Some rules how to use the world so as not to abuse either that, or our selves by Francis Fuller.

Some RULES How to Use the WORLD .

CHAP. I.

The things of the World are prohibited our Love .

IT is part of our Corruption since the Fall , that we only Use what we should Enjoy , and Enjoy what we should only Use ; Viz . That we Use God in order unto a fuller enjoyment of the World , which should be only used in order unto a fuller enjoyment of Him , a prohibition therefore is necessary , not simply , but comparatively , not absolutely , but conditionally , not as simply considered , but as limited , not as excluding all Love to the World and the things of it but that only which is inordinate , viz. the overvaluing them in our Judgments , the unsatiable lusting after them in our Affections , and the overgreedy seeking them in our Actions .

Every Superlative supposes a Positive , but every Positive does not imply a Superlative .

To cast off all Affection to them , was the absurdity of the Stoical Philosophers ; to exceed in it , was the irregularity of the Epicureans . The lawful Possession of them is not Condemned , but the evil Affection to them . We may Use them , and Possess them too , but must not be Possessed 1 John 2. 16. Non dicit , nolite habere sed nolite diligere ; cupiditatem reprehendit , non facultatem . of them ; and love them , so we do not over-love them ; Truely , but not Immoderately . Wholly to Renounce them , so as not to make use of them for Gods Glory , and our Comfort , as well as necessity , is as unbecoming Christians , as it would be for a Souldier when bid to forsake all and follow his Leader , to throw away his Arms and go naked after him . We must not then ( with Crates the Rebus non me trado sed commodo . Seneca . Theban ) cast them away , nor ( like the Prodigal ) profusely spend them , but avoid the danger incident to them , viz.

When they are in our Hands , we Psal . 62. 9 , 10. Nolite opponere cor . must keep them out of our Hearts .

No Sin finds more Excuses in this World , nor any , greater Aggravations in the World to come .

With Men , it is a Vertue ( good Husbandry , Frugality , a commendable Wariness , a making the most of their own ) but in Gods account it is a Vice ; and that , of the deepest Dye . The Sin is Idolatry , Col. 3. 5. Psal . 10. 3. Non intelligitur secundum speciem sed secundum similitudinem , non exhibitione ceremoniarum sed oblatione concupiscentiarum . and the Sinner ( the Idolater ) is abhor'd of the Lord , and since no punishment is appointed for it in this World , he himself will be the Avenger of it in the World to come .

The Covetous , who is an Idolater Eph. 5. 5. ( how great so ever his Inheritance is in this World ) has no Inheritance in the Kingdom of God .

No Sin is more disown'd in the World , then Covetousness . There are many Achans that hide this Sin , both from God and Man as much they can ; ( the Aged say they have left it , the Young that they have not liv'd long enough to know it , the Rich that they have no room , and the Poor , that they have no entertainment for it ) but yet , no sin is more common , it being as natural to us to love the World , as it is to live in it . Some Diseases affect some Bodies and Ages only ; and some Plants thrive but in some soil proper to their Nature ; but this sin ( as Briers and Thorns in every Hedge , and Weeds in every Ground ) is in common to all ; for , it has a root in our Nature , we being all naturally ( as the Woman in the Gospel under a spirit of Infirmity Luke 13. 11. was penally ) bowed down to the Earth , and not able to lift up our selves , or ( as the Psalmist Psal . 17. 11. says ) with our eyes bowing down to the Earth , and not able to look up , and the more common , the more dangerous ( as Diseases when Epidemical and Mortal ) and the greater the danger , the greater must the care be , to eschew , and avoid it , and there is good reason so to do , for , love to these things ,

( 1. ) Is inconsistent with love to God . ( 2. ) Is unsutable to our present state . ( 3. ) Will be injurious and prejudicial to us .

( 1. ) It is inconsistent with love to God .

Love to these things simply consider'd , is not inconsistent with love to God , ( for , there is a love to them , that he allows , and commands ) but that only which is exorbitant and irregular .

The Egyptians could judge of the plenty or scarcity of a year by the rise of the water of Nilus to the markes of a Pillar set near to the brink of it , and by the infallible Rule given to guide our love to these things , it may be known when it is inconsistent with love to God , viz. then , when risen to a high Estimation of , an inordinate Desire after , an entire Friendship with , and a great Complacency in them .

There cannot be two Equals in the same Throne , nor two Objects in chief at once , in the same Soul , they are as inconsistent as heat and cold in intense Degrees , both cannot , one may , but if the World , then not God , for ,

He will have the Throne , and command in Chief , or not at all .

God and the World are as the Center , and the Circumference , and the nearer the lines of our Affections are drawn to the Circumference of the World , the further they will be from him , the great Center of Love .

The Earth is the Center for a Stone , God only is the proper Center of our Hearts .

God is the Fountain of all our good , it flows from him as streams from the Ocean , the nearer the streams of our Affections run to the World , the more impure they will be ( like streams of Water that contract filth passing by a corrupt Soil ) and the further from God , in whom as in a great deep , they should all be swallowed up .

From him they came at first , and to him they should return again .

The Friendship of the World is Enmity with God , all Love therefore upon equal terms with him , is a comparative hatred to him .

The Serpent that went upon the Ground was an abomination to the Lord .

The Constitution is denominated from the predominant Element , and delight in God , from its prevalency above all delight in the things of the World . It is not true , unless superlative ; in him as the chiefest good ; in him , not only more than in many things , but more than in all .

Love to the World is ( in Gods Jam . 4. 4. esteem ) Adultery and Uncleanness , for he admits no Rivals .

( 2. ) It is unsutable to our present state . We are Souldiers .

We are engag'd in a Spiritual Warfare , and as such , must not entangle our selves with the affairs of this Life , lest we either desert the cause , or become faint-hearted 2 Tim . 2. 3 , 4. in it , like some Souldiers , who by seeking a Rich Booty , have lost the Battel , or by getting one have never after been good for Fighting .

The best Souldiers are moderate Spoilers .

We are Strangers , and Pilgrims .

Heaven is our home , Earth the Heb . 11. 13. 13. 14. Commorandi diversorium non habitandi . Patria juris , patria loci , extra patrium tendentes ad patriam . place of our present abode ; there , we shall dwell , here we sojourn ; that is our Countrey , this , our passage and thorough-fare to it . We are out of our Countrey , but going to it ; not home-dwellers , but Travellers , and as such , we must not ( with Peter on mount Tabor ) say it is good to be here , nor take up our rest in it , but only pitch down a Tent , or Tabernacle , ( a moveable House of Boughs ) for a night or two , we must not be stopt in our way by the Pleasures we meet with , ( as Jonathan was by Honey ) nor stay 1 Sam . 14. at any place short of our home , nor overburden our selves with unnecessary Cares , that will retard our motion , and make us lag behind , nor seek superfluities , but necessaries only , which may help us on , and further us in our way .

Competency , not Superfinity , is the Pilgrims Weed and Staff , one of each is enough , more will be a hinderance .

If we are Really , what we are Nominally , it is unsutable to the Priviledges we enjoy , the Dignities we are call'd to .

We are born of God ;

And therefore , like the Children of him our Heavenly Father , we must have the Earth for our Isaiah 66. 1. Footstool , and Heaven for our Dwelling-place .

We are not adopted Sons , unless we have the Spirit of the natural Son .

We are Citizens of the Heavenly Heb . 11. 10. Jerusalem , Burgesses of that City which has Foundations ; there , must our business and Trade , our Traffick and Commerce be , Phil . 3. 20. {αβγδ} . our civil Conversation must be there , much more then our Spiritual ; our Treasure is there , our Names are inroll'd and written there , and there must our Hearts Luk . 10. 20. be also ; for ,

We have Hearts , as well as Faces Ubi nondum sumus , ibi sumus . to look upward .

There they must be , while we are on Earth , like Jacobs Ladder , the top of which reacht to Heaven , whilst the other part stood upon the Earth .

And there they must be , more Hilary's similitude . than on Earth , like the Wheel , the greatest part of which is above the Earth whilst it moves upon it .

A Heavenly Disposition leads to a Heavenly Conversation .

We are Chosen out of the Gal. 1. 4. Psal . 17. 4. World , Redeem'd , and Deliver'd from it .

And therefore must not live as the men of the World , who have their Portion in it , and are Slaves to it .

The World is the Devils Dominion , and he is the Prince of it .

Our Hope is in Heaven . 1 Pet . 1. 3.

We are begotten to a lively Hope , that is above , and so must our Affections too .

Like the Elements , the higher they are the purer they are .

We are Crucify'd with Christ , and therefore must be Crucify'd Gal. 2. 20. to the World .

There was an Eclipse on the World when Christ was Crucify'd in it , and so there is to all , that are Crucify'd to it .

We are risen with Christ .

He had his Ascension , and we must have ours too . He is risen and gone hence , and we must arise with our Affections and follow Col. 3. 1. Eph. 2. 6. him where he is , that we may sit together with him in Heavenly Places .

As present with our Spirits , whilst absent with our Bodies .

What Monsters then in Christianity are they , who dwell with their Heads and Hearts in a heap of Dust , and turn up their Heels in defiance against Heaven , that like Saul ( though higher by the Head and Shoulders than others in profession yet ) hide themselves among the stuff and rubbish of the World , that instead of making to themselves Friends of their unrighteous Mammon , make , not only that their Friend , but their God ; and with the Israelites make this Golden God to pass before them ; that shine and make a bright appearance in the World , as if they were clad with the Sun , but sit down in the Moon-shine , and have the Moon upon their Heads , and the Sun under their Feet ; that soar aloft ( like the Lark ) in their Profession , but make their Nest here below ( here , is their place of Rest ) and take their flight as the Eagle to Heaven , but keep their Eye on the Earth as their prey , and after all their hovering fall down upon this Carcass , and thereby commit as great a Solecism , as he that pointed to the Earth and cried but , O Heaven !

Eagles plumes blend not with other Feathers .

( 3. ) It will be injurious and prejudicial to us .

1. As oppressing us with distracting Cares . 2. As exposing us to destructive Lusts . 3. As indisposing us to the work of Religion .

