ye on the Lord Jesus Christ and make not provision for the Flesh to fulfil the Lusts thereof Strive by a Holy imitation to follow the Example of thy Lord and Master who was meek and lowly in Heart and envied no Man Matt. 11.29 Christ loved all respectively For Love envieth not 1 Cor. 13.4 If we love for the sake of him who first loved us we shall never be perplexed for any competent Blessings he in his good pleasure bestows but should rather wish them greater We shall wash off that guilt of undervaluing others and abandon that presumption of over-rating our selves and this sort of Ambition which acts contrary to these Remedies reigns only in the Dominion of the Envious 2. THE Meek Moses was so free from Pride and Ambition that he reprehended those that Envied for his sake and wisht that all God's People could Prophesie and besought the Lord that he would put His Spirit upon them Num. 11.29 Discipline thy self in God's School for there is the best and safest cure of Emulation It was a Paradox to David Psal. 73.16 Vntil saith he I went into the Sanctuary of God then understood I their end There thou mayst learn not to value Transitory things too much to consider well his Hand which setteth up and pulleth down To refer all thy Desires to the advancement of his Glory and humbly to acknowledge and in a high manner express thy thankfulness for those favours of Providence he hath conferred on thee having the possession of these thoughts thou mayest quite Banish Envy 3. NEXT consider where thou placest thy Enmity The Psalmist found in the Sanctuary that his Enemies were not to be Envyed Surely said he thou didst set them in slippery places Thou castedst them down to Destruction Psal. 73.18 Let not this Memento flip out of thy Mind That God mixeth Bitter with Sweetness to all in this Life One hath great Riches but no Child to enjoy it nor perhaps a generous Heart to make use of those goods of Fortune God hath been pleased to bestow upon him Another is in perfect Bodily Health but his Soul may be sick unto Death Others contrive and hoard up Wealth but with such a seared Conscience that the poorest Saint is incomparably more happy Another is advanced to Honours perhaps only to make his Fall the greater Another in divers respects may be very Prosperous in the Eye of the World but may resemble the Moon who is most tenebrous towards Heaven when she Illuminates the Earth So it is with Man very observable that the greater Lustre they shine with in the Eye of the World the more despicable they are in the sight of Heaven for God abhorreth all those Pomps and Vanities and layeth up such severe Judgments for the Owners that a Soul in the midst of Torments is as proper an Object of Envy as the glittering Shadows who are hasting thither 4. O let us not forget then that we are Brethren Members of one Body whereof Christ Jesus is the Head therefore let us with all Gentleness and Meekness take St. Paul's advice Gal. 6.1 Brethren if a Man be over-taken in a Fault restore such a one in the Spirit of Meekness considering thy self lest thou also be tempted Let us support one another through Love and mutually rejoice at each others Happiness and by these means we shall cast away the works of Darkness Strife and Envy CHAP. XIII Of Impatience IMPATIENCE is a Distemper of the Mind proceeding from several Causes as Indignation Anger Envy Sorrow apprehension of Injuries Affliction deluded Hopes and the like As the diseased Body cannot endure Heat or Cold so an impatient and discontented Mind cannot comply with Prosperity or Adversity Every present Estate seemeth uneasie wanting a true relish to make it palatable it is not only a Guilt but a Punishment of the Sin of Ingratitude against God Therefore the Almighty threatned to send them trembling Hearts Sorrow of Mind and pendulous Thoughts and Fears Deut. 28.65 66 67. In the Morning thou shalt say would God it were Evening and at Even thou shalt say would God it were Morning 2. SICK of this wayward Distemper was he who being at Rome lik'd Tyber best but when at Tyber gave Rome the Preference the sick Person shifteth Rooms and Beds as the wounded Hart flieth from Brake to Brake but can find no ease whilst the fatal Arrow that Messenger of Death sticks fast in his side So it is observable Malecontents waver between contempt of the present and vain hopes of the future But Coelum non animum mut at he transmueth the Air not his Mind that crosseth the Ocean Wherever thy Progress is thy Mind bears thee company and according to its Malignancy a proportionable Remedy must be applied 3. TRIVIAL matters doth not perturb the the Healthy but a small Accident discomposeth the Sick The sound and strong Man can rest any where but to the infirm a Bed of Gold or Wood produces the same ease and a rich Palace or a poor Cottage affords him equality of rest So it is observable a fixed and stable Mind will rest contented any where he is become a Proficient and can say with St. Paul I have learned in whatsoever state I am therewith to be Content Phil. 4.11 And a Mind so serene and calm is Health to the Sick Enlargement to the Prisoner and far excells a Kingdom to the Possessor whereas the impeteous Mind is troubled and discomposed with every trifle I do well said pievish Jonah to be angry even unto death Jonah 4.9 And all this Morosety was but for a poor Gourd when at that juncture he ought to have been more concerned at so many thousand Lives which were near Destruction 4. TO cure this no Cataplasm Externally applyed can afford any Operation but it must be a Catholicon Internally used which must purge the Mind of these Malignant Perturbations which disaffect it and to strengthen it by a right Informatioâ— of the Understanding and rectifying thâ— distempered Affections untill the Mind enjoy a Calm of Patience And indeed Patience is a Magnanimous Vertue and attended with a Train of â—piritual Qualifications First It is Afflictions Cordial and Despair Antidote the Daughter and Nurse of Hope Rom. 8.25 And the Saints Communioâ— with Christ Rev. 1.9 It is the way to thâ— Inheritance Heb. 12.1 The Seal of Salvâ—tion 2 Pet. 1.10 A Symptome of Faitâ— and Hope in Christ 1 Thess. 