Of Peace and Contentment of Mind, Book 4

Of Peace and Contentment of Mind · Book 4

p. 331OF PEACE AND CONTENTMENT OF MIND.

FOURTH BOOK. Of Vertue, and the exerciſe of it in Proſperity and Adverſity.

CHAPTER I. Of the vertuous temper requiſite for Peace and Contentment of Minde.

THis Book is but a reſult of the two precedent, for who ſo hath got a right Opinion of things, and learned how to governe his Paſsions, wants nothing for vertue and tranquillity; theſe two articles being not onelyonly the materials and the rules of the building, but the whole ſtructure. And the order is as eſſentiall, as the matter, for the underſtanding muſt be illuminated and ſatisfied about the right judgement of things, and know how farre they are worthy that our appetite ſhould ſtirre for them, before we undertake to inſtruct our appetite how to behave ourſelves with them.

Out of the right opinion & the well governed Paſsion ariſeth the true temper of Vertue; which p. 332is a calme ſtate of the Soul, firme, equall, magnanimous, meeke, religious and beneficiall to a mans ſelfe and to others. All the imperfection that is in our Vertue is a defect in one of theſe two, or in both. And who is not defective in them? Who hath not errour in his Opinions, and by conſequent unrulineſſe in his Paſsion? Wherefore our deſcriptions of perfect human Vertue are accidents without ſubſtance. But what? we muſt not ſet before us any leſſe patterne then perfection. Matth. 5.48. Be ye perfect even as your Father which is in heaven is perfect.

The Schoole gives definitions and diviſions of the ſeverall morall Vertues, which is no more then is neceſſary. Yet to ſpeake properly there is but one, even that equal temper & juſt proportion of all the faculties and motions of the ſoul which is Juſtice, producing the like juſt temper abroad in all the parts of converſation; for to be juſt is to do all the parts of a mans duty, towards God, towards himſelfe, and towards his neighbour.

Temperance and Fortitude are handled in the Schooles as vertues by themſelves, which is to very good purpoſe, for a more diſtinct expoſition; but in effect they are parts of juſtice, for Temperance is the juſt proportion of the appetite; and Fortitude is the conſtancy and magnanimity of the will requiſite to keep one juſt. Neither is fortitude p. 333a Vertue different from temperance; for whereas of thoſe two duties ſuſtine & abſtine, to ſuſtaine and to abſtaine, the firſt which is reſiſting oppoſitions is aſcribed to fortitude, the other which is abſtaining from the inticements of ſinne is reſerved unto temperance, yet both belong equally to fortitude, ſeeing there is as much, if not more, ſtrength of mind requiſite to ſtand out againſt alluring temptations as to encounter violent oppoſitions.

There are then two vertues in all, the one intellectuall which is Prudence, the other morall which is Juſtice. I have ſpoken of the firſt, and this whole treatiſe is but an exerciſe of it: And of the ſecond alſo, of which the moſt eſſentiall part is the feare of God and a good conſcience: that is truly the prime Juſtice. All human lawes, if they be good are dependances of it; if they be evill, they are deviations from it. Naturall equity ſanctifyed by grace ruleth both publique and particular duties, and both the outward and the inward man, which is farre more then common and civill law can compaſs. In all policies of the world Juſtice hath diverſe faces. The body of the Law (eſpecially in great and antient States) hath ſtatutes and caſes without number, which inſtead of clearing juſtice confound it. All that legiſlative labour regards outward action and the publique peace: But piety and true Philoſophy rule the inward action, and p. 334ſettle the peace of the ſoul with the right and primitive Juſtice. Beſides, human lawes are moſt buſy in forbidding evill, and for that end make uſe of feare, and the terrour of puniſhment; whereas the inward law of Vertue is moſt buſy in preſcribing good, and for that end makes uſe of the motive of love and reward. But whether we need the motives of feare or love, we have a Soveraine Court within our breaſt where the great Judge of the Univerſe is ſitting continually. There his Law is written and layd in view, entering into the eyes of the underſtanding, which ſeeth it even when he winkes that he may not ſee it. And there a mans owne thoughts ſtand divided at the barre, ſome accuſing, ſome excuſing him, out of that law compared with the records of the memory. Of that Court St. Paul was ſpeaking that the very Gentiles and heathen ſhew the worke of the law written in their hearts, their conſcience alſo bearing witneſſe, and their thoughts the meane while accuſing or elſe excuſing one another. Rom. 2.15.

Before that Court (that is before God himſelfe and before us) we muſt labour to be declared juſt, and more to be ſo indeed. There juſtice muſt be ſetled. There it muſt be practiſed. It will be well done to know and obey the formes of juſtice which publique order hath ſet over us, but our maine taske muſt be to labour for an niward and habituall juſtice. Let us p. 345obey cheerefully all good or indifferent human lawes, but before all and after all let us ſeek and pray for that law of the ſpirit of life, which may ſet a rule to all the unrulineſſe within us, and make righteouſneſſe and peace to kiſs each other in our ſoules.

The ordinary definition of juſtice, that it is a conſtant will to give to every one his owne, as it is commonly underſtood, regards onelyonly the leaſt part of juſtice, which is the rule of duties betweene man and man. But let us give it a fuller extent: for to give every one his owne we muſt pay all that is due, firſt to God, next to ourſelves, and then to our neighbours. Certainly the two former parts of juſtice are far more conſiderable then the third which is the onelyonly cryed up, though ill obſerved, in the world; for a man may and doth often retire from the ſociety of men, but he can at no time retire from God and himſelfe; and though a man were alone in the world, yet ſhould he have with him the chiefe ſubjects to exerciſe the vertue of juſtice.

We ſhall give God his owne by loving him with all our ſoul, and with all our ſtrength, obeying his will carefully, and cheerefully praiſing him for his love to us, and for his owne greatneſs and goodneſs with a thankfull and a joyfull heart, ſetting him continually before the eyes of our mind, as alwayes preſent, that we may walke unto all pleaſing before his pure and all p. 336ſeeing eyes, & ſtick faſt unto him by meditation, affection, and entire confidence. And whereas man is the bond and the naturall mediator betweene the materiall world and the ſpirituall; who alone muſt render for the whole Nature the due homage unto the great Creator; Juſtice calls upon us to do that right to God & Nature, to knit Nature with God by our love, faith, obedience, and praiſes.

Thus alſo we ſhall give to ourſelves our due, for to draw neere unto God is our good, Pſal. 73.28. to ſeparate from him is our deſtruction. They that obſerve lying vanities forſake their owne mercy, ſaith Jonas, Jo. 2.8. meaning that they forſake him of whoſe goodneſs their being and wel-being depends. This thought will renew the antient characters of the naturall notions of juſtice engraven upon the marble of our hearts, upon which the corruption of the world and our owne hath bred as it were a thick moſs, which hides theſe characters. But with the feare of God that moſs is rubbed off, and the law of God the originall juſtice written there with Gods finger appeares plaine and legible. Who ſo then will do right to himſelf and recover his primitive dignity muſt ſtudy to know, feare, and love God, perfect his union with him, and aſſociate himſelfe with his Angels, by obeying his will and tending his praiſe. His ſaving eternall light is for us, Wiſedome, righteouſneſs, ſanctification, p. 337and redemption are for us, for he gives them to us liberally in his Sonne; We do but right to ourſelves, when we ſtudy that thoſe bleſſings which are for us may be ours. And to loſe ſuch ineſtimable graces by our neglect, is, beſides ungratefullneſs towards God, a crying injuſtice againſt ourſelves.

