MORAL CONSIDERATIONS TOUCHING The DUTY of CONTENTEDNESS UNDER Afflictions. In a LETTER to the most Affectionate and Best of FATHER'S Mr. JAMES SIMPSON. By R. S. OXFORD, Printed by L. Lichfield 1685. MORAL CONSIDERATIONS Touching the Duty of CONTENTEDNESS under AFFLICTIONS. Dear Sir, A midst all my Afflictions, nothing troubles me so much, as that, by the disappointment of my hopes in this place, I am like to continue still incapable of paying some part of the Duty I own You, in a way suitable to my Education. I mean, of giving you some handsome Evidence of my Improvement in my Studies. A thing I have always infinitely desired; having perhaps the greatest obligation to you that ever any son in the world had to a Father. But in the Circumstances I am now in, cut off from the advantages of the Foundation, I must despair of doing any great matters in the way of a Scholar. All my concern is what I shall want in intellectuals, to make up in Morals; and though I may not be a great Clerk, yet to approve myself, in the whole course of my Life and Actions, as I hope, I have hitherto done, a dutiful Son, an honest Man, and a good Christian. Sir, In your last you were pleased to order me to send you some Considerations of my own pening, touching Contentedness under Afflictions. I have very readily obeyed your Commands; and such poor indegested Collections as I could make upon this Subject, in the great trouble I am under, I now send you, wishing they may contribute something to your Satisfaction and Comfort. Tho I am sensible, in handling this Argument I shall fall far short of my wishes, yet I have done (as under all the obligations of Duty and Gratitude I am bound) what I could to please and satisfy you, being still desirous (though unable) in some measure to be a Comfort to you, and to Contribute something to the Content and Happiness of your Life. I have chosen rather to deserve a check for my bad performance, than for my neglect; and had rather you should be sorry for my weakness, than my disobedience. Tho, I must confess, I can expect nothing but Candour and Kindness from you, in reference to what is here offered you, purely in obedience to your Commands; & look for no worse censure from the Tenderness of a Parent, than they usually have that are making their first Essays under a Writing-master, whose first Copies (though the Letters are awkwardly made and crooked) are smiled upon, not blamed, rather pitied than reproved. Now as I hope you will favourably look upon this ruffled, undressed piece, and so lay it by; so I must earnestly entreat you not to show it to any curious eye, not to expose your son's imperfections to any Critical or Censorious persons, for you see 'tis huddled up in a short time, and wants all the Beauty and Ornaments of Method and Language. My retiredness and solitude (which I take a great delight in) has given me time and leisure, for the thoughts I here set down, and my late misfortune abundantly supplied me with Subject-matter for them. So that most of the Considerations I here present you with, are what every assault of grief, every sad reflection upon my late disappointment here in the College put me upon, whereby I endeavoured to settle and compose my mind, to fit myself as well for the sincerity of Chamber and Chappel-Devotion, (a great part whereof you know consists in hearty Thanksgiving;) as for the Company and Society of my Friends and Acquaintance. And I pray God these may prevail more, at least as much, upon you, as they have upon me. You desired a Letter of Advice and Comfort under your present pressure and Trouble, or some Considerations touching the Duty of Contentedness under Afflictions. I have here (I say) ventured upon something in order to your satisfaction. I shall not, dare not, yet meddle with any thing of Divinity, but design only to let you see, how strong and forcibly persuasive bare Morality is in this Point. And that I may not arrogate to myself more than I ought, nor be justly condemned for a Plagiary, I hold myself bound here ingeniously to acknowledge, that much of what is here delivered, has been borrowed from the Elaborate Works of the more Learned Heathen-Moralists, Latin and Greek Authors, who have writ upon this Subject, so that a great part of my small pains in this business, has been to Collect, Translate, and Methodise their Morality. The Ancient Moralists do usually teach and enforce the Duty of Patience and Contentedness under Afflictions. 1. By showing the necessity of subduing and regulating the Passions, (those great disturbers of the quiet & serenity of the Soul,) and consequently of acquiring a constant peace and tranquillity of mind, and of living comfortably and contentedly under all conditions and circumstances of life. For if the irregularity of Passion, be the grand cause of Discontent, and if (which is certain) the removal of the Cause be at all times the removal of the Effect too; then the Inference is plain and clear, That a due Government & Regulation of our Passions, as it takes away all struggling, disturbance and discomposure of Spirit, so it leaves us in a quiet possession of our own Souls, in internal peace and tranquillity of mind. 2. They enforce this Duty by laying down the necessity of Obedience and Submission to Almighty God, in all the several dispensations of his Providence, as to the Creator and Governor of the World. For all the Heathen Moralists allowing the Existence of a God, (a Natural Principle, and known to all men) they concluded him to be Infinitely Wise, Good, and Powerful: And from every one of these Attributes they deduced a necessity of submission to, and acquiescence in his pleasure, as to the disposal of all things in the world, viz. In respect of his Omnipotence, we ought to submit to his Will out of plain and absolute Duty and necessity; In reference to his Infinite Wisdom, we ought to do in point of Prudence; In reference to his Infinite Goodness, we ought to do it in point of Gratitude. 1. 'Tis the Absolute and Necessay Duty of every Rational Creature to Subdue and Regulate the Passions, (those great disturbers of the peace and quiet of the soul) and consequently to be Patient, and Content in all Conditions and Circumstances of life. For 'tis undeniably true, that if the due Order and Government of Passion removes all trouble and tumult, and disquietness of mind from a man, than it leaves him in the enjoyment of all peace, tranquilty and serenity imaginable, i. e. gives him Patience and Content. For what is Quietness and Tranquillity of mind under Crosses and Sufferings but Patience? What is Peace and Serenity of Soul under the loss of Friends, Estate, Credit, etc. but Contentedness? I shall therefore proceed to let you see distinctly, 1. That the Irregularity of our Passions does really create allthese troubles and disquiets, under Crosses and Disappointments which give men so much unhappy disturbance and uneasiness, in their several Conditions; or that it is the Great Cause of Discontent. 2. That 'tis the absolute and necessary Duty of every Rational Creature, to Rule, Govern, and Discipline these Passions; to use his utmost Care and Endeavour, to bring them to a continued subjection to his Reason and Judgement, and so introduce with ease into his Soul, a due, Comfortable and Sanctified use of all Conditions; in Prosperity, Thankfulness and Sobriety; in Adversity, Contentedness and Humility; in all, Moderation. 1. The Inordinacy of Passion is the great Cause of Discontent. This I take to be so certainly and universally true that it may pass for an Axiom, or one of those truths we call First Principles, so as to need no demonstration or proof. The great evil of suffering is not so much in the thing a man suffers, as in the mind and temper of the man, who meets with it. Impatience and Discontent come not so much from the strength and force of any external Calamity, as from the great Struggling, and reluctancy of the mind that suffers it. For take a humble, and moderate man, free from Pride, Haughtiness, Covetousness, and Ambition, how easily and softly do Crosses and Troubles fall upon him? With how much evenness and equality of temper does he receive Calamities and Afflictions, when God pleases to send them. The Reason is, his thoughts are prepared and qualified for it; he is master of himself, and his Passions; never transported or hurried beyond what becomes a Reasonable man; is all quiet within; does always possess and enjoy himself in a happy peace and serenity of soul, a constant settled composure of spirit. On the contrary, a Proud and Lofty man, swollen with the conceit of his own worth & goodness, how does he stomach & rise at the least disappointment. Into what desperate rage and choler does he throw himself upon any cross or misfortune that befalls him? He