1.3 Patiencâ— is an Equanimity in bearing Adversity anâ— a Fruit of Charity And the Apostle giâ—â— you this Certificate That the Fruit of thâ— Spirit is Love Joy Peace Long-suffering Gaâ— 5.22 And Charity suffereth long 1 Cor. 13.4 5. IMPATIENCE is a Perturbation of the Mind a Self-corroding Tormenting bitterness of the Soul proceeding from Impotency or Levity of Mind A secret contest with and repining at the Providence of God It is the absurdity of Rich Men and the vexation of the Poor The Mother of Despair and sad fury of the Internal
Medium carry such an even temper as that Prudence may claim that priviledge to fit at the Helm without the Interruption of either Extreams Take the Prophets Counsel Isai. 8.13 Sanctifie the Lord of Hosts and let him be your Fear and your Dread and he shall be your Sanctuary But fear not their Fear who say a Confederacy The present fear of God Createth us an Eternal Security Fear him and he will banish all other fears from thee Behold the Psalmist how he is fortified Though I walk in the Valley of the Shadow of Death I will fear no evil for thou art with me Psal. 23.4 And Psal. 118.6 The Lord is on my side I will not fear what man can do unto me And in Conclusion the fear of the Lord immergeth all other fears 3. IN every danger impress on thy heart the Omnipotency of God and endeavour to have an Affiance in him He that pursues this Rule shall act safely When a Fiery-Furnace was threatned Shadrach Meshac and Abednego answered the Incens'd King Our God whom we serve is idle to deliver us Dan. 3 17. And David tells you Psal. 34.7 The Angel of the Lord encampeth round about them that fear him and delivereth them And when our Enemies seem most formidable there are more for us than can be against us As it appeared in the case of the Prophet Elisha 2 Kings 6.16 It animated the Royal Prophet to cry out In the Lord put I my trust how say ye then to my Soul flee as a Bird to your Mountain Psal. 11.1 All Confidence in Men even their Councels or an Arm of Flesh is unhappy and must come to nothing but God endures to all Eternity Which made the Psalmist declare Therefore will we not fear though the Earth be removed And though the Mountains be carried into the midst of the Sea 4. TAKE Solomon's Counsel and hearken unto the Word of God Pro. 1.33 Whose hearkeneth unto me shall dwell safely and shall be quiet from fear of evil And Prov. 3.23 34. Then shalt thou walk in thy way safely when thou liest down thou shalt not be afraid Herein shall be made manifest Gods Power Truth Providence Mercy and Justice that thou mayest trust in him according to the Expression of the Psalmist They that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Psal. 9.10 Love the Lord thy God with a sincere heart And the more thou lovest him the more thou wilt rest assured of his Love and Protection and the more perfect thy love is the more it casteth out fear 1 John 4.18 5. TAKE Job's advice Chap. 22.24 Depart from iniquity and say of it as the Princes of the Philistines said of David Let him not go down with us to the Battle lest in the Battle he be an Adversary to us 1 Sam. 29.4 Fix thy self to seek the Lord as Jehosaphat did when the Armies were upon their March towards him against whom he Atchieved a Glorious Victory 2 Chron. 2.3 Entertain a good Conscience it shall be a Wall of Brass unto thee The safety of that makes a man assume the Courage of a Lyon But if we perceive the smoak of Infernal Brimstone ascend there we must needs faint like the men of Ai when they beheld their City on Fire Josh. 8.20 Guilt of Sin in the Conscience creates Sordidness in Men they may possibly express Transcendent Words who possess a Timerous Conscience but as one said of the fearful Dog He must needs fear who hath no peace in himself 6. CONSIDER with David Psal. 37.37 The end of the Saints and Apostles sufferings which hath ever been happy and they are the more Partakers of Christ's Glory for bearing a share in his sufferings Consider how long they have suffered and then thou canst not fear any of those things which thou shalt suffer Behold the Devil shall cast some of you into Prison that you may betryed be thou faithful unto Death and I will give thee a Crown of Life Rev. 2.10 True it is Flesh and Blood claims Allowance for its Infirmity but the more we can apply to our hearts the end of the Saints and the quiet fruits of Righteousness to them that are exercised the less we must needs be sensible of the Malignity of any Creature 7. ENDEAVOUR for Peace with God give him no rest till he speaks unto the Voice within thee thy Conscience And firmly resolve not to let him go untill he Bless thee and assure thee of thy Remission in Christ Jesus He hath nothing to fear or molest him whose sins are forgiven When the sting of Death is taken out who would not be Valiant Which occasioned St. Paul to express himself 1 Cor. 15.57 But thanks