A maine point of that juſtice which we owe to ourſelves is, to labour to make ourſelves poſſeſſors of ourſelves, and maſters at home; ſo untyed from all outward tyes, that our content depend of none but God and ourſelves: and that rule over ourſelves is attained by yeelding unto God the rule, ver us.

To that end our firſt labour muſt be to traine well the Paſſion of love, which is the great wheele mooving all the other paſſions; for according to the ſubjects that we love, and as we love them well or ill, we are good or evill, happy or unhappy. To love what we ought and as we ought, is the whole duty and happineſſe of man.

Next, our deſires and hopes muſt be cut ſhort, which is not cutting downe Nature, as greedy minds may think: It is cutting off our bonds, and getting our liberty. That way plenty, pleaſure, and joy, are bought at an eaſy rate, for very little will content a mind weaned of ſuperfluous deſires; and he hath little or no matter left for ſorrow, feare, anger, hatred, and envy, the tormentors p. 338of the ſoul. What is able to diſquiet that man that thinkes nothing to be his but God and a good conſcience, and poſſeſſeth the things of the world as not poſſeſſing them? But to quiet the murmure of love and deſire, which are querulous and unlimited paſſions, we muſt do them ſuch equall juſtice, that while we ſtop them one way we open them another; Being kept ſhort for the things of the world, let them have free ſcope towards heavenly things, to love God, and deſire his ſpirituall and permanent goods, without limit and meaſure.

The great injuries are thoſe which a man doth to himſelfe, when to obey luſt, or anger, or coveteouſneſſe, one makes himſelfe guilty and miſerable; when for the love of the world, one loſeth the love of God; when out of miſerableneſſe the body is denyed his convenient allowance: When for things of no worth a man proſtitutes his health, his life, and his conſcience. When men will ſinne for company, caſt themſelves into ruinous courſes out of compleaſance, and damne themſelves out of gallantry. Who ſo will ſeriouſly think what he oweth to himſelfe and what account of himſelfe he muſt give unto God, will endeavour to keepe the precious health of his body, and the golden ſerenity of his conſcience; he will enjoy with ſimplicity that portion which God giveth him of the contentments of life, and above all things he will carefully keep his onelyonly good, which is God.

p. 339Juſtice being well adminiſtred within us will be practiſed abroad with facility and delight. Rom. 13.7. Render to all their dues, tribute to whom tribute is due, cuſtome to whom cuſtom, feare to whom feare, honour to whom honour. Let the debtour be more haſty to pay then the creditour to receive.

All the Law-bookes are but comments upon this precept of Juſtice to render to every one his owne. Yet they omit the moſt eſſentiall parts of it, the duties of charity, humanity, and gratefulneſs: Which being without the rules of civill lawes, have the more need to be learned and obſerved by ingenuous and religious ſoules. And we muſt beleeve, contrary to the vulgar opinion, that they are debts, and that doing good to them that ſtand in need of our helpe is not giving but reſtoring. Therefore the workes of mercy are repreſented in the CXII Pſalm as works of Juſtice, He hath diſperſed, he hath given to the poore, his righteouſneſſe endureth for ever. Let us then be perſwaded, that when we do all the good of which God giveth us the faculty and the occaſion, we do but juſtice. Let us pay due aſſiſtance to him whoſe need claimes it, counſell to him that is in perplexity, kindneſs to them that have ſhewed us kindneſſe, pardon to them that have offended us, good for evill to them that perſecute us, love to them that love us, ſupport to the weake, patience to the impatient, reverence to ſuperiours, affability to inferiours. All theſe p. 340are debts. Let us omit no duty to which we ſtand obliged by the lawes of civill ſociety; Yet that is too ſcant, let us omit no duty to which we have the invitations of piety and generoſity. All the good workes that we may do, are ſo many duties. It is the large extent that St. Paul gives to our duty. Phil. 4.8. Finally bretheren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, and if there be any praiſe, thinke on theſe things. And the fruit of that ſtudy in the following words is that which we ſeeke in this Book, the Peace of the Soul & our union with God. Do theſe things and the God of peace ſhall be with you. Truly peace quietneſs and aſſurance are the proper effects of righteouſneſs, & are as naturall to it as the light to the Sunne. Iſa. 33.17. The worke of righteouſneſs ſhall be peace (ſaith Iſaiah) and the effect of righteouſneſſe, quietneſſe and aſſurance for ever.

Conſidering Juſtice as the ſolid ſtemme in which lyeth the ſubſtance of all vertues as her branches, I will not follow every bough of that that tree; Two Vertues onelyonly I will ſtand upon as the preſerving qualities of that univerſall Juſtice. Theſe are, meekeneſs and magnanimity. They are the neceſſary diſpoſitions to frame a right vertue in the ſoul, and peace with it.

Under meekeneſs I comprehend humility and docility, which are but diverſe aſpects of the p. 341ſame face, that meeke and quiet ſpirit which is in the ſight of God of great price. 1 Pet. 3.4. As, for great edifices there is need of deepe foundations, likewiſe to edifie the ſoul and build vertue and peace in it, there is need of a profound humility; which being joyned with faith is the foundation of the ſtructure, and the perfecting alſo: for we muſt be humble that we may be vertuous, and the more we are vertuous the more we are humble.

With that meekeneſs the word of God muſt be receaved, which is the doctrine of Vertue and ſalvation. Jam. 1.20. Receive with meekeneſſe the engrafted word which is able to ſave your ſoules, ſaith St. James. Iſa. 61.9. God hath anointed his Sonne to preach good tidings unto the meeke: Pſal. 25.9. The meeke will he guide in judgement, and the meeke will he teach his way. A mind well-diſpoſed to Vertue and the peace of the Soul, will diſtruſt himſelfe as a ſhaking unſound foundation, to repoſe his truſt wholly upon God. He will labour to heale himſelfe of all arrogant opinions and obſtinate prejudices, being alwayes ready to receive better information and ſubmit himſelfe unto reaſon.

It belongs to that meekeneſs to be free from the impetuoſity of the appetite, for that which St. James ſaith of the wrath of man, that it worketh not the righteouſneſſe of God. Jam. 1.21. may be ſaid of all other Paſſions; they are evill if they p. 342be vehement; for in a ſpirit agitated with vehement paſſions juſtice cannot ſettle, that very vehemency being an injuſtice, and a violation of that ſweete and equall oeconomy of the ſoul fit for juſtice and peace. Paſſion goeth by skips and jolts, but Reaſon keeps a ſmooth even pace; and that pace is fit to go on Juſtice's errand.