thinks Heaven obliged to favour his great merits and gratify his humour. And if dishonour, reproach, poverty, loss of estate or reputation, chance to happen to him, how much trouble and tumult, disturbance & discomposure arises in the mind hereupon? How does the rage and boilings of such an ones haughty, ambitious, and distempered spirit raise a storm within him, that may possibly endanger the whole man; his struggling galls worse than the Yoke itself otherwise would do; and he himself contributes infinitely more to his own uneasiness, than his Affliction doth. Again, 'tis the over-value we put upon Worldy goods, and the seeming blessings, and conveniencies, they yield us, that gives us so much trouble and torment in the loss of them. What infinite disorders of mind do our exvagant desires and long after Riches create in us? What care and trouble to get them? What anxiety and restless fear lest we should lose them, when got? What infinite struggle and shift to keep them when they are going? And what extreme vexation, sorrow and affliction when they are gone? So likewise 'tis the excess of love we undeservedly place upon our health, pleasure, reputation, greatness, honours, or the like, that makes us so unable to bear the loss of them, by sickness, reproach, poverty, or false friends, with that patience and quietness of mind which we ought. 'Twas Ahabs' Covetousness, that made him troubled, and sick, for a small parcel of his neighbour's ground. 'Twas Haman's pride, ambition, and excessive love of Honour, that made him afflicted and discontented for the want of poor Mordicai's Knee. Whereas if our desires of things here below were reasonable and moderate, we should be little or nothing concerned in the want, or loss of them: For it cannot greatly trouble a man to part with what he never greatly cared for. Now 'tis certain that Pride, Covetousness, Ambition, etc. which cause all discontent, and disturbance of mind in us, are nothing else but the Irregularities and excesses of passion; for the excess of self-love is Pride, the extravagancy of desire or delight, in the honours, or profits of this world, Ambition, Covetousness etc. So that Pride, Covetousness, Ambition, Intemperance, etc. really causing all discontents; and these being nothing but the irregularities of Passion; We must conclude the irregularity of Passion the Cause of all our Discontent. 1. A man ought therefore to disburden himself of these original foundations of folly and misery, to give a Law to the Sensitive Appetite, bring it into Subjection, and keep it within just limits and bounds, under the discipline and rules of Reason and Religion. Which is the next thing to be proved. 2. 'Tis the Duty, I say, of every Rational Creature to Subdue, Govern, and Regulate his Passions, and to keep them in, that they may be in subjection, not in Dominion; may Serve, not Rule. The sensitive Appetite (to which the Passions belong) is the Inferior part of the Soul, answerable to the dregs of the people in a Government; of themselves indeed apt to be heady, tumultuous, unruly, & factious, if not restrained by a Superior power. Now God has committed this Appetite, with its Passions, to the Rule and Guidance of the Rational Soul, to the Government of the Judgement and Understanding. It is therefore an Absolute and Necessary duty in the Soul or Mind, to exercise a due austere rule and superintendency over these Subjects, and by no means to suffer them (through want of vigilancy and severity in its Administration) to usurp and prevail over the Judgement and Reason, and so invert the very order of Nature, by suffering the whole unhappy man to be carried to serve the brutish lusts of an Insolent and Licentious Appetite. She ought not to let them swerve from their due submission and conformity; lest they become rebellious, and bring in confusion & disorder upon the whole Man. No, as God Almighty hath substituted the Soul of man as his Vicegerent in this Province which he hath committed to it, so he expects an account of the Management of this trust, and will certainly punish the soul for the maladministration of its government. We are therefore under a great and strong obligation to improve and govern this Province to the glory of God. We ought to Resolve and practise severity over our unruly Appetites, to bring our Passions into order and obedience, to refuse to gratify their intemperate desires; to keep them in awe and under discipline; and so reduce the whole Province to a due constant subjection. Again, the sensitive Appetite is Common to us with Brutes, and its inclinations, lusts, and affections are in a great measure the Law, in them and us. If men therefore set up their Passions for the Rule and Guide of their Actions, if they will yield to the craving of an importunate, inordinate, sensual Appetite, and to serve and obey their lusts; they are no way superior to the very Beasts that Perish. Now Almighty God having given to mankind a higher, and a nobler Faculty, it ought in the very order of Nature to govern, guide, moderate, and direct that inferior part which is common to us with Brutes: and that man that keeps not this Government and Rule of his nobler Nature over the lower Faculties of his soul, degrades himself below the Dignity of a Man, and having forfeited all the Royal Prerogatives of his Rational nature, debases himself to a parity with Beasts; nay and below them too; for even these restrain their Appetites from Excess and Immoderation. How admirably Great & Excellent seems that Noble temper of Mind, which is, Appositely enough, called Equality of Humour! When a man keeps so much freedom and liberty in his soul, as never ro be disquieted; but as you leave him, so you find him, always indifferently cheerful and ever the same. For is he rich, prosperous, great? yet he continues safe, because he is still humble, thankful, watchful lest he should be deceived, or transported; careful lest he should be carried into Pride, Arrogance, Insolency, Presumption. Is he poor, neglected, unfortunate? Yet he remains patiented, humble contented, thankful, depending upon that God he fears, looking up to the great Lord of Heaven and Earth, as knowing that he observes and eyes all men, and that his Providence governs all things. And this keeps him still even and square without any considerable Alteration, whatsoever his condition be. His Soul is lifted up above all those inconsiderable toys the world ranges under the smiles and frowns of Fortune; and relishes more happiness in a peaceable and quiet Spirit, a comfortable serenity of Soul, than he could do in the enjoyment of all that others court with so much eagerness and ardour. How wonderfully happy is this temper of mind, how infinitely preferable to the disorder and uneasiness of Impatience in most men! When if a man be rich, or powerful, there is nothing more vain, proud, insolent than he; but if poor, low, unfortunate, how does he sink, and despond, and murmur and die under his Affliction! And there is nothing under Heaven more miserable and despairing than he. We must conclude him therefore happy to wonder and envy, whose noble Spirit does not vary with his Fortune: Who scorns to let his Eyes be always melting over a Remediless Evil, or suffer one Misfortune to swallow up all his Joys; but notwithstanding all the Calamities that either lay upon him, or hang over him, he can preserve a rare and happy Calmness in his mind, which appears in an unclouded Serenity, that dwells always on his looks and discovers him ever Well pleased. So great is the advantage and happiness, that by a due rule, and Government of Passion does accrue to a wise man. And I shall venture confidently, Dear Sir, to affirm that this Freedom of Mind, and Serenity of Soul, aught to be preferred before the Empire of the World. Besides 'tis a true Maxim in Morality. He that commands himself, Commands the world too. I should now proceed to Particularise the Passions, and show the necessity of subduing each of them; I should likewise here enlarge upon those two known general Rules, touching Regulation of Passions, viz. 1. That they ought always to be determined to their proper objects. For Example, We ought to love and admire nothing but what is truly good, great & highly valuable; nor hate and despise any thing, but what is bad, mean, and contemptible: fear nothing, but what is truly evil and hurtful: hope for nothing, but what is really good and : rejoice in nothing, but what will some way or other make us better: and so for the rest. 2. That being thus rightly placed as to their objects, yet that they be not intended, nor acted beyond that degree that may justly be allowed to the objects. Thus according to the several degrees of goodness and excellency in the objects we ought to share out unto them our love