearing to become miserable makes men oftentimes to become that which they fear and so turns their Immaginary false fear into certain miseries.  
How many languish in fear of losses, Poverty, of disgrace etc. And so live miserably and need not, how many lose their friends by distrusting them and game diseases by fearing them; yea some have died even for fear to die, so that fear seems to serve to no other end but to make men find that which they fly from.  
Fear hindereth a man in all good, great, and excellent undertake and Actions. Also in all joy and happiness both earthly and heavenly.  
It dejects and debases a man below the nature of beasts, who by reason of their weakness & want of reason are free from this folly and never afflict themselves with evils past or fears to come, but freely enjoy all pleasures incident to their nature save only when they feel present pain.  
Let us not then so abuse that Divine and heavenly light of reason which God hath given us, so as thereby to become more slavishly fearful and worse than beasts, which we ought rather to employ in the search and Enjoyment of fortitude, Magnanimity, and all felicity.  
But if any man be so borne to a fearful nature that yet notwithstanding by Prudence and wisdom he can acquire true valour and fortitude, and when there is need thereof, temper his natural fears therewith, he is not only free from baseness but worthy of exceeding admiration, who can change a weak passion & commonly bad, into true virtue.  
Let us therefore by Prudence endeavour to arm ourselves with fortitude against all unworthy fears. Let us consider that it is notable folly to fear that which cannot be avoided, to make ourselves miserable beforehand, or to fear that which it may be will never come, or if it do may be converted to our felicity, for oftentimes that which we most fear, brings indeed most happiness.  
Nor is it amiss sometimes to Imagine the worst of evils beforehand, but to this intent only to endeavour to prevent or contemn not fear them. Let us therefore endeavour to prepare ourselves with fortitude and Resolution against the greatest miseries that may happen, to imitate the best and most Courageous men, to be as valiant as David to kill Goliath if he were now here, not to fear ten thousand people, Psal. 3. Nor though the Earth should be remooved and the mountains into the midst of the Sea, Psal. 46. Though we were even at death's door, Psal. 23. So let us endeavour not to fear any danger in a good cause; like St. Paul to be persuaded, that neither life nor death Angels nor Devils shall ever be able to separate us from the love of God in Christ. Fear not little flock (saith our Saviour) it is your Father's good pleasure to give you a Kingdom, what a gross absurdity is it for a Son of God, an heir of heaven to be afraid.  
Let us further consider the nobleness and excellency of that heroical virtue of fortitude, which is the Contrary to, and remedy of this timorous passion.  
True fortitude is placed between the two extremes of Cowardliness, and Rashness; These excellent virtues namely, Magnanimity, Confidence, Patience, Noble resolutions, Constancy, and perseverance, are the parts and Branches thereof.  
It is (as the most difficult) the most glorious virtue and produced most excellent effects, It is an Immortal good, seated in the soul Arming the same against all perils and miseries, taking away all unworthy fear of dangers, difficulties, sorrows, and of death itself, advanceth the mind in a generous manner (Prudently without fear, Cowardliness and perplexity on the one side, and without Impudence, Rashness, and Carelesseness, on the other) to aspire to and accomplish that which is most excellent and Commendable, and finally Crowneth the mind with Triumph, joy and happiness.  
Sorrow also is a passion most proper to this melancholy, cold and dry humour. It is a weak and languishing feebleness of spirit dejecting both body & mind, causing all other perturbations, and is directly opposite to and hindereth alloy and Cheerfulness.  
Yet truly some sorrows, some Crosses and afflictions in this world are in divers respects even necessary and good for us. The same makes us wiser, better, more circumspect and diligent in all good and virtuous ways, Quickens, refines, and Illuminates all goodness, yea all ensuing joys and happiness in us. It is a fit mixture of Crosses, adversity and sorrows that makes even Prosperity, joy, and felicity unwearisome, & most sweet and pleasant to us. However we should rejoice to know that all sorrow will have an end either in heaven or before, and that joy after sorrow past is most delightful, yea that sorrow itself may be converted also to the increase of our heavenly joy and happiness aswel on Earth as in heaven eternally, as I have elsewhere showed more plainly. Of all which, See Terrestrial Paradise, Section, ij; And Heaven within us, the xj. Division.  
Yet indeed, we ought as fare as we can possible by all good means to avoid this melancholy passion of sorrow and all the occasions thereof. The rather because it is the misery of all evils, all vices and evil passions commonly end in this of sorrow & sadness.  
It defaces and dejects both body and soul. It hindereth sleep and rest, causeth an ill stomach, ill digestion, and consequently maketh a man look pale, lean, dry, withered and hindereth the whole health and welfare of the body, and of the mind also, weakening and quelling the same, causing therein many other perturbations, as fears, cares, distrust, sometimes desperation, and many mischiefs.  
The same is most contrary to nature and reason, which excite us to joy and cheerfulness (I mean herein only of worldly sorrow) It maketh the mind unapt to perform all goodness and worthy enterprises, or to receive any good, any felicity, for even pleasures and good fortunes are often displeasing to sorrowful men, to whom every thing is unsavoury as dainty meat to a corrupted stomach, and curious Music to a distempered mind. It maketh life itself tedious and irksome, and often causeth death before the time.  
Let us therefore even scorn to be of such a Melancholy, sorrowful, weak, dejected, and pernicious temper; Let us by all means endeavour to avoid the same.  
Let us as much as we may possible by all pleasant and joyful thoughts banish this displeasant passion of sorrow out of our minds. Let us often be thinking of such delights and customs as are most pleasing to our minds: And sometimes let us recreate the same with change of delights and Novelties.  