1. As oppressing us with distracting Cares .

Distracting Cares are the Serpents 1 Tim . 6. 10. Eccl. 5. 12. in this Paradise and Snakes in this Sunshine , that sting and torment , the Vultures that continually gnaw ; the Thorns that with many sorrows pierce through both Head and Heart ; and the maligenii , that night and day haunt all that maintain a Friendship and Familiarity with the World .

Lot liv'd in Sodom , but Abraham dwelt in a Tent , and he had the best rest .

2. As exposing us to destructive Lusts .

The World is an evil World , ( through the common abuse of it ) and not to be lov'd ; Treacherous , and not to be trusted . It has Snares in its Joys , as well as in its Sorrows ; and real Misery under the seeming Glory of it , it comes as Jael to Sisera , and Ehud to Eglon , with a Nail and a Hammer , as well as Milk ; with a Dagger , as well as a Present . It invites to a Feast , ( as Absalom did Amnon ) to destroy ; and Panther like , first allures with its sweet smell , and then devours .

The Caspian Sea afforded the sweetest Waters , and bred the greatest Serpents ; the Pleasures of Egypt occasion'd Sins more bitter than those Pleasures were sweet , and the Streams of Pleasure though shallow , have drowned many that have lain down in them .

Ambition occasion'd Corah's Rebellion , Absolom's unnatural Treason , and Diotrephes's Pride in contemning the Apostles .

Riches led Achan to Thievery , Saul to Disobedience , Ahab to Murder , Gehazi , Ananias and Sapphira to Lying , Judas to Treason , ( he was not so Covetous as Tertullian thinks , untill he carried the Bag ) and Demas to Apostacy , and will all to Destruction , that 1 Tim . 6. 9 , 10. indulge them .

The Romans greatest Evils ( as Austin observes ) sprang from their Prosperity , and it is the Prosperity of Fools ( as Solomon Prov. 1. 32. says ) that destroys them .

The belief of this , may be a good Argument to moderate our Desires after the things of the World , and to be content in the want of them .

Sisera had better have been without his Milk in Jael's Tent , than to have his Brains pay the shot of it . And Tarpeia the Vestal Nun without the Enemies Bracelets ( which she bargain'd for upon her betraying the Capitol ) then to have been prest to Death with the weight of their Bucklers , which they threw into her Lap with those Bracelets , as an overplus of their kindness . And Muleasses without the unhappy Excess of Costly Perfumes , then to have been betray'd by their Scent ( when he hid through Fear ) into his Enemies hands , to the loss both of his Eyes and Kingdom . And better it is to want , than to be destroy'd by Plenty ; to have Water in a wooden Dish , than Wine mixt with Poison in a Golden Cup ; to Toil all day , and catch nothing , than a Snare to catch our selves ; and to be without the Worlds Embraces , than Perish by them .

Little do they think who hunt after the World , how many this Beast of prey has turn'd upon and devour'd .

3. As indisposing us to the work of Religion .

Love to Sodom made Lots Wife look back when in her way to Zoar ; the Money in Jacob's Sons sacks , made their Hearts to sink ; ( their Hearts had been more light , Gen. 42. 27 , 28. if their Sacks had not been so Heavy ) . Love to the Bag , sent Judas Mat . 26. 13 , 14 ▪ out of the Temple , into the Market , he left Christ's Sermon , to sell him for Money ; and Love to the World , will either indispose us to the things of Heaven , or distract us in them . The Way is narrow where the Race lies that is set us to run , and the World ( the great dust-heap ) will obstruct our Entrance into it , the weight of Earth upon us ( the thick clay Hab. 2. 6. nitidius lutum . we are laden with ) will retard , or hinder our Motion in it . God , and Mammon , ( two Masters that give Mat . 6. 21 , 22 , 23 , 24. contrary Commands ) cannot be serv'd together ; Obedience to one , will be Disobedience to the other . Heaven and Earth cannot be beheld by our Eye at one and the same time . The Earth is at a great distance from Heaven , but Earthly Minds are at a greater ; the greatest difficulty will be , to bring into one , the things of the greatest distance : We must therefore quit the Service of the World , if we would be at leisure ( vacare Deo ) to attend the Service of Heaven ; and be , not as Martha , cumbered Luk . 10. 40 , 41 , 42. about many things , but as Mary , intent upon the one thing needful . Our Eye must be single to Mat . 6. 22 , 23. Heaven ( direct to that Point ) if we would have a clear and full sight of it . We must ( with Zacheus ) get above the Earth , if we would behold Christ , the Sun of Righteousness ; restrain the goings out of our Hearts after Covetousness , if we would not be ( as Ephraim ) without a Heart in the midst of Duty , stop the current of our Affections , that naturally run in the way of the Wilderness , that they may run swift and strong , into the Land of Promise ; call in our heat , drawn out to the World , and cool in our Affections to it , if we would be Fervent in Spirit , serving the Lord , be dis-entangled from the things below , taken out of these Briars , and Thorns ( as Abrahams Ram Gen. 22. 13. was from the thicket in which it was caught ) if we would offer up a Living , Holy , and Acceptable Sacrifice to God , for nothing is more contrary to Godliness , than Worldliness .

When the Moon is at the Full , it is in greatest Opposition to the Sun.

CHAP. II .

The things of the World are unworthy of our Love , in that Vanitas est debitae entitatis vacuitas . they are vain and empty , yea Vanity in the Abstract ; and this upon a double Account .

First , In respect of Efficacy , as Unsatisfying . Secondly , In respect of Duration , as Uncertain .

First , In respect of Efficacy , as Unsatisfying .

THE things of Heaven are greater than what at present they appear to be ( it does not appear what we shall be ; ) the Joy more full , the Pleasure 1 Joh . 3. 2. more sweet and ravishing , the Crown more weighty , and the Glory more transcendent , then we are able to conceive or imagine ; for Admiration ( the overplus of expectation ) will be at the end of our Faith , when we behold , and enjoy them , but Earthly things are less when enjoy'd , then they appear'd to be when desired . They are indeed call'd Riches , Goods , Profits , Substance , but they go by false Names , and appear great to our view afar off , but little or nothing when we come to enjoy them ; ( like that Tree that at a distance seem'd thick with Boughs for Shelter but had none . ) We are disquieted at the want of them , and after a while as much unsatisfy'd with them ; ( like the Israelites , at first sick for Quails and Manna , and then as sick with them . ) They sometimes occasion Loathing , but never give Satisfaction .

Many Quails made the Israelites sick , and Manna when gathered above its proportion , stunk , and became corrupt .

Solomon the most experienced for enquiry , when he had ransackt the whole Creation , thoroughly Examin'd , and strictly Enquir'd into the Nature of all things here below , he brings in his Verdict , that all was Vanity : And we have more Wisdom than Solomon , or rather less , if we find any thing better in them ; for , the things ( as well as the men ) of this World are Vanity , and a Lie ; they promise much , but perform little ; ( give a blear-ey'd Leah for Rachel ) they look fair to the Eye ; Entice and Allure , but Delude . We come to them ( as to a Lottery ) big with Expectation , but return with Disappointment ; with a Blank instead of a Prize ; they enflame Desire , but cannot satisfy ; for , they are broken Cisterns . Cisterns may be drawn dry , though the Ocean cannot ; they hold but little , and broken Cisterns nothing ; for they run out , and empty themselves into the Dust , and send us back ( as the Jews were from their dry Pits ) with Shame and Jer . 14. 3. Confusion .

Vanity begets Disappointment , and Disappointment breeds Vexation .

They are indeed of necessary Use to our Natural Life , as staves for lame Nature to walk with , ( but cannot either prevent , abate , or remove , the Evils that attend it ) not so much to Life Moral or Spiritual : Can avail us but little while we live , ( only as baits in the way ) less , when we come to die , ( a brazen Serpent will then be of more use to us than a Golden Calf ; ) but nothing at all when we are dead , and gone hence , for our Glory shall not descend after Psal . 49. 17. us , nor will our Riches ( that make themselves wings ) take flight with us into another World ; if they did , they would be as reprobate , not current Coin , and avail us nothing ; Prov. 11. 4. for , the things of time , will not comfort in Eternity .

All Manna but what was in the Numb . 17. 8. Ark putrify'd , and no Rod but Aarons , budded and bloom'd .

How great then is their Folly , that spend their time and strength in seeking these lying Vanities , that are ( as Children ) pleas'd with these Toys , and ( with the Serpent ) make Dust their Food , that toil ( with the Israelites ) to gather straw , labour for Wind , and feed ( with the Prodigal ) upon Husks .

The damnati ad Metalla were of all most miserable .

Secondly , In respect of Duration , as Uncertain .

Sin has cast instability ( Reubens lot ) on the whole Creation : the World , and the things of the World are fading , and so are we .

1. The World is Fading .

It had ( as Austin Notes ) its Infancy , Childhood , Youth , Middle Age , Old Age , and its Dotage . Its Infancy from the time of Adam to Noah , its Childhood from Noah to Abraham , its Youth from Abraham to David , its Middle Age from David to the Babylonish Captivity , its Old Age from the Captivity to Christ , and now its Dotage from Christ to the End of the 1 Joh . 2. 18. {αβγδ} . 1 Pet . 4. 7. 1 Cor . 7. 9. World . The time was short when St. Paul liv'd , that time which God spread over all things like a Sail , and had been some thousand years roling up , was then roll'd As a Sail of a Ship when furling up , and roll'd together to the last corner , which also the Marriner is in hand with . together to the last Corner , and almost at an end ; and if short then , it is now shorter , by above Sixteen Hundred years , if the end of all things was at hand in St. Peters days , and the last time was come in St. Johns , ( viz. the last Age of the World ) if his Age was the last Hour , ours ( upon whom the Ends of the World are come ) 1 Cor . 10 , 11. is the last Minute of that Hour ; if the Judge then stood at the door , he is now entring in , for the World is grown old , and stoops through Age , it is in its Declension , and its years are almost expir'd .

