Of contentment, patience and resignation to the will of God several sermons / by Isaac Barrow.

The Fifth Sermon.

PHIL. IV. 11.

I have learned in whatsoever state I am, &c.

MOreover considering the nature * 1.1 of this duty it self, may be a great inducement and aid to the prac∣tice of it.

1. It is it self a sovereign remedy for all poverty and all sufferance; re∣moving them, or allaying all the mis∣chief they can doe us. It is well and truly said by S. Austine, Interest non * 1.2 qualia, sed qualis quis patiatur; It is no matter what, but how disposed a man suffereth: the chief mischief any adversity can doe us is to render us discontent, in that consisteth all the

sting, and all the venome thereof; which thereby being voided, adversi∣ty can signifie nothing prejudicial, or noxious to us; all distraction, all di∣stemper, all disturbance from it is by the antidote of contentedness preven∣ted or corrected. He that hath his desires moderated to a temper sutable with his condition, that hath his pas∣sions composed and settled agreeably to his circumstances, what can make any grievous impression on him, or render him any-wise miserable? He that taketh himself to have enough, what doth he need? he that is well∣pleased to be as he is, how can he be better? what can the largest wealth, or highest prosperity in the world yield more, or * 1.3 better than satisfaction of mind? he that hath this most essential ingredient of felicity, is he not thence in effect most fortunate? is not at least his conditi∣on as good as that of the most prosperous?

2. As good do I say? yea is it not plain∣ly much better, than can arise merely

from any secular prosperi∣ty? for satisfaction sprin∣ging * 1.4 from rational consi∣deration, and vertuous dis∣position of mind is indeed far more pretious, more noble and worthy, more solid and durable, more sweet and delectable, than that which any possession, or fruition of worldly goods can afford: The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.5 incorruptibility (as St. Peter speaketh) of a meek and quiet spirit is before God of great price; before God, that is, according to the most upright and certain judgment it is the most pretious and valuable thing in the world: There is (the Philosopher * 1.6 could say) no spectacle more worthy of God (or gratefull to him) than a good man gallantly combating with ill for∣tune. Not to be discomposed or di∣stempered in mind, not to fret or whine, when all things flow prospe∣rously and according to our mind, is no great praise, no sign of wisedom, or argument of goodness; it cannot

be reckoned an effect of sound judg∣ment, or vertuous affection, but a natural consequent of such a state: But when there are evident occasions, and urgent temptations to displeasure, when present sense and fancy do prompt and provoke to murmuring, then to be satisfied in our mind, then to keep our passions in order, then to maintain good humour, then to re∣strain our tongue from complaint, and to govern our demeanour sweet∣ly, this is indeed honourable and handsome; to see a worthy man su∣stain crosses, wants, disgraces with e∣quanimity and chearfulness is a most goodly sight: such a person to a ju∣dicious mind appeareth in a far more honourable and invidious state, than any prosperous man: his vertue shi∣ning in the dark is far more bright and fair: this (as St. Peter saith, in * 1.7 a like case) is thankworthy, if a man for conscience toward God suffereth grief; if, in our case (we may say af∣ter him) a man out of conscientious deference to God's will, doth conten∣tedly undergo adversity, this God is ready to take for an obligation on

himself, and will be dispo∣sed, * 1.8 in a manner to thank him (or to reward him) for it: this indeed amoun∣teth to a demonstration that such a person is tru∣ly wise and really good: so is the satisfaction of a contented poor man more worthy: And it is no less more sweet and comfortable, than that of any rich man, pleasing himself in his enjoy∣ments: contentedness satisfieth the mind of the one, abundance doth one∣ly satiate the appetites of the other; the former is immaterial and spright∣ly, the complacence of a man; the latter is gross and dull, like the sen∣suality of a beast; the delight of that sinketh deep into the heart, the plea∣sure of this doth onely float in the outward senses, or in the fancy; one is a positive comfort, the other but a negative indolency in regard to the mind: The poor good man's joy is wholly his own, and home-born, a lovely child of reason and vertue; the full rich man's pleasure cometh from without, and is thrust into

him by impulses of sensible objects.

