THE I. DIVISION. Shewing briefly, The felicitie of a vertuous Mind.

THE happie Mind, which in this com­pendious Treatise J intend to dis­course of, is; That true Joy and Tranquillity [Page 2] of spirit which is said to be the fruit and Crowne of vertue or wisdome, and by some Philoso­phers, The soveraigne Good of Man.

It is an equall, firme, amia­ble, pleasant and joyfull estate of the soule, whereby the same be­comes free from Sloth, from intemperate desires and from all ill passions and perturbations; And possest with true wisdome, lightsomnesse, tranquillity, af­fability, pleasantnesse, and well prepared to enjoy (either in con­templation or action) the most delightfull felicities both Terre­striall and Heavenly. So that while wee can maintaine our minds in this estate, wee may sweetly enjoy even a Paradice of happinesse within us.

But let us view the same more plainely.

The fountaine and object of this happinesse in the Mind w^ch we now seeke for, is; Vertue, or true Wisdome, the Compound, light, and directresse thereof, is Reason.

Vertue in generall 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 [Page 4] of our affections and actions, and alwayes rewarding us with internall Tranquillity, Ioy, and happinesse.

More particularly, Vertue is usually devided into foure prin­cipall Parts; namely, Prudence, Temperance, Fortitude, and Ju­stice: To which, all other ver­tues are subordinate and may be reduced. And from which (as from the maine branches there­of) they (as lesser boughes) doe spring and proceed: All which with their peculiar definitions, descriptions, differences and kinds are at large described in the Ethicks, and are the subject of Morall Philosophy.

A million of good and happy effects doth vertue produce in such as doe conforme themselves thereunto; The same instructeth [Page 5] us to over-sway and command all the Inclinations and Actions of the mindes irrationall parts, bridling and cutting off all both the excesses and defects of passi­ons and affections, keepeth them within the circle of mediocrity, directly betweene too much and too little; Expelleth out of the mind all vices, as Covetousnesse, Ambition, Intemperate desires, Choller, Sloth, Melancholy; all base feare 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 habituall Wis­dome, Verity, Sobriety, Magna­nimity, Confidence, Patience, Perseverāce, Honesty, Gratitude, Humanity, Liberality, Clemen­cy, Courtesie, Affability, Cheere­fulnesse, [Page 6] Pleasantnesse, and all good and amiable conditions.

It is a light unto our life, shew­ing us that which is good and comely, and teaching us how to performe all good and laudable Actions. It giueth us also a will to all manner of goodnesse, and to declare the same by a sweet and loving Conversation.

Vertue 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 goe on con­stantly, freely, fearelessely, and cheerefully (though through many dangers and difficulties) to all good and worthy Actions; Maketh a man truely worthy of honour; alwaies filleth the mind [Page 7] with good and high resolutions, and with inward delectation and happinesse.

Soe as, there is nothing Ter­restriall that merits to bee in e­quipage with Divine vertue; The same is a daughter of Hea­ven, If wee could truely know the excellency thereof, we should presently commit our selves to her perfect guidance; we should incontinently embrace the same with deerest affections, And know that the Incirculing Armes of the whole world em­braceth nothing that is nigh so excellent as Divine vertue,

The same being a divine and Immortall quality in us, alwaies excites our minds to some good Action or other by an earnest desire to make the same agreea­ble unto God himselfe, and to [Page 8] obtain an Eternal guerdon given by him in the world to come, knowing there are inestimable Treasures, Crownes of Glory; A Paradice of delights prepared in the Heavens, to reward such as live a good and vertuous life on Earth.

And when we find within us that we haue done well, the same tickleth our affections with sweet and pleasant delectation, So that when wee find within us this heavenly Temper of a vertuous disposition, and seeing that ther­by we often avoid evill and viti­ous Courses, and often accom­plish good and worthy Actions; our minds are thereby filled with joy and pleasure, even as the Sunne is with light, the choy­sest flowers with fragrant smels, and the gay apparelled Spring­time [Page 9] with greennesse.

There is a Congratulation, a pleasing contentment in well-doing, It is a true and essentiall Reward of a good mans Soule, which never failes him.

So as the priviledge that ver­tue hath in rewarding her fol­lowers, is much greater then 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 truely vertuous have grea­ter Rewards even within them­selves, for (besides that vertuous men usually live more health­fully, prosperously, honourably, pleasantly and every way even outwardly more happily then vitious men) their vertue doth alwayes inwardly afford to their Mind & Conscience most sweet [Page 10] joyes and pleasures, and hath also eternal glorious rewards assign'd for the same in the Heavens.

And albeit the body have its distinct pleasures apart from the mind, yet cannot the same be either truely pleasant or lau­dable if not contained within the precincts of vertue, which is the proper object of the minds happinesse; Because the same will otherwise breed much more displeasure then content. But be­ing limitted within the bounds thereof are laudable and good to bee enjoyed; So as it is indeed this vertuous habit of the mind onely that well prepares the same and makes us truely enjoy all Corporall and Terrestriall happinesse also, for vertue i [...] the Rule and guide of all sensuall and externall pleasures, so as [Page 11] thereby and within the limits thereof we may and should freely and cheerefully (as in my former Booke J have dilated) enjoy the good and lawfull pleasures and felicities of the world, even a Terrestriall Paradice of delights, and Happinesse within us.

Yea, by the guidance of this divine and immortall quality of vertue we may and should be di­rected the way to GOD himselfe, to Heaven, and even in this life thereby we doe become most apt and well prepared to enjoy a Pa­radice of heavenly delights also within us.

For why; Wisedome which is compounded of all the other vertues of the intellectuall soule, shewes and perswades us to love and embrace that which is truly good, and principally that w^ch is [Page 12] most good; But the most excel­lent good is God himself, where­fore true Wisdome or Vertue re­ferres it selfe 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 happinesse: To whom, and to which, True Wisedome also perswades and directs us the way which is by divine Grace, and chiefly the principall and fountaine of heavenly Gra­ces; Namely, Faith, Hope, and Charity.

This habit of vertue also doth well prepare the mind, and ma­keth the same apt to receive, con­ceive and retain all heavenly gra­ces & happinesse, all divine Illu­minations, and Consolations. So that if our faith and hope bee high and heavenly enough, and [Page 13] 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 gaine this excellent treasure of Vertue, Let our desires and our designes be wholly employed in the ac­quiring of it, since by the gui­dance thereof wee are directed the way to mount up to heaven and in the meane time thereby enjoy a marvailous deale of hap­pinesse on Earth, even a Paradice of delights and pleasures both terrestriall & heavenly within us.

THE II. DIVISION. How to gaine this felicity of the Mind.

IN the acquisition of vertue which is this hippinesse of the Mind we seeke for, These three things are especially requisite. First, E­ducation to incline us. Second­ly, Reason to direct us. Thirdly, Exercise and Custome to con­forme and confirme us.

First, concerning Education.

[Page 15]Youth may be compared to a Field, which if well manurd and sowne 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 funda­mentall parts and habits of ver­tue be well sowne in our hearts at first, the same is likely to spring up and become deepely rooted and even naturall in us; Whereas otherwise without this good education, vice and wic­kednesse 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) doe then altogether sway [Page 16] our minds, yet weake and not allur'd to Vices nor troubled by Temptations. And if we be in our tender yeares taught to be vertuous and to abhorre all vi­ces as Prodigies and things unu­suall, The same will then bee so ingrafted in our nature as ver­tue will be even habitually love­ly and pleasant to us, and Vice hatefull and loathsome, Inso­much as even till old age many men doe retaine in them the same love to vertue and hatred to vice as they did in youth, which then also is much encreased by Reason and good Custome.

It is good therefore, that vices be named to children and youth in a shamefull disdainefull man­ner, and to hide from them the shamelesse practice thereof, by many in our dissolute age, even [Page 17] without infamy, yea with ap­plause by some vitious minded men. Also to let them thinke (as it were to be wish't) that all men hated Vice and wicked­nesse, and often to discourse of the punishments and miseries inflicted, and due for the same. Also to shew and often com­mend unto them the amiable­nesse, pleasantnesse, excellency, and Rewards of all vertue and goodnesse.

It is certainely better, that children bee Instructed rather mildly and by Encouragements (if it may be) then with trouble and severity; for whatsoever we doe for feare 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 [Page 18] youth may be retayned even to old age. But in this Discipline of Tender Youth, rewards, Pray­ses and encouragements for well doing doe sweetly kindle in us a desire to learne and to doe well in all things, and this learning and vertuous disposition so gai­ned, is willingly loved, easily retayned, and encreased in after­times by Reason and good cu­stome so that as their yeeres their vertue encreaseth, and repleni­sheth their minds with internall Joy and happinesse.

Secondly, Reason ought to direct us in this acquisition of Divine vertue, for Reason is the light and life of vertue, and as our eyes doe serue to guide our bodies, so haue our soules great need of Reasons light to discerne [Page 19] vertue from vice, True good from deceipt and forgery.

And even in Reason, vertue appeares easie, amiable, and plea­sant; And vice painfull, loathsom and displeasant; (It is onely an evill Custome that makes vice seeme pleasing, and vertue dis­pleasing) for the essentiall part of vertue is said to be truth and of vice false-hood, and it is more easie and pleasant in Reason to tell truth then a lye; and so of all particulars in Reason Vice appeares painefull, hatefull, hurt­full; and vertue easie, louely, pleasant and beneficiall, as I shall shew more plainely in the ensu­ing Divisions.

Let therefore Reason informe our Judgements, and both of them guide and instruct our wils; for the will hath not any [Page 20] light from her selfe, but is illu­minated onely by the shining Rayes of the understanding; That is by reason and judgment; yet the act of the will is from it selfe though it bee directed by the understanding.

Wherefore, if the will of man doe conjoyne it selfe with reason in the persuite of vertue, then with great facility it is able to governe the sensuall Parts as a Lady and Mistresse within the precincts of divine Vertue.

But if our wills disdainefully contemne Reasons Councels, 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, & conjoyns it selfe thereunto, it then becomes like her brutish Companion, and [Page 21] 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 doe chuse to obey Reason rather then Passions, and so preferre Heaven before the Earth, the same doth make not onely it self but even those sensuall parts (which it then commandeth as a Mistresse) to become Divine and celestiall, and the whole Mind to be filled with true joy and felicity.

For certainly, if wee will be guided by the divine light of Reason, wee shall plainly see; That vertue is inwardly most excellent, pleasant, lovely and delightfull; alwayes crowning the followers thereof with true pleasure, even with a Paradice [Page 22] of delights and happinesse.

Then also should we plainly see (of which more hereafter,) That vice and wickednesse (how­ever painted over with the gay out-side of ostentation and hy­pocrisie, of seeming felicity) is indeed most deceitfull, inward­ly all deformed and loathsom, al­wayes ingendring and breeding discontent and sorrow; Rewar­ding at last the followers thereof with a multitude of griefes, per­turbations and miseries.

Insomuch, that if wee would indeed be directed by reasons divine Councels, wee should greatly detest and immediatly forsake all vice and wickednesse; wee should then presently be enamour'd with divine Vertue; embracing the same with swift desires, with open armes, and [Page 23] Rejoycing therein with most pleasant delights and happiness.

Thirdly, Exercise and Cu­stome is necessary to conforme and confirme us in this vertuous and happie Way; for continu­all use of the Mind in vertues divine Pathes doth deeply im­presse the same therein; so as it becommeth thereby more excel­lent, and even habituall in us: And to such as are truly accu­stomed to vertue, the same be­comes most easie, pleasant and delightfull.

Wherefore wee are; First, to avoid Sloth and Idlenesse in our selves; Secondly, the idle, un­profitable and dangerous Com­pany of vicious men, both as hinderances to this vertuous Ex­ercise [Page 24] and Custome. Thirdly, in all our endeavours herein we are to make a good use of all acci­dents, of our owne experience and of the examples of others. Four [...]ly, in all respects well to use and imploy our time herein. And fifthly, to goe on with due Perseverance towards the perfe­ction of vertue and happinesse; of all which more plainly, yet briefly.