and desires. The best and worthiest ought too be prosecuted with the greatest love and veneration. We ought not to love excessively what does not deserve so great a measure of it. So likewise we ought not to be angry for a longer time, or in a greater measure than the cause requires, etc. But leaving these, I shall confine myself to those three Passions, which have a more especial reference to my present purpose; Joy, Grief, and Desire. A due regulation of these being capable to render a man's mind quiet, and constantly composed, his life comfortable and happy. Treating of them in the particular relation they have to the good things of this world, and First of 1. The moderation of Joy in the affluence of worldly things. The Consideration of some present good, belonging to us in particular, begets in us that delight which we call Joy; and it is generally defined to be a delightful commotion of the Sensitive Soul, as it were Triumphing in the fruition of present Good. Now that we may know how to regulate our Joy in the affluence of these things, We are to consider the world, and examine whether those things which our own thoughts, and the sense of the Generality call Good, be really so, or no; and if so, what degrees of goodness they have; that we may share out to them, our esteem, delight, and joy, accordingly. For, as I said before concerning our Passions in general, our delight and joy in the fruition of any Good is to be proportioned to the degrees of goodness in the object. Now we must grant that worldly things (as riches, honours, greatness, etc.) are Good in their respective uses, i. e. when they are honestly employed in the service of God, and to his Glory: and consequently we must allow a sober, moderate Joy, in the fruition of them, and a cheerful thankfulness to God for them. But 'tis against the Excess and Irregularity of Joy that I am speaking, and do therefore affirm, that because the Goodness and value of these things is really and truly very small and slight, our Joy in the Affluence of them ought not to be great or excessive. For those things which are very uncertain, very casual, and withal many times extremely dangerous to the Soul; which are not capable to make us either better or wiser; can scarce be said to be Good. We have little reason therefore for any great or extravagant Joy, in the fruition of what we might as well (nay, perhaps more safely) be without, than have. I shall enlarge upon this Argument: Our Joy ought to be moderate as to these things. Because 1. They only concern this life, which is uncertain and transitory, and passeth away. These pleasures of Sin endure but for a moment; our whole Life is no more. All the Good or Happiness they do or can yield, is fadeing, and perisheth in the very Enjoyment. And besides, a small matter, any little inconsiderable accident, may put a Period to all these pleasures, these delights, this life, in a year, in a week, in a day, in an hour, in a moment; and then these gaudy things leave us, and rather load and hinder the Soul in its flight to Heaven, than further it, in its Journey. A man ought therefore to have a low esteem for, and delight or joy in these transitory things; to keep himself in a constant love of Heaven, and the things above. 2. Our Joy in the Affluence of worldly goods ought to be moderate, because we ought to look upon all our plenty, greatness or prosperity, not as our own, or the reward of our own deserts, but as the Depositum of the great Master of the family of Heaven and Earth: As Talents entrusted with us as Stewards, for our Master's use, service and honour, not our own Grandeur, or pleasure. We ought to consider, that the more we have the greater are our Accounts, and the greater our charge. That God will most certainly reward our due and prudent Management of our Trust and Steward-ship, and punish the contrary, and that to him we must certainly one day give an account of this our Steward-ship. That we are constantly under the view and observation, as well as under the care and Government of this our great Lord and Master, who expects we should be moderate, watchful, and discreet in management of these outward things. So that our delight and joy in the Affluence of them, ought not to be over great or excessive; seeing we can find in them, no just motive to advance our thoughts, nothing to create any transport, triumph, or exaltation in us, but rather matter of diligence and care how to employ these Talents entrusted with us. 3. Our Joy ought to be moderate and little, if we consider that there is a strange kind of Witchcraft in these Worldly Goods to rob a man of virtue, and peace of Conscience. They are dangerous temptations to deceive us of our Innocence and Integrity. For we have observed, that upon the increase of these things, the Generality make Shipwreck of their Consciences; become oppressive, proud and insolent, disorderly and debauched; perfect Worldlings, as though they had never heard of Heaven or Hell, God, a Redeemer, o● a Judgement to come. Certainly therefore we ought not to please ourselves too much in these dangerous things, but be the more strictly vigilant over ourselves, keep a strict guard over our hearts, lest pride, or those other vices and temptations, that haunt and wait upon worldly greatness, wealth and prosperity, should steal in upon us and ruin us. 4. Our Joy as to worldly goods ought to be moderate, because, we ought to think and aim at nobler Ends, namely God and Eternity; to present to our thoughts a State of future happiness, that far surpasses any this world is capable of yielding. We are to consider that this world, and all that we call Good in it, is vexed with evils, with fears, with vicissitudes of sorrow and trouble, but that the happiness of the next is perfect, sincere, and unmixed with any thing that may allay it; we ought not therefore to fix upon this world, or throw too great a portion of love, delight or joy, upon any thing in it, 'tis all nothing, and Vanity; but we ought to set up our Hope, Joy, Happiness and rest in another world; especially knowing that this lower world is only the place of our Probation, not of our Happiness; our Inn, not our Home. I have insisted the longer upon this moderation of our Joy in the Affluence of Riches, Honours, etc. In order to the great Duty of Contentedness, because in Experience we find those of all others most apt to be dejected and afflicted by the frowns of Adversity, who have already been deceived, and puffed up, with the Flatteries of Prosperity; And 'tis certain they that think the gain of worldly things to be but small, will think the loss small too. 2. The moderation of Grief in the loss of the Good things of this life, is the Second thing I undertook to treat of, as a means to gain Content. Grief is a sad dejected languor of the Soul, under the pressure of some present Evil. Now (as we did before) we are to see first whether the loss of these worldly things be really Evil, and if so we are to examine its measure or degree of Evil, that accordingly we may proportion our Grief. Now, I have already granted the things of this world to be some way Good (namely in their due and regular use) and must therefore grant the Loss of them to be some way Evil; (for to be deprived of what is in some measure Good, is in some measure Evil,) and consequently allow some Expressions of Grief. But then they must have nothing of Extravagance, or Irregularity in them, they must not be accompanied with bitter invectives against second Causes, or Instruments, they must not reflect upon God's Justice, nor revile his Providence; but must be full of Submission, rather expressing our Humility, than our Anger. I am, I say, against all manner of Excess. For as that value or Portion of Goodness I allowed to worldly things, was slender and small, as likewise the Delight and Joy in the increase of them, was to be light and moderate; so the loss of them is little or no Evil; and consequently the Grief for it must be little or none; a man is seldom sorry to lose what he doth not much value; and it would scarce trouble a Wise man to part with what is very often more safely lost then kept. For in the loss of Honours or Riches, our accounts are the less, our temptations not so dangerous, our cares fewer; and generally in all Afflictions and Losses, our Lessons of Dependence upon God, of humility and lowliness of mind, of temperance and sobriety, of contempt of the world, of our love of Heaven, are much better Learned, then in the increase and possession of Worldly Goods. Briefly therefore, As the Acquisition or increase of Riches, Honours, etc. Ought not to be the object of any strong desire, or joy; so neither aught the Decrease or Loss of them, to cause any great Grief or Sorrow. God's Will be done, aught to be the