SERM. commonly do loath, do fret at, do wail for, we shall take XLI. the beft, most innocent, most useful, most wholesome things for fuch; and accordingly thefe errors of our minds will be followed by a perverfe practice, productive of diffatisfaction and difpleasure to us. No man ever will be fatisfied, who values things according to the price which fancy fetteth on them, or according to the rate they bear in the common market; who diftinguisheth not between good and famous, bad and infamous; who is affected accordingly with the want of thofe things, which ment call good, with the prefence of thofe, which they term bad.

But if we judge of things as God declareth, as impartial and cautious reafon dictateth, as experience diligently obferved (by their fruits and confequences) difcovereth them to be, we shall have little caufe to be affected by the want or presence of any fuch thing which is wont to produce difcontent.

12. We fhould to this purpofe take especial care to fearch out through our condition, and pick thence the good that is therein, making the best we can of it, enjoying and improving it; but what is inconvenient or offenfive therein declining it, diminishing it, tempering it so well as we may, always forbearing to aggravate it. There are in nature divers fimples, which have in them fome part or fome juice very noxious, which being fevered and caft away, the rest becometh wholesome food; neither indeed is there any thing in nature so venomous, but that from it, by art and industry, may be extracted fomewhat medicinal and of good ufe when duly applied; fo in most apparent evils lieth inclofed much good, which if we carefully separate, (casting away the intermixed drofs and refuse,) we shall find benefit, and tafte comfort thence; there is nothing fo thoroughly bad, as, being well ordered and opportunely miniftered, will not do us much good: fo if from poverty we caft away or bear quietly that which a little pincheth the fenfe or grateth on the fancy, and enjoy the undistractedness of mind, the liberty, the leisure, the health, the fecurity from envy, obloquy, ftrife, which

XLI.

it affordeth, how fatisfactory may it become to us? The SERM. like conveniences are in difgrace, difappointment, and other fuch evils, which being improved may endear them to us: even fin itself (the worst of evils, the only true evil) may yield great benefits to us; it may render us fober and lowly in our own eyes, devout in imploring mercy, and thankful to God for it; merciful and charitable toward others in our opinions and cenfures; more laborious in our good practice, and watchful over our steps: and if this deadly poison well administered yieldeth effects so exceedingly beneficial and falutary, what may other harmless (though unhandfome and unpleafant) things do, being skilfully managed?

13. It is a moft effectual means of producing content and curing discontent, to rouse and fortify our faith in God, by, with moft ferious attention, reflecting upon the arguments and experiments, which affure us concerning God's particular providence over all, over us. It is really infidelity (in whole, or in part, no faith, or a small and weak faith) which is at the root, as of all fin, fo particularly of discontent: for how is it poffible, did we firmly believe, and with any measure of attention confider that God taketh care of us, that he tendereth our good, that he is ready at hand to fuccour us, (how then, I fay, is it poffible,) that we should fear any want, or grievoufly resent any thing incident? But we, like St. Peter, are dλyómi501, of little faith, therefore we cannot walk on the fea; but in defpair fink down: fometimes our faith is buried in oblivion or carelessnefs; we forget, or mind not that there is a Providence; but look on things as if they fell out cafually or fatally; thence expect no redress from heaven, so tumble into despair and difconfolateness. Sometimes, because God doth not in our time and our way relieve us or gratify us, we flip into profane doubt, questioning in our hearts whether he doth indeed regard us, or whether any relief is to be expected from him; not confidering, that only God can tell when and how it is beft to proceed; that often it is not expedient our wishes fhould be granted; that we

SERM. are not wife enough or just enough to appoint or choose for XLI. ourselves; that it is impoffible for God to gratify every

man; that it would be a mad world, if God in his government thereof should satisfy all our defires.

We forget how often God hath fuccoured us in our needs and ftraits, how continually he hath provided for us, how patiently and mercifully he hath borne with us, what miracles of bounty and mercy he hath performed in our behalf; we are like that distrustful and inconfiderate people, Pfa. lxxviii. who remembered not the hand of God, nor the day when he delivered them; remembered not the multitude of his mercies; but foon forgat his works, and waited not for his counfel; They forgat God their Saviour, who had done great things in Egypt, wondrous works in the land of Ham, and terrible things in the Red Sea.