First, let us contemne Sloth and Idlenesse as an hinderance to this vertuous exercise; for why, such as lead their lives in lazy slothfulnesse, doe much en­damage not onely the health of their bodies dulling and pu­trifying the same but also their minds, which are thereby also soone corrupted with sottish dulnesse and evill thoughts, e­ven [Page 25] as water in a standing Poole soone becomes muddy and noy­some; for when the mind is not busied in some laudable thoughts or actions, either [...] lazy dulnesse, evill desires or sul­len sadnesse, commonly creepes in and hinders the same in all goodnesse, in all happinesse; And on the contrary, let us en­deavour with an active, quicke, stirring and lively Spirit to goe on in all vertuous and happy wayes.

Secondly, we are to avoid all dangerous, idle, and unprofita­ble company as an hinderance to this good use and exercise of vertue and happinesse; The rather, because evill examples are notable Corrupters of civill demeanours and dangerous de­pravers of a good disposition, [Page 26] and on the contrary let us fre­quent and be inwardly familiar with, onely such company as are good and vertuous.

Thirdly, let us endeavour by all accidents, by our owne expe­rience and by the examples of others, to avoid all vices and miseries and to embrace all ver­tue and happinesse in all our endeavours while we goe on in these vertuous Wayes and Exer­cises. Then which there cannot be a more familiar, plaine, easie and usefull doctrine.

Fourthly, in generall. Let us still remember to imploy our time well in such things as are good and profitable; The rather considering, that nothing is more precious then time on which dependeth the accom­plishment of all our affaires and [Page 27] 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 Vertue, this happinesse of the Mind which we seeke for, be in good time so deepely impressed in our Minds as the same will even become naturall, habituall, very easie and pleasant to us.

By this discourse wee may perceive; That next under GOD, all good beginnings in this blessed way of Vertue, pro­ceed from Education. The hap­py progresse and ample encrease thereof, from Reasons, Precepts, and the confirmation and full accomplishment thereof from use and exercise.

So then, let us goe on in this [Page 28] happy way of vertue, which cer­tainely will leade us in good time, to that Paradice of perfec­tion, whose entertainement, is true pleasure, true happinesse.

THE III. DIVISION. How the Body worketh upon the Mind, and how wee may and ought thereby to maine­taine and encrease the felicity thereof.

A Well tempered healthy body is an occasion of a long and happy life, [Page 29] wherein we may enjoy this Pa­radice within us which we seeke for; And the mind thereby will become well prepared and fitted for all vertuous Dispositi­ons, exercises, and Contempla­tions, and to enjoy all the felici­ties thereof, both earthly [...] heavenly.

Let us therefore by all meanes seeke 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 bee a burthen 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, [Page 30] and instead thereof cause therein much distemper, pertur­bation, discontent, evill and misery.

Because this matter is of great consequence, I shall briefely en­deavour to shew 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 Phy­sitians and Philosophers. It is well knowne in Philosophy, that the affections of the mind, doe follow the apprehensions of the phansie; And Physitians doe well know, that the apprehen­sions of the Phansie are confor­mable to the dispositions of the body and the humours that are predominate therein.

They tell us and Experience [Page 31] also teacheth us, that the Chole­ricke humours if excessive, being fiery and impetuous, make the [...]pprehension to bee swift and violent, exciting to Anger and Rashnesse; The Melancholy being cold and dry, bring feare, sorrow, and darke thoughts. Phlegme being cold and moyst, maketh the apprehension to be­come dull, slow and without vi­gour; And too much bloud be­ing hot and moyst, excites to sensuall Lusts, Prodigality, Riot, and the like; A mixture of ex­cessive inflamed and corrupted Choller, Melancholy, and other humours, causeth the Phansie to apprehend things, as having en­mity, excites to hatred, Revenge, Frowardnesse, and to desperate mischiefes and miseries.

So that it is apparant, the body [Page 32] workes upon the Mind, and the excessive distempered humours thereof, doe 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 remaines without diminishing, but by corrupting the next instrument whereby the mind worketh, and consequently the action it selfe, which commeth to passe by rea­son that the evill humours of the body, do send up grosse and maligne fumes into the braine, annoying the animall Spirits which are most thinne and sub­till vapours proceeding from the bloud, and the Instruments whereby the mind worketh and performeth the actions thereof.

Those Spirits are a medium be­twixt the mind and the body as [Page 33] some say; Others, that they parti­cipate of both, and being refined, enlivened, and quickned by the reasonable and divine Soule, they become of a middle nature betweene Ayre and Flame; be­ing pure and undistempered they cause in the mind Tran­quility, Joy, and good desires; The Ayrie part raising quicke pleasing and delicate conceits in the Phansie, and the Flame inci­ting noble and active desires in the soule.

But these Spirits being di­stempered, dulled, and corrupted by the maligne fumes procee­ding from ill humours; The dispositions and actions of the mind also by reason thereof will become corrupt and evill; for these animall Spirits (being the medium betwixt the body and [Page 34] the mind, participating of both, and the next instrument where­by the mind and body worke upon each other) being cor­rupted and distempered; the mind therefore grieveth and di­stempereth it selfe at the distem­per of these Spirits, and so of the body; And therefore, cannot please it selfe or effect any ex­cellent matter, having such di­stempered corrupted Instru­ments to worke withall. So that although the Spirit be willing, yet the Corruptions and weake­nesse of the flesh will pervert the actions thereof, and the dull distempered body cannot bee capable to effect or know the good dictates, operations, and Inducements of the soule; But both being annoyed by evill hu­mours and those distempered [Page 35] Spirits, become out of Temper and Corrupted.

It being apparant, that the body thus workes 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 usuall directions prescri­bed to mainetaine our bodies in good health and due temper, are a convenient proportion and moderation in these which Phy­sitians call the sixe non-naturall Things, according to Galen's Division. Which are, 1 Ayre. 2 Meate and Drinke. 3 Sleepe and watch. 4 Labour and rest. 5 Emptinesse and Repletion. 6 The affections and passions of the mind, All which are by divers Authors at large treated [Page 36] of and described.

But for asmuch as neither the matter of Diet nor the quantity thereof, nor the use and observa­tion of those other non-naturall things, ought 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 himselfe in that which is best for him; Hence that Proverbe hath its probability; Every man is ey­ther a Foole or a Physitian.

Let therefore every man sur­vey himselfe, and if he find the plight and state of his body to be in equability and of a perfect Temper: Let him cherish and [Page 37] preserve himselfe 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 Hippocrates Aphorisme) Ayre, Meat, Drinke, Exercise, Sleepe, Venus, and affections of the Mind.

But if our bodies doe 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 forbeare and disuse such things as are an oc­casion of the distemper or any way hurtfull. Secondly, to [Page 38] enjoyne our selves 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 intend briefly to discourse in the ensu­ing Divisions in a mixt way ac­cording to the foure severall 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 encrease the felicity thereof.

But in the observation of the following Physicall directions we are to observe this Caution; That seeing the many and seve­rall Rules and observations [Page 39] therein (though briefly) pre­scribed, we doe not too scrupu­lously and precisely tye our selves to such a multitude of particulars, nor perplexe our selves in the observation therof, for why; those good effects for which they are severally pre­scribed, may be happily effected if we doe but observe some part of those directions, so much onely as wee may with conve­niency. And J have the rather collected and mentioned so many and divers particulars, and many such as are very common and easie to be attained and ob­served, to the intent we may use such and onely such of them as we can with most conveniency attaine unto and thinke most-necessary.

Besides, Physitians say; that [Page 40] sometimes to digresse herein is not amisse; So as the same be but seldom, and so as we usually apply our selves to a temperate and convenient Diet, otherwise by a continuall and constant too precise and strict (though good) diet and custome, the stomacke will not be able to endure occa­sionall errours; And sometimes Changes and Varieties though in some respects inconvenient, doe whet and provoke the stomacke to good digestion. Yet certainely it is very good to know even precisely what is most fit and convenient for us. And as at a marke most usually to direct our minds thereunto; And also as neare as wee may conveniently without too much nicenesse to observe the same, and to apply our selves most [Page 41] willingly thereunto, knowing the good effects thereof which are many and of great conse­quence both to the welfare of the body and happinesse of the Mind.

For by such a due convenient order and diet, many Diseases and Infirmities may bee pre­vented; And such as have already seised upon us may by this meanes be cured or at least mittigated; Thereby also the body becomes in good state and temper, and is made healthy, agill, and apt to performe all the motions and offices belonging thereunto.

Sound and quiet sleepe is thereby also caused, and likewise a good stomacke, so as meat and drinke becomes most pleasant to us also well digested, and [Page 42] good bloud humours and spirits ingendred, Life it selfe is thereby prolonged. And by reason thereof usually ensues a quiet and happy dissolution.

The Sences and Memory are thereby also made sound and cleere; The affections and pas­sions well tempered, and the whole mind made free, cheere­full and apt to performe the exercises and functions thereof, And during life to enjoy all good pleasures both Terrestriall and heavenly.

THE IV. DIVISION. Directions concerning Phleg­maticke Complexions, such as are of Slow, Dull, Idle, heavie minds, exciting to Quick­nesse, Livelinesse and Cheerefulnesse.

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 beene declared, I shall in the follow­ing [Page 44] Divisions briefly discourse of the principall passions and affections of the Mind, obser­ving a method therin according as the same are most incidēt to the foure severall humours and com­plexions, prescribing some mixt directions both Physically and Philosophically; and sometimes perchance also Divinely, for Di­vinity doth likewise much en­crease the Morall happinesse of the Mind.

First, concerning such in whom the humour of Phlegme doth a­bound, which is a cold and moyst humour: These men if they adict themselves to vertue and goodnesse, are commonly gentle, quiet, free from choller and anger, civill, honest, and harmelesse people: But if to vi­cious [Page 45] Courses, they become Carelesse, Inconsiderate, lazy Drones, Dull, Sottish, Heauy, Ignorant, Forgetfull, Low-spi­rited, and of weake apprehen­sion; full of base sordid lusts and affections; Hating the most ex­cellent vertues, and also vertu­ous men, because their Sottish Lazy dulnesse, and Carelessenesse makes them uncapable or unfit to conceive or equall the others vertues and worth.

Wherefore such as are of a Phlegmaticke Complexion; To keepe themselves in as good temper of body & mind as they may, to prevent or mitigate cold and moist distempers, as Rheums Distillations, Catarrhes and a multitude of maladies proce­ding from thence, to which they are most subject also [Page 46] To rectifie, refine and reduce to a better temper, their over-cold, moyst and grosse humours and spirits, and to quicken, revive, elevate and cheere their slow, dull, heavie 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 Autumne, purge out those over-cold and tough humours in the body by such meanes as are ap­propriated for this purpose, and as the learned Physitian shall ad­vise them, and also diminish and consume the same by aver­tors and Correctors of such Phlegmaticke humours, and ex­tenuating and digesting the same by the distilled waters of [Page 47] such Hearbs as heate and dry, but especially by avoyding such a cold and moist kind of diet as is hurtfull to this Complexion, and using a contrary, good, and Temperate diet and Custome.

Let them therefore as much as they may, in a convenient manner without too much nice­nesse and perplexity eschew such cold and moist things as are hurtfull, Such as are cold water, and hearbs which are moist and cold in operation, as Lettuce, Sorrell, Endive, Succory, Cucu­mers, and the like; also Fish, cold raw milke, and all kinds of crude raw over-moist cold dyet; Let them also avoid vnusuall cold and moist Aire, much sleepe, I­dlenesse, sottishnesse and lum­pishnesse.

Also, they are to apply them­selves [Page 48] to a contrary order of Diet and custome, such especially as is moderately hot and dry.

Let them sometimes (especially, in winter) use spices, as Nutmegs Cloves, Macis, Ginger, (especi­ally greene Ginger and condite in honey) Cassia, Cinamon and the like, stamped into Powder reduced into Syrrups, or other­wise.

Raisens also and Currans doe moderately humect and calefie, as also Honey; likewise Al­monds, Nuts and Filberds, so as they be eaten sparingly are good for them.

Anacardus is very good to dissolve Phlegme, that is cold moist and viscous, Insomuch as it is said, It restoreth them that are stricken with an Appoplexy, and that the same effect may be [Page 49] brought to passe with Oximell, Scillet, and Aquavitae, wherein a few graines of Rocket may be steeped.