be to God which giveth us the Victory through our Lord Jesus Christ. And St. John says in his first Epistle Chap. 5.4 And this is the Victory that overcometh the World even our Faith 8. IN thy greatest Fears pray most fervently Even so did our Saviour being in an Agony He prayed more earnestly So did Jacob in fear of his Brother 's long studied Revenge Gen. 32.9 Pray and beseech God that he would illuminate and open thine Eyes to behold his saving Health God many times sounds his Allarm to awaken our drouzy Souls and open our Mouths to earnest Prayer which in Prosperity are too prone to the Spirit of Slumber and Coldness Fear hath many Tongues and can open the Mouth of the Dumb Even Jonahs Mariners in their Fear will pray and instigate others to the same Duty That one Example of Athis Croesus's Son sheweth what the violence of Fear can do he who before was dumb on a sudden cryed out O Cyrus spare my Father and by our Misfortunes learn that thou also art but a Man A Prayer against Fear O Almighty Lord God who art in thy Wrath and Indignation dreadful against Sinners I humbly acknowledge and confess that there is not one of thy Judgments but what the Guilt of my Sins have long since deserved even the miseries of this Life terrors of Death and future Condemnation But O thou great God of Consolation assure me of a full and free Pardon and a remission of all my Sins and Seal my Peace with thee through the Blood of a Crucified Jesus Fill my Heart and Affections with that measure of thy Love as may exclude all servile fear Give me the testimony of a good Conscince to comfort me against all vain fears of the Wicked Lift up the light of thy Countenance upon me and give me that assurance that thou art and will be my Defence and Confidence 2. AND O thou who rulest in Heaven and Earth from the Angel to the Worm the lowest of Creatures and from the swayer of the Scepter to the drawer of Water Thou art Omnipotent and canst do what thou pleasest and no other God besides thee can Deliver after this sort Lord let it be thy Divine will and
God and resolution to Repent maketh Inquest after Sin that which is in Word or Action is more easily and frequently found But the sin of the Mind like Jonathan and Ahimaaz at Bahurim is let down into the depth of the Heart whose secret Enemies are like those Ligurian Mountainers whom the Roman's Chased more hardly found than Vanquished Moreover Man's innate self-Self-Love and natural Complacency makes him unapt and loth to Condemn himself in any thing wherein he conjectures others cannot 7. LASTLY The restless machination of Satan is to suggest Self-delusions as he doth Temptations to Sin whereby his Baits may be swallowed His policy is to keep the Heart for his Retreat and if any reproof happily chase away Prophaneness Anger Obscenity or Calumny out of the Tongue or Adultery Theft Murther or the like from the outward Man yet if he can but foment and maintain any of these in the impure Heart he will find opportunity and diabolical Suggestions to make an Eruption Or if not he knoweth where he has Possession be the Words and Actions never so well framed that God hath no part there which brings me to the next Consideration CHAP. IV. The necessity of Governing our Thoughts THERE is great necessity of Regulating our Thoughts and Heart without which as the Prophet says Isa. 29.13 It is in vain to draw near to God with our Lips And the art of governing the Affections and Thoughts must be performed by Wisdom and Ingtegrity Wisdom is as a Mistress to tumultuous Servants at whose Presence the most Disorderly are suddenly Composed and Silenced An understanding Heart is the inward illumination of the Soul which God beholds without which all External appearances of Sanctity make formal Hypocrites no better than Aegyptian Temples grave and decent outwardly but within very ridiculous setting up for Gods Apes Serpents Cats and Crocodiles 2. SOLOMON to whom God granted a free choice of any thing he would request desired an Vnderstanding Heart 1 Kings 3.5.9.12 This was more estimable to him than Riches or Life and he whom God was pleased to make the Wisest of Men of all the Holy Pen-men gave most Precepts concerning the Heart and Mind and we are commanded for our further directions to search the Scriptures which as the Apostle tells us are only able to make us wise to Salvation 2 Tim. 3.15 And St. James requires us to ask Wisdom of God that giveth to all Men liberally and Vpbraideth not James 1.5 He that trusteth in his own Heart is a Fool Prov. 28.26 Again the Wise Man like a true Prognostick tells you That the Heart of the Sons of Men is full of Evil and madness is in their Heart while they live Eccl. 9.3 Unhappy is he who goeth on perversely in the way of his own Heart or walks contrary to the Apostle's Rule 1 Cor. 3.19 persuing the Wisdom of this World which is foolishness with God 3. WE must so compose our Hearts that they may be upright and sincere in the sight of God Without this our best actions as Prayer Hearing Repentance Alms and what-ever else we do is worth nothing O Jerusalem saith the Lord wash thy Heart from wickedness that thou mayest be Saved How long shall thy vain thoughts lodge in thee Jer. 4.14 It is but folly to labour the Cure in the outward part while the Contagion and Venom of Sin invades the inward or to wash the Eyes with floods of Tears where the sin of Judah is written with a Pen of Iron and graven with the point of a Diamond upon the Table of the Heart Jer. 17.1 4. THE Psalmist tells us Psal. 84.5 Blessed