the which is not to be understood absolutely, as if he took himself to be independent in nature, able to subsist of himself, not wanting any support or comfort without himself (for this is the property and privilege of the great El-shaddai, who alone subsisteth of himself, needing toward his being and felicity nothing without himself;
the which is not to be understood absolutely, as if he took himself to be independent in nature, able to subsist of himself, not wanting any support or Comfort without himself (for this is the property and privilege of the great El-shaddai, who alone subsisteth of himself, needing towards his being and felicity nothing without himself;
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this is repugnant to the nature of man, who is a creature essentially dependent for his being and subsistence, indigent of many things for his satisfaction and welfare) but relatively, considering his present state, the circumstances wherein he was, and the capacities he had;
this is repugnant to the nature of man, who is a creature essentially dependent for his being and subsistence, indigent of many things for his satisfaction and welfare) but relatively, considering his present state, the Circumstances wherein he was, and the capacities he had;
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1. The object of contentedness is the present state of things whatever it be (whether prosperous or adverse, of eminency or meanness, of abundance or scantness) wherein by divine providence we are set:
1. The Object of contentedness is the present state of things whatever it be (whither prosperous or adverse, of eminency or meanness, of abundance or scantness) wherein by divine providence we Are Set:
Prosperity is a nice and squeamish thing, and it is hard to find any thing able to please men of a full and prosperous state, which being uncapable of bettering in substantial things they can hardly find matter of solid delight.
Prosperity is a Nicaenae and squeamish thing, and it is hard to find any thing able to please men of a full and prosperous state, which being uncapable of bettering in substantial things they can hardly find matter of solid delight.
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In the fulness of his sufficiency, he shall be in straits. The formal object thereof may indeed seem to be a condition distastfull to our sense, or cross to our fancy; an adverse or strait condition;
In the fullness of his sufficiency, he shall be in straits. The formal Object thereof may indeed seem to be a condition distasteful to our sense, or cross to our fancy; an adverse or strait condition;
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since there are few, who in right estimation are not indigent and poor, that is who do not desire and fansie themselves to want many things which they have not (for wealth consisteth not so much in the possession of goods,
since there Are few, who in right estimation Are not indigent and poor, that is who do not desire and fancy themselves to want many things which they have not (for wealth Consisteth not so much in the possession of goods,
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as •n apprehension of freedom from want, and in satisfaction of desires) since care, trouble, disappointment, satiety and discontent following them, do not onely haunt cottages,
as •n apprehension of freedom from want, and in satisfaction of Desires) since care, trouble, disappointment, satiety and discontent following them, do not only haunt cottages,
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therefore unto persons in these states we shall more explicitely apply our directions, and persuasions, as to the proper and primary subjects of contentedness;
Therefore unto Persons in these states we shall more explicitly apply our directions, and persuasions, as to the proper and primary subject's of contentedness;
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2. The acts, wherein the practice thereof consisteth (which are necessary ingredients, or constant symptomes of it) belong either to the mind and understanding,
2. The acts, wherein the practice thereof Consisteth (which Are necessary ingredients, or constant symptoms of it) belong either to the mind and understanding,
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being 1. right opinions and judgments of mind, 2. fit dispositions and affections of heart, 3. outward good actions and behaviours, in regard to our condition and the events befalling us;
being 1. right opinions and Judgments of mind, 2. fit dispositions and affections of heart, 3. outward good actions and behaviours, in regard to our condition and the events befalling us;
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(1.) As to our opinions and judgments of things contentedness requireth, that 1. We should believe our condition whatever it be to be determined by God;
(1.) As to our opinions and Judgments of things contentedness requires, that 1. We should believe our condition whatever it be to be determined by God;
as a thing arising spontaneously, or sowed by the hand of some creature, but rather descendeth from him, who saith, I form the light, and create darkness;
as a thing arising spontaneously, or sowed by the hand of Some creature, but rather Descendeth from him, who Says, I from the Light, and create darkness;
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I make peace, and create evil; I the Lord doe all these things. We are apt, when any thing falleth out unpleasant to us, to exclaim against fortune, and to accuse our stars;
I make peace, and create evil; I the Lord do all these things. We Are apt, when any thing falls out unpleasant to us, to exclaim against fortune, and to accuse our Stars;
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for that in truth there is not in the world any occurrence merely fortuitous, or fatal (all being guided and wielded by the powerfull hand of the All-wise,
for that in truth there is not in the world any occurrence merely fortuitous, or fatal (all being guided and wielded by the powerful hand of the Alwise,
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as our Saviour did, when in regard to the sore hardships he was designed to undergo, he said, The Cup which my Father hath given me, shall I not drink?
as our Saviour did, when in regard to the soar hardships he was designed to undergo, he said, The Cup which my Father hath given me, shall I not drink?
whence, as frequently it is necessary for our good that we should be crossed (for that indeed otherwise we should often much harm, sometime we should quite undoe our selves) so it always,
whence, as frequently it is necessary for our good that we should be crossed (for that indeed otherwise we should often much harm, sometime we should quite undo our selves) so it always,
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we are therefore in reason obliged to take the saddest accidents, and sharpest afflictions, coming upon us by providence, to be no other than fatherly corrections,
we Are Therefore in reason obliged to take the Saddest accidents, and Sharpest afflictions, coming upon us by providence, to be no other than fatherly corrections,
who exceedingly tendreth the welfare of his children and subjects) doth ever (here in this life, the time of merit and trial) with a most wise good-will design our best good;
who exceedingly tendereth the welfare of his children and subject's) does ever (Here in this life, the time of merit and trial) with a most wise goodwill Design our best good;
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because we have what God allotteth us. There are other more particular judgments, which contentedness involveth, or which are required toward it; such as these;
Because we have what God allots us. There Are other more particular Judgments, which contentedness involveth, or which Are required towards it; such as these;
(2.) From such acts of our mind or intellective part concerning things incident to us, should proceed the following dispositions of will and affection.
(2.) From such acts of our mind or intellective part Concerning things incident to us, should proceed the following dispositions of will and affection.
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NONLATINALPHABET (to hug, or kindly to embrace things incident) NONLATINALPHABET (to love things dispensed by providence) are precepts, which even as dictated by natural reason Philosophers do much inculcate.
(to hug, or kindly to embrace things incident) (to love things dispensed by providence) Are Precepts, which even as dictated by natural reason Philosophers do much inculcate.
2. We should bear all things with steady calmness and composedness of mind, suppressing, or quelling those tumults, those storms, those excesses of passion, which the sense of things disgustfull is apt to excite;
2. We should bear all things with steady calmness and composedness of mind, suppressing, or quelling those tumults, those storms, those Excesses of passion, which the sense of things disgustful is apt to excite;
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they rejoyced, &c. they did take joyfully the spoiling of their goods, they did accompt it all joy, when they fell into divers tribulations; they were NONLATINALPHABET, as grieved but always rejoycing; their state was grievous,
they rejoiced, etc. they did take joyfully the spoiling of their goods, they did account it all joy, when they fell into diverse tribulations; they were, as grieved but always rejoicing; their state was grievous,
Such a constant frame of mind we should maintain, so continually prepared we should be against all contingencies, that nothing should happen amiss to us,
Such a constant frame of mind we should maintain, so continually prepared we should be against all contingencies, that nothing should happen amiss to us,
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NONLATINALPHABET, I (saith S. Paul) have a liking or pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake;
, I (Says S. Paul) have a liking or pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ's sake;
as our Saviour did, when he prayed, Father, if thou be willing remove this Cup; as they did in the Prophet, who said, In the way of thy judgments, O Lord, we have waited on thee; according to that rule in the Lamentations; It is good that a man should both hope, and wait quietly for the Salvation of the Lord;
as our Saviour did, when he prayed, Father, if thou be willing remove this Cup; as they did in the Prophet, who said, In the Way of thy Judgments, Oh Lord, we have waited on thee; according to that Rule in the Lamentations; It is good that a man should both hope, and wait quietly for the Salvation of the Lord;
and those precepts in the Psalms; Rest in the Lord, and wait patiently for him; wait upon the Lord, be of good courage, and he shall strengthen thine heart.
and those Precepts in the Psalms; Rest in the Lord, and wait patiently for him; wait upon the Lord, be of good courage, and he shall strengthen thine heart.
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Remembring, and considering, that (as we are expresly taught in Scripture, and as all our Religion doth clearly suppose) God knoweth to rescue the Godly out of tribulation, (he knoweth the proper season,
Remembering, and considering, that (as we Are expressly taught in Scripture, and as all our Religion does clearly suppose) God Knoweth to rescue the Godly out of tribulation, (he Knoweth the proper season,
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our minds should never sink into despondency, or disconsolateness: that this is practicable in the worst case, we have conspicuous instances to assure us;
our minds should never sink into despondency, or disconsolateness: that this is practicable in the worst case, we have conspicuous instances to assure us;
it hath been the practice of most illustrious and excellent persons, particularly of the holy Apostles; never was any condition, in outward respects and appearance, more forlorn and dismall than was theirs;
it hath been the practice of most illustrious and excellent Persons, particularly of the holy Apostles; never was any condition, in outward respects and appearance, more forlorn and dismal than was theirs;
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('tis the sign of an infirm mind) and NONLATINALPHABET, not to faultre or decay, NONLATINALPHABET, not to be dissolved or disjointed in our souls (as the body is in scorbutick distempers) are rules prescribed to us in such cases:
(it's the Signen of an infirm mind) and, not to faultre or decay,, not to be dissolved or disjointed in our Souls (as the body is in scorbutic distempers) Are rules prescribed to us in such cases:
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6. We should not be weary of our condition, or have irksome longings for alteration; but with a quiet indifferency, and willingness of mind lie under it, during God's pleasure;
6. We should not be weary of our condition, or have irksome longings for alteration; but with a quiet indifferency, and willingness of mind lie under it, during God's pleasure;
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they should quell our haughty stomach, they should supple our stiff wilfulness, they should soften our hard hearts, they should mitigate our peevish humours;
they should quell our haughty stomach, they should supple our stiff wilfulness, they should soften our hard hearts, they should mitigate our peevish humours;
8. It is required that we should, notwithstanding any meanness, any hardness of our condition, be meekly and kindly affected toward others, being satisfied and pleased with their more prosperous state.
8. It is required that we should, notwithstanding any meanness, any hardness of our condition, be meekly and kindly affected towards Others, being satisfied and pleased with their more prosperous state.
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It is humane thus to doe, because of the natural cognation and friendship of men; it is more especially Christian, because of our spiritual consanguinity;
It is humane thus to do, Because of the natural cognation and friendship of men; it is more especially Christian, Because of our spiritual consanguinity;
by virtue whereof we are so knit together, and made members each to other, that if (as S. Paul telleth us) one member suffer, all the members suffer with it,
by virtue whereof we Are so knit together, and made members each to other, that if (as S. Paul Telleth us) one member suffer, all the members suffer with it,
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he can never be content, who looketh with an evil eye upon other mens prosperity; he cannot doe well himself who loveth not to see his neighbour doe well;
he can never be content, who looks with an evil eye upon other men's Prosperity; he cannot do well himself who loves not to see his neighbour do well;
according to those rules and precepts of casting our burthen and care upon the Lord, of being carefull for nothing, but commending our affairs to God's ordering;
according to those rules and Precepts of casting our burden and care upon the Lord, of being careful for nothing, but commending our affairs to God's ordering;
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If we doe not thus, it is hardly possible that we should be content; if we do not depend on Providence, we cannot escape being often distracted with care, and perplexed with fear;
If we do not thus, it is hardly possible that we should be content; if we do not depend on Providence, we cannot escape being often distracted with care, and perplexed with Fear;
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that is, he which is curious and nice in his desires, will never have enough: The rule, which (according to St. Paul) should regulate our desires, is this;
that is, he which is curious and Nicaenae in his Desires, will never have enough: The Rule, which (according to Saint Paul) should regulate our Desires, is this;
so that our inclinations be complyant, our desires be congruous thereto, so that easily we can comport with the inconveniencies, can relish the comforts, can improve the advantages sticking thereto;
so that our inclinations be compliant, our Desires be congruous thereto, so that Easily we can comport with the inconveniences, can relish the comforts, can improve the advantages sticking thereto;
and rendreth its advantages fruitless) that createth discontent; for (although it be very mean) others bear the same chearfully; many would be glad thereof;
and rendereth its advantages fruitless) that Createth discontent; for (although it be very mean) Others bear the same cheerfully; many would be glad thereof;
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the care and trouble in keeping it, the suspicion and fear of losing it, the desire of amplifying it, the unwillingness to spend or use it, will bereave us of all true satisfaction therein,
the care and trouble in keeping it, the suspicion and Fear of losing it, the desire of amplifying it, the unwillingness to spend or use it, will bereave us of all true satisfaction therein,
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If we are poor, we should have a frugal, provident, industrious mind, sparing in desires, free from curiosity, willing to take pains, able to digest hardships, otherwise the straitness of our condition will pinch and gall us.
If we Are poor, we should have a frugal, provident, Industria mind, sparing in Desires, free from curiosity, willing to take pains, able to digest hardships, otherwise the straitness of our condition will pinch and Gall us.