Embrocations and brothes pro­fit much if they be made of the flowers of Meliot and Camo­mill, also Marjoram, Origan, Bettony, Sage, Lawrell-leaves, Fennell, Parcelly and such like. Confection made with Baulme, Hyssope, Savory, Stychas; also Bettony, Cowslips, Marjoram, Penny Royall, young Cresses, Germander, Angelico, Vervin, Setwell, Mirrhe, Pepper-wort, Basill-rootes and all such hearbs and rootes as are hot and dry in operation, are good for this pur­pose.

Also, it is good to eate such Diet as is easie of digestion, dry and warme; not too fat and [Page 50] foggy, Meat roasted rather then sod, Bread white and well baked; To use commonly such Beere as is cleere, somwhat stale and well hopt, their Wine to be pure, thin and piercing, as white-Wine and old Sacke. It is good for them to eate bur sparingly, especially at Supper, and to eate a Crust or some other hard and dry morsell at the end of a Meale after Drinke.

It is also good for them to use commonly in a warm and cleere Ayre; Not to sleepe 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 [Page 51] Bowling, Tennis, Stoole-ball, Running, and all stirring Exer­cises; It is good for them to endeavour by all meanes to be of a quicke and stirring disposition of Body and Mind, and often to sollace 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 nicenesse, may doe them much good, for by these meanes the superfluous hu­midity, and moysture of the Braine, and the Cold, Raw, Crude, Phlegme in the stomack will be dissolved and consumed, and consequently the obstructi­ons and distempers caused ther­by will be removed; The passa­ges of the Spirits made free, and [Page 52] the Spirits themselves rarified and brought to their right qua­lity; Also the memory and un­derstanding cleered; In summe: The whole Body and Mind made free, cleere, quickned, reduced to, and maintained in a good tem­per and disposition, and so apt and well prepared to enjoy all true happinesse.

Secondly, Philosophically; For Remedies against those Slow, Dull, Carelesse, Sottish, lazy Humours and Dispositions, Let us first consider the miseries thereof briefly; The same are the fountaines of Poverty, of base-mindednesse, and contemp­tible conditions. If wee could truely consider how much hap­pinesse we may attaine unto in a life time by being Diligent, [Page 53] Carefull, Active, Considerate, and industrious, and how much misery we may bring upon our selves by Sloth, Sottishnesse, and Carelessenesse; The same would plainely appeare to be a very great hinderance of happinesse and a very great mischiefe and misery.

Idlenesse and Sloth doe very much annoy both the Body and Mind; for want reason thereof the Body for want of exercise com­monly becomes filled with pu­trified and grosse humours, with Crudities, Obstructiōs, Rheumes and very subject to all the Dis­eases springing from thence. The same dulleth the spirits, cau­sing Melancholly, Sadnesse, Pee­vishnesse, sullen fits, and a mul­titude of evill thoughts, feares, and perplexities, all which are [Page 54] familiar to idle slothfull persons.

Sloth and Idlenesse is the bane of all goodnesse, profit and worthy actions, causing griefe, irkesomnesse, and hindering all true joy and pleasure in all good wayes.

Let us therefore detest the same, let us scorne to live in the world like heavie, lumpish, care­lesse, slow, lazy sotts and blocks, as if wee were borne to no other end, but to come into the world, stay there a while, eate, drinke, sleepe, grow sicke and dye.

And let us endeavour by all meanes to stirre up our minds to the Contemplation of high and notable things, To have variety of noble and excellent thoughts within us. To apply our selves to the acquisition of all heroicall vertues, especially those of Pru­dence [Page 55] and Fortitude, to scorne and despise low unworthy mat­ters, and to dedicate our selves to worthy, difficult and notable actions.

To esteeme our selves free and at will, To endeavour on good grounds to bee resolute, wilfull, magnanimous, and to stand upon our owne bottomes; To arme our selves 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 quicke and high spirited; Me thinks such Considerations and endeavours should presently rouze up our dull, carelesse, grosse, sluggish Minds, and make them quicke, active, lively, and sprightfull.

[Page 56]Thirdly, to these I might adde some Divine remedies and directions. To instance briefly.

This Sacred Science of Divini­ty teacheth us; That if we will exalt our selves wee must first be meeke and humble. Let us then deny our selves (like King DAVID) as Wormes and no men, as miserable wretches deserving the miseries of Earth and Hell. But let this denyall of our selves make us looke to our Saviour: and (as he councels, Rev. 3.) Buy of him fine Gold, white Ray­ment, Eye salve, &c. All divine and heavenly Graces; So then being reconciled to GOD in CHRIST our Saviour, trusting and relying on him, and endea­vouring to goe on in his divine Pathes, though wee be in our selves like the Laodiceans, poore, [Page 57] blind, wretched and miserable; yet in him wee way and ought to thinke our selves, Rich, free, happie, blessed creatures; little lower then the Angels, Psal. 8. Partakers of the divine Nature, 1 Pet. 1.3. That wee are the Sonnes of God himselfe, heyres of a most bright, glorious, eter­nall, heavenly Kingdome. That wee are the worlds Masters, and that the Devils are our Slaves and vassailes. That our Bodies shall shine eternally in heaven, and be made Spirituall and glo­rious bodies, like to that of the Sonne of God, Phil. 3.20. That our Soules shall bee united to God, made one with him as members of himselfe; Like him as St. Iohn signifieth, 1 Ioh. 3.2. and with him shall raigne eter­nally in Heaven, tryumphing, [Page 58] and enjoying infinite pleasures and happinesse for ever.

How may such thoughts raise our Minds and even strike quickning flashes of Heaven in us before-hand (if wee could truly thinke of their excellency) and make us of a sprightfull, Angel-like, Divine and heavenly temper on Earth.

THE V. DIVISION. Concerning Sanguine Comple­xions, and such as are of con­ceited, vaine glorious, and of Intemperate voluptuous Minds, exciting to Meeke­nesse, humility, and to mode­rate delectation.

SUch men as are of a Sanguine Com­plexion (which hu­mour is hot and moyst) if they ac­custome and betake themselves to good courses, they are com­monly cheerfull, merry and plea­sant therein. And so if they use thir naturall good parts well, adicting themselves to vertue [Page 60] and goodnesse, They usually be­come most excellent therein, and gaine to themselves much worth and happinesse.

But if they (neglecting ver­tue) give themselves to vice, they commonly become very phantasticke, selfe-conceited, bragging, and vaine-glorious; also very Luxurious, Intempe­rate, profuse Prodigals, and lewdly voluptuous.

Wherefore, to keepe them­selves in good temper both of body and mind; to prevent and mittigate such diseases as usual­ly arise from superabundant cor­rupt or inflamed bloud, 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 [Page 61] to maintaine the same therein, let them observe such Directi­ons as ensue.

It is good therefore (especially for men of this Complexion) if their bloud abound or bee cor­rupted, and if Age, weaknesse or other cause hinder not (especi­ally in the Spring or Autumne) to be let blood, and to keepe a good Dyet after the same; for hereby the old corrupted moy­sture of the body being evacua­ted, in stead thereof new and purer is introduced and bred.

Let them commonly use a temperate, coole and loose dyet, oftentimes forbearing such as nourishes plentifully, or if they doe eate such, as Flesh, Milke and Egges, let them eate good store of Bread therewith. Also let them eschew too much Sack, [Page 62] Ale, and such like too sweet and too strong Wine and liquors which heate and nourish much.

Let their Exercise be not too violent, nor too remisse, their sleepe also indifferent.

Hearbes cold in operation are good for them (of which divers are particularly mentioned in the next Division) to prevent and allay the inflamations 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, Sene, Succory, Endive and others. To use cooling and ope­ning Clisters, Potions, Julips, &c.

By which, or some of which meanes if but observed onely with conveniency, the distem­pers [Page 63] and passions which usually arise from overmuch, inflamed, and corrupted blood may bee happily prevented, removed, al­layed or mittigated; And both the body and mind made well disposed to performe all the offi­ces and functions belonging thereunto, to enjoy all good pleasures and felicities; and so to bee maintained in such good temper and disposition.

Further, concerning the dis­positions of the Mind most inci­dent to this Sanguine humour, and to direct and rectifie the same; Forasmuch, as the spirits issuing from hot and lusty blood (which in vertues wayes excite the mind to vain-glorious, brag­ging and phantastick conceited­nesse; Let us therefore consider.

[Page 64]That this vaine-glorious selfe-conceited humour, is the mother of Pride, Arrogance, Scorne, Contempt, slaunder, 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 evill, it establishes them Cock-sure therein: So as they cannot be crossed with a greater infelicity, then in setling their happinesse in such vices, where­in indeed consists their misery, So as they will not imagine themselves to be miserable, nor credit those that doe perswade the same, untill they doe indeed bring upon themselves the smart and miseries incident to such vices as they accustome them­selves unto.

Further, that every Repulse, [Page 65] cōtempt, injury, slander, disgrace and contumely, doth much more vexe these selfe-conceited men then others.

This Condition also hinde­reth good Actions; for when wee once thinke our selves wise and good enough, wee then be­come Fooles, as King Salomon speaketh; for then we common­ly neglect to seeke for more wisdome and goodnesse, thin­king wee are well enough alrea­dy; when indeed a truly wise man knowes, that there is infi­nitely more Wisdome beyond him then in him. Nor can there bee any men more unlikely to attaine to any excellency, then such whose minds are possessed with the cunning seisure of false Perswasions, blinding and debarring them from seeing and [Page 66] seeking the meanes to attaine thereunto.

Wherefore it shewes most no­table wisdome and modesty in a wise and good man to suspect himselfe, to be easily confuted of his errors, and to thanke you for telling him thereof; To thinke and know that there is farre more Wisdome and good­nesse beyond himselfe then in himselfe, and with a longing desire still to seeke for more. Happie indeed is such a man; Our Saviour saith it, Blessed are the meeke in Spirit (saith hee) for they shall inherite the Earth, Blessed are they that hunger and thirst after Righteousnesse, for they shall be filled. It seemes the felicities of Earth and Hea­ven doe most properly belong to such as are meeke in Spirit; [Page 67] such as (seeing their owne frail­ties and emptinesse) doe still long after and seeke for more vertue and goodnesse.

Further, to direct and rectifie the Mind herein; Forasmuch as such men in whom this San­guine humour doth abound, if they let loose their appetites to runne after vice and evill wayes, their hot, moyst and lusty spi­rits will excite them to Intem­perate-voluptuousnesse in all Luxurious, riotous, and prodi­gall courses; Let us consider the evill and miserable effects of such vicious Courses and dispo­sitions.

It is wonderfull truly to think how many infelicities and mi­series doe hereby come to mens Bodies, Minds, Estates, Fortunes, [Page 68] Credit, &c. Insomuch, as many thousand persons, yea whole Fa­milies, Cities, and Kingdomes, have by reason of such ill cour­ses come to Ruine.

Let us thinke of the Vanity, emptinesse, unprofitablenesse, deceipts, and miseries thereof. They passe away as a vapour, a dreame, a shadow, and are gone; Their duration is but a moment in respect of Eternity; They do notably cozen and mocke us; They have stings in their tayles, their choysest Flowers bring foorth but Thornes.

To the body these Intemperate voluptuous and luxurious cour­ses, doe often cause many evill corrupted Humours, strange Maladies, Griefes, and distem­pers. From whence spring the common Diseases of our Times, [Page 69] but from Intemperate-voluptu­ousnesse.

To the Mind also, These vi­ces doe 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 becommeth prone to evill 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 evill pleasures, but fugitive follies mixt with many Maladies, Distempers, Cares, Feares, Jealousies, and distur­bances? In the end, what doe they bring foorth but Diseases, Passions, and perturbations, as Melancholy, Sadnesse, Sullen­nesse, [Page 70] Discontent, Griefe and Sorrow; which like so many stings doth annoy both Body and Mind? Happie are we if we can avoid the same.

And further let us consider; That we may enjoy much more happinesse in the temperate ver­tuous use, desire, and enjoyance of earthly Pleasures, then in the intemperate vitious use thereof, as I have else-where shewed and dilated.

For the Temperate man, his body is commonly cleere and free from unnecessary Crudities, Rheumes, noysomnesse, ill Dis­eases and distempers, and so most Healthfull, agill, lightsome and expedite to performe all the mo­tions and exercises appertaining thereunto.