Hence is the satisfaction of conten∣ted adversity far more constant, solid and durable, than that of prosperity; it being the product of immutable reason abideth in the mind, and can∣not easily be driven thence by any corporeal impressions, which imme∣diately cannot touch the mind; where∣as the other, issuing from sense, is sub∣ject to all the changes, inducible from the restless commotions of outward causes affecting and altering sense: whence the satisfaction proceeding from reason and vertue, the longer it stayeth the firmer and sweeter it groweth, turning into habit, and working nature to an agreement with it; whereas usually the joys of wealth and prosperity do soon degenerate in∣to fastidiousness, and terminate in bit∣terness; being honey in the mouth, but * 1.9 soon becoming gall in the bowels. No∣thing indeed can affect the mind with a truer pleasure, than the very con∣science of discharging our duty to∣ward God in bearing hardship, impo∣sed by his providence, willingly and well. We have therefore much rea∣son

not onely to acquiesce in our straits but to be glad of them, see∣ing they do yield us an opportunity of immediately obtaining goods more excellent and more desirable, than a∣ny prosperous or wealthy man can easily have, since they furnish us with means of acquiring and exercising a vertue worth the most ample fortune; yea justly preferable to the best estate in the world; a vertue, which indeed doth not onely render any condition tolerable, but sweetneth any thing, yea sanctifieth all states, and turneth all occurrences into blessings.

3. Even the sensible smart of ad∣versity is by contentedness somewhat tempered and eased; the stiller and quieter we lie under it, the less we feel its violence and pungency: It is tum∣bling and tossing, that stirreth the ill humours, and driveth them to the parts most weak, and apt to be affec∣ted with them; the rubbing of our sores is that which enflameth and ex∣asperateth them: where the mind is calm, and the passions settled, the pain of any grievance is in compari∣son less acute, less sensible.

4. Whence if others in our distress are uncharitable to us, refusing the help they might, or should afford to∣ward the rescuing us from it, or re∣lieving us in it, we hereby may be charitable and great benefactours to our selves; we should need no anodyne to be ministred from without, no suc∣cour to come from any creature, if we would not be wanting to our selves, in hearkning to our own rea∣son, and enjoying the consolation which it affordeth. In not doing this, we are more uncharitable and cruel to our selves, than any spitefull enemy or treacherous friend can be; no man can so wrong or molest us, as we do our selves by admitting or fostering discontent.

5. The contented bearing of our condition is also the most hopefull and ready means of bettering it, and of re∣moving the pressures we lie under.

It is partly so in a natural way, as disposing us to embrace and employ the advantages which occur condu∣cible thereto; for as discontent blin∣deth men so that they cannot descry the ways of escape from evil, it dis∣spiriteth

and discourageth them from endeavouring to help themselves, it depriveth them of many succours and expedients, which occasion would af∣ford for their relief; so he that being undisturbed in his spirit hath his eyes open, and his courage up, and all his natural powers in order, will be al∣ways ready and able to doe his best, to act vigorously, to snatch any op∣portunity and employ, any means to∣ward the freeing himself from what appeareth grievous to him.

Upon a supernatural accompt con∣tent is yet more efficacious to the same purpose: for chearfull submis∣sion to God's will doth please him much, doth strongly move him to withdraw his afflicting hand, doth ef∣fectually induce him to advance us into a more comfortable state: Of all vertues there is none more acceptable to God than patience. God will take it well at our hands if we do conten∣tedly receive from his hand the worst things: 'tis a monstrous thing not to receive prosperity with gratefull sense, but it is heroical with the same mind to receive things unpleasant: he that

doth so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.10 he suffereth loss as a man, but is crowned as a lover of God. Besides that it is an unreaso∣nable * 1.11 thing to think of enjoying both rest and pleasure here, and the re∣wards hereafter; our consolation here with Dives, and our refreshment here∣after with Lazarus.

Be humbled (saith S. Peter) under * 1.12 the mighty hand of God, that he may exalt you in due time (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it is opportune and seasonable) and, Be humbled (saith S. James) before * 1.13 the Lord, and he will exalt you, and, When (saith Job's friends) men are cast * 1.14 down, then thou shalt say there is lif∣ting up, and he will save the humble person. God with favourable pity hearkeneth to the groans of them who are humbly contrite under his hand, and reverently tremble at his * 1.15 word; he reviveth the spirit of the humble; He is nigh to the broken of heart, and saveth such as are of a con∣trite * 1.16 spirit; He healeth the broken in heart, and bindeth up their wounds; He proclaimeth blessedness to the poor in spirit, and to those that mourn, * 1.17

because they shall find comfort and mercy; all which declarations and promises are made concerning those, who bear adversity with a submiss and contented mind; and we see them effectually performed in the ca∣ses of Ahab, of the Ninivites, of Ne∣buchadnezzar, of Manasses, of Heze∣kiah, of David; of all persons men∣tioned in holy Scripture, upon whom adversities had such kindly operations. But discontent and impatience do of∣fend God, and provoke him to conti∣nue his judgments, yea to encrease the load of them: to be sullen and stubborn is the sure way to render our condition worse and more intole∣rable: for, who hath hardned himself * 1.18 against God and prospered? The Pha∣raohs and Sauls, and such like persons, * 1.19 who rather would break than bend, who being dissatisfied with their con∣dition chose rather to lay hold on other imaginary succours, than to have recourse to God's mercy and help; those, who (like the refracta∣ry Israelites) have been smitten in vain as to any quiet submission or conversion unto God, what have they

but plunged themselves deeper into wretchedness?