To meekeneſſe magnanimity muſt be joyned. Meekeneſs makes reaſon docile and pliant in goodneſſe. Magnanimity makes her conſtant in it. Both are the framers and preſervers of righteouſneſſe; meekeneſſe becauſe it humbleth us before God and ſubjecteth us under his good pleaſure; magnanimity, becauſe it raiſeth our minds above unrighteous ends and wayes, and makes us aſpire to that great honour to have our will conformable unto Gods will, and become partakers of his Nature, which is Righteouſneſs itſelfe. St. Paul makes uſe of magnanimity to ſollicite us to holineſs. Col. 3.10. If ye be riſen with Chriſt, ſeeke thoſe things which are above, where Chriſt ſitteth on the right hand of God. Set your affections on things above, not on things on the earth. As nothing makes the mind more magnanimous, ſo nothing makes it more holy, then that doctrine which teacheth Gods children that all the world is too little for them; and that God alone, who adopteth them and calls them to the inheritance of his Kingdome, is worthy to poſſeſſe their whole heart. For would any that is ſo highly dignifyed p. 343ſtoope ſo low as to ſubject his affection to the things of the earth? or would he be ſo ungrateful as to returne him diſobedience for ſo much love? Rather his high condition will fill him with high thoughts, and according to the Apoſtles exhortation, he will endeavour to walke worthy of God who hath called him to his Kingdome and glory: 1 Theſ. 2.12. O, could we apprehend the excellency of this high calling by a ſerious faith, with what contempt would we looke upon thoſe things that captivate the paſſions of men! How ſhould we laugh at that which others deſire or feare! We ſhould looke upon the actions of men as beholding the earth, from heaven, ſeeing the clouds of cares and ſorrowes gathering farre under our feet, and tumultuous deſires buſling and raiſing ſtormes; where we ſhould have no other ſhare but compaſſion of thoſe that are toſſed by them: Neither temptation nor perſecution ſhould be capable to trouble our heavenly ſerenity. The falſe profit and pleaſure of ſin ſhould not tempt our deſire, but provoke our ſcorne and indignation, as unworthy of men, and muchmore of Gods children, coheires of Chriſt in his eternall Kingdome, called to be Kings and Prieſts unto God and their Father.

The ſame magnanimity will breed in us agodly ambition to imitate God our Father, keeping righteouſneſs in all things becauſe the righteous Lord loveth righteouſneſs; Pſal. 11.7. uſing charity p. 344and liberality, giving and forgiving, becauſe the Lordis good, and his tender mercies are over all his workes. Pſal. 145.9. Doing good to our enemies, becauſe God fills with his goods the mouthes that blaſpheme him; And, becauſe God gives alwayes and receiveth nothing, we muſt thinke it more happy and divine to give then to receive.

From magnanimity reflect againe to meekeneſs. Let all that is done magnanimouſly be done meekely together, with ſimplicity and reality, without noyſe and oſtentation. Theſe vertues going hand in hand, meekeneſſe and magnanimity, are the two ſupporters of Juſtice, and the teachers of all goodneſſe. A meeke and magnanimous ſpirit is the fruitfull ſoyle of all vertues. To expreſs them in other termes more familiar to the Church, They are humility and faith, which with the love of God, the true eſſence of Juſtice, make up the greateſt perfection that a man is capable of upon earth, whereby the minde is ſanctifyed, ſweetened, and raiſed; and filled with goodneſſe, peace, contentment, and aſsurance.

CHAP. II. Of the exerciſe of Vertue in Proſperity.

IF I treat not methodically and ſeverally of all Vertues, the title of this worke may excuſe p. 345me; I ſeeke not here the definitions and diviſions of Vertues, but the uſe; And of all the uſes that which conduceth to the peace and contentment of mind. Beſides, all that we have ſaid before and all that we have to ſay, is an exerciſe of vertue, which careth not much by what name ſhe is called, juſtice, fortitude, temperance, or what you will, if ſhe may have leave to do her effect, which is to maintaine the ſpirit every where in a vertuous tranquillity.

Her principall worke is, ſo to informe, or rather forme the minde, both for Proſperity and Adverſity, that it be neither corrupted by the one, nor dejected with the other. That worke is the reſult of our ſecond and third Book. Who ſo hath learned to have a right Opinion of the things that the world deſireth or feareth, and to rule his paſſion accordingly, is fenced againſt all inconveniencies of both fortunes. But becauſe it is a worke of the higheſt difficulty and importance to make the right uſe of theſe two different conditions, and go through both with a ſerene and equall ſpirit, Let us conſider them with more care, and learne to behave ourſelves vertuouſly in both.

Let us begin at Proſperity, as that which requires more vertue. Infants will greedily graſpe the bright blade of a new knife, and cut their fingers; The like is done by growne men, dazled by the gay ſhew of honour, wealth, & pleaſure; they p. 346lay hold on them eagerly, and hurt themſelves, for they take them the wrong way.

We need not ſay that Proſperity is good in itſelfe; He that would ſay the contrary ſhould not be beleeved. Yea none would beleeve that ſuch a man beleeveth what he ſaith. But by the evill diſpoſition of thoſe into whoſe boſome proſperity falls, it becomes evill, yea farre worſe then adverſity. For one that is ruined and brought to deſpaire by adverſity, ten are ſpoyled and undone by proſperity; becauſe adverſity makes a man to retire within himſelfe, and warnes him to arme his minde with prudence, piety, and reſolution. But proſperity relaxeth the mind, and by it weak braines are made weaker, imprudent, arrogant, and profane; acknowledging no vertue, and no God, but Fortune; Which they think to be ſo enamoured with their perſon and merit, as not to have the power to diſgrace them. Such is the character that David gives of a man corrupted with proſperity. Pſal. 10.5. His wayes are alwaies grievous, thy judgements are farre above out of his ſight, As for his enemies he puffeth at them. He hath ſaid in his heart, I ſhall not be moved, for I ſhall never be in adverſity. It is an unhappy proſperity that makes men diſſolute, outragious, puft up with pride, blinded with ſelfe love, ſometimes heavy with a drowzy ſloath, ſometimes tranſported with an inſolent joy. The moſt dangerous and moſt ordinary abuſe of proſperity is the diverting of a p. 347mans thoughts and love from God and a better life, to fixe them upon the world. Wherefore David ſpeaking of men incloſed in their owne fat, calls them men of the world whoſe portion is in this life, Pſal. 17.14. intimating that they have no portion in the other life. Truly proſperity is a ſlippery place; With moſt men it is a faire walk ending in a precipice. And the leaſt harme it doth is to enervate the mind; and dull the edge of induſtry.

The abuſes of proſperity are divers, according to the different humours of men. Some of a joviall and inconſiderate humour glut themſelves with proſperity; and become fierce and violent. Others of a darke and timorous conſtitution are oppreſt with wealth and honour as with heavy weights, dare not enjoy what they have, and live in an anxious care to loſe all. Eccleſ. 5.12. The abundance of the rich will not ſuffer them to ſleep. They ought to thank him that ſhould eaſe them of that heavy burden, their riches.