His mind also, is cōmonly free [Page 71] from Sloth, dulnesse, evill passi­ons and perturbations; His af­fections well tempered, and his whole Soule apt, perspicuous, free, and cheerefull 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 vertuous men. They seeme to go to Heaven all the way of their life, as it were in a faire and pleasant day treading on Roses, and Violets, and en­viron'd with a Paradice of plea­sures and happinesse.

THE VI. DIVISION. Of Cholericke Complexions; Such as are of Haughty, Am­bitious, Angry, Rash, violent, furious Minds; exciting to Mildnesse, meeknesse mode­ration, contentation, tran­quility, and to all Affable sweet, pleasing Conditions.

NOw concerning such men in whom the hu­mor of Choller doth abound, which is hot [Page 73] and dry; Such men if they a­dict themselves to good courses and to follow vertues lore; They commonly become zea­lous, resolute, couragious, active, stirring, subtill, & politicke in all good wayes. But if they give themselves to vice and walke in her pathes, they usually become very proud, haughty, and ambi­tious; notable Flouters, Gibers, and adding to other mens mi­series, very rash, haire-brain'd, and violent, often throwing themselves unadvisedly upon e­vill actions, and as suddainly a­gaine wish they had not, Varia­ble, Unstable, unconstant, un­quiet, seditious, testy, quarrel­some, notable maintained of vice and wickednesse; Cursers, Swearers, Roarers, Tyrants, an­gry and furious.

[Page 74]Let such ment heretore as are of this Chollericke humour and Complexion, (To maintaine their bodyes and minds in good temper, to prevent or mittigate hote and dry maladies and di­stempers which are most sub­ject to men of this Complexion; Such as are inflamations of the Heart, Liver, Humours and Spi­rits, and divers Diseases and di­stempers which usually spring from thence, and to allay the unruly, violent, rash, Chollerick passions and perturbations of the mind most subject to men of this humour, to reduce the same to, or mainetaine 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 [Page 75] happinesse) observe such di­rections as follow.

Let them in a fit season purge out those evill, excessive Chole­ricke humours of the body by such medicines as are usually ap­propriated for the same purpose, and let them allay the heate thereof as much as they may conveniently by all coole and moyst things.

So let them also eschew such things as are hote and dry, such Spices, hearbs and diet as is be­fore prescribed to bee used by cold and moyst complexions. Also hot waters and strong hot Wine and Drinkes, long wat­ching, excessive exercise, and sweating. Also, anger and all perturbations of the Minde, which doe much heate and di­stemper their bodies are also as [Page 76] much as may bee to be avoided by them.

But on the contrary let them commonly use a cold and moist kind of Diet, Meates of good di­gestion; Solid meats which are not too hot and salt, are not a­misse for them. Fishes are coo­ling and good for them, especi­ally fresh fish.

It is said, that in the Spring or Autumne, sometimes to dip their bread in cold water is good to coole the heat of their stomacke, liver, and humours. Reasonable small Beere, fresh and coole, is best for them to use as ordinary drinke. And some­times especially in the Spring it is good to allay the heat of their Wine, with water, borrage, and the like.

Vinegar is very coole in ope­ration, [Page 77] therefore sometimes (al­though tart) is not amisse for them. Julip of Roses and their Conserves, two or three houres before meales, especially in the Spring time are good to be used by men of this Complexion; as also Syrrup of the infusion of Roses, of Water-lillies, and wa­ter of Borrage, and Sychory.

All coole Hearbes are good for them, as Endive, Sorrell, Lettuce, Succory, Buglosse, Bor­rage, Fumitory, Violets, Roses, Strawberry-leaves, Primrose, Burnet, Germander, Orage, Mallowes, Spinage, the hearbe Patience, Purslane, Water lillies, Dragon-woort, and the like.

Also, Straw-berries, Cherries, Goose-berries, Sanders, Cam­phire, Mellons or Citrons, Cu­cumers, the juyce of Apples, [Page 78] especially bak't or roasted after the same is cooled, stewed Prunes and the syrrup thereof, also Whay, especially clarified and in the Spring-time; and so likewise all coole distilled Wa­ters, Syrrups, Julips, &c.

They may allow themselves a larger quantity both of meate and drinke then the Phlegma­ticke, so as their diet be not too strong hot, hard and dry, but rather coole, moist and soluble, for a plentiful diet doth allay their too light, wandring Phan­tasticke, passionate and vnstable Spirits, and provoketh them to sleepe, rest, and quietnesse.

So also to rest and sleepe as much as they may and quietly is very good to coole and allay their hot and turbulent Spirits, for sleep doth moisten and coole [Page 79] the body, and consequently thicken and allay the extrava­gant lightnesse, wandring and heate or the Spirits.

Therefore to make them rest-and sleepe well; Violets, sod Lettuce, Syrrup of Roses, Saffron, Baulme, 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 folkes and such as have strong, hote, Chollericke stomacks, to sleepe well and soundly.

Voluntary extasies and fixed profound meditations, joyned with a quiet mind, doe thicken and allay the Spirits.

So as by these, or some of these remedies (observed onely with conveniency and without [Page 80] too much nicenesse and per­plexity) the excessive heate of the Heart, Liver, Choller, Bloud and other humours will bee allayd and qualified; And con­sequently the Stomacke, Braine, Spirits, and in summe the whole body and mind become of a good temper and well disposed to performe all goodnesse, to enjoy all happinesse.

Thus much concerning Phy­sicall Remedies.

Now further concerning the dispositions of the Mind most incident to this Chollericke hu­mour, and to direct and rectifie the same. First, inasmuch as the spirits issuing from this hot and impetuous humour of Choller, (which in vertues wayes excite to Resolution, fortitude, to ac­tive, [Page 81] speedy, worthy desires and actions) being corrupted by vice excites the mind to that haughty top-lesse and towring vice of Ambition, which is most commonly resident in great and fiery spirits, let us endeavour to rectifie our minds herein by such considerations, as follow.

Let us first thinke of the va­nity of this vice of Ambition, which maketh a man plunge himselfe into a multitude of restlesse cares, paines, and per­plexities to gaine only the win­dy praises and aiery estimation of men, whose minds are most unconstant and wavering.

But the miseries of this vice are many, Ambition hath beene the cause of much Sedition, Warres, Strife, Murder, Ruine and Destruction of Empires, [Page 82] Kingdomes, Cities, and Multi­tudes of Families and persons.

The same is the fountaine of Pride, Ingratitude, Insolency, perfidiousnesse, Enuy, Mutiny, Contention, Sedition and Trea­son.

A multitude of vaine plots, purposes, Cares, Jealousies, En­vies, Perplexities, Immoderate and unsatiable desires, feares, griefes, and discontents, spring from this Founiaine. It often brings men to a great and mise­rable downe-fall.

Let us also consider; That there are no men who live more pleasantly and happily on Earth, then such who are free frō such vaine, Empty, Haughty, unsa­tiable and perplexfull desires; such as are meeke and moderate therein; Contented and plea­sed [Page 83] in all estates and conditions. Such vertuous men are indeed truly honourable truly happy.

But now concerning such dis­positions of the mind as are more properly incident to this Chollerick humour, such as are Anger, Rashnesse, fury; and the rest which spring from thence, Let us consider the miseries and evill effects thereof.

But in this ensuing discourse against Chollericke angry passi­ons, I doe not meane a moderate necessary Anger, which is used onely with reason and discre­tion for some good purpose and presently extinct againe, accor­ding to that divine Councell, Bee angry but finne not, Let not the Sonne goe downe vpon your wrath, &c. But J meane in this [Page 84] following discourse onely viti­ous, (as vnnecessary, customary, Immoderate) passions in this kind, (and such as proceeds from envie, malice, revenge, and the like.) Let us know that a multitude of evils and miseries proceeds from such vitious, Chollericke passions.

First to the body; for as Chol­ler heated, stirres vp anger and fury, so these Cholerick passions againe (by reason of the neere relation betweene passions and humours) doe stirre up and so increase the Cholerick humors in the body, inflaming the same, as also the Blood, Liver, Heart, and vitall Spirits; hinders also rest and sleepe, spoyles the sto­macke and distempers the whole body.

Swolne veines, imperfect, loud [Page 85] and distractive speeches, fiery eyes, deformed and furious lookes are the outward Symp­tomes of these Chollericke pas­sions; To looke in a glasse when a man is throughly angry and Chollericke, is enough to make him ashamed of himselfe, hee should see himselfe like a Mad­man.

And also to the Mind. These Chollericke passions hinder the divine vertues of Patience, Meekenesse, Affability, Courte­sie, Contentednesse, and all plea­sing quiet amiable conditions, all vertue, true pleasure and happinesse.

The same are most pernitious both to our selves and others; A chollericke man is like one that burneth himselfe in his neighbours house. He fireth his [Page 86] owne Mind with trouble and vexation, while he endeavoureth to trouble and vexe another. And in this mad fury he will admit of no reason, no admoni­tion; He then careth not to loose friends or procure Ene­mies.

These Inconsiderate, Rash, Chollericke passions doe blind the mind and prepare the same ready to runne and throw it selfe into all vices, evill actions, and consequently, Miseries; As into Riot, Prodigality, excessive Gaming, ill rash Bargaines, Swift revenge; Into Cursing, swearing quarrelling, fighting, stabbing, and the like. Wee of­ten see and heere (Histories are replenished with Examples) of the evill and miserable effects of these passions. As of quarrels, [Page 87] Contentions, Hatred, Strife, Murder; And Ruine of whole Townes, Cities, Common-wealths, and Kingdomes by reason thereof.

These Chollericke passionate men are commonly all in ex­treames, which are commonly very hurtfull; 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 extreame, as they are sometimes beaten, often anger and loose their friends, and also many times doe or suffer some rash and suddaine Mischiefes.

These kind of passions also deprive men of justice and pati­ence; Yea, of reason it selfe, which usually comes in the Rere, and is joyned with Re­pentance; [Page 88] Their repentance also is somtimes a Rage against themselves even to desperation rather then mixt with good Resolutions, and thereupon joy­full hopes, as the same ought to bee.

Yea, these passions prepare the Mind to a wild madnesse and fury, destroying Wit, Reason, Art, and all goodnesse. There is little or no difference betweene a Mad man and a Chollericke man in his fits. And if these chollericke angry passions by often use and reiteration grow from a disposition to a habit, the same becomes Madnesse.

Further, let us avoyd the occa­sions and causes of these Rash, angry, violent, Chollericke pas­sions. Such as are too much selfe-love, Pride, and Presumpti­on, [Page 89] 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 stay'd mind eschew nicenesse, Curiosity, and Impotency, which most com­monly possesse Women, Chil­dren, some old men, and hasty fooles. Those who will fret, bee 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 ex­treamely 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 [Page 100] fire kindling within us. Let us watch over our Dispositions; Give Reason leave to interpose & resolve; Divert our thoughts to some other businesse or occa­sion; And let us by all meanes endeavour to bee of a sweete, pleasant, amiable, meeke, cour­teous, mild, unpassionate Tem­per.

They are much deceived who thinke that Meeke, Courteous, and mild dispositions are con­trary to Fortitude; Meeknesse (as one faith) is a vertue that belongeth to the couragious Part of the Soule, whereby wee become (contrary to the weake­nesse in fearefull women and old men, hardly moved to An­ger and Choller; for these pas­sions most commonly reside in frailest, weakest, most fearefull [Page 101] and worst Spirits, In fraile Wo­men, weake Old men, in Cove­tous Ambitious, vaine-glori­ous, Cowardly, dissolute vitious men.

There is no heart more wor­thy and couragious, then such a one as can represse these furies; No worthier Trophies then those which may bee procured from within our selves; No tri­umphs more glorious, then when our Reason can leade our conquered affections as slavish servants and servile Captives, which otherwise will insult o­ver us like bloody Tyrants, and violently take away the peace­full Tranquility and pleasures of our Soules, That Paradice within us which we seeke for.

Let us further consider, that all accidents whereby these pas­sions [Page 102] are provoked, proceed from divine Prudence which may move us to be patient and contented; Let us also endea­vour as neere as wee may to re­semble the divine Nature in all meeknesse & goodnesse, Learne of mee (sayth our Saviour) for I am Meeke. Also, the heavenly glory and rewards which hee hath prepared for us should make us scorne to bee of so weake, so fraile, so unworthy a temper as to bee furious, passio­nate, and too much perplex our selves for mundane Trifles.

