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who profeffes τίω ιατρικό της βασιλίδG. ψυχής, , the Cure of that great Princess the Soul of Man, but he contemns all those Things, which the foolish Opinion of the World, after the manhier of blind Folk, is want to be amazed at. He searches into the Soul ; He touches the very Heart to feel if it beats with unequal and hasty Motions of Anger. He touches the Tongue to see if it be rough and prone to Evilspeaking, or if it be lascivious or too talkative;

He feels the Belly, if it be unsatiable in its Appetite; And so all the rest of the Pallions and Perturbations and Diseases of the Mind, he examines them frictly least the Man fhould perish. Whereas, on the contrary, people that are - astonished at the outward Splendour of Things ever live in Error. They never come to the Mind, which is the reigning Part in Man; but they stay without Doors. They stare upon the Porch, and all the Things without the Gate of Vertue; such as Riches, Glory, Power, Health, and all the rest of that Kind. These they admire; and these they imagine not only ail Men, but God himself also should take the principal Notice of, and provide for their Preservation and Increase. But it must not be so. The Method of God I have de scribed before in the Practice of wise Men. He hath the greatest Regard to the Soul, as the Physician I told you, hath to his Patient's Body. As he is little concerned for all the outward Ornaments of it, but looks after the Man hinfelf: so we should believe the most high God

doth; doth; who knows the Mind is most a Man's self. The Body is but an external Thing; and as much beneath the Soul, as the fine House and garden, and all the rest I mentioned are below the bodily Health. If the Soul be but fafe all is well. To this he directly makes his Applications, passing by the other as less considerable, when this is in great hazard. Nay, perhaps he throws all Things else afide, like as the Physician doth the Bed Cloaths, as if he was displeased. He strips us naked, and lays Affliction upon our Loyns and puts us to great Pain, and all to do a Cure upon the more excellent Part. If we be rid of all its inward Diseases, it is no Matter how the Cure be wrought; though it be, as I have shown heretofore, at the Expence of our Bodies and worldly Estates.

If it were not for fear of being too tedious, I would have added the Words of a Christian Writer: But I shall only give you the Summ of thein, which is this. We suspect Almighty Providence, because we behold as we think many Irregularities. Whereas that very Irregularity, 'Ezei ouaróv ni sa Stwo, hath

Greg. Naz. fomething equal and regular in it, in Orat. 16. the Sight of God. Just as you see the several Materials of a piece of Work, which asunder seem to have no Beauty, no Order at all in them, when they are all put together by the Artificer, appear a very elegant Structure. We must not therefore conclude that God is & TEX", without Art or Skill in his Govern



ment, because we are rude and unskilful our selves, nor think that he manages Things without Order, because we understand not the Reason. The Truth of it is, we are like to those who have a Swimming in their Head, or are fick at Sea, who think all Things turn round, when they are giddy themselves. Let us rea member that he is God and we are Men. Let us ackuowledge that as he is the Builder of the World: So he is the Supervisor of his own Work. And especially let us acknowledge that he takes care of us; and though contrary Things govern our Life, let us not question his Providence; for perhaps they are unaccountable to us, that we may admire that Supream Reafon the more. Επειδή το μεν ραδίως ληπτών & may cung Tapeguntay, duc. For that which is easily apprehended, is generally. despised : But that which is above us, the liarder it is to compass, the more admirable it appears. And therefore let us not admire all Health, nor nauseate every

Disease. Let us not set our Hearts on Riches, and, as it were, give them a part of our Souls; nor think Poverty detestable, and turn our Minds with utter Aversation from it. But let us without any difputing or solicitous Care to resolve all Questions that may be askt, believe this (as Arnobius, another of the Ancients Speaks) that Nihil a deo principe quod fit no

cens atque exitiabile proficisci, &c. adv. Gentes. Nothing comes from the most high

God which is burtful and destruEtive. This we hold, this we know, in the


Lib. 2.

Knowledge of this Truth we stand, that there is nothing done by him, but what is falutary to all; nothing but what is sweet, and most full of Love and Joy and Gladness; which hath infinite and incorruptible Pleasures attending on it.

And therefore why should we be discontented with that which comes from so good an Hand? It would be impossible we should be fo, were we from the very first bred up to these Thoughts, and had not our Minds been poisoned with other pernicious Opinións. . If Christians had alwayes been as careful as some Heathens were to preserve worthy Notions of God, the World would be more happy and at a better Pass than now it is. Good Thoughts of God could not chufe but breed in us good and chearful Dispositions of Mind whatfuever befalls us. And therefore Plato very discreetly takes special Order in the Government of his Common-wealth, that Chil

Lib. 2. de dren should be taught Nothing out of

Repub. the common Fables, that passed up and down the Country in those Dayes, which represented God not to be good, or to be the Cause of Evil. For God, faith he, can do no Evil, nor hurt his Creatures; but some other Caufe must be found out of all the Evils that are in the World. This ought therefore to be the Law, saith he, by which Poets and Fableinakers should regulate their Discourses, that God is απιον μη πάντων, άλλα των αγαθών, The Cause and Principle only of good Things.

Lib. de Re.

cap. 9.

This he thought would breed generous Tlioughts and noble Dispositions in their Minds: And therefore would much more do fo in us; who know God to be more than good. So Tertullian excellently expresses it 3

Bonum Deum novimus, solùm optimum à furre&. Carn. :

Christo ejus addiscimus. We knew

God to be good, but that he is the best, or superlatively gjod'; we learn only from his Christ. Who, as I told you the last jI. time, hath assured us of an extraordinary good Will which God bears to us; and hath inade such clear Demonstration of his abundant Goodness, that we have no Reason to distrust him ; but all the Arguments in the World to confide in him, and acquiesce in what he orders for us. . So we shall most certainly do, if these becoming and worthy Thoughts accompany us concerning our Creator. They will produce in us an ingenuous Love to him, an hearty Trust in him and Resignation to his Providence, as you shall hear another time j and an handsome Courage and Resolution under any Hardship that it is his good Will we should endure. For why should we fear? why should we decline any Thing fo paffionately which the good God would have to be our Portion?. There is 'no Cause we should start at it; much less fret and vex, and, tofs our selves up and down in perpetual Unquietness. We ought rather to bear it decently and with a submislive Generosity: remembring, as I said, that he is not tied to one way of doing

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