AN ESSAY ON GRIEF: With The CAUSES and REMEDIES of It.  
Durum: sed levius fit patientia,  
Quicquid corrigere est nefas.  Hor. 
OXFORD; Printed by Leon. Lichfield. An. Dom. 1695.   

TO THE HONOURED Mrs. M. LAKE.  
Madam,  
SINCE they who may justly challenge those admired Qualities, which are become the common Forms of a Dedication, are generally displeased with Addresses of that nature; I shall omit that undisputed Title you have to such Excellencies, and beg leave to inform the World, how much it is indebted to you for a just Example of what Respect we ought to pay to the Memory of our Deceased Friends: Especially when they were adorned with all those Endowments, which were so conspicuous in Your Excellent Brother: Who besides those Accomplishments which commanded an Universal Esteem, joined the Affection of a Friend to that of so near a Relation: which makes it difficult to determine whether he deserved, or you expressed the greater Sorrow. It was my frequent Reflection upon this, that first moved me to this Attempt; which however mean in itself, will have enough to recommend it, if honoured with your Protection: Which I the more confidently presume upon, since that Relation it bears to you (as you have had the justest Cause of Grief, have shown the most tender Sense of it, and yet none ever more religiously Conquered it) makes it wholly yours. I design not, MADAM, by this Discourse to Accuse you of any Neglect, but only to show what you have Practised, and by Copying out your Behaviour teach others their Duty. I am sensible by the Advantage of so Eminent a Pattern, much more might be said upon the Subject, and that too, much better treated of: But if this rude and unpolisht Essay may obtain the Happiness of being received as a Testimony of my Gratitude, for the frequent Obligations both His and Your Favours have laid upon me, all other Defects will be abundantly supplied, and I shall attain the chief End and Honour I proposed by it, of being Esteemed  
MADAM; Your most Obliged, And humble Servant, R. W.   

its Thoughts and Inclinations upon an Object, than it exceeds the Bounds of Reason, becomes an irregular Passion, and falls into Extremes. If it be long indulged, it contracts a Habit in us; and will with great Difficulty be removed, and reduced to the Obedience of Reason.  
From hence we may gather the true Notions of the chief of all our Passions, Joy and Grief; with the Excess and Irregularities of them. For they are always Innocent when they are modcrated, and are only  in their Excess. For the same reason that permits us to taste and enjoy with Pleasure a Good that we desire, does not forbid us sorrowing for the loss of it; Provided we neither disorder our Reason, nor transgress the Bounds of Religion.  
I call these the Chief of our Passions, because all the Pleasure or Pain which we find in the Soul upon any account whatsoever, may be reduced to one of these. Whether I Love or Hate, Hope or Fear, Envy or Admire, it produces in me either some inward Satisfaction or Uneasiness, and consequently, I can't avoid in some measure either Rejoicing or Sorrowing at it.  
Grief in General, is an Uneasiness of the Mind, arising from the Sense of a Good lost, or a present Evil. The Seat of this passion is in the Soul; for Reflection and Thought (upon the Evil that we suffer) which are the chief Action, if not Essence of the Soul, give Life and Being to it. And here again we may distinguish the true Notion of this Passion from the Vices of it. For to grieve at a present Evil, which is really such, so as to avoid it for the future, is Commendable and Praiseworthy; but to Grieve at any thing which my Opinion only makes to be Evil, which is not really so in itself, carries the Nature of a great Imperfection, if not of a Sin along with it. As for Instance, If I have done any thing, either through Ignorance or against my Knowledge, which my Conscience accuses me of, it is my Duty to be Sincerely grieved at the Remembrance of it, and endeavour by all means possible, to avoid incurring the same Gild for the future. But if the Occasion of my Grief be something that was without myself, as the loss of Honours, Riches, or the like, which are not in mine own Power, but at the Disposal and Appointment of Providence, then to Grieve is to exceed the Reason and Nature of it; Because as the Enjoyment of them was never designed to make us entirely Happy, so neither can the Loss of them make us really Miserable.  
But in this case also, Grief may be so far allowable, as it respects the Causes of my Misfortunes. If my Extravagance and Prodigality have been the causes of my Poverty, it is then my Duty to be grieved at the thoughts of those ill Actions which have brought that upon me. But I must then be very cautious, lest I should think any thing disrespectfully of Providence; and take care that my Sorrow be chief for my Sin, and not for the Poverty of my Condition. In short, then is my Grief true and sincere, when it proceeds from the Sense of my Gild, and not from that of my Sufferings; When the Cause of my Unhappiness, not the Unhappiness itself, is the Object of it.  
I would not be thought to say, That we ought to abandon all our Passions as to External Objects, so as to use all with the same Indifference: For we can't help being delighted with Some more than Others: but only, that we should not discover so great a Concern for any of them, as to suffer our Happiness or Misery to depend upon the Enjoyment or Loss of them. And herein that Notion of Vertue's consisting between two Extremes, may be applied to the Passions. For as they ought not to show too great fondness of Sensible Objects, so neither ought they to use them with Contempt. A moderation towards all outward Enjoyments is very necessary to our Happiness. If we are always careful, not to be Excessive in our Pleasure and Delights, we shall never be dejected with our Misfortune. For he that keeps not his Passions within Bounds on the one Hand, will upon any Disappointment, fall into Extremes on the Other.  
I speak now of Passions only as they are conversant about Objects of Sense. For when they are fixed on Divine Objects, they can't properly be said, to run into Excess; for 'twould be very absurd to say, we could love GOD too much. And although there are some mistaken ways and modes of Worship which carry Men into Superstition, yet it is not the height of Love or Affection that is the Cause of it. For Passion is no longer true and regular than it is guided by Reason and Revelation.  
But not with standing all the Nice speculative Notions that we conceive of the Passions; yet the Best of Men have been overtaken by Irregular Motions: either carried away by a sudden Transport of Joy, or dejected with the Surprise of an unexpected Calamity. Though this can't properly be said to be the Nature of the Passions, but only the Imperfection of our present State, because as they are acts of the Mind, and have their chief Power from thence, so they can have no separate Interest from it, nor be really delighted with the Objects of Sense, which can bring no true Satisfaction to the Mind: yet so long as we are confined to this Mortal State, and the Soul acts conjunctly with the Body, it can never acquire such an Absolute Authority over it, as not to comply, and share with it, in some of its Delights, and Calamities.  
But although we can't free ourselves from the Objects of Sense; yet however we ought by all means to endeavour, to be as little subject to them as possible, and to raise our Passions above the reach of their Temptations. For as the Causes of Passions are generally from without, so Nature has fortified us with sufficient Power within, to resist the strongest Assault they can make upon us.  
And here again we may observe that the true Use and Nature of this Passion of Grief, as of all the rest consists in its Obedience to the Dictates and Prescription of Reason; considered either in its Natural Light, or assisted by the advantage of Revelation. The first can convince us of our Errors, but can't reform them; the other not only discovers to us the Disorders and Imperfections of our Natural State, but gives us Power and Strength to rectify them.  
But besides, that we may not be deceived in Judging of our Passions, whether they are agreeable to Reason or not, it will be necessary to consider whether they are fixed upon their due Object. We must not look so much upon the Passions that we find in Good Men, as the causes of them. Anger, Sorrow, and Fear may proceed from just Occasions, and may be designed to very great Ends. To be angry with a Sinner, so as to correct and reform him; To grieve with those in Misery and Affliction, out of a Design to relieve and comfort them; and to be afraid for those in danger, so as to hinder them from perishing; are all so far from being Crimes, that they deserve to be numbered amongst the chiefest of Virtues.  
In the next place, we must consider whether our Passions are proportionable to the Object, and whether we do not esteem things more or less than they deserve, whether we do not pursue things indifferent, with greater Ardency and Affection than we do those which are of greatest Concern and Importance to us. By these Methods we may judge of the Conformity of our Passions to the true Nature and Designs of them. And we may hence also observe what Progress we make in Virtue and Religion, by considering, of what Value and Esteem they are to us, and whether They, or the things of Sense have the First or chief place in our Affections.  
Nature has disposed the Parts of Man in a due Subordination to each Other, & has subjected the Inferior, as the Sensitive Appetite, to the superior Faculty of the Understanding. And if this Harmony is not justly observed, the Whole becomes disordered.  
Thus when our Passions of Joy or Grief are carried away by outward Objects, and rely only upon the Judgement of Sense, without consulting the Precepts of Reason, then is that Correspondence of the Faculties dissolved, & that Union which ought to be between them wholly destroyed. Hence arises that Notion of dividing the Passions into Sensitive and Rational. This depends upon Reason, the other refuses its Conduct, and denies its Authority.  
Though our Passions are so far Regular, as they are governed by Reasons yet herein also they may be disorderly, unless we take care to inform our Reason aright. Prejudice may have got the Ascendant over our Reason: or else some wild extravagant Notions may have obscured it, or led it Captive by an appearance of Truth. And therefore we have a Rule to measure Reason by, that it may not be disordered in itself, or give occasion to the Inferior Faculties to run into Confusion. And to this End, (as I before intimated) Providence has took care of us, and revealed to us the Will and Council of Heaven itself, to discover to us the difference of those things which ought to be the Objects of our Passions, from those of our Indifference, which we should not be much concerned for.  
But to return. This Passion of Grief depends in some, upon the Constitution, Frame, or Habit of their Bodies. And as these are disposed, so is their Passion more or less strong and violent, and the first Object it meets with, produces some Alteration or Motion in them. They are generally hurried on to the Aversion of an Object, without any Thought or Deliberation, and are often disturbed at Shadows and Trifles. These are very Unhappy who are almost ever disquieted; and therefore want the greatest Attention and Observance tomanage themselves rightly, and have as much need of outward, as inward Medicines to be applied to them.  
Some are more apt to be passionate than Others, and what will not move One, is perhaps the cause of Misery to another. Some, again, are more Thoughtful than Others, and upon such Persons, unless their Thoughts are fixed upon higher Objects that divert them, Sorrow commonly falls more heavy, and is more difficultly removed. Their Spirits are generally low, and consequently more easily oppressed, and where they have once fixed their thoughts, they become Obstinate and almost . For their Mind by long custom is reduced almost to the same habit with their Body, and till this be cured, and brought to the right use of the Senses, it will be difficult to reduce the Mind to its power of Reason.  
But of all the different kinds of Grief, that is strongest, and most violent, which flatters itself with Reason to defend it. For where the Mind thinks it may with Honour and Virtue engage its Affections to an Object, as is apparent in Friendship, it is apt to conclude that it may by the same reason lament the Loss of that which so happily cemented it: and that it can't be too immoderate in lamenting its being deprived of that Happiness, which Virtue and Religion so much approved of.  
From this mistake it is that a great many People indulge themselves in Sorrow, who have in all other Misfortunes of Life, Reason and Religion enough to support them. But how groundless this Opinion is, may appear, by considering, that there are several Objects, which we may highly esteem and admire, while they are in our Possession, which we ought patiently and submissively to resign, when Providence thinks it convenient, to require them of us. For even Life itself, which ought to be most Dear to us, is to be no longer the subject of our Desires, than Providence order the Continuance and Preservation of it. And if any End or Service of Religion commands our Resignment of it, we ought to do it with the same Readiness, that GOD Commands the Duty.  
But although the Joys of the Mind are confessedly greater than those of the Body, yet while they are thus united, they must always partake together in the Enjoyment of an Object that's Dear to them, because their Joy can never be complete or satisfying, unless they both agree in the same Inclinations, (as is apparent in a great many sensual Delights, which are attended with stings and gripes of Conscience, because the Inward Dictates of Reason and Religion contradict them, and whisper to us their unlawfulness) so neither can they separate their common Sorrow, for the loss of that which was an equal Satisfaction to Both. And hereupon it is, that Joy and Sorrow are sometimes so very Affecting, that there are several who have fainted and sunk away under Both. They are no better able to bear a sudden Surprise of Joy, than they can moderate their Passions under an unlooked for Calamity; Both overpower their Spirits, and they prove too weak to bear up against them.  