Are we high in dignity or reputation? we then need a mind well ballasted with sober thoughts, otherwise the wind of vanity will drive us into absurd behaviours, thence will dash us upon disappointments,
are we high in dignity or reputation? we then need a mind well ballasted with Sobrium thoughts, otherwise the wind of vanity will drive us into absurd behaviours, thence will dash us upon disappointments,
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else (being fretted with such things, which in this ill-natur'd and hard-hearted World we may be sure often to meet with) we shall be uneasie in our minds,
Else (being fretted with such things, which in this Ill-natured and hardhearted World we may be sure often to meet with) we shall be uneasy in our minds,
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1. We should restrain our Tongues from all unseemly and unsavoury expressions, implying dissatisfaction in God's proceedings, or displeasure at his Providence;
1. We should restrain our Tongues from all unseemly and unsavoury expressions, implying dissatisfaction in God's proceedings, or displeasure At his Providence;
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such as were those of the discontented and impatient Israelites; They (saith the Psalmist, spake against God; they said, Can God furnish a table in the wilderness? behold he smote the rock that the waters gushed out, and the streams overflowed;
such as were those of the discontented and impatient Israelites; They (Says the Psalmist, spoke against God; they said, Can God furnish a table in the Wilderness? behold he smote the rock that the waters gushed out, and the streams overflowed;
can he give bread also, can he provide flesh for his people? Such as they used, of whom the Prophet saith — When they shall be hungry, they will fret themselves,
can he give bred also, can he provide Flesh for his people? Such as they used, of whom the Prophet Says — When they shall be hungry, they will fret themselves,
as those in the Apocalypse, who being afflicted with deserved judgments, did blaspheme the name of God, which had power over those plagues — blasphemed the God of heaven because of their pains and their sores.
as those in the Apocalypse, who being afflicted with deserved Judgments, did Blaspheme the name of God, which had power over those plagues — blasphemed the God of heaven Because of their pains and their sores.
or his willingness to succour us; venting wrath and displeasure toward him; charging him foolishly with injustice, or with unkindness, or with negligence, or with impotency;
or his willingness to succour us; venting wrath and displeasure towards him; charging him foolishly with injustice, or with unkindness, or with negligence, or with impotency;
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the abstaining from which behaviour, under the sense of his bitter calamities, is a great commendation of Job; In all this ('tis said) Job sinned not, neither charged God foolishly.
the abstaining from which behaviour, under the sense of his bitter calamities, is a great commendation of Job; In all this (it's said) Job sinned not, neither charged God foolishly.
St. Jude saith, that God in the last day will come, to execute judgment, and to convince men of all their hard speeches, which ungodly sinners have spoken against him:
Saint U^de Says, that God in the last day will come, to execute judgement, and to convince men of all their hard Speeches, which ungodly Sinners have spoken against him:
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these (subjoineth he) are NONLATINALPHABET, murmurers, that complain of their lot; which signifieth the heinousness and extreme dangerousness of this practice.
these (subjoineth he) Are, murmurers, that complain of their lot; which signifies the heinousness and extreme dangerousness of this practice.
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and accordingly Job, Behold (said he, after having considered all the reasons he could imagine of God's proceedings) I am vile, what shall I answer thee? I will lay my hand upon my mouth.
and accordingly Job, Behold (said he, After having considered all the Reasons he could imagine of God's proceedings) I am vile, what shall I answer thee? I will lay my hand upon my Mouth.
rather bearing patiently, than violently, like those in the Prophet, breaking our yoke, and bursting our bands. Take heed, regard not iniquity; for this hast thou chosen rather than affliction.
rather bearing patiently, than violently, like those in the Prophet, breaking our yoke, and bursting our bans. Take heed, regard not iniquity; for this hast thou chosen rather than affliction.
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we should rather willingly rest in the lowest condition, than doe as those, who by disturbing the world, by fomenting disorders and factions, by supplanting their neighbours welfare, by venting slanders and detractions, do labour to amplifie their estate:
we should rather willingly rest in the lowest condition, than do as those, who by disturbing the world, by fomenting disorders and factions, by supplanting their neighbours welfare, by venting slanders and detractions, do labour to amplify their estate:
doing as the Jews did, who in their straits, against the declared pleasure of God, set their faces toward Aegypt, strengthned themselves in the strength of Pharaoh, trusted in the staff of that broken reed.
doing as the jews did, who in their straits, against the declared pleasure of God, Set their faces towards Egypt, strengthened themselves in the strength of Pharaoh, trusted in the staff of that broken reed.
destruction unto them, because they have transgressed against me. We may consider how St. Paul reproveth the Corinthians for seeking a redress of wrong, scandalous and dishonourable to the Church:
destruction unto them, Because they have transgressed against me. We may Consider how Saint Paul Reproveth the Corinthians for seeking a redress of wrong, scandalous and dishonourable to the Church:
and those who forbear to afford the succour we might expect; forbearing to express any wrath or displeasure, to exercise any revenge or enmity toward them;
and those who forbear to afford the succour we might expect; forbearing to express any wrath or displeasure, to exercise any revenge or enmity towards them;
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In all these cases we should at least observe the rules and advices of the Wise-man; Say not, I will doe so to him as he hath done to me, I will render to the man according to his work;
In all these cases we should At least observe the rules and advices of the Wiseman; Say not, I will do so to him as he hath done to me, I will render to the man according to his work;
p-acp d d n2 pns12 vmd p-acp ds vvb dt n2 cc n2 pp-f dt n1; vvb xx, pns11 vmb vdi av p-acp pno31 c-acp pns31 vhz vdn p-acp pno11, pns11 vmb vvi p-acp dt n1 vvg p-acp po31 n1;
As men in any sickness or pain, if their friends are about them (affording comfort or assistence) do not seem to feel any thing, and forbear complaining;
As men in any sickness or pain, if their Friends Are about them (affording Comfort or assistance) do not seem to feel any thing, and forbear complaining;
p-acp n2 p-acp d n1 cc n1, cs po32 n2 vbr p-acp pno32 (vvg n1 cc n1) vdb xx vvi pc-acp vvi d n1, cc vvb vvg;
so if the world about us doth please us, if we bear no disaffection or grudge toward any person in view, our adversity will appear less grievous, it will indeed commonly be scarce sensible to us.
so if the world about us does please us, if we bear no disaffection or grudge towards any person in view, our adversity will appear less grievous, it will indeed commonly be scarce sensible to us.
av cs dt n1 p-acp pno12 vdz vvi pno12, cs pns12 vvb dx n1 cc n1 p-acp d n1 p-acp n1, po12 n1 vmb vvi av-dc j, pn31 vmb av av-j vbi av-j j p-acp pno12.
so that Qui fit, Mecoenas? Horace 's question, How comes it to pass, that no body liveth content with the lot assigned by God? wanted not sufficient ground.
so that Qui fit, Mecoenas? Horace is question, How comes it to pass, that no body lives content with the lot assigned by God? wanted not sufficient ground.
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and which will baffle all study: there are examples which shew it to be obtainable; there are rules and precepts, by observing which we may arrive to it.
and which will baffle all study: there Are Examples which show it to be obtainable; there Are rules and Precepts, by observing which we may arrive to it.
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And it is certainly a most excellent piece of learning; most deserving our earnest study: no other science will yield so great satisfaction, or good use;
And it is Certainly a most excellent piece of learning; most deserving our earnest study: no other science will yield so great satisfaction, or good use;
cc pn31 vbz av-j dt av-ds j n1 pp-f n1; ds j-vvg po12 j n1: dx j-jn n1 vmb vvi av j n1, cc j n1;
But how then may this skill be learned? I answer, chiefly (divine grace concurring) by these three ways. 1. By understanding the rules and precepts, wherein the practice thereof consisteth. 2. By diligent exercise,
But how then may this skill be learned? I answer, chiefly (divine grace concurring) by these three ways. 1. By understanding the rules and Precepts, wherein the practice thereof Consisteth. 2. By diligent exercise,
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whereby the habit will be produced. 3. By seriously considering, and impressing upon our minds those rational inducements (suggested by the nature and reason of things) which are apt to persuade the practice thereof.
whereby the habit will be produced. 3. By seriously considering, and impressing upon our minds those rational inducements (suggested by the nature and reason of things) which Are apt to persuade the practice thereof.
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from the nature and consequences of the duty it self; Every thing about us well examined and pondered, will minister somewhat inducing and assisting thereto.
from the nature and consequences of the duty it self; Every thing about us well examined and pondered, will minister somewhat inducing and assisting thereto.
p-acp dt n1 cc n2 pp-f dt n1 pn31 n1; d n1 p-acp pno12 av vvn cc vvn, vmb vvi av vvg cc vvg av.
Now by contentfull submission to God's disposal of things, we do worthily express our due regard to both these, avowing his right, and approving his exercise thereof;
Now by contentful submission to God's disposal of things, we do worthily express our due regard to both these, avowing his right, and approving his exercise thereof;
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but by discontent and regret at what happeneth, we do in effect injure God in both those respects, disavowing his right, and impeaching his management.
but by discontent and regret At what Happeneth, we do in Effect injure God in both those respects, disavowing his right, and impeaching his management.
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We do also (since we cannot but perceive the other attempt of dispossessing God to be frivolous and fruitless) in effect charge God with misdemeanour, with iniquity or infirmity in his distribution and disposal of things;
We do also (since we cannot but perceive the other attempt of dispossessing God to be frivolous and fruitless) in Effect charge God with misdemeanour, with iniquity or infirmity in his distribution and disposal of things;
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intimating, that in our opinion he doth not order them so justly, or so wisely as might be (not so well as we in our wisedom and justice should order them) for did we conceive them managed for the best, we could not but judge it most unreasonable to be aggrieved, or to complain:
intimating, that in our opinion he does not order them so justly, or so wisely as might be (not so well as we in our Wisdom and Justice should order them) for did we conceive them managed for the best, we could not but judge it most unreasonable to be aggrieved, or to complain:
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Again, there can be no greater injury, or affront offered to God, than to give him the lie, by questioning his veracity or fidelity; this discontent plainly doth involve:
Again, there can be no greater injury, or affront offered to God, than to give him the lie, by questioning his veracity or Fidis; this discontent plainly does involve:
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for us (like those Infidels, who said, Can God furnish a table in the wilderness? Can he give bread also, can he provide flesh for his people?) which conceits of God are also very unworthy, and injurious to him.
for us (like those Infidels, who said, Can God furnish a table in the Wilderness? Can he give bred also, can he provide Flesh for his people?) which conceits of God Are also very unworthy, and injurious to him.
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he having upon us all (whatever our condition comparatively is, or may seem to us) freely conferred many great benefits, common to all men among us (our being, life, reason, capacity of eternal happiness, manifold spiritual blessings, incomparably pretious and excellent) we in all reason should be thankfull for these, without craving more,
he having upon us all (whatever our condition comparatively is, or may seem to us) freely conferred many great benefits, Common to all men among us (our being, life, reason, capacity of Eternal happiness, manifold spiritual blessings, incomparably precious and excellent) we in all reason should be thankful for these, without craving more,
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or much wealth) but with good reason, as we might presume, should withhold from us some trisle, that we fansie or dote on, should we not be very unworthy,
or much wealth) but with good reason, as we might presume, should withhold from us Some trisle, that we fancy or dote on, should we not be very unworthy,
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God hath in the frankest manner bestowed on us innumerable and inestimable goods, in comparison whereto any comfort or convenience of our state here is very trivial and despicable;
God hath in the frankest manner bestowed on us innumerable and inestimable goods, in comparison whereto any Comfort or convenience of our state Here is very trivial and despicable;
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if upon any such accompt we disgust his Providence? Do we not deal, beyond all expression, unworthily with God, in so much undervaluing the goods which he hath given us,
if upon any such account we disgust his Providence? Do we not deal, beyond all expression, unworthily with God, in so much undervaluing the goods which he hath given us,
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as if notwithstanding all these immense effusions (yea as it were profusions) of bounty upon us, we could be indigent or unhappy? Shall we (to use that holy and most ingenuous consideration of Job) receive so much good from the bountifull hand of God,
as if notwithstanding all these immense effusions (yea as it were profusions) of bounty upon us, we could be indigent or unhappy? Shall we (to use that holy and most ingenuous consideration of Job) receive so much good from the bountiful hand of God,
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because he hath a just right, and irresistible power to dispose of us, the which (whatever we can doe, however we resent it) he will effectually make use of, whence it is extremely foolish to be discontent:
Because he hath a just right, and irresistible power to dispose of us, the which (whatever we can do, however we resent it) he will effectually make use of, whence it is extremely foolish to be discontent:
no less than downright madness it is to fret and fume at that which we can no-wise help, to bark at that which lodgeth in heaven so far high above us, to solicite deaf necessity with our ineffectual wailings;
no less than downright madness it is to fret and fume At that which we can nowise help, to bark At that which lodgeth in heaven so Far high above us, to solicit deaf necessity with our ineffectual wailings;
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than by our passionate resentments or moanfull clamours we can check the current of affairs, or alter that state of things, which is by God's high decree established:
than by our passionate resentments or moanfull clamours we can check the current of affairs, or altar that state of things, which is by God's high Decree established:
cs p-acp po12 j n2 cc j n2 pns12 vmb vvi dt n1 pp-f n2, cc vvi d n1 pp-f n2, r-crq vbz p-acp npg1 j n1 vvn:
Thus lifting up our eyes to heaven, and considering the reference our disposition and demeanour hath to God, will induce us to bear our case contentedly.
Thus lifting up our eyes to heaven, and considering the Referente our disposition and demeanour hath to God, will induce us to bear our case contentedly.
av vvg a-acp po12 n2 p-acp n1, cc vvg dt n1 po12 n1 cc n1 vhz p-acp np1, vmb vvi pno12 pc-acp vvi po12 n1 n1.
that have no power to get or keep any thing, for us that came into the world naked and defenseless, that live here in continual, absolute and arbitrary dependance for all our livelihood and subsistence, to contest with him that maintaineth us,
that have no power to get or keep any thing, for us that Come into the world naked and defenseless, that live Here in continual, absolute and arbitrary dependence for all our livelihood and subsistence, to contest with him that maintaineth us,
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duly examining the imperfections and infirmities of our nature, the disorder and depravedness of our hearts, the demeanours and enormities of our lives, we cannot but apprehend, that we are even unworthy of the crumbs which fall from our masters table;
duly examining the imperfections and infirmities of our nature, the disorder and depravedness of our hearts, the demeanours and enormities of our lives, we cannot but apprehend, that we Are even unworthy of the crumbs which fallen from our Masters table;
that we are obliged to acknowledge with those in the Lamentations, It is of the Lord's mercies that we are not consumed, because his compassions fail not.
that we Are obliged to acknowledge with those in the Lamentations, It is of the Lord's Mercies that we Are not consumed, Because his compassions fail not.
