Of Peace and Contentment of Mind, Book 6

Of Peace and Contentment of Mind · Book 6

p. 431OF PEACE AND CONTENTMENT OF MIND.

SIXTH BOOK. Some ſingular Counſels for that end.

CHAPTER. I. To content ourſelves with our Condition.

WEe have ſought peace with God, with ourſelves, and with our neighbours. To that end we have endeavoured to fortifie our ſoules againſt wrong opinions and unruly paſſions. And that we may walke with an even & ſteady march p. 432through Proſperity and Adverſity, we have ſtudyed to dye our minds with the right temper of vertue. Our harveſt is done. This laſt Book will be but gleaning in the ſame field. Let us gather ſome ſingular counſells proper for our main end, either omitted before, or worthy to be further inſiſted upon.

Let the firſt Counſell be that great preſerver of tranquillity, to content ourſelves with our condition. This counſell depends of another, much urged before when we ſpake of the exerciſe of vertue in adverſity, which is to will what God wills; a right Chriſtian & reaſonable leſſon. To any that is in his right ſenſe this reaſon ought to be ſufficient to make him contented with his condition, that it was ſo diſpoſed by Gods wiſedome. He will haveit ſo. It is rebellion and folly to have a contrary will.

This ought not to be a barre to our induſtry and keep us from mending the incommodities of our condition; for God putting us in an uneaſy condition, doth not oblige us thereby not to ſeek to be better. Thoſe to whom God hath given no other ſtock but their induſtry, have reaſon to think that God will have them to make the beſt of that excellent patrimony. Piety and Philoſophy are no counſellours of lazineſſeand neglect of ourſelves. A poore man is content with his condition when he is pleaſed with that neceſſity which God layeth upon him to maintaine himſelfe p. 433by his diligence, and ſupply by his vertue the want of an inheritance. A condition commonly more happy then that of great heires whoſe intellectuall parts are many times dulled or corrupted with plenty, which puffeth them up with Pride and enflames them with luſt. He that is kept in humility and temperance by his ſhort meanes muſt praiſe God for it, and make the beſt of the benefits of poverty, the chiefe whereof is, that it helpes a man to weane his heart from the world, and raiſe it unto God.

The rich and great having more cauſe to be contented with their condition have nevertheleſſe more need to be exhorted unto it, becauſe they are more ſubject to be diſcontented, for eaſe breeds wantonneſs and makes a man to be incommôded with his owne commodities. This is that ſore evill which Solomon ſaw under the Sunne, namely riches kept for the owners thereof to their hurt. Eccleſ. 5.17. Many rich men eate their bread in darkneſſe all their dayes, and with a covetous or envious ſorrow make their plenty their croſſe.

That ungratefull ſorrow proceeds from an exceſſive love of ourſelves and the world. We love ourſelves ſo much that we think nothing good enough for us; And the world ſo much that we can never have enough of it. Now al immoderate love is accompanied with great care, and that care ſowreth all the ſvveetneſſe of our life.

p. 434Theſe two loves then muſt be cut very ſhort. He that will love and eſteem himſelfe but little will be content with little. And he that withdrawes his love from worldly things, ſhall ſoon have as much of them as he needs.

To weane ourſelves from the love of ourſelves and the world, we muſt ſtudy to get a ſtrong perſwaſion of the wiſedome and goodneſs of God, and a firme confidence in his love. Suppoſe that God ſhould ſpread with his rich and liberall hand all the treaſures of the world before us, and give us our free choice to take what we would; Could we do more wiſely then to put the choiſe to him againe, and beſeech him to chooſe for us, becauſe he knowes what is fit for us better then we do, and loves us better then we love ourſelves? Well, this is our condition; God hath choſen for us; Let us ſtand to his choyce with humility and thankfullneſſe, and reſt contented.

It is an appurtenance of the condition which God hath allotted us, that we muſt continually labour to mend it; though we ſhould have no deſigne to raiſe it: for our temporal is condition like our houſes, which muſt often be repaired, elſe they would ſinke downe. All humane things are in a continuall decay; But God hath given prudence to man to underprop his tottering fortune, or to build it anew, and make it more commodious: So much we may do and yet be content p. 435with our condition, gently ſubmitting our minds to that generall law of the life of our vanity (as Solomon calls it) which binds us to toyle continually to maintaine ourſelves. In that toyle if the ſucceſſe ſmile upon us and invite us to advance, though we were content with our condition before, we may better it. If notwithſtanding our induſtry our fortune go back, our deſire alſo muſt go back with our fortune, and be content with leſſe; in both conditions looking up to the good hand of God, whoſe actions are all mercy to them that love him and truſt to him.

To that end we muſt aske of God a meek, religious, equall, & conſtant mind; not ſeeking content in things that are about us, but in things within us, labouring to have God there; for when all is ſayd and tryed it is the onelyonly way to be content in all conditions. God being alwayes the ſame, he that poſſeſſeth God is partaker of that divine attribute in his meaſure, and in the ebbings and flowings of his temporall condition remaines alwayes the ſame, becauſe the poſſeſſion that makes him happy is within him and in heaven together, not ſubject to exteriour changes, not tyed to things under the Sunne.

As he that hath a vigorous body, and the noble parts ſound wil eat browne bread & groſſe meat with good appetite, but to a ſick man pheaſants are unſavoury. So to him that hath a ſound conſcience, p. 436and God abiding in it, the meaneſt condition is pleaſant; but a man of an ill conſcience that hath the burning fever of covetouſneſs and ambition, taketh delight in nothing, though he had all things. He that poſſeſſeth God hath this advantage above all other men that he he is content with much, and with little, and with nothing. Therefore, to ſpeake exactly, we ſhould not ſay that he that poſſeſſeth God is content with, but in his temporall condition; for it is not from his condition that his contentment ariſeth, it is from God.

CHAP. II. Not to depend upon the Future.