All which seem to concur in the Convincing us, that the Soul is capable of Greater Joy and Sorrow, than the Body is able to bear, since this often faints away, with an Excess of either: and may also be of use to demonstrate to us, that our Souls were designed for another State besides this, since the Body, in that Frame especially which it now is, cannot come up to that Perfection, which the Soul is endued with.  
Thus have I shown what Grief is, and wherein it consists. I shall now search into the different Causes that produce it in the Minds of Men. And then I shall endeavour to offer some Preservatives and Helps against it, whereby we may be able to regulate it, prevent the Excesses of it, and confine it within the limits of Reason and Religion. If we take these for our Guides in all our Actions, we shall be patiented and content in all Conditions; we shall neither ground our Hopes, or Fears, Joys or Sorrows on Uncertainties, but shall at last find to our unspeakable Satisfactions, that they will both conspire together, in Leading us to the same End, the Perfection of our Nature, and the full and entire Possession of all Happiness.  
But here it may be Objected, that there are so many Miseries of Life, such frequent and unthought of Dangers and Calamities, which are continually thronging in upon us, and which make this State uneasy and uncomfortable to us, that it would be a Vain Attempt to think of Obtaining an absolute Conquest over them, and preventing their being an Impediment to us in our Way to Happiness.  
To this it may be answered, That'tis our Weakness and Cowardice in resisting, that makes these Enemies so formidable to us. A vigorous Opposition would soon make them appear less Terrible The greatest Danger and Difficulty is in the first Encounter; If we can withstand that Courageously, the Event must necessarily prove successful to us. For all the Forces that these Enemies have, are purely owing to our own Opinion, and as that changes, so will those disappear. The Victory depends upon our own Will and Pleasure, and if we have Resolution enough to Conquer, we shall never want Force and Strength to do it. And certainly, that Happiness which this Victory will make us Masters of, aught to engage us in the pursuit after it, notwithstanding all the Dangers that may threaten us in the way to it. Methinks a Comfortable and Contented Life, such as every Reflection upon may create new Pleasure and Delight in us; and at last a peaceable, serene, and cheerful Death, with a joyful Prospect of another Life, is a Happiness that ought to be purchased at any Rate; though at the first there may appear some Difficulties to encounter, Miseries to undergo, and Evils to suffer, before we can arrive at the Possession of it.  
But besides it may be Objected, that there are some that never feel Miseries, and have no Disappointmeents to grieve at: and therefore Grief is not so General as we Imagine; or at least, the only Preservative against it is, to follow the Examples of these Men who are never sensible of it.  
To this, I can only say; That this Treatise was not designed for such. For it would be a vain Endeavour to go about to persuade the Senseless, Stupid, and Unthinking, that there is such a thing as Sorrow. These know no Happiness beyond themselves, their Thoughts are few, and confined to a very narrow Compass. They have no Joy or Sorrow, but what some sudden, and undesigned change of Countenance draws from them, and this perhaps without their own Knowledge or Observation. To such as these it would be in vain to talk of Reason, unless we could first make them understand what it is to-be Men. But if any One shall still urge, that these are Happy; I can only answer, that Happiness would be a very mean Enjoyment, if we should not be sensible of it. For I think a rational Being can partake of no real Happiness, but what by just and unprejudiced Reason it finds to be so. I suppose I may therefore pass on to show the Causes of Grief, and seek out wiser Methods for securing ourselves against it, than these Men take up with.   

OF The CAUSES of GRIEF.  
THe shortness of Man's Life in General, as well as the Deaths of those, who are most Dear to us, is become the subject of our daily Complaint. And yet was Man to live here for ever, and be liable to the same Calamities, Troubles and Vexations which even the Best of Men now labour under, we should esteem it the Greatest of Miseries. Every day brings some disquiet along with it, and if we are so happy as to get rid of that, we yet find still more Troubles that oppress us, and a new succession of Grievances to complain of.  
Every little Disappointment disturbs us, and we can scarce get one minute of Ease, before innumerable unthought of Calamities come thronging in upon us. We can promise ourselves Security in nothing that we Enjoy, nor Certainty in any thing that we hope for. When we imagine we are surrounded with nothing but the Comforts and Pleasures of Life, a little Enlargement of Thought discovers to us, that our Joys are not without a great mixture of Uneasiness. We find ourselves encompassed with Dangers and Disturbances, which we must always be afraid of, obnoxious to Infirmities, which we can neither prevent, nor redress, subject to Wants which we cannot supply, and liable to Fears which we are unable to provide against.  
Jealousies, Cares, and Anxieties, are the necessary Companions of all that we can here call our own. Whilst we promise ourselves an Age of Happiness in the fruition of something that is Dear to us, the Fears that we find in ourselves left we should be deprived of it, will be often interrupting our Delights, and so far prevail upon our Thoughts, as to sink our Spirits and pall even our sweetest Pleasures in the very Enjoyment.  
Had we nothing but the satisfaction this Life can give us, to depend upon, every thing in it would soon become nauseous to us. The more we taste of it, the more we discover how insufficient it is for Our Happiness; and how vain we are in our Hopes and Desires, of a great many things, which are not in our power to obtain, and yet if we should obtain them, they are not able to satisfy us. We are always complaining of Want, yet know not what it is that will content us. We are uneasy in such a Condition, and therefore extend our Wishes to something else, which when Possessed, we find we still want something more to desire, and that we have not found an End, but only a Change of our Miseries.  
We are soon surfeited with our own Happiness, and what was one moment the Object of our Admiration, is the next that of our Contempt. We are always longing for a Change, and our best Delights so quickly cloy us, that we are uneasy till they are relieved with a new Scene of Pleasures; yet when we have enjoyed these, we are still as uneasy as before, and turn our Thoughts and Wishes upon something else, which in the end proves as little satisfactory as the former. Thus our Life is only an eager pursuit after something New; As though our whole Happiness consisted in nothing else but Variety and Novelty.  
This is the State and Condition of Man's Life in General, always desiring something that he wants, or endeavouring to ease himself of something that's troublesome to him. Both these are the Causes of his Sorrow, and will always be disquieting him, while he courts an Imaginary Happiness, which slips away, when he thinks he has the fastest hold of it.  
These aught to be the subject of our daily Considerations. For if we take care to inform ourselves aright, of the Miseries and Troubles we ought to expect, we shall be able to prevent the dismal Effects of them: we shall keep our Reason firm and unshaken by all their Force and Violence; and though they may hinder us from being perfectly Happy, yet they can never makes us Miserable.  
If we consider Man through the different Stages and Passages of Life, we shall find that his Expectations of true Happiness, and Satisfaction here Below are only vain and unreasonable. Dangers and Difficulties, Troubles and Disappointments, are so nearly interwoven with our Nature, more than any other art of the Creation, that a arrow search into our Constitution, would almost make us acknowledge, that Man alone was designed to Suffer and be made miserable. As it were, on purpose to show us, that the right exercise of Reason, was designed for higher and nobler Ends, than to be employed on the Objects of Sense: and that the Imperfections of our Natural State, would make us desire and seek after One more perfect: would make us acknowledge, that our dependence is wholly upon Him, who alone can give us that Happiness, which we here in vain seek to find: and how great a Folly and Madness it is, to set our Minds upon Trifles, especially to the neglect of the most serious, and necessary Duties of our Lives, and the most important End of our Being. And as Nature has supplied all other Being's with what is necessary for their Security and Preservation, and has provided them means for their own Support, almost as soon as Born, whereby they seem not to have so much need of a Deity: so is Man taught by those Natural Defects he comes into the World with, and by those continual wants which he is not able to supply, to acknowledge himself more peculiarly the Care of Providence, and beg its assistance and support under all the Miseries and Afflictions of Life.  
Let us suppose Man just come into the World; we shall find him neither Master of himself, nor any thing besides: Helpless, and destitute of means for his own Preservation; a Slave to the Miseries and Inconveniences of Life Tears, Weakness, and Infirmities continually attending on him, defective in the use both of Body and Reason. Yet 'tis an Age that in this is more Happy and Perfect than any other part of Man's Life, that it hath neither Sense to perceive, nor Reason to reflect on its miserable Condition.  
After Infancy and Childhood, follows Youth, hurried on by violent Heats, and unruly Passions: without either Judgement to discern what is Praise worthy, or Prudence to guide its Actions, or correct its Follies. Towards Superiors 
Tull. the Consolat.  Proud and Contemptuous, Fierce and Savage towards its Equals, and towards its Inferiors, Insolent and Arrogant. Despising whatsoever is Laudable and Virtuous, and eagerly pursuing Vanities and false Pleasures. Easily drawn aside by Lust and Envy, without making the least Opposition against them. Seldom harkening to the Commands of Virtue or Reason, and wholly impatient of Reproof and Instruction. In a word, Man is then Inconsiderate, Light and Inconstant in all his Actions, always following the Bend of his present Inclinations: without either sense of Duty, Friendship or Gratitude. As careless of his own, as of others Reputation. Ever coveting what he admires in Others, and yet Extravagant and Profuse of what he has himself. Prodigal of what he enjoys at present, careless and Improvident of what may happen for the future. From all which, at length proceed innumerable Troubles, Contumelies and Contentions. Infamy and Obloquy fall upon him from without: and serious Reflections upon his past Follies raise as great Disturbances within.  
These are the Evils and Mischiefs which these unthinking Years are most liable to; and though there are some, who have early imbibed the Principles of Virtue and Generosity, and whom and Happy Education hath prevented from falling into those Ill Habits and vicious Courses, which Others have enslaved themselves to; yet can't we therefore conclude that Youth is less obnoxious to those Evils and Inconveniencies, since there are but very few who have so far Conquered the Violence of their Passions, as not to be captivated by their Irregular motions. And those too who are most secure are not exempted from infinite Dangers▪ and Misfortunes. Envy, Malice, and Detraction threaten and assault them from abroad; and their own Passions of Love, Fear, Grief, or the like, will notwithstanding all their care and caution, so far get the Ascendant over their Reason, as often to disturb if not wholly oppress them. Love is a Passion so strongly rooted in our Nature, and especially apt to be most violent in our Youth, that whatsoever we make the Object of it, we can't forego the Loss of it, without great Dissatisfaction, Reluctancy, and Uneasiness.  
Nor do our Miseries leave us with our Youth, as Age increases, so our Troubles too. And when we are grown up, our longer Experience of Life only leads us to a wider Prospect, and a more severe trial of the most dangerous Evils and Mischiefs that attend it. Hurry, and Business, public and private Cares are continually distracting us: and Reason which should now more especially be the guide and measure of our Thoughts and Actions▪ seems to have the least share in them. We suffer our Thoughts to soar high, and are strongly bend upon Desires, beyond our Reach, and out of our Power to obtain; neither considering the Folly of our Wishes, nor the Pain and Uneasiness, that our violent and restless Desires necessarily bring upon us. We admire every thing at a distance, but when we have a nearer View of it, it falls short of our Expectations, and the Enjoyment of it proves unsatisfactory.  
Avarice and Ambition are Vices all of us in some measure are corrupted with, and though we can't but be sensible of the Fears, Cares, and Troubles; the Envy, Hatred and Malice, they unavoidably expose us to, yet still we are as eager in the pursuit of our Designs, as though we expected a Real Happiness from them. How miserable, says Seneca, as well as short is their Life, that compass with great Labour, what they possess with greater, and hold with Anxiety, what they acquire with Trouble. Our aims are at being Great, and all our Arts and Methods are directed to that One end, which at the best, is a State of Life the most slippery and uncertain of all others. For the higher we rise, we still make no addition to our Happiness, unless it be by directing us to the Search after it; I mean, by discovering to us the Weakness and Imperfection of our Nature, the Extravagance of its Desires, the Uncertainty of its Enjoyments, and the Impossibility of finding a solid or lasting Satisfaction in them. And by teaching us that the most Perfect, and Real Happiness of this Life, depends upon the certain Hopes and Expectations of a Better.  
