commotions of outward causes affecting and altering sense whence the satisfaction proceeding from reason and vertue the longer it stayeth the firmer and sweeter it groweth turning into habit and working nature to an agreement with it whereas usually the joys of wealth and prosperity do soon degenerate into fastidiousness and terminate in bitterness being honey in the mouth but soon becoming gall in the bowels Nothing indeed can affect the mind with a truer pleasure than the very conscience of discharging our duty toward God in bearing hardship imposed by his providence willingly and well We have therefore much reason not onely to acquiesce in our straits but to be glad of them seeing they do yield us an opportunity of immediately obtaining goods more excellent and more desirable than any prosperous or wealthy man can easily have since they furnish us with means of acquiring and exercising a vertue worth the most ample fortune yea justly preferable to the best estate in the world a vertue which indeed doth not onely render any condition tolerable but sweetneth any thing yea sanctifieth all states and turneth all occurrences into blessings 3. Even the sensible smart of adversity is by contentedness somewhat tempered and eased the stiller and quieter we lie under it the less we feel its violence and pungency It is tumbling and tossing that stirreth the ill humours and driveth them to the parts most weak and apt to be affected with them the rubbing of our sores is that which enflameth and exasperateth them where the mind is calm and the passions settled the pain of any grievance is in comparison less acute less sensible 4. Whence if others in our distress are uncharitable to us refusing the help they might or should afford toward the rescuing us from it or relieving us in it we hereby may be charitable and great benefactours to our selves we should need no anodyne to be ministred from without no succour to come from any creature if we would not be wanting to our selves in hearkning to our own reason and enjoying the consolation which it affordeth In not doing this we are more uncharitable and cruel to our selves than any spitefull enemy or treacherous friend can be no man can so wrong or molest us as we do our selves by admitting or fostering discontent 5. The contented bearing of our condition is also the most hopefull and ready means of bettering it and of removing the pressures we lie under It is partly so in a natural way as disposing us to embrace and employ the advantages which occur conducible thereto for as discontent blindeth men so that they cannot descry the ways of escape from evil it disspiriteth and discourageth them from endeavouring to help themselves it depriveth them of many succours and expedients which occasion would afford for their relief so he that being undisturbed in his spirit hath his eyes open and his courage up and all his natural powers in order will be always ready and able to doe his best to act vigorously to snatch any opportunity and employ any means toward the freeing himself from what appeareth grievous to him Upon a supernatural accompt content is yet more efficacious to the same purpose for chearfull submission to God's will doth please him much doth strongly move him to withdraw his afflicting hand doth effectually induce him to advance us into a more comfortable state Of all vertues there is none more acceptable to God than patience God will take it well at our hands if we do contentedly receive from his hand the worst things 't is a monstrous thing not to receive prosperity with gratefull sense but it is heroical with the same mind to receive things unpleasant he that doth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffereth loss as a man but is crowned as a lover of God Besides that it is an unreasonable thing to think of enjoying both rest and pleasure here and the rewards hereafter our consolation here with Dives and our refreshment hereafter with Lazarus Be humbled saith S. Peter under the mighty hand of God that he may exalt you in due time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is opportune and seasonable and Be humbled saith S. James before the Lord and he will exalt you and When saith Job's friends men are cast down then thou shalt say there is lifting up and he will save the humble person God with favourable pity hearkeneth to the groans of them who are humbly contrite under his hand and reverently tremble at his word he reviveth the spirit of the humble He is nigh to the broken of heart and saveth such as are of a contrite spirit He healeth the broken in heart and bindeth up their wounds He proclaimeth blessedness to the poor in spirit and to those that mourn because they shall find comfort and mercy all which declarations and promises are made concerning those who bear adversity with a submiss and contented mind and we see them effectually performed in the cases of Ahab of the Ninivites of Nebuchadnezzar of Manasses of Hezekiah of David of all persons mentioned in holy Scripture upon whom adversities had such kindly operations But discontent and impatience do offend God and provoke him to continue his judgments yea to encrease the load of them to be sullen and stubborn is the sure way to render our condition worse and more intolerable for who hath hardned himself against God and prospered The Pharaohs and Sauls and such like persons who rather would break than bend who being dissatisfied with their condition chose rather to lay hold on other imaginary succours than to have recourse to God's mercy and help those who like the refractary Israelites have been smitten in vain as to any quiet submission or conversion unto God what have they but plunged themselves deeper into wretchedness It is indeed to quell our haughty stomach to check our froward humour to curb our impetuous desires to calm our disorderly passions to suppress our fond admiration and eager affection toward these worldly things in short to work a contented mind in us that God ever doth inflict any hardships on us that he crosseth us in our projects that he detaineth us in any troublesome state untill this be atchieved as it is not expedient that we should be eased as relief would really be no blessing to us so God except in anger and judgment will no-wise grant or dispense it it would be a cruel mercy for him to doe it If therefore we do wish ever to be in a good case as to this world let us learn to be contented in a bad one Having got this disposition firmly rooted in our hearts we are qualified for deliverance and preferment nor will God sail in that due season to perform for us what he so often hath declared and promised his nature disposeth him his word hath engaged him to help and comfort us These are the most proper inducements unto contentedness which