are they in whose Heart are the ways of God And that he is good unto such as are of a clean Heart Psal. 73.1 And the Prophet tells you Jer. 29.13 They shall find him who seek him with all their Heart And they that know righteousness have the Law of God in their Heart Isa. 51.7 And Psal. 37.31 Their steps shall not slide they delight to do God's Will Psal. 40.8 And Psal. 119.11 They hide up the Law of God in their heart that they might not sin against him The knowledge of God is pleasant unto their Soul Prov. 2.10 and Prov. 3.2 They shall have length of days and Peace and when they go it shall lead them when they sleep it shall keep them when they wake it shall talk with them Prov. 6.22 It is a Lamp and Light to direct them in the ways of Life to preserve them from Sin 5. NOW however the ways of an Hypocrite may seem clean in his own Eyes yet seeing the God of Justice Weigheth the Spirits Prov. 16.2 it highly concerneth every Man to look to the ordering of this inward House that it may be a clean Temple for God's Spirit to dwell in without whose guidance Man runs to Destruction both Body and Soul If we govern our Thoughts aright we have our conversation in Heaven we walk with God And in our many dangerous sicknesses of Mind sundry Distempers and Perturbations of fluctuant Thoughts the wearied Soul shall ever have recourse unto this Ark for Rest. 6. THERE are troublesome Errors of sick minds which see false Comforts instead of true There is Anxiety Impatience and Grief which devoureth the Heart There is the fire of Anger to inflame Envy and Malice to transport vain Hopes and Fears whose vicissitudes do miserably afflict the disquiet Mind There are many Perturbations which if not prudently managed will master Reason and violently carry Men into the most dangerous Precipices from whence they cannot when they would retrieve themselves All which to a wise and good Man shall prove but Exercises to make his Victory over his own Passions more Glorious 7. NOR is he less Honourable who is victor over himself than he that conquereth others The great Conquerors of Kingdoms have been overcome of their own Affections whereby they have foolishly eclipsed all the Glory of their Victories The Strong may vanquish others but only the Good can over-come themselves I shall conclude with the Saying of a Pious Man I had rather over-come my own Mind than all my Enemies and I would I were secure of my self All the Powers of Hell cannot over-come me nor make me unhappy if my own Affections betray me not CHAP. V. Rules of Practice FOR the right composure of Mind and Thoughts it is very requisite to consider those Rules of Practice which concern the same in general and then that which appertaineth to some particular Passions of the Mind First Have a care of thy Soul as thy greatest Interest and that which surpasseth all things in the World Next have a care of thy Mind which if well composed is prudently Content in every Estate without which Even Temper nothing can prove good or comfortable What is Strength Sickness may anticipate but Age must bow down to the Grave What is Beauty Why those Flowers quickly fade and many times become the Snare and Destruction of
of its Seat of Passion leaveth a Man an Incompetent Judge for it is natural to frail Mortality to think them evil whom they have any Antipathy against Architas Considered well when he said to his offending Servant 'T is well for you that I am angry And Socrates who in like case said I would beat thee but that I am angry Other Passions in Extreams discompose the Mind but anger Precipitateth it To be a Master of other Affections demonstrateth him very Moderate but to gain a Conquest over Anger declares him to be Prudent 6. IN no Passion do we more lose our Friends our Advantages our Judgment our Selves nor give an Enemy more Advantage than in Anger He is a Fool that can be angry at nothing and he Wise who will not at every thing It is as great a Vertue to Conquer thy Self as it is to encounter with the fiercest Lyon He made a good choice who chose rather the Meekness of Moses than the strength of Sampson He that hath vanquished his Anger hath gain'd the Victory over a dangerous Enemy Allay and overcome thine Anger with Reason that chasing it with due Revenge it may prove Justice 's Hand-maid not its Mistress 7. DID we Consider the dangerous Effects it brings we would hasten and wean our selves from it I shall Endeavour to give you a Catalogue of some of the accomplices of Anger and then tell me whether it be not a Passion of a Pernicious Consequence To begin it is a short madness differing from it only in point of time it distorts the Countenance precipitates the Mind and so disturbeth the Reason that for the time it converts Man to a Beast From hence prceed the Unguarded Mouths Unbridled Tongues Reproaches Calumnies Contumelies Conflicts and Fruits of Fury spring from that Fountain This whets the Sword and breaks the Sacred Bands of Nature and Religion provoking men at that height by their Assasinations to be Butchers of Men. 7. OBSERVE how a sudden Deluge sweeps along the Verdant Fields and destroys the Husband-mans most flourishing Hopes even so rusheth the most impious deluge of Anger into the Mind covering dangerously for the time if not drowning the fairest Plants of Vertue Wisdom and Temperance under that bitterness of Mind and breathing of Revenge leaving neither Venerable Age Tender Youth nor any thing Sacred or Unspar'd It depriveth thee of Councel rendreth thee Obnoxious to thy Friends exposeth