But above all, our State is never more dangerous and deplorable, than when we delude ourselves, and cover our Vices, under the plausible Pretences of Virtue. And make use of our Affections to the flattering and betraying our Understanding and Will. We use all means possible to heap up Wealth, out of a pretence of doing good to Others, and sacrifice the Ease and Quiet of our Life, to some cold Designs of Charity, which we can never put in Execution, while our desires of Riches increase, which seldom end but with our Lives. We imagine that Greatness is the only thing Honoured and Reverenced in the World, and that Riches alone are the Causes of it, that those who are Mean in the World can have no Reputation, but are buried in Obscurity. That Poverty is Infamous, and despised by all, and that it is a Punishment inflicted upon the worst and most undeserving part of Mankind. Thus we flatter ourselves to our own Ruin, and blind our Reason to gratify our Passions. I don't say but a Good Man may have interest in the Prosperities and Blessings of this Life, and use them with Innocence. Since 'tis not the Things themselves but the Abuse of them, that is Unlawful. A Good Man. says Seneca, does not contemn Temporal Blessings, so as to drive them away, but if they come they are welcome, if not he'll never break his Heart for the want of them. He takes them into his House, not into his Soul, and makes use of them, only as a Matter for his Virtue to work upon. There is no doubt, but he may show himself better in Riches than in Poverty, that is to say his Temperance, his Liberality, his Magnificence, Providence and Prudence will be then more Conspicuous.  
Riches are indeed in some measure subservient to a Man's Wellbeing in this World; yet as the Enjoyment of them, can't make us Happy, because uncertain and insecure, so neither can the Want of them make those Unhappy, however they may appear to Others, whose Disires and Ambition never soared after them, but who contained themselves within those Limits which Providence had set them. That a moderate desire of the Necessaries and Comforts of Life is not only Lawful but Commendable, I do suppose it universally granted, but then we must take care that we make them only as Instruments and helps to Happiness, but not Happiness itself: and that they be as Companions to us, but not Guides in our way to Happiness. There is this difference in Riches, that they are the Servants of Good Men, whereas they are the Masters of the Bad, and of those who set their Minds upon them. From the One, says Seneca, if they depart they carry away nothing but themselves, but from the Other, they take away the very Heart and Peace of the Possessor along with them. It is true that if I might have my Choice, I would have Health and Strength, and yet if I come to be visited with Pain or Sickness, I will endeavour to improve them to my Advantage by making a Righteous Judgement of them; as I ought to do of all the Appointments of Providence. So that as they are not Good in themselves, neither are they Evil; but matter of Exercise for our Virtues; of Temperance, on the One hand, and of Resignation, on the Other.  
Those who make Riches their utmost care and concern, find Disappointments in that kind very insupportable to them. For whatsoever Opinion a Man has of Happiness, and whatever he places it in, if he chance to fall short of it, whilst he continues in that Opinion, he must unavoidably be Miserable. And therefore those who extend their Hopes and Desires to things out of their own Power, and fix their Happiness upon them, cannot possibly avoid being so, because they must frequently miss of their Desires, may be always disappointed in their Hopes, and be often overtaken by their Fears: Thus the Ambitious and Covetous, flatter themselves with Hopes, which they can never attain to; their Desire's increase with their Honours and Riches, and after all, Dissatisfaction and Discontent prove to be the chief of their Enjoyment.  
All the Happiness that this World can promise, is only to be purchased with a great deal of Pains and Labour, is possessed with continual Cares and Fears, and ends in Troubles and Vexation of Spirit. Even the Voluptuous Libertines who make Pleasure their only Happiness, find a great mixture of Uneasiness and Discontent always attending on it; either things do not fall out according to their Wish, or else the Enjoyment cannot satisfy them; they either grow weary of it, or it ends before they would have it; all which is matter of Dissatisfaction to them.  
But besides all this, that Anguish of Mind, that Horror and Remorse of Conscience, which the Thoughts upon our misspent time, bring upon us, imbitters all our Pleasures, and makes Life itself only a Burden to us. A Reflection upon our past time, though it has been spent never so pleasantly, though every minute of it has been entertained with the most delightful Gratifications of the Senses, if at last the Mind be dissatisfied, will be so far from giving us any Pleasure or. Contentment, that it will only serve to enhance our Misery. and though we had formerly persuaded ourselves to a Compliance with the Modes and Humours of the Age, in some unlawful Practices, that we might not be thought Morose and Uncivil, yet those false Pretences will then appear very insufficient to support us under the Terrors and Apprehensions of a troubled Mind.  
I should now come to consider the Miseries and Infirmities of Old Age. But these are so manifestly Great, so universally Acknowledged, and fall so commonly under every One's Observation, that a Description of them, would be only superfluous and unnecessary. If to be Infirm, Feeble, and Helpless, to be always in Wants, and yet unable to administer to their own Necessities, if to labour under a continual Conflux of Distempers, without any prospect of Cure, if to be always in Pain, without any hopes of Remedy, is to be Unhappy, then certainly these Men above all Others, must be confessed to be so. Yet they have this Advantage, above any other part of Man's Life to comfort themselves with, that being Free and at Liberty, from the noise and hurry of Business, and no way distracted with the tumultuous and troublesome Cares of Life, their Minds are more at leisure to enjoy themselves with the happy Contemplations of their Future State. The Pleasures of the Body, are no longer a Snare to them, and like Men deprived of Sight, who have their Understanding more strong and vigorous, by abstracting it from the Objects of Sense, their Souls are no longer in Danger, of being drawn away to the Gratification of the Sensual Appetite. They have a clearer, and more perspicuous Knowledge of Things, and their long Experience of the World, has taught them to prise every thing according to its Just Estimate. There is no Age, says Seneca, better adapted to Virtue, than that, which comes by many Experiences, and Long-sufferings to the knowledge of it, for our Lusts are then weak, and our Judgement strong, and Wisdom is the Effect of Time.  
They have learned that to know themselves is the best Philosophy, that an Intimate Acquaintance with their own Souls, is the truest Happiness: and as they have a nearer View of another Life, so are they more ravished with the Prospect of it, and their Hopes and Expectations grow more lively and affecting.  
It must be confessed that where these Supports of a good Conscience are wanting, there Men are more Miserable in this Age, than in all others; for in other parts of man's Life, the Fear of Punishment is not so prevalent, because it seems at a greater distance, and therefore does not so much disturb and torment the mind in its Sensual Enjoyment, with the thoughts of it; but here the Soul is in continual Anguish, the Body shaking and tottering, ready every minute to crumble into Dust, the Soul amazed stands upon a dreadful Precipice, fearing the next moment to sink into the Bottomless Hell. Now every Reflection that a Bad man makes is only a new Addition to his misery, and every serious Thought, is only a fresh Torment to him. All the Outward Pleasures, which he promised himself Support from, begin to fail him, and he has no Comfort within to flee to. If he looks backward, he can find nothing that can give him Satisfaction, and if forward, nothing but Despair. All that he can expect is either to be for ever miserable, or to become nothing. The Fear of the One persuades him to hope for the Other: not that he can convince himself by reason to believe it, but only that he has Reason enough to wish it might be so. For a Prospect of Misery will put a Man upon a thousand Shifts and Evasions whereby to escape it, and he is apt to take up with the least shadow or appearance of Reason, if he can thereby obtain any Interval of Ease. For the Extremity of Fear, as of all other Passions, puts the Soul into such Disorder and Confusion, that it endeavours by all means to be released from the Torments of it; and if it can procure one minute of Ease, it takes not time to consider the Reasonableness of the means and measures that obtained  
But let us suppose a Man had some Rational grounds to believe, that hereafter he should not Be; yet that Belief could be no real Satisfaction to him; For if he placed his Pleasures in the things of Sense, and the Enjoyments of them, and if every Reflection upon them was pleasing to him, it must necessarily follow, that the Thoughts and Fears of being deprived of them must be very uneasy to him. For 'tis natural for us to Grieve at the loss of what we love, or if we are separated from what we Admire. But if a Man takes no satisfaction in the things of Life, and is grown weary of them, the Hopes of Annihilation can be no great Pleasure to him, because they are Outbalanced by the Miseries of Life. For if they were not, he would endeavour to live long in the Enjoyment of a Hope and Expectation, which after Death he can no longer be sensible of.  
It is certainly more Desirable not to be at all, than to be for ever Miserable; but 'tis Rational also to ground my Belief of what shall be hereafter, upon the most solid and certain Reasons, to consider which is most likely to be true, and which side its most dangerous to Err on, and to take care, lest Passion, Prejudice or Interest, should misled or deceive me with a naked Appearance instead of Truth.  
As the Thoughts upon what is past and to come, are the Causes of Misery to the Bad; so do they bring great Pleasure and Satisfaction to the Good. Their Expectation of Happiness to come bears them up under all Afflictions here, and a Reflection on their former Life, gives them a full assurance, that their Expectation is firm and certain. Tho they have Imperfections to grieve at, and many Troubles to encounter with, yet they are fully persuaded, that their Imperfect State here, will be advanced to a full Completion of Happiness hereafter.  
Had a good Man nothing to expect beyond the Grave, his Condition would be certainly most Miserable. Not but that there are more Pleasures, and more lasting Satisfactions in the Practice of Virtue, than that of Vice: yet as they are greater, so the Thoughts of being for ever deprived of them, would be more insupportable. The Imperfect State that we are now in, shows that our Nature desires something more complete. And as a Good Man, who gives himself more Liberty in the free Exercise of his Reason, and conversing with the Nature of Things, finds, that Virtue considering the unavoidable Imperfections, Hindrances, and Infirmities that Life is ensnared with, can never be here completely perfect, and consequently not it's own Reward, so should he be convinced, that he should be frustrated of those Desires he finds in his Soul to Immortality, the Remainder of his Life would be uncomfortable, and the Pleasures of Virtue altogether unsatisfactory. Had I no other Reasons to convince me, that I shall Exist hereafter (as I think I have innumerable) yet that very Antipathy which I find in myself to become Nothing, seems to me a convincing Argument, and gives me sufficient Assurance, that I shall never fall into it.  
But I shall pass on from this Digression to consider some other Causes of Grief, which every Age of Man that can make use of its Faculty of Reason, is particularly concerned in. And which the more Thinking part of Mankind, have always acknowledged as such. And these are the loss of a Man's Reputation, or the loss of Friends. These of all other Afflictions (except that of a wounded Conscience) fall most heavy upon us, and make the deepest Impressions upon our Minds.  
Every Man has a Natural Love for himself, and a Desire to be spoken well of by Others. A good Name, and a fair Reputation not only make a Man's Life pleasant in the World, but are also so far necessary to our Converse here, that whoever seems careless or prodigal of them, justly forfeits his Pretensions either to Honour or Humanity. When a Man has once lost his Credit, he is no longer fit for Society, he is shunned and avoided by all, as tho' his very Company was Infectious. Hence it is that those who are not ashamed to do an Ill Action, are yet unwilling it should be made Public, lest it should blast their Reputation, which they are generally more concerned for, than the viciousness of the Action. For though they inwardly hate the Practice of Virtue, yet they are ashamed the World should be made acquainted with it.  
That Good Men may fall under ill Reports is too evident, and the World has had too frequent Experiences of the truth of it; which is more to be lamented than wondered at, since there is so much envy and malice amongst Men. Ill Nature will always be finding Faults, and where there are none, will take an opportunity to make them; and 'tis hard if there are not those who are Ill-natured enough to believe them. But though the slanders and reproaches of the Envious and Malicious, can never make a Good man miserable, yet'tis certain they are a great abatement to his Happiness. As if Providence had permitted them on purpose, to show us how insecure and slippery our best Foundations are here, as also to teach us Humility, lest we should be too much in love with Life, and set too high a Value upon our Selves, and our present Enjoyments.  