THis Counſell is part of the precedent: for that we may be contented with our condition, it is neceſſary for us not to depend upon the future. He that can bring his mind to that, ſhall not live ſuſpended with deſires and expectations, and ſhall not loſe the enjoyment of the preſent to catch at that which is to come. When the ſufferings of the preſent makes us long for the future, it is leſſe ſtrange and more pardonable. But it is ordinary that covetouſneſſe, curioſity, & wantonneſs, produce the ſame impatience in ſome men, as extremity of paine in others. Many ſick of too much eaſe will ſpeak like Job, in his torments; Job. 7.4. When I lay downe I ſay, When p. 437ſhall I ariſe and the night be gone? And I am full of toſſings to and fro unto the dawning of the day. Is the day dawned, they wiſh it were done. This perpetual agitation is a moſt evident ſigne of a ſick mind, which makes his ſicknes worſe with that only thing whence he hopes for amendment, which is change. The future which afarre off ſeemed pleaſant unto him diſpleaſeth him when it is become preſent; neither doth any thing pleaſe him but what he hath not and cannot have. By this expectation of the future, a man hath his head torne betweene feare and hope as a ſtagges head betweene two hounds, ſo ſore they bite and torment the minde. There is no condition more miſerable, and no ſtate of the ſoule more contrary to the nature of God whom his children ought to imitate: Nothing ſets a man further from God, who expects no new thing from the future, becauſe all is preſent to him. With whoſe conſtancy we have ſome participation when we ſtay ourſelves upon him, our preſent and eternal good, and depend not upon the uncertaine future. The godly wiſeman aſpires onelyonly to one certaine future, the full poſſeſſion of his ſoveraine good, which as yet he doth but unperfectly poſſeſſe; As for the doubtfull future he leaves it to Gods providence, in whoſe reſpect that which is doubtful to us is certaine and infallible. Since our care can alter nothing in it why ſhould we vexe our heart about it? If evill p. 438muſt come, let us not haſten its comming by our apprehenſion; and if good muſt come, let us not ſpoile it by our impatience.

The conſideration of the decrees of Gods providence which ought to eaſe us of care muſt not bereave us of prudence, for the prudence of man is employed by the providence of God for the execution of his counſels. So when prudence calles upon us to give order for the time to come, we need but follow this rule, To doe what we ought and can doe, and let God doe what he will. By that meanes we ſhall keepe the wiſe medium between diffident care and imprudent negligence: Following with an ingenuous ſimplicity the dictates of prudence and conſcience, truſting in God, and doing good, we ſhal not be diſtracted betweene trembling feares and ardent deſires for the time to come, being confident that whatſoever may happen to us, either good or evil, all will turne to our good, as long as we ſtick faſt to our ſoveraine good which is God.

That we may not depend of the future we muſt ſtudy to keepe our minde free of that diſeaſe of the vulgar ſort, the curioſity of things to come, whether they concerne them or no, onelyonly becauſe they are to come. This is a natural inheritance of the preſumption of our firſt parents who would know that which belonged to God onelyonly to know. For the knowledge of the future belongeth to God onelyonly, and yet men pretend to p. 439it. Both the knowledge which is proper to us and that which is forbidden, is ſet downe in this divine leſſon, Deut. 29.29. The ſecret things belong unto the Lord our God, but thoſe things which are revealed belong unto us and to our children for ever that we ſhould doe all the words of Gods law.

Neither is that curioſity excuſed with the deſire of avoyding evill to come; for if it muſt come it cannot be avoyded by knowing it before. It is enough to expect inevitable evils, we need not ſend for them by our curioſity.

Obſerve that the moſt curious of the future are none of the beſt men, but perſons of an unbridled greedines, and ſet upon ill ends. None conſulteth ſouthſayers to doe a vertuous action. A good ſoule, that truſteth in God and feares him, will patiently expect his good pleaſure, ſaying, Iſa. 12.2. Behold God is my ſalvation I will truſt and not be afrayd; Come what will, it will come from God, and nothing but good can come to me from that good hand, ſince God is my father. But evil conſciences tremble at the thought of the future, and at the ſame time burne with deſire to know it, and becauſe they cannot know it of God they are eaſily perſwaded to aſke it of the devil.

As they are none of the beſt ſo they are none of the wiſeſt that are moſt carryed away by that curioſity, but the weakeſt natures, as ſimple maydes, that eaſily find inventions to ſee in their p. 440ſleepe what they deſire when they are awake. Perſons of the meaneſt condition and capacity are moſt eagerly ſet upon the knowledge of the future, and finding ſome fright in their conſcience when they goe about thoſe inquiſitions, they ſtop their eyes not to ſee the iniquity of their ends and wayes.

That wilfull blindnes is increaſed by the craft of Satan, preſenting wayes in themſelves indifferent to theſe ſilly curious minds, which conſider not that the harme doth not conſiſt in uſing ſuch words or geſtures, but in aſcribing to them an unnatural vertue without warrant of the Maſter of nature, and in ſeeking to ſee that which God hath hidden. Certainly ſince God hath hidden the future, to goe about to lay it open, is a worke proper to the profeſt undoer of Gods workes.

Curioſity of the future carryeth many ſo farre as to make a covenant with the devill. Who yet ſtands not ſo much upon his points as to refuſe to be conſulted by thoſe that have made no covenant with him. No doubt but this pride is tickled with a miſchievous delight when he ſeeth men ſeeking to him for that which is proper to God and herein yeelding to him divine ſervice.

Which ſervice that he may receive in a civil and occult way from the fine ſort of wits, he hath deviſed ſome ſeeming ſublime divinations, perſwading them that the decree of God about humane p. 441events is written in the motions and ſeveral aſpects of the ſtarres, and therefore that this ſort of divination is lawfull, yea divine.

The evills that come from that perſwaſion are numberleſſe, for the ſilly reverence which vulgar ſpirits deferre to theſe predictions makes them wilde, and ſets them upon the fullfilling of them, becauſe they account them unavoidable. The worſt evill is, that thereby mans minde which ought to dwell at home is tranſported out of himſelfe, & inſtead of repoſing upon the love and wiſedome of God is ſuſpended upon the Dragons tayle and the Aſcendant of an Horoſcope.

The hiſtories of the Greeke Emperours Alexius and Manuel are lamentable examples how credulous perſons are undone by the impoſture of Aſtrologers when they expect from the Starres thoſe ſucceſſes which ought to have bin wrought by piety, prudence, and valour. That unlucky art cuts the ſinewes of induſtrie, and makes men idle, greedy, and inconſiderate.

This reaſoning I recommend to the calme judgement of the lovers of that Science. All affirmation is grounded either upon reaſon or authority. The aſſertions of judiciary Aſtrology are of the laſt kinde, for no reaſon can be given of their Maximes. Now the authority upon which theſe Maximes are grounded muſt be either divine, or humane, or devilliſh. They are not grounded upon divine authority, but are p. 442expreſſely forbidden by it. God will not have us to be diſmayed at the ſignes of heaven, for the heathen are diſmayed at them, Jer. 10.2. and threatens the Aſtrologers, the ſtarre-gazers, & monethly prognoſticatours, that they ſhall be as ſtubble, & the fire ſhall burne them. Iſa. 47.13. Human authority in this caſe is of no weight, for who hath given power to men to diſpoſe of the ſeverall Offices and preheminences of celeſtial bodies? It remaines then that theſe maximes are grounded upon diabolical authority. In effect, ſince they are not grounded upon reaſon, either they are forged by men, or delivered by revelation; and if that revelation come not from God, it muſt needs come from the devill.