thee to thine Enemies and maketh thee altogether Fruitless when Patience and Mildness would leave better Impression and Root then the best Precepts sowed in Storms In short it makes thee assume the shape of an Unjust Judge who Correctest thy Child or Servants Fault with a greater fault of thine own Intemperance 8. DESIRE and Anger are the worst Counsellers they not only disturb the Soul but deform the whole Frame of the outward Man Could the angry man but take a Prospect of himself and stedfastly behold what change that Passion worketh in his Countenance its impossible he could be Enamoured with that Distemper He would find it as much altered from its Native Beauty as the Face of the Thundring Skie differs from the lovely Serene or the Enraging Boysterous Sea does from a Pleasant Calm Plato advised his Scholars when they were Angry to look into a Glass And if ever the Odious Spirit of Satan looked out of the Windows of Man's Face 't is in his Exhorbitant Anger What a Deformity does it Operate in the Divine Soul Obvious to the Eye of God It brings along with it the same disadvantage as those Dogs of the Prophane Donatists whom they fed with the Bread of the Holy Eucharist for which they escaped not without an evident Sign of Gods Justice for the Dogs were so Inflamed with Raging Madness that they fastened upon their own Masters as Strangers and Enemies Tearing them with Revenging Teeth Even so it often comes to pass that impious Anger destroyeth the Angry 9. HE that can by a Regular Reason Bridle his Anger reaps great Advantage First In Point of Pacification according to Solomons Counsel Prov. 15.1 A soft Answer turneth away Wrath. Secondly In respect of Victory for as the Patient Man enclineth the Prudent as Witnesses to his Party So that shall more Foil the Outragious and Violent with Meekness than by Retaliation of Injuries and Contumelies In which Sense what Solomon says confirms it for a Truth A soft Tongue breaketh the Bone Prov. 25.15 Next thy Councel better recovereth its Seat by thy forbearance and thou losest nothing of thy Interest by delaying that which thou once must express or act To conclude in the most just Occasions of Anger remember God's indulgence with thee Be not like that Evil Servant who having found much Mercy would shew none lest thy Judgment be equivolent Matth. 18.34 10. MALICE is the Venom of the Old Dragon Satan's bitter Influence on the Wicked and his lively Image in them It is the Fire of Hell breaking out on the Men of this World It is the Mother of Revenge and Symptome of an Unregenerate Heart the Affection of a Reprobate Mind the Devils Leaven which must be purged out of those who will Communicate with Christ our Passover Malice is the Fuel of God's Anger and an Obstruction to his Mercy who cannot justifie the Malicious for what he has said is just and true Mat. 6.15 If ye forgive not Men their Trespasses neither will your Father forgive you And seeing it is wholly disagreeable with the Love of God therefore it is impossible as St. John says To Love God and hate thy Brother 1 John 4.20 Concerning which I need prescribe no other Rule than this If Malice possess thy Heart then desert all Pretences and immediately cast it out if ever thou hopest to enter into that Kingdom where inhabits all Love Peace and Tranquility with Joy unspeakable and full of Glory CHAP. X. Of Envy ENVY is an inveterate Grief at others Welfare and Prosperity and an Evil Perturbation of the Mind so odious that to expose it to View is a Motive sufficient to make us loath and detest it It is a Tare of the Wicked 's sowing and worthy of Divine Revenge and Punishment it is an impediment to Piety a path to Hell and a secluder from the Kingdom of Heaven It is a Pernicious Attendant to Posterity A Vanity and Vexation of Spirit Eccles. 4.4 A Fruit of Unregeneration Rom. 1.29 It is the Daughter of Self-Love and Pride the Result of Carnal Minds 1 Cor. 3.3 A Work of the Flesh Gal. 5.21 It is an Obstruction of Edification and Growth by the sincere Milk of Gods Word 1 Pet. 2.1 2. 2. IT is a Blasphemous Censure of the Most High whose Judgment it dissalloweth secretly Murmuring and Repining at his Providence who Wisely Disposeth of all things in Heaven and Earth Setting up and pulling down and distributing to every one according to his good Pleasure Dan. 4.25 To display it farther it is a Diabolical Wisdom a Companion
of Confusion and every evil Work James 3.14 15 16. It is the mischievous Canker which nippeth the choicest Buds of Vertue attempting either to cloud them with Incredulity by reason the Envious cannot attain thereto or labouring to blast them with impious Calumnies 3. I need not here cite the Example of Antigones and Teutamus Conspiring against the truly Noble Eumenes or of Philip's Sycophants against Aratus Nor of Domitians envying Agricola his worth Nor Saul's envying David Cain Abel Rachel her Sister the Patriarchs Joseph Seeing it is manifest that Christ Jesus in whom were all Perfections was envyed There 's nothing so little but stimulateth it Nothing so Sacred or High but this Hellish Fury will flie at Joseph's Party-Coloured Coat awaken'd it and it was vigilant to strike at the Saviour of the World The Natals hereof were in Lucifer envying God's Monarchy and ambitious to share in his Sovereignty 4. NATURAL Historians acquaint us of some Countries free from Serpents but who can inform me of any barren of Envy I doubt it is the common Plague that visits all places Like those Croaking Plagues of Egypt which did not spare Pharoahs