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Behold (saith he) God taketh away, who can hinder him, who will say unto him, what doest thou? If he will not withdraw his anger, the proud helpers do stoop under him;
Behold (Says he) God Takes away, who can hinder him, who will say unto him, what dost thou? If he will not withdraw his anger, the proud helpers do stoop under him;
who by wilfull transgressions, or slothfull neglects, have so much affronted and offended him; who have so little requited his love, and so much abused his patience;
who by wilful transgressions, or slothful neglects, have so much affronted and offended him; who have so little requited his love, and so much abused his patience;
r-crq p-acp j n2, cc j vvz, vhb av av-d vvn cc vvn pno31; r-crq vhb av av-j vvd po31 n1, cc av av-d vvn po31 n1;
who have born so little fruit, and rendred him so little service, shall we be angry that our humour is not pleased in all things? Shall we affect to swim in plenty, to wallow in pleasure, to bask our selves in ease;
who have born so little fruit, and rendered him so little service, shall we be angry that our humour is not pleased in all things? Shall we affect to swim in plenty, to wallow in pleasure, to bask our selves in ease;
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to be fed with dainties, to be gaily cloathed, to flourish in a brave and splendid condition, to be worshipped and honoured, who deserve not the meanest competence,
to be fed with dainties, to be gaily clothed, to flourish in a brave and splendid condition, to be worshipped and honoured, who deserve not the Meanest competence,
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or lowest respect, to whom it is a great favour that we are permitted to subsist, whom strict justice would often have cast into utter misery and disconsolateness? It is not surely for such persons to be dissatisfied with any thing in this world,
or lowest respect, to whom it is a great favour that we Are permitted to subsist, whom strict Justice would often have cast into utter misery and disconsolateness? It is not surely for such Persons to be dissatisfied with any thing in this world,
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'tis their part, with most submissive patience, to bear whatever is inflicted on them, humbly saying with him in the Prophet, I will bear the indignation of the Lord, because I have sinned against him.
it's their part, with most submissive patience, to bear whatever is inflicted on them, humbly saying with him in the Prophet, I will bear the Indignation of the Lord, Because I have sinned against him.
Seeing, whatever our crosses or sufferings be, we cannot but confess to God with those in Ezra, Thou hast punished us less than our iniquities deserve;
Seeing, whatever our Crosses or sufferings be, we cannot but confess to God with those in Ezra, Thou hast punished us less than our iniquities deserve;
vvg, r-crq po12 n2 cc n2 vbb, pns12 vmbx p-acp vvi p-acp np1 p-acp d p-acp np1, pns21 vh2 vvn pno12 dc cs po12 n2 vvi;
yea very favourably dealt with, Why should we be dissatisfied? If in such cases men should deal so favourably with us, we should be much pleased, and ready to thank them;
yea very favourably dealt with, Why should we be dissatisfied? If in such cases men should deal so favourably with us, we should be much pleased, and ready to thank them;
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for our evils are not indeed so much the voluntary works of God, who doth not afflict willingly, or grieve the children of men, as the natural products of our sins, which we do wilfully commit:
for our evils Are not indeed so much the voluntary works of God, who does not afflict willingly, or grieve the children of men, as the natural products of our Sins, which we do wilfully commit:
c-acp po12 n2-jn vbr xx av av av-d dt j-jn n2 pp-f np1, r-crq vdz xx vvi av-j, cc vvi dt n2 pp-f n2, p-acp dt j n2 pp-f po12 n2, r-crq pns12 vdb av-j vvi:
we, like prodigals, fling away our estate in wanton profusions, then complain of want; we affect and chuse the causes, but loath, and cannot abide the certain consequences;
we, like prodigals, fling away our estate in wanton profusions, then complain of want; we affect and choose the Causes, but loath, and cannot abide the certain consequences;
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And shall any servant, shall a mere slave presume to chuse his place, or determine his rank in the family? Shall he appoint to himself what office he will discharge, what garb he shall go in, what diet he must have;
And shall any servant, shall a mere slave presume to choose his place, or determine his rank in the family? Shall he appoint to himself what office he will discharge, what garb he shall go in, what diet he must have;
what he will doe, and how he shall be accommodated? Is it not fit that all these things should be left to our Master's discretion and pleasure, it is most reasonable that we should thoroughly acquiesce in his determination:
what he will do, and how he shall be accommodated? Is it not fit that all these things should be left to our Masters discretion and pleasure, it is most reasonable that we should thoroughly acquiesce in his determination:
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Wilt thou have me to be a governour or a private man, to stay at home or to be banished away, to be poor or to be rich? I will, in respect to all these things, apologize for thee with men;
Wilt thou have me to be a governor or a private man, to stay At home or to be banished away, to be poor or to be rich? I will, in respect to all these things, apologise for thee with men;
vm2 pns21 vhi pno11 pc-acp vbi dt n1 cc dt j n1, pc-acp vvi p-acp n1-an cc pc-acp vbi vvn av, pc-acp vbi j cc pc-acp vbi j? pns11 vmb, p-acp n1 p-acp d d n2, vvb p-acp pno21 p-acp n2;
they should not onely themselves forbear to find fault with, but be ready to maintain his proceedings against any, who shall presume to reprehend or blame them.
they should not only themselves forbear to find fault with, but be ready to maintain his proceedings against any, who shall presume to reprehend or blame them.
No man hath lived so well, that he can pretend any thing from God, that he is not indeed much behind-hand in his accompts with God, having received from God far more of benefit than he can return to him in service:
No man hath lived so well, that he can pretend any thing from God, that he is not indeed much behindhand in his accounts with God, having received from God Far more of benefit than he can return to him in service:
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or rather to be confident, that we shall never want any good thing (necessary or convenient for us) that no great evil shall ever oppress us? For is not God hence by paternal disposition inclined, is he not, in a manner, by paternal duty, engaged, in all needfull occasions, to supply and succour us? Can we (without great profaneness,
or rather to be confident, that we shall never want any good thing (necessary or convenient for us) that no great evil shall ever oppress us? For is not God hence by paternal disposition inclined, is he not, in a manner, by paternal duty, engaged, in all needful occasions, to supply and succour us? Can we (without great profaneness,
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As such, we are not onely possessed of goods abundantly sufficient to satisfie our desires; we have hopes able to raise our minds above the sense of all present things;
As such, we Are not only possessed of goods abundantly sufficient to satisfy our Desires; we have hope's able to raise our minds above the sense of all present things;
we have entertainments that ever may divert our minds, and fill our hearts with comfort; but we have also an assurance of competent supplies of temporal goods;
we have entertainments that ever may divert our minds, and fill our hearts with Comfort; but we have also an assurance of competent supplies of temporal goods;
pns12 vhb n2 cst av vmb vvi po12 n2, cc vvb po12 n2 p-acp n1; cc-acp pns12 vhb av dt n1 pp-f j n2 pp-f j n2-j;
Again, if we reflect upon our selves as rational men, How for shame can we be discontent? Do we not therein much disparage that excellent perfection of our nature? Is it not the proper work of reason to prevent things hurtfull or offensive to us, when that may be done;
Again, if we reflect upon our selves as rational men, How for shame can we be discontent? Do we not therein much disparage that excellent perfection of our nature? Is it not the proper work of reason to prevent things hurtful or offensive to us, when that may be done;
av, cs pns12 vvb p-acp po12 n2 p-acp j n2, c-crq p-acp n1 vmb pns12 vbi j-jn? vdb pns12 xx av av-d vvi cst j n1 pp-f po12 n1? vbz pn31 xx dt j n1 pp-f n1 pc-acp vvi n2 j cc j p-acp pno12, c-crq d vmb vbi vdn;
and to quell those troublesome passions, which create, or foment disquiet, and displeasure to us? if it cannot doe this, What doth it signifie? To what purpose have we it? Is not our condition really worse than that of brute beasts,
and to quell those troublesome passion, which create, or foment disquiet, and displeasure to us? if it cannot do this, What does it signify? To what purpose have we it? Is not our condition really Worse than that of brutus beasts,
cc pc-acp vvi d j n2, r-crq vvb, cc n1 vvi, cc n1 p-acp pno12? cs pn31 vmbx vdi d, q-crq vdz pn31 vvi? p-acp r-crq n1 vhb pns12 pn31? vbz xx po12 n1 av-j av-jc cs d pp-f n1 n2,
If we have high opinions of some things, as very excellent, or very needfull for us, it's no wonder if we do want them, that our condition is unpleasant to us;
If we have high opinions of Some things, as very excellent, or very needful for us, it's no wonder if we do want them, that our condition is unpleasant to us;
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without which nature is easily satisfied, and which if we do not affect, we cannot want? what is it but to wear course clothes, to feed on plain and simple fare, to work and take some pains, to sit or go in a lower place, to have no heaps of cash,
without which nature is Easily satisfied, and which if we do not affect, we cannot want? what is it but to wear course clothes, to feed on plain and simple fare, to work and take Some pains, to fit or go in a lower place, to have no heaps of cash,
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or hoards of grain, to keep no retinue, to have few friends, and not one flatterer? and what great harm in this? It is a state, which hath its no small conveniences and comforts, its happy fruits and consequences;
or hoards of grain, to keep no retinue, to have few Friends, and not one flatterer? and what great harm in this? It is a state, which hath its not small conveniences and comforts, its happy fruits and consequences;
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which freeth us from many cares and distractions, from many troubles and crosses, from many encombrances, many dangers, many temptations, many sore distempers of body and soul, many grievous mischiefs, to which wealth is exposed;
which freeth us from many Cares and distractions, from many Troubles and Crosses, from many encumbrances, many dangers, many temptations, many soar distempers of body and soul, many grievous mischiefs, to which wealth is exposed;
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Again, thou art suppose fallen into disgrace, or from honour and credit art depressed into a state of contempt and infamy? this also rightly prized is no such wretchedness;
Again, thou art suppose fallen into disgrace, or from honour and credit art depressed into a state of contempt and infamy? this also rightly prized is no such wretchedness;
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which thou never hadst reason much to regard, or at all to rely upon? what is thy loss therein? it is the breaking of a bubble, the sinking of a wave, the changing of a wind, the cracking of a thing most brittle, the slipping away of a thing most fugacious and slippery;
which thou never Hadst reason much to regard, or At all to rely upon? what is thy loss therein? it is the breaking of a bubble, the sinking of a wave, the changing of a wind, the cracking of a thing most brittle, the slipping away of a thing most fugacious and slippery;
what is honour, and fame, but thought, and what more slitting, what sooner gone away than a thought? and why art thou displeased at the loss of a thing so very slender, and slimme? if thou didst know its nature, thou canst not be disappointed;
what is honour, and fame, but Thought, and what more slitting, what sooner gone away than a Thought? and why art thou displeased At the loss of a thing so very slender, and slim? if thou didst know its nature, thou Canst not be disappointed;
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Is the contempt, thou hast incurred, from thy fault? bear the consequence thereof patiently, and doe thy best by removing the cause to reverse the effect:
Is the contempt, thou hast incurred, from thy fault? bear the consequence thereof patiently, and do thy best by removing the cause to reverse the Effect:
did it not much affect thee? why then dost thou much grieve at the loss thereof? Is not also thy fortune in this kind the same with that of the best men? have not those who have deserved most honour, been exposed to most contempt? But now (Job could say) they that are younger than I have me in derision, — they abhor me, they slee far from me, and spare not to spit in my face.
did it not much affect thee? why then dost thou much grieve At the loss thereof? Is not also thy fortune in this kind the same with that of the best men? have not those who have deserved most honour, been exposed to most contempt? But now (Job could say) they that Are younger than I have me in derision, — they abhor me, they slee Far from me, and spare not to spit in my face.
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Is not every man subject to these things? are not the greatest men, are not the wisest men, are not the best men liable to the same? yea chiefly liable, excellency being the special mark of envy and obloquy? can any good men escape free of them among so many bad men, whose doings as goodness doth reproach,
Is not every man Subject to these things? Are not the greatest men, Are not the Wisest men, Are not the best men liable to the same? yea chiefly liable, excellency being the special mark of envy and obloquy? can any good men escape free of them among so many bad men, whose doings as Goodness does reproach,
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so it provoketh their malignity? Canst thou imagine to pass thy days in so unjust and spitefull a world without incurring such bad usage? can so many vain,
so it provokes their malignity? Canst thou imagine to pass thy days in so unjust and spiteful a world without incurring such bad usage? can so many vain,
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or equity? Wilt thou suffer it to be in the power of any man at his pleasure so easily to discompose and vex thee? because he will be bad, shalt thou be miserable? why dost thou not rather please thy self in the conscience of thy endeavouring to deserve and doe well;
or equity? Wilt thou suffer it to be in the power of any man At his pleasure so Easily to discompose and vex thee? Because he will be bad, shalt thou be miserable? why dost thou not rather please thy self in the conscience of thy endeavouring to deserve and do well;
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and unhappiness, who stoop to so mean and base practices, than fret at them, as bad to thee? they doe themselves far more mischief, than they can doe thee.
and unhappiness, who stoop to so mean and base practices, than fret At them, as bad to thee? they do themselves Far more mischief, than they can do thee.