The truth of this ſentence, that man is an enemy to his owne content, is ſeene in nothing ſo much as in that itch of curioſity to inquire after the future. Whereas we ought to acknowledge that our ignorance of the future is the onelyonly infirmity which we have reaſon to be well pleaſed with. God hath done much for mankind to have hid the future from them. For if beſides preſent afflictions we had diſtreſſes to come before our eyes, there is no conſtancy but would breake under that weight. Many owe their preſent tranquillity to their ignorance of the calamities that waite for them.

But it is not the hope of future wordly content that muſt hold up our minds. The life after this life is the onelyonly future, upon which we muſt depend. p. 443And after we have ſublimated our hopes and untyed our affections from the earth, if it pleaſe God to ſend us ſome worldly proſperity, it will be the more welcome becauſe it will come unexpected, as a gaine over and above the bargaine.

CHAP. III To retire within ones ſelfe

HE that hath learned to know the world and himſelfe, will ſoone be capable of this counſell. The world being fooliſh and wicked, it will be a wiſe part to retire (as much as the duties of converſation will permit) from that contagion which may impaire us. Perſons that have ſome goodneſſe in their ſoul have a cloſſet where they may retire at any time, and yet keep in Society.

That cloſſet is their owne inſide. Whereby I underſtand not all that is within man, for the Appetite is not the cloſet but the outward Court where all the tumult is; there the Paſſions are entertaining the externall objects, or quarrelling with them. But that inſide to which the wiſeman muſt retire is his judgement & conſcience, thence to impoſe ſilence to paſſions and huſh all the noyſe below, that with a calme and undiſturbed mind he may conſider the nature of the perſons and things which he converſeth p. 444with what intereſſe he hath in them, and how farre they are appliable to Gods ſervice and to the benefit of himſelfe and others.

We judge better of things when we are little intereſſed in them, for then we are leſſe apt to foreſtall our judgement with our affection. Then to poſſeſſe a cleare, free, and uningaged judgement among the things of this world, we ſhould learne well how little intereſſe we have in them, and that we are ſtrangers in earth; whence inferre St. Peters doctrine Dearely beloved, I beſeech you as ſtrangers and pilgrimes abſtaine from fleſhly luſts. 1 Pet. 2.11. For why ſhould we entertaine any eager deſire for things that concerne us but little? Even among Pagans the wiſeſt lookt upon the goods of this world as things which they needed not, and retired within their own breaſts, which they called their home, there to enjoy vertue their onelyonly good. The wiſe Chriſtian having that high advantage that he may enjoy within his breaſt both vertue and God himſelfe, hath more reaſon to keep within that home, and look upon things without, with an indifferent eye. For when as Pagan Philoſophers called themſelves Cittizens of the world, the Chriſtian acknowledgeth himſelfe aſtranger in it; for he doth but travell through the earth to his heavenly Country, which they knew not. A traveller looking out of the window of his Inne upon a country Faire, doth but lightly amuſe his eyes p. 445with the variety of courſe pedling wares, and the buzy ſtirre of buyers and ſellers; but his minde is upon his journey, and he will not make one in that crowd. With the like indifference the wiſe Chriſtian looks upon the hurry of the world, and the confuſed diverſity of humane things, not crowding for them, or ſetting his heart upon them; for his journy towards heaven calls him away, and to heaven he hath already ſent his heart before.

That diſintereſſed diſpoſition towards the things of this world ought not to make us careleſſe and negligent; neither muſt we do any buſineſſe by halfe: Keeping that prudent and godly temper to apply our mind, not our heart, to worldly things; never forgetting, while we tend them with diligence and induſtrie, that they are unworthy to poſſeſſe the whole man, who is made for better things.

There is no poſſeſſion ſooner loſt then that of ones ſelfe. The ſmalleſt things rob us of it. A ſight worthy of contempt, if not rather of compaſſion, is a man ſharp-ſet upon play, whoſe ſpirit hurried out of his true home by the greedines of gaine, is ſwelled with hope, and quaking for feare hanging upon the chance of the dice. Had one driven us from our houſe we would cry aloud for juſtice againſt him; But we diſpoſſeſſe ourſelves from the poſſeſſion of our reaſon by our violent paſſions, and refuſe to do juſtice to ourſelves. p. 446How many for a Miſtreſſe or a preferrement loſe their meat and their ſleep, have no other thought all the day long, and no other dreame all the night? their ſoules are no more at home, but dwell with their neighbours, if we may call dwelling a perpetuall running after hopes that flye from them. To ſuch men this counſell is moſt proper, Tecum habita, Dwell at home. Keep poſſeſſion of your ſoul. Suffer not any thing to ſteale you away from your ſelfe. There is neither profit nor pleaſure worth ſo much, that the ſoule ſhould goe from home to get it. Let none ſooth up his eagernes about his ſports with the plea of lawfull paſtimes; Nothing is lawful that ſteales the ſoule from God and a mans ſelfe. When I ſee a man running after his bowle, and following it with bleſſings or curſes: Another melting with ſweat in a tennis-court, more overheated yet in his paſſion then in his body, contending with high words about a chaſe; then ſay I with compaſſion. Alas here is a ſoule put out of poſſeſſion of herſelfe, a man that hath forgotten his origine and his dignity, having his reaſon enſlaved to his paſſion, and his paſſion ſubjected to things of no value; which being in their nature uncapable to be his maſters, he hath found a way to make them ſo by his wilful ſlavery. One is allwayes a looſer at that game which robbes his ſoule of ſerenity. It is an unlucky game that gives to the nobleſt part p. 447of man thoſe great irregular motions which ſhould not be pardonable for the conqueſt or the loſſe of an Empire. Nothing is ſo great that for it we ſhould ſet our mind out of frame. A wiſeman neither in jeſt nor earneſt ought to ſubject himſelfe to any external object, or ſuffer his ſoule to ſtirre out of her place, and runne into diſorder. Utility and Pleaſure ſought by diſorderly motions are loſt even by ſeeking.

Of this counſel to retire within onesſelfe, this is a branch, To keepe company with a few well choſen perſons, lending ourſelves freely to them but giving ourſelves to none but God, nor ſuffering friendſhip to grow to ſlavery. With all ſorts of men we muſt deale ingenuouſly, yet reſervedly, ſaying what we think, but thinking more then we ſay, leaſt we give power to others to take hold of the rudder of our mind, the thing that all crafty negotiatours aime at. Let them not be admitted by too much familiarity to know the weake avenues of our ſoules. For in all ſoules there are ſome places weaker then the reſt. Theſe every one ſhould endeavour to know at home, and view them diligently, there to double the fortifications of piety and wiſedome, taking heed of lying uncovered that way.

Alſo to enjoy that ſelfe-retirement we muſt keepe ourſelves, as much as we can, impartial among the diverſity of parties and opinions. Where the queſtion is not abſolutely of our duty p. 448and ſalvation, we muſt put on the patience to ſee and heare, and ſay nothing. How many truths in the world are of that nature, that it is better not to defend, yea not to examine them, then to trouble the world or onesſelfe about them? How many rights, which it is better to leave altogether undefended, then to wrong our ſerenity to maintaine them? And how many controverſies of which the pro and con is falſe? Some contentions in this age are ſuch, that a man of good ſenſe muſt not care where is the right or the wrong. Among ſo many turbulent actours, he muſt content himſelfe to be a beholder, judge of the blowes; and ſtand out of their reach.

