CXLV expository sermons upon the whole 17th chapter of the Gospel according to St.…

2. From the nature of Gods glory and all these earthly comforts respectively, ¹that is the ultimus finis, and these are the media, and moral Philosophy teacheth us that media movent bonitate finis, it's not absolute goodness in the means, but the relative goodness of the end in the means, that excite and provoke the appetite: It's not Physic for Physics sake though never so sweet, but for healths sake that we take it; Lay this as an undeniable argument upon thy ⟨p. 34⟩own soul; These good things are but the means they are not the end; Now they are desired not in an unlimited but commensurated manner, If a man would quench his thirst, he doth not desire all the water in the Sea; but as much as will quench his thirst; If a man desire a garment to cover his nakedness, he would not have all the cloth in the world, but what is proportioned for his body, So it's here; Thou art not to will as much wealth, as much honour and greatness as may be had, but what will be serviceable to that great end the glory of God, otherwise thou art in thy abundance as David in Sauls armour; It was too great for him, and in stead of being serviceable was cumbersome, and truly hence ariseth the inordinate sinfulness of our senses in all earthly comforts, we desire them for their own sake, and so are infinite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the rule of our concoction, is in Divinity true, as well as in Philosophy.

2. From the nature of Gods glory and all these earthly comforts respectively, ¹that is the ultimus finis, and these are the media, and morall Philosophy teacheth us that media movent bonitate finis, it's not absolute goodnesse in the means, but the relative goodnesse of the end in the means, that excite and provoke the appetite: It's not Physick for Physicks sake though never so sweet, but for healths sake that we take it; Lay this as an undeniable argument upon thy ⟨p. 34⟩own soul; These good things are but the means they are not the end; Now they are desired not in an unlimited but commensurated manner, If a man would quench his thirst, he doth not desire all the water in the Sea; but as much as will quench his thirst; If a man desire a garment to cover his nakednesse, he would not have all the cloth in the world, but what is proportioned for his body, So it's here; Thou art not to will as much wealth, as much honour and greatnesse as may be had, but what will be serviceable to that great end the glory of God, otherwise thou art in thy abundance as David in Sauls armour; It was too great for him, and in stead of being serviceable was cumbersome, and truly hence ariseth the inordinate sinfulnesse of our sences in all earthly comforts, we desire them for their own sake, and so are infinite and never satisfied, still saying Give, whereas this regulated desire would much moderate us, Appetitus non est regula concoctionis, the appetite is not the rule of our concoction, is in Divinity true, as well as in Philosophy.