I come now to consider another great Cause of our Misery and Sorrow, the Loss of Friends. This of all Others falls heavy upon us, and is so much the greater, because for ever Irrecoverable. All other Losses, as of Health, Reputation, Honours, Riches, or the like, may either by Prudence or Diligence, be in some measure repaired, but this alone can never more be restored to us. This is that Separation, which makes this State so uneasy and burdensome to us, because it deprives us of the truest Satisfaction, and Relish of Life. Nature has made us Sociable Creatures, and all our Study and Endeavours, are designed to qualify us for that End. And this we are above all things delighted with, because most agreeable to us.  
But thought our Love of Society is natural to us, yet the choice of our Particular Company, is an Act of Prudence; For Friendship is not to be numbered amongst the Goods of Chance and Fortune, but amongst those of Virtue. This is the most charming of all our Delights, and which we are most fond of, and for whose Sake, we are willing to undergo all the other Troubles and Miseries of Life. The Enjoyment of this great Blessing, says Seneca, sweetens all our Cares; dispels our Sorrows, counsels us in all Extremities, and is a sovereign Antidote against all the Calamities of Life. It gives Comfort to bear us up in all Adversities, and supplies us with Joy and Happiness, in the midst of the greatest Afflictions; and so long as we can preserve the Enjoyment of it, whatever else may befall us, we are sure never to be Miserable.  
But not with standing the great Benefit and Advantage of this Blessing to Mankind, yet it has this Imperfection in it, that it is uncertain; there is no security against the Loss of it. 'Tis this we in vain lament, and continually Grieve at, tho' we know our Grief can give us no Remedy. Friendship is so much the Interest of mankind, that not to be sensible of the Loss of it, is either to be more or less than Men. There are but few that are so much raised above the Sense of this Calamity, as not to be affected with it. For it is one of the greatest Trials of our Nature, and has need of the utmost Efforts of Virtue, patiently to undergo it. Notwithstanding all our care and caution, our strongest and most vigorous Resolutions prove too weak to withstand it. And we find it an easier matter at a distance to reason about it, than to act Prudently when we come to the Trial. And though we frequently imagine, we make vigorous Preparations against it, yet when it falls upon us, it commonly finds us Defenseless and Unarmed. We can never so far conquer our Love of Happiness here, as to be separated from the Dearest part of it, without any Concern or Reluctancy. Nature so far prevails in us, notwithstanding the severest Dictates of the most exalted Reason, that as it can't possess its Enjoyments without a great deal of Satisfaction, so neither can it bear the Losses of them, without the greatest Regret, and the most passionate Expressions of Sorrow. And if it falls not into Excess, I suppose there is none so much a Stoic as to condemn it.  
But the Loss of Friends is still more affecting, when we had almost promised ourselves a lasting Enjoyment of them: when the Health and Vigour of a Constitution, joined with a sweet and obliging Temper, an affable and courteous Behaviour, a concern and tenderness for the Good of Others, an earnest study and endeavour to promote the Public Happiness and Tranquillity of Mankind, mixed with the most endearing Charms of Conversation, gave us large Hopes of such a Happiness, as might withstand all the Designs of Malice and Envy, and overcome, if possible, all the Uncertainties of Chance and Fortune. Such a Loss, does certainly deserve our greatest Sense of it, challenges the utmost Bounds of true Sorrow; and if any thing can, may excuse, at least in some measure palliate the Excess of it. But although even this may never justify such immoderate Grief, which abstracts the Mind, as well from the Duties of Humanity, as those of Religion, yet it may serve to Convince us, how Vain a thing it is to put our Trust and Confidence in Man, whose Days are few and uncertain, and therefore to he but little accounted of.  
Thus we see every Part, and Condition of Life, leads us only to a new Scene of Miseries. Our first Entrance into Life is miserable; and the longer Experience we have of the World, the more Calamities we have still to complain of. We begin with Tears and Sorrows, and can never get secure of them, till Death comes at last and pays the Ransom for us. There is no space of time that we enjoy, with so much Freedom and Satisfaction as to pronounce ourselves truly Happy. We have always something or other either to fear or hope for. We desire what we have not, and are afraid, lest what we are possessed of, should be snatched away from us.  
Though we know, that true or false Notions of Things, and the regulating of our Desires, and all our other Passions, are in a great measure in our own Power, yet we often deceive ourselves, and suffer our Irregular Appetites, to draw us aside against the clearest Convictions of Reason. There are few of us, that can be persuaded to forego an Enjoyment, which we find no present Trouble or Inconvenience from, though at the same time we are convinced that'tis a Crime in us to indulge it, and that hereafter we shall be rewarded with a severe Punishment, suitable to our Demerit.  
If Nature has subjected us to many Troubles and Vexations, we instead of redressing them, add innumerable Others to them. We live inconsiderately, and as we are thoughtless of the lesser Misfortunes and miseries of Life, so are we unprovided for the Greater, whereby it happens that they overwhelm us, and we frequently sink under the weight of them.  
There are several other Causes of our Grief and Disturbance, which every Day's Experience gives us fresh Instances of, but I have not time to take notice of them. These which I have mentioned, as I think they are the most Notorious, so they may serve to convince us in general of the Necessity of looking higher for Help and Support under them. And may also be of use to inform us, what a poor indigent Creature Man is, and how much he wants of finding Happiness, while he expects it from himself, or the Things of this Life. Was Happiness to be obtained here, certainly after all the Searches that have been made after it, some One or other would possibly have found it: But at last, all ends in this, Vanity of Vanities, all is Vanity. What Profit hath a Man of all his Labour, which he taketh under the Sun. Verily Man walketh in a vain Shadow and disquieteth himself in vain.  
But though these Afflictions which I have mentioned be common to All, yet are they terrible to None, but such as depend upon this Life for their Happiness. Hence it will appear that our false Opinions of Things, and not the Things themselves, are the Real Causes of our Misfortunes. Nothing is uncertain and unconstant to him that is prepared against it; Nor does any thing come unexpected to him that is provided for it. He that is settled and unconcerned at the smiles or frowns of Fortune, can never meet with Disappointments. For he that makes use of those Assistances, which the Great Author of Nature has provided us with, whereby to mitigate, if not wholly to subdue the force of Afflictions, can never be wholly overcome by them. Though Man, as (Tully observes) 
Tull. Fragmen. De Rep.  comes into the World with a Body naked, Frail, and Infirm, with a Mind subject to Cares and Troubles, dejected by Fears, impatient of Labour, and prone to Lust; yet there is a Divine Flame of Wit and Understanding, which lies as it were Obscure, and overwhelmed, which with due Care and Diligence may be so improved as to fortify us against Troubles, to prevent our Fears, and subdue our irregular Appetites and rebellious Passions. Had we no Misfortunes to grapple with, no Lusts or Passions to conquer, we should have so little use of the Exercise of Virtue and Reason, that they would hardly have so much as a Name amongst us. But how far and by what methods, we may both prevent our Miseries and remedy our Griefs, will be now my Business to consider.   

OF The REMEDY of GRIEF.  
FReedom from Pain or Trouble is a Happiness we all aim at, but are most of us mistaken in our Search after it. We are apt to beso much concerned for what is present, as to neglect making Provision for Futurity Can we give ourselves time to consider the extent and reason of Things, we should find little cause to be excessive in our Enjoyments, or cast down with our Misfortunes, to be elevated with our Hopes or distracted by our Fears.  
Nature that has endued us with Passions, has also provided us with sufficient Power to Regulate them. And though there are so many different Objects which are apt to hurry us away, and bias our Inclinations, yet we have a Judgement given us to distinguish between the Good and the Bad, to fix in our Minds true notions of Things, and apply them to those proper Uses to which they were designed.  
Man is a Compound of Body and Mind, which have each a different Interest to manage, and accordingly as either prevails, so the whole Bend of our Passions and Inclinations turns: were we either all Sense or all Reason, we should have nothing to misled us, but should go on, in a direct Tendency to whatsoever was most suitable to our Nature. The one would want Judgement, to know or value any Pleasure above that of Sense; and the other could not conform itself to any Enjoyments below those of the Mind, and the clear Knowledge of its own Perfections. This is most like the Life of Angels, who have only Spiritual Conversation to be delighted with; the Other, that of Brutes, who can never raise themselves beyond the Apprehensions of their Sensitive Nature. Which of these we ought to follow, either the Dictates of Sense or Reason, I should think, had we not Prejudices that obscure our Understandings, would be no difficult matter to decide. If a far nobler Being deserves the Preference to a more Abject and Ignoble, then must also, the essential Difference of them be placed in the same Degree of Superiority. But we are generally too much engaged in the things of Sense, to be at leisure to pass a true Judgement upon them, and thereupon are inclined to believe that their Enjoyments are Real, and agreeable to the Dictates of Reason.  
And thus we deceive ourselves, till some cross Accidents or Misfortunes, some Bodily Torment or Indisposition, gives us another notion of Things, and renders all those Pleasures nauseous and distasteful to us, which we before thought the only true Happiness of Life.  
And this I think it is, which discovers to us a sufficient difference between Good and Evil; that the Pleasure and Satisfaction arising from the one, is durable and certain, not to be changed by the inconstancy of Fortune, or impairments of Health and Constitution; whereas the other can be no longer Enjoyed, or so much as reflected upon with Comfort, than the Body and the sensible Appetite is qualified and rightly disposed▪ Was there no real Distinction between what we call Virtue and Vice, in the foundation of Things, why should the Reflection upon the One, when we can no longersatisfy ourselves with the Delights of it, cause such Remorse, Terror, and Distraction within us, and the Other entertain us with such infinite Pleasure, whatsoever State of Life we happen to fall into. Were all Actions the same, and derived their Nature only from the Opinions of Men, why did it never happen that some Person or other should have repent of a Good Action as well as of a Bad one? For the Reason would be the same, since some Men's Opinions only of Good and Evil, could never produce such violent Effects in the Minds of Others, especially of those who Profess to believe the Contrary.  
But to come nearer: 'tis Afflictions alone which discover to us, the Essential difference, between the Impressions of Fancy, and those of Reason. These set things before us in their true Light, and dispel those mists from our Eyes, which long Prejudice and Unthoughtfulness, had unhappily raised before them. It is by this means we come to know and confess, that the Pleasures of Sense can only satisfy the Sense, and that the Mind hath no share in them. For if it had, instead of being dissatisfied, it would please and divert the Body with the thoughts of them, and when the Body is disabled, it would relieve it with a grateful Remembrance of its past Enjoyments.  
We find in ourselves Reason to thank GOD for the Afflictions as well as the Comforts of Life: when by these we are apt to forget ourselves, and the Relation we bear to another Life, and to fancy ourselves already as Happy as Heaven itself can make us, and unexpected Affliction deprives us of our Imaginary Happiness, and instead of that, reduces us to the use of Reason, makes us know ourselves, and consider the End and Design of our Being. The more we are oppressed with the Calamities and Troubles of this Life the more we are taught to prize and seek after the serene and undisturbed Joys of another.  
For if we look into the Soul, and observe the springs of its Motions, we shall find, that Afflictions are generally the first occasion of men's conquering their Inclinations, of ennobling their Minds, of raising them to a due contempt of the Enjoyments of Sense, and of keeping Humane Nature, with all its Desires, within the bounds of Reason and Virtue.  
We are generally apt to think Afflictions the greatest Misery that could happen to us. Yet did we consider the Uses we ought to make of them, and apply ourselves to that End, we should at last find cause to acknowledge the Goodness of Providence therein to us. And though they fall sometimes very severe upon us, yet thereby we may be taught to live more Considerately, and better provide ourselves against them, for the time to come. Did we leave all our Concerns to Providence, and were contented to submit ourselves to all its Dispensations, we should find few Afflictions threatening us, but which we might easily overcome. But we are so very fond of our present Ease, that we are unwilling to be at any trouble in providing against a future Evil: And are generally so careless, that we never regard a Misery that's coming upon us, till 'tis too late to apply a Remedy. We are willing to be Happy, but yet would be at no Pains and Trouble, whereby to make ourselves so.  