Sometimes it is also good to delight the mind in variety of pleasant conversation, with moderate and lawful sports and Recreations, with Banqueting, Mirth, Music, and with all good and harmless pleasures in a good manner, to drive away these melancholy sorrowful dispositions.  
There are abundance and variety of delights and pleasures within this vast palace of the universe, to recreate and please all our senses and spirits, Even a Terrestrial Paradise of happiness, of which I have taken a brief view in a former Book; And also we may by faithful and heavenly Contemplations enjoy even a Paradise of heavenly delights on Earth, within us, of which more hereafter. Let us then endeavour (by enjoying so many and such excellent delights and felicities both earthly and heavenly within us) to possess our minds with true Peace, joy, lightsomeness, Mirth and Pleasure; Then which nothing is more excellent, wherein consisteth this happiness of the Mind; This Paradise within us, which we seek for.  
So if we could this  
joyful lightsomeness  
This mirth and pleasure  
in our minds possess  
A pleasing Paradise  
than should we find  
Within us in this  
happy pleasant Mind.   

THE VIII. DIVISION. Of mixed Complexions and various minds, of such as are of envious, malicious, revengeful, cruel, obstinate, froward, sullen, desperate minds, exciting to love, kindness, clemency. humanity, cheerfulness, and in general to all virtue, joy, pleasure, and happiness.  
SUch men as are of mixed Complexions, if they be of a perfect & good temper, That is of an equal mixture, a convenient agreement and proportion of the quality and quantity of each clement and of pure humours and spirits, wherein no excess, no disorder, or disagreement is to be found faulty or blame-worthy, such men if they give themselves to good and virtuous Courses, are most fit and well disposed for all virtue and goodness, to undertake and accomplish all worthy and excellent matters; To attain and enjoy all true pleasure and happiness.  
Let such men therefore (by a good diet and due observation of a convenient proportion and moderation or these six non-natural things before mentioned in the third Division) cherish and maintain themselves in this good Temper both of body and mind; And by all good endeavours, still go on in this happy way of virtue, which leadeth us to the Paradise of joy and felicity.  
But if such men shall give themselves to vice and wickedness, especially if to Intemperance and Prodigal dissolute courses. They do oftentimes in tract of time (notwithstanding their excellent temper) become most unhealthy, and distempered in body, and their minds most prone and forward to all the worst and most pernicious vices and misecries, for as one well observeth; That notable wickedness commonly proceeds not so much from a weak, frail, dull, lumpish, and distempered nature, as from an excellent nature that is corrupted by evil company, evil manners, Intemperance, and custom in dissolute and vicious courses.  
And we may observe that many men, by Intemperate, Luxurious dissolute Courses, from perfect well tempered men, do become of body fat, gross, lazy, dull lubbers, stuffed with corrupted phlegm and evil melancholy humours; And yet notwithstanding inflamed with hot blood and very Choleric; Also the conditions of the mind very various, and vicious. But most properly disposed to and possessed with Envy, Malice, Hatred, Revenge; And such vices and evils as proceed from thence; Also commonly, very froward, sad, surly, sullen, testy, quarrelsome, obstinate, and strangely Melancholy and discontented.  
Yet sometimes indeed though seldom, when the Sanguine humour is predominate or heated by Wine or sudden pleasing objects, they become very, merry, loud, familiar, pleasant and jovial. But this humour lasteth not, and as soon as the heat or the liquor and the vapours thereof are refrigerated and pestered in the brain and the former pleasant objects (either removed or after a little while thought upon) being passed they become worse than before, more Sullen, Sad, Surly, froward, malicious, obstinate, and discontented. Insomuch, as in process of time by long use and custom in vicious Courses, even among their Cups, Lasses, and Jovial Companions, they oftentimes become extremely vexed, sad, sullen, froward, quarrelsome, and discontented. Yea, insomuch as sometimes even in laughter, their hearts are sorrowful (as King Solomon speaketh) and the end of their vicious dissolute pleasures becomes as bitter as Wormwood, and sometimes turned even to desperate grief and misery.  
These mixed distempers of body and mind, are by some Physicians called, unnatural Melancholy, arising from a mixture of excessive corrupted & distempered humours, as either from Choler, Melancholy, and blood adult and Corrupted, or else from abundance of unnatural and unnecessary humours in the body, caused, contracted, corrupted, inflamed and distempered by intemperance and disorderly courses; insomuch as a Medley of diseases and perturbations are oftentimes thereby occasioned.  
For Remedies whereof; First concerning Diet, we can safely prescribe neither a hot, cold, moist, nor indeed any kind of diet or usage therein to do such men good without some hurt to some of their infirmities and ill humours, only we are to tell them, That there is nothing better for them then a spare obstemious Diet, for much Diet of what kind soever, doth nourish and increase some of the ill humours of their bodies.  
But a very spare diet both of meat and drink, as one temperate meal or two in a day at the most, and those of such kind of diet as is wholesome and not too much nourishing, is most good for them; for by this means (if observed commonly though perchance not always, but only with conveniency and without too much niceness) the Crudities, Rheums, and superfluous ill humours in the body, will in good time by little and little be consumed, or at least well mitigated, drained, and cleared, obstructions opened, and the passages of the spirits also made clear and free. So as the mind likewise will be less clogged with the gross vapours proceeding from fullness, and repletion, and from those multitude of Corrupted humours in the body, and so made free and expedite to perform all the functions thereof, so as not only the passions and affections will be mollified and better tempered, but the whole soul made more free and cheerful in the performance of all the Actions and exercises thereof.  