Language of every wise and good Soul in relation to them. How have the Heathen Moralists adorned this Subject! How many curious Expressions, touching the Moderarion of Grief, in their Writings! Nay (to say nothing of those Eminent Authors, who tied their Studies and Endeavours to this express Argument) The Poets, whose Themes were generally Casual, and Light, and their Poems, the Productions of a roveing, idle fancy; yet even upon this Excellent Subject, have they given us brave and admirable Strokes. A noble Spirit must not vary with Fortune; for as no Condition is so high, as to be out of the reach of fears, so neither is any so low, but may have hopes. That Adversity overcome is the highest Glory, and willingly undergone, the greatest Virtue; Sufferings being but the trial and touchstone of Gallant-Spirits. That Impatience and Complaint show a narrowness, or weakness of Soul, according to the old Maxim: Invalidum omne natura querelum. The more weak any thing is the more apt to complain. Again, the more we struggle with our Yoke, the more 'twill hurt us. That the only allay under great Sufferings is to bear them quietly and obey Necessity; to submit to what we cannot remedy. But without enlarging upon these Excellent pieces of Morality, let us go on. We have no great reason for excessive Grief in the Loss of Worldly Goods, if we consider that the loss of Friends, and Relations comes from the common condition of our Nature, and from the very notion of Morality; And can we think, that the very Nature of things ought to be changed to please our humours? The loss of Goods, Riches, Wealth, is for the most part by Thunder, or Storms, or Tempests, or Fire; the loss of health from the Intemperature of Air, or Meteors, etc. And can we rationally expect that the great God of Heaven should alter the settled Laws of Nature, for the convenience, or profit of such Worms as we? In a word, the Course of the world is such that Crosses and Afflictions must of necessity come; And therefore why should any man sink into despair or discontent, because the world does go, as it always did, and follows its own natural State and Condition. Many times when I have known my Friend dead, I could have bedewed my Face with Tears, and as passonately have wept over his sacred Urn, as I ever rejoiced in the happiness of his Company, while living: But I resolved to lay aside my trouble; when I had considered, that it was more Kindness in me then Prudence. For I might as reasonably have wept that my Friend was born no sooner, as that he should live no longer. Thus I cannot but interpret even that extraordinary concern, SIR, you have expressed upon my late disappointment in this College. It signifies indeed rather a deal of tenderness and affection, than (allow me I beseech you the Insolence of the Expression for once) of true wisdom and discretion. You might with almost as much reason grieve that I was ever born into the world, as that I should receive troubles and afflictions in it. This world is nothing but a heap of Cares, Anxieties, and Miseries, with which every rank of men and state of life is beset. Man is born to Trouble as the sparks fly upward; saith that great Example of Patience, and Resignation, Job. So common and universal is an afflicted condition of life to poor Mortals, that it seems to be as natural as that propriety in Fire to ascend. Nay our very entrance into the world, seems to acquaint us with the Entertainment we are like to have in it ever after. Our first Minutes being attended with bitterness and pain, and 'tis certainly ominous to the remainder of our life, that we are born Crying. If then no Person howsoever Good, Just, Wise, and Pious, of what Age, Sex, Degree, Quality and Profession soever, could ever yet boast an Exemption from this Universal State and Condition of Humane life; we may as justly grieve that God has given us life, and made us men, as that in this life we should meet with Trouble and Afflictions, the common Lot of Mankind. We ought therefore cheerfully and contentedly, to bear these light afflictions which endure but for a moment, and (to speak with the forementioned Heathen Author) submit patiently to what we cannot remedy. Give me leave now to venture upon a Word or two of Advice, in order to the preventing all excess of Grief under crosses and misfortunes. 1. In Reference to any cross, or ill success in business, or failure in any undertaking. Take heed of being too solicitous about the Issue of things, and of determining yourself too peremptorily, to particular Events. 'Tis indeed our business to serve Providence in the use of means, But to God alone belongs the Issue of Things; and that which is not within our power, aught to be out of our care. If therefore success of business doth not at first answer your expectation, let no fumes of Melancholy possess you. Use other Expedients and Addresses, but do not by any means engage your Affections too passionately in it, nor promise yourself success; so you will not be disturbed if you miscarry, which you must make account will often happen to you. For all things by nature in the Universe are subject to a continual change, and alteration: And there is no Constancy either in the favour of Fortune or minds of men; so that no wise man can either wholly trust to the one, or depend upon the other. Expect therefore often to be disappointed, and then you will not be disquieted when the frustration comes. For what you do possibly look for, is come to pass, and what should amaze you? That which hath happened now, is but what you have often seen and known; and what should either surprise, or disquiet you? 2. Endeavour by frequent Anticipation of affliction and misfortunes to habituate and fit your mind for them, when they do come: For these thoughts will furnish you with a suitable temper, for them, render them easy to you, and keep your Soul in a due State of watchfulness and moderation, before they come. Affliction makes the deepest impression, when it surprises us, and comes unexpected; because it takes a man upon the sudden, and before he can compose himself, or rally the succours of reason, and religion to support him against it. It is like a sudden disease that surpriseth the body labouring under ill humours, before it has dispersed and allayed these humours by preparative helps or cathartics. And then many times more danger arises from the discomposure of the humours, then from the malignity of the disease itself. But if the mind be prepared for troubles and crosses, by a kind of Anticipation, this abates the edge, keenness, and sharpness of them, and makes them fall light, and easy upon us. Now if in that various change and revolution of events which we behold in the world, we do not look upon possible crosses and troubles as future, we lose ourselves in a dangerous security, and are little better than madmen. Where therefore we see at any time the losses and imprisonments, poverty, and misfortunes of others, we should presently reflect, this, though at present it is not, yet may be shortly our own case. Thus the stroke of Fortune will have less force and smart, which is wisely foreseen, expected, and provided against. By this means a man in a great measure knows the worst of them, before he feel them, which renders them a great deal more tolerable, and easy. And by thus Anticipating what we have just cause to fear, and putting ourselves under a pre-apprehension of it, we learn the Lesson of Patience, and Resignation before we have occasion to use it. Thus we are prepared to entertain Affliction with Courage and Christian fortitude, Thus we habituate our minds to a cheerful and due reception of them. But as to this, I desire, SIR, to be rightly understood. I would not have this Anticipation so wholly to possess your Soul as to spoil the fruition, and take away all the lawful pleasures and comforts of those worldly blessings God is pleased to allow you. No; This were to let the thoughts of Evil swallow up the relish and enjoyment of Good; this were to let your fears drive away all tranquillity, serenity and happiness out of your mind, and yet never cure nor remove the danger. As therefore the increase and possession of the many Good things of this life, as the height of Prosperity ought not to delude us so far, as never to think of a possible Alteration in our condition, (for though we are now healthy and rich, we must think there will come a time when we shall be sick and under misfortunes.) So we ought to be careful, that the overmuch thought of this change and alteration, in our Condition, these possible crosses and misfortunes, do not so much possess our souls, as to make us forget the Goodness of God, in bestowing these good things upon us, or neglect that duty we own to God for them, viz. An honest & charitable