We seldom think of Afflictions till we are oppressed by them, and then we are not able to resist the Weight of them. If this be our case, when unprovided against the Calamities of this Life, it well deserves our utmost Care and Diligence, since we can't prevent them; to try by what means we may make them most easy and useful to us, that in the End, we may grow both wiser and better by them.  
In order therefore to the Remedying our Griefs, and the supporting ourselves under all Afflictions, it will be necessary for us in the first place to consider the Nature of those things which we generally make the Causes of our Sorrow. In the next place, to fix in our Minds true Notions of Religion. And lastly it will be our Duty to consider; what Dangers we expose ourselves to, if we indulge our Sorrow, and take no care to correct the Abuses of it. If we try these Expedients, we shall never be wanting in our Duty either to GOD or ourselves; but shall make our Lives Comfortable and Pleasant as well as Religious.  
First of all then, for the fixing in our Minds the true Notions and Nature of those things which we have a Concern for, whereby to guide ourselves by the Rules of Wisdom and Prudence, and to keep our Judgements steady and inflexible, so as not to be drawn aside by the Violence of our corrupt Affections, it will be necessary to consider whether they are Certain, Durable and Constant, or of a perishing Nature, and short Continuance; what Relation it is that they bear to us, whether they are such as we can call our Own, or at the disposal of Others, and such as we may at any time be deprived of. As also, what is the Use and End of them. Whether they were given us to be our only Happiness, or lent us upon Conditions, to see what Improvements we could make of them. And then it will be our wisest way to value or esteem them accordingly; and set that price upon them, which we find the Nature of them deserves▪  
Reason was given us for this End, to form our Judgements a right, and so far to direct us in our way to Happiness, that we may not make that the Object of it, which is altogether Insufficient for it; that we may not be deceived with Shadows, nor mistaken in those things which are of greatest Importance to us. We can easily pardon and pass by an Error in a small matter both in ourselves and Others; but we ought to he very Careful and Cautions how we fall into mistakes where the Consequence is dangerous, and when our Peace or Misery depends upon it.  
When we act most Rationally, we generally value Things according to the Duration and Continuance of them, as well as to the Propriety we have in them. What is not our own, though we may admire it, yet we can't dote upon it, nor be much concerned what becomes of it, because we bear no Relation to it: nor are we very Solicitous about any thing that we ourselves cannot Enjoy. And though it be something that we have a Right to, and which we may Enjoy, yet if we are sure, that it will be only for a very short inconsiderable time, it is little more Satisfaction to us, than the not Enjoying it at all, since we cannot enjoy it always Hence we may gather what uncertain things all Worldly Enjoyments are, and how little there is here Below, that we can call our Own as also what Value to set upon things which we have no certain or lasting Right to, and how unbecoming it is to a Rational Being to contract an Eternal Passion, for what can endure but a moment. Since he can't avoid being Miserable that fixes his Happiness on what is not lasting: And it is plain, that since we are not to Live here always, that no present Enjoyment can be an Essential Happiness to us, which as soon as we have tasted, we are snatched from, or that from us.  
Did we but consider that the best of our outward Enjoyments are not at the disposal of our own Wills, and that they are such as we could promise ourselves but a short Possession of, and that too very uncertain, it would abate our Care and Fondness of them; It would teach us to make them so far our Happpiness, as not to be unhappy or miserable at our being dispossessed of them. This would lessen our Fears, increase our courage, and put us upon the Practice of those Virtues which we have most need of, and in which we are generally most defective, Patience and Contentment of Mind.  
But this like all other Duties of Religion, is not a Work to be done on a sudden, but requires great preparation and fixedness of Mind, strict Attention of Thought, constant Reflections on Humane Nature, and daily Observations on the uncertainty and instability of Things. And it is better done before we are exercised with Afflictions, than deferred till we come to the Trial. This will look like a Necessity, the other a Virtue. Besides, that will be a very unfit time for us to begin so necessary a Duty. It is like delaying Repentance to the last Hour, when the sense of our Gild, and the misery of our Condition, not the love of Virtue or Religion, makes us cry out for Mercy, though it can give us but small hopes of Pardon.  
The Distempers of the Mind, as those of the Body are better prevented than cured. As Temperance is the best Physic, and preservative of the Body; so a calm and serene Temper of the Mind, a moderation towards all external Things, keeps us even and free from Prejudice, and gives us leisure to judge rightly of the Nature of them, whereby we are able to make ourselves easy under every Accident that may happen, and amidst all the Varieties of Fortune, which may either flatter us on the one Hand, or threaten us on the Other.  
'Tis our false Opinions of Things that plunge us into most of our Troubles and Disorders; if we have Prudence enough to rectify these, and settle our Judgements as well as Desires, upon what is truly Good, we shall be so well prepared against all Events, and so well fortified against all the Miseries and Calamities of Life, that they will never be able either to disturb our Peace, or dispossess our Reason.  
But we shall find this further Advantage by considering the Insufficiency of all things here for our Happiness, that it will necessarily lead us to that which is alone sufficient for it: If we find Imperfections in ourselves, we must conclude that there is something Perfect; because a Sense of the First necessarily infers a Belief of the Latter. For we can't know that we want any thing, but by comparing ourselves with that which has whatsoever we are defective in; and this by a necessary Train of Consequences directs us to Him, who is Perfection itself, and out of whose immense and inexhausted Treasure, all our Wants and Necessities can alone be supplied.  
But again, if we form in our Minds certain and firm Judgements of Things, according to the essential Good or Evil of them, we shall direct all the Actions of Life according to them. By this means we shall keep our Minds peaceable and temperate, and prevent the disorders of our Passions and Affections; whatever it is that we love or hate, we shall presently consider the Reasons that engage our Affections to it. If we find that 'tis Mortal and Uncertain, we shall fix our Minds upon it, as a thing we know we can enjoy but a short time; and therefore if we should be deprived of it, it will be no more than what we were always in expectation of, and what we were prepared for. If we are reduced to Poverty, our Condition of Mind will be still the same. We know that Riches make themselves Wings and fly away: And therefore as the Great Emperor Antoninus observes of Socrates; We Shall know how to want and enjoy those things, in the want whereof other Men, such as the unsettled and unthinking show themselves Weak, as well as Intemperate in the Fruition.  
Until I have fixed in my Mind some Principle to act by, I shall only live at Random, frustrated by a Thousand Uncertainties, always at a loss in my Expectations, deluded with Shadows, lost in Errors, Uncertain either what to hope for, or what to fear, yet continually distracted and hurried on by the Extremes of Both. My Actions will never be directed to any wise or prudent End; and if Good results from them, it must be imputed to Time and Chance, and not to the Rules and Conduct of Prudence. There can be no Virtue, unless our Actions proceed from Choice and Deliberation. I may give all my Goods to Feed the Poor, but unless I give them with a Religious Design, out of a pure Principle of satisfying their Necessities, and doing Good by it, I can't call it Charity: For if I am naturally Pitiful and Compassionate, I may give to gratify my Inclinations, without thinking or proposing any other End by it, and then it is not so properly Charity, as Good-nature in me.  
In short, Our chief Business is to form in ourselves true and certain Notions of Happiness and Tranquillity of Mind, what way it is that leads to them, and then to determine ourselves to the Attainment of them. We are first to know, and then to practise; and tho' both our Knowledge and Acquisition of Happiness here, are but very imperfect, compared with that which will hereafter be revealed to us, yet they will be sufficient to disperse all our Griefs, to arm us against Afflictions, and prevent our sinking under the Weight of them.  
To propose the quiet and serenity of our Minds, as the end of all our Actions, is to make a great Progress in our way to Happiness: And will give us sure Hopes of resisting all Temptations that may hinder us, or give us any stop in our Search after it: And to this purpose we ought frequently to make a strict Enquiry into our Condition, whether we are in the direct way that leads to it: And then it will be necessary to take so far a view of ourselves, as to examine, whether we are not under any mistakes, either in our Notions, or in the pursuit of them. For a mistake or ignorance in either, will one time or other avoidable make us Unhappy.  
And here it may be expected, that I should show wherein consists that Peace and Tranquillity of Mind, that we may be neither deceived in our Notions about it, nor miscarry in our Endeavours after it.  
To obviate all Objections, that may arise from hence, it may be sufficient to answer in general. That Peace and Satisfaction of Mind depends not upon any of the external Enjoyments of Life for its Happiness; nor is it liable to be deprived of it, by any Accidents or Misfortunes. It's Happiness is within its self, and whatsoever happens from without can neither really add to it, nor detract from it; it's neither solicitous nor careless about the things of Sense; 'tis moderate in its Desires, neither tormented with Fears, nor impatient in its Hopes, neither anxious about Life, nor afraid of Death. Its Actions are always one and the same; and the Great measure of them is Conscience, as it is rightly informed by the Precepts of true Religion. In a word, Peace of Mind is that, which prudently and cheerfully performs whatever God commands, and patiently bears whatever Punishments he inflicts. And has also this great Perfection to persuade our Search after it, that when we can once Attain it, 'tis our Own for Ever.  
And this leads me to consider in the next place, what are the most proper Methods we can make use of, to obtain this Peace and Calmness of Mind, which may support and comfort us under all Afflictions.  
And this is what I observed in the Second place, the fixing in our Minds a true Sense of Religion, joined with a sincere Endeavour of living up to all the Precepts of it. The main Design of Religion is, to enlarge our Understandings, to rectify our Wills, to subdue our Lusts and irregular Passions, and to wean our Thoughts from this World, by proposing the Eternal Happiness of the Next: that is, It teaches us to walk by Faith and not by Sense: To forego all these short and imperfect Pleasures, for those perfect and endless Joys, which all they shall have a full Possession of, who by patiented Continuance in Welldoing seek for Glory, Honour and Immortality. It endeavours to work upon our Understanding, by convincing us, of the Unreasonableness of being too much concerned at any thing that may befall us here, since these Afflictions which are but for a Moment, if we make a good use of them, will work out for us a far more exceeding and Eternal Weight of Glory. It shows us, that what we here call Felicity, is not able to satisfy us, and therefore persuades and invites us to set our Affections upon that immense and everlasting Good, where we shall have nothing more to desire than what we enjoy; or nothing to add to our Happiness, because it will be perfect.  
For true Happiness is that, which when we are once possessed of, there can be nothing left us to Desire, because that alone is able to satisfy us: For He that desires any thing above all Others, will make all other things subordinate to this His chief Happiness; and if he can be secure in his Enjoyment of that, whatever may befall him, 'tis impossible he should be miserable. If we could therefore make God our chief Happiness, and resolve our Actions into a Conformity to His Will, we may be said to be properly as Happy, as this State can be capable of: And though hereafter we shall receive large Additions to it, yet it will be the same Happiness, continued to us in a more full Enjoyment of the chief Good, which could not so clearly manifest itself to us under this Veil of Flesh, which in a great measure intercepts that glorious Appearance.  
But besides, Religion is not only our greatest Comfort and Support under Afflictions, by laying before us the Rewards of the next Life, but also the Happiness of this; it hath the Promise of this Life, as well as that which is to come. Whatever▪ State we are in, it gives us Peace and Ease under it; it makes every Condition happy, because it brings Patience and Contentment along with it: It makes us Enjoy that we have, and keeps us from Craving what we have not; in a word, Godliness with Contentment is great gain.  