Of the ſickneſſes that attend proſperity I have ſayd much, and of their remedy. It comes to this. To conſider maturely the worth of things, that we may not love them above their worth, or expect of them a ſatisfaction above their nature; not to anchor our confidence upon their uncertainty: not to love any or truſt in any with all our heart but God, the only perfect and permanent good; To uſe the world as not uſing it, and enjoy the things we love beſt in it as having the uſe of them p. 348not the poſſeſſion, aſpiring continually to a better inheritance. This is the way to get a ſincere taſte of all the good that worldly proſperity is capable to afford.

Now there is need of a ſingular prudence to pick that good among all the evill & all the traſh that worldly proſperity is made of, & not to miſtake ſuperfluity for neceſsity, and that which is good in effect from that which is good in opinion only. For that man whoſe curioſity hath turned ſuperfluous things in to neceſſary, and whom the tyranny of vice and cuſtom ſuffers not to delight in any thing but unlawfull, is made guilty and unfortunate by his proſperity.

Alſo, to uſe proſperity wiſely, and get the true benefit of it, a man hath need to weane himſelfe from preſumption and ſelfe love. Whence comes it that ſo many ſpoyle their proſperity by laviſhneſs and inſolency, others loſe the taſte of it by inſatiable greedineſſe of adding and increaſing? It is, becauſe they have ſuch a high eſteeme and love of themſelves that they think all the goods of the world to be too little for them, either to ſpend or to lay up: Whereas he that hath an humble opinion of himſelfe taſteth his proſperity with ſimplicity and thankfullneſſe, for he thinks that he hath much more then he deſerveth. He that cannot bring himſelf to that low conceit of his worth, ſhall never be contented, though God ſhould poure all the treaſures of the world into p. 349his lap, and though he were mounted to the top of the wheel, and had nailed it to the axeltree to keepe it from turning.

Who ſo will enjoy true proſperity muſt keepe faſt to this Maxime, that no true good can be got by doing ill. So whereas vice and unrighteouſneſs inſinuate themſelves under the baites of pleaſure, honour, and profit, there is great need to make proviſion of faith and good conſcience as antidotes againſt the generall corruption. As carefully as we walke armed, and looke about us when we travell through forreſts infeſted with robbers, we ſhould walke armed with the feare and love of God among the enticements of worldly profit, honour and pleaſure, for Satan lyeth in ambuſh every where. But whereas robbers will lurke in hideous and ſavage places to do their feates, Satan doeth his in the moſt delicious places. It was not among briers and thornes that he ſet upon man yet innocent, he made uſe of a tree good for food, pleaſant to the eye, and to be deſired to make one wiſe. Gen. 3.6. And he made uſe ever ſince of beauty, daintyes, and curioſity to deſtroy mankind: Converſing among theſe is walking upon ſnares; Job. 18.8. There is great neede of wiſedome and godlineſs to avoyd them, and of a mercifull aſſiſtance of God to get out when our foot is enſnared in any of them.

To the pleaſures honours and plenty of the world, faith muſt oppoſe other ſweeter pleaſures, p. 350more ſublime honours, and riches infinitely greater, even the pleaſures for evermore at Gods right hand, the honour to be of his children, and the plenty of his houſe. Theſe he hath promiſed and prepared to them that love him, not to thoſe that chooſe rather to fill themſelves with unlawfull delight and unrighteous gaine than to walke before God unto all pleaſing, waiting for the fullfilling of his promiſes. David expected to ſee Gods face in righteouſneſſe, Pſal. 17.15. thereby ſuppoſing that without righteouſneſſe hee could not ſee Gods face. St. Paul expected the Crowne of righteouſneſs; he muſt then be righteous before he have the Crowne, and he muſt fight the good fight and keepe the faith before he be crowned. Could the height of that felicity enter into our low underſtandings, what it is to be filled with the contemplation of Gods face, and receive at his hand the Crowne of righteouſneſſe, hardly would we venture the miſſing of that glory for all the deceitfull delights and profits of iniquity.

Without looking ſo farre as the recompences and paines of the life to come, even in this life a godly, temperate, and conſcionable life, is a thouſand times more deſirable and pleaſant then a riotous diſhoneſt life, and advancement gotten by oppreſſion. Even thoſe Pagans that lookt for no good after this life, and laughed at infernall torments as old wives tales, yet p. 351could ſay, Nemo malus felix, No wicked man is happy; for unlawfull delight and gaine leave behind them a ſting of remorſe, yea many times ſin ſmothereth pleaſure at its birth; beſides the disfavour of God and men which commonly followes. We caſt our reckonings amiſſe if we make account to poſſeſſe a happy and a wicked proſperity; It cannot be happy if it be wicked, for it is vertue, it is innocence, it is the love of God and faith in his promiſes, it is juſtice and charity, that give the pleaſant reliſh and the very being of proſperity.

But ſuppoſe that the acquiſition of the delights and advantages of the world, be neither accompanyed with ſin, nor followed with remorſe, yet they are weake and tranſitory; riches are burdens, honours are fetters, pleaſures are feveriſh, fame is a wind, friendſhips are ſeeds of cares and ſorrowes, and yet in all theſe we ſeeke a ſolid and permanent content, who can wonder that we find it not? For I do not inſiſt yet upon the principall thing, that we ſhould fix our deſires upon God alone; But I ſay now, that to enjoy humane proſperity we muſt proportion our deſire and expectation to the capacity and durableneſſe of humane things, and to the power we have to diſpoſe of them and keepe them: If we expect more, we are diſappointed, and loſe the true taſt of our proſperity.

But there may be defect as well as exceſſe in p. 352the deſire and enjoyment of worldly proſperity. For there are ſome whoſe wild devotion kneaded with a timorous and ſavage humour, is afraid of all temporall comforts, be they never ſo ſimple, naturall, and innocent; ſeeking vertue and merit by miſuſing of themſelves, and ſowring all the proſperity that God giveth them, with an unthankfull melancholy. It is more then God requires at their hands; but he will require an account at their hands how they have enjoyed their health and the fruits of his fatherly indulgence, which he had given them to uſe with moderation, comfort, and thankſgiving. Either there is pride and hypocriſy in that fantaſticall marring of their proſperity; or if they are in earneſt, their braines is crazed, oppreſt by the black vapours of their ſplene. Abſtinence is laudable and neceſſary to be joyned ſometimes with prayer, to ſubject the body to the ſpirit. But the ſpirit muſt not deale with the body his ſubject, as the worſt of Tyrants do with their people, whom they utterly ruine to keepe them in ſubjection. That voluntary ſelfe depriving of the innocent conveniences of life, is reproaching God as being too blame for making nature plentifull and delightfull, and then placing man in the midſt of his goods, and giving him ſenſes to reliſh them, and reaſon to uſe them.