It is indeed to quell our haughty stomach, to check our froward hu∣mour, to curb our impetuous desires, to calm our disorderly passions, to suppress our fond admiration and ea∣ger affection toward these worldly things, in short to work a contented mind in us, that God ever doth in∣flict any hardships on us, that he cros∣seth us in our projects, that he detai∣neth us in any troublesome state; untill this be atchieved, as it is not expedient that we should be eased, as relief would really be no blessing to us; so God (except in anger and judgment) will no-wise grant or dis∣pense it; it would be a cruel mercy for him to doe it; If therefore we do wish ever to be in a good case as to this world, let us learn to be conten∣ted in a bad one: Having got this disposition firmly rooted in our hearts, we are qualified for deliverance and preferment; nor will God sail in that due season to perform for us what he so often hath declared and promised; his nature disposeth him, his word

hath engaged him to help and com∣fort us.

These are the most proper induce∣ments unto contentedness, which con∣sidering (in the light of reason and holy Scripture) the nature of the thing, suggested unto my meditation: there are beside some other means advisable, (some general, some more particular) which are very conducible to the production of content, or re∣moving discontent; which I shall touch, and then conclude.

1. A constant endeavour to live well, and to maintain a good con∣science: he that doeth this can hard∣ly be dismay'd or disturb'd with any occurrence here; this will yield a man so ample and firm a satisfaction of mind, as will bear down the sense of any incumbent evils; this will be∣get such hope in God, and so good as∣surance of his favour, as will supply the want of all other things, and ful∣ly satisfie us, that we have no cause to be troubled with any thing here; He that by conscientious practice hath obtained such a hope is prepared a∣gainst all assaults of fortune with an

undaunted mind and force impregna∣ble; He will (as the Psalmist saith) * 1.20 not be afraid of any evil tidings, for his heart is fixed trusting in the Lord. Maintaining this will free us from all anxious care, transferring it upon God; it will breed a sure confidence, that he will ever be ready to supply us with all things convenient, to pro∣tect and deliver us from all things hurtfull; ensuring to us the effect of that promise, by the conscience of ha∣ving performed the condition thereof: Seek ye first the Kingdom of God and * 1.21 its righteousness, and all these things shall be added unto you.

This was that which supported the Apostles and kept them chearfull un∣der all that heavy load of distresses which lay upon them; Our rejoycing * 1.22 is this (could they say) the testimony of our conscience, that in simplicity and godly sincerity—we have had our con∣versation in this world.

'Tis the want of this best pleasure, that both rendreth the absence of all other pleasures grievous, and their presence insipid; Had we a good con∣science we could not seem to want

comfort; as we could not truly be unhappy, so we could hardly be dis∣content; without it no affluence of other things can suffice to content us. It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which other∣wise would but slightly touch us; we become thence uncapable of com∣fort, seeing not onely things here up∣on earth to cross us, but heaven to lowre upon us; finding no visible suc∣cour, and having no hope from the power invisible; yea having reason to be discouraged with the fear of God's displeasure. As he that hath a powerfull enemy near, cannot abide in peace, without anxious suspicion and fear; so he that is at variance with the Almighty, who is ever at hand, ready to cross and punish him, what quiet of mind can he enjoy? There is no peace to the wicked.

2. The contemplation of our fu∣ture state is a sovereign medicine to work contentedness, and to cure dis∣content: * 1.23 as discontent easily doth seise upon, and cleaveth fast to souls, which earnestly do pore and dote up∣on

these present things, which have in them nothing satisfactory or stable; so if we can raise our minds firmly to believe, seriously to consider, and worthily to prize the future state and its concernments, we can hardly ever be discontent in regard to these things. Considering heaven and its happiness, how low and mean, how sorbid and vile, how unworthy of our care and our affection will these inferiour things ap∣pear? how very unconcerned shall we * 1.24 see our selves to be in them, and how easily thence shall we be content to want them? What, shall any of us be then ready to say, doth it concern me in what rank or garb I pass my few days here? what considerable in∣terest can I have in this uncertain and transitory state? what is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who have a capacity and hope of the immense riches, the incorruptible glo∣ries, the perfect and endless joys of eternity? This was that which sustai∣ned the holy Apostles in all their di∣stresses; For this cause (saith S. Paul) * 1.25 we faint not—while we look not on

the things which are seen, but on the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal; and I reckon (saith he again) * 1.26 that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us.