CHAP. IV. To avoyd Idlenes.

THis counſell will be a graine of ſalt to ſeaſon the precedent. For it is the excuſe of idle perſous that will appeare contemplative men, to ſay that they will judge of all, and meddle with nothing; whereas they ſhould be imployed about their owne buzineſſes, that they might have no leiſure to meddle with the buzineſſes of their neighbours.

Indeed the practiſe of this counſel is neceſſary for the obſervation of the three counſels of which I ſpake laſt. To be content with our condition we muſt avoyd idlenes, for the ſoule of the ſluggard p. 449deſireth and hath nothing, ſaith Salomon, Prov. 13.4 Idlenes makes a man needy and covetous. But diligence makes his condition eazy. A great delight it is too ſee the fruit of our owne induſtry.

Likewiſe that we may not depend from the future, we muſt avoyd idlenes: for idle men are gaping after the future, becauſe lazines makes the preſent time bitter unto them. Dayes and houres ſeeme to goe a ſlow pace to him that expects of fortune what he might and will not obtaine of his diligence.

And as for the third counſel of retiring within ones ſelfe, idlenes is very much contrary to it, for a man that doeth nothing groweth tedious to himſelfe, and ſeekes out of himſelfe how he may cozen the weariſome houres, Act. 17.21. All the Athenians and all the ſtrangers that were at Athens ſpent their time in nothing elſe but either to tell or to heare ſome new thing: For idleneſſe is the mother of curioſity. It makes a mans mind to gad a broad and keeps it in a perpetuall pilgrimage; for the mind is never at home but when it keeps neere God, and is employed in ſome good thing.

The mind is never content till it be fixt, and it will not be fixt but upon imployment. Who ſo will content his mind let him do what he ought to do, for nothing brings more ſadneſſe to the mind then a wandering idleneſſe. I call idleneſs p. 450not onelyonly to ſit with ones armes a croſſe but to give oneſelfe to an evill or uſeleſſe labour. For many have no other labour but to diverſifye their idleneſſe and give themſelves more paine to invent how they ſhall loſe their time, than would have coſt them to imploy it well. And when the mind is once ſoftned and enervated with idleneſs, he will give eare to any evill counſel, for he that doth nothing is ſoone induced to do evill, and even by doing nothing he doth evill. Time idly and viciouſly ſpent makes a man ſad and peeviſh; all things diſpleaſe him, and himſelfe more then any thing.

None can excuſe his idleneſſe ſaying that he hath nothing to do, for there is alwayes ſome good to be done; and none ſhall ever bee idle who hath as much will as occaſion to do good. To do good is the proper labour of thoſe who by their wealth and quality are commonly exempted from labour. Of that condition likely were ſome of the Theſſalonians of whom St. Paul ſaith, that they did not worke at all but were buſie bodies. 2 Theſ. 3.11. Yet without reſpect of any quality he gives them this charge, Now them that are ſuch we command and exhort by our Lord Jeſus Chriſt, that with quietneſſe they work & eat their own bread. But ye brethren be not weary in well doing. He will have them that live curiouſly, working not at all, to worke, and eat their owne bread, and to work firſt before they eat. Of which if they excuſe p. 451themſelves, ſaying that they are not men of labour, the Apoſtle ſheweth them what work God requires at their hands, It is that they faint not in well doing. Then his exhortation that with quietnes they worke eating their owne bread intimates this aſſurance unto them that an innocent labour will give a good taſte to their bread, and that they ſhall enjoy Gods gifts with quietneſs and content.

CHAP. V. To avoyd Curioſity in divine matters.

CUrioſity in the things of God is one of the principall hinderances of the peace of the ſoul. In nothing the propagation of the firſt ſin is more evident. It is the right ſlip of the folly of our firſt Parents, upon whom God had beſtowed the whole plenty and beauty of Nature gathered in one ſpacious garden, planted with choiſe trees. In that garden nothing was denyed them but ſo much as was hurtfull, The tree of ſcience of good and evill; A Science which God kept to himſelfe. Yet in the midſt of that overflowing wealth, they were diſtaſted with all that was given them, out of a greedy deſire to taſte that which was denyed them; and for taſting of the tree of ſcience of good and evill, they were driven farre from the tree of life.

We likewiſe their ſinfull progenie put our p. 452ſelves far from the tree of life, by ſtretching our hand unto that unlucky fruit of forbidden knowledg. And many ſpeed ſo ill in their curious ſearch, that while they are about to make themſelves like God, by their knowledge, they become like Satan by their audaciouſneſſe.

But how doth it come to paſſe that the ſtudy of the knowledge of God, which is the Soveraine good of man, ſerves to make him guilty and miſerable, and that too often they that ſoare higheſt to draw neere to God, are found moſt remote from him? It is becauſe they goe the wrong way to worke. For whereas they ſhould ſtudy his love (a gulfe where a man is allowed to wade above his ſtature) they ſearch his hidden and inſcrutable counſell: No wonder if they that will creep into Gods ſecret will, loſe the benefit of his declared good will; as Adam preſuming to lay his hand on the forbidden fruit loſt the poſſeſſion of ſo many fruits, the enjoyment whereof was free to him before.

Moſes having made that high requeſt to God, Exod. 33.18.23. I beſeech thee ſhew mee thy glory, God anſwered him, Thou ſhalt ſee my backparts but my face ſhall not be ſeene. A myſterious Text, which being well underſtood aſſigneth the juſt extent and ſets the certaine limits to humane reaſoning in divine matters. It is allowed to ſeeke God, à poſteriori by his effects, they are Gods back parts; It is the juſt extent of our contemplation. p. 453But to ſeek God, ab anteri…ri, by his counſels which are the firſt cauſes, it is attempting to ſee Gods face, an undertaking no leſſe unlawfull then impoſſible. My face ſhall not be ſeene. That limit…ne ſets to our contemplation.

Were this well ſtudyed and comprehended aright, more labour ſhould be beſtowed upon the meditation of Gods workes of nature and grace & of his revealed will, for by theſe onelyonly it is poſſible to man living in the fleſh to ſee God in ſome meaſure. And the darke queſtions of Gods eternall counſell ſhould be layd by.

The doctrine of predeſtination ſettleth the ſoul in a ſtedfaſt aſſurance, when it is apprehended by faith; but the ſame brings trouble and perplexity to a mans heart when one will fathom Gods counſell with the plummet of reaſon. In that poynt Reaſon is prone to frame objections againſt the juſtice and wiſedom of God. Wherefore ere it go too farre, the bridle of piety muſt give it this ſhort ſtop, Rom. 9.20. O man who art thou that replyeſt againſt God? If about the actious and decrees of God you cannot ſatisfye your reaſon, remember that reaſon was made for man not for God, and be ye quiet.