Let us then in opposition to these Cholericke passions, by all meanes endeavour to bee of quiet, peaceable, courteous, mild, affable, meeke, and of all sweet and pleasing conditions, which [Page 103] (like the Adamant) attract the love of all good men by their amiable and pleasing Graces.

This mild, affable, unpassio­nate, pleasing, peacefull temper (as one sayth) resembles the highest Region of the Ayre wherein are no Clouds, no Tem­pest, but all fairenesse, Serene­ty, and Peace. The same is the Character of a pleasant and happie Mind.

THE VII. DIVISION. Of Melancholy Complexions; of Covetous, Fearefull, Sad, Sorrowfull minds, Exciting to Moderate desires, and contentment; to Fortitude, Cheerefulnesse, Ioy, and plea­santnesse.

THe humor of Me­lancholly though it bee cold and dry of it selfe, yet commonly re­taineth in it some heat and moi­sture of the other humours. Men of this Complexion if they adict themselves to seeke and follow Vertue and Piety (espe­cially if their Melancholly bee [Page 105] with bloud and other good hu­mours moderately humected and allay'd) commonly become of excellent wisedome, Sharp Iudgements and seeme to doe many things so notably as if they were furthered by some divine Jnstinct or motion, In­somuch as oft-times even their Solitarinesse and melancholly dispositions become most pro­fitable, sweet and pleasant to them. But otherwise if vice possesse them they commonly become very Covetous, nigard­ly, fearefull, sad, lumpish, de­jected and sorrowfull.

Therefore to maintaine them­selves in good Temper both of body and mind, to prevent and mittigate such diseases a vsu­ally arise from this melancholly, heavy, cold, dry, thick humour [Page 106] of the splene, which if exces­sive and corrupted takes away the stomacke, colour and sleepe, thickens the bloud and causes divers Maladies both of body and mind; Let them therefore (and also to bring and maine­taine their bodies and minds in good temper and disposition, fit and apt to enjoy all true happinesse) observe such and the like directions as follow.

Let them in due season purge out of their bodies the excessive Melancholly humours, let them avoyd such things as encrease the same, such as are an over-ful stomacke, by Intemperance cau­sing Crudities; Also such meats as breed grosse and thick bloud, as doth Beefe, Bacon, Venison, Hare, Salt, pickled, Raw Fishes and all grosse meates to tender [Page 107] stomacks and idle persons; Also to Students and such as usually live, a sedentary life. Let them also eschew Idlenesse, too much solitarinesse, feares, unsatiable desires, sadnesse and sorrow as much as they may.

But let them usually eat such Diet as is easie of digestion, warme, sod, young, moyst, and of good nourishment. Let their Drinke be well sod, hop't, and brew'd, indifferent in strength and age; Let them sleepe some­what more then ordinary. Let them as much as they may keep their bodies laxative and often avoyd excrements.

It is good to keepe themselves cleanly and decent, their hands and faces washed, head com­bed; To weare cleane Linnen, comely Apparell, and to bee [Page 108] neately drest, for slovenlinesse dejects a man, but decency and cleanlinesse doth revive and quicken his Spirits.

Borrage, Buglosse, Baulme, Burnet, Succory, Endive, in Brothes or otherwise are very good to revive and comfort the Spirits; As also Roses, Violets, and their leaves, Syrrup of Lemmans and Oranges, Iuice of Apples, Sanders, Camphire, Saf­fron, Wood of Aloes, Cittron Barke, Baulm mint, Orange flowers, Rosemary, Mint, Beto­ny, Blessed thistle, And Cordi­alls of all sorts are good for them.

Sometimes two or three cups of pure Wine is good against this heauy and sad kind of Me­lancholly, but excesse over­whelmeth the Spirits and cau­seth [Page 109] a multitude of vapors [...]o ascend into the braine, as it cannot well concoct but onely doth refrigerate the same, which then remaine raw and crude postering the braine, so as from thence (by reason thereof) di­stills much cold, raw, uncon­cocted humours into the sto­macke distempering the body [...]nd mind, and encreasig Me­ [...]ancholly, discontent and sad­nesse. As for example, A man that is Potshot at night, looke [...]pon him next morning after [...]e vapours of the wine or [...]rong liquor are pestred and [...]ooled in his braine and distil­ [...]d, you shall see him like the [...]icture of ill Fortune, sad, sullen, [...]mpish, quarrelsome and Me­lacholly; And perchance ready [...]o goe to the Taverne againe [Page 110] to drive it away. But indeed this is the way to encrease the same, and in tract of time by much excesse to make a man become excessive and even habitually Melancholly and discontented. But so much as the braine can well digest the vapours thereof without any remaining raw and crude (which may bee a­bout three or foure usuall Cups of wine or strong liquor) is an excellent cordiall against this ferall melancholly and sadnesse, and doth much quicken and revive their dejected, sad, heauy, cold and melancholly Spirits.

Let them also use moderate exercises and stirring, be always busie, about some good and (if it may bee) pleasing imploy­ments either of body or mind, Let them also use good and [Page 111] temperate Recreations, Pastimes, Musicke, Melody, Mirth, Ban­queting, good company, and all lawfull and good pleasures in good sort, and at convenient times, to sollace, cheere and re­vive their sad and Melancholly Spirits.

Now concerning the dispo­sitions and passions of the mind most incident to this Melan­cholly humour; And first of Covetousnesse, which is com­monly noted to be most resident in such as are of Melancholly, cold and dry Complexions, as appeares in old men, who are naturally of a cold, dry, Melan­cholly Temper; Let us there­fore consider briefly.

Covetousnesse is esteemed the most unworthy low and sordid [Page 112] vice of all other, insomuch as many covetous men to gaine a small value of Riches, volunta­rily plunge themselves into any base offices and actions.

It is the roote of evill St. Paul saith, From thence often pro­ceedeth deceipt, Contentions, Lying, Swearing, Perjury, Op­pression, Injustice, Symony, Usury, Thefts, and sometimes hatefell Murders, and Villanies.

This low and greedy vice banisheth out of the mind the most excellent high and gene­rous desires and vertues, and dejecteth the same to a low and dunghill disposition, to become even a slave to Riches.

It is an vnsatiable desire, and causeth a multitude of vnneces­sary discontents, Cares, Paines, Plots, Ravenous desires, much [Page 113] envy, grudging, Pinching, Pi­ning, many feares of losses and Crosses, and extreame griefes to part with their Riches and de­sires.

So as these evill effects of Co­veteousnesse doe almost conti­nually perplexe such asare pos­sessed therewith and hinder them in all true pleasure and happinesse.

Let us also consider, that hee indeed is most truely rich and truly happy who is most vertu­ous, most moderate in desires and most contented; Hee pos­sesses and enjoyes even all the world within himselfe, there are no men live so happily on Earth as Contented vertuous men.

Feare, also, being a Principall [Page 114] Passion most incident, to this melancholly humour (for this passion commonly most resides in such as are of Melancholly, cold and dry constitutions, as in old men, &c.) Let us consider briefely the evils and miseries thereof, But first let me tell, I doe not meane herein that mo­dest and good feare of doing e­vill, which keepeth vs from Rashnesse, Impudency, and all manner of vices, nor that filiall and loving feare which we owe to God, our Parents, and supe­riours, which doth or should proceed principally from love, and excites to all manner of goodnesse. But herein I meane onely against that vnnecessary, Melancholly, sad, cowardly, slavish, foolish and vitious feare.

This evill melancholy passion [Page 115] of feare, is a perturbation and sorrow of the mind arising from the apprehension or doubt of evils to come, perchance of that which never shall bee. It often draweth from Imaginary evils, Reall and bitter sorrowes, and is overgreedy by thought and o­pinion to overtake, nay out run thē. So that indeed it is a strange prodigious Indiscretion, an In­considerate passion filling the mind with griefe & many times onely by appearances.

It makes a man to become a base Coward, and to be trampled vpon by every insulting Com­panion, yea to shrinke at every idle Reproach of base dissolute fellowes, Insomuch that a feare­full man rather then he will en­dure the common silly jeeres & Impious Reproaches of some [Page 116] deboist and idle Companions (which a good, vertuous, coura­gious minded man can excee­dingly contemne) he will basely and weakely be lead by them to any vice, Impiety, and disso­lute Courses.

The thoughts of dangers, dif­ficulties, losses, Crosses, sicke­nesse and death, doe almost con­tinually distemper and perplexe fearefull men.

Let us also cōsider that this me­lancholy passion of feare may justly bring upon us those evils which we feare in distrusting divine Providence, so that fea­ring to become miserable makes men oftentimes to become that which they feare and so turnes their Immaginary false feare in­to certaine miseries.

How many languish in feare [Page 117] of losses, Poverty, of disgrace &c. And so live miserably and need not, how many loose their friends by distrusting them and game diseases by fearing them; yea some have dyed even for feare to dye, so that feare seemes to serve to no other end but to make men find that which they fly from.

Feare hindereth a man in all good, great, and excellent un­dertakings and Actions. Also in all joy and happinesse both earthly and heavenly.

It dejects and debases a man below the nature of beasts, who by reason of their weakenesse & want of reason are free from this folly and neuer afflict them­selves with evils past or feares to come, but freely enjoy all plea­sures [Page 118] incident to their nature save onely when they feele pre­sent paine.

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 fearefull and worse then beasts, which wee ought rather to imploy in the search and Enjoyment of for­titude, Magnanimity, and all felicity.

But if any man be so borne to a fearefull nature that yet notwithstanding by Prudence and wisedome he can acquire true valour and fortitude, and when there is need thereof, temper his naturall feares there­with, hee is not onely free from basenesse but worthy of excee­ding admiration, who can [Page 119] change a weake passion & com­monly bad, into true vertue.

Let us therefore by Prudence endeavour to arme our selves with fortitude against all vn­worthy feares. Let us consider that it is notable folly to feare that which cannot be avoided, to make our selves miserable be­forehand, or to feare that which it may be will never come, or if it doe may be converted to our felicity, for oftentimes that which we most feare, brings in­deed most happinesse.

Nor is it amisse sometimes to Imagine the worst of evils be­fore-hand, but to this intent onely to endeavour to prevent or contemne not feare them. Let us therefore endeavour to prepare our selves with forti­tude and Resolution against the [Page 120] greatest miseries that may hap­pen, to imitate the best and most Couragious men, to be as valiant as David to kill Goliah if he were now here, not to feare ten thousand people, Psal. 3. Nor though the Earth should be remooved and the mountaines into the midst of the Sea, Psal. 46. Though wee were even at deaths doore, Psal. 23. So let us endeavour not to feare any danger in a good cause; like St. Paul to be perswaded, that nei­ther life nor death Angels nor Devils shall ever be able to se­perate us from the loue of God in Christ. Feare not little flocke (saith our Saviour) it is your Fathers good pleasure to give you a Kingdome, what a grosse absurdity is it for a Son of God, an heire of heaven to be afraid.

[Page 121]Let us further consider the noblenesse and excellency of that heroicall vertue of forti­tude, which is the Contrary to, and remedy of this timorous passion.

True fortitude is placed be­tweene the two extreames of Cowardlinesse, and Rashnesse; These excellent vertues namely, Magnanimity, Confidence, Pa­tience, Noble resolutions, Constancy, and perseverance, are the parts and Branches thereof.

It is (as the most difficult) the most glorious vertue and produced most excellent effects, It is an Immortall good, seated in the soule Arming the same a­gainst all perils and miseries, taking away all unworthy feare of dangers, difficulties, sorrowes, [Page 122] and of death it selfe, advanceth the mind in a generous manner (Prudently without feare, Co­wardlinesse and perplexity on the one side, and without Im­pudency, Rashnesse, 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 happinesse.

Sorrow also is a passion most proper to this melancholly, cold and dry humour. It is a weake and languishing feeble­nesse of spirit dejecting both body & mind, causing all other perturbations, and is directly opposite to and hindereth alloy and Cheerefulnesse.

Yet truely some sorrowes, [Page 123] 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 vertuous wayes, Quickens, refines, and Illuminates all goodnesse, yea all ensuing joyes and happinesse in vs. It is a fit mixture of Cros­ses, adversity and sorrowes that makes even Prosperity, joy, and felicity vnwearisome, & most sweet and pleasant to us. How­ever we should rejoyce to know that all sorrow will haue an end either in heaven or before, and that joy after sorrow past is most delightfull, yea that sor­row it selfe may be converted also to the encrease of our hea­venly joy and happinesse aswel on Earth as in heaven eternally, [Page 124] as I haue elsewhere shewed more plainly. Of all which, See Ter­restriall Paradice, Section, ij; And Heaven within vs, the xj. Division.