If likewise we do with faith and seriousness consider the dismal state below of those, who are eternally se∣cluded from all joy and bliss, who are irrecoverably condemned to utter darkness, and the extremity of hor∣rible pain, how tolerable, how plea∣sant, how very happy will the mea∣nest state here appear to be? how vain a thing will it then seem to us to be to dislike, or to be troubled with any worldly thing; to accompt any chance happening to us to be sad, or disastrous? What, shall we say then each of us, is this same loss to the loss of my soul and all its comforts for ever? what is this want to the perpetual want of heavenly bliss? what is this short and faint pain to the cruel pangs of endless remorse, to

the weeping and gnashing of teeth in outward darkness, to everlasting bur∣nings?

Thus infinitely silly and petty must all concernments of this life appear to him, who is possessed with the belief and consideration of matters relating to the future state; whence discon∣tent in regard to them can hardly find access to his mind.

3. Constant devotion is an excel∣lent instrument and guard of content, an excellent remedy and fence against discontent.

It is such in way of impetration, procuring the removal, or alleviation of our crosses: for God hath promised that he will give good things to those * 1.27 that ask him; The Lord is nigh unto all that call upon him in truth; he will fulfill the desire of them that fear him; he also will hear their cry, and will save them. The poor man crieth, and the Lord heareth him, and saveth him out of all his troubles; the holy Scrip∣ture is full of such declarations and promises assuring us of succour from our distresses, upon our supplication to God; whence S. Paul thus adviseth

against all solicitude: Be carefull for * 1.28 nothing, but in every thing by prayer, and supplication with thanksgiving, let your requests be made known to God: And (addeth signifying the conse∣quence of this practice) the peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ.

It likewise performeth the same by procuring grace and aid from God, which may enable and dispose us to bear all evils well, which is really much better than a removal of them; for that hence they become wholsome and profitable to us, and causes of pre∣sent good, and grounds of future re∣ward; thus when St. Paul besought * 1.29 God for deliverance from his thorn in the flesh, the return to him was; My * 1.30 grace is sufficient for thee; for my strength is made perfect in weakness: it was a greater favour to receive an improvement of spiritual strength, occasioned by that cross, than to be quite freed from it.

Devotion also hath immediately of it self a special efficacy to produce content. As in any distress it is a

great consolation, that we can have recourse to a good friend, that we may discharge our cares and our re∣sentments into his bosome; that we may demand advice from him, and, if need be, request his succour; so much more it must be a great com∣fort, that we can in our need ap∣proach to God, who is infinitely the most faithfull, the most affectionate, the most sufficient friend that can be; always most ready, most willing, most able to direct and to relieve us: he desires, and delights, that in the day of our trouble we should seek him; * 1.31 that we should pour forth our hearts before him, that we should cast our burthens, and our cares upon him; that we should upon all occasions implore his guidance and aid: And complying with his desires as we shall assuredly find a successfull event of our devoti∣ons, so we shall immediately enjoy great comfort and pleasure in them.

The God of all consolation doth e∣specially by this chanel convey his comforts into our hearts; his very presence (that presence, in which the * 1.32 Psalmist saith there is fulness of joy)

doth mightily warm and chear us; his Holy Spirit doth in our religious entercourse with him insinuate a light∣some serenity of mind, doth kindle sweet and kindly affections, doth scatter the gloomy clouds of sadness; practising it we shall be able to say with the Psalmist, In the multitude of * 1.33 my thoughts within me thy comforts de∣light my soul.

Humbly addressing our selves to God, and reverently conversing with him doth compose our minds, and charm our passions, doth sweeten our humour, doth refresh and raise our spirits, and so doth immediately breed and nourish contentedness.

It also strengthneth our faith, and quickneth our hope in God, where∣by we are enabled to support our pre∣sent * 1.34 evils, and peace of mind doth spring up within us.

It enflameth our love unto God, in sense of his gratious illapses, thence * 1.35 rendring us willing to endure any want or pain for his sake, or at his appointment.

It in fine doth minister a ravishing delight, abundantly able to supply

the defect of any other pleasures, and to allay the smart of any pains what∣ever; rendring thereby the meanest estate more acceptable and pleasant, than any prosperity without it can be. So that if we be truly devout we can hardly be discontent; It is dis∣costing from God by a neglect of de∣votion, or by a negligence therein, that doth expose us to the incursions of worldly regret and sorrow.

