Page 10. ad finem
Yet ought we not to rest contented with this degree of love to God, but to labour after that which is more ardent and passionate; else how can we satisfie our selves in a time of Temptation, that our Obedience to God’s Commands proceeds not rather from a Principle of Fear, or Self love, than of love to God.
Page 67. Line 28
Indeed we are so made, as not much to value that which cost us no pains; and on the contrary, as Dr. Cockburn well observes, the Mind of Man is never so well pleased, as when it useth its Reason, and always takes most delight in the things which it self hath wrought. And therefore, as he proceeds, it was, and is wisely provided, to set the Necessaries, the Comforts, and Conveniences of Life at some distance from Laziness and Sloth, and to hedge them about with some difficulties, that while we search and labour for them, we may at the same time, and by the same means improve our Intellectual Faculties, and carry on the growth and perfection of our Souls. I might add, That the labour and exercise of the Body doth also conduce much to the Health and Strength, and Well-being of that. For as Hypocrates well saith, ἄσκησις ὑγίης, ἀοκνίη πόνων, unslothfulness in Labour, if I may make such a Word, is the means to preserve health.
2ly. Not only Bodily Necessaries, but the knowledge of the Mysteries of Nature, and the Works of God, and curious Mathematical Speculation, is not to be obtained without Study and Industry. But by this use and exercise of our Intellectual Faculties, our Mind and understanding is highly advanced and improved to such a degree, as suddenly to penetrate and comprehend the most abstruse and subtile Inventions and Notions of Naturalists and Mathematicians. For as Weapons and Utensils by lying by unoccupied do contract a Scurf or Rust, but do usu & tractatione splendescere; become bright by handling and use, so do our Understandings also. And though this study and contention of mind be laborious and painful, yet the enlarging the Understanding, and acquisition of Knowledge, and hitting upon useful Discoveries and Inventions, do abundantly compensate for that; nay, sometimes fill the Mind with unspeakable joy and pleasure. Pythagoras was so overjoyed at the invention of the 49th Proposition of the First Book of Euclide’s El. that he sacrificed a Hecatombe to the Gods: And I have read of a Smith, that upon the invention of an Engine to make Water to ascend by descending, which was nothing else but Archimedes his Screw, and which had been invented, long before, though he knew nothing of it, was so overwhelmed with joy, that it broke his Brains, and quite distracted him.
3dly, No wonder then that Vertue which is the most excellent of all acquisitions should be difficult to attain. Indeed the difficulty and labour of attaining and exercising of it, makes it to be commendable or rewardable. And therefore though it be in it self an excellent thing, and may be said to be its own reward, yet because it is difficult and uneasy to Flesh and Blood, in this our lapsed and degenerate Estate, God is pleased for our encouragement, to propose to us an ample reward, no less than Eternal Life and Happiness. He hath promised to give grace and glory, and to with hold no good thing from them who lead a holy life. And if this be not sufficient to quicken our endeavours, and to encourage us to strive, and wrestle, and run, nothing can; for I am sure a greater than this cannot be proposed, it containing all the good we can desire, or are indeed capable of enjoying.
Page 35. Line 4
And to all this out of Seneca’s 84th Epistle; Dic quàm turpe sit, plus sibi ingerere quàm capiat, & stomachi sui non nosse mensuram; quàm multa ebrii faciant, quibus sobrii erubescant; nihil aliud esse ebrietatem quàm voluntariam insaniam, &c. Tell saith he, a Drunkard, what a filthy thing it is to pour down more than he can keep, and not to know the measure of his Stomach: How many things Men do when they are drunk, of which they are ashamed when they are sober: That Drunkenness is nothing else but a voluntary Madness. Extend this Habit or Condition of the Drunken Man to many days, and you will not doubt of his Madness; so that it is no less a Phrenzy than any other, only a shorter. Relate to him the Example of Alexander the Great, who in a drunken fit killed Clitus, his most dear and faithful Friend; and afterward when he came to understand the Fact, he would have died, to be sure he deserved it.
That Drunkenness doth both inflame and discover other Vices, removing that Modesty which prevents and gives a check to evil Endeavours, and which God hath engrafted in our natures to be a powerful curb to restrain us from sin. For more abstain from Vice for fear of shame, than out of a good will and love to Vertue. When the strength of Wine hath got possession of the Soul, those Evils which before lay hid, show themselves, and come abroad; for Drunkenness doth not make Vices, but manifest them, and bring them to light. Then the Adulterer doth not wait for the Twilight, or Bed Chamber, but without delay gives full seinge to his Sensual Appetites. The unchaste person confesses and published his Disease: The Petulant and Quarrelsome cannot contain Tongue or Hand: The Insolent becomes more Proud; the Cruel more fierce and inhumane; the Spightful more malignant and mischievous Much more he hath worth the reading, for which I refer to the Book.
← Chapter 12. Of the Happiness of the Future Estate, or Of Eternal Life · Contents