plaisance, drawing it out towards others | is it handsome, that I should be a nonin expressions of kindness, and yielding conformist either in the public sorrow or delight in those which we receive from joy? Indeed, others, infecting us by a kind of conta- 9. All hearty charity doth greatly alle. gion with good humour, and instilling viate discontent. If we bear such a goodpleasant ideas into our fancy, agreeably will to our neighbour, as to have a sincere diverting us from sad and irksome compassion of his evils and complacence thoughts: discontent affecteth retirement and solitude, as its element and food; good company partly starveth it, by smothering sad thoughts, partly cureth it by exhilarating discourse. No man hardly can feel displeasure, while friendly conversation entertaineth him; no man returneth from it without some refreshment and ease of mind. in his good, our case will not much afflict us. If we can appropiate and enjoy the prosperity, the wealth, the reputation of our neighbour, by delighting in them, what can we want, what can displease us? If our heart is enlaged in pity for the misfortunes of others, it cannot be contracted with grief for our own our sorrow, like water, being thus diffused, cannot be so 7. Having right and lowly conceits of deep, but it will be more fruitful; it will ourselves, is a most sure guardian and produce such effects as will comfort and procurer of content for answerable to a please us: it is a stingy selfishness which man's judgment of himself are his resent- maketh us so very sensible of crosses, ments of the dealing he meeteth with and so uncapable of comfort. from God or man. He that thinks mean- 10. Again, if we will attain contently, as he ought, of himself, will not easi-ment, we must take heed of setting our ly be offended at any thing: any thing, will he think, is good enough for me; I deserve nothing from God, I cannot deserve much of man; if I have any competence of provision for my life, any tolerable usage, any respect, it is more than my due; I am bound to be thankful. But he that conceiteth highly, (that is, vainly) of himself, nothing will satisfy him; nothing, thinks he, is good enough for him, or answerable to his deserts; nobody can yield him sufficient respect; any small neglect disturbeth and enrageth him he cannot endure that any man should thwart his interest, should cross his humour, should dissent from his opinion; hence, seeing the world will not easily be induced to conceit of him as he doth of himself, nor to comply with his humours and pretences, it is impossible that he should be content. 8. It conduceth to this purpose to contemplate and resent the public state of things, the interest of the world, of our country, of God's church. The sense of public calamities will drown that of private, as unworthy to be considered or compared with them; the sense of public prosperity will allay that of particular misfortune. How (will a wise and good man say) can I desire to prosper and flourish, while the state is in danger or distress? how can I grieve, seeing my country is in good condition? is it just, affection upon any worldly thing whatever, so as very highly to prize it, very passionately to effect it, very eagerly to pursue it; so as to conceive our happiness in any measure to hang on it or stick thereto: if there be any such thing, we shall be disappointed in the acquist or the retention of it; or we shall be dissatisfied in its enjoyment. So to adhere in affection to any thing is an adulterous disloyalty toward our Maker and best Friend, from which it is expedient that we should be reclaimed; whence God, in just anger or in kind mercy, will be apt to cross us in our attempts to get it, or to deprive us of its possession; whence the displeasure will follow, which always attendeth a separation from things we love. But if we be suffered to obtain or to retain it, we shall soon find dissatisfaction therein; being either disgusted with some bitterness in it (such as doth lurk in every sensible good), or being cloyed with its lusciousness: it after a small enjoyment will become either distasteful or insipid. This,according to continual experience, is the nature of all things, pleasant only to sense or fancy, presently to satiate: no beauty can long please the eye, no melody the ear, no delicacy the palate, no curiosity the fancy; a little time doth waste away, a small use doth wear out, the pleasure which at first they afford: novelty commendeth and ingratiateth | things greatly bad, which look ugly or them; distance representeth them fair horridly to imagination, which are deand lovely; the want or absence of them rendereth them desirable; but the presence of them dulleth their grace, the possession of them deadeneth the appetite to them. New objects with a gentle and grateful touch warble upon the coporeal organs, or excite the spirits into a pleasant frisk of motion; but when use hath levigated the organs, and made the way so smooth and easy that the spirits pass without any stop, those objects are no longer felt, or very faintly; so that the pleasure ceaseth. : famed by the injudicious part of men, or which men commonly do loathe, do fret at, do wail for, we shall take the best, most innocent, most useful, most wholesome things for such; and accordingly these errors of