Bed-Chamber it deludeth the Country with False Opticks thinking our Neighbours Fields more Fruitful than our own 'T is a Monster not of Gods making but born of depraved Affections as Anger Fear Jealousie self-Self-Love which creates Indignation if another attain to a Happy and Prosperous Condition Envy thinks all the World too little for its own Orifice All this availeth me nothing so long as I see Mordecai the Jew sitting at the Kings Gate said ambitious Haman in his Envy Esth. 5.13 And again To whom would the King delight to do Honour more than to my self Chap. 6.6 CHAP. XI Arguments to be Considered by way of Dissuasion against Envy THAT Envy hurteth the Invidious most is apparent that there is not a greater Torment invented by the worst of Tyrants Nothing can be more unjust to others nor nothing more just to themselves The Serpent's Poyson infecteth not himself but Envy proves fatal to them that embrace it For as the Moth eateth the Garment which breeds it and as the Rust consumes the Iron so Envy preys upon the Mind that entertains it It is more Miserable that can be expressed for it is not only afflicted with its own Misfortune but it is disquieted at others Exhiliration Whatever is a Pleasure to others is but a Torment to him Another Man's Store is the Envious Man's Want another Man's Health is his Sickness and another Man's Praises his reputed Dishonour 2. OTHER Sins have some Remisness Anger will waste it self in time Hatred may be extinguished in the end but Envy never ceaseth Fierce Lyons are Tamed and become Tractable but the Envious grow worse and worse The more Christ did good to the Jews curing their Sick healing their Infirm and bestowing the words of Eternal Life upon them the more destructively did they Envy him It is the Canker that blasteth Friendship The corruption of Life and plague of Nature It is the Devil 's incentive to Rebellion who when he could not in his Malice hurt God assailed Man For it instigated Cain to Murder his Brother Abel and the Jews to Crucifie the Saviour of the World 3. BESIDES it hath irrational Effects It would stop up the Fountains and vail the Sun-beams It regardeth neither bounds of natural Civility or Religion Rachel Envied her Sister Gen. 31. Jacob's Sons their Brother Joseph Gen. 37.11 The Jews the very Preaching and Hearing the Gospel Acts 13.45 It is the rottenness of the Bones Prov. 14.30 It slayeth the Silly Job 5.2 And lastly it excludeth from Heaven for what should Envy lay claim to so bless'd a Habitation where there is nothing but love and rejoicing in each other's Happiness 4. FURTHERMORE it is a perverse Distemper of a diseased Mind rendring the Envious his viewing of the good of others as it were with sore Eyes grieved with seeing It delighteth and triumpheth in Men's Miseries As Flies feed themselves upon others Ulcers so the Envious propose to themselves a pleasant Entertainment by Discoursing upon others Misfortunes and Afflictions And to set a gloss upon their Hypocrisie they will sometimes personate the Compassionate and Merciful and like subtil Alchymists pretend to Extract Pity when indeed it is only to stretch their Malice to a larger Extent by which means it might not be acquainted with any Limitations 5. SOMETIMES Proteus like they will pretendedly act on the Theatre of Justice then will they seem zealous of Laws and due Punishment of Delinquents when indeed they do but pervert Judgment into Wormwood and Kill or Rob by Authority whom they durst not Assassinate or Assault by the Sword or open Violence Sometimes they will assume larget pretences of Sanctity appearing like the Devil at Endor in the Prophet Samuel's Mantle performing some things externally good whereby they may atchieve some greater Evil. Even so the false Apostles Preached Christ of meer Envy to St. Paul that they might add more affliction to his Bonds Phil. 1.15 16. 6. IT is at best but a fruit of the Flesh Gal. 5.21 Meer Folly Tit. 3.3 Devilish Sensual Earthly St. James 3.14 15. A dangerous Signal of a Reprobate Mind given up to Destruction Rom. 1.28 29. The most that Envy can acquire towards its own Satisfaction is to Mourn when others Rejoice and possibly to hurt Temporally with its own external Destruction of Body and Soul To define it further It is no better than the Spirit of Satan reigning in the Envious 7. THIS Mischief sometimes craftily steals on incautious good Men As Joshua was Envied for Moses's sake Num. 11.28 29. And the Psalmist confesseth My feet saith he were almost gone for I was Envious at the foolish when I saw the prosperity of the Wicked Psal. 73.2 3. The Prophet Jeremiah and Habakkuk were a little infected with this Contagion which the Scripture as a Monitor admonisheth all Men to beware of that Snare which entrapped such good Men. 8. THE acts thereof are inconsistent with right Reason if we respect the Supream Giver of that which stimulateth Envy for how irrational a presumption is it in Man to controll the providence of God If Jacob's Eyes wax dim with Age and would not permit his dear Joseph to alter the Imposition of his Hands or to transpose the Blessing at his pleasure how much less will the all-seeing God permit the Envious Man to pervert his Hands Next we must respect the quality of the Envied Is he Evil whom thou Enviest Then thy Compassion is summon'd to pity him because his Sin represents him more Wretched than all the World can do Is he Good How guilty then must thou be in Envying his Felicity CHAP. XII Remedies against Envy ENDEAVOUR to put on Christ and then thou art sure to chase away Envy It is the Apostle's Rule Rom. 13.13 14. Let us walk honestly as in the day not in Strife and Envying but put