Likewiſe theſe in incomprehenſible points of the concurrence of Gods grace with mans will, & how his invariable decree may conſiſtwith the free actions of men, reaſon muſt altogether ſilenſe her inquiry, acknowledging that in that p. 454meeting of the finite with the infinite, reaſon being finite can comprehend nothing but things of her kind. Since then there is ſomething of infinity in that meeting, the comprehenſion of it muſt be left to the infinite God, to whom alone it belongs to know his infinite workes. In that meeting all that belongs to us is to have no other will but Gods, embrace his grace with a free and ready heart; truſt in his promiſes, and commit ourſelves to his providence. A wiſe counſell, eaſier to obſerve then to comprehend, is this, That in the worke of our converſion and ſanctification we muſt give to God the whole glory and to ourſelves the whole taske.

And ſo of the reſiſtence of ſo many mens wills againſt Gods will, which nevertheleſſe they promote, even by reſiſting it, that holy will having no part in the evil which they doe; And of the wiſedome of that high moderatour, who for his glory tolerateth the kingdome of the devill in the midſt of his kingdome, we muſt acknowledge that they are matters for admiration not inquiſition. It is a goodly ſtudy to be a diſciple of Gods wiſedome and providence; but where we find our contemplation brought to non plus, we muſt be contented to beleeve that God is all wiſe and all good. Let him doe his pleaſure and let us doe our duty.

The holy Scriptures are the cleare ſpring of life. Our Lord Jeſus commands us diligently to p. 455ſearch them, becauſe in them we hope to have eternal life. Ioh. 5.39. The texts leſſe perſpicuous, as they require more ſtudy, they require alſo more modeſty. And better it is to ſay of a hard text, I underſtand it not, then to wreſt it with a forced interpretation. The writers of Comments upon whole bookes of Scripture are often put to that choyce. Yet how few are extant that will ſay ingenuouſly, This text is above our underſtanding, and we muſt expect till he that hath lockt up the ſenſe of it, give us a key to open it. Scripture muſt be put to the uſes attributed to it by St Paul, doctrine, reproofe, correction, inſtruction in righteouſnes. That the man of God may be perfect thoroughly furniſhed unto all good worke. 2 Tim. 3.16. For theſe uſes there be ſo many cleare texts that we need not beate our braines againſt the hard ones.

It is a commendable ſtudy to ſeeke to underſtand Canonical prophecies; God himſelfe gave them to the Church to be ſtudied. And ſeeking the intelligence of them is obeying Chriſts command to ſearch the Scriptures drligently. But in that command he meanes the prophecies fullfilled which ſpeake of his firſt comming, not the prophecies yet to be fulfilled: Which yet we may ſearch but with that reſervation, that we content ourſelves with ſo much as is clearely revealed, and preſume not to ſeeke into that which is hidden. Wherein the ſtyle of prophecies is a ſure p. 456guide, for we muſt beleeve that the Holy Ghoſt hath hidden them in obſcure termes that they ſhould not be underſtood; and if God will not have us to underſtand them, it is folly and arrogancy for us to goe about it. Why ſhould we fecke to ſee that which God hath hidden? he hath hid it becauſe we ſhould not ſee it. I am inclined to beleeve (yet ſubmitting to better judgements) that the end of moſt prophecies is not ſo much that we might foreknow things to come, as that we might admire the wiſedome, and preordination of God, when they are come; and to comfort us in the aſſurance that the whole courſe of the conduct and trials of the Church, and her deliverance and glory in the end, is foreordained in Gods counſell. Let us ſtay a little. Events will expound predictions.

As we muſt not curiouſly examine the word of God, we muſt not ſcrupulouſly ſearch the worke of his Spirit. Many devout ſoules yeeld a wrong obedience to this precept of St Paul, Examine your owne ſelves whether you be in the faith, 2. Cor. 13.5. for inſtead of examining their owne ſelves they examine God, ſeeking with a trembling and overbuzy care what degree of comfort and aſſurance of their ſalvation they feele in their hearts, which is the worke of God not of men. And as in the ſearches of jealouſy, when a man ſeekes for that which he feares to finde, they draw upon them that which they feare by ſeeking p. 457it with too much curioſity, and frame doubts to themſelves by examining of their confidence.

To heale themſelves of that timorous curioſity they ſhould not take for Goſpel whatſoever godly men have written of the manner how the holy Ghoſt is working in the conſcience; for it is certaine that he worketh diverſly according to the diverſity of natures, and doth vary the diſpenſation of his graces according to his good pleaſure.

Wherefore when we examine whether we be in the faith, it is not the worke of God that we muſt examine but our owne. And we muſt call ourſelves to account whether we love God and our neighbours, and what care we take to ſerve him: whether we keepe his commandements, and receive his promiſes with obedience of faith. In theſe things where the worke of Gods grace is joined with ours we have but our performance to examine, looking upon Gods worke with reverence, and aſcribing to him all the good that is in us. Which reverence muſt be redoubled when we conſider in us that worke of grace where the worke of man hath no ſhare, and ſuch are the heavenly comforts and ſpiritual joyes. Of theſe we muſt not curiouſly examine the manner and meaſure, as though the ſeale of our adoption conſiſted in theſe: for it is not in feeling comfort but in departing from iniquity p. 458that this ſeale conſiſteth; as we learne of St Paul, 2. Tim. 2.19. Confidence is a great evidence of grace, but Love is a greater.

Let us imploy ſpiritual joyes when it pleaſeth God to ſend them, to improve love and gratefulneſſe in us. Do we find ourſelves deſtitute of thoſe joyes? let us ſtudy to find out in our conciences the cauſes of that want, that we may remove them; labouring to clarifye our ſouls of all mire of the earth, that they may like pure Cryſtals receive the gratious and comfortable rayes of the Sunne of righteouſneſſe. But as long as God gives us the grace to love him, and caſt ourſelves upon him, Let his grace be ſufficient unto us; for his ſtrength is made perfect in weakeneſſe. 2 Cor. 12.9. Joy and comfort cannot but follow faith and love: Perhaps not very cloſe, but feare not, they will and muſt needs follow. Let us expect their comming in ſilence and hope, and take heed of putting them back with curioſity and impatience.

CHAP. VI. Of the care of the Body, and other little Contentments of life.

SInce we ſeeke the content of the mind, the body muſt not be forgotten; for as long as they live perſonally united in this world they can hardly be content the one without the other. p. 459That the body may do good ſervice to the mind, the mind muſt be a good Maſter to the body and maintaine it with great care.