The Sun has almost run its Race , and then , when set , shall rise no more , the Heavens are fading , they and the Tabernacle in them set for the Sun are now dissolving , the Earth also , and the Works therein are Perishing , and shall shortly be consum'd by Fire , and then , not a Rag of our rich and costly Garments shall be left to cover us , not Psal . 19. 4 , 5. a Foot of our Lands to walk on , not a farthing of our Treasures to Relieve us , nor a corner of our stately Houses to hide our Heads in , for they shall all be burnt up , 2 Pet . 3. 10. and by the light of that Fire , we shall then ( if now we will not ) read their Mortality .

Gods Name is , I am ; the Worlds , I am not .

2. The Things of the World are Fading .

The things of Heaven are set out by the Temple , which was fixt and permanent ; the things of the World by the Tabernacle , which was Transient . They ( as the Sun ) admit of no changes , these ( as the Moon ) are liable to them . They , like Pearls , keep their Lustre ; these , like the gawdy works of Art , are Fading . They are perishing , and the Glory , Beauty , and Excellency of 2 Cor . 5. 12. them is perishing-too , they are not what they seem to be ( a Glory in 1 Cor . 1. 31. appearance only ) nor long continue in that appearance ; they salute us as strangers , and pass away , come and go , are given and taken , but their abode or continuance , is either short ( like Manna for a day ) or none at all . They are failing Treasures , that please while they last , but last not long , and things that Perish ( or are to Luk . 12. 33. Col. 2. 22. Corruption ) in their use , for , we lose them while we seem to have them , and have neither gain nor pleasure from them , but as we use and spend them .

Pleasures are uncertain : Heb . 11. 25.

Their Streams are but shallow and soon dried up , of a short continuance , for they are but for a season .

Time may be long , but a season is but a short , or little Article of it .

Riches are uncertain 1 Tim . 6. 17. Prov. 23. 5.

The Wings of other Creatures are made for them , but Riches make themselves Wings , not to fly to us , but from us ; the Wings , not of a tame Bird that may soon be taken , but of one most swift of Wing , and strong in Flight : not of a Hawk , that may be known by her Bells where she is , fetcht down by a Lure , and brought to the Fist again , but of an Eagle that of all the Fowls of the Air flies highest and swiftest , mounts aloft , and flies away towards Heaven with so much haste , that nothing can recall her .

Riches are uncertain to get and to keep , to procure and enjoy .

Honours are uncertain :

Honour is Happiness in a Fable , {αβγδ} Cui veri aut selidi nihil subest {αβγδ} . not like that Cloud Aristotle calls a True , and Real Substance , but as the Rainbow , an Appearance only , and of short continuance , like a Tennis Ball , ever in motion , and liable to hazards , always uncertain , and sometimes dangerous : For its Throne is ascended ( as some get upon hot Mettled Horses ) with Difficulty , set upon with Fear , and sometimes left with Mischief : As is evident in Haman , who was one day advanc'd at Court , and the next day on the Gallows .

There are many of those , who once were Sons of Honour , that might ( if they would ) come in and subscribe to this Truth , having long since out-liv'd their Honours , Celebrated their Funerals , and seen them laid in the Dust .

( 2. ) They are uncertain as to our continuance .

We are junior to Time , and measur'd by it ; Natural , and have our motion , beginning and end , our first and last ; Finite , and have our bounds and periods , Nil ultra . made of Principles so contrary , at least , of Principles so corruptible , that we shall certainly have our end , and fall into pieces at last , either a Disease , or Old Age , ( the sickness of Nature ) , will sooner or later put an end to our Life ; and either the hand of Violence from without will pluck up , or a Worm from within , will devour our most flourishing Gourd . They are all Fading , ( Death may be seen in the face of them ) and so are we , and both like Grass , that if not cut down with the Sithe , will wither of it self , and come to nothing . They are withering whilst flourishing , and we are dying whilst living ; going on to Death whilst we look forward to Life , and shall both have our end , but which of us first , is uncertain . Sometimes they are more Mortal than we , for they go away and leave us behind ( Job's Riches were taken away , and he left to be poor to a Proverb ) and sometimes we are more Mortal than they ( the Rich Fools Goods remain'd , and he was taken from them ) we leave them or they will forsake us , be lost while we live , or left when we die , like the Worm that leaves all the Dirt she roll'd in behind her upon the hole of the Earth she creeps in at .

To us then that are uncertain of our continuance here , they can be no other than uncertain things .

The Rich Man in the Gospel sung a Song of four Parts to his Soul ( take thine Ease , Eat , Drink and be Merry ) but it was the Laughter of a Fool , who thought he had a Lease for time , who was only a Tenant at Will , he was a Fool to be so merry , when he had no security to enjoy what he had for a Night ; and so are all that rejoyce in these Transitory things . Their Mirth is Madness , and as Eccl. 2. 2 , 6 , 7. much to be wonder'd at , as that of the Romans Ambition was by Tertullian , in venturing such hardships Unius anni volaticum gaudium . in the Field , to be Consul at last , which he calls the fading Joy of a Year .

Since then we are at such uncertainties , either for their continuance , or our own , let us be weaned in our Affections from them , die to the World while we live in it ; take Wing , and fly from our Riches , before they make themselves Wings and fly from us ; take a taste at the streams of Pleasure ( as the Dogs at Nilus ) for our Refreshment only , and either not seek the Honours of the World , ( shadows that flee when pursu'd ) or sit loose to them while we have them , that we may the more willingly part with them while we live , or leave them when we die .

The greater our Joy is in the things of the World , the greater will our sorrow be when they leave us , or we must them .

CHAP. III .

The things of the World are no part of our Happiness .

WHat Happiness is , is a Question that all seem to make ; but of all , most difficult ( as Cicero sayes ) to be Resolv'd : Many that pretend to know what it is , are much mistaken ; few know it , and fewer , the right way to it .

Some think there is no Happiness but in Sin , and thereupon become wise to do Evil , but they are Fools that do so , ( David's Wicked Men are Solomon's Fools ) for they seek Life in Death , ( as the Jews did Temporal Salvation Joh . 11. 48. in Crucifying Christ ) Heaven in Hell , and may as soon find it there , as Happiness in a way of Sin .

To desire nothing but what is Good , and to obtain that Desire , is ( in Austins Opinion ) the greatest Happiness .

Some seek Happiness in themselves , but they will never find it there ; for ,

We are made by another , and since we are not our own Efficient , we cannot be our own End , and Happiness ; for ,

It is a Rule in Nature , that the first Cause must be the last End.

We are Changeable , and cannot be satisfy'd in our selves ; we are Dependent , and cannot make up a life of Sense to our selves without other things ; nor with all of them , a life of Happiness .

Adam aim'd at an Absolute Independance , but he could never reach it ; much less then can we .

Most think Happiness is in the things of the World , but it is not to be found in the greatest Confluence of them ; for

They are things beneath us ;

Happiness cannot be in things beneath us , for in loving them we dethrone God , and debase our Selves .

They cannot make us good ;

That cannot be our Good , which does not make us so .

They make some the worse ;

That cannot be our Happiness which makes us more Sinful .

They may be Abused ;

That cannot be our Happiness which may be desired too much , and perverted to a wrong End.

They are not to be delighted in Non est bonum quod laborat magnitudine suâ . for themselves ;

That cannot be our Happiness that we are forbid to delight in .

The want of them is sometimes needful ;

That cannot be our Happiness that we may do better without .

They are sometimes to be parted with ;

That cannot be our Happiness that we are to forsake for Heaven .

They are but Goods of Necessity Una nostra foelicitas nullâ egere foelicitate . Seneca . ( and are Debtors to our wants for the value put upon them ) our Necessities put their worth into them , for , if we did not need them , we would not prize them .

Our Happiness would be rather not to want them , then to have them , it is much better not to need Food and Physick , than to use them .

They have a mixture of Evil in them ; the Rose has its Prickle ; the Bee has its Sting ; the purest Gold , Dross ; the Moon when brightest , a dark Spot ; from the Fire that revives with its Heat , some Smoke arises that offends our Eyes ; and in our greatest Joy , there is some appearance of Sorrow ( as when we laugh most heartily Tears stand in our Eyes ) and in our greatest Good there is some Evil ; something better , and something worse .

That cannot be our Happiness that has an alloy of Misery in it .

They are no way sutable to the Nature of the Soul .

Sensual Pleasures in the Opinion of the Epicureans , were the Happiness of the Soul ; they that were delighted were Happy , and they Miserable that were not : But Tully sayes , it was the voice , not of Men but of Beasts , to say so , in that they were the chief Goods for Beasts , and not for Men , and in the Enjoyment of which they might be more happy than Men .

Meat and Drink are a sutable Good to the Hungry and Thirsty , for they are Objects to which those Appetites are determin'd ; but Objects of Sense are no more sutable to the nature of the Soul , then sounds are to the Eye , or Colours to the Ear , the Soul is not a Cameleon that Feeds upon Air , nor can it be any more happy in the enjoyment of Sensual things , than a Sensitive Creature can be happy by an Intellectual , or an Intellectual by a Sensitive .

A full Barn , or an empty one ; Goods , or no Goods ; for many years , or not for a moment , are all one ( viz. as much as nothing ) to a Soul . The Rich Man in the Gospel indeed thought otherwise , who said , Soul , Eat , Drink and be Merry ; but he was a Fool for it , and so are all others that think so . For at the best they make up but a present Good to the Body , and that but imperfectly neither , ( the Eye is not satisfy'd with seeing nor the Ear filled with hearing ) but none at all to the Soul , in that Eccl. 1. 8. they are Sensual and Material , this , Spiritual and Immaterial ; they , Transient , this , Immortal ; they , continue but a while , are unsutable while they do continue , to the nature of the Soul , and unable to satisfie the indigencies of it ; and therefore , no part of the Happiness of it .

The Enjoyment of God himself in this World only , would be but an imperfect Happiness .

It will be our Happiness in Heaven to live without them , else we shall be Losers , and consequently Miserable in going thither .

That cannot be our Happiness that we can live without , and shall .

Nothing less than the Absence of all Evil , the Presence of all Good , and an Eternity to Enjoy it , makes up a compleat , and perfect Happiness . A Good , proportionable and sutable , adequate , Adaequatum , sibi constans , perpetuum . full , proper , and immutable , which is no where to be found but in God , who is an Independent and perfect Being .

