11. Let this only true rest be well observed: let us be well instructed therein: and that the rather because all of all sorts desire rest: but most, yea and all that are not thoroughly instructed in this true rest, are deceived thereabout. He that is destitute of the needful things of this world, supposeth that if he had bread to eat and raiment to put on, he should say to his soul be at rest. He that is in pain conceives that if he had ease he should rest, and desire no more. So he that is sick, if he had recovery▪ he that is in prison, if he had liberty: he that is in any distress, if he had release. Yet when their desire is accomplished they are as restless as before. After one thing is obtained, another is desired. Greater contentment is supposed to be in the things of this world by them that want them, then can be found to be by them that enjoy them. ⟨p. 94⟩Hence is it that wealth to the covetous, honour to the ambitious, pleasure to the voluptuous man, and all things here below to such as desire them, are as water to him that hath 2a dropsy, the more is drunk the more is desired. The eye is not satisfied with seeing, nor the ear filled with hearing. No humane knowledge satisfieth the Philosopher: no inventions, no indulgences the superstitious person. All things out of God are as ice, snow, dew, and other like meteors: 3they waste in using; they soon melt or dry away. In consideration hereof saith the Prophet, (Isa. 55. 2.) Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Wilt thou set thine eyes upon that which is not? Pro. 23. 5. As all natural men are unsatisfied in all their desires and endeavours, so among others, they who most set their thoughts and hearts on mischief. Fitly doth the Prophet (Isa. 57. 20.) resemble such to the troubled sea when it cannot rest. Yea in the greatest calm it beats against the shore, and raiseth waves, which cast up mire and dirt.
11. Let this onely true rest be well observed: let us be well instructed therein: and that the rather because all of all sorts desire rest: but most, yea and all that are not thorowly instructed in this true rest, are deceived thereabout. He that is destitute of the needfull things of this world, supposeth that if he had bread to eate and raiment to put on, he should say to his soule be at rest. He that is in paine conceives that if he had ease he should rest, and desire no more. So he that is sicke, if he had recovery▪ he that is in prison, if he had liberty: he that is in any distresse, if he had release. Yet when their desire is accomplished they are as restlesse as before. After one thing is obtained, another is desired. Greater contentment is supposed to be in the things of this world by them that want them, then can be found to be by them that enjoy them. ⟨p. 94⟩Hence is it that wealth to the covetous, honour to the ambitious, pleasure to the voluptuous man, and all things here below to such as desire them, are as water to him that hath 2a dropsie, the more is drunke the more is desired. The eye is not satisfied with seeing, nor the eare filled with hearing. No humane knowledge satisfieth the Philosopher: no inventions, no indulgences the superstitious person. All things out of God are as ice, snow, dew, and other lïke meteors: 3they waste in using; they soone melt or drie away. In consideration hereof saith the Prophet, (Isa. 55. 2.) Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Wilt thou set thine eyes upon that which is not? Pro. 23. 5. As all naturall men are unsatisfied in all their desires and endeavours, so among others, they who most set their thoughts and hearts on mischiefe. Fitly doth the Prophet (Isa. 57. 20.) resemble such to the troubled sea when it cannot rest. Yea in the greatest calme it beats against the shore, and raiseth waves, which cast up mire and dirt.
- 1Instruction in the restless rests of m•n.Instruction in the restlesse rests of m•n.
- 2Quo plussunt potae, plu• s•iun tur aqua. Ovid Fast. lib. 1. Eccl. 1. 8.Quo plussunt potae, plu• s•iun tur aqu•. Ovid Fast. lib. 1. Ecl. 1. 8.
- 3••pic• compara• mari quod nu• quam potest qui •s•ere•sed e•iam in summa tran quillitat•, fractis ad li••ora volvitur s••ctibus: sinisque cius lutum est, & conculca tio. Hier Comment l. 16. in Isaiah. 57. Admonition not to rest till we attain the true rest. Gen. 8. 9.••pic• compara• mari quod nu• quam potest qui •s•ere•sed e•iam in summa tran quillitat•, fractis ad li••ora volvitur s••ctibus: sinisque cius lutum est, & conculca tio. Hier Comment l. 16. in