In sum, by this most excellent medicine of a spare diet, A most corrupted body and mind full fraught with evil humours and dispositions may be cured, cleared, and reduced to a good temper and disposition, at least in a good measure.  
And indeed it were very good for such men also speedily to purge and evacuate those ill humours out of their bodies, which do so annoy and distemper them, for purging is especially to be used by such as have distempered their bodies by intemperance and ill Courses, for all excess doth add to the ill humours in the body which disperse through the same; And after in time increasing and contracting do fill and corrupt the body, causing therein many infirmities and diseases.  
So as such distempers of the body as have their beginning from repletion (which are indeed almost all the diseases of our times) are to be remedied by evacuation, and principally by purging medicines, emptying the body of unnecessary phlegm and seriosity, or thin waterish humours, and of superfluous corrupted Choler and Melancholy.  
The best time of purging is in the Spring or Autumn, and it were good for such as live very intemperately to purge once at the least, or twice every year.  
And for the manner of an exact purge, Physicians say it is not amiss that the body be first opened with a Clyster, And if much blood and sanguine humours abound and be corrupted to begin with Phlebotomy (if age, weakness, or other occasion hinder not) opening the Cephalica vein in the Arm, and then the humours to be made pliable to nature. This being done now to expel, concoct, and purge the humours sound which molest the body, with such apt medicines as are appropriated to evacuate and purge such several humours as do abound therein.  
If the stomach and body be very much stuffed, foul, and corrupted, it will not be amiss to use a vomit, and after the same presently to take such things as will strengthen the weakened parts, comfort the brain, Heart, Liver, Spleen, and disperse the Relics, such as are treacle, Mithridate, and divers others.  
If Intemperance and disorder have been long used or if the disease be old, it is not amiss to purge three or four times gently, because ill humours which have remained long in the body cannot so well be expelled by a sudden purgation at once as by degrees.  
It is good also for such as abound with Phlegm to purge the same by degrees at three or four several times rather than suddenly at once, because clammy Phlegm will not easily and presently follow a sudden Purgation; But choler being more thin and movable is more easily purged.  
But forasmuch as there are many and divers matters to be observed herein, as the humour which aboundeth; The nature of the Disease; The strength age, and Complexion of the person; The operation and force of the Purgation, and the particulars thereof, aptly to be sorted and appropriated to the nature of the disease and humours abounding; Also how much, how often to purge, how fare to proceed, and by what ways and passages; all which, requiring a large discourse, I refer the same and such as have occasion to use them, to the advice of some honest, skilful, practical Physician, whose directions and assistance is most convenient, and aught to be had concerning these matters. So may these Cures and Remedies be happily effected (they being careful that universals be in right manner sorted with particulars) and the body and mind reduced to its natural good Temper and disposition.  
Concerning other Evacuations and particular Cures and Remedies of the many and divers several Diseases incident to man; Since they are too large to be treated of in, this brief and Compendious Discourse, And are amply dilated and treated of by divers, in great volumes, and less necessary to be vulgarly known, than the former prescriptions, I omit. The rather because I conceive, That if the body be well purged of such ill humours as abound therein, and afterwards a good and apt diet be observed, it is sufficient for the cure of almost all Diseases, especially such as are bred by Repletion (which are the most common maladies of our age) unless they be inveterate and uncureable. However such directions and remedies may do us much good, and make the Temper of our bodies and minds much better than otherwise.  
All these Rules and prescriptions are very good to be known and observed aswell by the healthy as the diseased, and in their due use and observation may cause much benefit and happiness.  
Neither do we want Remedies though the body be incurable, we may remedy the miseries thereof by the mind which is its Governor, and aught as much as it may to comfort the same: for as the body works upon the mind as hath been showed. So much more doth the mind work upon the body.  
For the reasonable soul being Immortal and Divine, doth guide and govern the Animal Spirits which are the organs thereof, as the fabric of the parts of the body is the organ of these animal Spirits.  
And these spirits like a quick, light flame do continually work on the body as the soul doth on them, they make the body lively, and lighter, partly by refining the moisture thereof, and converting the same into themselves, and also by infusing themselves into all the parts thereof, enliving, lightning, quickening and spiritualizing the same.  
The Divine and reasonable soul therefore ought as much as it may to spiritualise, quicken and comfort the living Spirits; in such sort, that the body being guided by these spirits, these wholly dependant on the reasonable soul, and the soul being guided by divine grace which is as it were the life thereof, and by faith having its Conversation in heaven with God, (viewing and enjoying thereby in some measure already his heavenly glory and felicities, expecting the same hereafter to be revealed infinitely, and to enjoy the same in perfection eternally) even forgetteth the grief of the body, or rather, doth convert even the senses and spirits thereof into the purer parts of the soul, which in faithful contemplation being possessed with heavenly Joy in God, the whole man is as it were spiritualised and transported with divine pleasures.  
However if by reason of our frailties and weakness we cannot attain to such Divine ecstasies and transportations, yet we may know that our Corruption shall put on Incorruption, and our Mortality shall inherit Immortality, 1 Cor. 15. That our frail bodies shall be changed and made spiritual bodies like the glorious body of the Son of God, (Phil. 3, 21) With whom we shall enjoy infinite happiness for ever. How may such faithful Contemplation's comfort us in greatest maladies and distempers, yea even in death itself, since the same is a passage to heaven, when ceasing to be as men we shall begin to live the life of Angels, with God himself in heavenly glory and happiness.  
But to Return;  
Now to remedy such passions of the mind as are most incident to these mixed distempers of the body, which being composed (as in a medley) of all the superfluous humours adust, corrupted, and distempered, do cause the mind in a mixed distemper also to apprehend all things in a bad manner, as having Enmity, and so doth edge and eneager malice, and provoke Revenge and Cruelty.  