First , An Independent Being .

Not like ours , which was at first derived from him , is enjoy'd by Succession , and continually needs something to preserve it ( as the Earth needs the Influence of the Sun , and Rivers a filling from the Ocean ) : But underived , for God has being in himself , he had so from all Eternity , and all at once without Succession , and therefore can do that by himself and much more , than what he does by Creatures . He was once without them , but they were never without him , and there is much in him , that is not to be found in them , but there is no good in them , but what is derived from him , and to be found more eminently in him .

Cisterns are nothing without a Fountain to fill them , nor Rivers without the Ocean to maintain them .

Secondly , A Perfect Being .

Not like ours , which is a Perfection with Imperfection ; for it is but in its own Kind , and in such a Degree only , and Mutable too ; and compared with Gods , but as a point to a Circle , or the shadow to the Sun ; yea less than nothing , for that is full and absolute ( viz. as to all kinds , degrees , and extents of Being ) Immutable , and under no Defect , nor subject to any Decay ; for he is a perfect Being ; Light without Darkness , and Goodness , beyond any in us , or conceivable by us .

The Heathen attributed some Excellencies to their Gods , but in this true , and only God , are all .

Could the Sun and Stars divest themselves of their Glory and give it to us , should all the Crowned Heads in the World lay their Crowns at our Feet , or could we by our own care and contrivance get the Possession of a whole World to our selves ( which none ever yet did ) and procure a Lease , longer then that of Methujelahs years to enjoy it , it would be as nothing without God ; but as Hagars Bottle without water , or a Paradise without a Tree of Life . It is the Sun , and not the Stars that makes perfect day : God , and not the World , ( no not in all its Royalties ) that can make us happy ; for we are every way Miserable without him , and never happy , untill we arise , and seek , so as to find it in him .

There is no Fishing to that in the Sea .

CHAP. IV .

The things of the World are no Evidence of Gods Love .

THere is a two-fold Love in God ; one relates to himself , and is Infinite and Absolute ; the other , to his Creatures , and is either General or Special .

The General , is to all his Creatures ; to Man , as the Head of them , and to all other Inferior to him ; in him there is Gods Image , in them there are his Foot-steps , and the meanest of them unfold something of him .

The Special , is to his Chosen , Dantur bonis ne putentur mala , malis , ne putentur bona ; bonis , & malis , ne putentur summa bona . Aug. Psal . 16. 3. Joh . 17. 6. Redeemed People ; the Excellent in whom is all his Delight , the same for kind , with that to Christ , in whom they are belov'd . This is the Love of a Father , the other of a Creator . In that , he gives himself ; in this , the things of the World : Sometimes to the Good , that they may not be thought to be Evil things ; and sometimes to the Bad , that they may not be thought the only good things ; but to neither as Special , but as Common Blessings .

A singular Effect can never come from a common Cause .

The bare performance of Common Duties , is no sign of special Grace ; ( for , it may be more from Nature than Grace , more from Fear than Love , viz. fear of Punishment , than love to the Command ; from Natural Conscience , more than Renew'd ; and more to Pacifie than Purifie it : ) nor the possession of Common Blessings any mark of special Favour ; for they are but the common Windfalls of Providence , meer Donations , not of distinguishing Love , but of common Bounty . The Childrens Leavings , often thrown to Dogs ; things indifferently dispenced to Good and Bad , and may be given or withheld in Love ; deny'd or given in Anger . Fruits of Gods Goodness , but no signs of ours ; Arguments to promote our Love to him , but none to prove his to us ; for the Son of the Concubine may have them as well as Gen. 25. 6. the Son of the true Wife .

There is one Event to the Wicked Eccl. 9. 2. and to the Righteous , the same outward Misery and Blessing may befall them both .

Haman thought Esthers inviting him to a Banquet , and admitting none but himself to come in with Esther 5. 4 , 8 , 12. the King to it , was a mark of special Favour ; the Elder Brother made an estimate of his Fathers Love to the younger , by a Fatted Calf , Musick and Dancing , and most , because they have the better of others as to this World , think that they are really better ( as the Jews because Allied by Birth to Abraham , and partakers of special Providences , thought themselves the only People belov'd of God ) but they are all mistaken that think so , for though they are sent to make us better , they do not show that we are so : If they make us so , they come in Love ; but are given in Anger , if they do not , not tokens of Love , but marks of Displeasure , Prefaces to our Destruction , and a means to make way for it , for ,

When the wicked spring , and the Psal . 9. 27. workers of Iniquity flourish , it is ( like the springing of grass ) that they may be cut down , and destroy'd for ever .

King Philip's shadow was no greater ( as he was told by the Son of Aegiselaus ) when he gloried in his Victories , then it was before he obtain'd them , nor are any really better that have these things , than those that have not , no more than they that stand upon Stilts are really Taller , than those that are upon the Ground ; lifted up they may be , but they are not Col. 3. 11. Tantus quisque est , quantus apud deum . really higher ; in the Worlds esteem they may be , but not in Gods ; and a higher place they may have in the Civil Body , but not in the Mystical ; for they make no difference in the Kingdom of Christ , though they do in the Kingdoms of Men : It is the New Birth of the Spirit that more enobles , Acts 17. 11. The Bereans were more noble {αβγδ} , better born . than a High Birth of the Flesh ( the Righteous is more excellent than his Neighbour ) ; and Grace ( the Riches that Wisdom gives ) and nothing but that , the Manna that falls about the Israelites Tents , that ( like the party-coloured Coat of Joseph ) is a pledge of special Love , the Favour that he bears to his People for ,

Every thing but that may be given in Wrath .

Since then Common Mercies are no Evidences of Special Love , how little should we rejoyce in them , unless we have the Giver with the Gift , the Kiss with the Cyrus at a feast ( made for his principal officers ) gave to Artabazus a Golden Cup , but to Chrysantes a Kiss , which was envied by Artabazus , as a Testimony of the greater Favour . Cup , the Countenance with the Coin , the Stamp with the Bullion , viz. them in a way of Special Covenant , as well as Common Providence , and as so many Lines drawn from Christ the Center of Goodness .

Jacob and his Sons joy'd but little in the full Sacks and Money , because they knew not that Joseph was their Friend ; they were more Afraid than Glad .

CHAP. V.

The things of the World must be no matter of our inordinate Desire , or distracting Care to get .

First , No matter of our Distracting Care .

WE must be careful for Phil . 4. 6. nothing ; viz. for nothing , but only to cast away Care ; yet so , as to cast it upon God who careth for us . He 1 Pet . 5. 7. undertakes for the burden of Care , and we must do the Duty of it . His Care for us may make us less diffident , but must not less diligent ; for his Providence must no more cause us to neglect our Diligence , than our Diligence make us deny his Providence . By relying upon him without it , we tempt him , by distrusting him in it , we deny him . Success and Events are his , Industry is ours , and must no more be neglected , then trusted to : For to rely on Providence , so as to neglect Diligence , is not Faith , but idle Presumption .

Gods Providence must not take Prov. 10. 4. 18. 9. away ours .

Secondly , No Matter of our Inordinate Desire .

All Desires to these things are not unlawful , nor forbid , but that only which is inordinate . We may Love and Desire ( for Desire is grounded on Love ) what is needful for us , so it be not either in a way of Anxiety or Injustice .

1. Of Anxiety .

There is a twofold Necessity ; one of Subsistence , the other of Expedience ; one , relating to our Life , the other to the Comforts of Life ; one for our being , the other for our well being ; one is Absolute , the other Convenient , but neither Unlawful . We may lawfully ( with Jacob ) desire Bread to eat , for we live no more without Bread , then we do by Bread alone , Mat . 4. 4. no more without it , than we do without the Word of Gods Power and Blessing upon it , and so we may things for Convenience too , as well as for necessity , but we must not be peremptory in our desires of either , ( for , what we so ask as Bread , or a Fish , may prove a Stone , or a Serpent ) but resign our will to Gods , who is engag'd by Promise to supply our wants , though not to gratify our Lusts . Jacob desir'd but Bread to eat , and Gen. 28. 20. Raiment to put on ( just enough to bear his Charges in the way , and to keep him alive in it ) Agur Prov. 30. 8. desir'd but Food convenient ( a Window just large enough to let in Light , and keep out Weather ) and so must we ; as content if we have to Necessity , though not to Superfluity ; to Sufficiency , though not to desire ; for Food and Rayment Cibus & potus sunt Christianorum divitiae . are a Christians Riches .

A little is as much as we need , more then we deserve , and as much as we should desire .

The Petition for daily Bread in the Lords Prayer , is set down ( as is usually observ'd ) after the great things relating to Gods Glory , and it is but one single Petition , whereas there are many for Spiritual things , intimating thereby , that the motion of our Souls to the things of the Earth should be like that of the Fowls of the Air , who on a sudden come down to the Earth for their Food , and on a sudden fly up again ; and yet , what insatiable Desires abound in the Hearts of Men ? how anxiously solicitous are they for their Bodies ? as if there was no God to care for them , and how careless of their Souls , as if he was oblig'd to care for them whether they did or no . Living , as if they had no Souls , or none worthy of their Care ; or as if they thought the Earthly House of this Tabernacle , 2 Cor . 5. 1. their Bodies ( like that Building of God in the Heavens , the House not made with Hands ) was Eternal , and would never be dissolv'd , and fall into the Dust . It is too much the sickness of the World , a Disease that is become Epidemical , the Old , as well as the Young are sick of this disease of the Worms , and many die of it ; a death more dishonourable , and of far more dangerous consequence than ( with Herod ) to be eat up of Worms , for the never dying Worm will gnaw them .

The Covetous shall not inherit the 1 Cor . 6. 10. Kingdom of God .