Yet indeed, we ought as farre as we can possible by all good meanes to avoid this melanchol­ly passion of sorrow and all the occasions thereof. The rather be­cause it is the misery of all evils, all vices and evill passions com­monly end in this of sorrow & sadnesse.

Jt defaces and dejects both body and soule. It hindereth sleepe and rest, causeth an ill stomacke, ill digestion, and consequently maketh a man looke pale, leane, dry, wither'd and hindereth the whole health and welfare of the body, and of the mind also, weakning and [Page 125] quelling the same, causing therein many other perturbati­ons, as feares, cares, distrust, sometimes desperation, and many mischiefes.

The same is most contrary to nature and reason, which excite us to joy and cheerefulnesse (J meane herein onely of worldly sorrow) It maketh the mind unapt to performe all goodnesse and worthy enterprises, or to receive any good, any felicity, for even pleasures and good fortunes are often displeasing to sorrowfull men, to whom every thing is unsavoury as dainty meate to a corrupted stomacke, and curious Musick to a distem­pered mind. It maketh life it selfe tedious and irkesome, and often causeth death before the time.

[Page 126]Let us therefore even scorne to bee of such a Melancholly, sorrowfull, weake, dejected, and pernitious temper; Let us by all meanes endeavour to avoyd the same.

Let us as much as wee may possible by all pleasant and joy­full thoughts banish this dis­pleasant passion of sorrow out of our minds. Let us often bee thinking of such delights and customes 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 Banquetting, Mirth, Musicke, and with all [Page 127] good and harmlesse pleasures in a good manner, to drive away these melancholly sorrowfull dispositions.

There are abundance and va­riety of delights and pleasures within this vast pallace of the universe, to recreate and please all our sences and spirits, Even a Terrestriall Paradice of happi­nesse, of which J have taken a briefe view in a former Booke; And also wee may by faithfull and heavenly Contemplations enjoy even a Paradice 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 possesse our minds with true Peace, Ioy, Lightsomenesse, [Page 128] Mirth and Pleasure; Then which nothing is more excellent, wherein consisteth this happi­nesse of the Mind; This Para­dice within us, which we seeke for.

THE VIII. DIVISION. Of mixt Complexions and vari­ous minds, of such as are of envious, malicious, revenge­ful, cruel, obstinate, froward, sullen, desperate minds, exci­ting to love, kindnesse, clemen­cy. humanity, cheerefulnesse, and in generall to all vertue, joy, pleasure, and happinesse.

SUch men as are of mixt Complexi­ons, if they bee of a perfect & good temper, That is of an equall mixture, a convenient agree­ment and proportion of the quality and quantity of each clement and of pure humours [Page 130] and spirits, wherein no excesse, no disorder, or disagreement is to bee found faulty or blame-worthy, such men if they give themselves to good and vertu­ous Courses, are most fit and well disposed for all vertue and goodnesse, to undertake and ac­complish all worthy and excel­lent matters; To attaine and enjoy all true pleasure and hap­pinesse.

Let such men therefore (by a good diet and due observation of a convenient proportion and moderation or these sixe Non-naturall things before mentioned in the third Divisi­on) cherish and mainetaine themselves in this good Tem­per both of body and mind; And by all good endeavours, still goe on in this happy way of vertue, [Page 131] which leadeth us to the Paradice of joy and felicity.

But if such men shall give themselves to vice and wicked­nesse, especially if to Intempe­rance and Prodigall dissolute courses. They doe 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 pernitious vices and misecries, for as one well observeth; That notable wickednes commonly proceeds not so much from a weak, fraile, dull, lumpish, and distempered nature, as from an excellent na­ture that is corrupted by evill company, evill manners, Intem­perance, and custome in disso­lute [Page 132] and vicious courses.

And wee may observe that many men, by Intemperate, Luxurious dissolute Courses, from perfect well tempered men, doe become of body fat, grosse, lazy, dull lubbers, stuft with corrupted phlegme and evill melancholly humors; And yet notwithstanding inflamed with hot bloud and very Chol­lericke; Also the conditions of the mind very various, and vi­cious. But most properly dispo­sed to and possest with Envie, Malice, Hatred, Revenge; And such vices and evils as proceed from thence; Also commonly, very froward, sad, surly, sullen, testy, quarrelsome, obstinate, and strangely Melancholly and dis­contented.

Yet sometimes indeed though [Page 133] seldome, when the Sanguine humour is predominate or hea­ted by Wine or suddaine plea­sing objects, they become very, merry, loud, familiar, pleasant and joviall. But this humour lasteth not, and as soone as the heate or the liquor and the va­pours thereof are refrigerated and pestered in the braine and the former pleasant objects (ei­ther removed or after a little while thought upon) being past they become worse then before, more Sullen, Sad, Surly, froward, malitious, obstinate, and discon­tented. Insomuch, as in processe of time by long use and custome in vitious Courses, even among their Cups, Lasses, and Joviall Companions, they oftentimes become extreamely vext, sad, sullen, froward, quarrelsome, [Page 134] and discontented. Yea, inso­much as sometimes even in laughter, their harts are sorrow­full (as King Salomon spea­keth) and the end of their viti­ous dissolute pleasures becomes as bitter as Worme-wood, and sometimes turned even to des­perate griefe and misery.

These mixt distempers of body and mind, are by some Physiti­ans called, unnaturall Melancho­ly, arising from a mixture of ex­cessive corrupted & distempered humours, as either from Choller, Melancholly, and bloud adult and Corrupted, or else from a­bundance of unnaturall and un­necessary humours in the body, caused, contracted, corrupted, in­flamed and distempered by intemperance and disorderly courses; insomuch as a Medley [Page 135] of diseases and perturbations are oftentimes thereby occasioned.

For Remedies whereof; First concerning Diet, we can safely prescribe neither a hote, cold, moist, nor indeed any kind of diet or usage therein to doe such men good without some hurt to some of their infirmities and ill humours, onely 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 encrease some of the ill hu­mours of their bodies.

But a very spare diet both of meate and drinke, as one tem­perate meale 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 [Page 136] meanes (if observed commonly though perchance not alwaies, but onely with conveniency and without too much nicenesse) the Crudities, Rheumes, and superfluous ill humours in the body, will in good time by little and little be consumed, or at least well mittigated, drayned, and cleered, obstructions ope­ned, and the passages of the spi­rits also made cleere and free. So as the mind likewise will be lesse clogged with the grosse vapours proceeding from ful­nesse, and repletion, and from those multitude of Corrupted humours in the body, and so made free and expedite to per­forme all the functions there­of, so as not onely the passions and affections will be molified and better tempered, but the [Page 137] whole soule made more free and cheerefull in the performance of all the Actions and exercises thereof.

In summe, by this most ex­cellent medicine of a spare diet, A most corrupted body and mind full fraught with evill hu­mours and dispositions may be cured, cleered, 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 hu­mors out of their bodies, which doe 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 excesse doth adde to the ill humours in the body which [Page 138] disperse through the same; And after in time encreasing and contracting doe 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 phlegme and seriosity, or thinne waterish humours, and of super­fluous corrupted Choller and Melancholly.

The best time of purging is in the Spring or Autumne, and it were good for such as live very intemperately to purge once at the least, or twice every yeare.

And for the manner of an [Page 139] exact purge, Physitians say it is not amisse that the body be first opened with a Clister, And if much bloud and sanguine hu­mours abound and be corrupted to begin with Phlebotomy (if age, weakenesse, or other occa­sion hinder not) opening the Cephalica veine in the Arme, and then the humours to bee made plyable to nature. This being done now to expell, con­coct, and purge the humours soundly which molest the body, with such apt medicines as are appropriated to evacuate and purge such severall humours as doe abound therein.

If the stomacke and body bee very much stuft, foule, and cor­rupted, it will not be amisse to use a vomit, and after the same presently to take such things as [Page 140] will strengthen the weakned parts, comfort the braine, Heart, Liver, Splene, and disperse the Reliques, such as are Triacle, Methridate, and divers others.

If Intemperance and disorder have beene long used or if the disease be old, it is not amisse to purge three or foure times gent­ly, because ill humours which have remained long in the bo­dy cannot so well be expelled by a suddaine purgation at once as by degrees.

It is good also for such as a­bound with Phlegme to purge the same by degrees at three or foure severall times rather then suddainly at once, because clam­my Phlegme will not easily and presently follow a suddaine Purgation; But choller being more thinne and moveable is [Page 141] more easily purged.

But forasmuch as there are many and divers matters to bee 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 farre to proceed, and by what wayes and passages; all which, requiring a large discourse, I referre the same and such as have occasion to use them, to the advice of some honest, skilfull, practicall Physitian, whose directions and assistance is most convenient, and ought to bee had concer­ning [Page 142] these matters. So may these Cures and Remedies be happily effected (they being carefull that universals be in right manner sorted with particulars) and the body and mind reduced to its naturall good Temper and dis­position.

Concerning other Evacuati­ons and particular Cures and Remedies of the many and di­vers severall Diseases incident to man; Since they are too large to be treated of in, this briefe and Compendious Discourse, And are amply dilated and trea­ted of by divers, in great vo­lumes, and lesse necessary to be vulgarly knowne, then the for­mer prescriptions, I omit. The rather because I conceive, That if the body be well purged of such ill humours as abound [Page 143] 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) unlesse they be inve­terate and uncureable. However such directions and remedies may doe us much good, and make the Temper of our bodies and minds much better then 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 happinesse.

Neither doe we want Reme­dies though the body be incure­able, [Page 144] we may remedy the mise­ries thereof by the mind which is its Governour, and ought as much as it may to comfort the same: for as the body workes upon the mind as hath bin shew'd. So much more doth the mind worke upon the body.

For the reasonable soule being Immortall and Divine, doth guide and governe the Animall Spirits which are the organs thereof, as the fabricke of the parts of the body is the organ of these animall Spirits.

And these spirits like a quick, light flame doe continually worke on the body as the soule 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 [Page 145] themselves into all the parts thereof, enliving, lightning, quickning and spiritualizing the same.

The Divine and reasonable soule therefore ought as much as it may to spiritualize, quicken and comfort the living Spirits; in such sort, that the body being guided by these spirits, these wholly dependant on the reaso­nable soule, and the soule 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 griefe of the bo­dy, [Page 146] or rather, doth convert e­ven the senses and spirits there­of into the purer parts of the soule, which in faithfull contem­plation being possest with hea­venly Joy in God, the whole man is as it were spiritualiz'd and transported with divine pleasures.

However if by reason of our frailties and weakenesse we can­not attaine to such Divine exta­sies and transportations, yet we may know that our Corruption shall put on Incorruption, and our Mortality shall inherit Im­mortality, 1 Cor. 15. That our fraile bodies shall be changed and made spirituall bodies like the glorious body of the Sonne of God, (Phil. 3, 21) With whom we shall enjoy infinite happi­nesse for ever. How may such [Page 147] faithfull Contemplations com­fort vs in greatest maladies and distempers, yea even in death it selfe, since the same is a passage to heaven, when ceasing to be as men wee shall begin to live the life of Angels, with God him­selfe in heavenly glory and happinesse.

But to Returne;

Now to remedy such passions of the mind as are most incident to these mixt distempers of the body, which being compos'd (as in a medley) of all the su­perfluous humours adust, cor­rupted, and distempered, doe cause the mind in a mixt 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.

[Page 148]For remedies hereof, Let vs consider that these evill disposi­tions of Envie, hatred, malice, Revenge and Cruelty (being seldome one without the other) are Compounded of many other vices, and are the occasions of many evils, and even of de­stroying all humanity and goodnesse.

Envie and malice are strange passions, Gnawing the heart and turning the good of ano­ther to the envious mans hurt. Good and prosperous men as also their good deeds, goods, and prosperity are eye sores to envious malitious Spirits, cau­sing in them despight, griefe, and even gnashing of teeth. While the envious mischievous man looketh obliquely upon the goods of another he looseth [Page 149] that which is good in him­selfe, or at least takes no delight in it; But fretteth to see ano­ther man doe well and prosper. So as hee suffereth in himselfe the evill which he wisheth to another.