I ſay with great care, not with much tenderneſſe: for we muſt uſe it to be contented with little, and with things eaſie and ordinary, looking leſſe for pleaſure then health, which yet is the way to get a laſting pleaſure.

Of all earthly treaſures health is the moſt precious. Without the health of the body, the mind hath much adoe to maintaine his liberty and ſtability. The diſorder of the humours of the body makes the mind turbulent & froward, and ſometimes reaſon is quite turned upſide downe by a corporall indiſpoſition. It is then the part of a wiſeman to take a moſt ſpeciall and exact care of his health.

It is preſerved by theſe three principal meanes, Serenity of mind, a ſober diet, and exerciſe.

Of theſe three antidotes againſt all diſeaſes, the chiefe is, Serenity of mind. This and the health of the body maintaine one another. But the mind is a more powerfull agent upon the body then the body upon the mind. A meek and cheerefull ſpirit keepeth his body healthfull, whereas frequent exceſſive fits of choler, and deep ſadneſſe, ſowre the whole maſſe of blood, and poyſon the fountaine of animall ſpirits. Whereby the body loſeth his lively colour and his good plight, and droops into a lingering p. 460conſumption. Heavineſſe in the heart of man makes it ſtoop. By ſorrow of heart the ſpirit is broken. A merry heart doth good like a medicine, but a broken ſpirit dryeth the bones, ſaith Solomon. And to get that merry heart he enjoynes us to keep our mind in a milde temper. Prov. 11.17. The mercifull man doth good to his owne ſoule, but he that is cruell troubleth his owne fleſh.

The body thus preſerved in health by the ſerenity of mind, payeth him readily for that good office; for the mind is kept tranquill and ſerene by the good conſtitution of the body.

To preſerve both, ſobriety is neceſſary; there being nothing that weares the body and ſets the mind out of frame ſo much as intemperance doth. Neither are thoſe that glut themſelves vvith meate and drink the onelyonly that need to be exhorted to learne ſobriety. Many that go for ſober, need that exhortation: For generally all that live with ſome plenty eat and drink too much, and confound in their ſtomack too many various ingredients; giving to nature more then it needs, and more then it can diſpenſe; Which ſuperfluity, that eſpecially of the third concoction, turnes into ill humours, whence variety of diſeaſes is bred, anſwerable to the variety of our diſhes, as in the Commonwealth uſeleſſe perſons, and ſuch as have nothing to do, are they that ſtirre ſeditions and trouble the State.

Then naturall heate which ſerves to the nutritive p. 461faculty weares away before the time, when it is put to an overgreat labour; and the ſpirits ſerving to make the pot boyle below, leave the intellectual part ill ſerved in the upper roome. That overplus of aliment growing to pride of blood, breeds no better effect in the ſoule then to ſwell the appetite, and ſtirre it to rebellion againſt the reaſon. If we could bring ourſelves to a more ſimple and leſſe abundant dyet, both our bodies and minds would enjoy more health. The fewer vapours the belly ſends to the braines beſides the neceſſary, the clearer is the ſkie in that upper region. Therefore, to keepe health and ſerenity, ſuch as have a daily plentifull fare, and feare that their ſtomack hath more appetite then ſtrenght, ſhall doe wiſely to faſt ſometimes, to give it time to reſt, and recover ſtrength. Moſt ſickneſſes in their beginnings may be healed by abſtinence.

On the other ſide they that uſe a more ſparing dyet ſhould allow to themſelves ſome intervals of good cheere. It oppreſſeth thoſe whoſe ordinary meales are ſo many feaſts; but it reneweth the vigour of thoſe that uſe it ſeldome. Wine is eſpecially given of God to make glad the heart of man. Pſal. 104.15 It is of ſingular vertue to charme cares. Two draughts of it extraordinary when the minde is vexed with croſſes, will put upon a mans buzineſſes a ſmoother and calmer face.

p. 462The third preſerver of health is Exerciſe, without which the body becomes an unwieldy bagge of corrupt humours. Great eaters need more exerciſe. But the moſt ſober need ſome. The naturalleſt and pleaſanteſt is walking, to which they that lead a ſedentary life muſt allow ſome time. But to moſt men their buzineſſes give bodily exerciſe enough, many times too much, to the prejudice of the minde, which thereby is neglected and made ſervant to the body. If one be ſhut up, or hath loſt the uſe of his legs, he muſt invent ſome other way inſtead of walking to exerciſe his body and prevent ſicknes; And if he cannot put his body to any exerciſe, he muſt cate and drinke the leſſe.

It is a wiſe courſe to harden the bodies of children and young men, eſpecially againſt cold, the cauſe of moſt ſickneſſes in aged perſons. But when one hath bin tenderly brought up, it is imprudence to goe about to inure his body to hardnes in his declining age. The minde may be capable of that reſolution, not a tender body that needs carefull tending.

Theſe are the general precepts to preſerv health. To mend it when it is impaired, Phyſicians muſt be conſulted, and remedies uſed: About which two rules muſt be obſerved. Let it be betimes before ſicknes have taken roote; Let it be ſeldome, for too many remedies are worſe then the diſeaſe. I preſuppoſe that Phyſique and Phyſicians p. 463ſhall be uſed as it is preſcribed by the Sonne of Sirac, Ecclus. 38.1. for neceſſity not for wantonnes.

The chiefe uſe of that art is to prevent diſeaſes. Every one ought to have enough of it to know his owne body, and keepe off the indiſpoſitions to which he feeles himſelfe obnoxious, not to weare out his body with drugs without great neceſſity. But there are certaine ſimple and eazy helpes that prevent great inconveniencies when they are uſed betimes: And what wiſeman would not keepe himſelfe from grievous ſickneſſes, if the uſe of a little ſauge or juniper berries will doe it?

What remedy ſoever be uſed for prevention of ſickneſſes, take it for certaine that they are better prevented by abſtinence from unwholeſome things then by the uſe of wholeſome.

Let the body be well clad, for commodity not ſhew, neither curiouſly affecting the mode, nor oppoſing it with a fantaſtical ſingularity. Let all that we weare be comely and handſome, not to pleaſe other mens eyes but our owne. He that is ſlovenly in his attire thereby groweth ſad and dejected, ere he be aware: Why ſhould one make himſelfe contemptible to the world and diſpleaſing to himſelfe by a wilfull lazy neglect of his perſon?

Let there be order and ſuitablenes in our ſtuffe and furniture, though never ſo coorſe. Let not any thing want its proper place, though never p. 464ſo little. Confuſion is offenſive to the minde but order gives a ſecret delight.

Let our dwelling be lightſome, if poſſible; in a free aire, and neere a garden. Gardening is an innocent delight; it was the trade of man in the ſtate of Innocence.

With theſe if one may have a ſufficient revenue an honeſt employment, little buzines, ſortable company, and eſpecially the converſation of good bookes with whom a man may converſe as little and as much as he pleaſeth, he needs little more, as for the exteriour, to enjoy all the content that this world can afford.