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for thy humiliation, or thy correction, may have ordered him, as David said he might have ordered Shimei, to curse thee) thou hast therefore more need to be humble in reflexion on thy self,
for thy humiliation, or thy correction, may have ordered him, as David said he might have ordered Shimei, to curse thee) thou hast Therefore more need to be humble in reflection on thy self,
In fine, satisfie thy self by committing thy soul with patience in well-doing unto thy Judge, who assuredly will doe thee right, will protect thy reputation, and clear thy innocence:
In fine, satisfy thy self by committing thy soul with patience in welldoing unto thy Judge, who assuredly will do thee right, will Pact thy reputation, and clear thy innocence:
but why so? why (let me ask thee, who art discontented upon this score) didst thou build much expectation upon uncertainties? didst thou not foresee a possibility, that thy design might miscarry,
but why so? why (let me ask thee, who art discontented upon this score) didst thou built much expectation upon uncertainties? didst thou not foresee a possibility, that thy Design might miscarry,
In fine, what is thy loss 'tis of thy care and pain? would it have been much better, that thou hadst been careless or idle? but hast thou not in lieu of them got some wisedom and experience? hast thou not (if thy attempt was reasonable and worthy) exercised thy wit, thy courage, thy industry? hast thou not (by thy defeat) got an opportunity to express equanimity and patience? if thou so improvest thy disappointment, thou art a gainer by thy loss, thou doest more, than conquer by thy defeat:
In fine, what is thy loss it's of thy care and pain? would it have been much better, that thou Hadst been careless or idle? but hast thou not in lieu of them god Some Wisdom and experience? hast thou not (if thy attempt was reasonable and worthy) exercised thy wit, thy courage, thy industry? hast thou not (by thy defeat) god an opportunity to express equanimity and patience? if thou so improvest thy disappointment, thou art a gainer by thy loss, thou dost more, than conquer by thy defeat:
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But friends, will some man say, have been unkind, have been ungratefull, have been fickle and false, have neglected, have deserted, have betrayed me? It was not an enemy, that reproached me, then I could have born it, &c. this is indeed commonly most grievous;
But Friends, will Some man say, have been unkind, have been ungrateful, have been fickle and false, have neglected, have deserted, have betrayed me? It was not an enemy, that reproached me, then I could have born it, etc. this is indeed commonly most grievous;
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canst thou lose the presence, the conversation, the protection, the advice, the succour of God? is he not immortal, is he not immutable, is he not inseparable from thee? canst thou be destitute of friends,
Canst thou loose the presence, the Conversation, the protection, the Advice, the succour of God? is he not immortal, is he not immutable, is he not inseparable from thee? Canst thou be destitute of Friends,
as if thy happiness, thy welfare, thy comfort had dependence on any other but him? is it not a great fault to be unwilling to part with any thing, when he calleth for it?
as if thy happiness, thy welfare, thy Comfort had dependence on any other but him? is it not a great fault to be unwilling to part with any thing, when he calls for it?
or usefull to thee in thy friend, which may not in good measure be supplied here? was it a sense of hearty good-will, was it a sweet freedom of conversation, was it sound advice or kind assistence in thy affairs? and mayst thou not find those left, which are alike able,
or useful to thee in thy friend, which may not in good measure be supplied Here? was it a sense of hearty goodwill, was it a sweet freedom of Conversation, was it found Advice or kind assistance in thy affairs? and Mayest thou not find those left, which Are alike able,
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and willing to minister those benefits? may not the same means, which knit him to thee, conciliate others also to be thy friends? he did not alone surely possess all the good-nature, all the fidelity, all the wisedom in the world, nor hath carried them all away with him? other friends therefore thou mayst find to supply his room:
and willing to minister those benefits? may not the same means, which knit him to thee, conciliate Others also to be thy Friends? he did not alone surely possess all the Good nature, all the Fidis, all the Wisdom in the world, nor hath carried them all away with him? other Friends Therefore thou Mayest find to supply his room:
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that justice is not well dispensed, that vertue is under hatches, that worth is not considered, that industry is not rewarded, that innocence and modesty are trampled upon;
that Justice is not well dispensed, that virtue is under Hates, that worth is not considered, that industry is not rewarded, that innocence and modesty Are trampled upon;
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if this were a sufficient cause of displeasure? However the world goes, we may yet make a tolerable shift, God is engaged competently to provide for us; that should satisfie us.
if this were a sufficient cause of displeasure? However the world Goes, we may yet make a tolerable shift, God is engaged competently to provide for us; that should satisfy us.
Thus if we do survey and rightly state things, which cause discontent, and seem to render our condition hard and sad, we shall find, that not from the things,
Thus if we do survey and rightly state things, which cause discontent, and seem to render our condition hard and sad, we shall find, that not from the things,
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We follow silly prejudices, judging that highly good, which the vulgar admireth, that very evil, which the weakest sort of men are wont to complain of;
We follow silly prejudices, judging that highly good, which the Vulgar admireth, that very evil, which the Weakest sort of men Are wont to complain of;
it is our fond conceits, our froward humours, our perverse behaviours, which do create the trouble, which seemeth adherent to any condition, and embittereth every state;
it is our found conceits, our froward humours, our perverse behaviours, which do create the trouble, which seems adherent to any condition, and embittereth every state;
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2. As there is no condition here perfectly and purely good (not deficient in some conveniences, not blended with some troubles) so there is none so thoroughly bad, that it hath not somewhat convenient and comfortable therein;
2. As there is no condition Here perfectly and purely good (not deficient in Some conveniences, not blended with Some Troubles) so there is none so thoroughly bad, that it hath not somewhat convenient and comfortable therein;
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somewhat usually abideth, which well improved, or wisely enjoyed may satisfie a man, yea render his estate comparable to theirs, who to vulgar eyes appear to be in the best condition:
somewhat usually Abideth, which well improved, or wisely enjoyed may satisfy a man, yea render his estate comparable to theirs, who to Vulgar eyes appear to be in the best condition:
We are, suppose again, in poverty (that instance I propound usually, as the most ordinary ground of discontent) but have we therewith good health? then most rich men may envy us,
We Are, suppose again, in poverty (that instance I propound usually, as the most ordinary ground of discontent) but have we therewith good health? then most rich men may envy us,
have we any friends sticking to us? that is more than the richest persons can assure themselves of, to whom it is near impossible to distinguish the friends of their person from the flatterers of their fortune;
have we any Friends sticking to us? that is more than the Richest Persons can assure themselves of, to whom it is near impossible to distinguish the Friends of their person from the Flatterers of their fortune;
if our poor state hath so manifold conveniences, do we so much distaste it? why do we so dwell and pore on the small inconveniences we feel under it, overlooking or slighting the benefits we may enjoy thereby? This indeed ordinarily is our folly and infirmity, that the want of any little thing, which we fansie or affect, doth hinder us from satisfaction in all other things;
if our poor state hath so manifold conveniences, do we so much distaste it? why do we so dwell and poor on the small inconveniences we feel under it, overlooking or slighting the benefits we may enjoy thereby? This indeed ordinarily is our folly and infirmity, that the want of any little thing, which we fancy or affect, does hinder us from satisfaction in all other things;
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One dead fly causeth all our ointment to stink; the possession of a Kingdom will not keep us from being heavy and displeased (as Ahab was) if we cannot acquire a small vineyard near us;
One dead fly Causes all our ointment to stink; the possession of a Kingdom will not keep us from being heavy and displeased (as Ahab was) if we cannot acquire a small vineyard near us;
the want of that notwithstanding all our affluence doth pinch us, our dainties thence do prove insipid, our splendours appear dimme, every thing but that is a toy unto us:
the want of that notwithstanding all our affluence does pinch us, our dainties thence do prove insipid, our splendours appear dim, every thing but that is a toy unto us:
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for that nevertheless we have goods left to us in our hands, or within our reach, far surpassing all those goods we have lost, much outweighing the evils we do undergoe:
for that nevertheless we have goods left to us in our hands, or within our reach, Far surpassing all those goods we have lost, much outweighing the evils we do undergo:
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we have reserved a free access to the throne of Grace, and thereby a sure means (grounded on God's infallible word and promise) of obtaining whatever is good for us;
we have reserved a free access to the throne of Grace, and thereby a sure means (grounded on God's infallible word and promise) of obtaining whatever is good for us;
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we can, in a word (we can if we please) enjoy God's favour, which immensly transcendeth all other enjoyments, which vastly more than countervaileth the absence of all other things;
we can, in a word (we can if we please) enjoy God's favour, which immensely transcendeth all other enjoyments, which vastly more than countervaileth the absence of all other things;
who hath God (as the Psalmist is wont to speak) to be his portion for ever? How can he be despicable, that hath the honour to have the Sovereign Majesty of the world for his especial friend? How can he be miserable who enjoyeth the fountain of all happiness, who hath the light of God's countenance to cheer him, who hath the consolations of God's holy Spirit to refresh and revive him? What can he want, who, beside his present interest in all the needfull effects of God's bountifull love, is an heir of heaven and everlasting bliss? Seeing therefore it is in our power to be religious, seeing we may,
who hath God (as the Psalmist is wont to speak) to be his portion for ever? How can he be despicable, that hath the honour to have the Sovereign Majesty of the world for his especial friend? How can he be miserable who Enjoyeth the fountain of all happiness, who hath the Light of God's countenance to cheer him, who hath the consolations of God's holy Spirit to refresh and revive him? What can he want, who, beside his present Interest in all the needful effects of God's bountiful love, is an heir of heaven and everlasting bliss? Seeing Therefore it is in our power to be religious, seeing we may,
seeing nothing can hinder us from fearing God, or can separate us from his love, neither can any thing render our condition bad or unhappy, really distressed or needy:
seeing nothing can hinder us from fearing God, or can separate us from his love, neither can any thing render our condition bad or unhappy, really distressed or needy:
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and, Whoso keepeth the commandment, shall feel no evil thing, saith the Wiseman; and, The hand of our God is upon all them that seek him, saith the Prophet; and, Who is he that shall harm you; (or doe ill to you,
and, Whoso Keepeth the Commandment, shall feel no evil thing, Says the Wiseman; and, The hand of our God is upon all them that seek him, Says the Prophet; and, Who is he that shall harm you; (or doe ill to you,
or make you worse) if ye be followers of that which is good? saith St. Peter; and We know (saith St. Paul) that to them who love God all things cooperate for good;
or make you Worse) if you be followers of that which is good? Says Saint Peter; and We know (Says Saint Paul) that to them who love God all things cooperate for good;
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or so finely cloath our backs, or so thoroughly sooth our fancies, as we could wish, that we so pitifully moan? Is it being restrained in some respects from the swinge of our humour, is it that we are not so much regarded,
or so finely cloth our backs, or so thoroughly sooth our fancies, as we could wish, that we so pitifully moan? Is it being restrained in Some respects from the swinge of our humour, is it that we Are not so much regarded,
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or are slighted by some persons, is it that we are crossed in some design, that so discomposeth and discourageth us? then are we sottishly fond and childish in our conceits, and our affections:
or Are slighted by Some Persons, is it that we Are crossed in Some Design, that so discomposeth and Discourageth us? then Are we sottishly found and childish in our conceits, and our affections:
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we should, with St. Paul, style any present evil NONLATINALPHABET, a lightness of affliction: we should with him reckon, that the sufferings of this present time are not worthy to be compared with the glories which shall be revealed to us;
we should, with Saint Paul, style any present evil, a lightness of affliction: we should with him reckon, that the sufferings of this present time Are not worthy to be compared with the Glories which shall be revealed to us;
4. In truth (if we will not mince the matter, and can bear a truth sounding like a Paradox) usually our condition is then better, when it seemeth worse;
4. In truth (if we will not mince the matter, and can bear a truth sounding like a Paradox) usually our condition is then better, when it seems Worse;
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prizing things merely according to present sense, or shew, not examining their intrinsick natures, or looking forward into their proper fruits and consequences.
prizing things merely according to present sense, or show, not examining their intrinsic nature's, or looking forward into their proper fruits and consequences.
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It is the school of wisedom, wherein our minds are disciplin'd and improved in the knowledge of the best things, whence it is termed NONLATINALPHABET, that is, instructive chastisement; so David found it;
It is the school of Wisdom, wherein our minds Are disciplined and improved in the knowledge of the best things, whence it is termed, that is, instructive chastisement; so David found it;
and, Ye (saith St Peter) greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith being much more pretious than of gold that perisheth,
and, You (Says Saint Peter) greatly rejoice, though now for a season, if need be, you Are in heaviness through manifold temptations; that the trial of your faith being much more precious than of gold that Perishes,
He must be very ignorant of himself (of his own temper and inclinations, of the strength and forces of his reason) who hath not met with some rubs and crosses to try himself and them with:
He must be very ignorant of himself (of his own temper and inclinations, of the strength and forces of his reason) who hath not met with Some rubs and Crosses to try himself and them with:
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he could have no good opportunity of employing thoroughly, or improving his wit, his courage, his industry, who hath had no straits to extricate himself from, no difficulties to surmount, no hardships to sustain:
he could have no good opportunity of employing thoroughly, or improving his wit, his courage, his industry, who hath had no straits to extricate himself from, no difficulties to surmount, no hardships to sustain:
The vertues of humility, of patience, of contentedness necessarily must be unknown to him, to whom no disgraces, no wants, no sore pains have arrived, by well enduring which, those vertues are learnt, and planted in the soul:
The Virtues of humility, of patience, of contentedness necessarily must be unknown to him, to whom no disgraces, no Wants, no soar pains have arrived, by well enduring which, those Virtues Are learned, and planted in the soul:
Scarce can he become very charitable, or compassionate to others, who never himself hath felt the smart of affliction, or inconveniencies of any distress;
Scarce can he become very charitable, or compassionate to Others, who never himself hath felt the smart of affliction, or inconveniences of any distress;
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for even, as the Apostle teacheth us, our Saviour himself was obliged to suffer tribulation, that he thence might become mercifull, and disposed to succour the afflicted.
for even, as the Apostle Teaches us, our Saviour himself was obliged to suffer tribulation, that he thence might become merciful, and disposed to succour the afflicted.
(No wonder, if he that liveth in continual prosperity, be a Nabal, churlish and discourteous, insensible of other mens grievances:) And how can he express much piety or love to God, who is not (in submission to God's will,
(No wonder, if he that lives in continual Prosperity, be a Nabal, churlish and discourteous, insensible of other men's grievances:) And how can he express much piety or love to God, who is not (in submission to God's will,
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and for his sake) put to suffer any thing grievous, or want any thing desirable? When can he employ any great faith or hope in God, who never hath any visible need of succour,
and for his sake) put to suffer any thing grievous, or want any thing desirable? When can he employ any great faith or hope in God, who never hath any visible need of succour,
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and place his sole felicity in him? How can he thoroughly relish spiritual things, whose affections are taken up by an affluence of other goods, whose appetites are glutted with enjoyment of other delights? What but deprivation of these things can lay open the vanity, the deceitfulness and slipperiness of them? What but crosses and disappointments here can withdraw our minds from a fond admiration,
and place his sole felicity in him? How can he thoroughly relish spiritual things, whose affections Are taken up by an affluence of other goods, whose appetites Are glutted with enjoyment of other delights? What but deprivation of these things can lay open the vanity, the deceitfulness and slipperiness of them? What but Crosses and disappointments Here can withdraw our minds from a found admiration,
and eager affection toward this world? What but the want of these joys and satisfactions, can drive us to seek our felicity otherwhere? when the deceit of riches possesseth us,
and eager affection towards this world? What but the want of these Joys and satisfactions, can drive us to seek our felicity otherwhere? when the deceit of riches Possesses us,
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when pride, sensuality, stupidity and sloth (the almost inseparable adherents to large and prosperous estates) do continually insinuate • themselves into us, What wisedom, what vertue are we like to have? Seeing then adversity is so wholsome and usefull, the remedy of so great mischiefs, the cause of so great benefits to us,
when pride, sensuality, stupidity and sloth (the almost inseparable adherents to large and prosperous estates) do continually insinuate • themselves into us, What Wisdom, what virtue Are we like to have? Seeing then adversity is so wholesome and useful, the remedy of so great mischiefs, the cause of so great benefits to us,
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as if we should complain of the hand which draweth us from a precipice, or pulleth us out of the fire. Many benefits (saith Seneca) have a sad and rough countenance,
as if we should complain of the hand which draws us from a precipice, or pulls us out of the fire. Many benefits (Says Senecca) have a sad and rough countenance,
If with a diligent observation we consult experience, we shall find, that as many have great cause to bewail, that they have been rich, that they have been blinded and corrupted with prosperity, that they have received their consolation here; so many have great reason to be glad, that they have been poor, that they have been disappointed, that they have tasted the bitter cup;
If with a diligent observation we consult experience, we shall find, that as many have great cause to bewail, that they have been rich, that they have been blinded and corrupted with Prosperity, that they have received their consolation Here; so many have great reason to be glad, that they have been poor, that they have been disappointed, that they have tasted the bitter cup;
it having instructed and corrected them; it having rendred them sober and considerate; industrious and frugal, mindfull of God, and devout toward him:
it having instructed and corrected them; it having rendered them Sobrium and considerate; Industria and frugal, mindful of God, and devout towards him:
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And what we may rejoice in, when past, Why should we not bear contentedly when present? Why should not the expectation of such good fruits satisfie us?