But the contrary fault is more dangerous and more ordinary, to hunt after temporall goods p. 353with a raſh eagerneſſe, and when one hath them to loſe the benefit of them by laviſh intemperance, or even to turne thoſe goods into evills by getting them by ill meanes, and uſing them to ill ends. If Proſperity marre us, it is but even with us, for we had marred it before.

The true way to be content every where, and purchaſe proſperity at an eaſy rate, is to deſire little and be contented with little. Not he that hath moſt but he that deſireth leaſt, is the richeſt. The leſſe a man deſireth the leſſe he wanteth, and the more reſemblance he hath with God, who dedeſireth nothing, and wants nothing. It is unjuſt for us to ſolicit the world to give us riches, while we have meanes at hand to enrich ourſelves without troubling the world, which is, To deſire nothing. Why ſhould I aske of another that which I can give to myſelfe?

But when all is ſaid, deſire is naturall and will ſtretch itſelfe upon ſomething. Now God alone is able to fill it. He that hath fixed his love and deſire upon God, and is allready poſſeſt with him by faith, may after that eaſily put that Philoſophy to practiſe, To deſire nothing out of himſelfe, and to aske nothing of the world. He may tell Fortune that he needs none of her gifts, for having God he hath all. But he that wants that poſſeſſion which onelyonly gives true ſatisfaction to the ſoul, deceiveth the world and himſelfe when he braveth Fortune, and bids her to keepe her p. 354gifts to herſelfe, ſaying that he asketh contentment of none, being able to give it to himſelfe; that he carryeth all his goods along with him, that he is rich and free becauſe he is maſter at home. Truly if he that ſpeakes ſo, hath nothing but himſelfe, he is very weake and needy. Yea unleſſe he poſſeſſe God, he cannot poſſeſſe himſelfe; and in that reſolution to cut off his worldly deſires, wanting the ſatisfying object, he is like him that makes a reſolution not to come neere the fire though it freeze hard, and himſelfe be thin clad. Whereas he that will cut his deſires ſhort, being enricht with Gods grace, is like him that will not come neere the fire, becauſe he is clad with warme furres.

To ſuch a man rich in God it becomes well to ſay, I will not beg wealth and comfort abroad ſince I may have it at home. Finding tranquillity and ſufficiency within my breaſt, why ſhould I make my ſelfe unquiet and needy by a greedy and worldly deſire? I will ſweetly enjoy the temporall goods becauſe they are Gods gifts, and receive them at his good hand with thankfulneſs: I will alſo indeavour to increaſe them by induſtry, if I may without fraud to others, and vexation of my ſelfe. But I will importune no man to give me, as long as I may obtaine of my ſelfe not to aske. I will ſpare to others the paine to deny me, and to my ſelfe the ſhame to be denyed, having ſuch a ſhort way at hand to ſatisfie p. 355me, which is, To aske and deſire nothing. The leſs I court the world, the leſs power ſhall I give it over me. This Philoſophy is eaſy to him that can ſay with David, Pſal. 16.6. The Lord is the portion of mine inheritance, and of my cup, thou maintaineſt my lot; The lines are fallen unto me in pleaſant places, yea I have a goodly heritage.

Moderation of deſires makes proſperity ſweet: And that moderation is harder in proſperity; for misfortunes rather breed feare then deſire, but good ſucceſſes are bellowes that ſwell cupidity, and cupidity making us depend of the future takes from us the enjoyment of the preſent. For we enjoy not what we have, when we complaine that we have not enough, and reckon not what we have got but what we would get.

And becauſe in Proſperity men will grow proud and forget what they are; The higher that God raiſeth our degree, the more let us humble ourſelves, and keepe our mindes within the limits of modeſty. If advancements ſmile upon us let us thinke rather to tread ſurely then to make haſt, and to ſit ſafe then to riſe high. As they ſay of Xanthus that being in drink he laid a wager that he would drink the whole Sea; they that are drunk with proſperity are prone to undertake more then they are able to performe. The Apoſtles precept hath need to be preſt upon them, Rom. 12.3. that no man think of himſelfe more highly then he ought to thinke, but think ſoberly; p. 356When we ſtand on a high tower our ſtature is never the higher then when we walke on the ground, but our braines is many times the weaker, as being dizzy with the height. So, dignity and high proſperity doth not increaſe a mans capacity by raiſing his place, but rather makes him wilde and giddy. Whereas then proſperity makes men over-confident, it ought to make them more cautious, fearing leaſt ſome of the windineſs of the place where they ſtand get into their head: Let them ſtudy to know themſelves and the world, that they may truſt neither, as things beyond the verge of their power, and whoſe ſubſiſtence dependeth not of their will. Let us looke upon the proſperities of this world as upon faire cryſtall glaſſes, the clearer the frailer; to day they ſhine, to morrow they breake: If you never truſt them, they will never deceive you.

Honours, riches, and temporal pleaſures are but the outſide and the barke of proſperity. And it is a ſapleſſe barke, where a good conſcience and reciprocal love betweene God and the ſoule is wanting. But where that is, either it brings outward proſperity or ſupplieth the want of it. Pſal. 65.4. O God, bleſſed is the man whom thou chooſeſt and cauſeſt to approach unto thee. We ſhall be ſatisfied with the goodnes of thy houſe, even of thy holy temple.

p. 357CHAP. III. Of the exerciſe of Vertue in Adverſity.

PRoſperity and Adverſity are neer neighbours; for proſperity makes preparatives for Adverſity by blinding mens minds with cupidity, ſwelling them with pride and thruſting them forwards with raſhnes, whereby they caſt themſelves headlong into precipices; and generally by making ſinne to multiplie, which drawes puniſhment from Gods juſtice. Beſides the inconſtancy of humane things which in a moment turnes from faire to foule weather.

On the other ſide, Adverſity many times mends the harme done by proſperity, for it repreſſeth temerity, opens the eyes blinded by Paſſion, and brings the ſinner to repentance; Thereby making preparatives for proſperity, which is never reliſht till one hath bin ſchooled by affliction. Then evill fortune hath her inconſtancy as well as the good, and the calme will come after the ſtorme.

The proper exerciſe of vertue in Adverſity is to imitate God, who fetcheth good out of it, and makes it a diſcipline of godlines, wiſedome, and tranquillity to his children. It is not enough to hope that after the ſtorme the calme will come, wee muſt ſtudy to find tranquillity in the very tempeſt, and make profit of our damage.

Having ſpoken of the particular Adverſities in p. 358the ſecond booke, I will endeavour here to ſet downe general remedies for all ſorts of Adverſities, ſaving one, the Adverſity which a delicat man createth to himſelfe out of a conceited tendernes; for to ſuch wilfully afflicted perſons the counſells of reaſon are uſeleſſe, till they be afflicted in earneſt. They have need of real afflictions to be healed of imaginary. To them that are ſick with too much eaſe, a ſmarting Adverſity is a wholeſome plaiſter. As to the hypocondriaque who had a falſe opinion of a wound in his left thigh, the ſurgeon made an inciſion in the right, to make him feele the difference betweene real wounds and imaginary.