For remedies hereof, Let us consider that these evil dispositions of Envy, hatred, malice, Revenge and Cruelty (being seldom one without the other) are Compounded of many other vices, and are the occasions of many evils, and even of destroying all humanity and goodness.  
Envy and malice are strange passions, Gnawing the heart and turning the good of another to the envious man's hurt. Good and prosperous men as also their good deeds, goods, and prosperity are eye sores to envious malicious Spirits, causing in them despite, grief, and even gnashing of teeth. While the envious mischievous man looketh obliquely upon the goods of another he looseth that which is good in himself, or at least takes no delight in it; But fretteth to see another man do well and prosper. So as he suffereth in himself the evil which he wisheth to another.  
It appears therefore, that envious, malicious, spiteful people, do more hurt and vex themselves then others, for a thousand vexations do gnaw and possess the hearts of those that are infected with those evil dispositions; and many times hateful Injuries, mischiefs, and villainous practices are wrought and executed to satisfy these detestable vices and passions.  
Revenge also is often accompanied with hatred, Malice, Envy, slandering, lying, Backbiting Cruelty, murder and a multitude of mischiefs.  
These evil dispositions proceed from the inward malignity of the soul, which unnaturally and mischievously feedeth on and delighteth in the hurt of another man.  
They are most detestable vices and as it is observed usually inhabit in weak Cowardly spirits, savouring of a vile and abject mind; yet we may observe that such kind of men though not daring to be truly valorous have yet even for fear an itch to be esteemed so, for knowing in themselves this base Cowardliness, they endeavour by all means to hid the signs thereof, and cunningly can feign bold and bragging speeches, challenging as it were all dangers when they see they are fare from them, but if near them they can put up Injuries with their fear, yet when they get advantage without danger to themselves to hid their fear they become very Spightfull, Jnjurious, Revengeful, and cruel bloodsuckers. For we ever see the most unworthy men of basest and lowest temper, to be most malicious, revengeful, and cruel; A truly valorous man doth always fairly exercise his strength against a resisting enemy, whom he hath no sooner at his mercy but he is satisfied.  
Seldom do these evil dispositions find harbour in well bred generous minds, who commonly are of such an excellent temper as they can scorn the causeless and womanish brawlings of hasty fools and men of unworthy temper. A truly worthy heroical Spirit is fare above such men's envy and malice, and he regards their detraction, lying, slanders, spite, & brawling, as he doth the barking of a Dog: It is for men of lower, base temper, to be vexed & distempered at such trivial matters, and we ever see the basest, most cowardly, worthless and weakest spirits to be most envious, malicious, cruel, Insolent mischievous and revengeful.  
It is indeed, true magnanimity to contemn Injuries, There is nothing that shows so great, so worthy, and victorious a mind as a courageous insensibility of reproaches, detraction and injuries; to disdain the carping censures & bitelesse barkings of the Curs of the world, I mean such men as are of base unworthy, envious, malicious, vicious, dissolute minds. But all good and virtuous men while we do well will love us, and hate to abuse us.  
It is an excellent revenge and grievous to malign Spirits (as to fools) to contemn or make no account of them or their words. It is a weakness of mind not to know how to contemn an offence. For a man to be malicious, envious detractive, reproachful, brawling, and Revengeful is to confess himself grieved, touched, guilty, impotent and Inferior. Magnanimity and true valour is seldom troubled with such evil dispositions. A high and generous mind is not subject to Injury, it revengeth not Injuries because it feeleth them not.  
It is a fair and honourable way and hath often been practised by the greatest Princes and Captains, such as have been of most high and noble minds, to avenge the Injuries of malicious, Envious, people only by contemning them, nay more by doing good to such as have Injured them, insomuch as by reason thereof they have made many of their enemies to be ashamed of their folly, to stoop to their virtue and nobleness; and we should know that by how much the more we have suffered, so much more commendable and honourable it is to be gracious, and pardon.  
So that it is the property of great and noble minds to contemn malice and injuries, to be of a mild, courteous, and gracious temper, ready to forgive and pardon. And it is a great point of magnanimity in this matter to surmount the common nature of men, by a wonderful divinity of the soul (leaving vengeance to whom it belongeth) to learn of our Saviour to bless them that curse us, to do good to them that hate us; To love that which is good even in our enemies, pitying their vice, and evil dispositions, and endeavouring to make them worthy of love by all good ways and offices.  
Some enemies (aswell as friends) are necessary, they make us more circumspect, more diligent, wiser and better, we may and often do extract, abundance of good even from their malice and reproaches; Therefore, also we should rather endeavour to love, then hate them, because they are necessary and often do us good.  
It is revenge enough for us to know that envious, malicious, spiteful people do most of all torment their own hearts by these turbulent passions; for vice suffereth not the mind to rest but filleth the same with distempers and vexations.  
But the best revenge against envious, malicious people is; To endeavour to do so much the more well, as they seek to injure us, by which means in the end we shall surely make them Liars; So may their reproaches, Impudence, Insolency, malice, and injuries, in good time turn to our good and their own shame, by this means also their vexations are doubled, for we cannot anger our malign, malicious enemies worse than to do well and prosper.  
Let us then by all means avoid those evil and vicious dispositions of Envy, Hatred, Malice, Cruelty, Revenge, and the like; Let us give even our enemies their due praise and honour, Rejoicing at the good of all men, which truly shows a virtuous and divine disposition. And to be pleased and rejoice at another man's good is to increase our own.  