How much better is it for us, had we no Prospect of another Life, to live at Ease and free from Troubles in this, than to be continually vexing and tormenting ourselves at every cross Accident that may befall us, and make our Condition, miserable enough in itself, still more miserable, by an Addition of new and unnecessary Sorrows and Troubles. The Best of the Heathens, though they had very uncertain and obscure Notions of another Life, and were ignorant of the Rewards, proposed to the Observance of God's Commandments, yet in their Writings forbidden the indulging our Sorrows, upon a Principle of Peace and Quiet in this Life, and from the Incongruity they found in them to the Actions of right Reason, and to that Order, Grace and Constancy, that Greatness and Majesty, which ought to be observed in the exact Practice of Virtue. How much more ought we, who have larger Degrees of Knowledge, and more sublime Rules to guide our Lives by, to be constant and watchful in the Duties of that Religion, in the keeping of which there is great Reward: In this World, true Peace and Tranquillity of Mind, and in the World to come Eternal Life.  
But of all the great Branches of Religion, there is none more necessary, for the governing of our Lives, and the supporting our weak Nature under all Afflictions, than these Two: First, The belief and acknowledgement of a Providence; And Secondly, The Immortality of the Soul.  
As to the First, The Belief of a Providence is the main Foundation of all Religion: And is not only the greatest Encouragement, to a Holy Life, but is also the true Source and Principle of all our Happiness and Comfort in this World. That this Universe is governed by Almighty Wisdom and Power, that all things here are under the especial Care of infinite Goodness and Mercy, that they are at the immediate Disposal and Order of an Omnipotent Being, and that Chance and Fortune have no management of any of our Affairs, is the greatest Blessing and Happiness of Mankind. What an unspeakable Satisfaction must it be to the Minds of Good Men, to think that Providence is always watching over them, and that the Malice of the most. Wicked Men, can never do them the least Injury, without God's order or permission. It is a noble Saying of the Great Heathen Emperor, M. Aurelius, That if there were no GOD to take Care of Humane Affairs, He would not desire to Live any longer in the World. All the Enjoyments of this World would be very unpleasant, as well as uncertain, if that Harmony which is now observed in all the Divine Acts of Providence, were changed into Confusion, and Man, now the most exalted of all sublunary Being's, would become the most helpless and unhappy of all the Creatures.  
Troubles and Calamities are unavoidable, and therefore we must expect them. For Man is born to Trouble as the Sparks fly upward; and therefore it is necessary that we should seek out for some Support under them, and depend upon something, that may be at all times a Comfort to us. Now Comfort is nothing else, but the repelling an Evil that disturbs us, by the Help and Mediation of what we account a Good. And the greater the Evil is that oppresses us, so is it necessary that the Good we depend upon for Relief, should be able to deliver us from it. But that nothing is able to do this but the Chief Good, is evident because nothing besides is sufficient for our Happiness: Therefore it appears that it is GOD alone that we ought to depend upon for Succour in all our Adversities, who both can and will deliver us, and be our Consolation and Support, amidst all the Adversities of Life, and the Terrors and Pangs of Death. We are His Creatures, whom He made, not so much to show His Power, as His Goodness; and whom He formed out of the Dust only to advance to Happiness. Every Day's Experience gives us fresh assurance of His constant Preservation of us, is only to give us larger Opportunities of qualifying ourselves for a more Glorious State: He is always waiting to be Gracious, and all that He requires of us is, that we should believe His Promises, and show our Reliance upon them, by a cheerful Obedience to all His Commands, a pious Resignation to His Will, and a certain Expectation of a happy Issue out of all our Afflictions, through an entire Dependence on His Goodness.  
For since the constant and wise Order of Nature gives us undeniable Proofs of a Providence, and every Day's Experience teaches us, that our Preservation, as well as our first Being, is wholly owing to its Alwise Goodness and Bounty, with what cheerful Resignation and Submission of ourselves, and all that we have any Relation to, ought we to acknowledge its Right and Sovereignty over us; and commit ourselves to Him, who careth for us. For in Him, we live, move, and have our Being.  
As it is He that made us, and not we ourselves, so do all the Mercies and Blessings we enjoy, proceed from Him. But these generally slide away unregarded, because common to us. But when Afflictions or Miseries overtake us, we are apt either to call His Being or His Justice in question. We claim the First as our due; and complain when we are oppressed with Evil, that His Ways are Unequal.  
Did we always think it our indispensable Duty, to have a special Regard to GOD and Providence in all our Actions, to consult what we find most agreeable to His Will, and always measure our Actions by it: we should find Him a GOD at Hand to us in all Conditions, and our best Support under all Adversities. We should then be always mindful, that whatsoever we enjoy is not properly our Own, but only lent us for a time. And that the same Hand, that bestowed all our Good things upon us, may withdraw them from us, when he thinks convenient, without doing us the least Injury That they were granted us upon Conditions, and not to continue Ours for ever. And that if we set too high a Value upon them, and forget Him that gave them, we only take a Method, that will some time or other assuredly make us Miserable. For we are never in greater danger of being deprived of any Earthly Enjoyment, than when we are too fond of it, and set our Hearts so much upon it, as to make it our Chief, if not only, Happiness.  
For when the Affections are depraved by Sensual Enjoyments, there is a necessity of meeting with Crosses and Troubles, that the Miseries and Disappointments that befall us in the very same Instances, may correct and chastise us for the Excess of Pleasure we formerly took in them. And this Method Providence often makes use of, as very necessary to convince us of our Errors in over-valuing the Objects of a misguided Passion.  
If I am convinced that GOD Governs the World, and that he has a Right and Sovereignty over all His Creatures, and may order and dispose of them, as He thinks best, to answer the Great and Wise Ends of His Providence, it is my Duty patiently to submit to His Appointment, without questioning either His Wisdom or Justice. For an Humble submission to all the Methods of Providence, is a direct Inference from the Belief of it. And to repine at any of its Dispensations is either to question the Principles of Religion, or the Care of Providence over us. We came into this World not to Command, but to Obey. And have these Bounds set us, as well to be the guide of our Actions, as the subject of our Petitions, Not Our Will, but His be done.  
But besides, how much better is it for us, cheerfully and submissively to resign ourselves to all the Appointments of Providence, than to do it by force or compulsion. Obey we must, whether we are willing or no. There is no Contending with God; For who can say unto Him, What dost Thou? If He speaks the word, we are Consumed; If He taketh away our Breath, we die, and are turned again to our Dust.  
But another great Consideration to persuade us to a willing and cheerful Submission to all the Appointments of God's Providence is, that whatsoever Troubles or Afflictions He lays upon us; they are designed for our Good. He that is All Goodness Himself, does nothing but what tends to promote that Great End. He is a Tender and Merciful Father as well as a just Judge; and all the healing Methods of God's Providence are directed to no other purpose, than to restore the Soul to its primitive Purity, and to invite us to Obedience, and persuade us to lay hold of his Mercy and Lovingkindness, that we may escape the severe Effects of his Justice. All the means that He makes use of by His Providence, are for our Benefit, though the manner of His dispensing of them may be different: sometimes he invites us with Promises, and if those can't awaken us, than he pursues us with Threaten; sometimes he afflicts us, that our Virtues may be confirmed by the Use and Exercise of Patience: and at other times he lays heavy▪ Crosses upon us, lest a too long Course of Felicity should make us become Remiss and Luxuriant. For did we make a right use of our Enjoyments, we should never be terrified or dejected with Afflictions; they would be only as gentle Chastisements, to incite and quicken our Diligence, but not abate our Courage, or stop us in our way▪ to Happiness. But the case of most of us is far different, we forget GOD in our Prosperity, and in our Adversity complain of him. Did we look back to the Causes of his Anger, and not only consider the Effects of it, we should see great Reason to acknowledge the Justice of his Providence, and that we alone have done Wickedly, and that all His Judgements are Righteous. For if we have not been sufficiently Thankful for the Goodness of Providence to us, why should we repine if it tries other Methods to reduce us to Obedience, and an acknowledgement of God's Sovereignty over us?  
How can we say that God hath forgotten to be Gracious or that his Mercy is clean gone for ever; When our Sins are the only Cause of our Sufferings? All that he designs is to show us, that 'tis our Interest as well as Duty to remember him in every Condition of our Lives: and that a Dependence upon him is the only Support under all Afflictions, and the best Comfort against all the Apprehensions of Evil for the future. And that he is the only Security against all the dangers and mischiefs to which the Frailties and Infirmities of our Nature continually expose us.  
What a Happiness is it for us that we have an All-sufficient God to take care of us, when nothing else can; to relieve us in our greatest Straits and Exigencies, and to comfort us under our sharpest Sufferings? And all this upon the easy Condition of our Dependence upon him for every thing that we want, and our Submission to his Will in the various Dispensations of his Providence, either in correcting us for the Sins we have Committed, or in punishing us for some Omission of our Duty.  
What is there then, that can shake the Constancy of our Mind, or disturb the Peace and Tranquillity that will always attend it, if we have Almighty Goodness, Mercy, and Compassion, to be our Defence and Comfort? If he takes away any of our Enjoyments, it is only to endear Himself the more to us; and to show us that he is constantly One and the same, Good and Gracious to us, able to satisfy▪ all our Desires, and to supply all our Wants: and how all things here are Frail and Uncertain, as well as very Imperfect, and altogether unsatisfying, though they might be enjoyed for ever. If he deprives us of our dearest Friends and Relations; he does it with a design of being a Friend Himself to us; and that he may have the first Place in our Affections, who is always ready to assist and counsel us in all our Adversities, and is as willing as he is able to do it.  
But he is not only desirous of helping us in all our Necessities, but is always present to us. And whenever we are pressed with any sudden and unexpected Calamities, if we apply our selves to him, we are certain, either to have them removed from us, or be endued with sufficient Strength to bear up against them. His Hand is never shortened, and though he may withdraw some of our Blessings from us, for some Ends best known to Himself, yet he is still able to give us Greater. He has always innumerable Mercies in store, his Goodness can never be exhausted. And he is able to confer Blessings upon us, as far above what we can conceive, as they are above what we can deserve.  
Were the Joys of the next Life mean and inconsiderable, and not to be compared with those this World affords us, there might be some appearance of Reason, for the placing our Affections upon the Delights and Entertainments of Sense; and for the continually lamenting the loss of those, who have been taken from this to a far worse State. But since they are such, as Eye hath not seen, nor Ear heard, nor can it enter into the Heart of Man to conceive, we ought to engage our Thoughts there, and let no Worldly Interest withdraw our Minds from the delightful Contemplations of that Glorious Fruition. For it is an undervaluing of those Celestial Enjoyments, to suffer any Considerations or Disappointments from without to alienate our Affections from them. Nor can we more depretiate the Glory of the other World, than by setting up any other Desires in competition with it.  
How ought we then to acquiesce in all the Acts of his Providence, and not to distrust his Kindness and Goodness to us, but to endeavour to submit in all things to his Will and Pleasure, though his Proceed are never so directly contrary to the present Bend of our Affections. Though he takes from us those we had the most tender and sincere Affection for, and strips us of all our Worldly Enjoyments, If His Will be done, why should We be dissatisfied? Our Crimes and Offences against him, have certainly deserved greater Punishments than those he inflicts upon us. And we have reason not so much to complain of the severity of our Sufferings, as to be thankful that they are no greater, and that they are far short of what our Sins deserve.  
From all this it appears, that our Afflictions are designed by Providence to work for Good to us: And that if we take care to submit ourselves cheerfully and patiently to GOD's Will and Pleasure in every Condition of Life, He will not only support and comfort us under all Afflictions, and give us Strength to bear them, be they never so heavy upon us; but will also make them an occasion of greater Good to us, by turning them to our Advantage, in order to promote our future Happiness, and quicken our Endeavours in the Search after it.  
And this brings me to consider in the next place, that other Branch of Religion, which I mentioned, as very necessary to the supporting us under all the Sufferings of this Life; The Immortality of the Soul.  