2. Of Injustice .

Murmuring at our Wants , will rather withhold than procure the Mercies we need ; and rather hinder , than further them ( like boisterous Winds that keep off the Rain ) but an undue seeking of them ( viz. in a way of Injustice ) will curse them to us . The Souldier says he will never be Valiant that will not venture his Body ; and they that will be Rich , think they cannot be so , unless they venture their Souls ; and therefore will not stay until God makes 1 Tim . 6. 9. them Rich , ( which he does when he adds his Blessing to our Diligence , ) but will make themselves Rich by stepping out of his way to be so , if one way will not do it , they will try another , if they cannot find Riches in Gods way , they will seek them in the Devils . An Evil Covetousness prompts them to it , and Mammon they will Cui nihil satis , nihil turpe . have ( the most potent of all tempting Devils , as Cornelius Agrippa calls it ) though it be the Mammon of unrighteousness . Prodigious Hab. 2. 9. Fools ! that ( thus swallowing down Riches ) take down that Poison that they must either vomit Job 20. 15. up again or die . Labour to lose , and lose while they gain ; lose in the Conscience , whilst they get in the Chest ; lose their Souls , by getting for their Bodies . A sorry Gain , that will neither continue long , nor be blessed while it does ; for ,

What the Devils Blessing brings together , Gods Curse will scatter .

CHAP. VI .

The things of the World must be ever matter of our Prayer so far as needful for us .

PRayer is the best means we can use , not only to prevent the evil we fear , and either to remove , or sanctify that we feel , but to obtain the Good we want , and to bless that we have : it cannot but speed if rightly perform'd either for the particular Mercy desired , or an equivalent , in kind , or vertue , as good , or better ; therefore under all our wants , we should send to Heaven ; or when ever we desire the World , we should send this Messenger to God the Maker of it , as not Anxiously careful in any thing ; but ,

Praying for every thing whilst Phil . 4. 6. careful for nothing .

Rebecca and Samuel ( a Wife and Oratio fuit Samuelis mater . Gen. 24. 1 , 2 , 3 , 14. 1 Sam . 1. 10 , 11 Child of the better sort ) were both obtain'd by Prayer , and they are ever the best Mercies ( if not Materially , yet formally and eventually ) that come this way ; the Evil will be remov'd , and a Blessing given with them , so that they will be either as pleasant Food , or wholsom Physick .

God gives the Blessing , and we by Prayer ask it .

They are double Mercies ( Benjamins Portions , ) Mercies with an overplus that come this way .

Hannah by Prayer obtain'd , not 1 Sam . 1. 20. only a Child , but a Son ( a Blessing of the right hand ) and a Prophet too . Hezekiah by Prayer Isa . 38. 5 , 6. obtain'd , not only his Life , but the addition of a Lease of fifteen years to it , and deliverance for the City : and the blind man in the Gospel by Prayer , reap'd the double John 9. fruit of a single Cure , for the Eyes both of his body and mind were opened by it , and Christ's Uberior gratia quam petitio . Grant to the Thief on the Cross , was greater than his Request .

He that desir'd but to be remember'd by him when in his Kingdom , went up with him into it .

Yea the comfort of those Mercies enjoy'd , is ever the best .

Jacob that got the Blessing , but not by Prayer , had twenty years trouble about it , but Isaac a child of Prayer , was therefore ( without which he had not been such ) a Son of Laughter .

Every Creature , as well as every Providence , is Sanctify'd by it .

Mercies obtain'd this way , will be most valued by us , and best secur'd to us .

Most valued .

Usually , what we easily come by , we ( like Children ) as easily part with , but what ( with Jacob and Hannah in Prayer ) we obtain with difficulty , we receive with Thankfulness , and use with Care .

Mercies got by Prayer , and Estates by Industry , are best valued and kept .

Best secured .

Not only the being of Mercies , but the Duration and Continuance of them is from God ; and unless they are this way enstated , confirm'd , and setled upon us , they will ( like Sand in a Glass , or Water in a Sieve ) be Fleeting , and Sliding from us . Prayer is a Request upon Promise , and what is obtain'd by it , will ( as Covenant-hold ) be stable , and abiding ; as ,

What we possess by Lease , is surer than what we have by Trade .

If we would seek them , so as to find them , and find them , so as to be blessed in them , in all our Requests , we must aim at Gods Glory , submit to his Will , wait his leisure for them , and beg his Blessing with them .

We must aim at Gods Glory .

David begg'd his Life of God , Psal . 88. 10 , 11. that God might have it ( in the 1. Sam . 1. 11. use ) again ; and Hannah begg'd a Son of God , for God ; a Son from him , to give unto him .

All Temporal Blessings must be askt for Spiritual Ends.

We must submit to his Will .

Spiritual things are promis'd absolutely , Temporal things conditionally only , they are not therefore the only things to be sought for ( who would desire all his Heaven Mat . 6. 33. here ) nor in the first place , either of our Time or Affections , before other things , nor above them , nor too importunately neither , but so far only as they are good and needful . Our Desires must not be peremptory , nor must we tell God what we must or would have , but leave it to him to choose our Inheritance for us , lest we feel the effects of his Anger , in a withering Curse at the root of our Gourd .

Nothing must importunately be sought of God , but God himself .

We must wait his Leisure .

God knows what is best for us , and the time when best for us to receive it , he keeps not the fruit of his Mercy by him until it is rotten , nor gives it before it is ripe . We must not therefore think to force Mercy out of his hands , by an over-hasty desire of it , but patiently wait his time , which is a due , as well as an appointed time .

Till'd Ground is best for Seed , and then we are fittest to beg , and receive Mercies , when fittest to enjoy them .

We must beg his Blessing with them .

Bread is the staff of Life , but Isa . 3. 1. Mat . 4. 4. God is the Strength of that staff ; he feeds us by it , but more , by his Blessing upon it . It is he that gives a Being to all our Mercies , ( it is his Ocean that overflows our Banks ) and it is he , and he alone , that can give a Blessing to them , he can withhold them from us , and he can Curse them to us ( as he did the Quails to the Israelites ) to him therefore we must look , and upon him only depend , for a supply of what we want , and for a Blessing upon what we have . The first is more than he owes us ( for , by our sins we forfeited our Right to all ) but the last not more than is needful for us , for a little blest , is better than much , yea than all without it . A little or nothing with the Blessing is enough , but all without it as nothing . It concerns us therefore to desire , that all our Mercies may be season'd with the Blessing ; that if we have not so much of the World as others , yet we may have as much of himself ; the Blessing , if not the Inheritance ; without which , the best of the World can do us no good , and with which , Gen. 33. 9 , 11. {αβγδ} the worst can do us no hurt ; for , then we are Rich , when under Gods Blessing .

Esau's enough was much , Jacob's Enough was all .

CHAP. VII .

The things of the World must be no matter of our immoderate Joy .

JOY is the Enlargement of the Heart as delighted in the Expectation or Fruition of some sutable good , really so or so apprehended , of a luxuriant Nature , and prone to Exorbitancy : for though Spiritual Joy cannot well exceed , yet that which is Worldly may , both as to time and measure . Therefore in the Flood of Prosperity we must have an Eye to our Compass , that our Hearts may be kept within the right Channel .

Mediocrity does well , but the Res severa gaudium . Seneca : Excess is Vicious .

Religion destroys not our Affections , but only refines them ; ( Christ took not away the Water of Purification , but turn'd it into Wine ) it condemns not , but allows and encourages our Joy , when it is not in things that are not Lawful , nor immoderate in them that are .

It is not Isaac , but the Ram that must be Sacrificed .

When sensual Joy abounds , danger is at the door ; ( when the Dolphins play , the Marriners fear a Storm ) therefore , if we would have our dead Hearts rais'd to Life , we must cast these Minstrels out . Mat . 9. 23 , 25.

Sensual Joy layes a Snare for Spiritual .

When we are rejoycing , there are some in Sorrow ; we must not therefore cast out Compassion to make room for Joy , nor be so much straitned in our Bowels , 2 Cor . 6. 12. when our Hearts are enlarg'd , as to forget them that are Sorrowful , while we are Rejoycing ; but when at the Feasts of Mirth , send Esth. 7. 34. 9. 22. Portions to them that are in want , that ( in this sense whilst they rejoyce with us ) our Joy may be full .

There is a Sympathy in Nature , and therefore should be much more one in Grace .

That was the best Wine , that John 2. 10. Christ turn'd from Water into Wine , and that is the purest Joy that is distill'd from Godly Sorrow , and therefore , in the midst of our Mirth , we must be sad at the remembrance of our Sins , that the Sun of our Joy may arise out of the Waters of Godly sorrow for them .

The more Sorrow for Sin we let out , the more Joy we shall take in , the Pots that had the most Water , had the most Wine .

We live in a Miserable World , where Happiness and Misery , Joy and Sorrow ( like Jacob and Esau ) tread upon the Heels of one another . It concerns us therefore to rejoyce , as if we rejoyced not , for 1 Cor . 7. 30. at the best it is but a Feast of Tabernacles .

It is folly to rejoyce overmuch in any thing , in which we cannot rejoyce long .

Worldly Joy when immoderate layes a Foundation for Sorrow ; Benjamin prov'd a Benoni , and Gen. 35. 18. our Idol will become our Torment , it will either be broken in pieces , or continue as a Sting , remain as a Curse , or be remov'd in Wrath .

Wo be , either to the Idol , or Idolater .

God must be the object of our chiefest Joy ; other things may be the matter of our occasional Joy , but God only must be our substantial , and exceeding Joy . Therefore , in the midst of our Joy , we must not so far forget our selves , as to forget him the object of our chiefest Joy ; ( the gladness of our Psal . 43. 4. Joy ; ) for it is as much our Duty to Rejoyce in him , as it is to Trust in him ; and if we rejoyce in any thing more than in him , we shall never be made joyful by him .

Laughter becomes not such Fools , nor is the Oyl of Joy prepar'd for their Heads .

CHAP. VIII .

The things of the World from the greatest to the least must be ever matter of our Praise .

HEaven and Earth Praise Psal . 107. 8 , 9 , 10. God .

The Heavens , viz.

The Celestial and Highest Heavens .

Angels and Saints , the Glorious Inhabitants there , in that Heavenly Quire continually Praise him ; their Note is , Allelujah , Salvation Rev. 19. and Glory , Honour and Power unto the Lord our God .

The Upper Heavens ;

The Sun , Moon , and Stars of Light Praise him , the Father of Lights by whom they were made .

The lowest Heavens ;

The Fowls and Meteors therein Praise him who in his Wisdom made them ; no less wonderful in their Nature than Variety .