Assurance thy Mercy shall never fail me I humbly cast all my Cares upon thee who art a Protector of thy Children Prospér thou my Labours whose Providence descendeth to the Preservation of the poorest and meanest of all thy Creatures Feed me with Bread of my Stature and let me never want that which thou knowest needful for me O thou who didst encrease the Sareptan's Oil and Meal so that it failed not in all the Famine Bless that portion which thy Providence hath measured out to me and mine let thy Blessing descend upon it whether it be much or little so that finding a sufficiency therein I may in a Thankful Holy and Prudent Vse thereof Glorifie thy Holy Name and live Contentedly and Cheerfully before thee 4. GIVE me in every estate both in prosperity and adversity a faithful dependance on thy Gracious Providence which never faileth them that trust in thee Thou best knowest O Lord my necessities before I ask let no Cares of this World distract me from thy Service neither make my Confidence in thee incline to any distrust of thy Goodness or fixing my heart on the love of this present World Thou hast given thy Holy Son Jesus assure me by his infallible Spirit that with him thou wilt also give me all things 5. GIVE me a heart to rest in thee and to put all my trust and confidence in thy Mercy instruct me to seek thy Kingdom and the Righteousness thereof before all things which this World can give or take away So that thou who providest for me mayest in thy good pleasure administer to me all those things which thou seest necessary for the relief of this Life 's present necessity and let thy Blessing evermore attend it untill having passed through this World of Cares and Valley of Miseries I may arrive to that Blessed Life thy Kingdom of Glory through Jesus Christ our Lord and only Saviour Amen CHAP. XXII Of Jealousie AMONG those thoughts which discompose the Mind the Jealous are not the least And the Wise Man acknowledges Prov. 6.34 that Jealousie is the rage of a Man and it is frequently so exasperating to unplacable Anger That he will not regard any Ransom neither will he rest content though thou givest many Gifts Verse 35. I mention not here that Jealousie as 't is Attributed to God and sometimes importeth Anger as in Ezek. 8.3 and Chap. 16.42 or execution of Justice Deut. 29.20 nor Indignation at that which molesteth those the Almighty loveth Ezek. 39.25 Zach. 1.14 or Pitty to his People Joel 2.18 19. nor as in Man signifying only Envy and Emulation as Rom. 10.19 and Chap. 11.11 or Fear of Danger to those whom we are most Indulgent as 2 Cor. 11.2 Neither do I mean that of Ambition to exclude Corrivals of Sinister Ends such as St. Paul charged the false Apostles amongst the Galatians Nor of Suspicion which is an opinion or dread of some evil sprung from Symptoms of Levity or Airy notions which sometimes set Friends at a great distance and imbitter Humane Societies But of that which God gave a Law to Israel Numb 5.14 2. THIS is a perturbation of Mind compounded of Fear Love Indignation and Suspition a bitter Electuary of Ingredients though good and proper in themselves if applyed to their distinct uses This Jealousie is the Bane of unhappy Love the Gall of Wedlock the sad Asmodeus which makes the most flourishing Families detestable if not desolate It is a Tenebrous Apparition of disturb'd Thoughts restless in the inquest after that which they most abhor and dread to find It is the Souls Absynthium and overflowing bitterness the Scourge and Torture of Afflicted Minds really tormenting sometimes with Imaginary but often with vain Evils It is the Devils Master-piece and Quintessence of his Envy rendring the Honourable and otherwise Happy Estate of Matrimony which the Almighty appointed to be the greatest Worldly Comfort he by his Diabolical Malice strives to make it the most odious and unhappy Therefore it may well be nominated in Numb 5.30 The Spirit of Jealousie For a worse Fury could never have been contrived to perplex frail Mortality 3. NOW whereas the Drama in this unhappy Scene is of two Persons at least the Rules of Advice in this case must have a double Address which is to the Jealous of either Party And first Espouse not anothers sin by a foolish and impious Connivance at the basest Action He that inhibiteth Divorce in any other cause as 1 Cor. 7.12 permitteth it in the cause of Adultery Mat. 19.9 And the Law allows when the Jealous man shall have set his Wife before the Lord and Justice shall be executed uppon her Then shall the Man be guiltless from iniquity and the Woman shall bear her iniquity Numb 5.31 4. BE not rash lest thou prove injurious to the Innocent it is an innate Corruption to view others faults rather than their Vertues and to surmize that to be Evil which may be transacted And this Axiom may be fitly applyed That they who are evil themselves claim that priviledge of being Jealous of others And he that looks through a yellow Glass thinks all the World of the same Colour Consider well and then tell me if it be not thy own guiltiness which is the false medium that casteth that Complexion on others which indeed thou only retainest thy self 5. GIVE not place to the Devil his Malice is like those Envious Philistins who cast filth into the pure Fountains of Humane Propagation to create a jealousie between the Married Pair that by this Venom he may put them at variance whom God