And what we may rejoice in, when past, Why should we not bear contentedly when present? Why should not the expectation of such good fruits satisfy us?
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Let our state be, as to quality, what it will, good or bad, joyfull or unpleasant, we may yet consider, that it cannot be desperate, it may not be lasting;
Let our state be, as to quality, what it will, good or bad, joyful or unpleasant, we may yet Consider, that it cannot be desperate, it may not be lasting;
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and as God often doth overturn prosperity, to humane judgment most firmly grounded, so he most easily can redress the to appearance most forlorn adversity;
and as God often does overturn Prosperity, to humane judgement most firmly grounded, so he most Easily can redress thee to appearance most forlorn adversity;
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and he, being especially the helper of the helpless, doth frequently perform it: As he poureth contempt upon Princes, and weakeneth the strength of the mighty;
and he, being especially the helper of the helpless, does frequently perform it: As he pours contempt upon Princes, and weakeneth the strength of the mighty;
Considering therefore the reason of things, and the nature of God, if our state be at present bad or sorrowfull, we have more reason to hope for its amendment, than to fear its continuance.
Considering Therefore the reason of things, and the nature of God, if our state be At present bad or sorrowful, we have more reason to hope for its amendment, than to Fear its Continuance.
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or complain (grief would be unreasonable because unprofitable, complaint would be vain, because fortune and fate are deaf) yet our infirmity might somewhat excuse that idle proceeding;
or complain (grief would be unreasonable Because unprofitable, complaint would be vain, Because fortune and fate Are deaf) yet our infirmity might somewhat excuse that idle proceeding;
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we shall have that NONLATINALPHABET, that seasonable succour, of which the Apostle to the Hebrews speaketh. Hope lieth at the bottom of the worst condition that can be;
we shall have that, that seasonable succour, of which the Apostle to the Hebrews speaks. Hope lies At the bottom of the worst condition that can be;
If then we have in every condition a hope present to us, Why do we grieve as those who have no hope? having ever ready the best anchor that can be to rest upon (for in this rolling sea of humane affairs, there is no firmer anchor than hope) Why do we let our minds be tossed with discontentfull solicitudes and fears? Why do we not rather (as the Apostle injoineth) rejoice in hope, than grieve out of despair? Why do we not as the Prophet adviseth, hope and wait quietly for the salvation of the Lord? the effect of so reposing our selves for the future on God's Providence would be perfect content,
If then we have in every condition a hope present to us, Why do we grieve as those who have no hope? having ever ready the best anchor that can be to rest upon (for in this rolling sea of humane affairs, there is no firmer anchor than hope) Why do we let our minds be tossed with discontentfull solicitudes and fears? Why do we not rather (as the Apostle enjoin) rejoice in hope, than grieve out of despair? Why do we not as the Prophet adviseth, hope and wait quietly for the salvation of the Lord? the Effect of so reposing our selves for the future on God's Providence would be perfect content,
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to give it a being in our fancy, which it may never have in nature? Could we follow this advice, never resenting evils before they come, never prejudging about future events against God's Providence, and our own quiet;
to give it a being in our fancy, which it may never have in nature? Could we follow this Advice, never resenting evils before they come, never prejudging about future events against God's Providence, and our own quiet;
as there are innumerable Promises, that none who hope in God shall be disappointed, so there are many illustrious examples of those, whom God hath in remarkable manner,
as there Are innumerable Promises, that none who hope in God shall be disappointed, so there Are many illustrious Examples of those, whom God hath in remarkable manner,
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and wonderfull measure relieved from wants and distresses, raising them out of deepest poverty, contempt and worldly wretchedness, into most eminent degrees of wealth and prosperity:
and wonderful measure relieved from Wants and Distresses, raising them out of Deepest poverty, contempt and worldly wretchedness, into most eminent Degrees of wealth and Prosperity:
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and hath been forsaken? Or who hath invoked him, and he did over-look (or despise him?) If we look into those generations, we may there find Joseph out of slavery,
and hath been forsaken? Or who hath invoked him, and he did overlook (or despise him?) If we look into those generations, we may there find Joseph out of slavery,
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Daniel out of captivity, and persecution, become President of the greatest Monarchy on earth David raised out of great meanness to highest dignity, restored out of extreme straits into a most prosperous state;
daniel out of captivity, and persecution, become President of the greatest Monarchy on earth David raised out of great meanness to highest dignity, restored out of extreme straits into a most prosperous state;
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As it may debase, and embitter all the prosperity in the world, to consider, that it is very fading and short-lived, that its splendour is but a blaze, its pleasure but a flash, its joy but as the crackling of thorns; so it should abate,
As it may debase, and embitter all the Prosperity in the world, to Consider, that it is very fading and short-lived, that its splendour is but a blaze, its pleasure but a flash, its joy but as the crackling of thorns; so it should abate,
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Put, I say, the worst case that can be, that it were certainly determined, and we did as certainly know it, that those things which cause our displeasure, should continue through our whole life;
Put, I say, the worst case that can be, that it were Certainly determined, and we did as Certainly know it, that those things which cause our displeasure, should continue through our Whole life;
And can any crosses therein be then any great matter? How can any thing so very short be very intolerable? It is but NONLATINALPHABET, being (as St. Peter speaketh) a little while yet aggrieved;
And can any Crosses therein be then any great matter? How can any thing so very short be very intolerable? It is but, being (as Saint Peter speaks) a little while yet aggrieved;
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it is but NONLATINALPHABET, a small quantity whatever it be of time, as the Apostle to the Hebrews saith, that we need patience; it is but NONLATINALPHABET, an affliction for a present moment; and therefore,
it is but, a small quantity whatever it be of time, as the Apostle to the Hebrews Says, that we need patience; it is but, an affliction for a present moment; and Therefore,
death (which may be very near, which cannot be far off) is a sure haven from all the tempests of life, a safe refuge from all the persecutions of the world,
death (which may be very near, which cannot be Far off) is a sure Haven from all the tempests of life, a safe refuge from all the persecutions of the world,
it will enlarge us from all restraints, it will discharge all our debts, it will ease us from all our toils, it will stifle all our cares, it will veil all our disgraces;
it will enlarge us from all restraints, it will discharge all our debts, it will ease us from all our toils, it will stifle all our Cares, it will veil all our disgraces;
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It is better, by rational consideration, to work content in our selves, using the brevity and frailty of our life as an argument to sustain us in our adversity,
It is better, by rational consideration, to work content in our selves, using the brevity and frailty of our life as an argument to sustain us in our adversity,
Serious reflexions upon our mortality, is indeed, upon many accompts, a powerfull antidote against discontent; being apt to extirpate the most radical causes thereof.
Serious reflexions upon our mortality, is indeed, upon many accounts, a powerful antidote against discontent; being apt to extirpate the most radical Causes thereof.
and what thou hast prepared to whom shall it fall? How can we fansie pleasure, seeing it is but NONLATINALPHABET, a very temporary fruition; seeing however we do eat, or drink, or play, it followeth, the morrow we shall die?
and what thou hast prepared to whom shall it fallen? How can we fancy pleasure, seeing it is but, a very temporary fruition; seeing however we do eat, or drink, or play, it follows, the morrow we shall die?
How can we even admire any secular wisedom, or knowledge, seeing that it is (as the Psalmist telleth us) true of every man, that — his breath goeth forth, he returneth to his earth, in that very day his thoughts perish;
How can we even admire any secular Wisdom, or knowledge, seeing that it is (as the Psalmist Telleth us) true of every man, that — his breath Goes forth, he returns to his earth, in that very day his thoughts perish;
Do we admire the condition of those, who, upon the stage, do appear in the state of Kings, do act the part of wealthy men, do talk gravely and wisely like Judges or Philosophers for an hour or two? If we do not admire those shadows and mockeries of state,
Do we admire the condition of those, who, upon the stage, do appear in the state of Kings, do act the part of wealthy men, do talk gravely and wisely like Judges or Philosophers for an hour or two? If we do not admire those shadows and mockeries of state,
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or that are, as we conceit, no more worthy and capable than our selves) that gnaweth our heart? is it, that such persons are more wealthy, more honourable, in greater favour or repute,
or that Are, as we conceit, no more worthy and capable than our selves) that gnaweth our heart? is it, that such Persons Are more wealthy, more honourable, in greater favour or repute,
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than we, that vexeth us? the consideration how little time those slender preeminences will last, may (if better remedies want due efficacy) serve toward rooting out that disease;
than we, that vexes us? the consideration how little time those slender preeminences will last, may (if better remedies want due efficacy) serve towards rooting out that disease;
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and he being fallen into this scurvy distemper, did follow his own prescription, I was, saith he, envious at the foolish, when I saw the prosperity of the wicked — untill I went into the sanctuary of God, then understood I their end;
and he being fallen into this scurvy distemper, did follow his own prescription, I was, Says he, envious At the foolish, when I saw the Prosperity of the wicked — until I went into the sanctuary of God, then understood I their end;
All the days of my appointed time (said he) I will wait till my change come: He would not be weary while he lived of his afflictions, because the days of man are few,
All the days of my appointed time (said he) I will wait till my change come: He would not be weary while he lived of his afflictions, Because the days of man Are few,
the more trouble and sorrow we endure, the less of worldly satisfaction we enjoy here, the less punishment we have to fear, the more comfort we may hope to find hereafter;
the more trouble and sorrow we endure, the less of worldly satisfaction we enjoy Here, the less punishment we have to Fear, the more Comfort we may hope to find hereafter;
for as it is a wofull thing to have received our portion, to have enjoyed our consolation in this life, so 'tis a happy thing to have undergone our pain here.
for as it is a woeful thing to have received our portion, to have enjoyed our consolation in this life, so it's a happy thing to have undergone our pain Here.
What is it that we do want, or wait for? Is it any good we want, which by our care and industry we can procure? Is it any evil that afflicteth us, which by the like means we can evade? if it be so,
What is it that we do want, or wait for? Is it any good we want, which by our care and industry we can procure? Is it any evil that afflicts us, which by the like means we can evade? if it be so,
But if we grieve and moan, because we cannot obtain some good above our reach, or not decline some unavoidable evil, what doe we thereby but palpably express our folly, and wilfully heighten our woe;
But if we grieve and moan, Because we cannot obtain Some good above our reach, or not decline Some unavoidable evil, what do we thereby but palpably express our folly, and wilfully heighten our woe;
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thou canst not be pragmatical, and boisterous, eager and fierce, importunately troublesome, intolerably confident, unaccomptably versatile, and various:
thou Canst not be pragmatical, and boisterous, eager and fierce, importunately troublesome, intolerably confident, unaccomptably versatile, and various:
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Thou hast certain pedantick notions about right and wrong, certain Romantick fancies about another world (unlike to this) which thou dost stiffly adhere to,
Thou hast certain pedantic notions about right and wrong, certain Romantic fancies about Another world (unlike to this) which thou dost stiffly adhere to,
thou hast a spice of silly generosity, which maketh divers profitable ways of acting (such as forging and feigning, supplanting others by detraction and calumny, soothing and flattering people) to be below thee, and unworthy of thee;
thou hast a spice of silly generosity, which makes diverse profitable ways of acting (such as forging and feigning, supplanting Others by detraction and calumny, soothing and flattering people) to be below thee, and unworthy of thee;
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Thou thinkest thy self obliged, and art peremptorily resolved to observe strict rules of justice, of humanity, of charity, to speak as thou meanest, to doe as thou wouldst be done to, to wrong no man any-wise, to consider and tender the case of other men as thine own:
Thou Thinkest thy self obliged, and art peremptorily resolved to observe strict rules of Justice, of humanity, of charity, to speak as thou Meanest, to do as thou Wouldst be done to, to wrong no man anywise, to Consider and tender the case of other men as thine own:
Thou hast an honest pride and haughtiness of mind, which will not let thee condescend to use those sly tricks, crooked ways and shifts, which commonly are the compendious and most effectual ways of accomplishing designs here:
Thou hast an honest pride and haughtiness of mind, which will not let thee condescend to use those sly tricks, crooked ways and shifts, which commonly Are the compendious and most effectual ways of accomplishing designs Here:
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Thou art, in fine (like Helvidius Priscus) in thy dealings and proceedings, pervicax recti, wilfully and peevishly honest: Such an one perhaps thou art, and such is thy way;
Thou art, in fine (like Helvidius Priscus) in thy dealings and proceedings, pervicax recti, wilfully and peevishly honest: Such an one perhaps thou art, and such is thy Way;
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in the Scripture, the wisedom of the world, and of the flesh, craft, guile, deceit, NONLATINALPHABET, &c. For such persons it is to flourish in this world;
in the Scripture, the Wisdom of the world, and of the Flesh, craft, guile, deceit,, etc. For such Persons it is to flourish in this world;
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They are not in trouble as other men, neither are they plagued like other men; Their eyes stand out with fatness, they have more than heart could wish:
They Are not in trouble as other men, neither Are they plagued like other men; Their eyes stand out with fatness, they have more than heart could wish:
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And is it not fit they should have it? Is it not a pity they should miss it? Is it not natural, that they who sow to the flesh, should reap from the flesh? Should not they who use the proper means, obtain the end? Should not they arrive at the place, who proceed in the direct road thither?