Indeed the moſt part of perſons afflicted, are more ſo out of opinion then any true ground; but the wanton melancholy of ſome, that were; all their time dandled in fortunes lap, addeth to that epidemical diſeaſe. Wee will let them alone till they have reaſon to complaine, and deſire them that groane under ſome apparent Adverſities to examine ſeriouſly whether they be ſuch as they appeare; For there are ſome Adverſities, or called ſo, which rather are proſperities, if they that complaine of them can obtaine of themſelves rather to beleeve their owne ſenſe then the opinion of others, and to have no artificial and ſtudied ſenſe but meerely the natural.

Thus he that is fallen into disfavour whereby he hath loſt wealth and honours, and hath kept p. 359liberty, and bread enough to ſubſiſt retired remote and neglected, is very much obliged, firſt to the envy, and after to the contempt of the contrary prevailing faction, if God give him the underſtanding to enjoy the proſperity created by his adverſity. It is a happy misfortune for a little barke, to be caſt by the ſtorme upon a ſmooth ſhore, where the Sea ebbing leaveth it dry but ſafe, while the reſt of the fleet is torne by the tempeſt. The wave is more favorable if it thruſt the ſhip upon the haven. Now the godly wiſeman finds a haven any where, becauſe God is every where. Sitting under the ſhelter of his love and providence, he lookes with compaſſion upon the blinde rage of parties fleſht in the blood of one another, praiſing God that he was hurled downe from a ſtage where they are acting a bloody tragedy, that he may be an actour no more, but a beholder onelyonly, diſintereſſed from the publique contradiction. His ruine cannot equal his gaine, if by the loſſe of his eſtate he hath bought his peace, and the uninterrupted contemplation of God, himſelfe, and the world.

It would be a long taſke to enumerate all the commodious adverſities, for which nevertheleſſe comfort is given and received with great ceremony. Many accidents bitter to us for a time turne afterwards to our great conveniency. Some ſhould have miſſed a great fortune had they not bin repulſed in the purſuite of a leſſer. Many p. 360teares are ſhed upon the dead, but more would be ſhed if ſome of them ſhould riſe againe. God hath ſo enterlaced good and evill, that either brings the other. If wee had the patience to let God doe, and the wiſedome to make uſe of all, wee might finde good in moſt part of our Adverſities.

Many perſons ingenious to their owne torment are like the boulter that lets out the flowre and keepes the bran; they keepe diſgraces and misfortunes in their thoughts and let Gods benefits goe out of their minde. It had bin better for them to reſemble the rying ſeeve that lets out ill ſeedes and keepes the good corne, taking off their thoughts from that which is troubleſome in every accident of their life (unleſſe it be to remedy it) & ſetting their mind upon that hath which may yeeld profit or comfort. Thus he that received ſome offence in company by his indiſcretion, in ſtead of making that offenſe an occaſion of quarrel muſt make it a corrective of his raſhnes. He that is confined within the limits of a houſe and garden, inſtead of grieving that he hath not the liberty of the ſtreet, muſt rejoyce that he hath the liberty of a walke. And how many croſſes come upon us, which being wiſely managed would bring great commodities, if anger troubling our judgement did not make us forgoe the care of our conveniency to attend our appetite of revenge? Could wee keepe every where equality p. 361and ſerenity of ſpirit, wee might ſcape many Adverſities, or make them more tolerable, or turne them to our advantage.

All afflictions are profitable to the wiſe and godly. Even when all is loſt for the temporal, there wants never matter for the principall Advantage which is the ſpiritual. There wee learne to know the perverſity and inconſtancy of the world and the vanity of life, that wee may not repoſe our truſt and bend our affection upon it. Since a curſe is pronounced to the man that truſteth in man, and to him that truſteth in his riches the way to the kingdome of heaven is as impaſſable as the going of a cable through a niedles eye, and, we notwithſtanding theſe divine warnings are ſo prone to truſt and love the world, God therefore in his wiſedome and mercy ſuffers that unſound reed, which wee leane upon, to breake in our hand, and our love of the world to be payd with its hatred, that wee may learne to ſettle our confidence and love in a better place.

Hereby alſo a man comes to know his ſin and Gods Juſtice. Though we be prone to attribute the good and evill that comes to us unto ſecond cauſes, there is ſuch an affinity betweene ſin and puniſhment, that even in the moſt obdurate hearts affliction brings ſin to mind, and gives remorſe to the conſcience; But in godly ſoules, that remorſe is ſalutary. David having ſayd to God, Pſal. 32.5. Day and night thy hand was heavy upon me, my p. 362moiſture is turned into the drought of ſummer, addeth, I acknowledged my ſin unto thee & mine iniquity have I not hid; I ſaid I will confeſſe my tranſgreſſions, and thou forgaveſt the iniquity of my ſin.

And whereas the appetite will run wilde, when proſperity opens the broad gate of licentiouſneſſe, Adverſity comming upon that, holds a ſhort hand upon the appetite, and awakes piety and wiſedome. David ſpeakes of this experimentally. Pſal. 119.67. Before I was afflicted I went aſtray, but now have I kept thy word. ver. 71. It is good for me that I have bin afflicted that I might learne thy ſtatutes. Proſperity is an evill counſellour, and all her adreſſes are to the appetite; but Adverſity croſſing the appetite, calls upon the judgement. Repentance and Faith are ſeldome ſet on work by proſperity; but Adverſity raiſeth our hearts to God, and the feare of danger makes us flee to his Sanctuary. A wiſe godly man will manage affliction for that end, not contenting himſelfe with the firſt pious motions ſuggeſted by feare and ſorrow; He will husband that accidentall heat of diſtreſſe to warme his zeale, and having ſought God out of neceſſity, he will ſeeke him out of love. The unkind entertainement he findes in the world will helpe him to take off his affection from it, and tranſport his heart where his treaſure is. Acknowledging Adverſity to be the wages of ſin, he will learne to walk before God in feare, and from the feare of p. 363his judgements he will riſe to the feare of his holineſs, eſteeming that the greateſt Adverſity, not to beare his heavy plagues, but to tranſgreſs his holy will.

This filial feare of God is the way to prevent or avert many afflictions; for they that humble themſelves in proſperity need not to be humbled by Adverſity. Many times the repentance of the ſinner hath wreſted the deſtroying ſword out of Gods hand: Many times when good men have bin beſet on all ſides, the feare of God hath opened them a gate to go out; for he that feareth God ſhall come forth of all. Ecceſ. 7.18. Many are the afflictions of the righteous, but the Lord delivereth him out of them all: he keepeth all his bones, not one of them is broken. Pſal. 34.19. Many are the afflictions of the righteous, becauſe God formeth him to patience and perfecteth his faith by long exerciſe, which endeth in comfort; as he wreſtled with Jacob a whole night, and bleſt him in the morning. He deales otherwiſe with the wicked, for he lets them thrive a while, but when he takes them in hand with his juſtice he deſtroyeth them utterly. Pſal. 92.7. When the wicked ſpring as the graſs, and when all the workers of iniquity do flouriſh, it is that they ſhal be deſtroyed for ever. God exerciſed his people of Iſrael with diverſe trials for forty yeares in the wilderneſs, but he extermined the Cananites ſuddenly. God forbid we ſhould be of thoſe to whom he gives but one blow. Rather p. 364let him wreſtle with us a long time with his fatherly hand, which with the tryall brings ſtrength to them that are tryed, and gives them the crowne in the end of the combar. Here is the patience and the faith of Saints.