our minds will be followed by a perverse practice, productive of dissatisfaction and displeasure to us. No man ever will be satisfied, who values things according to the price which fancy setteth on them, or according to the rate they bear in the common market; who distinguisheth not between good and famous, bad and infamous; who is affected accordingly with the want of those things which men call good, with the presence of those which they term bad. Only those things which reason (religious and sound reason) doth approve, do yield a lasting (undecaying, unalterable) satisfaction: if we set our affections on But if we judge of things as God dethem, we cannot fail of content; in seek- clareth, as impartial and cautious reason ing them, we cannot be disappointed; for dictateth, as experience diligently observGod (without any reservation or excep-ed (by their fruits and consequences) tion) hath promised to bestow them upon discovereth them to be, we shall have litthose who seriously and diligently seek tle cause to be affected by the want or them: nor can we be dispossessed of presence of any such thing which is wont them; God will not take them away, and to produce discontent. they lie beyond the reach of any other 12. We should to this purpose take eshand having them, then, we cannot but pecial care to search out through our confully and durably be satisfied in the fru-dition, and pick thence the good that is ition of them the longer we have them, therein, making the best we can of it, the more we shall like them; the more enjoying and improving it; but what is we taste them, the better we shall relish inconvenient or offensive therein, declinthem; time wasteth not, but improveth ing it, diminishing it, tempering it so well the sense of their unfading beauty and as we may, always forbearing to aggraindefectible sweetness. vate it. There are in nature divers simples, which have in them some part or some juice very noxious, which being severed and cast away, the rest becometh wholesome food; neither indeed is there any thing in nature so venomous, but that from it, by art and industry, may be extracted somewhat medicinal and of good use when duly applied; so in most apparent evils lieth enclosed much good, which if we carefully separate (casting away the intermixed dross and refuse), we shall find benefit, and taste comfort thence; there is nothing so thoroughly bad, as, being well ordered and opportunely ministered, will not do us much good: so if from poverty we cast away or bear quietly that which a little pincheth the sense or grateth on the fancy, and enjoy the undistractedness of mind, the liberty, the leisure, the health, the security from envy, obloquy, strife, which it affordeth, 11. It is of great influence toward contentedness, with an earnest and impartial regard to contemplate things as they are in themselves, divested of tragical appearances, in which they are wrapt by our own inconsiderate fancy, or which vulgar prejudices do throw upon them: as all things, looked upon by the corporeal eye through a mist, do seem bigger than in reality they are; so to the eye of our mind all things (both good and evil) seem hugely enlarged, when viewed through the fogs of our dusky imagination or of popular conceit. If we will esteem that very good, which with a gay appearance dazzleth our imagination, or which the common admiration and applause of men recommendeth, the most vain and worthless, the most dangerous, the most mischievous things often will appear such, and if we please to account those mad world, if God in his government thereof should satisfy all our desires. We forget how often God hath succoured us in our needs and straits, how continually he hath provided for us, how patiently and mercifully he hath borne with us, what miracles of bounty and mercy he hath performed in our behalf; we are like that distrustful and inconsiderate people, who remembered not the hand of God, nor the day when he delivered them: remembered not the multitude of his mercies; but soon forgat his works, and waited not for his counsel; They forgat God their Saviour, who had how satisfactory may it become to us! The like conveniences are in disgrace, disappointment, and other such evils, which being improved may endear them to us even sin itself (the worst of evils, the only true evil) may yield great benefits to us: it may render us sober and lowly in our own eyes, devout in imploring mercy, and thankful to God for it; merciful and charitable toward others in our opinions and censures; more laborious in our good practice, and watchful over our steps: and if this deadly poison well administered yieldeth effects so exceedingly beneficial and salutary, what many other harmless (though unhand-done great things in Egypt, wondrous some and unpleasant) things do, being skilfully managed! 