when I am weak then I am strong 4. We should with faith and hope rely and wait on God for the removal or easement of our afflictions or however we should confide in him for grace and strength to support them well as our Saviour did when he prayed Father if thou be willing remove this Cup as they did in the Prophet who said In the way of thy judgments O Lord we have waited on thee according to that rule in the Lamentations It is good that a man should both hope and wait quietly for the Salvation of the Lord and those precepts in the Psalms Rest in the Lord and wait patiently for him wait upon the Lord be of good courage and he shall strengthen thine heart We should in any case be ready with the holy Psalmist thus to interrogate and sustain our selves Why art thou cast down O my Soul why art thou so disquieted within me Hope thou in God for I shall yet praise him for the help of his countenance Remembring and considering that as we are expresly taught in Scripture and as all our Religion doth clearly suppose God knoweth to rescue the Godly out of tribulation he knoweth the proper season when it is fit to doe it that he is faithfull and will not suffer us to be tempted above what we are able but will with the temptation also make a way to escape that we may be able to bear it reflecting I say on these certain points of Christian truth we should never sorrow as those who are without hope we should never despair of a good riddance from our adversity when it shall be seasonable or beneficial for us we should always be assured of a comfortable support under it which is usually better than deliverance from it our minds should never sink into despondency or disconsolateness that this is practicable in the worst case we have conspicuous instances to assure us it hath been the practice of most illustrious and excellent persons particularly of the holy Apostles never was any condition in outward respects and appearance more forlorn and dismall than was theirs yet it no-wise bereaved them of hope or courage We they could say are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 5. We should indeed not so much as faint or languish in our minds upon any such occasion no adversity should impair the forces of our reason or our spirit should enervate our courage or slacken our industry should render us sick or weak in heart for If saith the Wise-man thou faint in the day of adversity thy strength is small 't is the sign of an infirm mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to faultre or decay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be dissolved or disjointed in our souls as the body is in scorbutick distempers are rules prescribed to us in such cases we do then indeed need a sirm and robust constitution of soul we should then bear up most resolutely and stoutly the encouragement of Moses to the people entring upon battel may well be accommodated to us in regard to our conflict with adversities Let not your hearts faint fear not and do not tremble neither be ye terrified because of them 6. We should not be weary of our condition or have irksome longings for alteration but with a quiet indifferency and willingness of mind lie under it during God's pleasure according to the Wise-man's advice My Son despise not the chastning of the Lord neither be weary of his correction and that of the Apostle enforced by our Lord's example Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds We should not think God slow or his time long and tedious as if he were forgetfull of us or backward to succour us as the Psalmist was inclined to doe when in the day of trouble he brake forth into these conceits and expressions Will the Lord cast off for ever and will he be favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Hath God forgotten to be gratious hath he in anger shut up his tender mercies thus he in a sad mood was apt to think and speak but recollecting himself he perceived it was his errour and confessed it was his fault thus to imagine I said it was mine infirmity and it will be ours likewise if we entertain such conceptions and resentments we should with the same mind endure our present state as we do pass through a hard winter or a time of foul weather taking it for seasonable and fit because the wise Authour of nature hath so appointed and ordered it 7. We should by adverse accidents be rendred lowly in our own eyes and sober in our conceits of our selves meek and gentle tender and pliable in our temper and frame of spirit sensible of our unworthiness and meanness of our natural frailty penury and misery of our actual offences and miscarriages deeply affected in regard to the awfull majesty and power to the perfect holiness and strict justice of God they should quell our haughty stomach they should supple our stiff wilfulness they should soften our hard hearts they should mitigate our peevish humours to effect these things is usually the design of such accidents and it is ever the best fruit of them this is that which S. Peter adviseth to when he saith Be humbled under the mighty hand of God which God approveth and