Our very nature ought to acquaint us with adverſity: For ſuffering is the naturall condition of men. Job. 7.1. Is there not a warfarre appointed to man upon earth? To be caſt downe with ſorrow for the adverſities incident unto mans life ſheweth ignorance of our condition. The way not to be ſurpriſed with any thing is to be prepared for all; and to think that the evill which happens to one man may happen to any other, ſince all are men alike. As at dice whoſoever playeth is ſubject to all the caſts of the dice; he that is engaged in the game of life is ſubject to all the events incident to the living, and muſt be prepared for them.

But becauſe it is not fortune but providence that diſpoſeth of the accidents of life, the greater is our obligation to beare good & evill accidents with a holy equanimity, becauſe all that happens to us is unavoidable, as ordained by a fatal and eternal law.

Upon that wee muſt conceive as well as wee can that humane events and ſeveral perſonal intereſſes are ſo interwoven by that high providence, that they have a mutual dependance among themſelves; and their meetings, which in p. 365our regard are caſual, are twice neceſſary in regard of God, both becauſe they are decreed in his counſell, and becauſe they are requiſite for the execution of many things. To which if wee adde, that God all-wiſe and all-good doeth nothing & permitteth nothing but for a good end, wee cannot reaſonably complaine of any croſſe befalling us, though wee had not deſerved it: For wee muſt conſider ourſelves, as pieces of the univerſe, and engeenes which that great workman ſets on going for the execution of his ends, which being all good, all meanes alſo tending to them are good in that regard. Our croſſes then being determined and directed to ſome good by the good hand of God (which wee muſt firmely beleeve) we muſt alſo beleeve them to be good, becauſe they ſerve for Gods end which is alwayes good. So not onelyonly wee muſt beare them with patience, but receive them with content, yea with thankes; rejoycing, as happy, that even in ſuffering wee are inſtruments in the good hand of God, to doe his work and advance his glory; which many times we ſee not, but he ſeeth it, and that muſt ſilence and content us.

Being thus diſpoſed, this advantage we have above many of the wheeles and weights of that great machine of Providence, that whereas ſome of them have no will, ſome an ill will, our will is acting with Gods will, and our love to him boweth our ſelfelove to his pleaſure, ſo that for his p. 366glories ſake (into which all things end) our afflictions appeare good unto us; and ſo they are indeed, ſince by them God is glorified.

Events being thus chained up and interlaced together, it is a great injuſtice againſt God and the order by him ſettled in the univerſe, to grudge at any thing that happens to us, as though wee would have God to unweave in our behalfe the web of his providence, create a new decree, and make a new counſel-booke for us. Let us goe willingly where Gods decree leads us, for goe wee muſt howſoever; Is it not better to goe ſtreight forward where God will have us to goe, then to be dragged backwards?

Indeed there is no need of a high reach of reaſon to perſwade a man to bear with, unavoydable accidents, and to will that which it were to no purpoſe not to will. But when wee conſider beſides that it is the will of God, if wee be his true children we ſhall will cheerefully what he wills.

When we are in proſperity there is no praiſe to will what God willes, for then God willes what wee will. But that is pleaſing to God to conſent to his will when he ſmites us, and to ſay after the Lord Jeſus, the patterne of all perfection. Father not as I will but as thou wilt. That reſolution brings a great reſt and a great perfection to the ſoul; for by that meanes our will is changed into Gods will. The way to have all our will is to will nothing but what God wils.

p. 367When God ſends us affliction, thereby He gives us a great matter to glorifie him and to draw a bleſſing upon ourſelves; For whereas unavoydable Adverſities make us worſe when we pull againſt them, they worke in us a peaceable fruit of righteouſnes, when we not onelyonly beare them patiently, but receive them joyfully as comming from God. I verily beleeve that God beholds nothing from heaven that pleaſeth him more then a will ſo ſubjected and united to His, that in the midſt of afflictions he finds Gods will good, pleaſant, and perfect; and ſaith, Gods will bed one, He is all good and all wiſe. And ſince he is as abſolute and irreſiſtible in his power as he is good and wiſe in his will, it would be as fooliſh a part for me to hope to overcome it, as impious to offer to contradict it. This is the principal counſel againſt all Adverſity, yea the onelyonly, for we ſhould need no other, if we were come ſo far as to have no will but Gods will.

But to that high counſel many inferiour counſels are ſubſervient. Such is this: When God ſends us adverſity, that we may not thinke it ſtrange to be ſo uſed, let us compare ourſelves with ſo many others that are in a worſe caſe. If we be priſoners in ourowne Country, let us remember ſo many Chriſtians that are captives of the Turkes and Moores. Have we ſuffered ſome loſſe in our eſtates? we need not goe farre from home p. 368to ſee whole nations driven out of their antient poſſeſſions, ſhut out of their Country, and reduced to mendicity. Are you lame of a legge? Looke upon your neighbour that hath loſt both his legges by a cannonſhot. Thus the evils of others will be lenitives to yours.

It is a wholeſome counſell to be more carefull to keepe a reckoning of the goods that remaine with us then of thoſe we have loſt. He that hath loſt his land, muſt thank God that he hath kept his health. He that hath loſt health and temporall goods, muſt thank God that none can take from him the eternall goods. And whoſoever hath leſſe then he deſireth muſt acknowledge that he hath more then he deſerveth. It is the way to keepe ourſelves in humility before God and men, and in tranquillity at home, and turne murmuring into thankſgiving.

And whereas the remembrance of dead friends and loſt goods fill us with ſorrow, it ought to fill us with joy. If the poſſeſsion of them was pleaſant why ſhould the remembrance be ſad? Why ſhould wee entertaine more ſadneſs becauſe we loſt them, then joy becauſe we had them? it is the ordinary unthankfulnes of the world to reckon all the goods of the time paſt for nothing. At the leaſt affliction a long courſe of precedent proſperity is loſt and forgotten; like a cleare ſtreame falling into a ſink, and loſing its pureneſs in ordure. Let us thank God for all the good p. 369dayes of our life, ſo may me make preſent ill dayes good by the remembrance of good dayes paſt, and obtaine of God new matter of thankſgiving. We muſt uſe the world as a feaſt, uſing ſoberly and cheerefully the fare that is before us, and when it is taken away, We muſt riſe and give thankes. We may juſtly be taxed as greedy gheſts unthankfull to the maſter of the feaſt, that hath ſo liberally feaſted us, if we Grudge when he calls to take away, inſtead of Thanking him for his good cheere. As he is our magnificent Inviter he is our wiſe Phyſitian. Sometimes he ſets his good plenty before us, ſometimes he keepes us to ſhort dyet: Let us receive both with an equall and thankfull mind. All his dealing with us is wiſedome and bounty.