These are general remedies and du∣ties both in this and all other regards necessary, the which yet we may be induced to perform in contemplation of this happy fruit (contentedness) a∣rising from them. Farther

4. It serveth toward production of contentedness to reflect much upon our imperfection, unworthiness and guilt; so as thereby to work in our hearts a lively sense of them, and a hearty sorrow for them; this will divert our sadness into its right cha∣nel, this will drown our lesser grief by the influx of a greater. It is the nature of a greater apprehension or pain incumbent to extinguish in a manner, and swallow up the sense of

a lesser, although in it self grievous; as he that is under a fit of the stone doth scarce feel a pang of the gout; he that is assaulted by a wolf will not regard the biting of a flea. Whereas then of all evils and mischiefs moral evils are incomparably far the grea∣test, in nature the most ugly and a∣bominable, in consequence the most hurtfull and horrible; seeing (in Saint Chrysostome's language) Excepting sin, there is no∣thing * 1.36 grievous or terrible among humane things; not poverty, not sickness, not disgrace, not that which seemeth the most extreme of all evils, death it self; those being names onely among such as philosophate, names of calamity, void of reality, but the real calamity this, to be at vari∣ance with God, and to doe that which displeaseth him; seeing evidently ac∣cording to just estimation no evil bea∣reth any proportion to the evil of sin, if we have a due sense thereof, we can hardly be affected with any o∣ther accident; If we can keep our minds intent upon the heinous na∣ture,

and the lamentable consequen∣ces of sin, all other evils cannot but seem exceedingly light and inconside∣rable; we cannot but apprehend it a very silly and unhandsome thing to resent or regard them: what (shall we then judge) is poverty in comparison to the want of a good conscience? what is sickness compared to distem∣per of mind, and decay of spiritual strength? what is any disappointment to the being defeated and overthrown by temptation? what any loss to the being deprived of God's love and fa∣vour? what any disgrace to the being out of esteem and respect with God? what any unfaithfulness or inconstan∣cy of friends to having deserted or be∣trayed our own soul? what can any danger signifie to that of eternal misery, incurred by offending God? what pressure can weigh against the load of guilt, or what pain equal that of stinging remorse? in fine, what con∣dition can be so bad as that of a wret∣ched sinner? any case surely is tole∣rable, is desirable, is lovely and sweet in comparison to this: would to God, may a man in this case reasonably say,

that I were poor and forlorn as any beggar; that I were covered all over with botches and blains as any La∣zar; that I were bound to pass my days in an hospital or a dungeon; might I be chained to an oar, might I lie upon the rack, so I were clear and innocent: Such thoughts and af∣fections if reflecting on our sinfull do∣ings and state do suggest and impress, what place can there be for resent∣ment of other petty crosses?

Contrition also upon this score is productive of a certain sweetness and joy apt to quash or to allay all world∣ly grief: as it worketh a salutary re∣pentance * 1.37 not to be repented of, so it therewith breedeth a satisfactory com∣fort, which doth ever attend repen∣tance: He that is very sensible of his guilt, cannot but consequently much value the remedy thereof, mercy; and thence earnestly be moved to seek it; then in contemplation of divine goodness, and considering God's gra∣tious promises, will be apt to conceive faith and hope, upon his imploring mercy, and resolution to amend; thence will spring up a chearfull satis∣faction,

so possessing the heart, as to expell or to exclude other displeasures: a holy and a worldly sadness cannot well consist together.

5. Another good instrument of con∣tentedness is sedulous application of our minds to honest employment. Honest studies and cares divert our minds, and drive sad thoughts from them: they chear our spirits with wholsome food and pleasant entertain∣ments; they yield good fruits, and a success accompanied with satisfaction, which will extinguish or temper dis∣content: while we are studious or ac∣tive, discontent cannot easily creep in, and soon will be stifled.

Idleness is the great mother and the nurse of discontent; it layeth the mind open for melancholy conceits to en∣ter; it yieldeth harbour to them, and entertainment there; it depriveth of all the remedies and allays which bu∣siness affordeth.

Reciprocally discontent also beget∣teth idleness, and by it groweth: they are like ice and water, arising * 1.38 each out of the other: we should therefore not suffer any sadness so to

encroach upon us, as to hinder us from attending to our business (the honest works and studies of our cal∣ling) for it thereby will grow stron∣ger and more hardly vincible.

6. A like expedient to remove dis∣content is good company. It not * 1.39 onely sometimes ministreth advices and arguments for content, but rai∣seth the drooping spirit, erecting it to a loving complaisance, drawing it out towards others in expressions of kindness, and yielding delight in those which we receive from others, infec∣ting us by a kind of contagion with good humour, and instilling pleasant Idea's into our fancy, agreeably di∣verting us from sad and irksome thoughts: discontent affecteth retire∣ment and solitude, as its element and food; good company partly starveth it by smothering sad thoughts, partly cureth it by exhilerating discourse. No man hardly can feel displeasure, while friendly conversation entertai∣neth him; no man returneth from it without some refreshment and ease of mind.