Let these gracious and noble virtues of Humanity, Clemency, Affability, Charity, kindness and all good dispositions, still possess us; which excellent virtues do furnish us with such a modest, generous pleasing and gracious behaviour as winneth unto us the love of all good and virtuous men; Yea, maketh us agreeable unto, and beloved of God himself, and possess our minds with sweet and pleasing Joys and Happiness.  
Further, whereas these mixed evil humours of the body, and dispositions of the mind, composed of sundry various distempers, vices, and evil passions do oftentimes (as hath been showed) cause the mind to become exceeding sad, sullen, discontented and obstinate in all malign dispositions, yea sometimes by long custom to become even wilfully and desperately discontented, raging and miserable, let us consider that these (being a mixture and compounded of all the other various perturbations of the mind) are the greatest, yea even the final end and sum of all the former mentioned miseries. And in the furthest degree hindering this joy and happiness of the mind which we seek for. And it is the misery of miseries to be wilful and obstinate therein.  
It is also in the furthest degree remote from nature and reason which excite us to nothing more than to the willing desire and diligent Inquisition, search and enjoyance of pleasure and happiness; And in truth there be so many thousand delights on Earth to please all our Senses, which we may enjoy, yea we may enjoy such and so many heavenly pleasures even on Earth, as truly if we were wise and divine enough, would fill our minds with such joy and happiness, as that we should rejoice evermore, as S. Paul exhorteth us, we should be unexpressably pleasant & joyful, we should as fare as our minds are capaple enjoy the pleasures of Earth and Heaven within us. But of these more in the ensuing Divisions.  
To conclude then, in general let us endeavour by all means to drive away and banish out of our minds all evil passions and perturbations, All Sloth, Laziness, Dullness, Sottishness, and base mindedness; All Intemperate, Riotous, dissolute pleasures, and self-conceited vainglorious dispositions; All Pride, Ambition, Choler, Anger, and Rashness; All Melancholy, Covetousness, Fear, Sorrow, and Sadness; All Envy, Hatred, Malice, Revenge, Cruelty, Sullenness, Obstinacy and Desperation. And on the contrary as much as we may possibly, let us possess our minds with liveliness, quickness, perspicacity, and gallantness of Spirit, with moderation Temperance, Humility, Meekness, Tranquillity, Mildness, with Contentation, Fortitude, Cheerfulness, with Humanity, Affability, Love, kindness, and with all Joy and Happiness.  
Me thinks if we could truly consider, and think of the many and divers sorts of delightful felicities both earthly and heavenly which we may enjoy, it were enough to make our minds immediately leap out of all ill passions and perturbations, into most sweet Peace, Joy, Mirth, liveliness, and pleasure; So as to enjoy even a Paradise of delights and happiness within us.  
There is so many  
pleasures, which we may  
(Aswell Terrestrial  
as divine) enjoy  
That who enjoys all  
such felicities  
Enjoys an Earthly,  
heavenly Paradise.   

THE IX. DIVISION. That by virtue the Mind becomes apt and well prepared to enjoy the choicest and sweetest felicities on Earth.  
SO then, having briefly endeavoured to show the felicity of a virtuous mind; The way to gain the same, to eschew such Maladies, distempers, passions and perturbations as hinder this happiness, also to embrace such amiable and delightful virtues as may increase the same; Now let us also further and more plainly view how that by virtue our minds become most apt and well disposed to enjoy the felicities of Earth and Heaven.  
And first concerning Earthly felicities, to instance briefly and to begin with Riches and honour.  
First, no men on Earth are more like to attain Riches and honour then virtuous men, by reason their minds are free from Sloth, dulness, Carelessness, Intemperance, Riot, and such dissolute Courses, as usually are the occasions of dishonour and of declining in estates and fortunes. And no men living are more likely to gain Riches and honour then the industrious, diligent, temperate, frugal, unpassionate, courteous, affable, and every way virtuous man.  
Secondly, no men do enjoy more felicity therein, then virtuous men for why, by reason their minds are active, perspicuous, free, and filled with the delights and felicities of virtue, the same becometh well prepared to enjoy these earthly Treasures and felicities, and we know that a free and cheerful mind enjoys all things with fare greater happiness than a dull, sottish, turbulent, vicious, passionate, discontented Mind.  
Yea, (which seems a Paradox) it is certain that even Covetous and Ambitious men take not so much pleasure in Riches and honour, which they so much esteem, as the contented virtuous man; for Covetousness and Ambition do not only blind and draw away the mind from all the choicest earthly pleasures, yea and heavenly also; But which is most strange even from the pleasures which otherwise they might enjoy in Riches and Honour, for Covetous and Ambitious men, regard not so much what what felicity they may derive from that which they possess, but still think how well they should be if they had some great matter which they have not, the want whereof, almost continually vexes them, (for Covetousness and Ambition are unsatiable desires) they regard not, so much what they have as vex and perplex themselves for what they have not, still thinking they want although they possess abundance. The cares which they take in getting and keeping and the fears and griefs of Crosses, of losing and parting from what they have do almost continually perplex them, So as even Riches and honour to Covetous Ambitious men seem to be rather a burden, a grief, than a pleasure to them. But the contented virtuous man although he be but of low degree and possess but a mean estate, yet he enjoys fare more happiness therein, than the other in abundance, he it is whose free cheerful and happy mind most sweetly enjoys within itself the choicest felicities that may be derived from Riches and honour.  
So also of pleasures. Virtuous men their free and happy minds are most apt and well prepared to enjoy the sweetest delights and pleasures on Earth.  