The Earth ( which includes both Sea and dry Land ) Praises him .

The Sea .

The Great Water-work of God , and all the Scaley Inhabitants that trace the Liquid Paths of that Watery World .

The dry Land .

The Footstool of God , and the fulness thereof Praises him , who laid the Foundation thereof by his Job 38. 4. Jer . 10. 12. Power , and established the World by his Wisdom .

The Heaven of Heavens , and all the Inhabitants in that Celestial Countrey , the upper and lower Heavens , with the Host thereof , the Sun , Moon , and all the Stars of Light , Fire and Hail , Snow , Vapours , Psal . 148. 2 , 3 , 4 , 7. Stormy Winds , and flying Fowl declare his Glory , and show his Handy-work , the Earth and the things contain'd therein , Mountains and all Hills , Fruitful Trees and all Cedars , Beasts , and all Cattel , Creeping things on the Earth , Dragons , and all Deeps Praise him , the Sea Roars , and the fulness thereof , the Mountains skip like Rams , and the little Hills like Lambs , the Floods clap their Hands , and the Hills rejoyce together , and in all , praise him whose Name alone is Excellent , and whose Glory is above the Earth and Heavens .

Those Creatures that have no Tongues , yet Praise him with such obedient Testimonies as their insensible Natures afford . There is no Speech nor Language , where their Voice is not heard , their line is gone out through all the Earth , and their Words to the end of the World . And those that have Tongues , though no Reason , yet praise him with those natural Psal . 19. 3 , 4. Organs , how much more then should Man who has a Tongue , ( a Vocal Instrument ) Reason to guide his Tongue , a Rule to direct his Reason , and Mercy to oblige it , abound in praise , which is a Heaven upon Earth , and will be the work of Heaven to all Eternity , but no work of ours there , unless begun by us here ,

None but wicked men on Earth , Devils and Damned Spirits in Hell deny it .

We can never sufficiently praise God , should we live everlastingly to do it , nor add any thing to him by it ; for he was Essentially Glorious from all Eternity , before there was either an Angel in Heaven to praise him , or a man upon Earth to speak good of his Name ; a declarative Honour indeed it is , that so many Millions of Angels , and Glorify'd Saints are about his Throne , ascribing Blessing and Glory , Thanksgiving and Honour Rev. 7. 12. to him that sits upon it , but a greater Honour it is , that he does not need it ; for he is higher Neh . 9. 5. than the Praises of Heaven and Earth .

His Praise may be made Glorious , ( make his Praise Glorious ) Psal . 66. 2. but his Essence cannot .

Our highest Praises are nothing to our meanest Mercies , and less than nothing to the Giver of them , who , though sometimes pleased with them , is at no time profited by them , yet it is our Duty to Praise him ; for , as Transcendently Glorious in himself , he is the highest Object of our Praise , and it is due to him for his own Excellencies , and continually due , ( for as he ever was , so he ever will be Essentially Glorious ) ; Due , though we never had received any Mercy from him but our First Being , but doubly due , and the more obliging since we have ; viz. to him as a Glorious God in himself , and as a Gracious God to us ; as the chief Good in himself , and as continually doing Good to us . It is He , more than the Clouds , that affords us Fruitful Seasons ; He , more than the Earth , ( that bona Dea as the Heathens call'd it ) that gives us plenty ; He , more than either our Power , or Policy , that continues our Peace ; He , more than Bread , that keeps us in Health ; and He , more than Physick , that Cures us when sick . He in these , and He , more than these ; for the Efficient and Universal Cause works more than the Instrumental and Particular . He only is the Author of our Mercies , and he only must be the Object of our Praise ; we receive all from him , and must return the Praise of all to him . Not to our selves , but to him ; not to others , but to him , and to him alone ; the Father of Mercies , through Christ the Son 2 Cor . 13. Eph. 3. 20. ( the Mediator of our Praises as well as Prayers ) we must as obedient Children offer up the Sacrifice of Praise , and this , not only for our Mercies , but for our Praises too ; for , we are Debtors for both , can give him nothing but his own , and our Honour it is , 1 Chro . 29. 14. and not his , if he will receive it from us .

The Rabbins say that Moses was kept out of Canaan , because he ascribed too much to himself .

All Mercies are not alike ( no more than all Sins ) some are greater than others , though the least too great for us . They , must have a Selah , a mark of special observation set upon them , and these must have an observandum too . They in an especial manner must be remembred , but These must not be forgotten ; They must have high Praise in Ditty , and Tune ; and Elah , a Song of the highest strain attend them ( the Jews in the Passover had a great Hallelujah ) and these must have a Song of Praise too . They , a Magnificat , and These a Benedictus ; for ,

God will be prais'd ( as the Hebrews say ) in the least Emmet , or Gnat , as well as admired in the Sun , Moon , and Stars , and magnify'd in the Elephant and Leviathan .

The Israelites had , not only their Feasts of Praise once in an Age ( a year of Jubilee ) ; every seven years ( the Sabbatical Year ; ) once in a year , ( the Feast of Trumpets ) ; once in a quarter of a year ( the Feast of Dedication ) ; once in a Month ( the Feast of New Moons ) ; once in a Week ( every Sabbath ) ; Joh . 10. 22. but once in a Day , yea twice ; both morning and evening , in Publick ; at set times and charge , they Praised God .

And all Davids Psalms are either Hosannah's or Hallelujah's , viz. Psa . 8 , 11 , 25 , 26. God bless , or God be blessed . Prayers or Praises ; the one for Mercies needed , the other , for Mercies receiv'd : And so must the daily Service of our Lives be ; viz. either Supplicatory for what we want , or Gratulatory for what we have . The want of Mercy must send us Prayer , the receipt of Mercy to Praise . Since then , we have not only our first Being , but our continual Being from God ; and not only our Being , but our well Being too . We must Praise him while we have our Being , since we sit daily at the receipt of new Mercies , are fed to the full , and all upon Free-cost , and are daily blessed by God , we must in every thing give thanks , and at all times be blessing of him , as unsatisfy'd with the least Mercy without it , as we would with the greatest , without him the Giver of it .

Eucharistical and Peace-offerings were to be as Constant , as Expiatory and Supplicatory .

It is lookt upon as a Check to Gen. 35. 1. Jacob ( whom the Rabbins call votorum Pater ) when God bid him go up to Bethel , to pay his Vows , as if he had either forgot to do it , or was unwilling to it , but it was Zion's Glory , that there Praise waited for him ( Praise waiteth for thee , O God , in Zion . ) Psal . 65. 1. There it was due , and it is every where else , in all places , and at all times , and therefore must always wait for him , not he for that ; nor is it fit he should , ( though sometimes he does , and goes without it ) for it is the Glory due unto Psal . 29. 2. him .

It is due at sight , the Debt is present pay , and we are not just , if we deny him his due , or withhold it from him .

The Tongue is the best Interpreter of the Mind , and Mans Psal . 108. 1. Glory ; not only as his Prerogative above other Creatures , by this to express his Mind , but as an Instrument ordain'd for Gods Praise , in the advancement of which , his chief Glory consists . It is his Glory , as it is the Glorifier of God ; but yet , the Heart must bear a part , and the chiefest part with it in the Song of Praise . There must be an Amen to our Praises , as well as to our Prayers , and therefore , whilst we bless with our Lips , we must not forget to say Amen with our Hearts . Psal . 103. 1.

The fuller the Quire , and the deeper the Belly of the Instrument , the louder and sweeter the Musick ; and the more there is of the heart here , the better .

By offering Praise we glorifie God , and by ordering our Conversation aright , we Praise him . Therefore when we Bless with our Lips , we must not Curse with our Lives , but Live to his Praise as well as speak to it .

They that live best are ever most thankful .

This will , 1. Evidence our Uprightness . 2. Continue the Mercies we have . 3. Procure the Mercies we want .

1. It will Evidence our Uprightness .

David ( as St. Chrysostom sayes ) was therefore call'd a Man after Gods own Heart , because a man of so much Praise , his Psalms of Praise are twice as many as those of Prayer . This was ( as one sayes ) the chief String of his Harp , the sweetest compound in his Incense , and the best Odour in his Sacrifice : and Praise is comely for Psal . 33. 1. the upright , it is their Honour , and it is their Badge and Cognizance too , not only their Duty , but their Practice ; for Uprightness tends to it , as Waters to the Sea . All can receive Mercies , ( as Hannibal knew how to get Victories , but not how to use them ) but the Upright only so as to be thankful for them , all have cause to praise God , but they only have Hearts to do it .

Necessity may send us to Prayer , but Uprightness leads to Praise , as naturally , as the Sparks fly upward .

2. It will continue the Mercies we have .

All the Patents of Gods Mercy are Conditional , though he gives Mercy to us , yet he reserves a power ( a right in himself ) to continue , or remove it as he sees Durante beneplacito . fit . Unbelief withholds the Mercies we need ( not for want of power in God to give , but disposition in us to receive ) . Ingratitude will remove what we enjoy , Faith will fetch in what we want , and Gratitude will continue what we have ; by that we shall receive , by this , we shall be happy and enjoy .

Faith is the Price , and Praise is the Quit-rent of all .

3. It will procure the Mercies we want .

Thankfulness for what we have , is the best method to procure that which we have not : We are never thankful for one Mercy , but we store up another by it . Vapours , first ascend , and then descend ; and every Breath of Praise Optima petitio gratiarum actio ; ascensus gratiae descensus gratiae . that ascends , returns in a new Mercy to us , so that whilst Gratitude goes up , Mercy will come down .

A good Pay-master ever makes a good Borrower .

CHAP. IX .

The things of the World must be cautelously used , and faithfully improved .

First , They must be Cautelously used .

THere is but little in the World , but we either find , or make a hinderance to us in the work of Religion . Wisdom therefore must direct us to forbear Lawful things sometimes , that we may have the greater power over those that are Unlawful .

We may kill our selves with Food , and do our selves good with Poison .

The Devil lies in Ambush behind our Lawful Enjoyments , to entrap us , and usually tempts us more to an Excess in Lawful things , than in those that are not , and thereby destroys us , as Agrippina kill'd Claudius by the Poison she put into the Meat that he lov'd most .