7. Having right and lowly con∣ceits of our selves is a most sure guar∣dian and procurer of content: for an∣swerable to a man's judgment of him∣self are his resentments of the dealing he meeteth with from God or man. He that thinks meanly as he ought of himself, will not easily be offended at any thing; any thing, will he think, is good enough for me; I deserve no∣thing from God, I cannot deserve much of man; if I have any compe∣tence of provision for my life, any tolerable usage, any respect, it is more than my due, I am bound to be thank∣full: but he that conceiteth highly (that is vainly) of himself, nothing will satisfie him; nothing, thinks he, is good enough for him, or answera∣ble to his deserts; no body can yield him sufficient respect; any small neg∣lect disturbeth and enrageth him: he cannot endure that any man should thwart his interest, should cross his humour, should dissent from his opi∣nion; Hence seeing the world will not easily be induced to conceit of him as he doth of himself, nor to comply with his humours and pre∣tences,

it is impossible that he should be content.

8. It conduceth to this purpose to contemplate and resent the publick state of things, the interest of the world, of our countrey, of God's Church. The sense of publick cala∣mities will drown that of private, as unworthy to be considered or com∣pared with them; The sense of pub∣lick prosperity will allay that of par∣ticular misfortune. How (will a wise and good man say) can I desire to prosper and flourish, while the State is in danger or distress? how can I grieve, seeing my countrey is in good condition? is it just, is it handsome that I should be a non-conformist ei∣ther in the publick sorrow or joy? Indeed

9. All Hearty Charity doth great∣ly alleviate discontent. If we bear such a good-will to our neighbour as to have a sincere compassion of his evils, and complacence in his good, our case will not much afflict us. If we can appropriate and enjoy the pro∣sperity, the wealth, the reputation, of our neighbour, by delighting in

them, what can we want; what can displease us? If our heart is enlarged in pity for the misfortunes of others, it cannot be contracted with grief for our own: our sorrow, like water, be∣ing thus diffused, cannot be so deep but it will be more fruitfull; it will produce such effects as will comfort and please us; It is a stingy selfishness which maketh us so very sensible of crosses and so uncapable of comfort.

10. Again, if we will attain con∣tentment, we must take heed of set∣ting our affection upon any worldly thing whatever, so as very highly to prize it, very passionately to affect it, very eagerly to pursue it; so as to conceive our happiness in any measure to hang on it or stick thereto: If there be any such thing, we shall be disappointed in the acquist, or the re∣tention of it; or we shall be dissatis∣fied in its enjoyment.

So to adhere in affection to any thing is an adulterous disloyalty to∣ward our Maker and Best friend; from which it is expedient that we should be reclaimed; whence God (in just anger, or in kind mercy)

will be apt to cross us in our attempts to get it, or to deprive us of its pos∣session; whence the displeasure will follow, which always attendeth a se∣paration from things we love. But if we be suffered to obtain or to retain it, we shall soon find dissatisfaction therein; being either disgusted with some bitterness in it (such as doth lurk in every sensible good) or being cloyed with its lusciousness: it after a small enjoyment will become either distast∣full or insipid.

This, according to continual expe∣rience, is the nature of all things, plea∣sant onely to sense or fancy, presently to satiate: no beauty can long please the eye, no melody the ear, no deli∣cacy the palate, no curiosity the fan∣cy; a little time doth waste away, a small use doth wear out the pleasure, which at first they afford: novelty commendeth and ingratiateth them; distance representeth them fair and lovely; the want or absence of them rendreth them desirable; but the pre∣sence of them dulleth their grace, the possession of them deadneth the appe∣tite to them.

New objects with a gentle and gratefull touch warble upon the cor∣poreal organs, or excite the spirits in∣to a pleasant frisk of motion; but when use hath levigated the organs, and made the way so smooth and ea∣sie that the spirits pass without any stop, those objects are no longer felt, or very faintly; so that the pleasure ceaseth.

Onely those things which reason (religious and sound reason) doth ap∣prove, do yield a lasting (undecay∣ing, unalterable) satisfaction; if we set our affections on them, we cannot fail of content: In seeking them we cannot be disappointed, for God (without any reservation or excepti∣on) hath promised to bestow them upon those who seriously and dili∣gently seek them: nor can we be dis∣possessed of them; God will not take them away, and they lie beyond the reach of any other hand: Having them then we cannot but fully and durably be satisfied in the fruition of them; the longer we have them the more we shall like them; the more we taste them the better we shall re∣lish

them: time wasteth not, but im∣proveth the sense of their unfading beauty and indefectible sweetness.