use of them in our callings, relations, places and stations, a hearty, cheerful, and yet with all a sober and moderate delight and satisfaction in these honest, lawful, Comforts of life, and all possible praise and to that God, that hath been pleased by entrusting us with these things, to make our lives some way serviceable to him, profitable to others, and comfortable to ourselves. Think therefore that things may be a great deal worse than they are now, and that however they be, you ought to acquiess in in the will and pleasure of God concerning them; but still be thankful for what you have, trust Providence for the future; and always hope the best. 3. I come now to the due Moderation of our Desires in the want of what the World calls Good. And 'tis certain that almost the whole Art of Attaining to that happy, contented state of life,) after which we are enquiring) consisteth in the due regulation and government of our desires. For that mind can never be contented, that (having not regulated its Desires) is too furiously bend upon the world, and those things which our own vain thoughts, and the mistaken estimate of the generality of men call Good in it; that still runs before that station, and condition God Almighty hath ordered for it; and though it attains this year what it earnestly pursued the last, yet still it will be gadding farther, and keep before its Acquests. Its thoughts and endeavours are restless, and still aspiring and aiming higher, and so it can never enjoy what it hath, because it always busies itself too much in the anxious pursuit of what it hath not. Whereas if a man would but bring himself and his thoughts into a low and just esteem of this world, and all the gaudy vanities in it; if he would moderate his desires and keep them either under and below, or at least equal with that Station of life Divine Providence and honest Industry, has allotted him, he might enjoy his Estate comfortably and happily, and possess his Soul in peace and quietness. Now that our desires may be within their due bounds, and not run gadding after what they ought not, nor be so irregularly bend upon things often falsely styled Good. We ought carefully to direct them aright, i. e. to things which we clearly and distinctly know to be really Good: And the only way so to direct them is, to employ our understanding or faculty of discerning (which God to that end hath given us) strictly and attentively to examine and consider, the real goodness of these things, and its measure; that accordingly we may determine our will, to affect, and earnestly pursue them, or be indifferent towards them, and fix our Affections upon higher, and nobler objects. We are therefore to look strictly into Riches, Honours, Pleasures and Greatness; and consider whether they are not uncertain deceiving things, what Stability there is in them, what good they will do after death; what quietness or tranquillity they will yield us, or rather take from us, whether they have in them any real influence to make us better or wiser. And when we find (as we needs must) that they have no Stability in them, will do us no Good after death; we are immediately to withdraw all degrees of love and desire, from them, and set up our hopes and hearts upon more noble and more durable enjoyments. Honours and greatness are known to be rather dangerous and troublesome, than ; rather Curses than Comforts and Blessings. Envy, Malice, Jealousy, and an infinite number of sins and disturbances always attend them. They make Thrones, but uneasy Seats, and Honours no more than splendid Miseries. We ought to consider them as Gilt that covers a bitter Pill; and looking through this dress, and outside, easily observe, that it conceals a State obnoxious to danger, solicitude, care, trouble, envy, discontent, unquietness, and infinite temptations. A Condition, which, if there happen any alteration or change in the Administration of Government, any distemper or rebellion in the Nation, any faction among the Grandees, or Insurrection among the Vulgar, will be infallibly hunted after, pushed at, and ruined: So that Honour is rather a Burden, than a Privilege; it makes our charge and our accounts the greater; our rest, and contentment the less. And we may find enough in great employments to make us sensible of the dangers, troubles, and uneasiness of them, enough to make us humble; but nothing to make us proud or haughty, or create any great love and desire of them. To be short, the madness and folly of Greatness, the vanity of Pleasures, and the deceitfulness of Riches, make up a great part of the Writings of many Modern and Ancient Authors. I shall not then give you, or myself, the trouble of tedious proving and insisting upon that, which almost every Book you meet with will do for me. Only give me leave to insist a little particularly upon that immoderate Love and Desire of Riches, which is observable in the generality of men. The getting and increasing of Estates, is so much the Business of Mankind, as if they at the same time in buying of Lands purchased Salvation and Eternal Happiness, to themselves. To let alone all the dangers, cares, and other ill consequences of Riches, still Mortality, Death, and the Grave terminate all the fading felicity they do, or can yield us; and the fear, and pre-apprehension of such an end should be apt, one would think, to sour and allay even that comfort and pleasure which these would perhaps otherwise offer. This one thought is sufficient to embitter their enjoyment, and render them insipid. 'Tis like the Worm at the bottom of the Gourd, that withers and spoils their fruition, and puts the possession of them out of the capacity of making us happy. For great cares, and great fears, can never consist with true happiness. Riches, I grant, were to be sought after above all other things, if they brought content or peace of Soul (the greatest blessing of life) along with them. But Moralists and Philosophers do usually teach us that Content dwells not in Courts and Palaces, or Rich-man's houses, but in Hermitages and amongst Shepherds and Swains: Where free not only from the Turmoil, and distraction of the world, but even from all Idle, Vain, and Ambitious thoughts and desires, (those general causes of discontent) The poor man learns seriously to view the Vanities of the world in their full proportion, and so to despise them. Where he likewise can with cheerfulness and innocent joy look upon the honesty and increase, that little stock of Goods, God is pleased to allow him; and living in great tranquillity, and satisfaction of mind at present, for the future with an humble submission refers himself to Providence. Thus the Poor, but honest Cottager, that patiently endures his Wants, is rich enough, and by his continued serenity of mind, invites Content to come and dwell with his humble Fortunes; whilst the Greedy Miser, that spends his time, labour, life, and very soul in scrapeing wealth together, is never satisfed, never content, never at rest. For Experience hath made it a Proverbial truth— The more a man hath, the more he wanteth. And here to make a little digression. When my late misfortune put me upon solitude, I took delight in walking alone in the Meadows and Pastures near this place; to observe the simplicity, sincerity, and innocency I fancied in the Country Swains and Shepherds; I was hugely taken with the calmness and security, as likewise with the honest pains and industry of that manner of life, where they meet not with any occasions, or opportunities of doing ill, have no alluring Temptations to sin or vanity, no Cares, no Troubles to disturb the peace and tranquillity of their minds. And here, to lay my heart naked and open before you, and let you read there my inmost thoughts, wishes, and desires, I must confess, was I to dispose of my condition of life, according to my own inclination, I should pitch upon this before any other. I should willingly choose to be, as those Swains and Shepherds of old, who tuned their Oaten-Reeds at the foot of mount Ida, or upon the Banks of Tiber, so much celebrated by the Curious pens of Theocritus and Virgil. And here bidding farewell to the Noise, Injustice, Ambition, and Inquietudes of the world, I would give up myself to repose, and solitude, to the pleasant retiredness of the Fields and Woods, where having less of Vanity, but more of Prudence, less Pride, but more Virtue, less Ambition, but more Content, I should fancy to meet with all the Remainders of the Primitive Golden-age, and almost all the blessings of lost Paradise. Where I might without interruption not only study the Book of Nature, as delivered to us in the elaborate glosses of Aristotle, Pliny, etc. but have leisure enough more sensibly to contemplate all the Excellencies of God, which are legible, and conspicuous in the Creation, lose myself in admiration of those vast Movables that adorn the highest Regions of the world, look upon with wonder and amazement, Nature's curious and unimitable Workmanship in every Flower and Herb of the Field; might discern the being of a God, in every inferior Creature, and in their fitness and convenience for man's use, read that propriety he has in them; to be short— Every where meeting with fresh Instances of the Divine Goodness, liberality, and bounty, of his Power, Majerty and Glory, of his Wisdom, Providence and Government (which are, (at least ought be) so many precepts to learn us, to know, admire, and magnify him,) behave ourselves thankfully, dutifully, and obediently towards him; so many instructions to teach us Resignation, Contentedness, Submission, and Dependence upon him.) Every where (I say) discerning the Admirable Instances of Providence and a Deity, I might wisely dispose and fill my mind for the reception of sublimer truths; Thus happily spending my days in Contemplation of God and his mysterious works, till I came to the accomplishment and completion of Knowledge in another World, where I should spend not only my time, but Eternity itself, in what I here imperfectly begun. But to Proceed.