The more an Enemy is lov'd , or the less he is seen , the more dangerous he is .

It is easie passing from what is Solus in illicitis non cadet qui se aliquandò & a licitis cautè restringit . Lawful , to that which is not ; from Frugality , to Covetousness ; from Neatness , to Pride ; from Lawful Mirth , to Wantonness ; from the use of a little Wine to cure the Infirmities of the Stomach , to an abuse in the Excess , that will rather Increase , than Cure them : ( The Grecians began with little Cups , and went on to greater ) as it is easie in Procession to go beyond the bounds ; therefore we must take heed that we go not to the utmost Limits .

By doing all that we may , we may at last do something that we should not .

Eating and Drinking , Marrying Mat . 24. 38. and giving in Marriage in the days of Noah , were not things evil in themselves ; nor Martha's Hospitality Luk . 10. 40 , 41. ( for if ever it was Lawful to neglect a Sermon to prepare a Dinner , it was surely then for such a Guest as Christ ) but both were occasionally so ; one , as leading to Sensuality , and that , to a disregard of that desolating Judgment coming upon them ; the other , as distracting her Mind , and diverting her thoughts , that then might , and should have been better employ'd . Nor is it the Use , but the Abuse of Worldly things that we are forbid , because of the danger that may arise to us by it . It was Oxen bought , not stoln ; and a Wife , not a Harlot , that Luk . 12. kept them in the Parable from coming to the Wedding Feast . It is not Poison , but Food ( in the Excess ) that kills most , not the bare , but unlawful use of Worldly things that does us all the Mischief ; it is easily done , and of dangerous consequence when it is . It concerns us therefore to be Wise , and Cautious in the use of them , that they may tend to nourishment and preservation of our health .

We must come to our Food ( as Austin sayes he did ) as to our Physick , lest we make Food for our Lusts out of it .

A spare Diet is best for Body Pro remedio parcius , non pro deliciis redundantius . and Soul .

We must put a Restraint upon our Lawful Mirth , Rejoyce with Psal . 2. 11. Prov. 14. 13. Trembling , lest the End of that Mirth be Heaviness .

A Sorrow , greater than our Joy .

When swimming in Pleasures , we must sound the depth of the Water , and keep our head above it , lest we be drown'd in Destruction . 1 Tim . 6. 9.

Like the Fish swimming in the River Jordan , that on a sudden are carried down into the dead Sea .

We must buy as not possessing ( keep to the Rule ) lest we buy dear , and sell cheap .

As Judas , who bought his Damnation , when he sold his Master .

And use the things of the World so as not to abuse either them or our selves , in making them a hinderance , in our Love to , our Desire after , our Attendance upon , and our Joy and Delight in the things of Heaven .

It is a happy House where Martha complains of Mary , or becomes serviceable to her .

2. They must be faithfully improv'd .

We must not altogether lay up for our selves , but lay out by using what we have in a way of Service to God , as well as Benefit to our selves , and it will be so to us , when so used for him ,

We are enricht by giving to others , and at once , both please God , and profit our selves .

The Oxe and the Ass ( of all Brutish Creatures , the most heavy and dull ) pay a kind of Homage Isa . 1. 3. to their Feeder , the Clouds return the Vapours exhal'd in showers , and the dull Earth a Crop to him that Till'd it . How much more then should Man , in whom Affections are planted , sutable to every Condition , and Graces to every Affection , to whom a time is allow'd for the exercise of every Grace , and Mercy given to oblige him , make a sutable return to God , according to what he has receiv'd from him .

Nothing is so mean or contemptible , but may be put to some use , ( Spirits may by a Limbeck be drawn out of Dregs ) nor any Mercy so mean , but we may , and in Reason ought to be Serviceable by it to God the Supream Donor , the least obliges to it , and the least ( where no more is given ) when so improv'd , shall be accepted of him .

Then plenty of the Widows Love , Luk . 21. 4. was more regarded than the Penury of her Gift .

God is the great Proprietor , we Hos . 2. 5 , 9. are but Stewards ; he gives Mercies to us , but he does not give away , but reserve his Title to them . The Corn and the Wine , the Wooll and the Flax , the Gold and Silver , the Lands , and Houses , the Parts and Strength we enjoy , and whatever else we have , are all his ; they were his , before they were ours ; they are his when ours ; his , more than ours ; for they are only ours , that they may be his again , viz. ours for use , that they may be his for improvement .

By unlawful means of getting , we steal them from God , and by an unlawful use , detain them , and in both , injure our possession .

God has made the Poor to try the Rich ; the Rich , to relieve the Poor ; ( as some Fields have Corn for the supply of them that lie Fallow ) . He is Rich in Blessing , that they may be Rich in giving ( enriched in every thing 2 Cor . 9. 11 , 12. to all bountifulness ) and fills their Prov. 3. 10. Barns with Plenty , and their Houses with Gold and Silver ; Job 3. 15. not that they should only eat and be fill'd , but , that when full they should run out for the supply of others , that they may be filled Deut . 26. 12 , 13 too .

Where takings are great , there the Rent is great .

It is Gods Honour , that he communicates of his Goodness ( as he is communicative , he is the Object of our Faith ) and it will be our Honour to be so too , he maketh his Mat . 5. 44 , 55. Sun to rise on the Evil , and on the Good , and sends Rain on the Just and on the Unjust , the Fountain of his Goodness stands open to all , and so must ours , viz. to Enemies , as well as Friends ; and to the Evil , as well as the Good . The Good , must in an especial manner be regarded ( especially to the Houshold of Faith ) but the Gal. 6. 10. Evil must not be forgot ; their Nature must be reliev'd though not their Lusts , and their Persons indulg'd , though not their Sins .

To starve the Sin is Kindness , the Man is Murder .

A gentle Shower is enough for the Earth that is moist , but a greater is needful for that which is dry and hard . A little will serve where no more is wanting , but where more is needed , there , as well as where much is given , much will be required . Proportionably therefore to what we have , and others want , must our bounty be .

Zacheus his Garment will not serve Goliath's Body .

We are not bid to give away all , nor must we withhold all neither ; if we have two Coats we may keep one for our selves , but we must not keep both , if there are any that have none . We are not to undo our selves by our Charity to others , nor is there any great danger we will ( by this , we should act Cruelly to our selves , by showing Mercy to others , and appear , rather in the number of Fools , than the Communion of Saints ) ; nor yet , to let any Perish through a neglect of it ; we are not bid to give above our Ability , nor must we below it , but according to it ; yet , better it is to be willing ( with the Macedonians ) 2 Cor . 8. 3. beyond our power , than able ( with churlish Nabal ) beyond our Will , or rather want ( with the Widow ) then let the Treasure be unsupply'd .

It was not the Fat , but Lean Sacrifice that was an Abomination to God .

In two things we are ( as the Philosopher sayes ) like to God , viz. in speaking Truth , and in bestowing Benefits .

He is Merciful , ( for , he is the Father of Mercies ) and so are his Children Merciful too , for , they are Vessels of Mercy , viz. both Passively and Actively , such as have receiv'd Mercy ; and such as Vessels when fill'd , run out in Mercy to others .

God is the Fountain of Mercy , and all the Streams of it flow freely and constantly , they have been of old , and run as strong , and as fresh now as ever , and so must the streams of our Mercy too , if we would appear as the Children of him our Heavenly Father , viz. Freely and Constantly .

1. Freely .

We must show Mercy with our Deus ponderator Spiritus magis quam panis . Hearts , as well as with our Hands , as willing , and ready to it , as glad , that we have any thing to give , and more ready to it , than they that need , can be , either to ask , or receive it : As Archiselaus , who , when he saw his Friend in want , and bashful , conveigh'd Money under his Pillow , that he might seem rather to Find than to Receive .

Our Charity must not be forc'd from us , but given by us , given , not bought , as the Charity of many is , who make the needy buy it with their Tears , and many times pay more for it , than it is worth .

2. Constantly .

All Gods wayes are Mercy , and so must all ours be too , not at sometimes only ( like a Misers Feast ) but at all times ; while Living , as well as when Dying ; and in both , as we have an opportunity , and Ability .

Sampson's Lion afforded no Meat , until dead , and they are the worse Beasts of the two that are not good till then ( like some fruit , never good till rotten ) they give nothing but what they cannot keep , nor until they cannot ; and what is rather surrender'd than given ; taken from them , rather than given by them : For , though it is something by their Testament , it is nothing by their Will .

The Eagle knows hers by the Eye , Oculis inconniventibus . and God his by the Hand ; the Liberal Man deviseth Liberal things .

There is a keeping to loss ( there Prov. 11. 24. is that withholdeth more then is meet , and it tendeth to Poverty ) and there is a giving to Gain : ( there is that scattereth , and yet increaseth ) Scattering for God , is like scattering Seed on the ground , that tendeth unto an increase ( as the Beasts of old increased by Sacrificing ) Giving to others , is a storing The Italian form of begging is do good to your selves . up for our selves . Taking from the Heap , is adding to it ; and by being Benefactors to others , we are greater to our selves . What is given to the Poor , is Lent ; and that , not to a Bankrupt , that cannot repay it , but to God , the High Possessor of Heaven , and Earth , that can ; ( for the Earth is his , and the fulness thereof ) not to one that is dishonest , and will not , but to God , that is Faithful ( as Faithful as God ) and will ; it is no desperate Debt , for it is lent upon Bond to God , that stands Principal in the Bond , and needs none to be bound with him to secure it ; for his Truth in the Promise is security enough ( above any ensuring office ) what he borrows , Prov. 19. 17. he will repay to the full , yea , with an overplus ; an Interest , Matth . 25. 40. Deus se ex creditore debitorem fecit . more than the Principal , a hundred-fold ; Use upon Use : Not Ten in the Hundred , but a Hundred upon One , and present pay too ; for it is a Hundred-fold in this Life , viz. either in Kind , or Vertue . And if that is not enough , the Promise super-adds in the World to come Life Everlasting . Mercy , in a time of need , Mercy , when we shall most need and desire it . New Wine in the Kingdom , for a Cup of cold Water ; a Feast , for broken Meat ; and Everlasting Life , for supporting the Temporary and Frail Life of the Poor and Indigent .