It appeares therefore, that en­vious, malitious, spightfull people, do more hurt and vexe themselves then others, for a thousand vexations doe gnaw and possesse the hearts of those that are infected with those evill dispositions; and many times hatefull Injuries, mischiefes, and villanous practises are wrought and executed to satisfie these detestable vices and passions.

Revenge also is often accom­panied with hatred, Malice, En­vy, slandering, lying, Backbiting Cruelty, murder and a multi­tude [Page 150] of mischeifes.

These evill dispositions pro­ceed from the inward malignity of the soule, which vnnaturally and mischievously feedeth on and delighteth in the hurt of another man.

They are most detestable vices and as it is observed vsually in­habite in weake Cowardly spi­rits, savouring of a vile and ab­ject mind; yet we may obserue that such kind of men though not daring to be truely valarous have yet even for feare an itch to be esteemed so, for knowing in themselves this base Coward­linesse, they endeavour by all meanes to hide the signes there­of, and cunningly can faine bold and bragging speeches, chal­lenging as it were all dangers when they see they are farre [Page 151] from them, but if neere them they can put up Injuries with their feare, yet when they get advantage without danger to themselves to hide their feare they become very Spightfull, Jnjurious, Revengefull, and cruell bloudsuckers. For wee ever see the most vnworthy men of basest and lowest temper, to be most malicious, revengefull, and cruell; A truely valorous man doth alwayes fairely exer­cise his strength against a re­sisting enemy, whom hee hath no sooner at his mercy but he is satisfied.

Seldome doe these evill dispo­sitions find harbor in well bred generous minds, who common­ly are of such an excellent tem­per as they can scorne the cause­lesse and womanish brawlings [Page 152] of hasty fooles and men of un­worthy temper. A truely wor­thy heroicall Spirit is farre a­boue such mens envie and ma­lice, and he regards their de­traction, lying, slanders, spight, & brawling, as he doth the bar­king of a Dog: It is for men of lower, baser temper, to be vext & distempered at such trivial mat­ters, and we ever see the basest, most cowardly, worthlesse and weakest spirits to be most en­vious, malitious, cruell, Insolent mischievous and revengefull.

It is indeed, true magnani­mity to contemne Injuries, There is nothing that shewes so great, so worthy, and victorious a mind as a couragious insensi­bility of reproaches, detraction and injuries; to disdaine the car­ping censures & bitelesse bar­kings [Page 153] of the Curres of the world, I meane such men as are of base unworthy, envious, malicious, vitious, dissolute minds. But all good and vertuous men while we doe well will love us, and hate to abuse us.

It is an excellent revenge and grievous to maligne Spirits (as to fooles) to contemne or make no account of them or their words. It is a weaknesse of mind not to know how to contemne an offence. For a man to be ma­licious, envious detractive, re­proachfull, brawling, and Re­vengefull is to confesse him­selfe griev'd, touch't, guilty, impotent and Inferiour. Mag­nanimity and true valour is sel­dome troubled with such evill dispositions. A high and gene­rous mind is not subject to In­jury, [Page 154] it revengeth not Injuries because it feeleth them not.

It is a fayre and honourable way and hath often bin prac­tiz'd by the greatest Princes and Captaines, such as have bin of most high and noble minds, to avenge the Injuries of malici­ous, Envious, people onely 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 asham'd of their folly, to stoope to their vertue and noblenesse; and wee should know that by how much the more wee haue 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 con­temne [Page 155] 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 commō nature of men, by a wonderfull divinity of the soule (leaving vengeance to whom it belong­eth) to learne of our Saviour to blesse them that curse us, to doe good to them that hate us; To love that which is good even in our enemies, pittying their vi­ce, and evill dispositions, and endeavouring to make them worthy of love by all good wayes 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 [Page 156] 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 doe us good.

It is revenge enough for us to know that envious, malicious, spightfull people doe most of all torment their owne 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 doe so much the more well, as they seek to injure us, by which meanes in the end we shall surely make them Ly­ars; So may their reproaches, Impudency, Insolency, malice, and injuries, in good time turne [Page 157] to our good and their owne shame, by this meanes also their vexations are doubled, for wee cannot anger our maligne, ma­licious enemies worse then to doe well and prosper.

Let us then by all meanes a­void those evill and vicious dis­positions of Envie, Hatred, Ma­lice, Cruelty, Revenge, and the like; Let us give even our ene­mies their due praise and ho­nour, Rejoycing at the good of all men, which truely shewes a vertuous and divine disposition. And to be pleas'd and rejoyce at another mans good is to increase our owne.

Let these gracious and noble vertues of Humanity, Clemen­cy, Affability, Charity, kindnesse and all good dispositions, still possesse us; which excellent ver­tues [Page 158] doe furnish us with such a modest, generous pleasing and gracious behaviour as winneth unto us the love of all good and vertuous men; Yea, maketh us agreeable unto, and beloved of God himselfe, and possesse our minds with sweet and pleasing Joyes and Happinesse.

Further, whereas these mixt evill humours of the body, and dispositions of the mind, compo­sed of sundry various distem­pers, vices, and evill passions do oftentimes (as hath beene shew­ed) cause the mind to become exceeding sad, sullen, disconten­ted and obstinate in all maligne dispositions, yea sometimes by long custome to become even wilfully and desperately discon­tented, raging and miserable, let [Page 159] us consider that these (being a mixture and compounded of all the other various perturbations of the mind) are the greatest, yea even the finall end and summe of all the former menti­oned miseries. And in the fur­thest degree hindering this joy and happinesse of the mind which wee seeke for. And it is the misery of miseries to be wil­full and obstinate therein.

It is also in the furthest degree remote from nature and reason which excite us to nothing more then to the willing desire and diligent Inquisition, search and enjoyance of pleasure and happinesse; And in truth there be so many thousand delights on Earth to please all our Sen­ces, which we may enjoy, yea we may enjoy such and so many [Page 160] heavenly pleasures even on Earth, as truly if we were wise and divine enough, would fill our minds with such joy and happinesse, as that we should re­joyce evermore, as S. Paul exhor­teth us, we should be unexpressa­bly pleasant & joyful, we should as farre 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 generall let us endeavour by all meanes to drive away and banish out of our minds all evill passions and perturbations, All Sloth, Lazinesse, Dulnesse, Sottishnesse, and base mindednesse; All In­temperate, Riotous, dissolute pleasures, and selfe-conceited [Page 161] vaine-glorious dispositions; All Pride, Ambition, Choller, An­ger, and Rashnesse; All Melan­cholly, Covetousnesse, Feare, Sorrow, and Sadnesse; All En­vie, Hatred, Malice, Revenge, Cruelty, Sullennesse, Obstinacy and Desperation. And on the contrary as much as wee may possibly, let us possesse our minds with livelinesse, quick­nesse, perspicacity, and gallant­nesse of Spirit, with moderation Temperance, Humility, Meeke­nesse, Tranquility, Mildnesse, with Contentation, Fortitude, Cheerefulnesse, with Humanity, Affability, Love, kindnesse, and with all Joy and Happinesse.

Me thinkes if we could truely consider, and think of the many and divers sorts of delightfull felicities both earthly and hea­venly [Page 162] which we may enjoy, it were enough to make our minds immediately leape out of all ill passions and perturbati­ons, into most sweet Peace, Joy, Mirth, livelinesse, and pleasure; So as to enjoy even a Paradice of delights and happinesse within us.

THE IX. DIVISION. That by vertue the Mind be­comes apt and well prepared to enjoy the choicest and swee­test felicities on Earth.

SO then, having briefly endeavou­red to shew the fe­licity of a vertu­ous mind; The way to gaine the same, to eschew such Maladies, distempers, passions and pertur­bations as hinder this happi­nesse, also to embrace such ami­able and delightfull vertues as may encrease the same; Now let us also further and more plainely view how that by ver­tue [Page 164] our minds become most apt and well disposed to enjoy the felicities of Earth and Heaven.

And first concerning Earth­ly felicities, to instance briefely and to begin with Riches and honour.

First, no men on Earth are more like to attaine Riches and honor then vertuous men, by reason their minds are free from Sloth, dulnesse, Carelessenesse, 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 gaine Riches and honour then the industrious, diligent, temperate, frugall, un­passionate, courteous, affable, and every way vertuous man.

[Page 165]Secondly, no men doe enjoy more felicity therein, then ver­tuous men for why, by reason their minds are active, perspi­cuous, free, and filled with the delights and felicities of vertue, the same becommeth well pre­pared to enjoy these earthly Treasures and felicities, and we know that a free and cheerefull mind enjoyes all things with farre greater happinesse then a dull, sottish, turbulent, vicious, passionate, discontented Mind.

Yea, (which seemes a Para­dox) it is certaine that even Covetous and Ambitious men take not so much pleasure in Riches and honour, which they so much esteeme, as the conten­ted vertuous man; for Covetous­nesse and Ambition doe not onely blind and draw away the [Page 166] mind from all the choycest 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 possesse, but still thinke how well they should be if they had some great matter which they have not, the want whereof, almost continu­ally vexes them, (for Covetous­nesse and Ambition are unsati­able desires) they regard not, so much what they have as vexe and perplexe themselves for what they have not, still thin­king they want although they possesse abundance. The cares which they take in getting and [Page 167] keeping and the feares and griefes of Crosses, of loosing and parting from what they have doe almost continually perplex them, So as even Riches and honour to Covetous Am­bitious men seeme to be rather a burthen, a griefe, then a plea­sure to them. But the contented vertuous man although he bee but of low degree and possesse but a meane estate, yet he en­joyes farre more happinesse therein, then the other in abun­dance, he it is whose free cheer­full and happy mind most sweetly enjoyes within it selfe the choicest felicities that may be derived from Riches and ho­nour.

So also of pleasures. Vertuous men their free and happy minds [Page 168] 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 vitious men in a­bundance and varieties, who are seldome satisfied or conten­ted, for if they should glut themselves with all sorts of Earthly pleasures, yet would they still be gaping after and vnsatiably wishing for new con­tentments, and if they doe en­joy their gluttonous, Intempe­rate, Luxurious pleasures to the full yet soone after they remain more melancholly and discon­tented then Monkes, for all vi­tious pleasures most certainely will end in sadnesse discontent, shame and misery. But vertue teacheth us to be sweetly plea­sed [Page 169] 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.

Vertuous men doe farre more sweetly in their minds contem­plate all good pleasures then vicious men and so more de­lightfully enjoyes them; for why, Slothfull, Dull, Heauie, passionate, distempered vicious minds doe not imagine, con­ceive nor enjoy nigh so much pleasure in any thing as active perspicuous, free, cheerefull vertuous minds; for such minds are much more capable then the other to enjoy within them­selves by contemplation (and [Page 170] consequently in Action) the most delightfull felicities on Earth.

Such minds do farre 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 vertuous, free, light­some, perspicuous, cheerefull, happy mind, can most pleasant­ly & sprightfully glide through the world and sweetly enjoy the most delightfull felicities there­of; for by contemplation it can assemble together even in one subject within it selfe all what­soever is most pleasant and de­lightfull [Page 171] on Earth. And thereof make an Electuary of pleasure compounded of the quintessence of all the choycest delights that ever the world produced or Imagined to charme and please the mind of man, As of all the sweetest Quires and Consorts of Musicke both of voices and Instruments that ever nature invented or imagined to ravish our spirits, Of all the most glittering, amiable and glorious sights, shewes, Triumphs, and beauties of the world, Of all the most pleasant sweetes, perfumes and flowers that ever the earth yeelded forth to delight us, Of all the choycest liquors, Wines, Banquets, dainties, and deli­cates that ever man Enjoy'd, even of all what pleasures the world hath hitherto produced [Page 172] to charme and delight our Spi­rits, yea or Imagined either; as of the Graces, The Muses, The Nymphs, The Fayries, The Syrens, of Adonis Orchards, The Hesperian Gardens, The delights of Arcadia, of Arabia foelix, of the Elizian Shades, of Mahomets Imaginary Heaven, or whatsoever is delightfull, In summe, It can by contemplation enjoy a Paradise of delights with­in it selfe.