encourageth with a gratious promise when he saith To this man will I look even to him that is of a poor and contrite spirit and trembleth at my word this disposition is an inseparable adherent to contentedness he that hath not his spirit thus broken or mollified will hardly be content in any state he that is haughty in conceit and sturdy in humour will every where find that which will cross and disturb him 8. It is required that we should notwithstanding any meanness any hardness of our condition be meekly and kindly affected toward others being satisfied and pleased with their more prosperous state We should not be angry with the world because we do not thrive or flourish in it we should not be sullen or peevish toward any man because his fortune is better than ours we should not repine or grudge at the good success of any our brethren because we want the like our selves we should rather rejoyce with those that rejoyce innocently filching some pleasure from them or borrowing some satisfaction from their enjoyments It is humane thus to doe because of the natural cognation and friendship of men it is more especially Christian because of our spiritual consanguinity by virtue whereof we are so knit together and made members each to other that if as S. Paul telleth us one member
things well improved may greatly solace us but however let us imagine our case to be the worst that can be that a confluence of all temporal mischiefs and wants hath arrived that we are utterly bereaved of all the comforts this world afforded that we are stripped of all our wealth quite sunk in our reputation deserted of every friend deprived of our health and our liberty that all the losses all the disgraces all the pains which poor Job sustained or far more and greater than those have together seised on us yet we cannot have sufficient reason to be discontent for that nevertheless we have goods left to us in our hands or within our reach far surpassing all those goods we have lost much outweighing the evils we do undergoe when the world hath done its worst we remain Masters of things incomparably better than it and all it containeth the possession whereof may and if we be wise will abundantly satisfie us We are Men still and have our reason left behind which alone in worth exceedeth all the treasures of the world in well using which and thereby ordering all things for the best we become more worthy and more happy than the most fortunate fool on earth we may therein find more true satisfaction than any wealth or any glory here can minister we may have a good conscience left the sense of having lived well heretofore or at least a serious resolution to live well hereafter and that is a continual feast yielding a far more solid and savoury pleasure than the most ample revenue can afford we may have hope in God the authour and donour of all good things and thereby far greater assurance of our convenient subsistence and welfare than all present possessions can bestow we have reserved a free access to the throne of Grace and thereby a sure means grounded on God's infallible word and promise of obtaining whatever is good for us we have a firm right to innumerable spiritual blessings and privileges each of them justly valuable beyond whole worlds of pelfe we can in a word we can if we please enjoy God's favour which immensly transcendeth all other enjoyments which vastly more than countervaileth the absence of all other things of this by applying our selves to the love and service of God we are infallibly capable of this no wordly force or fortune can despoile us we having this our condition cannot be poor contemptible or pitifull 't is indeed thereby most rich glorious and happy For how can he be poor that hath the Lord of all things always ready to supply him who hath God as the Psalmist is wont to speak to be his portion for ever How can he be despicable that hath the honour to have the Sovereign Majesty of the world for his especial friend How can he be miserable who enjoyeth the fountain of all happiness who hath the light of God's countenance to cheer him who hath the consolations of God's holy Spirit to refresh and revive him What can he want who beside his present interest in all the needfull effects of God's bountifull love is an heir of heaven and everlasting bliss Seeing therefore it is in our power to be religious seeing we may if we will God's grace concurring which preventeth us to seek which never is withheld from those who seek it be good Christians seeing nothing can hinder us from fearing God or can separate us from his love neither can any thing render our condition bad or unhappy really distressed or needy O fear the Lord saith the Psalmist for there is no want to them that fear him The young Lions or the rich as the LXX render it do lack and suffer hunger but they that seek the Lord shall not want any good thing and Whoso keepeth the commandment shall feel no evil thing saith the Wiseman and The hand of our God is upon all them that seek him saith the Prophet and Who is he that shall harm you or doe ill to you or make you worse if ye be followers of that which is good saith St. Peter and We know saith St. Paul that to them who love God all things cooperate for good and Godliness saith he again with contentedness is great gain that is supposing we have the goods which piety ministreth although we have nothing more we are if we can be content very well to pass it is abundantly sufficient for us Why then I pray are we discontent what we doe we groan or grieve for What is it that we do want Is it the use of reason is it vertue is it God's favour then indeed we have good cause to be displeased for the want of those things is indeed lamentable but if we do want them it is onely our selves that we should complain of for we may have them if we will and who can help it if we will not Who if we shall wilfully deprive our selves of them will be concerned to mind our complaints But is