11. It is of great influence toward contentedness with an earnest and im∣partial regard to contemplate things, as they are in themselves, devested of tragical appearances, in which they are wrapt by our own inconsiderate fancy, or which vulgar prejudices do throw upon them: As all things, loo∣ked upon by the corporeal eye through a mist, do seem bigger than in reali∣ty they are, so to the eye of our mind all things (both good and evil) seem hugely enlarged, when viewed through the foggs of our dusky ima∣gination, or of popular conceit. If we will esteem that very good, which with a gay appearance dazleth our imagination, or which the common admiration and applause of men re∣commendeth, the most vain and worthless, the most dangerous, the most mischievous things often will appear such; and if we please to ac∣compt those things greatly bad which look ugly or horridly to imagination, which are defamed by the injudicious

part of men; or which men common∣ly do loath, do fret at, do wail for, we shall take the best, most innocent, most usefull, most wholsome things for such; and accordingly these er∣rours of our minds will be followed by a perverse practice, productive of dissatisfaction and displeasure to us. No man ever will be satisfied, who values things according to the price which fancy setteth on them, or ac∣cording to the rate they bear in the common market; who distinguisheth not between good and famous, bad and infamous; who is affected accor∣dingly with the want of those things, which men call good, with the pre∣sence of those, which they term bad.

But if we judge of things as God declareth, as impartial and cautious reason dictateth, as experience dili∣gently observed (by their fruits and consequences) discovereth them to be, we shall have little cause to be affec∣ted by the want, or presence of any such thing which is wont to produce discontent.

12. We should to this purpose take especial care to search 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 offensive therein declining it, diminishing it, tempering it so well as we may, al∣ways forbearing to aggravate it. There are in nature divers simples, which have in them some part, or some juice very noxious, which be∣ing severed and cast away, the rest becometh wholsome food; neither in∣deed is there any thing in nature so venomous, but that from it by art and industry may be extracted some∣what medicinal, and of good use, when duly applied; so in most ap∣parent evils lieth inclosed much good, which if we carefully separate (ca∣sting away the intermixed dross and refuse) we shall find benefit and taste comfort thence; there is nothing so thoroughly bad, as being well orde∣red, and opportunely ministred will not doe us much good: So if from po∣verty we cast away or bear quietly that which a little pincheth the sense or grateth on the fancy, and enjoy the undistractedness of mind, the li∣berty,

the leisure, the health, the se∣curity from envy, obloquy, strife, which it affordeth, how satisfactory may it become to us? The like con∣veniences are in disgrace, disappoint∣ment, and other such evils, which being improved may endear them to us: Even sin it self (the worst of evils, the onely true evil) may yield great benefits to us; it may render us sober and lowly in our own eyes, devout in imploring mercy, and thankfull to God for it; mercifull and charitable toward others in our opinions and censures; more laborious in our good practice, and watchfull over our steps: and if this deadly poison well admini∣stred yieldeth effects so exceedingly beneficial and salutary, what may o∣ther harmless (though unhandsome, and unpleasant) things doe, being skilfully managed?

13. It is a most effectual means of producing content, and curing discon∣tent, to rowse and fortifie our faith in God, by with most serious attention reflecting upon the arguments and experiments, which assure us concer∣ning God's particular providence over

all, over us. It is really infidelity (in whole, or in part, no faith, or a small and weak faith) which is at the root as of all sin, so particularly of discon∣tent: for how is it possible, did we firmly believe, and with any measure of attention consider, that God taketh care of us, that he tendereth our good, that he is ready at hand to succour us, (how then, I say, is it possible) that we should fear any want, or grie∣vously resent any thing incident? But we like St. Peter are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of little faith, therefore we cannot walk on the sea; but in despair sink down: sometimes our faith is buried in oblivion or carelesness; we forget, or mind not that there is a provi∣dence; but look on things as if they sell out casually or fatally; thence ex∣pect no redress from heaven, so tum∣ble into despair and disconsolateness. Sometimes because God doth not in our time and our way relieve us or gratifie us we slip into profane doubt, questioning in our hearts whether he doth indeed regard us, or whether a∣ny relief is to be expected from him; not considering, that onely God can

tell when, and how it is best to pro∣ceed; that often it is not expedient our wishes should be granted; that we are not wise enough, or just e∣nough to appoint or chuse for our selves; that it is impossible for God to gratifie every man; that it would be a mad world, if God in his govern∣ment thereof should satisfie all our desires.