Of the paſtimes of the Nobility and Gentry thoſe ſhould be preferred that bring a publique utility, as hunting the wilde boare and the wolfe, where the countrey is annoyed with them, and in England the fox, and the badger. It is double content to a generous and well given nature when he doeth good for his pleaſure. The military paſtimes of young Gentlemen in France and Italy are uſefull and pleaſant; and by them they are faſhioned, and fitted to ſerve their countrey.

Games of hazard diſcompoſe the minde extraordinarily: They accuſtume it to be hanging upon the future and depending on fortune, to which every wiſeman will give as little power over him as he can. They do alſo provoke paſſion; and cauſe great agitations in the ſoule for things p. 465of nothing. All that, point blank contrary to the worke of piety and Philoſophy.

Games that conſiſt in dexterity of body or minde are preferable to thoſe that are committed to blind chance. Cheſſe will ſharpen the wit but buzy it overmuch, and toyle the ſpirits inſtead of recreating them, which is the proper uſe of play. Of all gaming, the leſſe the better; And when it diſordereth the paſſion, the leaſt is too much.

He that ventureth much money at play, ventureth not with it the tranquillity of his mind a thouſand times more precious, but makes a certaine loſſe of it, whatſoever become of the money. That bold venturing comes not out of contempt of the goods of this world (as gameſters would have us to beleeve) but out of an unſatiable greedineſſe to gaine much in ſhort time. Wherefore to them that have little money and to great lovers of it, great loſſes at play are very ſmarting; and yet the gaine is more hurtfull then the loſſe: for it enflameth covetouſnes, and ſets the heart upon a wicked labour to grow rich by the ruine of others, which afterwards is practiſed in the more ſerious commerces of Society. Thereby alſo the fountaine of charity is drained, and ſo the ſtreames of charitable deeds. Beſtowing money in play is not the way to make friends with that unrighteous Mammon that receive a man into eternal habitations, but enemies to turne him out of his temporal habitation. p. 466It is the way to loſe both earth and heaven.

When you have an undoubted right to a conſiderable ſumme of money, and the preſent poſſeſſion; what a mad part is it to call it in queſtion whether it muſt be yours or anothers, and decide the queſtion with three dice? And what ungratefulnes to the great giver of all goods gifts, to play thoſe goods away which are afforded to us by his liberality, and acquired for us by the ſweate and hard labour of many poore families? Though then the parties at play be conſenting to that ſtrange way of acquiſition, that conſent doth not make it lawfull; neither of them being the owner thoſe goods which he calls his, but the keeper and ſteward, who muſt give account of his ſtewardſhip to his Maſter.

Whether we winne or loſe conſiderable ſummes at play, we commit robbery; for if we rob not our adverſary, we rob our family, and ourſelves, and God. Herein worſe then that ill Servant that hid his talent in the ground; for the gameſter if he be a loſer hath made away the talent intruſted unto him by God. And though he be a gainer, yet he hath made himſelfe incapable to give a good account of his talent to his Lord, ſince he hath put it to an unrighteous banke.

Eloquence is a pleaſant and profitable paſtime, both to read and compoſe; For while it delights the mind it doth poliſh, ſweeten, and heighten it. It is then moſt delightfull when it ſerveth to p. 467cloath good matter, and when the chiefe ornament is good ſenſe. And it fals out happily that the eloquenteſt books of antiquity are alſo the beſt, and they that have the wiſeſt reaſon expreſs it with moſt elegancy. The ſame is true of the late Authors.

Poetry delighteth much, So one take little of it at once, for it is luſhious meat, too much of it brings wearineſſe and loathing. It is more delightfull to read then to compoſe, herein like muſique which delights the hearers more then the Muſicians. As then it is better to heare a Set of violins then to make one in it, it is better to heare Poets then to augment their number. I had rather that others ſhould make me ſport, then I them.

I need not be curious in the ſearch of the ſeverall devices of men to paſſe their time; the task of the wiſe being not to ſeeke them, but to uſe them well when they meet in his way, and more yet to learne to live contented without them. What we want of them muſt be ſupplyed with ſerenity of mind, and an eaſineſſe inventive to frame to ourſelves divertiſements, and make a paſtime even of our misfortune. If we may be merry it matters not upon what ground, ſo it be not evill. A ſerene mind that truſteth in God and doth good needs not look abroad for mirth: He fetcheth mirth out of his owne ſtock.

To get the true taſte of the outward contentments p. 468of life, we wuſt but taſte them, not ſtretch our ſtomack upon them; expecting our onelyonly true contentment from God and within ourſelves. We muſt make uſe of all things and ſtay upon God alone. The ſenſe of Gods love and our reciprocall love to him give to the ſoul that onelyonly true content; but they take not from us the taſte of the outward lawfull contentments of life. Rather they give us that taſt: for to him that loves God and rejoyceth in his love, all things looke pleaſantly. The certainty of his principall good keeps him ſo cheerefull, that he takes contentment in in the ſmalleſt things; as he that hath newly received tidings of great joy is well pleaſed with a coorſe entertainment, and delights even in thoſe things that diſpleaſed him before.

CHAP. VII. Concluſion. Returne to the great principle of the Peace and Contentment of Mind which is to ſtick to God.

FRom theſe ſmal contentments let us remount to the great and principall, and their ſtay. It conſiſteth in the peace of God and union with him by faith and love. There we began, there we muſt end. We have conſidered the world ſufficiently, to conclude that it conſiſteth in three poynts, Vanity, Wickedneſſe, and Miſery.

p. 469What is beſt in it is periſhable. When we have it in our hands it ſlips between our fingers, and when it ſtayes with us yet it is none of ours, ſince it is out of ourſelves. Among all the objects of our ſenſes, none is capable to give us a perfect and durable content.

Being thus unſatisfyed of all things without us, if we enter within ourſelves, what ſatisfaction do we find in our nature? we find errour in our opinions, tumult in our paſſions, hardneſs or terrour in our conſcience, when God dwells not in it by his grace.