They enjoy much more pleasure in a little of these Earthly felicities then vicious men in abundance and varieties, who are seldom satisfied or contented, for if they should glut themselves with all sorts of Earthly pleasures, yet would they still be gaping after and unsatiably wishing for new contentments, and if they do enjoy their gluttonous, Intemperate, Luxurious pleasures to the full yet soon after they remain more melancholy and discontented then Monks, for all vicious pleasures most certainly will end in sadness discontent, shame and misery. But virtue teacheth us to be sweetly pleased yea even with a little according to Nature, Reason, and moderation, and giveth such a free and happy mind to the followers thereof as they enjoy all earthly good pleasures with much greater delight then vicious men, & with contentment.  
Virtuous men do fare more sweetly in their minds contemplate all good pleasures then vicious men and so more delightfully enjoys them; for why, Slothful, Dull, Heavy, passionate, distempered vicious minds do not imagine, conceive nor enjoy nigh so much pleasure in any thing as active perspicuous, free, cheerful virtuous minds; for such minds are much more capable than the other to enjoy within themselves by contemplation (and consequently in Action) the most delightful felicities on Earth.  
Such minds do fare more excellently and pleasantly then the other, contemplate and enjoy the sweetest delights that may be derived from the happy society of Parents, children, husbands, wives, lovers, friends, from Riches, Honour, Sports, Recreations and pleasures of all sorts whatsoever.  
Such a virtuous, free, lightsome, perspicuous, cheerful, happy mind, can most pleasantly & sprightfully glide through the world and sweetly enjoy the most delightful felicities thereof; for by contemplation it can assemble together even in one subject within itself all whatsoever is most pleasant and delightful on Earth. And thereof make an Electuary of pleasure compounded of the quintessence of all the choicest delights that ever the world produced or Imagined to charm and please the mind of man, As of all the sweetest Quires and Consorts of Music both of voices and Instruments that ever nature invented or imagined to ravish our spirits, Of all the most glittering, amiable and glorious sights, shows, Triumphs, and beauties of the world, Of all the most pleasant sweets, perfumes and flowers that ever the earth yielded forth to delight us, Of all the choicest liquors, Wines, Banquets, dainties, and delicates that ever man Enjoyed, even of all what pleasures the world hath hitherto produced to charm and delight our Spirits, yea or Imagined either; as of the Graces, The Muses, The Nymphs, The Fairies, The Sirens, of Adonis' Orchards, The Hesperian Gardens, The delights of Arcadia, of Arabia foelix, of the Elysian Shades, of Mahomet's Imaginary Heaven, or whatsoever is delightful, In sum, It can by contemplation enjoy a Paradise of delights within itself.  
I might instance also concerning particular pleasures, as of eating. It is well known by Physicians that Intemperance therein destroys health, makes the body to become full fraught with crudities and noisome humours. And so in time thereby the stomach and appetite becomes corrupted and spoiled, Insomuch, as at last even dainties become displeasant to Intemperate men, but Temperance keeps the body healthful and agile, and makes the stomach well prepared to relish and digest both meat and drink; Insomuch as ordinary fare to the temperate man becomes more pleasant than choicest dainties to an Intemperate Corrupted stomach.  
So might I instance concerning other pleasures in particular, But in general; Vicious men their minds, (and perchance bodies) being distempered by sloth, passions and perturbations, even pleasures are often to them as sweet meat to a sick man, or music to a discontented man, distasteful, displeasant, and irksome. But virtuous men their Minds being (as hath been showed) free from such distempers, passions, and perturbations, and possessed with lightsomness, Tranquillity, joy, and happiness, becomes most apt and well prepared to enjoy the sweetest and choicest felicities on Earth.  
And indeed there is no earthly pleasure either laudable or truly pleasant which is not contained within the precincts of Virtue, because otherwise the same will cause much more displeasure than content; For all vice engenders offence and discontent, and in the end will certainly turn to Sadness, Sorrow, and Misery. But all pleasures being enjoyed within the limits of virtue (which ought to be the rule and guide thereof) are good and laudable; And so we may and should freely and cheerfully enjoy even a Paradise of delights and felicities within us, As I have showed and written more of this Subject in a former Book Entitled THE Terrestrial Paradise, OR Happiness on Earth.  
So that of earth's felicities  
our minds within us may  
A sweet and pleasant Paradise  
of happiness enjoy.   

THE X. DIVISION. That by virtue the mind becomes apt and well disposed to know, attain, and enjoy (as fare as the same is capable) the felicities of Heaven on Earth.  
REason (which is the light of true wisdom) is according to some Philosophers) compounded of all the virtues of the intellectual soul; And by some, said to be the only Governess and Directress of all divine virtues; The same is also an Attendant and a furtherance to all divine Graces.  
Although Faith be the principal and fountain of heavenly Graces and infinitely above our Reason, yet this divine Grace of Faith disdains not to make a good use of Reason, for the furtherance and advancement of all heavenly Graces; yet only so as her handmaid, to rule, control, and govern her as a Mistress, how, and when she pleases.  
Divine Reason therefore (which is the Compound, the light, and directrix of all Virtue) may be said to be also a daughter of Heaven, the handmaiden of divine Faith, and serveth greatly to advance the honour and excellency thereof, for the same often showeth, directeth, and teacheth us to receive, entertain and embrace this her heavenly Mistress, and to enjoy in her the delights of heaven (in some measure) on Earth.  
Let us then briefly see how this Divine Reason (which is the sum and substance of Virtue) directeth, well prepareth, and disposeth our minds to see, attain and enjoy this heavenly happiness on Earth.  
