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 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 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 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 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 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 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 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 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 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 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
PARADISE WITHIN US OR The happie Mind By Robert Crofts LONDON Printed by B. Alsop and T. Fawcet 1640. To the Readers FOrmerly having studied out of many good Authors divers notes concerning this Subject of Mans Happinesse And since for private use written the same together in a Booke Entituled VIA FOELIX The happy Way in three generall Partitions The first of Terrestriall The second of Morall And the third of Divine happinesse on Earth And further devided the same in divers particular Sections I have new lately for some Reasons abstracted and new studied out of the same but in a different manner and method and with divers alterations and additions Three little Generall Treatises The first of Earthly happinesse Entituled The Terrestriall Paradice The second this of Morall happinesse Entituled Paradice within vs. And the third of Divine happinesse on Earth Entituled Heaven within vs. The first and the third I have lately publish't This having Relation to both the other I thought not amisse to be impressed last of the three Having beene encouraged in the former I doe intend hereafter to Review new study and publish the Rest Being a farre more particular and large discourse of this Subject Happinesse on Earth and Physically Philosophically Historically and Divinely digested But not entertaine you with a Prolix Preamble Forasmuch as the Preface to the Readers In the Terrestriall Paradice may in divers respects bee applyed to this Booke also without any further Introduction I proceed THE CONTENTS OF the Booke DIVIS I. THE felicity of a vertuous Mind II. How to gaine the same III. How the body worketh upon the Mind And how we may and ought thereby to mainetaine and encrease the Felicitie thereof IV. Directions concerning Phlegmaticke Complexions and such as are of slow dull lazie heavie minds exciting to Quicknesse Livelinesse and cheerefulnesse V. Concerning Sanguine Complexions And such as are of Intemperate voluptuous minds Also of conceited and vaine-glorious Exciting to Meeknesse and Humility also to moderate delectation VI. Of Chollericke Complexions and such as are of haughty Ambitious Angry Rash violent furious minds exciting to Mildnesse Meeknesse Moderation and Tranquility to affable sweet and pleasing conditions VII Of Melancholly Complexions Of Covetous fearefull Sad sorrowfull Minds exciting to moderate desires and contentment to fortitude cheerfulnesse Ioy and happinesse VIII Of mixt Complexions and various minds of such as are of Envious malicious Revengefull Cruell obstinate froward sullen desperate minds exciting to love kindnesse Clemency humanity and to all vertue pleasantnesse delights and felicities IX That by vertue the mind becomes apt and well prepared to enjoy the choycest and sweetest felicities on Earth X. That by vertue also 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 PARADICE WITHIN US OR The happie Mind 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 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 Who traceth right in Vertues wayes most certainely shall find A Paradice of sweetest joyes within his happie Mind But let us view the same more plainely The fountaine and object of this happinesse in the Mind which 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 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 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 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 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 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 Spring-time 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 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 iâ— the Rule and guide of all sensuall and externall pleasures so as 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 which is 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 our Minds pure and divine enough we may by Contemplation in some measure before-hand 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 Since that in vertue is such Mines of most excelling Treasures And choise delights let our designes bee bent to gaine her pleasures Let her delights allure and winne us still to acquire to finde This pleasant Paradice within us this joyfull happie Mind 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 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 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 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 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 after-times by Reason
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 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 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 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 a multitude of vapors â—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 â—nd mind and encreasig Meâ—ancholly discontent and sadnesse As for example A man that is Potshot at night looke â—pon him next morning after â—â—e vapours of the wine or â—â—rong liquor are pestred and â—ooled in his braine and distilâ—d you shall see him like the â—icture of ill Fortune sad sullen â—â—mpish quarrelsome and Melacholly And perchance ready â—o goe to the Taverne againe 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 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 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 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 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 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 theÌ„ 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 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 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 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 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 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 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 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 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 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 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 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 good and harmlesse pleasures in a good manner to drive away these melancholly
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 A Paradice of heavenly Ioy So may we gaine that even Within vs we already may Possesse delights of heaven 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. So if we could fayre vertues Beauty spy With love we should bee inflamed presently Her sweetnesse would attract vs with such Charmes Wee should embrace the same with open Armes Who loves her lovely selfe loves not in vaine Millions of pleasures they shall surely gaine Shee free 's our minds from sloth and evill passions From ill desires from feares and perturbations Shee Crownes the same with lightsome pleasantnesse With peace and Courage Ioy and happinesse Shee doth direct vs and prepares the way Both vnto earthly and to heavenly Ioy. So hee that 's wise A Paradise of sweet delights doth find In vertues wayes Which he enjoyes within his happy Mind FINIS