And is it not fit they should have it? Is it not a pity they should miss it? Is it not natural, that they who sow to the Flesh, should reap from the Flesh? Should not they who use the proper means, obtain the end? Should not they arrive At the place, who proceed in the Direct road thither?
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Wouldst thou enjoy both these? What conscience is there in that? Leave rather this world unto those, who are more fit for it, who seem better to deserve it, who venture so much,
Wouldst thou enjoy both these? What conscience is there in that? Leave rather this world unto those, who Are more fit for it, who seem better to deserve it, who venture so much,
but with content see them to enjoy the fruits of their labour and hazard: Be thou satisfied with the consequences of thy vertuous resolutions and proceedings;
but with content see them to enjoy the fruits of their labour and hazard: Be thou satisfied with the consequences of thy virtuous resolutions and proceedings;
Follow effectually the holy Patriarchs, and Apostles, who, without regret, forsook all, and chearfully went thither, whither conscience and duty called them;
Follow effectually the holy Patriarchs, and Apostles, who, without regret, forsook all, and cheerfully went thither, whither conscience and duty called them;
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This world is purposely made somewhat unpleasant to us, lest we should overmuch delight in it, be unwilling to part with it, wish to set up our rest here,
This world is purposely made somewhat unpleasant to us, lest we should overmuch delight in it, be unwilling to part with it, wish to Set up our rest Here,
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This life is a state of probation and exercise, like to that (which prefigured and represented it) of God's people in the wilderness, wherein God leadeth us through many difficulties and hazards, in many wants and hardships, to humble and prove us, in order to the fitting us for another more happy state.
This life is a state of probation and exercise, like to that (which prefigured and represented it) of God's people in the Wilderness, wherein God leads us through many difficulties and hazards, in many Wants and hardships, to humble and prove us, in order to the fitting us for Another more happy state.
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or that we are not yet in heaven, which is the onely place exempt from inconveniencies and troubles, where alone there is no sorrow, no clamour, no pain.
or that we Are not yet in heaven, which is the only place exempt from inconveniences and Troubles, where alone there is no sorrow, no clamour, no pain.
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It hath always been, and it will ever be an universal complaint and lamentation, that the life of man and trouble are individual companions, continually,
It hath always been, and it will ever be an universal complaint and lamentation, that the life of man and trouble Are Individu Sodales, continually,
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that our state here is nothing else, but a combination of various evils (made up of cares, of labours, of dangers, of disappointments, of discords, of disquiets, of diseases, of manifold pains and sorrows) that all ages, from wailing infancy to querulous decrepitness,
that our state Here is nothing Else, but a combination of various evils (made up of Cares, of labours, of dangers, of disappointments, of discords, of disquiets, of diseases, of manifold pains and sorrows) that all ages, from wailing infancy to querulous decrepitness,
some worn out with labour, some pining away for want, some groaning under pain? And amidst so many common miseries and misfortunes, in so generally confused and dismal a state of things, is it not ridiculously absurd for us, doth it not argue in us a prodigious sondness of self-love, heinously to resent,
Some worn out with labour, Some pining away for want, Some groaning under pain? And amid so many Common misery's and misfortunes, in so generally confused and dismal a state of things, is it not ridiculously absurd for us, does it not argue in us a prodigious fondness of Self-love, heinously to resent,
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or impatiently to bemoan our particular, and private crosses? May not reasonably that expostulation of Jeremy to Baruch reach us? The Lord saith thus, Behold that which I have built, I will break down; and that which I have planted I will pluck up, even this whole land;
or impatiently to bemoan our particular, and private Crosses? May not reasonably that expostulation of Jeremiah to baruch reach us? The Lord Says thus, Behold that which I have built, I will break down; and that which I have planted I will pluck up, even this Whole land;
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4. Again, if we more closely and particularly survey the states of other men (of our brethren every where, of our neighbours all about us) and compare our case with theirs, our condition hardly can appear to us so bad,
4. Again, if we more closely and particularly survey the states of other men (of our brothers every where, of our neighbours all about us) and compare our case with theirs, our condition hardly can appear to us so bad,
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how many by the wasting rage of war rifled of their goods, driven from their homes, dispossessed of all comfortable subsistence? How many, in sine, passing their lives in all the inconveniencies of rude, beggarly, sordid and savage barbarism? And who of us have, in any measure, tasted of these,
how many by the wasting rage of war rifled of their goods, driven from their homes, dispossessed of all comfortable subsistence? How many, in sine, passing their lives in all the inconveniences of rude, beggarly, sordid and savage barbarism? And who of us have, in any measure, tasted of these,
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For what privilege have we to alledge, that we rather than others should be untouched by the grievances, to which mankind is obnoxious? Whence may we pretend to be the special favourites, mignons, privado's and darlings of fortune? Why may not God well deal with us,
For what privilege have we to allege, that we rather than Others should be untouched by the grievances, to which mankind is obnoxious? Whence may we pretend to be the special favourites, mignons, privado's and darlings of fortune? Why may not God well deal with us,
why should we imagine, that he must continually doe miracles in our behalf, causing all those evils, which fall upon our neighbours all about, to skip over us;
why should we imagine, that he must continually do Miracles in our behalf, causing all those evils, which fallen upon our neighbours all about, to skip over us;
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causing us, like the three children, to walk in this wide furnace, unscorched and unsinged by the flames encompassing us? Are we not men framed of the same mold;
causing us, like the three children, to walk in this wide furnace, unscorched and unsinged by the flames encompassing us? are we not men framed of the same mould;
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When once a great King did excessively, and obstinately grieve for the death of his wife, whom he tenderly loved, a Philosopher observing it, told him, That he was ready to comfort him by restoring her to life, supposing onely, that he would supply what was needfull toward the performing it;
When once a great King did excessively, and obstinately grieve for the death of his wife, whom he tenderly loved, a Philosopher observing it, told him, That he was ready to Comfort him by restoring her to life, supposing only, that he would supply what was needful towards the performing it;
but seldom do we cast down our eyes on those innumerably many good people, who lie beneath us in all manner of accommodations, pitying their mean, or hard condition;
but seldom do we cast down our eyes on those innumerably many good people, who lie beneath us in all manner of accommodations, pitying their mean, or hard condition;
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while the dolefull state of millions doth little affect us with any regard or compassion: hence so general discontent springeth, hence so few are satisfied with their condition;
while the doleful state of millions does little affect us with any regard or compassion: hence so general discontent springs, hence so few Are satisfied with their condition;
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he therefore looking with an evil or envious eye on such persons, and with senseless disregard passing over the rest of men, doth easily thereby lose his ease and satisfaction from his own estate:
he Therefore looking with an evil or envious eye on such Persons, and with senseless disregard passing over the rest of men, does Easily thereby loose his ease and satisfaction from his own estate:
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If with any competent heedfullness we view persons and things before us, we shall easily discern, that what absolutely seemeth great and weighty, is indeed comparatively very small and light;
If with any competent heedfullness we view Persons and things before us, we shall Easily discern, that what absolutely seems great and weighty, is indeed comparatively very small and Light;
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6. If even we would take care diligently to compare our state with the state of those, whom we are apt most to admire and envy, it would afford matter of consolation, and content unto us.
6. If even we would take care diligently to compare our state with the state of those, whom we Are apt most to admire and envy, it would afford matter of consolation, and content unto us.
and seldom are? What but a state of pompous trouble, and gay servility, of living in continual noise and stir, environed with crowds and throngs, of being subject to the urgency of business, and the tediousness of ceremony;
and seldom Are? What but a state of pompous trouble, and gay servility, of living in continual noise and stir, environed with crowds and throngs, of being Subject to the urgency of business, and the tediousness of ceremony;
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of being abused by perfidious servants, and mocked by vile slatterers; of being exposed to common censure and obloquy, to misrepresentation, misconstruction and slander;
of being abused by perfidious Servants, and mocked by vile slatterers; of being exposed to Common censure and obloquy, to misrepresentation, misconstruction and slander;
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of being responsible, in conscience, for the miscarriages, and mishaps which come from the influence of our counfels, our examples, &c. of being pester'd and pursu'd with pretences, with suits, with complaints, the necessary result whereof is to displease or provoke very many, to oblige or satisfie very few;
of being responsible, in conscience, for the miscarriages, and mishaps which come from the influence of our counfels, our Examples, etc. of being pestered and pursued with pretences, with suits, with complaints, the necessary result whereof is to displease or provoke very many, to oblige or satisfy very few;
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but empty shews of respect, and hollow acclamations of praise; (whence the Psalmist might well say, Surely men of low degree are vanity, and men of high degree a lye;
but empty shows of respect, and hollow acclamations of praise; (whence the Psalmist might well say, Surely men of low degree Are vanity, and men of high degree a lie;
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How then can we reasonably be displeased with our condition, when we may even pity Emperours and Kings, when, in reality, we are as well, perhaps are much better than they?
How then can we reasonably be displeased with our condition, when we may even pity emperors and Kings, when, in reality, we Are as well, perhaps Are much better than they?
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Jacob spent a great part of his life in slavish toil, and in his old age was in reflexion upon his life moved to say, that the days of his pilgrimage had been few and evil. Joseph was maligned and persecuted by his brethren, sold away for a slave, slandered for a most heinous crime, thrust into a grievous prison, where his feet were hurt with fetters,
Jacob spent a great part of his life in slavish toil, and in his old age was in reflection upon his life moved to say, that the days of his pilgrimage had been few and evil. Joseph was maligned and persecuted by his brothers, sold away for a slave, slandered for a most heinous crime, thrust into a grievous prison, where his feet were hurt with fetters,
Job, what a stupendious heap of mischiefs did together fall, and lie heavy upon him? (Thou writest bitter things against me, he might well say.) David, How often was he plunged in saddest extremity,
Job, what a stupendious heap of mischiefs did together fallen, and lie heavy upon him? (Thou Writer bitter things against me, he might well say.) David, How often was he plunged in Saddest extremity,
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finding matter from his sufferings for his dolesull lamentations, and having thence occasion to exclaim, I am the man that have seen affliction by the rod of his wrath, &c. Which of the Prophets were not persecuted, and misused? as St. Stephen asked.
finding matter from his sufferings for his dolesull lamentations, and having thence occasion to exclaim, I am the man that have seen affliction by the rod of his wrath, etc. Which of the prophets were not persecuted, and misused? as Saint Stephen asked.
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The Apostles were pinched with all kinds of want, harassed with all sorts of toil, exposed to all manner of hazards, persecuted with all variety of contumelies,
The Apostles were pinched with all Kinds of want, harassed with all sorts of toil, exposed to all manner of hazards, persecuted with all variety of Contumelies,
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Above all, our Lord himself beyond expression was a man of sorrow, and acquainted with grief, surpassing all men in suffering as he did excell them in dignity, and in vertue;
Above all, our Lord himself beyond expression was a man of sorrow, and acquainted with grief, surpassing all men in suffering as he did excel them in dignity, and in virtue;
And shall we then disdain, or be sorry to be found in such company? Having such a cloud of Martyrs, let us run with patience the race that is set before us.
And shall we then disdain, or be sorry to be found in such company? Having such a cloud of Martyrs, let us run with patience the raze that is Set before us.
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Is it not an honour, should it not be a comfort to us, that we do, in condition, resemble them? If God hath thus dealt with those, who of all men have been dearest to him, shall we take it ill at his hands, that he, in any manner, dealeth so with us? Can we pretend, can we hope, can we even wish to be used better,
Is it not an honour, should it not be a Comfort to us, that we do, in condition, resemble them? If God hath thus dealt with those, who of all men have been dearest to him, shall we take it ill At his hands, that he, in any manner, deals so with us? Can we pretend, can we hope, can we even wish to be used better,
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than God's first-born, and our Lord himself hath been? If we do, are we not monstrously fond and arrogant? especially considering, that it is not onely an ordinary fortune,
than God's firstborn, and our Lord himself hath been? If we do, Are we not monstrously found and arrogant? especially considering, that it is not only an ordinary fortune,
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God (saith Seneca) hath a fatherly mind toward good men; and strongly loveth them — therefore after the manner of severe parents, he educateth them hardly, &c. The Apostle doth in express terms assure us thereof;
God (Says Senecca) hath a fatherly mind towards good men; and strongly loves them — Therefore After the manner of severe Parents, he educateth them hardly, etc. The Apostle does in express terms assure us thereof;
and genuine sons of God) are partakers, then are ye bastards, and not sons. Would we be illegitimated, or expunged from the number of God's true children;
and genuine Sons of God) Are partakers, then Are you bastards, and not Sons. Would we be illegitimated, or expunged from the number of God's true children;
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so constant a mark of his favour? If all good men do (as the Apostle asserteth) partake thereof; shall we, by displeasure at it, shew, that we desire to be assuredly none of that party, that we affect to be discarded from that holy and happy society? Verily; verily I say unto you, that ye shall weep and lament,
so constant a mark of his favour? If all good men do (as the Apostle Asserteth) partake thereof; shall we, by displeasure At it, show, that we desire to be assuredly none of that party, that we affect to be discarded from that holy and happy society? Verily; verily I say unto you, that you shall weep and lament,
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they are herein predestinated to be conformable to his image; to this they are appointed. (Let no man, saith Saint Paul, be moved by these afflictions,
they Are herein predestinated to be conformable to his image; to this they Are appointed. (Let no man, Says Saint Paul, be moved by these afflictions,
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for ye know, that we are appointed thereunto:) to this they are called (if when ye doe well, saith St. Peter, and suffer for it, ye take it patiently, this is acceptable with God;
for you know, that we Are appointed thereunto:) to this they Are called (if when you do well, Says Saint Peter, and suffer for it, you take it patiently, this is acceptable with God;
(by many afflictions we must enter into the Kingdom of heaven) this doth qualifie them for enjoying the glorious rewards, which their religion propoundeth;
(by many afflictions we must enter into the Kingdom of heaven) this does qualify them for enjoying the glorious rewards, which their Religion propoundeth;
if we are unwilling to submit to the Law, to attend the call, to comply with the terms thereof? Will we enjoy its privileges, can we hope for its rewards,
if we Are unwilling to submit to the Law, to attend the call, to comply with the terms thereof? Will we enjoy its privileges, can we hope for its rewards,
if we will not contentedly undergoe what it requireth? Shall we arrive to the end it propoundeth, without going in the way it prescribeth, the way which our Lord himself doth lead us in,
if we will not contentedly undergo what it requires? Shall we arrive to the end it propoundeth, without going in the Way it prescribeth, the Way which our Lord himself does led us in,
so common to most men, so incident to great men, so proper to good men, so peculiar to Christians, we have great reason to observe the Apostles advice;
so Common to most men, so incident to great men, so proper to good men, so peculiar to Christians, we have great reason to observe the Apostles Advice;
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The Fifth Sermon. PHIL. IV. 11. I have learned in whatsoever state I am, &c. MOreover considering the nature of this duty it self, may be a great inducement and aid to the practice of it.