Here let us remember this Maxime which I layd before as a maine ground of our tranquillity, that the things which we loſe are none of ours, elſe we could not have loſt them. We were borne naked, all that was put about us ſince, is none of ours. Yea all that was borne with us is not ours, Our health, our limbs, our body, our life, may be taken away from us by others. We muſt not then reckon them as ours. But our ſoul which cannot be taken away, and the beſt riches of our mind, are truly ours. All loſſes and paines fall onelyonly upon the leaſt part of ourſelves which is our body, and the ſenſes and paſſions that are moſt conjoyned unto it, if we may call p. 370that a part of man, without which a man is whole. But the true man which is the ſoul is out of the worlds reach, and with it all the Chriſtian vertues. For which reaſon our Saviour bids us not to feare them that can kill the body and cannot kill the ſoul. To be much caſt downe with temporall loſſes ſhewes emptineſs of ſpirituall riches; & to be very impatient of the incommodities of the body ſhewes that one hath more commerce with the body then with themind, elſe a man might find matter enough of joy in the ſoul to conterpoyſe worldly loſſes and bodily paines.

As a body that hath the noble parts ſound will eaſily inure it ſelfe to beare cold and heat, and all the injuries of the aire; Likewiſe, he that hath a ſound ſoul, and is ſtrong within in faith, integrity, divine love, and right reaſon, wherein the true health of the ſoul conſiſteth, will eaſily beare with all Adverſities; and retiring within himſelfe when he is aſſaulted without, he will take care before all things that it may be well with his inſide, and that nothing there, be put out of order by the diſorders without.

That ſerene ſtate of the ſoul is the fitteſt for the vertue of prudence and the exerciſe of it in Adverſity. For to get out of the difficulties of life wee muſt maintaine our judgement free and our conſcience ſound: And if the Adverſity be of ſuch a nature that it be paſt the helpe of prudence (ſuch as are ſharpe & incurable paines;) yet there p. 371is none but may be eaſed by reaſon, faith, and the comforts of Gods love. For what? Life is ſhort, no evil is very great when it hath an end, No bodily paine can laſt longer then our bodies, and no Adverſity of Gods children either of body or ſpirit can continue longer then life. But the inward aſſurances of our peace with God, and the ſweet entertainment of his love to us, and ours to him, are earneſts and beginnings of a felicity without end. By them the ſoule ſhut up in this priſon of fleſh looks out with her head forth, ready to flye away. She riſeth againe with Chriſt in this very world by a lively hope. Col. 3.1. She ſeekes thoſe things that are above, where Chriſt is ſitting in the glory of his father. She is in heaven already, and hath onelyonly the body upon earth.

To this the afflictions of our body contribute much. 2. Cor. 4.17. For our light affliction which is but for a moment, worketh for us a farre more exceeding and eternal weight of glory. While wee looke not at the things which are ſeene but at the things which are not ſeene; for the things which are ſeene are temporal, but the things which are not ſeene are eternal; for wee know that if our earthly houſe of this tabernacle were diſſolved wee have a building of God, an houſe not made with hands, ternal in the heavens.

This is a high point of reſolution and joy in afflictions, which pagan Philoſophie could never reach, to beare the afflictions of this life cheerefully, p. 372out of hope of eternal felicity after death. It is pittiful to behold what paine theſe old Philoſophers tooke to arme themſelves againſt death, and how the ſeeming lofty peace wherewith they marcht towards death is like that of a ſtarting hors blowing and pricking up his eares at the entry of a dark place, whereas the good Chriſtian goeth gently to it, with ſimplicity, joy, and conſidence. Why? the Pagans knew not whither they went, and conceived of death as of a ghaſtly darke denne; but the right Chriſtian ſeeth his way, and thinking of death, ſaith, I know whom I have beleeved. He gives thankes to the father who hath made him meet to be partaker of the inheritance of the Saints in light: His deſire is to depart and to be with Chriſt, remembring that Chriſt went before, and ſayd to all his diſciples, both preſent and to come, when he went up to heaven, I goe to prepare a place for you. So whereas pagan Philoſophy ſeekes comforts againſt death, Chriſtian Philoſophy preſenteth death, as a comfort. Fellons condemned to the gallowes heare not with ſo much joy the grace and pardon that giveth them life, as good Chriſtians heare the glad tidings of their approaching death; for death is a grace unto them, ſince it opens them the priſon doore. If they be dangerouſly ſick, the way to cheere them up is not to ſay, Be of good heart, you ſhall recover, but, be of good heart, you muſt dye; for they conceive of death as of their haven of ſalvation after a ſtormy voyage. p. 373That hope ſweetens all their Adverſities. It is a corke that keepes up their ſpirits above the moſt raging waves, not ſuffering it to ſinke under any ſorrow: It is the charme of all cares which makes the Chriſtian to ſay when he loſeth his earthly goods, Now I am unloaden of that luggage, I am the lighter for my journey to the Kingdome of heaven, and there I have my true goods which no man can take from me. So were the Hebrewes diſpoſed, that received with joy the ſpoyling of their goods, knowing in themſelves that they had in heaven a better and an enduring ſubſtance. Heb. 10.34.

This alſo makes the Chriſtian diſgeſt injuries, and contemne contempt, ſaying, Earth is not the Country where am I to expect glory, I ſhall have enough in heaven ſhortly. I am little concerned in the Opinion of men during this life of few dayes, and I am yet leſſe concerned in that they ſhall ſay of me after my death.

Of all ſufferings, the ſufferings for righteouſneſs have the ſureſt comfort, Chriſt ſaying ſo expreſly, Matth. 5.10.12. Bleſſed are they that are perſecuted for righteouſneſſe ſake, for theirs is the Kingdome of God. Rejoyce and be exceeding glad, for great is your reward in heaven. Since by many afflictions we muſt enter into the Kingdome of heaven, we perceive by the thornes which we were told we ſhould finde in the way, that we are in the right; Any way is pleaſant that leads us to ſalvation.

p. 374Finally this heavenly hope abates the tediouſneſſe of ſickneſs, and the chagreene of old age. For the godly ſoul finding her houſe of fleſh ready to fall, prepareth herſelf with joy to come out at the breach; and finding the race of this life neere done, ſtretcheth herſelfe towards the prize, which the great Saviour holds her up, from heaven. Thus faith is found to be the moſt ſublime Philoſophy, for it takes off the heart from things tranſitory, and raiſeth it up to the eternall. It is the chiefe valour, for it is victor over dolour, and armeth the weake with invincible ſtrength. It makes the Chriſtian to walke in the midſt of calamities with a reſolute and undanted march, and to grow familiar with death, finding in the principall ſubject of humane feares the great ſubject of his confidence and joy, and in the croſs a ladder to glory.