— I could easily prove this Paradox; That, what is beyond that which is purely necessary, is useless, That he whose possessions are in a reasonable manner proportionable to the exigencies of his condition of life, and will afford him and his a competent livelihood, is really rich enough. That nothing of superfluity, or redoudance can be of any service or use to us, because we stand in no need of it, have enough without it. That money and wealth which is over and above what serves for our present subsistence, and the support and maintenance of our Families, is indeed our Burden, our Care, and Trouble, but is of no more use to us in our Chests, than if it were in the Centre of the Earth. Whatsoever therefore is more than enough for our natural support, and the necessary supply of our Families, and is so employed, is in truth needless, useless, and unserviceable; because the only use of externals, is to supply natural necessities. Unless in an Age of Universal Indevotion, you would think of reviveing that Antiquated Custom of putting out your Spare-money to Charitable uses, as Buildings, and Endowing Churches, Colleges, Hospitals, etc. So that 'tis not the use but abuse of Redundance and Superfluities, that we may daily observe in all manner of Excess, either in eating, or drinking, in gratifying our Lusts, Pride, etc. Now the Inference from discourses of this nature would be, that the desires of men in reference to this life, and its enjoyments, ought not to be lavish, and extravagant, in gadding after redundance of Wealth, and Riches, but to be terminated in things of necessity, for their present subsistence, convenient Food and Raiment for them and theirs; and that if it please God to allow us a Sufficiency and Competency for the Necessities of our Natures, and the honest supply of our families, we have great reason to be contented with it, not only as it is a duty enjoined us, but upon most evident conviction of sound reason. Not that any thing we say of this kind should encourage any man to be careless and remiss in his Business, or Trade, nor hinder him from employing himself with honesty and diligence, in that Temporal calling and station Providence hath placed him in. No; though we ought not to set our hearts upon the conveniencies of this life, yet we are not to reject them, but to use them soberly & thankfully, for they are Blessings that deserve our gratitude, though they ought not entirely to take up our thoughts, or desires. God Almighty has allowed and indulged a moderate care to get these goods and use of them when got, as in the competent supplies of our Native with Necessities, the Provision for our Families, Relations, Dependencies; the diligent and faithful walking in our Callings, and discharge thereof; but all this is to be done without Covetousness, and a too eager pursuit after these things. And there is a business of greater importance, which without any neglect of what is necessary to be done, in order to the common necessities of our lives and Callings, we ought chief to place our endeavours upon, viz. Our Provision for Eternity, and Salvation. I should likewise here commend that Golden Mediocrity, (a state of life wherewith I hope, Sir, you are at present blessed) so much celebrated by the Heathens; I mean that safe and Eligible Condition, which places a man below Envy, and yet above Contempt. A Condition, in which 'tis certain a man cannot by any enlargement of his Fortune be made either more rich (in a true sense) or more happy. For on one side a State or Condition too narrow for our necessities, of Want and Poverty, is subject to so many troubles and temptations, that it requires a very considerable stock of Patience and Humility, to undergo it; and on the other, an Estate of Grandeur, Wealth, and Power, besides its usual dangerous and deadly effects, as Pride, Luxury, oppression, forgetfulness of God, and Heaven, &c, it makes the person that has it only an object of Envy to all other men; which being a busy, restless, and pernicious humour, always finding faults, ever picking, and fomenting quarrels, and carrying them on very often to dreadful Issues; does eternally study, and endeavour the ruin of its object. A man ought therefore withal thankfulness to acknowledge both the Wisdom and Goodnefs of Almighty God in giving him so competent, and so safe a Condition, by which he does deliver him from all the difficulties, and inconveniences, dangers, and temptations of both extremes, great Want, and great Wealth. But if I should begin with these now mentioned discourses, enter upon the proof and enlargement that ought to be made upon each of them, I should swell too big, (the subject being very large and copious.) I shall therefore wave them, and only desire you not to suffer yourself to be too much engaged in the cares of this life, taking thought (that I may use inspired Expressions) what you shall eat, or what you shall drink, or where withal to be clothed; But having by honest labour and industry done your part, I would entreat you cheerfully to commit yourself to Almighty God, Casting all your care upon him. 2. The Second general Proposition was.— 'Tis a necessary and absolute Duty in every man to submit to, and acquiesce (contentedly) in, God Almighty's will and pleasure, in all the several deal and dispensations of his Providence. And that upon the account. 1. Of his Omnipotence. 2. Of his Infinite Wisdom. 3. Of his Infinite Goodness. 1. We ought to submit to, and acquiesce in that will and pleasure of God, considered as an Almighty Being.— A humble Soul, like a white Sheet of Paper, must be prepared to receive whatever the hand of God shall imprint upon it, says an Excellent Heathen Moralist. He is certainly both Fool and Madman, who struggles with Omnipotence, and most egregiously wicked, that while under the Rod of Affliction dares murmur at, and revile Providence, as to the Government of the World; and does not rather correct and amend himself, and resolve to put a Period to his sins and provocations, that God may put a Period to his Punishments. No man did ever set upon a due and attentive Contemplation of the Power, Greatness, and Majesty of God, but besides his being struck into Amazement and Extacy, he would prostrate himself in the Dust, acknowledging himself to be but a poor Worm, and therefore infinitely unworthy to dispute the dispensations, and providences of so great and glorious a Being. And without all doubt, if we were but under a constant, firm, Conviction that he is a most Powerful, Wise, and Almighty God, the Author of all things; Present in all places; who knows our thoughts, our desires, our wants; of incomprehensible Wisdom, and Power; is abundantly able to supply us with all things, that are good & fit for us, beyond what we are able to ask, or think; that he leaves not any of his works, especially Mankind, without his special care and superintendance over them; That he is the great dispenser of all things; may even upon account of his Sovereignty inflict whatever he pleases, upon any of his Creature, having an absolute and unlimited propriety in them, to dispose them, according to his good pleasure: I say, if we were but under a constant, sound Conviction that these things are really and undeniably true, we should questionless cheerfully and freely submit to the deal and disposals of Almighty God, however grateful or distasteful to our present sense. For how dare any man murmur at the disposal the God of Heaven makes? What have you or I to do to invade his Prerogatives? Or why