42.

Pfal cvi. 7, 13, 21.

19. xlvi. 1.

From fuch difpofitions in us our discontents do spring; Pfal. xxii. and we cannot cure them, but by recollecting ourselves lxxxi. 1. from fuch forgetfulness and negligence; by shaking off lix. 7.cxliv. fuch wicked doubts and diftrufts; by fixing our hearts and Pfal. Ixxiii. hopes on him, who alone can help us; who is our strength, the ftrength of our heart, of our life, of our falvation.

1.

cxl. 7.

Of him (to conclude) let us humbly implore, that he in mercy would bestow upon us grace to fubmit in all things to his will, to acquiefce in all his dispensations, gladly to embrace and undergo whatever he allotteth to us; in every condition, and for all events befalling us, heartily to adore, thank, and blefs him: even fo to the ever bleffed God, our gracious Maker and Preserver, be eternally rendered all glory, thanksgiving, and praise. Amen.

SERMON XLII.

OF PATIENCE.

1 PET. ii. 21.

Because alfo Chrift fuffered for us, leaving us an example, ye fhould follow his fieps.

that

IN thefe words two things appear especially obfervable ; SERM. a duty implied, (the duty of patience) and a reafon XLII. expreffed, which enforceth the practice of that duty, (the example of Chrift.) We fhall, ufing no more preface or circumstance, first briefly, in way of explication and direction, touch the duty itself, then more largely describe and urge the example.

The word patience hath, in common ufage, a double meaning, taken from the respect it hath unto two forts of objects, fomewhat different. As it refpecteth provocations to anger and revenge by injuries or difcourtefies, it fignifieth a disposition of mind to bear them with charitable meeknefs; as it relateth to adverfities and croffes difposed to us by Providence, it importeth a pious undergoing and fuftaining them. That both these kinds of patience may here be understood, we may, confulting and confidering the context, eafily difcern: that which immediately precedeth, If when ye do well, and fuffer for it, ye take it patiently, this is acceptable to God, relateth to good endurance of adverfity; that which presently followeth, who when he was reviled, reviled not again, when he fuffered he threatened not, referreth to meek comporting with provocations: the text therefore, as it looketh back

SERM. ward, doth recommend the patience of adverfities, as XLII. forward, the patience of contumelies. But seeing both

these objects are reducible to one more general, comprifing both, that is, things feeming evil to us, or offenfive to our sense, we may fo explicate the duty of patience, as to include them both.

Patience then is that virtue, which qualifieth us to bear all conditions and all events, by God's difpofal incident to us, with such apprehenfions and perfuafions of mind, fuch difpofitions and affections of heart, fuch external deportments and practices of life, as God requireth and good reafon directeth. Its nature will, I conceive, be underftood beft by confidering the chief acts which it produceth, and wherein especially the practice thereof confifteth; the which briefly are thefe:

1. A thorough perfuafion, that nothing befalleth us by fate, or by chance, or by the mere agency of inferior caufes, but that all proceedeth from the difpenfation, or Job v. 6. with the allowance of God; that affliction doth not come forth of the duft, nor doth trouble spring out of the ground; Lam. iii.38. but that all, both good and evil, proceedeth out of the mouth of the Moft High, according as David reflected when Shi2 Sam. xvi. mei reviled him: Let him, faid the good king, curfe, becaufe the Lord hath faid unto him, Curfe David; and as Job, when he was spoiled of all his goods, acknowledged, Job i. 21. The Lord gave, and the Lord hath taken away.

10.

2. A firm belief, that all occurrences, however adverse and cross to our defires, are well confiftent with the juftice, wisdom, and goodness of God; fo that we cannot reasonably disapprove, repine at, or complain of them; but are bound and ready to avow with the Pfalmift, that Pfal. xxv. all his paths are mercy and truth; he is righteous in all 10. cxlv. his way's, and holy in all his works; to judge and fay with 2 Kings xx. Hezekiah, Good is the word of the Lord, which thou haft Pfal. cxix. Spoken; to confefs with David unto him, I know, O Lord, that thy judgments are right; and that thou in faithfulness haft afflicted me.

17.

19.

75.

3. A full fatisfaction of mind, that all (even the most bitter and fad accidents) do (according to God's purpose)