13. It is a most effectual means of producing content, and curing discontent, to rouse and fortify our faith in God, by, with most serious attention, reflecting upon the arguments and experiments which assure us concerning God's particular providence over all, over us. It is really infidelity (in whole or in part, no faith, or a small and weak faith) which is at the root, as of all sin, so particularly of discontent for how is it possible, did we firmly believe, and with any measure of attention consider, that God taketh care of us, that he tendereth our good, that he is ready at hand to succour us (how then, I say, is it possible), that we should fear any want, or grievously resent any thing incident? But we, like St. Peter, are bhyóл10101, of little faith, therefore we cannot walk on the sea, but in despair sink down sometimes our faith is buried in oblivion or carelessness; we forget, or mind not that there is a Providence ; but look on things as if they fell out casually or fatally; thence expect no redress from Heaven, so tumble into despair and disconsolateness. Sometimes, because God doth not, in our time, and our way relieve us or gratify us, we slip into profane doubt, questioning in our hearts whether he doth indeed regard us, or whether any relief is to be expected from him; not considering, that only God can tell when and how it is best to proceed; that often it is not expedient our wishes should be granted; that we are not wise enough or just enough to appoint or choose for ourselves; that it is impossible for God to gratify every man; that it would be a works in the land of Ham, and terrible things in the Red Sea." From such dispositions in us, our discontents do spring; and we cannot cure them but by recollecting ourselves from such forgetfulness and negligence; by shaking off such wicked doubts and distrusts; by fixing our hearts and hopes on him who alone can help us; who is our strength, the strength of our heart, of our life, of our salvation." Of him (to conclude) let us humbly implore, that he in mercy would bestow upon us grace to submit in all things to his will, to acquiesce in all his dispensa. tions, gladly to embrace and undergo whatever he alloteth to us; in every condition, and for all events befalling us, heartily to adore, thank, and bless him; even so to the ever blessed God, our gracious Maker and Preserver, be eternally rendered all glory, thanksgiving, and praise. Amen. SERMON XLII. OF PATIENCE. 1 PET. ii. 21.-Because Christ also suf fered for us, leaving us an example, that ye should follow his steps. IN these words two things appear especi ally observable; a duty implied (the duty of patience), and a reason expressed, which enforceth the practice of that duty (the example of Christ.) We shall, Psal. lxxviii. 42; cvi. 7, 13, 21. Psal. xxii. 19; xlvi. 1; lxxxi. 1; lix. 7; cxliv. 1; lxxiii. 26; xxvii. 1; cxl. 7. b 2. A firm belief, that all occurrences, however adverse and cross to our desires, are well consistent with the justice, wisdom, and goodness of God; so that we cannot reasonably disapprove, repine at, or complain of them; but are bound and ready to avow with the Psalmist, that all his paths are mercy and truth; he is using no more preface or circumstance, | Most High, according as David reflected first briefly, in way of explication and when Shimei reviled him: Let him (said direction, touch the duty itself, then more the good king) curse, because the Lord largely describe and urge the example. hath said unto him, Curse David; and The word patience hath, in common as Job, when he was spoiled of all his usage, a double meaning, taken from the goods, acknowledged, The Lord gare, respect it hath unto two sorts of objects, and the Lord hath taken away.“ somewhat different. As it respecteth provocations to anger and revenge by injuries or discourtesies, it signifieth a disposition of mind to bear them with charitable meekness; as it relateth to adversities and crosses disposed to us by Providence, it importeth a pious undergoing and sustaining them. That both these kinds of patience may here be un-righteous in all his ways, and holy in all derstood, we may, consulting and considering the context, easily discern that which immediately precedeth, If when ye do well, and suffer for it, ye take it patiently, this is acceptable to God, relateth to good endurance of adversity; that which presently followeth, who when he was reviled reviled not again, when he suffered he threatened not, referreth to meek comporting with provocations: the text therefore, as it looketh backward, doth recommend the patience of adversities, as forward, the patience of contumelies. But seeing both these objects are reducible to one more general, comprising both, that is, things seeming evil to us, or offensive to our sense, we may so explicate the duty of patience, as to include them both. Patience, then is that virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments and practices of life, as God requireth and good reason directeth. Its nature will, I conceive, be understood best by considering the chief acts which it produceth, and wherein especially the practice thereof consisteth; the which briefly are these: 1. A thorough persuasion, that nothing befalleth us by fate, or by chance, or by the mere agency of inferior causes, but that all proceedeth from the dispensation, or with the allowance of God; that affliction doth not come forth of the dust, nor doth trouble spring out of the ground; but that all, both good and evil, proceedeth out of the mouth of the ■ Job v. 6. his works; to judge and say with Hezekiah, Good is the word of the Lord, which thou hast spoken ; to confess with David unto him, I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. 