may we not as reasonably refuse to obey God in what he commands, as to submit to him, in what he inflicts? Again, God hath made the Order and Government of the World such, that it is absolutely necessary that if some be rich, and powerful, Great and Honourable; others must be poor, and subject, mean and neglected. If all were equally honourable, we should lose the very notion and Being of Honour; because there is no Honour where there is no Superiority, (Which we must not suppose in a State of Equality) honour, being a preference given to some persons, for their Wisdom, Virtue, or other extraordinary Merits above other men. And if all were equally Powerful, there would be no Power or Government at all; the very Notion of Government inferring Subjection and Power supposing Superiority. Why therefore should not you or I be content to be of the lower sort of men, since the order, frame, and texture of the world requires that some such there must be? Or why should we be so unjust and unreasonable, to desire that the lot of Poverty, or Meanness of Condition should be other men's, and not ours? Or if we refuse it, why may not other men with as much Reason and Justice on their sides, do so likewise? If therefore God shall please to give us, Wealth, Honour and Prosperity, we must be thankful, and careful to employ these Blessings to God's Service and Glory; If not, we are still to be patiented and content; and what ever our Circumstances be, we are obliged under the greatest Obligations of Reason and Equity to a quiet and patiented, nay moreover, to a free, and cheerful compliance with that State, and Condition of life, God Almighty hath allotted us. And our life here being (as it were) Militant, under our Great Captain and General God Almighty, our part is not to dispute or offer Council; but to obey his orders, whether it be to dig in the Trenches, or stand upon the Watch, or Fight. Finally, it doth not belong to us to choose our parts, but to act them. And God appointing us time, and place, and the Part we are to act upon the Theatre of the World, we ought to apply ourselves to the fittest means of representing that part allotted to us, not to take upon us to murmur and repine at it, especially, considering that it is his pleasure we should do so, to whom we own ourselves, and whose Will we daily pray may be done. 2. We ought to be Content in, and cheerfully submit to, the will and pleasure of God, considered, as an Allwise Being. As God Almighty is to be acknowledged the Sovereign Lord of Heaven and Earth,, the great dispenser and Ruler of all events, in the world; so likewise is he a most Just and Allwise Being; And therefore we ought not only to submit to his Will, as 'tis an act of necessity, which we cannot control, or as an act of obedience to our Sovereign; but as an act of choice and of prudence, because our Maker is infinitely wiser than ourselves, and perfectly to be folfowed, and obeyed. For what is chosen be the Wisdom of God must be infinitely better than what we choose; 'tis certainly much more prudently done to commit ourselves to God for Council, Guidance, and Direction, than to be left to the headiness and blindness of our own counsels, and to eat the bitter fruit of our own rashness and folly. For we may (especially in some late horrid Instances) easily observe, what small occurrencies quite shatter and disorder and overturn the most Politic, Subtle, Secret, and Well-laid designs in the world. And notwithstanding the long deliberation, & forecast, the huge prospect and foresight of difficulties, the great reserves and preparations against all imaginable obstacles; in a word, notwithstanding all the advantages of Power, Secrecy, Combination of Parties, etc. one poor unthought of Accident, craks in sunder, and disjoints, the whole Elaborate project, Destroys and Ruins the Great Design. God Almighty thereby telling us, that the Actions of men, and their successes are in the power of the Divine Will, and teaching us not to trust to our own wisdom, in contriving and cutting out our own Fortunes, but to cast our care opon him, who knows better than we what is fittest for us. Now unless we could imagine ourselves wiser than God, it will always be our Duty to resolve our poor, narrow, improvident wills, into the will of the Most Wise God; who will not suffer any hurt or evil, to befall us, unless it be for some greater good upon another account. For though some particular dispensations of Providence may seem unto us to be difficult and obscure, His Judgements being unsearchable, and his ways past finding out; yet we may be most sure, there is an Excellent Contrivance in all of them; and there are Special Reasons and Ends, whereby the Wisdom of such Dispensations may be Justified. As, to quicken our Relish of, and our Thankfulness for, those mercies we enjoy; to Teach us resignation to his Divine Will; to Enlarge our Experience; to prevent the surfeits of Prosperity, and awaken as it were with Thunder, our Drowsy Souls, that have long slept too securely in Sin, etc. Nay, we may consider Afflictions, as oft times the occasions of great temporal advantages. And we must not look upon them, as they sit heavy upon us, but as they serve some of God's ends, and the Purposes of Universal Providence. Thus once a noble Heathen, after he had experienced the great Advantage his Banishment gave him, as to his Temporal preferment, cried out, Periissem, ni periissem. Thus if a man could have opened one of the Pages of the Divine Council, and there read the Event of joseph's being sold to the Merchants of Midian, he might with great reason have dried up the youngman's tears; And we may from an Infinite number of instances safely conclude that God esteems it one of his peculiar Glories to bring Good out of Evil. So that whatever 'tis God appoints for us, 'tis not only fit for us to submit to, but to choose, and cheerfully, and thankfully, as well as patiently and quietly, to follow and embrace. And however troublesome, uneasy and grievous, the Dispensations of Providence are to us, we ought patiently to acquiesce in them, and wait upon God's All-sufficiency and Goodness, either to remove them in his good time, or to support us under them. 3. We ought to submit to the will and pleasure of Almighty God in the afflicting us, upon account of his Infinite Goodness; and this in point of common gratitude. For if Afflictions be certainly sent as a real favour and kindness; If (according to the Royal Prophet) God does indeed love those whom he chastizes; Then they ought to be received with gratitude and acknowledgement, not murmuring and repining. For the return of thanks (the least and meanest requital) is indispensibly due to kindness received; And you will scarce meet with a man so much a stranger to the common Rules of Civility, as not gratefully to resent, and acknowledge a favour done him; or so void of humanity, as to be angry or vexed, with any person, for being too much his Friend. Affliction therefore sent out of Love, aught to be received with thankfulness. Now 'tis undoubtedly true, that Affliction cometh from God's Love. For its end is to amend and better the man; and we may undeniably conclude, that God loves him whom he does good to, whom he labours and endeavours to save, and make happy with his own Eternity. Afflictions (says a famed Moralist) are like a Friend's Reproof, or a Father's Correction, trouble the man into Amendment, pinch the Soul into greater Purity. They make us more humble, watchful and careful; draw us of from too much resting on the world; make us bethink us of our Duty, and return to God by Repentance and Obedience. Thus so long as God Almighty is pleased to afflict us, 'tis plain we are under his Discipline, under his care. No man's Condition is desperate, so long as the Physician continues his Administration, nor is any man wholly forsaken of God nor past his care, so long as he is under Affliction, for this is a Medicine, that without our own default will certainly recover, or better us. If a Good man be not blest with Success and Prosperity, yet even his Crosses and Disappointments are turned into Blessings; as making him more humble, and less esteeming, this present world. An Eminent Example of this we have in the person of our late Martyred Sovereign. His Imprisonment was the happiest time of his life to him. There it was that instead of a Prison, he begun to find a passage into Liberty and true Freedom, and those better thoughts which the crowd of Business, and the Entanglements of Interest had barred from his mind; His meeting now with no such resistance, but being quickened from his present misfortune, wrought Resolutions in him worthy a Christian, and a Martyr. There did the Vanity of the world, the Folly of humane greatness, with all that is