Reason is of such force as that it can pass from things known to things unknown, It can abstract from visible things, things invisible, from Corporeal Jncorporeall, Generals from particulars, High and mystical from plain and trivial things. By Reason therefore it is that we can in some measure spell Heaven from the Earth, and so already in some degree enjoy heaven, yea and God himself of whom it is said, 
He is a Sun whose  
glory still doth shine,  
He is a Mine of  
all excelling Treasures,  
he's such whose essence  
no one can define,  
He is a Paradise  
of heavenly pleasures   
Let us therefore even by the light of Reason look upwards and take a view of heaven, and of God himself; we need mount up but eleven steps (according to Astrologers) from the Earth thither.  
The first stair is the Sphere of the Moon, The second of Mercury, The third of Venus (names which they assign unto the heavens) The fourth that of the Sun, The next of Mars, jupiter, Saturn. Then of the fixed Stars, The ninth Primum Mobile, The tenth the Crystalline heaven, and the highest and infinitely most excellent is the Imperial, which is God's habitation, This is the place of our Eternity, of our heavenly Kingdom.  
So that we can by our bodily eyes from the earth look up to the Moon, The Sun, The Starry heaven, and therein sweetly please ourselves in view and Contemplation of their glorious aspect, their amiable, silver, bright, celestial Rays; from thence higher even by the light of Reason we can see beyond the Spheres to the Imperial heaven, contemplating with Admiration and Reverence the Sovereign Lord and Creator of all these, God himself; and so by and through these lower Glories, The firmament, Sun, Moon, Stars, and all the Celestial Spheres we may in some measure spell, learn, and espy infinitely more excellent heavenly glory, delights and felicities.  
The Heavens declare the glory of God, etc. Psal. 19  
The Earth also in some sort shows us his excellency; When therefore in reason we consider the motions, the ends, and the causes efficient of all the Creatures of the Earth, Their multitudes also, (for all mutitudes proceed from one unity, and the utmost unity is GOD,) Likewise the marvelous Providence, Art, and wisdom which may be observed in all things, as in the making of every least Creature, insomuch as all the world (but GOD) cannot make the meanest therein, much less the most excellent, such as are the admirable divine Immortal souls of men; As also his continual preservation of all things, without whom the Sea would overflow the Land, one Creature devour another, The earth without him could not bring forth fruit, Nor man generate man; without him our clothes could afford us no warmth, nor meat, nourishment; neither indeed could any thing without him, live, grow, or subsist; When also we consider the course of nature, The due order and subordination of all Creatures, which do give their influence one to another in an excellent manner, and all for the use of man; Also the many- and divers pleasures and felicities of the world, so full of excellency, sweetness, and delight; And lastly the wonderful miracles which have been done in all Ages in the world; We cannot but in reason confess, and in some measure espy the heavenly Fountain, the Cause, the Creator, the Preserver, and Lord of all these, and admire his infinite Power, Wisdom, Glory, and Excellency.  
And more particularly, as from the pleasures and felicities of the Earth, we may by reason espy and contemplate the infinitely more excellent felicities of heaven. If therefore we think of the most pleasant and sweetest delights and felicities that ever the world produced or can invent, to please, to delight, to charm, The Senses, The Spirits, The Mind of man, Reason will tell us, if there be so much excellency in Creatures, much more is there in the Creator, GOD himself; If we enjoy and contemplate so many, divers, sweet and pleasant delights in these little drops proceeding from the ocean of God's excellency while we are here on Earth, Reason tells us much more excellent and more pleasant may we and shall we enjoy in God himself in heaven.  
Also, from the mind of man we may in some sort even by reason, espy God himself and his heavenly excellencies and felicities. To instance in some particulars.  
And first from the excellency of the mind of man, which is of such an admirable quickness sprightfulness, lightsomness, and capacity as that it can glide through the world and think of the most excellent things therein even in a moment, and by contemplation enjoy the same within itself, yea it is already capable in faithful contemplation to eye Eternity, to mount up to Heaven, to GOD himself, and in some degree to possess and enjoy him and his heavenly felicities within itself; So that the mind of man seems to be fare more excellent than the world, being of such an admirable, quick, perspicuous, lightsome, and heavenly nature, even while it remains on Earth.  
When therefore the mind of man considers its own excellency, it may even by Reason look further to its Fountain and Creator GOD himself, whose Image it is in some measure, so fare as it is good and happy; And (knowing the cause is infinitely more excellent than the effect) as in a Mirror see and contemplate his infinite excellency who is the efficient cause of this and of all other excellency and happiness, and so be excited to love him with dearest ardent love, and rejoice in him with sweetest and highest pleasure, who is our Minds only true joy and Happiness.  
Also further, when the mind of man considers its own excellency, even by reason it often doth or may look upwards to Heaven, wihther its future, eternal, and heavenly nature and desire directs it, and contemplate, if in this short transitory, mortal life, it be of such excellent wisdom, Agility, sprightfulness, Perspicuity, Wonder, Joy and happiness, how much more wise, lightsome, quick, perspicuous. Angellike, divine and happy shall the same be, when it is disburdened of this corrupted, heavy, earthly body which clogs it, when also it shall leave the world, and ascend to Heaven to God himself, with him, and in him to live, and partake of his infinite sweetness and heavenly pleasures for ever.  