This is that Doctrine, that so much endears to us the Practice of Virtue, and persuades us to forego all the Pleasures of Sense, and resist all the Temptations which this World offers us, if they stand in Competition with the Precepts of Virtue. The Belief of this gives Life to all our Religious Endeavours, encourages us to a vigorous Prosecution of our Duty, and makes the Reflection upon our past Life pleasant and delightful to us. The certain Hopes and Expectations of another Life after this, invite us to such an eager pursuit after it, that we ought to be little concerned for any thing that may befall us here. Whatever Calamities may threaten us in this World, they can only hurt the Body, we may keep the Soul free and untouched: That, after a little time, will be subject to Mortality, and crumble again into its Primitive Dust; but This will Live for Ever, and be Eternally Happy or Miserable. Why should we then be concerned, at the Loss of any of our Friends; For 'tis the Body only, the worst Part of them, that's subjected to Mortality; the Soul's returned to God that gave it. And though it is now separated from us, yet after a Moment we shall meet again. It is a great Comfort against the Loss of Friends, that they are not quite taken from us When we have run out that short, inconsiderable space of time, that is between us and Eternity, we shall arrive together at the same Place, and be for Ever inseparably Happy.  
What Reason have I then to repine at my being now separated from them, whom after a very few days I shall see again. Why should a short Parting make the rest of my Days uneasy, which I ought to spend in the delightful Contemplation of those Joys, which our next Meeting will give us a full and an everlasting Possession of? Can I confine my Hopes to the next Life, I should be but little concerned at what may happen to me in this. Should I lose my Friends and Relations, One of the greatest Supports and Comforts of this Life, yet I should be fortified against it. I know I must lose Them, or they Me. What matters it who goes First? We shall at length meet again, and participate together of those boundless Pleasures, which shall not end, till Eternity if self shall cease to be.  
But besides, we can't say, that they are hastily snatched from us, who by the Improvements of their Minds in all the Excellencies of Knowledge, which they had also copied out in their Practice, had answered all the Ends and Designs of Living; and who, if we consider them in relation to themselves, had lived here long enough; though for our own sakes, and the Good of others, we could have wished them a much longer stay, more to serve our own, than, (which would be more generous) to consult their Interest. For since we must Die at last, what does it signify, if we leave this World something sooner, than perhaps in the Course of Nature we might have done; nay rather, is it not much more preferable to be delivered out of this troublesome Passage to obtain an immortal Life?  
How Happy then will that State be, wherein we can only be said properly to live: For what we call Life here, says Tully, is only Death; nor does the Mind truly Live till released from the Clogs and Fetters of the Body, it enjoys Eternity. We ought not therefore to think Death and Evil, but rather the greatest of Benefits: Because as it eases us of all those Miseries which Life brought upon us, so it gives us a perfect and serene Prospect of Joy and Peace hereafter. If therefore we are born and live Miserable, and die Blessed, who would not rather choose to be made Happy by being disunited from this Body, than to live under a constant Oppression of Miseries? We are all of us weary of Life, why should we be afraid to Die? If Sufferings and Afflictions are uneasy and burdensome to us, why should we be un willing to welcome that, which is the best Remedy for them? And that it is designed as a Token of God's Favour and Kindness to us, seems plain by His frequent calling away the Best soon from this to a better State, thereby to free them from all the Evils and Calamities which this Life is liable to. And also to teach us that stay behind, to be neither too fond of this Life, nor afraid of Death, which Heaven has bestowed as a Blessing upon those, who were best prepared for it.  
And this shows us that God is not only Just in appointing Death to all Men; but that his Wisdom and Goodness eminently appear in it, since it is so much for the Advantage of Mankind, to exchange this Imperfect and Troublesome Condition, for that most Durable and Perfect, prepared for us in the Heavens.  
Hence we may learn the vast Disproportion between this Life and the other; For was not the next Life infinitely better than this, God would not so soon remove those to that other State, who have used their best Endeavours to live in Conformity to all the Divine Precepts in this.  
From hence it appears if we have any love for Happiness, how  Death ought to be to us; and if we think it our Interest to desire it as best for ourselves, we ought to esteem it as such for our Friends too. For can we wish better to ourselves, than to those we have the most tender affection for? Or would we have ourselves only Happy and them Miserable? Or are we displeased that they are blessed by Death, while we are encumbered and troubled with Life? If we are not, what is it that makes us Impatient at their being delivered from all those Dangers and Adversities, those Sorrows and Vexations, which they had here every moment experience of.  
If the Story which is told us of some of the Heathens weeping at the Birth of their Children, and rejoicing at their Death, as looking upon one the Beginning and the other the End of their Miseries, may find any Credit with us, methinks it should give us a far different Idea of Humane Nature, than we seem to have been yet acquainted with, or make us a shamed of our Practice in a Religion, which lays before us the greatest Motives and Advantages to invite us to our Duty, and not only gives us the best Rules to direct us, but also encourages us with the most certain Promises, of far greater and more durable Rewards than any other Religion can pretend to. It is a great disgrace and scandal to our Profession, that notwithstanding, we have greater Expectations, and larger Assistances in all our Necessities, yet to be outdone by Heathens in a principal Part of our Duty. They saw the defects of our Nature, and the certainty of our Miseries, and though they could not search into the hidden Causes of them, and know from whence to derive a Remedy for them, yet they were sensible to be expected in Death, than in the mean and imperfect Satisfaction of Life. Of the one they had already sufficient Experience, and since they found in themselves a natural Desire after Happiness, they concluded, that either that Desire was implanted in them in vain, or else it must be expected in the other Life. This at least they were certain of, that this Life was a Burden to them, and therefore those were to be accounted most happy, who were soon released from the Miseries of it.  
If Reason could go so far by its own Strength, what may not we expect from it, when 'tis improved by the Advantages of Revelation; which not only leads us to the Causes and Original of our Miseries, and shows us from whence they sprung, but also teaches us how to subdue our inordinate Passions, which still foment them in us, by laying before us the great Helps and Assistances we shall find, if we use our best Endeavours to overcome them; and that if we patiently submit ourselves to the Hand of Providence, it will order all things for our Good, and make even Death itself, the beginning of an immortal Life to us, and translate us to those happy Mansions, which we shall inhabit for ever with these whom we so Dear Esteemed, and who made even this troublesome Life while here, almost pleasant and  to us. What Joy will it be to meet, embrace and converse with, our Friends and Realtions, who will be then Ours for Ever! What great Motives have we then, patiently to bear our Troubles and Sufferings, considering the Recompense of the Reward hereafter!  
But some perhaps may say, they could bear with the Loss of their Friends, were they satisfied of their Happiness in the Other World. To this we may answer, that it does not belong to us to search into the Hidden Counsels of God. We are taught to have Charity for all Men, and we ought not especially to deny it to our Dearest Friends. But besides if they had all that Sweetness of Temper, that Candour, Gentleness and Charity towards Others, which usually make Men respected and admired here, joined with a true sense of Religion, a just Demeanour to all the Truths and Promises of it, and a sincere Obedience to its Laws and Precepts, though mixed with the common Infirmities of Mortality, we are in Duty obliged to think, that they enjoy the Benefits and Rewards annexed to their sincere and faithful Endeavours. We may add to this, that those earnest Desires which we find in ourselves, of enjoying them longer here, seem to insinuate and whisper to us, that they, whose Conversations were so innocent and agreeable to us, and made so great a part of our Happiness here, can never fall short of that themselves in another Life, which they always most passionately endeavoured, tho' in an inferior Degree to promote in this.  
What is there then left for us to Grieve at? Let us take an Estimate, not of our Loss, but their Gain. And if we can't as yet be Happy, let us content ourselves with thinking that they are so. Nor ought we so much to lament their being already taken from us, as be thankful that we have enjoyed them so long. And besides, that as our Grief can deout selves no kindness, so would it be very displeasing to them, were they sensible of it; or could receive any diminution in their Happiness, by any thing that is done here below.  
But besides, tho' our Grief can be no Kindness or Satisfaction to them, yet it is a great Dis-kindness to ourselves: For it does not only torment and disquiet us, and make every thing of this Life unpleasant and distasteful to us; but also makes us unfit to regard our Concerns in order to the next. For our Thoughts are then so vehemently taken up-with our Loss, and our Reason so totally obscured by the Violence of our Passion, that we are neither at liberty to recover the one, nor command the other; whereby to become sensible of our Duty, and perform it according to that just Seriousness and Attention that is required of us. But moreover, Religion requires great Cheerfulness and Alacrity in the performance of its Duties, we are and thereupon also, very much unqualified for the right Exercise of it, whilst we suffer ourselves to be carried away by a quite different disposition of Mind. We ought therefore for our own Sakes so to moderate this almost ungovernable Passion, especially if we let it get ground upon us, that we may not fall short of the due Observance of our Religious Duties, by indulging our Passions and Affections. And certainly, 'tis one great Reason why, when the one is enjoined, the other is forbidden, because they can't both consist together. For I can neither be so sincerely Thankful for the protection of Providence over me for the time past, nor beg its Care for the future, if I am dissatisfied at any of its Dispensations, or am unwilling to submit to any of its Corrections.  
We ought therefore to endeavour by all means possible to subdae this Passion of Grief in us, by considering in the Third and last place, the dangerous Consequences that will unavoidably follow our too much giving way to it.  
It impairs our Health and Constitution, wastes our Strength, obstructs the free motion of our Blood and Spirits, and exhausts and impoverishes the whole frame of our Nature. Nor is immoderate Grief only prejudicial to our Body, but the evil Effects of it penetrate even to the very Soul itself. For the Understanding becomes darkened, and is not at liberty either to advise itself, or hearken to the Counsel of others. For it is so violently bend upon the Contemplation of an appearing Misery, that it cannot pass a free and impartial Judgement upon it. And in this case also, the Will is generally so obstinate, that it prevents the Operations and Exercise of Reason. And where the Will is prejudiced 'tis generally very difficult to rectify the Understanding. For whatsoever I will or choose as best for me, my Understanding is apt to find some excuse or pretence to comply with it. And whensoever the Understanding is thoroughly convinced of the agreeableness and innocence of any Action, and the necessity of it, so long as it continues under that Conviction, the Will can hardly resists its Dictates. For whatsoever it is that my Understanding proposes as best for me, and if I do really believe it as such, my Will can't help preferring the Choice of that before any thing besides. And if the Action be really unlawful, 'tis as well the Fault of my Understanding as Will, because every Action that I do has a present appearance of Good to persuade me to it: which if it prove to be otherwise, the Understanding as well as the Will is to answer for it.  
Immoderate Grief is also prejudicial to our Reason, by being a Blemish and Reproach to it. What advantage would it be to us, to search into the secrets of Nature, to know the Qualities and Essences of Things, to contemplate on the Perfections of the Celestial Being's, and look even into Eternity itself: To know what our Soul is, and how it is endued with Reason, the Image of God Himself; to distinguish Good and Evil, and to know that the One is to be avoided, und the Other to be embraced, and to enjoy innumerable other good Things, which Rational Being's are alone capable of; if after all, we cannot make use of our Knowledge, and noble Endowments, to the suppressing the Miseries of Life, and to the raising ourselves above any of the Dangers which threaten us in this mortal State? I mean the acquiring such a Superiority and Greatness of Mind, as will keep us from falling under the Pressures of our Sufferings, tho' it exempt us not from the sense of them. What is it that gives us the the Advantage over the Beasts and Irrational Being's, if we depend wholly upon things without us, and have neither Courage or Constancy within to support us? All our Gifts and Faculties would be in vain bestowed upon us, if they could not exalt us above the Evils and Incoveniencies of Sense, If we can find Antidotes against Poison, if we can make use of Industry to keep us from Poverty, and if Reason can supply us with Preservatives against a great many other Evils, why should we banish the Use of it, when we have most occasion for it, either to counsel or advise us against apparent Calamities, or to support us under the present Anguish of our Griefs and Afflictions?  