The Fifth Sermon. PHILIP. IV. 11. I have learned in whatsoever state I am, etc. MOreover considering the nature of this duty it self, may be a great inducement and aid to the practice of it.
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He that hath his desires moderated to a temper sutable with his condition, that hath his passions composed and settled agreeably to his circumstances, what can make any grievous impression on him,
He that hath his Desires moderated to a temper suitable with his condition, that hath his passion composed and settled agreeably to his Circumstances, what can make any grievous impression on him,
or 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 condition as good as that of the most prosperous?
or 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 condition as good as that of the most prosperous?
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2. As good do I say? yea is it not plainly much better, than can arise merely from any secular prosperity? for satisfaction springing from rational consideration,
2. As good do I say? yea is it not plainly much better, than can arise merely from any secular Prosperity? for satisfaction springing from rational consideration,
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Not to be discomposed or distempered in mind, not to fret or whine, when all things flow prosperously and according to our mind, is no great praise, no sign of wisedom, or argument of goodness;
Not to be discomposed or distempered in mind, not to fret or whine, when all things flow prosperously and according to our mind, is no great praise, no Signen of Wisdom, or argument of Goodness;
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if, in our case (we may say after him) a man out of conscientious deference to God's will, doth contentedly undergo adversity, this God is ready to take for an obligation on himself,
if, in our case (we may say After him) a man out of conscientious deference to God's will, does contentedly undergo adversity, this God is ready to take for an obligation on himself,
it being the product of immutable reason abideth in the mind, and cannot easily be driven thence by any corporeal impressions, which immediately cannot touch the mind;
it being the product of immutable reason Abideth in the mind, and cannot Easily be driven thence by any corporeal impressions, which immediately cannot touch the mind;
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whereas the other, issuing from sense, is subject to all the changes, inducible from the restless commotions of outward causes affecting and altering sense:
whereas the other, issuing from sense, is Subject to all the changes, inducible from the restless commotions of outward Causes affecting and altering sense:
We have therefore much reason not onely to acquiesce in our straits but to be glad of them, seeing they do yield us an opportunity of immediately obtaining goods more excellent and more desirable,
We have Therefore much reason not only to acquiesce in our straits but to be glad of them, seeing they do yield us an opportunity of immediately obtaining goods more excellent and more desirable,
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than any prosperous or wealthy man can easily have, since they furnish us with means of acquiring and exercising a vertue worth the most ample fortune;
than any prosperous or wealthy man can Easily have, since they furnish us with means of acquiring and exercising a virtue worth the most ample fortune;
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yea sanctifieth all states, and turneth all occurrences into blessings. 3. Even the sensible smart of adversity is by contentedness somewhat tempered and eased;
yea Sanctifieth all states, and turns all occurrences into blessings. 3. Even the sensible smart of adversity is by contentedness somewhat tempered and eased;
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for as discontent blindeth men so that they cannot descry the ways of escape from evil, it disspiriteth and discourageth them from endeavouring to help themselves, it depriveth them of many succours and expedients, which occasion would afford for their relief;
for as discontent blinds men so that they cannot descry the ways of escape from evil, it disspiriteth and Discourageth them from endeavouring to help themselves, it depriveth them of many succours and expedients, which occasion would afford for their relief;
and all his natural powers in order, will be always ready and able to doe his best, to act vigorously, to snatch any opportunity and employ, any means toward the freeing himself from what appeareth grievous to him.
and all his natural Powers in order, will be always ready and able to do his best, to act vigorously, to snatch any opportunity and employ, any means towards the freeing himself from what appears grievous to him.
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for chearfull submission to God's will doth please him much, doth strongly move him to withdraw his afflicting hand, doth effectually induce him to advance us into a more comfortable state:
for cheerful submission to God's will does please him much, does strongly move him to withdraw his afflicting hand, does effectually induce him to advance us into a more comfortable state:
when it is opportune and seasonable) and, Be humbled (saith S. James) before the Lord, and he will exalt you, and, When (saith Job 's friends) men are cast down, then thou shalt say there is lifting up,
when it is opportune and seasonable) and, Be humbled (Says S. James) before the Lord, and he will exalt you, and, When (Says Job is Friends) men Are cast down, then thou shalt say there is lifting up,
and we see them effectually performed in the cases of Ahab, of the Ninivites, of Nebuchadnezzar, of Manasses, of Hezekiah, of David; of all persons mentioned in holy Scripture, upon whom adversities had such kindly operations.
and we see them effectually performed in the cases of Ahab, of the Ninevites, of Nebuchadnezzar, of Manasses, of Hezekiah, of David; of all Persons mentioned in holy Scripture, upon whom adversities had such kindly operations.
for, who hath hardned himself against God and prospered? The Pharaohs and Sauls, and such like persons, who rather would break than bend, who being dissatisfied with their condition chose rather to lay hold on other imaginary succours,
for, who hath hardened himself against God and prospered? The Pharaohs and Saul's, and such like Persons, who rather would break than bend, who being dissatisfied with their condition chosen rather to lay hold on other imaginary succours,
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those, who (like the refractary Israelites) have been smitten in vain as to any quiet submission or conversion unto God, what have they but plunged themselves deeper into wretchedness?
those, who (like the refractory Israelites) have been smitten in vain as to any quiet submission or conversion unto God, what have they but plunged themselves Deeper into wretchedness?
It is indeed to quell our haughty stomach, to check our froward humour, to curb our impetuous desires, to calm our disorderly passions, to suppress our fond admiration and eager affection toward these worldly things, in short to work a contented mind in us, that God ever doth inflict any hardships on us, that he crosseth us in our projects, that he detaineth us in any troublesome state;
It is indeed to quell our haughty stomach, to check our froward humour, to curb our impetuous Desires, to Cam our disorderly passion, to suppress our found admiration and eager affection towards these worldly things, in short to work a contented mind in us, that God ever does inflict any hardships on us, that he Crosseth us in our projects, that he detaineth us in any troublesome state;
These are the most proper inducements unto contentedness, which considering (in the light of reason and holy Scripture) the nature of the thing, suggested unto my meditation:
These Are the most proper inducements unto contentedness, which considering (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 removing discontent;
there Are beside Some other means advisable, (Some general, Some more particular) which Are very conducible to the production of content, or removing discontent;
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it will breed a sure confidence, that he will ever be ready to supply us with all things convenient, to protect and deliver us from all things hurtfull;
it will breed a sure confidence, that he will ever be ready to supply us with all things convenient, to Pact and deliver us from all things hurtful;
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Our rejoycing is this (could they say) the testimony of our conscience, that in simplicity and godly sincerity — we have had our conversation in this world.
Our rejoicing is this (could they say) the testimony of our conscience, that in simplicity and godly sincerity — we have had our Conversation in this world.
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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.
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.
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as discontent easily doth seise upon, and cleaveth fast to souls, which earnestly do pore and dote upon these present things, which have in them nothing satisfactory or stable;
as discontent Easily does seize upon, and cleaveth fast to Souls, which earnestly do poor and dote upon these present things, which have in them nothing satisfactory or stable;
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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.
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.
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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 appear? how very unconcerned shall we see our selves to be in them,
Considering heaven and its happiness, how low and mean, how forbid and vile, how unworthy of our care and our affection will these inferior things appear? how very unconcerned shall we see our selves to be in them,
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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 interest 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 glories, the perfect and endless joys of eternity? This was that which sustained the holy Apostles in all their distresses;
and how Easily thence shall we be content to want them? What, shall any of us be then ready to say, does it concern me in what rank or garb I pass my few days Here? what considerable Interest 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 Glories, the perfect and endless Joys of eternity? This was that which sustained the holy Apostles in all their Distresses;
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If likewise we do with faith and seriousness consider the dismal state below of those, who are eternally secluded from all joy and bliss, who are irrecoverably condemned to utter darkness,
If likewise we do with faith and seriousness Consider the dismal state below of those, who Are eternally secluded from all joy and bliss, who Are irrecoverably condemned to utter darkness,
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and the extremity of horrible pain, how tolerable, how pleasant, how very happy will the meanest state here appear to be? how vain a thing will it then seem to us to be to dislike,
and the extremity of horrible pain, how tolerable, how pleasant, how very happy will the Meanest state Here appear to be? how vain a thing will it then seem to us to be to dislike,
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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 burnings?
to account 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 burnings?
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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;
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;
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And (addeth signifying the consequence of this practice) the peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ.
And (adds signifying the consequence of this practice) the peace of God, which passes all understanding, shall keep your hearts and minds through jesus christ.
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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;
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;
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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 resentments into his bosome;
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 resentments into his bosom;
so much more it must be a great comfort, that we can in our need approach to God, who is infinitely the most faithfull, the most affectionate, the most sufficient friend that can be;
so much more it must be a great Comfort, that we can in our need approach to God, who is infinitely the most faithful, the most affectionate, the most sufficient friend that can be;
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:
that we should pour forth our hearts before him, that we should cast our burdens, and our Cares upon him; that we should upon all occasions implore his guidance and aid:
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his Holy Spirit doth in our religious entercourse with him insinuate a lightsome serenity of mind, doth kindle sweet and kindly affections, doth scatter the gloomy clouds of sadness;
his Holy Spirit does in our religious intercourse with him insinuate a lightsome serenity of mind, does kindle sweet and kindly affections, does scatter the gloomy Clouds of sadness;
It enflameth our love unto God, in sense of his gratious illapses, thence rendring us willing to endure any want or pain for his sake, or at his appointment.
It inflameth our love unto God, in sense of his gracious illapses, thence rendering us willing to endure any want or pain for his sake, or At his appointment.
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These are general remedies and duties both in this and all other regards necessary, the which yet we may be induced to perform in contemplation of this happy fruit (contentedness) arising from them. Farther
These Are general remedies and duties both in this and all other regards necessary, the which yet we may be induced to perform in contemplation of this happy fruit (contentedness) arising from them. Farther
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Whereas then of all evils and mischiefs moral evils are incomparably far the greatest, in nature the most ugly and abominable, in consequence the most hurtfull and horrible;
Whereas then of all evils and mischiefs moral evils Are incomparably Far the greatest, in nature the most ugly and abominable, in consequence the most hurtful and horrible;
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If we can keep our minds intent upon the heinous nature, and the lamentable consequences of sin, all other evils cannot but seem exceedingly light and inconsiderable;
If we can keep our minds intent upon the heinous nature, and the lamentable consequences of since, all other evils cannot but seem exceedingly Light and inconsiderable;
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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 favour? what any disgrace to the being out of esteem and respect with God? what any unfaithfulness or inconstancy of friends to having deserted or betrayed 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,
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 favour? what any disgrace to the being out of esteem and respect with God? what any unfaithfulness or inconstancy of Friends to having deserted or betrayed our own soul? what can any danger signify to that of Eternal misery, incurred by offending God? what pressure can weigh against the load of guilt,
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or what pain equal that of stinging remorse? in fine, what condition can be so bad as that of a wretched sinner? any case surely is tolerable, is desirable, is lovely and sweet in comparison to this:
or what pain equal that of stinging remorse? in fine, what condition can be so bad as that of a wretched sinner? any case surely is tolerable, is desirable, is lovely and sweet in comparison to this:
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Such thoughts and affections if reflecting on our sinfull doings and state do suggest and impress, what place can there be for resentment of other petty crosses?
Such thoughts and affections if reflecting on our sinful doings and state do suggest and Impress, what place can there be for resentment of other Petty Crosses?
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then in contemplation of divine goodness, and considering God's gratious promises, will be apt to conceive faith and hope, upon his imploring mercy, and resolution to amend;
then in contemplation of divine Goodness, and considering God's gracious promises, will be apt to conceive faith and hope, upon his imploring mercy, and resolution to amend;
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a holy and a worldly sadness cannot well consist together. 5. Another good instrument of contentedness is sedulous application of our minds to honest employment.
a holy and a worldly sadness cannot well consist together. 5. another good Instrument of contentedness is sedulous application of our minds to honest employment.
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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 calling) for it thereby will grow stronger and more hardly vincible.
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 calling) for it thereby will grow Stronger and more hardly vincible.
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It not onely sometimes ministreth advices and arguments for content, but raiseth the drooping spirit, erecting it to a loving complaisance, drawing it out towards others in expressions of kindness,
It not only sometime Ministereth advices and Arguments for content, but Raiseth the drooping Spirit, erecting it to a loving complaisance, drawing it out towards Others in expressions of kindness,
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and instilling pleasant Idea's into our fancy, agreeably diverting us from sad and irksome thoughts: discontent affecteth retirement and solitude, as its element and food;
and instilling pleasant Idea's into our fancy, agreeably diverting us from sad and irksome thoughts: discontent affects retirement and solitude, as its element and food;
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good company partly starveth it by smothering sad thoughts, partly cureth it by exhilerating discourse. No man hardly can feel displeasure, while friendly conversation entertaineth him;
good company partly starves it by smothering sad thoughts, partly cureth it by exhilarating discourse. No man hardly can feel displeasure, while friendly Conversation entertaineth him;
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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 either in the publick sorrow or joy? Indeed
while the State is in danger or distress? how can I grieve, seeing my country is in good condition? is it just, is it handsome that I should be a nonconformist either in the public sorrow or joy? Indeed
but when use hath levigated the organs, and made the way so smooth and easie that the spirits pass without any stop, those objects are no longer felt, or very faintly; so that the pleasure ceaseth.
but when use hath levigated the organs, and made the Way so smooth and easy that the spirits pass without any stop, those objects Are no longer felt, or very faintly; so that the pleasure ceases.