J might instance also con­cerning particular pleasures, as of eating. It is well knowne by Physitians that Intemperance therein destroyes health, makes the body to become full fraught with crudities and noysome hu­mours. And so in time thereby the stomacke and appetite be­comes corrupted and spoiled, [Page 173] Insomuch, as at last even dain­ties become displeasant to In­temperate men, but Temperance keepes the body healthfull and agill, and makes the stomacke well prepared to rellish and digest both meate and drinke; Insomuch as ordinary fare to the temperate man becomes more pleasant then choycest dainties to an Intemperate Cor­rupted stomacke.

So might I instance concer­ning other pleasures in particu­lar, But in generall; Vitious men their minds, (and perchance bodies) being distempered by sloth, passions and perturbations, even pleasures are often to them as sweet meate to a sicke man, or musicke to a discontented man, distastfull, displeasant, and irkesome. But vertuous men [Page 174] their Minds being (as hath been shew'd) free from such distem­pers, passions, and perturbati­ons, and possest with lightsom­nesse, Tranquility, Ioy, and hap­pinesse, becomes most apt and well prepared to enjoy the sweetest and choycest felicities on Earth.

And indeed there is no earth­ly pleasure either laudable or truely pleasant which is not contained within the precincts of Vertue, because otherwise the same will cause much more dis­pleasure then content; For all vice ingenders offence and dis­content, and in the end will cer­tainely turne to Sadnesse, Sor­row, and Misery. But all plea­sures being enjoy'd within the limits of vertue (which ought to be the rule and guide there­of) [Page 175] are good and laudable; And so wee may and should freely and cheerefully enjoy even a Paradice of delights and felici­ties within us, As I have shew'd and written more of this Sub­ject in a former Booke Enti­tuled THE Terrestriall Paradice, OR Happinesse on Earth.

THE X. DIVISION. That by vertue the mind be­comes apt and well disposed to know, attaine, and enjoy (as farre as the same is capable) the felicities of Heaven on Earth.

REason (which is the light of true wise­dom) is according to some Philoso­phers) compoun­ded of all the vertues of the in­tellectuall soule; And by some, said to be the onely Governesse and Directresse of all divine vertues; The same is also an At­tendant and a furtherance to all divine Graces.

Although Faith be the prin­cipall [Page 177] and fountaine of heavenly Graces and infinitely above our Reason, yet this divine Grace of Faith disdaines not to make a good use of Reason, for the furtherance and advancement of all heavenly Graces; yet onely so as her handmaid, to rule, con­troll, and governe her as a Mistresse, how, and when shee pleases.

Divine Reason therfore (which is the Compound, the light, and directrix of all Vertue) may be said to bee also a daughter of Heaven, the handmaiden of di­vine Faith, and serveth greatly to advance the honour and ex­cellency thereof, for the same often sheweth, directeth, and teacheth us to receive, entertain and embrace this her heavenly Mistresse, and to enjoy in her [Page 178] the delights of heaven (in some measure) on Earth.

Let us then briefly see how this Divine Reason (which is the summe and substance of Vertue) directeth, well prepa­reth, and disposeth our minds to see, attaine and enjoy this hea­venly happinesse on Earth.

Reason is of such force as that it can passe from things known to things vnknowne, It can ab­stract from visible things, things invisible, from Corporeall Jn­corporeall, Generals from par­ticulars, High and mysticall from plaine and triviall things. By Reason therefore it is that wee can in some measure spell Heaven from the Earth, and so already in some degree enjoy heaven, yea and God himselfe [Page 179] of whom it is said,

Let us therefore even by the light of Reason looke 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 stayre is the Sphere of the Moone, The second of Mercury, The third of Venus (names which they assigne un­to the heavens) The fourth that of the Sunne, The next of Mars, Iupiter, Saturne. Then [Page 180] of the fixed Starres, The ninth Primum Mobile, The tenth the Christalline heaven, and the highest and infinitly most ex­cellent is the Imperiall, which is Gods habitation, This is the place of our Eternity, of our heavenly Kingdome.

So that we can by our bodily eyes from the earth looke up to the Moone, The Sunne, The Starry heaven, and therein sweetly please our selves in view and Contemplation of their glo­rious aspect, their amiable, sil­ver, bright, caelestiall Rayes; from thence higher even by the light of Reason wee can see be­yond the Spheres to the Imperi­all heaven, contemplating with Admiration and Reverence the Soveraigne Lord and Creator of all these, God himselfe; and so [Page 181] by and through these lower Glories, The firmament, Sunne, Moone, Starres, and all the Cae­lestiall Spheres we may in some measure spell, learne, and espy infinitely more excellent hea­venly glory, delights and feli­cities.

The Heavens declare the glory of God, &c. Psal. 19.

The Earth also in some sort shewes us his excellency; When therefore in reason wee 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 marvailous Providence, Art, and wisdome which may be observed in all things, as in the [Page 182] making of every least Creature, insomuch as all the world (but GOD) cannot make the meanest therein, much lesse the most ex­cellent, such as are the admirable divine Immortall soules of men; As also his continuall 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 doe give their in­fluence one to another in an excellent manner, and all for [Page 183] the use of man; Also the many- and divers pleasures and felicities of the world, so full of ex­cellency, sweetnes, and delight; And lastly the wonderfull mira­cles which have beene done in all Ages in the world; We can­not but in reason confesse, and in some measure espy the hea­venly Fountaine, the Cause, the Creator, the Preserver, and Lord of all these, and admire his infi­nite Power, Wisedome, 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 [Page 184] invent, to please, to delight, to charme, 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 Gods excel­lency while we are heere on Earth, Reason tells us much more excellent and more plea­sant may we and shall we enjoy in God himselfe in heaven.

Also, from the mind of man we may in some sort even by reason, espy God himselfe and his heavenly excellencies and fe­licities. To instance in some particulars.

[Page 185]And first from the excellen­cy of the mind of man, which is of such an admirable quicknesse sprightfulnesse, lightsomnesse, and capacity as that it can glide through the world and thinke of the most excellent things therein even in a moment, and by contemplation enjoy the same within it selfe, yea it is al­ready capable in faithfull con­templation to eye Eternity, to mount up to Heaven, to GOD himselfe, and in some degree to possesse and enjoy him and his heavenly felicities within it selfe; So that the mind of man seemes to be farre more excel­lent then the world, being of such an admirable, quicke, per­spicuous, lightsom, and heaven­ly nature, even while it remains on Earth.

[Page 186]When therefore the mind of man considers its owne excel­lency, it may even by Reason looke further to its Fountaine and Creator GOD himselfe, whose Image it is in some mea­sure, so farre as it is good and happy; And (knowing the cause is infinitely more excellent then 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 happinesse, and so be excited to love him with deerest ardent love, and rejoyce in him with sweetest and highest plea­sure, who is our Minds onely true Ioy and Happinesse.

Also further, when the mind of man considers its owne ex­cellency, even by reason it often doth or may looke upwards to [Page 187] Heaven, wihther its future, eter­nall, and heavenly nature and desire directs it, and contem­plate, if in this short transitory, mortall life, it be of such excel­lent wisedome, Agility, Spright­fulnesse, Perspicuity, Wonder, Joy and happinesse, how much more wise, lightsome, quicke, perspicuous. Angel-like, divine and happy shall the same bee, when it is disburthened of this corrupted, heavie, earthly body which clogs it, when also it shal leave the world, and ascend to Heaven to God himselfe, with him, and in him to live, and per­take of his infinite sweetnesse and heavenly pleasures for ever.

Also the mind of man from its Conscience can even by rea­son in some sort know and espy [Page 188] heavenly happines; Conscience is called by some, A little God within us, to direct us to doe well, and to cheere and rejoyce us therein; Also to divert us from evill, and to cause trouble and sorrow in us when we es­chew goodnesse and doe evill; This divine part of the mind called Conscience, doth as it were by an heavenly instinct tell us, That there is a most powerfull, glorious, wise, just, good, loving, and in all respects infinitely excellent Creator and Governour of all things, who dwels in the Heavens, who gives us all the good wee have, And that he hath also prepared for Pious and vertuous men eternal heavenly rewards after this life, checking us with thoughts of Atheisme and Blasphemy when [Page 189] we goe about to thinke and be­leeve the contrary, But rejoy­cing us when we doe well, when we love, desire, seeke and con­template this our gracious and infinitely excellent God, and his heavenly felicities; wherefore seeing God hath imprinted in us such a feeling of himselfe 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 beleeve and en­deavour to seeke, see, and enjoy the same.

Also from the desire of the mind of man to this eternall heavenly happinesse in God, and the satisfaction and con­tentment which it receives in the faithfull Contemplation [Page 190] 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 happinesse, Of so generous a nature it is, as no­thing will satisfie the desire thereof but Infinitenesse, but Eternity, but Heaven, but God himselfe. 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 untill it can enjoy God himselfe and his heavenly feli­cities; which often doth or may cause our minds greatly to de­sire and long thereafter, And to [Page 11] pray with King David, Shew me O God, the Ioy of thy Salva­tion.

This also, may in some sort even by Reason make us per­ceive and Enjoy this infinite Eternall heavenly felicity, since without the same our divine heaven borne soules can never be satisfied, and after the same since we doe (even according to the nature of our soules) great­ly long and desire.

Also, forasmuch as when our minds once come to bee truely raysed (in divine Contemplati­on) to heaven, to God himselfe, The desires thereof doe remaine even satisfied, contented, and most sweetly pleas'd on Earth; For then knowing, that when God pleases and thinkes good, wee shall eternally enjoy this [Page 192] heavenly happinesse in perfec­tion, Of which in such divine Contemplations wee begin to tast already, and in this heaven­ly elevation seeing our minds raysed aboue the world, aboue our selves, and beginning alrea­dy to live an heavenly Angel­licall life with God himselfe, our desires remaine sweetly pleas'd and satisfied with hea­venly delight and happinesse.

Thus doth divine vertue or Reason, which is the Compound, light, and directresse there­of, prepare our minds to see, know, attaine and Enjoy hea­venly delights and happinesse on Earth.

I might instance also, concer­ning divers particular vertues, But in Generall, let vs yet fur­ther [Page 193] consider; The minds of vitious men being dulled and annoyed by Sloth, Intempe­rance, or distempered by passi­ons and perturbations cannot be well capable, nor well pre­pared to performe 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, retayne or enjoy divine wise­dome, Grace, Jlluminations, or Consolations. But vertuous men their minds being free from Sloth and evill desires, from distempers, passions, and per­turbations, and on the contrary being Active, quicke, light­some, well disposed and possest with sweet Tranquility, Joy, [Page 194] and happinesse, become free, cheerefull, sprightly, apt and well prepared for the perfor­mance of all excellent and di­vine Studies, Exercises and Con­templations, And to know, re­ceive, retayne, entertayne 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 vertues, attained unto a very high Pitch of heavenly wisedome and Grace, and that by this meanes they came to so great a measure of holinesse and familiarity with God, as they became admirable to all the World, and that his divine Ma­jesty vouchsafed very graciously to descend downe vnto them, [Page 195] Illuminating them wonderful­ly with divine Graces and hea­venly consolations, Insomuch as they were possest with so great Ioy and solace of mind, with such heavenly delights and happinesse, as they deemed themselves in Paradise.

Insomuch as truly, by divine Vertue, The Mind of Man be­comes most apt, well prepared and disposed to enjoy (as farre as it is capable) the felicities of Heaven on Earth, To mount up to heaven in faithfull Contem­plations and to entertaine it selfe with Angells, and with God himselfe, To enjoy within it selfe as much heavenly plea­sure and happinesse as it can thinke of; Nay more, (as some have enjoy'd) such and so much as the mind that enjoyes the [Page 196] same is not able to conceive or receive it, Such as St. Paul saith hath not entred into the Heart of man; Such as even over­comes the heart and mind, brings the same into a divine extasie and Transportation and makes it even besides it selfe with heavenly admiration and pleasure, yea even beyond and above it selfe, of a future and divine nature, of a Super-hu­mane and heavenly temper on Earth.

But concerning this Subject of heavenly Ioy and happinesse, I have now lately also publisht another Treatise, Entituled Heaven within vs, OR, Divine happinesse on Earth.

To Conclude; In summe,

By vertue our minds become apt, well prepared and disposed to Enjoy a Paradice of delights and felicities, both Earthly and heavenly within vs.