commanded to a perfect Union Sometimes he will aggravate slight suspicions which so encreases the rage of each other that Reason is many times lost in the Battle Or else rather than lose his Game he will suggest some vain Chimera of that which never was or perhaps never like to be accomplished Sometimes he will throw Temptations before 'em such as private Meetings Whispering or some such loose Behaviour and Familiarity with others as may unhappily create suspicion in the Good and Prudent 6. NEITHER shall he be destitute of the service of other Mischievous Tongues to foment and feed this Malignant Humour He that said Matrimony might be happy if the Wife were blind and the Man deaf either did or might mean if the Wife had not wandring Eyes she would never spy out Vanity nor the Husband open Ears he could not hearken to Malicious Reports Seriously consider the vanity of this Evil and then thou wilt prudently acknowledge that all self-vexation is folly and to invert the Theme all folly is self-vexation If with all thy Art and Care thou couldst invent any Stratagem beyond tormenting thy self there were some Plea for thy vexation But none can be Chast against their Will was a Sentence among the Heathens and Argus's hundred Eyes cannot be so vigilant but opportunity may prove too crafty for him 7. IF thy Jealousie be fruitless then thou hast
accompany the Just and love the Religious 12. IT is evident that Corrupted Nature is prone to Hypocrisie therefore it behoves us to take heed that we exercise our Religion not meerly as Customary but to those higher ends for which it was designed as the Glory of God and the Salvation of our Immortal Souls Be not Rash in thy proceedings nor Confident and Pertinacious in thy own Opinion but seek advice of him that is Prudent and receive Instruction of him whose Judgment exceeds thy own Petition not for a long Life but a happy one for length of dayes oft times prolongs the Evil and augments the Guilt Therefore it would deserve Applause if that little time we had allotted us were employed to the best advantage 13. LASTLY In thy Supplications wait with Patience and be not dissatisfied if thy Requests are not speedily granted but search the Scriptures and there thou wilt find holy Job and others that far out-stripped thee in Sanctity of Life did not murmure or repine and charge God foolishly but on the contrary did resign themselves up to his good Will and Pleasure An Instance we have in that Pattern of Patience Job 14.14 All the dayes of my appointed time will I wait till my Change comes He that fixes his Trust in the most High shall not miscarry he is neither puft up in Prosperity nor cast down in Adversity but continually fears him who is his Salvation and his Refuge FINIS ADVERTISEMENT THere is now ready for the Press the Art of Patience and Balm of Gilead under all Afflictions an Appendix to the Art of Contentment Written by the Author of the Whole Duty of Man The Second Impression with Additional Prayers suitable to the several Occasions THE CONTENTS CHAP. 1 OF the Chief Governor the Soul Pag. 1 CHAP. 2 Of the Faculties of the Soul Pag. 4 CHAP. 3 Of the Hearts Corruptions Pag. 6 CHAP. 4 The Necessity of Governing our Thoughts Pag. 10 CHAP. 5 Rules of Practice Pag. 14 CHAP. 6 Of the Affections of Love and Delight Pag. 22 CHAP. 7 Of Joy Pag. 24 CHAP. 8 Of Anger and Malice Pag. 30 CHAP. 9 Rules of Practice Concerning Anger and Malice Pag. 33 CHAP. 10 Of Envy Pag. 39 CHAP. 11 Arguments to be Considered by way of Disswasion against Envy Pag. 42 CHAP. 12 Remedies against Envy Pag. 45 CHAP. 13 Of Impatience Pag. 48 CHAP. 14 Motives to Patience and Contentedness Pag. 53 CHAP. 15 Rules for Contentment Pag. 59 The Prayer Pag. 65 CHAP. 16 Of Hope Pag. 68 CHAP. 17 Rules to Govern our Hope Pag. 75 The Prayer Pag. 77 CHAP. 18 Of Fear Pag. 79 CHAP. 19 Rules for Governing our Thoughts in Fears Pag. 95 The Prayer Pag. 100 CHAP. 20 Of Cares Pag. 102 CHAP. 21 Rules Concerning Cares Pag. 105 The Prayer Pag. 110 CHAP. 22 Of Jealousie Pag. 112 The Prayer Pag. 109 CHAP. 23 Of External Actions Pag. 111 CHAP. 24 Rules in External Actions Pag. 113 The Prayer Pag. 117 CHAP. 25 Of a Wounded Spirit what it is Pag. 118 CHAP. 26 What the Conscience is and the Tranquility of it Pag. 121 CHAP. 27 What things Principally wound the Conscience Pag. 124 CHAP. 28 Divine Considerations of the Afflicted Pag. 127 CHAP. 29 Considerations of Humility Pag. 131 CHAP. 30 Divine Considerations of our Repentance forgiving Enemies and the Love of God Pag. 133 CHAP. 31 The Examination of the Conscience concerning our Repentance Pag. 137 CHAP. 32 Rules of Practice Pag. 146 The Prayer Pag. 150 CHAP. 33 Sense of Spiritual Wants Pag. 152 The Prayer Pag. 160 CHAP. 34 Fear of Temptations Pag. 162 The Prayer Pag. 171 The Close Pag. 174 Books Printed for and Sold by Richard Cumberland at the Angel in St. Paul's Church-yard I. Reform'd Devotions in Meditations Hymns and Petitions for every Day in the Week and every Holy-Day in the Year Divided into Two Parts The Third Edition Review'd II. Analecta Or A Collection of some of the Choicest Notions and what seemed most Remarkable in more than Forty Authors Philosophical Chymical Medical Astronomical Historical c. Whereunto is added an Appendix containing short but very profitable and delightful Rules in many parts of the Mathematicks By T. B. Gent. III. A Compleat Discourse of the Nature Use and Right Managing of that Wonderful Instrument the Baroscope or Quick-Silver Weather-Glass In Four Parts By John Smith C. M.