They that are afraid to be Charitable , either are afraid they shall be Happy , or unwilling to be so .

How great then is their Sin , who instead of Honouring God with his Mercies , Dishonour him by them ; use them , either as Means or Motives to Sin , and ( Parthian Parthianis auri , argentique nullus nisi in armis usus est . like ) fight against God with his own Weapons ; who no sooner get their Portion , but ( with the Prodigal ) become Wanton , and Rebel against him ; make Idols ( with the Israelites ) out of his Jewels ; and commit Idolatry in the Valley , when he is giving the Law in the Mount ; become bold in Sin , and mad upon their Lusts , because they are not surpriz'd in them , ( like some ill Natures that are the worse for Kindness ) ; use their Wealth as Fuel to Luxury ( the Rust of their unsanctify'd Riches ) ; their Parts , as Advantages to a more Ingenious Wickedness ; their Health and Strength in subserviency to their Sensual Pleasures , and their Honours , as a Rise to Pride ; Erecting a Building for their Glory ( as Nebuchadnezzar ) with Stones dug out of gods Quarry ( like Vapours that Ascend , and cloud the Sun that rais'd them ) feed their Lusts out of Gods Provision for their Flesh , ( like some Soil , the more Rank under Showers of Rain ) ; prepare his Wooll and Flax for Baal , set Hos . 2. 8. his Meat before Idols , and pour out his Wine as Drink-Offerings to the Devil , whose Children they are , and in this so Rom. 13. 14. much resemble him .

To requite Good with Good , is Humane ; Evil with Good , is God-like ; but to return Evil for Good is Devilish .

CHAP. X.

The things of the World in the Want , or Loss of them , when Deny'd or Remov'd , Withheld or Withdrawn , not Given to us , or Taken from us , must be no matter of our Discontent .

THE Object of Impatience is something Positive , the Object of Discontent is something Privative ; one arises from the presence of Evil , the other from the absence of Good ; That , from suffering too much , This , from having too little ; and Murmuring too often as an effect of both .

When Evils are upon us , we Murmur and Repine , as unwilling to bear them ; and when the Good we either Desire , or Enjoy is withheld , or withdrawn , we complain as Undone , greatly lament their Loss ( as Micah did Judg . 18. 24. the loss of his Idols ) and send our Hearts away with them , and thereby become more Miserable in the Loss , then ever we were Happy in the Enjoyment of them , Reproach God , act contrary to our Duty , the principles of Nature , and Grace , and discover both our Pride and Folly by it .

We Reproach God .

None of our Mercies ( no more than any of our Miseries ) come by Chance ; it is not Fortune , but God , that has a hand in all , who is a Law to himself , and cannot Erre ; for , his Will is the Rule of his Justice , and by not submitting to it , we Reproach him : For we question his Soveraignty , and deny the Right he has to dispose of us as he pleases , and in effect say ( as they to Moses and Aaron ) Numb . 16. 3. that he takes too much upon him , and shall not be a God over us , we tax his Wisdom , and cast a Reproach of Folly upon his proceedings , as if he knew not ( or not so well as our selves ) what Condition is best for us , we impeach his Justice , as if he did us wrong , and kept back our due ; and abuse his Goodness , for in effect we say , that either he has not done , or will not do good unto us ; and that he has given us nothing , because not all that we would have , ( wherein hast thou Mal . 1. 2. loved us ! ) And by all , offer the highest Affront and Indignity imaginable to him : For , as he is too Great to be resisted , so he is too Just to be question'd , too Good to be suspected , and too Wise to be instructed ; for he is Infinite in Wisdom , and needs no Counsellor , Isa . 40. 13. his Soveraignty is uncontrolable , his Righteousness untaxable , his Wisdom unsearchable , and his Goodness unspeakable .

We are worse than Devils , if we think better of our selves , than of God .

We act contrary to our Duty ; for ,

It is as much our Duty to be Content under what we want , as to be thankful for what we have ; and there is great reason we should , for our Miseries can never be so great , nor our Wants so many , but we have something to bless God for .

Any thing on this side Hell is Mercy .

We act contrary to the principles of Nature and Grace .

Of Nature .

For Nature is content with a little ; at first a Cradle contents us , and at last , a little Earth for a Grave will suffice us . In the Womb ( as is usually said ) one Foot , in the Cradle three , and in the Grave six will serve , and therefore , betwixt the Womb and the Grave , a little should please , and content us .

A little is enough , too much may be a Snare .

Of Grace .

As Nature is content with a little , so Grace is with less , for the noblest part of it consists , in the Guidance of the Affections , that they may not be carried out to wrong Objects , nor inordinately , to them that are right and proper .

It is neither Nature nor Grace , but Lust that is Ravenous , and enlarges its desire as Hell .

We discover our Pride and Folly by it .

Our Pride .

Humility and Pride are like the two ends of the prospective Glass , one , magnifies the Object , the other , lessens it ; Humility looks upon every thing given , more than Desert , Pride , on every thing as less ; that , is content with Necessaries , this , is angry for want of Superfluities ; that , desires but to live , this , to abound and be Wanton ; that , is pleas'd with one , any , or the least Mercy , this , not with a thousand , nor with any , unless it has all , a little matter will put Pride upon the fret , all Discontent is a Child of Pride ; for ,

Therefore we are angry at Gods Will , when it Crosses ours , because we are proud , and would have our own .

Our Folly ,

It is one thing to have Riches , another thing not to want them ; we may want them , while we have Avaro deest tam quod habet quam quod non habet . them , by not being content with them ; and be without them and yet not need them , by our not desiring them ; we are Rich , not by possessing much , for we are poor in the midst of all , unless we are satisfy'd , but Rich , by needing nothing ; for though poor , 2 Cor . 6. 10. we are Rich , if we are contented ; it is Contentment that gives Riches , for it gives enough , and not to have much , or to desire no more is true Riches , but Riches cannot give Contentment , no more than Poverty can ; they will rather increase our Desires , than abate or restrain them ; and therefore it is Folly to seek it in them , nor can we by our Discontent , either recal what we have lost , or procure what we would have , and therefore , as great Folly it is , to be disquieted at the loss or want of them . A Dwarf , by vexing or fretting cannot raise himself to a greater height in his Body , though he may in his Mind ; ( not add a Cubit to his Stature , though he may to his Pride ) ; nor any by their Discontent or Frowardness , when under Want , or Pain , either supply or ease it , and therefore , the highest Folly it is to attempt it .

The only way to have our Will is to be satisfy'd that God has his .

We have not the fee simple of outward Blessings , they are not entailed upon us , but only lent for a while . The Tenure we hold them by , is the good Pleasure of God the Donor , who is our Benefactor , not our Debtor ; he will call for them again , and may ( without any Injustice ) whenever he please , and often does , that we may receive all as new Gifts from him again , and be brought to a humble acknowledgement of him as our only Lord , and thankfulness to him , for the Loan of them .

God cannot give us so little , nor so short a Possession of it as we deserve .

God is infinitely Wise , and knows what condition is best for us , he is our Heavenly Father , and knows what Food to appoint , our Heavenly Physician , and knows what Physick to prescribe , our highest Wisdom therefore , will be to acquiesce in his , as willing to want , what he sees good to deny ; and to suffer , what he sees fit to inflict : In every thing giving Thanks , viz. when poor , as well as when Rich ; when empty , as well as when full .

Every wheel moves according to the motion of the first , and all things move orderly above , how cross so ever they seem to move here below .

God withdraws the lesser lights , that we may behold the Sun ; cuts off the Pipes that we may bathe in the Fountain ; straitens us in this World , that we may be enlarged Jam . 2. 5. towards Heaven ; makes 2 Cor . 6. 10. us Poor , that he may enrich us ; empties , that he may fill ; denies , that he may give unto us ; makes us sorrowful , that we may find joy in him ; and leaves nothing , that in him we may possess all things , yea Inherit them , which is Rev. 21. 7. more than to possess them . Our Wisdom therefore will be to submit to him , and not by Discontent to attempt the frustrating of his ends , lest he disappoint ours .

It is better to lose all the good things of Life , than Godliness ; 2 Pet . 1. 3. yea Life it self , then either lose God , or abate in our Love to him .

The Heathen said , if Jupiter would give him Riches , he himself would procure a contented Mind ; Ego animum mihi aequum parabo but Contentment is no more natural to us , than Happiness ; nor to be found in our selves , nor any where without pains and difficulty . It is a Degree beyond Patience , the Quintessence of it , and harder to come by than Riches ; for when we have them , we are many times as far to seek for Contentment , as we were before we had them .

St. Paul learnt this Mystery in Christs School not in Gamaliel's ; and the most likely way to find it , is to seek it in Religion ; for , Godliness is great Gain with Contentment , Phil . 4. 11. 1 Tim . 6. 6 , 7. not , that the Gain of Godliness does depend upon the condition of our Contentment ( though indeed there is little or no Religion without it ) but that Contentment is an effect of Religion , an overplus that comes in with all the Gain that it gives besides , ( and becomes gain to us as it gives it ) it has the Promise of Life that now is , and of that which is to come , and interests us in God , in whom , every thing desireable in an eminent way is to be found ; enough , when all outward Mercies are gone , for he is vertually Habet omnia qui habet habentem omnia . all , and better than all .

All is not gone ( was said of old ) if Caesar is safe , nor any thing if God is ours .

Only this we must remember , that God will never be all unto us , until all without him be as nothing ; for if he must be all , then first all must be nothing .

The Loadstone draws not where the Adamant is .

There was a time when we had nothing ; no Money in our Hands , nor Meat in our Mouths , nor any Cloaths on our Backs , we came Naked , and empty-handed into the World , and after a little while it will be so again . A little is enough while we are here , more than we brought with us into the World , or shall carry away ; and would we but consider , that the World was made of nothing , and will ere long be turn'd into its first nothing ; that we brought nothing into it , and shall carry away nothing out of it , we would not be much disquieted at the want of any thing , but as careful for nothing , be content with any thing . Phil . 4. 6.

Betwixt nothing and nothing a little may serve the turn .

FINIS .