But in the next place, Immoderate Grief is of a very dangerous Consequence, as it is prejudicial to Religion. For it not only slackens our Endeavours, and puts a stop to our Practice of Virtue and Piety, by taking the first and greatest possession of our Minds: but also, as was before observed, brings a scandal upon our most Holy Profession; as though it was not sufficient to secure us from the force and violence of this unruly Passion. For it looks like a great dishonour to Religion, that notwithstanding all the Advantages it proposes to us, all the Helps and Assistances it gives us whereby to strengthen and support the Weakness and Infirmities of our Nature, against the Storms and Insults that may threaten it from abroad, yet that those who through the whole Behaviour of their Lives, and by their constant observance of all the other necessary parts of their Duty seem to have the fairest Title to Virtue and Religion, should at last sink under the Pressure of an unavoidable Calamity. And this we ought the rather to take notice of, because those who make it their Business to cavil at Religion, seem to derive their chief Arguments from the Lives and Practice of those that profess it.  
For they imagine, that they may justly call in question the Principles of Religion, and even Providence itself, if those who seem most to live up to the Rules of the one, and rely upon the Goodness and Care of the other, should fail in any part of their Duty to either, and become as Miserable, notwithstanding the promised Helps and Advantages of Religion, and the Protection of Providence, as those who live without any God in the World. I shall not now enter into a Dispute with these Unreasonable Men, (who think a Slip or Failing of a Good Man, a sufficient Argument to shake the very Foundations of Religion) but shall only add, that we ought to be very careful in the Discharge of every part of our Duty, lest our Neglect should give Occasion to our Adversaries to reproach our Religion, or to the Enemies of God to Blaspheme.  
But in the last place, the greatest Danger that our immoderate Grief at any Loss we receive, can bring upon us, is, that it will provoke Providence to inflict greater Evils upon us. God expects a cheerful Submission from us to all his Appointments, and that we should patiently wait upon his Will and Pleasure for the Event of all, who hath promised neither to leave nor forsake us, if we put our Trust in his Mercy. An Humble Spirit is the best Sacrifice we can Offer up to him. And nothing is more displeasing to him, than to murmur or repine at any of his Corrections. All his Judgements are done in Justice and Equity; but for us to find fault with them, is to make ourselves Wiser than Herald  
How careful then ought we to be, least by our immoderate Sorrow for any Affliction he hath laid upon us, we should seem displeased at any of his Do, and thereby draw down his Vengeance upon us. For who can stand before him, when once he is Angry? Diffidence or Distrust of God is one of the greatest Sins we can be guilty of against him, because it seems to question those great and tender Attributes, his Goodness and Mercy; and therefore if we offend in that kind, we may be assured, that he will not let so great a Sin go unpunished, but will make use of another Attribute, that of his Justice, to convince us of the Abuse we had made of his Mercy.  
It is our Duty then, gratefully to acknowledge the Goodness of God continually to us, and not repine because we may think we are now become Miserable, but be thankful to him that we were not always so. He is under no Obligations to make us Happy but what proceed from his own Good will and Pleasure. How then ought we in Wisdom as well as Justice, to resign all that we have a Concern for, to his alone Disposal, who order all things so for our Happiness, as though he could do no otherwise; and who contrives every thing so much for our Good, as if He Himself could not be Happy, unless We also were so too; and who has done so much already to advance our Interest, that we have the greatest Reason to believe, that it will be our fault, if he be not always the same to us. If we consider the Mercies we have received, and weigh them against the Evils we have suffered, we shall find infinitely greater Cause to be continually breaking forth into Expressions of Praise and Thanksgiving for our Enjoyments, than to repine at our Miseries. What mighty Returns of Gratitude should this one amazing Consideration draw from us, that not withstanding all our Provocations, He is Liberal, Gracious and Merciful to us, and that we still receive new Mercies from him, though our Sins against him have deserved the greatest of Punishments. I shall beg leave to add to this, that admirable Passage of that Great Emperor Marcus Antoninus. Can God, says he, for the Succession of so many Ages bear without Indignation, with so Great, and so many Sinners as have ever yet been: and not only so, but also provide for them, that they want nothing; and dost thou, so violently grieve at any thing He hath taken from thee, as One that could bear with Him no longer, Thou that art but for a moment of time, yea, Thou, that art one of those Sinners thyself?  
And thus I have gone through what I at first intended, in offering several Arguments which I thought most necessary and useful, as well for the preventing our Sorrows and Afflictions, as for the supporting us under them. For if we really think it worth our while to purchase to ourselves true Peace and Tranquillity of Mind, we shall certainly find that these Considerations which I have insisted upon, may be of great Moment to us towards the procuring of it.  
For if we first of all would fix in our Minds true Notions of all outward Things, with the real Uses and Ends of them, how that they were lent us by Providence, to try our Prudence in the management of them, and not to be made the Subject of our Happiness, but only the Exercise of our Virtues, we should certainly reap these Advantages from it. First, whatever outward Blessings Providence bestows upon us we should receive them with all Thankfulness, as Blessings which flowed to us from God's immediate Bounty, and not given us upon any account of our own Deservings. And Secondly, we should use them with Moderation, and not fix our Hearts and Minds upon them; and then this would teach us in the Third place, to bear the Loss of them with Patience. Because we should consider them as Things not really our own, but His that gave them to us, and that not absolutely, but upon Conditions, such as give us only a limited use of them, but leave to Providence the absolute Right and Disposal of them.  
And from these Conclusions, what I observed in the Second place will necessarily follow, that it is our chiefest Interest, to live up exactly to the Principles of Religion, which will guide us to the great Foundation of all Happiness, the Resigning up ourselves to the Will and Pleasure of Providence, which knows what is convenient for us, better than we ourselves can, and out of Compassion to our Ignorance and Infirmity, will find out means whereby to make us Happy, which we perhaps thought could only make us Miserable; and be our Comfort and Support under all Afflictions here, and advance us to Immortality, and the Perfection of Happiness hereafter. For how great soever our Sorrows are here, they will be then sufficiently, and abundantly made up with fullness of Joy and Pleasures for evermore.  
What Reason have we then to repine at any Afflictions or Sufferings of this Life, which are so very advantageous to us? For they not only give us a sense of our own Imperfections, and of the Vanity and Uncertainty of all things under the Sun, as well as their insufficiency for our Happiness, but lead us thither for our Comfort, where all Perfection dwells, and teach us to rely wholly upon Him for our Happiness, who has alone the Power to bestow it upon us So that at length to our unspeakable Satisfaction, we shall be obliged to confess, that all his Judgements are as well the Effects of His Goodness, Mercy and Compassion, as of His Justice, and that out of very Faithfulness he hath caused us to be troubled.  
What great Satisfaction, should this one Consideration raise in our Mind, that God will be a present Help to us in time of Trouble, and though all our Friends and Relations should either forsake us, or be parted from us, yet The Lord upholdeth us with his Right Hand. Their Kindness may be great to us, and they may be willing to serve us to the utmost of their Power, yet they are Defective in a great many things, and come infinitely short of Him, who can command all things in Heaven and Earth, and is the sole All-sufficient Good. They have innumerable Imperfections: but He is Perfect Goodness. They mutable and uncertain: He always the same, firm and unchangeable. They may be taken from us, but Him who is Eternal, we can never be deprived of. How Happy then will our State be, when we can say, Whom have we in Heaven but Thee, and there is none upon Earth that we desire in Comparison of Thee. When our Heart, and our Strength fails us, God will be the Strength of our Hearts, and our Portion for ever. Though we may be troubled on every side, yet shall we not be distressed, though perplexed, yet not in Despair: though persecuted, yet not forsaken; though cast down, yet not Destroyed.  
The Hopes and Expectations of being thus Happy, might certainly so far engage our Thoughts and Affections, as to wean us from this World, where we can meet with nothing but Trouble and Vexation, if we fix our Minds upon it. Especially if we seriously consider the dangerous Consequences that always attend those who make this Life and the Enjoyments of it their Happiness. For whatever these Enjoyments are, they are accompanied with Trouble, and end in Misery. For either they must leave us, or we them; and which soever it be, we must certainly be Miserable, because we are deprived of that which alone we made our Happiness, and therefore are neither prepared nor capacitated for any other.  
But besides we ought to consider, that Time is precious, and given us for greater Ends, than to be spent upon any Worldly Concern, either in over-valuing our outward Things, by taking too great a Pleasure in the Enjoyment, or by an unjust Complaint at the Loss of them. All is little enough to be spent upon the Thoughts of another Life, and not to be misemployed, in showing our overfondness of this. If we were to stay here always, we ought to take care, to fix our Affections here too, and place them upon Objects most agreeable to us. But since Providence has allotted us but a short Continuance here, and has suited the Fabric of our Bodies to the shortness of our Stay, and provided us another Life after this, unchangeable and immortal, we ought in Prudence to bestow our first Care and Affections upon that. And if any thing which we Dear Esteemed, has been translated from us, to that other State of Immortality, before we were willing to part with it, we ought also to follow it thither with our Thoughts and Affections, and not with our Tears and Complaints; and conform our present Condition as much as possible to that which our Friends who are gone before us do already enjoy. Death is only a putting off these Bodies, the leaving This, and changing it for another Place of Habitation; and not a ceasing to be, or a falling into Nothing. And though it is an Admission into that invisible State, which no mortal Eye can enter; yet our Minds may keep a Spiritual Conversation with those more Perfect Being's, and may still enjoy them by the Eye of Faith, though not by that of Sense.  
Perfect Happiness was never designed for this Life, nor can we expect it; for if it was, there would be nothing left for us to enjoy in the Next. But yet it may be in our Power to make large Additions to it, and to advance by Degrees more and more to that Perfection, which will be Consummate hereafter.  
And to this End we may make use of our Afflictions, which the Loss of Friends brings upon us, to the putting us in mind of our own Mortality; which by our continual Remembrance of it, will admonish us to grow better, and more fit for Happiness. Nor will it suffer us to apply our Minds to those things, which will stop us in our Advances thither: And perhaps it was for this Reason that we have lost what we now Grieve for, because we fixed our Minds so much upon it, that we had not leisure to think of another Life, which should have no Obstacles to withdraw our thoughts from it.  
To conclude, We ought not to be concerned too much at any thing that may befall us here; because we can't enter into the State of the Blessed, till we have taken off our Minds from all Sensual and Earthly Desires. We must shake off these Clogs, before we can be admitted into Happiness. We can't enter into Life halt and maimed; we must carry nothing thither but spiritual Minds, heavenly Thoughts, and exalted Desires, without any mixture, or allay of Sense. We must temper our Affections to those Mansions of Pleasures, if ever we expect a Fruition of them. We can never see God, nor enjoy the Beatisick Vision with the Eye of Sense. We must be purified and refined, before we can behold those Glorious Objects; and exchange our vitiated Palates, for some more tightly perfect, if we design to taste of the Supper of the Lamb. We must wipe all Tears from our Eyes, if we expect to gain admittance there, where there is neither Grief nor Sorrow any more, where there are only Hallelujahs, Praises and Thanksgivings to Him that sitteth on the Throne for ever and ever.  
What Joy and Transport do the frequent Meditations upon another Life, raise in the Minds of Good Men! With what Comfort and Satisfaction do they perform all the Duties of Religion! How Fervent in their Prayers, how Constant and Joyful in their Thanksglving! How Ravishing are their Hopes, how few their Fears! In a word, their Thoughts are so wholly taken up with the Meditations of the next Life, that they are little concerned for any thing of this. If they suffer Scorn or Reproach from Men, or feel the immediate Hand of God upon them in Afflictions, they turn all to a good Use, and endeavour to grow better by them. They know though they sow in Tears, they shall reap in Joy: That is, their Joys shall be abundantly greater than ever their Sorrows were. They shall drink Rivers of Pleasure for every Tear that fell from their Eyes: And for One Moment of Sorrow, They shall receive Eternal Blessedness, and be for Ever entertained with Joy unspeakaable and full of Glory. Wherefore let us Comfort one another with these Words.  
The End.