Comfort is a certain argumentation or reasoning,1 wherein we oppose some good thing against some present evil, and by the due consideration and meditation thereof, do mitigate and assuage our grief conceived, and suffer a while the evil with patience. Where, look how much more grievous the evil is, so much must the good which ⟨p. 32⟩is desired, exceed the said evil in greatness and certainty. So that whereas consolation against sin and everlasting death (two the greatest evils that possibly can befall to mankind) is here sought for; it is not any common good, but the principal and sovereign good that can be a sufficient salve and remedy thereof. Touching which principal good, 2without the Scripture and Word of God, so many men, so many opinions are broached. The Epicures seat and place this supreme good in sensuality and pleasure. The Stoics in a decent moderation and bridling of the affections, Or, in the habit of virtue. The Platonics in their Idea's. The Peripatetics in the action and exercise of virtue. The vulgar sort in honours, riches, power and sway amongst men. But all these are flitting transitory toys, either lost in the time of life, or left behind us at the term of death. Now, that principal good we hunt after is such as fadeth not, nor vanisheth, no not in death. I grant the honour of virtue is immortal, and virtue it self (as the Poet hath) surviveth after mens funerals: But where liveth it? verily with others, not within our selves. And well said one, that virtues could not justly be reputed mens principal bliss and felicity, whereas we have them witnesses of our distress and misery. Hypocrites both within and without the Church, as Jews, Pharisees, and Mahumetists (Papists also do the like) seek a remedy of death in external rites and beggarly ceremonies; but all in vain: For these external rites do not purge nor cleanse the conscience, and God will not be mocked with petty satisfactions. Howsoever therefore Philosophy, and all other sects enquire after, and promise such a good as may yield us sound consolation and contemplation both in life and death, yet they neither find, nor perform any, but such as consciences stagger at, and very sense disclaimeth:3 only the doctrine of the Church presenteth unto us such a good, effectual, and lively comfort, as wherewith our consciences rest satisfied.
COmfort is a certaine argumentation or reasoning,1 wherein wee oppose some good thing against some present evill, and by the due consideration and meditation thereof, doe mitigate and asswage our griefe conceived, and suffer a while the evill with patience. Where, look how much more grievous the evill is, so much must the good which ⟨p. 32⟩is desired, exceed the said evill in greatnesse and certainty. So that whereas consolation against sin and everlasting death (two the greatest evils that possibly can befall to mankind) is here sought for; it is not any common good, but the principall and soveraign good that can be a sufficient salve and remedy thereof. Touching which principall good, 2without the Scripture and Word of God, so many men, so many opinions are broached. The Epicures seat and place this supreme good in sensuality and pleasure. The Stoicks in a decent moderation and bridling of the affections, Or, in the habit of vertue. The Platonicks in their Idea's. The Peripateticks in the action and exercise of vertue. The vulgar sort in honours, riches, power and sway amongst men. But all these are flitting transitory toyes, either lost in the time of life, or left behind us at the terme of death. Now, that principall good we hunt after is such as fadeth not, nor vanisheth, no not in death. I grant the honour of vertue is immortall, and vertue it selfe (as the Poet hath) surviveth after mens funerals: But where liveth it? verily with others, not within our selves. And well said one, that vertues could not justly be reputed mens principall blisse and felicity, whereas we have them witnesses of our distresse and misery. Hypocrites both within and without the Church, as Jewes, Pharisees, and Mahumetists (Papists also doe the like) seek a remedy of death in externall rites and beggarly ceremonies; but all in vaine: For these externall rites do not purge nor cleanse the conscience, and God will not be mocked with petty satisfactions. Howsoever therefore Philosophy, and all other sects enquire after, and promise such a good as may yeeld us sound consolation and contemplation both in life and death, yet they neither find, nor performe any, but such as consciences stagger at, and very sense disclaimeth:3 only the doctrine of the Church presenteth unto us such a good, effectuall, and lively comfort, as wherewith our consciences rest satisfied.
- 1What comfort is.
- 2Divers opinions of mans chiefest good.
- 3True comforts proper to the Church.