it onely a lump of trash or a puff of honour or a flash of pleasure that we do need Is it that we cannot so delicately glut our bellies or so finely cloath our backs or so thoroughly sooth our fancies as we could wish that we so pitifully moan Is it being restrained in some respects from the swinge of our humour is it that we are not so much regarded or are slighted by some persons is it that we are crossed in some design that so discomposeth and discourageth us then are we sottishly fond and childish in our conceits and our affections for proper it is to children when as they want no solid or substantial goods to wail for worthless toies and trinkets 't is for children when they have not their will in petty and impertinent matters to cry and lament children are much affected with every word or little shew that crosseth them If we were as St. Paul chargeth us to be perfect men if we had manly judgments and manly affections toward things we should not so regard or value any of these temporal and transitory things either good or evil as by the want of one sort or by the presence of the other to be much disturbed we should with St. Paul style any present evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lightness of affliction we should with him reckon that the sufferings of this present time are not worthy to be compared with the glories which shall be revealed to us we should with Saint Peter greatly rejoice though for a season we are in heaviness through manifold trials or afflictions We should esteem any condition here very tolerable yea very good 4. In truth if we will not mince the matter and can bear a truth sounding like a Paradox usually our condition is then better when it seemeth worse then we have most cause to be glad when we are aptest to grieve then we should be thankfull when we do complain that
Christ. We shall using no more Preface or circumstance first briefly in way of explication and direction touch the duty it self then more largely describe and urge the example The word patience hath in common usage a double meaning taken from the respect it hath unto two sorts of objects 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 understood we may consulting and considering the context easily discern that which immediately precedeth If when ye doe 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 threatned 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 comprizing 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 vertue 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 It s 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 inferiour 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 most high according as David reflected when Shimei reviled him Let him said the good King curse because the Lord hath said unto him curse David and as Job when he was spoiled of all his goods acknowledged The Lord gave and the Lord hath taken away 2. A firm belief that all occurrences however adverse and cross to our desires are well consistent with the justice wisedom 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 righteous in all his ways and holy in all 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 acknowledging the truth of those divine Aphorismes 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 doe what seemeth him good with David Here I am let him doe to me as seemeth good to him yea even with Socrates If so it pleaseth God so let it be 5. Bearing adversities calmly chearfully and courageously so as not to be discomposed with anger or grief not to be put out of humour not to be dejected or disheartned but in our disposition of mind to resemble the primitive Saints who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grieved but always rejoycing who took joyfully the spoiling of their goods who accompted it all joy when they fell into divers tribulations 6. A hopefull confidence in God for the removal or easement of our afflictions and for his gratious aid to support them well agreeable to those good rules and precepts It is good that a man should both hope and wait quietly for the salvation of the Lord Rest in the Lord and wait patiently for him wait on the Lord be of good courage and he shall strengthen thine heart according to the pattern of David who in such a case thus roused and staid himself Why art thou cast down O my soul and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his countenance and after the holy Apostles who in their most forlorn estate could say We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 7. A willingness to continue during God's pleasure in our afflicted state without weariness or irksome longings for alteration according to that advice of the Wiseman My son despise not the chastning of the Lord neither be weary of his correction and that of the Apostle back'd 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 our selves sensible of our 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 spirit being deeply affected with reverence and dread toward the awfull majesty mighty power perfect justice and sanctity of God all this wrought by our adversity effectually according to its design quelling our haughty stomach softning our hard hearts mitigating our peevish humours according to Saint Peter's injunction Be humbled under the mighty hand of God and God's own approbation joined with a gratious promise To this man will I look even to him that is of a poor and contrite spirit and trembleth at my word 9. Restraining our tongues from all discontentfull complaints and murmurings all prophane harsh unsavoury expressions importing displeasure or dissatisfaction in God's dealings toward us arguing desperation or distrust in him such as were those of the impatient and incredulous Israelites They spake against God and said can God furnish a table in the wilderness behold he smote the rock that the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people Such as they used of