Also the mind of man from its Conscience can even by reason in some sort know and espy heavenly happiness; Conscience is called by some, A little God within us, to direct us to do well, and to cheer and rejoice us therein; Also to divert us from evil, and to cause trouble and sorrow in us when we eschew goodness and do evil; This divine part of the mind called Conscience, doth as it were by an heavenly instinct tell us, That there is a most powerful, glorious, wise, just, good, loving, and in all respects infinitely excellent Creator and Governor of all things, who dwells in the Heavens, who gives us all the good we have, And that he hath also prepared for Pious and virtuous men eternal heavenly rewards after this life, checking us with thoughts of Atheism and Blasphemy when we go about to think and believe the contrary, But rejoicing us when we do well, when we love, desire, seek and contemplate this our gracious and infinitely excellent God, and his heavenly felicities; wherefore seeing God hath imprinted in us such a feeling of himself as no Conscience can deny him, but rather that every one acknowledgeth his infinite Glory, Power, Excellency, and heavenly felicities, it is great reason that we should believe and endeavour to seek, see, and enjoy the same.  
Also from the desire of the mind of man to this eternal heavenly happiness in God, and the satisfaction and contentment which it receives in the faithful Contemplation thereof even on Earth, Reason in some sort sees and espies the same.  
For the mind of man is of so large and excellent an apprehension and desire, as it is already in some measure capable to view and long after eternity and heavenly happiness, Of so generous a nature it is, as nothing will satisfy the desire thereof but Infiniteness, but Eternity, but Heaven, but God himself. There was yet never any man (though possessed with all sorts of earthly felicities) but his mind hath still desired new pleasures, it never can be satisfied until it can enjoy God himself and his heavenly felicities; which often doth or may cause our minds greatly to desire and long thereafter, And to pray with King David, Show me O God, the joy of thy Salvation.  
This also, may in some sort even by Reason make us perceive and Enjoy this infinite Eternal heavenly felicity, since without the same our divine heaven borne souls can never be satisfied, and after the same since we do (even according to the nature of our souls) greatly long and desire.  
Also, forasmuch as when our minds once come to be truly raised (in divine Contemplation) to heaven, to God himself, The desires thereof do remain even satisfied, contented, and most sweetly pleased on Earth; For then knowing, that when God pleases and thinks good, we shall eternally enjoy this heavenly happiness in perfection, Of which in such divine Contemplations we begin to taste already, and in this heavenly elevation seeing our minds raised above the world, above ourselves, and beginning already to live an heavenly angelical life with God himself, our desires remain sweetly pleased and satisfied with heavenly delight and happiness.  
Thus doth divine virtue or Reason, which is the Compound, light, and directress thereof, prepare our minds to see, know, attain and Enjoy heavenly delights and happiness on Earth.  
I might instance also, concerning divers particular virtues, But in General, let us yet further consider; The minds of vicious men being dulled and annoyed by Sloth, Intemperance, or distempered by passions and perturbations cannot be well capable, nor well prepared to perform the functions and exercises thereof or any good Action or office proper thereunto, Such as are Prayer, Study, divine Meditations, Contemplations, and all lofty and excellent matters, or to receive, retain or enjoy divine wisdom, Grace, Jlluminations, or Consolations. But virtuous men their minds being free from Sloth and evil desires, from distempers, passions, and perturbations, and on the contrary being Active, quick, lightsome, well disposed and possessed with sweet Tranquillity, Joy, and happiness, become free, cheerful, sprightly, apt and well prepared for the performance of all excellent and divine Studies, Exercises and Contemplations, And to know, receive, retain, entertain and enjoy all heavenly Inspirations, Irradiations and Consolations.  
Insomuch as it is said, that many of the Ancient fathers and other divine Saints of GOD, have by reason of Temperance and other virtues, attained unto a very high Pitch of heavenly wisdom and Grace, and that by this means they came to so great a measure of holiness and familiarity with God, as they became admirable to all the World, and that his divine Majesty vouchsafed very graciously to descend down unto them, Illuminating them wonderfully with divine Graces and heavenly consolations, Insomuch as they were possessed with so great joy and solace of mind, with such heavenly delights and happiness, as they deemed themselves in Paradise.  
Insomuch as truly, by divine Virtue, The Mind of Man becomes most apt, well prepared and disposed to enjoy (as fare as it is capable) the felicities of Heaven on Earth, To mount up to heaven in faithful Contemplations and to entertain itself with Angels, and with God himself, To enjoy within itself as much heavenly pleasure and happiness as it can think of; Nay more, (as some have enjoyed) such and so much as the mind that enjoys the same is not able to conceive or receive it, Such as St. Paul saith hath not entered into the Heart of man; Such as even overcomes the heart and mind, brings the same into a divine ecstasy and Transportation and makes it even besides itself with heavenly admiration and pleasure, yea even beyond and above itself, of a future and divine nature, of a Super-humane and heavenly temper on Earth.  
But concerning this Subject of heavenly joy and happiness, I have now lately also published another Treatise, Entitled Heaven within us, OR, Divine happiness on Earth.  
A Paradise of heavenly joy  
So may we gain, that even  
Within us we already may  
Possess delights of heaven.  
To Conclude; In sum,  
By virtue our minds become apt, well prepared and disposed to Enjoy a Paradise of delights and felicities, both Earthly and heavenly within us.  

So if we could fair  
virtue's Beauty spy,  
With love we should be  
inflamed presently,  
Her sweetness would attract  
us with such Charms  
We should embrace the same  
with open Arms.  
Who loves her lovely self  
loves not in vain,  
Millions of pleasures they  
shall surely gain.  
She free's our minds from  
sloth and evil passions  
From ill desires, from  
fears and perturbations;  
She Crowns the same with  
lightsome pleasantness  
With peace and Courage,  
joy and happiness,  
She doth direct us  
and prepares the way  
Both unto earthly,  
and to heavenly joy..   

So he that's wise  
A Paradise  
of sweet delights doth find  
In virtue's ways  
Which he enjoys  
within his happy Mind.    
FINIS.