splendid on this side Immortality, discover itself free from that false Varnish, that had formerly wrought too much upon humane Infirmity. This raised in him a just undervaluing and loathing of the bewitching, but deceiving Charms of this world; And this made him acknowledge Gods great Goodness to him in that restraint. Thus 'tis an Everlasting truth, that— All things work together for the best to them that love, and fear God: Thus Afflictions you see come for the good and amendment even of good men, are always sent for our instruction or prevention of Sin, and 'tis our fault and weakness, if they have not the blessed effect. Now since there are few or no persons, who have been observant of Gods dealing towards them, but are able to say from their own Experience,— ' 'tis good for them, that they have been afflicted; We have reason to be thankful for them, at least to receive them with Submission, Patience and Content. Especially considering that God owes us nothing, is under no obligation, no law of conferring benefits upon us, but all that we have, we have of free gift and bounty: And Morality tells us, that if we receive an Alms from another, it is very reasonable that we should be content, with what the other pleases to give, without prescribing to his Liberality. The best of men are Sinners, and therefore deserve far worse at the hands of God, than the worst Afflictions, that do or can befall any man in this life. If we therefore be not so happy, as we desire, it is well we are not so miserable as we deserve; if things go not so well, as we could wish they had done, it's well they are not so ill as they might justly have been. And the worst we here suffer, being less than we deserve, and the least we enjoy more than we can in Justice expect; We ought in reason to be content and thankful for the least Mercy; And to be patiented and humble under the greatest Evil. There have been Examples of great Afflictions, that have befallen better men than we are And when our Condition is at the worst, 'tis much better than we deserve, or what many others, better than we, enjoy. The Evils than we suffer, being much short of our Demerit, the Good we enjoy much beyond what we Deserve, what absolute and indispensible Necessity, lies upon us to be Content with our Condition, though Afflicted or Poor! For though we want something that others have, yet we have somewhat (by the Bounty of God) that many as good, if not better, want. We should learn Contentment by considering others wants, and our own Enjoyments; And not learn discontent from others Enjoyments, and our own Wants. Men would questionless be patiented under Sufferings of any kind, if they carried with them, a due sense of their unworthiness; and upon a judicious account looked upon their meanest, lowest, worst Condition, as better than they deserved at the hands of God. The best of Mankind may easily find, that all that which was truly Good thro' the whole Course of his life, is a pitiful, slender Scantlet, and would be infinitely outweighed by his Sins, Omissions and Defects. And the due Comparison and Prospect of this, would quickly give him a seasonable lecture, of humility and patience. And there's no man but upon a strict and impartial search of himself, may find enough to deserve Affliction, somewhat amiss that requires amendment, some Evils growing into Exorbitancy; in a word, Corruptions enouth to grow into greater Enormities; which the Allseeing God knows, and in mercy, and goodness prevents by the Corrosives and cathartics of Affliction. So great and constant is his love to us, even in his punishing us! How many daily Sins and Offences do we continually stand guilty of? How many contempts and abuses of Spiritual and Temporal Blessings, have we to answer for? And yet God does not punish these with an utter deprivation of them. Nay, Corruption and Vice is con-genial with our very Being. In every year you will find the Iniquity incident to that Age, And as we improve in Stature, Age, and Knowledge, our Sins are rather varied, and changed, then forsaken. And yet God does not (as most justly he might) cut us off in the midst of our Iniquities, but spares, and gives us time and opportunities for Repentance. Now if he be thus patiented towards us in our sinning against him, when we oppose and provoke him, 'tis but reason that we should be patiented, in our sufferings from him, when he endeavours to heal and reclaim us. To Conclude: God's Love and Goodness still continues even in Affliction; for he hath ordained, after a few years or days thus spent, after a few Afflictions undergone, with Christian Courage and Fortitude, An Eternal State of unchangeable and perfect happiness. And Death the worst of temporal Evils will cure all these maladies, and deliver up the soul into a state of endless comfort and felicity. I Promised, Sir, in this short Discourse to confine myself within the Rules of mere Morality, and I think I have been just to my Resolution. As to the First Prosition, about Regulation of Passions, it is acknowledged to be a Moral Theme, and that nothing almost can be writ upon that subject, which will nor fall within the proper and peculiar Province of a Moralist. As to the Second Proposition, Touching Submission to God, and Acquiescence in his pleasure, at all times, and in all things; I will (upon your desire) give you the Names of those Heathen Moralists, whose writetings do Authorise most of what I have here set down. And how far bare Morality has gone in this point, I shall in Conclusion of all represent to you in the words of a Heathen Poet. Juvenal. satire 10. Permits ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris- Name pro Jucundis aptissima, etc. boil's Seraphic Love, pag. 31. Unto the Wiser God's the Care permit, Of what's for us and our affairs most sit. They will for Pleasant things the Best confer, To whom man is, than to himself, more dear; We by our blinder Passions led astray Do for a Wife, perhaps, or Children pray. Which they may chance refuse us our of love, Knowing what both the Wife and Boys would prove. I pray God Grant that these, and the like Considerations (which I hope will work the better, because they come from your Son) may be effectual to create holy resolutions in you, Contentedly to bear what ever God pleases to lay on you. And may Heaven bestow on you such an Entire and Perfect Resignation of yourself to Providence, such a cheerful acquiescence in that state and condition of life, God hath placed you in; such truly Christian Patience under Afflictions, that being in a Constant Readiness, with satisfaction and thankfulness to receive whatever cometh from his Will, and always acknowledging his Wisdom, Goodness, and Justice in all his deal towards you, your life may be as comfortable and happy, as 'tis capable of being in this world; and most excellently disposed for a better in Glory. I am, with all imaginable Duty, and Observance, Dear Sir, Your most entirely Affectionate, and obedient Son & Servant, R. S. Qu. Coll. O●on. Dec. 20. 1682. A Prayer for Submission to the Divine Will. BLessed Lord, who knowest what is fit for us better than ourselves, and lovest us more truly than we do ourselves; into thy hands I resign my Soul and Body, Will and Affections, all I am and have in the World. Deal with me and mine, as shall seem expedient to thy godly Wisdom. Leave me not in the hands of my own counsel, my own hurtful devices and fancies, as a sore punishment for my Sin: but take me wholly to thyself; dispose and order me after thy own good pleasure. And make me not only sensible of thy love in all thy deal with me, but also thankful to Thee for the same, through Christ our Lord. Amen. A Prayer for Contentment. ALmighty God, who art kind even to the unthankful and to the evil, I humble myself in the dust before thee; bewailing earnestly the secret rise of my heart against Thee, my vile misconstructions and hard thoughts of thy Providence. Thou knowest the anguish of my Soul; O Lord pardon, O Lord forgive. Suffer me not, O my God, to be lost in my own wild murmur and repine; but draw me graciously to thyself. Open mine Eyes, that in all these Crosses of mine I may discern thy Love; and enable me by thy grace to welcome them, as so many special marks and tokens of thy favour. 'Tis of very faithfulness Thou hast caused me to be troubled; O make me sensible of thy mercy. Send out thy light and thy truth, that I may see the wonderful blessings I enjoy, and continually praise Thee for them. Reconcile me daily more and more to my present Condition. 'Tis the Condition thou hast placed me in: 'tis fit and proper for me, thou who art infinitely wise haste allotted it: and thou art ever gracious in thy alotments, 'tis the very best Condition I am capable of: Lord make me thankful. Amen. FINIS.