3. A full satisfaction of mind, that all (even the most bitter and sad accidents) do (according to God's purpose) tend and conduce to our good; acknowledg ing the truth of those divine aphorisms: Happy is the man whom God correcteth; whom the Lord loveth he correcteth, even as a father the son in whom he delighteth. As many as I love, I rebuke and chasten.» 4. An entire submission and resignation of our wills to the will of God, suppressing all rebellious insurrections and grievous resentments of heart against his providence; which may dispose us heartily to say after our Lord, Let not my will, but thine be done; with good Eli, It is the Lord, let him do what seemeth him good; with David, Here I am, let him do to me as seemeth good to him; yea, even with Socrates, If so it pleaseth God, so let it be. 5. Bearing adversities calmly, cheerfully, and courageously, so as not to be dis composed with anger or grief; not to be put out of humour, not to be dejected or disheartened; but in our disposition of mind to resemble the primitive saints, b Lam. iii. 38. c 2 Sam. xvi. 10. d Job i. 21. • Psal. xxv. 10; cxlv. 17. f 2 Kings xx. 19. Psal. cxix. 75. Heb. xii. 5; Rev. iii. 19. h Job v. 17; James i. 12.; Prov. iii. 12; Luke xxii. 42; 1 Sam. iii. 18; 2 Sam. xv. 26. who were ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες, as grieved, but always rejoicing; who took joyfully the spoiling of their goods, who accounted it all joy when they fell in divers tribulations. under the mighty hand of God; and God's own approbation joined with a gracious promise, To this man will I look even to him that is of a poor and contrite spirit, and trembleth at my word.a 6. A hopeful confidence in God for 9. Restraining our tongues from all the removal or easement of our afflictions, discontentful complaints and murmurand for his gracious aid to support them ings, all profane, harsh, unsavoury expreswell; agreeable to those good rules and sions, importing displeasure or dissatisfacprecepts: It is good that a man should tion in God's dealings toward us, arguboth hope, and wait quietly for the salva- ing desperation or distrust in him; such tion of the Lord; Rest in the Lord, and as were those of the impatient and inwait patiently for him; wait on the Lord, credulous Israelites: They spake against be of good courage, and he shall strength- God, and said, Can God furnish a taen thine heart; according to the pattern ble in the wilderness?—Behold, he of David, who, in such a case, thus rous-smote the rock, that the waters gushed ed and stayed himself: Why art thou out, and the streams overflowed: can he cast down, O my soul, amd why art thou give bread also? can he provide flesh disquieted within me? hope thou in God, for his people? Such as they used, of for I shall yet praise him for the help of whom the prophet said, When they shall his countenance;' and after the holy apos- be hungry, they will fret themselves, and tles, who in their most forlorn estate curse their king and their God; such could say, We are troubled on every side, as they were guilty of, whom St. Jude yet not distressed; we are perplexed, but calleth yoɣzvorus, zaizueμyiμolgovs, murnot in despair; persecuted, but not forsa- murers, and querulous persons (or such ken; cast down, but not destroyed." as found fault with their lot), that which is styled, charging God foolishly; for abstaining from which, notwithstanding the pressure of his most grievous calamities, Job is commended (where it is said, Job sinned not, neither charged God foolishly;") that which the prophet condemneth as unreasonable in that expostulation, Wherefore doth the living man complain? In such cases, we should smother our passions in a still and silent demeanour, as the Psalmist advised, and as he practised himself: I was dumb (saith he) and opened not my mouth, because it was thy doings." Yea, contrariwise, patience requireth, 7. A willingness to continue, during God's pleasure, in our afflicted state, without weariness or irksome longings for alterations; according to that advice of the Wise Man, My son, despise not the chastening of the Lord, neither be weary of his correction;" and that of the apostle, backed with our Lord's example, Considering him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds. 8. A lowly frame of mind (that is, being sober in our conceits of ourselves, sensible of our own unworthiness and meanness, of our natural frailty, penury, and wretchedness; of our manifold defects and miscarriages in practice; being meek and gentle, tender and pliable in our temper and frame of spirits; being deeply affected with reverence and dread toward the awful majesty, mighty power, perfect justice and sanctity of God; all this) wrought by our adversity, effectually, according to its design,quelling our haughty stomach, softening our hard hearts, mitigating our peevish humours: according to St. Peter's injunction, Be humbled 2 Cor. vi. 10; Heb. x. 34; James i. 2. 1 Psal. xlii. 5. a Prov. iii. 11. 10. Blessing and praising God (that is, declaring our hearty satisfaction in God's proceedings with us, acknowledging his wisdom, justice, and goodness therein, expressing a grateful sense thereof, as wholesome and beneficial to us), in conformity to Job, who upon the loss of all his comforts, did thus vent his mind; The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. |