We forget how often God hath suc∣coured us in our needs and straits, how continually he hath provided for us; how patiently and mercifully he hath born with us; what miracles of bounty and mercy he hath performed in our behalf; we are like that dis∣trustfull and inconsiderate people, who remembred not the hand of God, * 1.40 nor the day when he delivered them; remembred not the multitude of his * 1.41 mercies; but soon forgat his works, and waited not for his counsel; 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.

From such dispositions in us our discontents do spring; and we can∣not

cure them, but by recollecting our selves from such forgetfulness and negligence; by shaking off such wic∣ked * 1.42 doubts and distrusts; by fixing our hearts and hopes on him, who a∣lone can help us; who is our strength, * 1.43 the strength of our heart, of our life, of our salvation.

Of him (to conclude) let us hum∣bly implore, that he in mercy would bestow upon us grace to submit in all things to his will, to acquiesce 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 bless him: Even so to the Ever Blessed God, our gratious maker and preserver, be eternally rendred all glory, thanksgiving and praise.

Amen.

Notes

• * 1.1

  1 Tim. 6. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Aug. de Civ. Dei. 1. 8.
• * 1.3

  Cui cum paupertate bent convenit, dives est. Sen. Ep. 2.

  Nemo aliorum sensu miser est, sed suo; & ideò non pos∣sunt cujusquam falso judicio esse miseri, qui funt verè conscientiâ suâ beati. Nulli beatiores sunt, quàm qui hoc sunt quod volunt. Salv. de Gubern. Dei, 1.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. ad O∣lymp. Ep. 3. Vid. p. 73.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. ad Olymp. Ep. 16. Vid. Epist. 6. & ad Olymp. Ep. 3. (p. 75.) de Josepho.
• * 1.5

  1 Pet. 3. 4.
• * 1.6

  Ecce par Deo dignum vir bonus cum mala fortuna compositus. Sen. de Provid.
• * 1.7

  1 Pet. 2. 19.
• * 1.8

  Honesta res est lata pau∣pertas. Epic.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Apoc. 10. 10.

  Job 20. 20, 22.
• * 1.10

  Chrys. Tom. 6. Or. 89.
• * 1.11

  Vid. Chrys. ad Stag. 1. & 2. (p. 106.)
• * 1.12

  1 Pet. 5. 6.
• * 1.13

  Jam. 4. 10.
• * 1.14

  Job 22 29. (Luk. 14. 11. 18. 14.)
• * 1.15

  Isa. 66. 2. 57. 15.
• * 1.16

  Psal. 34. 18. 51. 17. 147. 3.
• * 1.17

  Matt. 5. 3, 4.
• * 1.18

  Job 9. 4.
• * 1.19

  Jer. 2. 30. 5. 3.

  Isa. 9. 13. ••. 5. 26. 10.
• * 1.20

  Psal. 112. 1. 119. 6.
• * 1.21

  Matt. 6. 33.
• * 1.22

  1 Cor. 1. 12.

  1 Pet. 3. 16.

  Act. 23. 1. 24. 16.
• * 1.23

  1 Thess. 4. 18.

  Vid. Naz. Ep. 201. (ad The∣clam.)
• * 1.24

  2 Cor. 7. 31.
• * 1.25

  2 Cor. 4. 16. &c. 5. 7.
• * 1.26

  Rom. 8. 18.
• * 1.27

  Matt. 7. 11.

  Psal. 145. 18.

  Jam. 4. 8.

  Psal. 34. 6. 107. 6.
• * 1.28

  Phil. 4. 7. (Psal. 25. 16. 86. 1, 4, 17. 44. 23.)
• * 1.29

  2 Cor. 12. 9.
• * 1.30

  1 Cor. 10. 13.
• * 1.31

  Psal. 77. 2. 27. 8. 105. 4. 62. 8.

  1 Sam. 1. 15.

  Psal. 55. 22.

  1 Pet. 5. 7.

  Psal. 5. 8. 27. 11. 31. 3. 43. 3. 139. 24. 143. 10. 61. 2.

  Jer. 31. 9.
• * 1.32

  Psal. 16. 11.
• * 1.33

  Psal. 94. 19.
• * 1.34

  Isa. 26. 3.
• * 1.35

  Psal. 73. 26. 69. 16. 23. 4. 71. 20.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

  Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 6.

  Vid. ad Olymp. Ep. 13. ad Theod. 1.
• * 1.37

  2 Cor. 7. 10.

  Vid. Chrys. ad Demet. & ad Stelech. Tom. 6.
• * 1.38

  Mater me genuit.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  Psal. 78. 42.
• * 1.41

  Psal. 106. 7, 13, 21.
• * 1.42

  Psal. 22. 19. 46. 1. 81. 1. 59. 7. 144. 1.
• * 1.43

  Psal. 73. 26. 27. 1. 140. 7.