Pagan Philoſophers teach us indeed that within us or no where, comfort is to be found. But alas! poore men, they ſought nothing within themſelves but themſelves. And what is more weake, more inconſtant, and more calamitous then man? Then, to this Philoſophy one point is wanting, which is all; and that is, to ſeeke God within us, inviting him by humility & repentance to chooſe his abode in our ſoules, and there entertaining him with love and faith. This is the only ſafe harbour for peace and contentment of mind. Out of it, there is nothing but ſtorme. The beſt worldly ſtate is vanity and perplexity. Of this Solomon is an excellent witneſs who having ſeene all the evill, and tryed all the good of this world, pronounceth this verdict. Eccleſ. 1.14. I have ſeene all the workes that are done under the Sunne, and behold all is vanity and p. 470vexation of ſpirit. That great King having long enjoyed an unparallelled proſperity, ſaith in the end that he hated life, and hated all his labour; Eccleſ. 7.17, 18. although his labour was to content himſelfe being exalted to the higheſt Orb of power, overflowing with plenty, and ſwimming in delights. What reaſon then have diſtreſſed men to hate their life and labour, when they weare out their life in want, in lawſuites, in ſickneſſe, and receiving no other ſalary of their vertue but envy and ungratefulneſs? Wherefore that wiſe Prince having throughly conſidered all that is good and evill in this world and this life, ends in this concluſion which he recommends to his Sonne. Eccleſ. 12.12. And further, by theſe, my Sonne, be admoniſhed; Of making many bookes there is no end, and much ſtudy is a wearineſs of the fleſh. Let us heare the concluſion of the whole matter. Feare God and keep his commandements, for this is the whole duty of man. For God ſhall bring every worke into judgement with every ſecret thing, whether it be good or whether it be evill.

So doth Solomon expreſs that God is the center, both of our duty, and of our reſt and happineſſe; and that the only ſafety and ſolid content conſiſteth in ſticking faſt to him. There we finde refuge in our dangers, confidence in our feares, comfort in our ſorrowes, counſell in our perplexities, light in darkeneſſe, and life in death. p. 471There we learne to make the right uſe of proſperity, enjoying the gifts of God with cherefulneſſe and ſimplicity, not vexing ourſelves with cares to keepe them, or with covetouſneſs to increaſe them. There we get a gracious illumination to our underſtanding, a rule to our will, a bridle to our appetite, a ſincere joy in our conſcience.

How great, how unſpeakable is that happineſſe, when our heart is turned into a Sanctuary, where God himſelfe is pleaſed to dwell and ſpeak peace to our ſoul, aſſuring us that he is reconciled towards us in his Beloved! There he leads us into all truth, helps up our weakeneſs, inſtructs our ignorance, raiſeth us up when we fall, and ſets us againe in the right way when we are gone aſtray. We are aſſaulted by many enemies, but they that are for us, are more then they that are againſt us, ſince we hauehave alwayes the Lord at our right hand. We are unwiſe, but we have free acceſſe to the Soveraine wiſedome to conſult it at all times. And many times that high wiſedome, preventing our conſulting, mends what we have marred by our folly.

Which preſent bleſſings are ſmall being compared to our glorious hope. That incomparable honour and, wealth to be received into all the rights of Gods children, that incorruptible crowne of life, that fulneſſe of joy in the enjoyment of Gods preſence; they are depthes not to p. 472be fathomed with mans thought. But whereas for materiall things the extent of our ſight is long, the reach of our armes but ſhort. In things ſpirituall and eternal it is quite otherwiſe with us; for the two armes of the ſoul, which are love and faith, reach much higher then the eye ſight of reaſon can penetrate: With theſe armes the godly ſoul layeth hold upon the celeſtiall goods which ſhee cannot ſee, and with a lawfull haſtineſſe antedates in the preſent the poſſeſſion of the glory to come.

That expectation makes the Chriſtian to diſgeſt any bitterneſſe, and calmely paſſe by all the incommodities of life. For he will ſay in his adverſities, This but a ſtep of ill way to an eternall glory; All theſe evils have an end, and then begins a felicity without end.

Without looking ſo farre, the preſent ſenſe of the love of God to us breeding our reciprocall love to him; and that mutuall embrace of God and the ſoule living yet in the fleſh, though as ſhort of the perfect union with God as the higheſt mountaines come ſhort of heaven, yet brings to the ſoul a dignity and contentment beyond all expreſſion. It is that peace of God which paſſeth all underſtanding and keeps our hearts and minds through Jeſus Chriſt. It is a transfiguration of the devout ſoul for an earneſt of her glorification. It is the betrothing of the Spouſe with Chriſt, and the contract before the marriage. p. 473After that, all the Empires of the world, all the treaſures of Kings, and all the delights of their Court deſerve not to be lookt on or to be named. If that divine Embrace could continue, it would change a man into the image of God from glory to glory, and he ſhould be rapt up in a fiery charet like Eliah.

To enjoy that holy Embrace and make it continue as long as the ſoul in the fleſh is capable of it; We muſt uſe holy meditations, prayers, and good workes. Theſe ſtrengthen thoſe two armes of the ſoul, faith and love, to embrace God, and hold him faſt; doing us that good office which Aaron and Hur did to Moſes, for they hold up the hands of the ſoul, and keep them elevated to heaven.

And ſeeing that God who dwelleth in the higheſt heavens dwelleth alſo in the humbleſt ſoules, let us indeavour to put on the ornament of a meek & quiet ſpirit, which in the ſight of God is of great price. 1 Pet. 3.4. It is a great incouragement to ſtudy tranquillity of minde that while we labour for our chiefe utility, which is to have a meek and quiet ſpirit, we become of great price before God; and therefore of great price to ourſelves: How can it be otherwiſe, ſince by that ornament of a meeke and quiet ſpirit we put on the neereſt likeneſſe of God of which the creature can be ſuſceptible; For then the God of peace abiding in us makes his cleare image to ſhine in the ſmooth p. 474mirrout of our tranquill ſoul, as the Sunnes face in a calme water.

Being thus bleſt with the peace of God we ſhall alſo be ſtrong with his power, and among the ſtormes and wrackes of this world we ſhall be as ſafe as the Apoſtles in the tempeſt, having Chriſt with them in the ſhip. It is not poſſible that we ſhould periſh as long as we have with us and within us, the Saviour of the world and the Prince of life.

The univerſall commotions and hideous deſtructions of our time prepare us to the laſt and greateſt of all, 2 Pet. 3.10. when the heavens ſhall paſſe away with a great noiſe and the elements ſhall melt with fervent heat, the Earth alſo and the workes that are therein ſhall be burnt up. In that great fall of the old building of Nature, the godly man ſhall ſtand ſafe, quiet, and upright, among the ruines. All will quake, all will ſinke, but his unmoved heart, which ſtands firme, truſting in the Lord. Pſal. 112.7. Mountaines and rocks will be throwne downe in his ſight, The foundations of the world will crack under him, Heaven and Earth haſting to their diſſolution will fall to pieces about his eares; but the foundation of the faithfull remaines ſtedfaſt; He cannot be ſhaken with the world, for he was not grounded upon it. He will ſay with Davids confidence, Pſal. 16.8. I have ſet the Lord alwayes before me, becauſe he is at my right hand I ſhall not be moved. p. 475Therefore my heart is glad, and my glory rejoiceth; my fleſh alſo ſhall reſt in hope. For thou wilt not leave my ſoul in Hell, neither wilt thou ſuffer thy holy One to ſee corruption. Thou wilt ſhew me the path of life; in thy preſence is fulneſſe of joy, at thy right hand there are pleaſures for evermore.