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In seeking them we cannot be disappointed, for God (without any reservation or exception) hath promised to bestow them upon those who seriously and diligently seek them:
In seeking them we cannot be disappointed, for God (without any reservation or exception) hath promised to bestow them upon those who seriously and diligently seek them:
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when viewed through the foggs of our dusky imagination, or of popular conceit. If we will esteem that very good, which with a gay appearance dazleth our imagination,
when viewed through the fogs of our dusky imagination, or of popular conceit. If we will esteem that very good, which with a gay appearance dazzleth our imagination,
or which the common admiration and applause of men recommendeth, the most vain and worthless, the most dangerous, the most mischievous things often will appear such;
or which the Common admiration and applause of men recommendeth, the most vain and worthless, the most dangerous, the most mischievous things often will appear such;
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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,
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,
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There are in nature divers simples, which have in them some part, or some juice very noxious, which being severed and cast away, the rest becometh wholsome food;
There Are in nature diverse simples, which have in them Some part, or Some juice very noxious, which being severed and cast away, the rest Becometh wholesome food;
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so in most apparent evils lieth inclosed much good, which if we carefully separate (casting away the intermixed dross and refuse) we shall find benefit and taste comfort thence;
so in most apparent evils lies enclosed much good, which if we carefully separate (casting away the intermixed dross and refuse) we shall find benefit and taste Comfort thence;
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how satisfactory may it become to us? The like conveniences are in disgrace, disappointment, and other such evils, which being improved may endear them to us:
how satisfactory may it become to us? The like conveniences Are in disgrace, disappointment, and other such evils, which being improved may endear them to us:
13. It is a most effectual means of producing content, and curing discontent, to rowse and fortifie our faith in God, by with most serious attention reflecting upon the arguments and experiments, which assure us concerning God's particular providence over all, over us.
13. It is a most effectual means of producing content, and curing discontent, to rouse and fortify our faith in God, by with most serious attention reflecting upon the Arguments and experiments, which assure 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 sin, so particularly of discontent:
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 since, so particularly of discontent:
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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,
for how is it possible, did we firmly believe, and with any measure of attention Consider, that God Takes 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 grievously resent any thing incident? But we like St. Peter are NONLATINALPHABET, of little faith, therefore we cannot walk on the sea; but in despair sink down:
or grievously resent any thing incident? But we like Saint Peter Are, of little faith, Therefore we cannot walk on the sea; but in despair sink down:
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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,
Sometime Because God does not in our time and our Way relieve us or gratify us we slip into profane doubt, questioning in our hearts whither he does indeed regard us,
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Of him (to conclude) let us humbly 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;
Of him (to conclude) let us humbly 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 allots to us;
a duty implied (the duty of patience) and a reason expressed, which enforceth the practice of that duty (the example of Christ.) We shall (using no more Preface,
a duty implied (the duty of patience) and a reason expressed, which enforceth the practice of that duty (the Exampl of christ.) We shall (using no more Preface,
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As it respecteth provocations to anger, and revenge by injuries, or discourtesies, it signifieth a disposition of mind to bear them with charitable meekness;
As it respecteth provocations to anger, and revenge by injuries, or discourtesies, it signifies a disposition of mind to bear them with charitable meekness;
that which immediately precedeth, If when ye doe well, and suffer for it, ye take it patiently, this is acceptable to God, relateth to good endurance of adversity;
that which immediately precedeth, If when you do well, and suffer for it, you take it patiently, this is acceptable to God, relateth to good endurance of adversity;
that which presently followeth, who when he was reviled, reviled not again, when he suffered he threatned not, referreth to meek comporting with provocations:
that which presently follows, who when he was reviled, reviled not again, when he suffered he threatened not, Refers to meek comporting with provocations:
Patience then is that vertue, which qualifieth us to bear all conditions, and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments,
Patience then is that virtue, which Qualifieth us to bear all conditions, and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments,
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nor doth trouble spring out of the ground; but that all, both good and evil proceedeth out of the mouth of the most high) according as David reflected, when Shimei reviled him;
nor does trouble spring out of the ground; but that all, both good and evil Proceedeth out of the Mouth of the most high) according as David reflected, when Shimei reviled him;
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which may dispose us heartily to say after our Lord, Let not my will, but thine be done; with good Eli, It is the Lord, Let him doe what seemeth him good;
which may dispose us heartily to say After our Lord, Let not my will, but thine be done; with good Eli, It is the Lord, Let him do what seems him good;
all this) wrought by our adversity effectually, according to its design, quelling our haughty stomach, softning our hard hearts, mitigating our peevish humours;
all this) wrought by our adversity effectually, according to its Design, quelling our haughty stomach, softening our hard hearts, mitigating our peevish humours;
according to Saint Peter 's injunction, Be humbled under the mighty hand of God; and God's own approbation joined with a gratious promise, To this man will I look;
according to Saint Peter is injunction, Be humbled under the mighty hand of God; and God's own approbation joined with a gracious promise, To this man will I look;
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such as were those of the impatient and incredulous Israelites; They spake against God, and said, can God furnish a table in the wilderness? behold he smote the rock, that the waters gushed out, and the streams overflowed;
such as were those of the impatient and incredulous Israelites; They spoke against God, and said, can God furnish a table in the Wilderness? behold he smote the rock, that the waters gushed out, and the streams overflowed;
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can he give bread also, can he provide flesh for his people? Such as they used, of whom the Prophet said — When they shall be hungry, they will fret themselves,
can he give bred also, can he provide Flesh for his people? Such as they used, of whom the Prophet said — When they shall be hungry, they will fret themselves,
such as they were guilty of, whom St. Jude calleth NONLATINALPHABET, murmurers, and querulous persons (or such as found fault with their lot) that which is styled, charging God foolishly; for abstaining from which (notwithstanding the pressure of his most grievous calamities) Job is commended (where 'tis said, Job sinned not, neither charged God foolishly) that which the Prophet condemneth as unreasonable in that expostulation;
such as they were guilty of, whom Saint U^de calls, murmurers, and querulous Persons (or such as found fault with their lot) that which is styled, charging God foolishly; for abstaining from which (notwithstanding the pressure of his most grievous calamities) Job is commended (where it's said, Job sinned not, neither charged God foolishly) that which the Prophet Condemneth as unreasonable in that expostulation;
10. Blessing and praising God (that is, declaring our hearty satisfaction in God's proceedings with us, acknowledging his wisedom, justice and goodness therein, expressing a gratefull sense thereof,
10. Blessing and praising God (that is, declaring our hearty satisfaction in God's proceedings with us, acknowledging his Wisdom, Justice and Goodness therein, expressing a grateful sense thereof,
contentedly wearing, rather than violently breaking our yoke, or bursting our bonds; rather continuing poor, than striving to enrich our selves by fraud or rapine;
contentedly wearing, rather than violently breaking our yoke, or bursting our bonds; rather Continuing poor, than striving to enrich our selves by fraud or rapine;
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why do ye not rather suffer your selves to be defrauded? and in that advice of St. Peter; Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithfull creatour.
why do you not rather suffer your selves to be defrauded? and in that Advice of Saint Peter; Let them that suffer according to the will of God, commit the keeping of their Souls to him in welldoing, as unto a faithful creator.
thus did the pious King demean himself, when he was bitterly reproached, and cursed by Shimei; not suffering (upon this accompt) any harm or requital to be offered to him;
thus did the pious King demean himself, when he was bitterly reproached, and cursed by Shimei; not suffering (upon this account) any harm or requital to be offered to him;
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when he suffered did not threaten, but committed it to him that judgeth righteously. 13. Particularly in regard to those, who by injurious and offensive usage, do provoke us; patience importeth,
when he suffered did not threaten, but committed it to him that Judgeth righteously. 13. Particularly in regard to those, who by injurious and offensive usage, do provoke us; patience imports,
and anger, and clamour, and evil speaking be put away from you, with all malice. Cease from anger, let go displeasure, fret not thy self any wise to doe evil.
and anger, and clamour, and evil speaking be put away from you, with all malice. Cease from anger, let go displeasure, fret not thy self any wise to do evil.
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according to that law (even charged on the Jews,) Thou shalt not bear any grudge against the children of thy people; but thou shalt love thy neighbour as thy self;
according to that law (even charged on the jews,) Thou shalt not bear any grudge against the children of thy people; but thou shalt love thy neighbour as thy self;
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but for their reproaches exchange blessings (or good words and wishes) for their outrages repay benefits, and good turns; according to those Evangelical rules;
but for their Reproaches exchange blessings (or good words and wishes) for their outrages repay benefits, and good turns; according to those Evangelical rules;
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but that rather we do rejoice with them that rejoice; we do find complacence, and delight in their good success, we borrow satisfaction and pleasure from their enjoyments.
but that rather we do rejoice with them that rejoice; we do find complacence, and delight in their good success, we borrow satisfaction and pleasure from their enjoyments.
and outward trouble, shall have much need and frequent occasion to exercise) consisteth; unto which practice, even Philosophy, natural reason, and common sense do suggest many inducements;
and outward trouble, shall have much need and frequent occasion to exercise) Consisteth; unto which practice, even Philosophy, natural reason, and Common sense do suggest many inducements;
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It will generally induce us to bear patiently all things incident, if we consider, That it is the natural right and prerogative of God to dispose of all things, to assign our station here,
It will generally induce us to bear patiently all things incident, if we Consider, That it is the natural right and prerogative of God to dispose of all things, to assign our station Here,
That we are obliged to God's free bounty for numberless great benefits and favours; whence it is vile ingratitude to be displeased for the want of some lesser conveniences;
That we Are obliged to God's free bounty for numberless great benefits and favours; whence it is vile ingratitude to be displeased for the want of Some lesser conveniences;
That since we have no claim to any good, or any pleasure, and thence in withholding any, no wrong is done to us, 'tis unjust and frivolous to murmur, or grumble;
That since we have no claim to any good, or any pleasure, and thence in withholding any, no wrong is done to us, it's unjust and frivolous to murmur, or grumble;
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and employments in his family, should be left entirely to his discretion and pleasure; That we being grievous sinners, less than the least of God's mercies, meriting no good,
and employments in his family, should be left entirely to his discretion and pleasure; That we being grievous Sinners, less than the least of God's Mercies, meriting no good,
That our afflictions, being the natural fruits and results of our choice, or voluntary miscarriages, it is reasonable we should blame our selves rather than pick quarrels with Providence for them.
That our afflictions, being the natural fruits and results of our choice, or voluntary miscarriages, it is reasonable we should blame our selves rather than pick quarrels with Providence for them.
for that as no condition here is perfectly and purely good (not deficient in some accommodations, not blended with some troubles) so there is none that hath not its conveniencies and comforts;
for that as no condition Here is perfectly and purely good (not deficient in Some accommodations, not blended with Some Troubles) so there is none that hath not its Conveniences and comforts;
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for that also how forlorn soever our case is, we cannot fail, if we please, of a capacity to enjoy goods far more than countervailing all possible want of these goods, or presence of these evils;
for that also how forlorn soever our case is, we cannot fail, if we please, of a capacity to enjoy goods Far more than countervailing all possible want of these goods, or presence of these evils;
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That indeed our adversity is a thing very good and wholsome, very profitable and desirable, as a means of breeding, improving and exercising the best vertues, of preparing us for,
That indeed our adversity is a thing very good and wholesome, very profitable and desirable, as a means of breeding, improving and exercising the best Virtues, of preparing us for,
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That our state cannot ever be desperate, our adversity probably may not be lasting (there being no connexion between the present and the future, vicissitudes being frequent, all things depending on the arbitrary dispensation of God, who doth always pity us,
That our state cannot ever be desperate, our adversity probably may not be lasting (there being no connexion between the present and the future, vicissitudes being frequent, all things depending on the arbitrary Dispensation of God, who does always pity us,
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That no adversity is in kind, or degree, peculiar to us, but if we survey the conditions of other men (of our brethren every where, of our neighbours all about us) and compare our case with theirs, we shall find, that we have many consorts,
That no adversity is in kind, or degree, peculiar to us, but if we survey the conditions of other men (of our brothers every where, of our neighbours all about us) and compare our case with theirs, we shall find, that we have many consorts,
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There are also reasons particularly disposing to bear injuries and contumelies from men calmly and meekly, without immoderate wrath, rancorous hatred, or spitefull revenge toward them:
There Are also Reasons particularly disposing to bear injuries and Contumelies from men calmly and meekly, without immoderate wrath, rancorous hatred, or spiteful revenge towards them:
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Because they do proceed from divine providence, disposing or permitting them (for the trial of our patience, the abasing our pride, the exercising of some other vertues,
Because they do proceed from divine providence, disposing or permitting them (for the trial of our patience, the abasing our pride, the exercising of Some other Virtues,
Vengeance is mine, saith the Lord, I will repay it. Because we are obliged to interpret charitably the actions of our neighbour, supposing his miscarriages to proceed from infirmity, from mistake,
Vengeance is mine, Says the Lord, I will repay it. Because we Are obliged to interpret charitably the actions of our neighbour, supposing his miscarriages to proceed from infirmity, from mistake,
Because we are bound to forgive all injuries by the command of God, and in conformity to his example, who passeth by innumerable most heinous offences committed against himself:
Because we Are bound to forgive all injuries by the command of God, and in conformity to his Exampl, who passes by innumerable most heinous offences committed against himself:
Shouldst not thou also have had compassion upon thy fellow servant, even as I had pity on thee? Because God hath made it a necessary condition of our obtaining mercy;
Shouldst not thou also have had compassion upon thy fellow servant, even as I had pity on thee? Because God hath made it a necessary condition of our obtaining mercy;
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promising us favour if we yield it, menacing us extremity, if we refuse it: If ye forgive men their trespasses, your heavenly father will also forgive you;
promising us favour if we yield it, menacing us extremity, if we refuse it: If you forgive men their Trespasses, your heavenly father will also forgive you;
But if ye forgive not men their trespasses, neither will your father forgive your trespasses. Because our neighbour suffering by our revenge in any manner (in his body, interest,
But if you forgive not men their Trespasses, neither will your father forgive your Trespasses. Because our neighbour suffering by our revenge in any manner (in his body, Interest,
yea commonly doth bring farther evil upon our selves, provoking him to go on in offending us, rendring him more implacably bent against us, engaging us consequently deeper in strife and trouble:
yea commonly does bring farther evil upon our selves, provoking him to go on in offending us, rendering him more implacably bent against us, engaging us consequently Deeper in strife and trouble:
but rather enflameth our distemper, and aggravateth our pain; more really indeed molesting and hurting us, than the injury or discourtesie which causeth it:
but rather inflameth our distemper, and Aggravateth our pain; more really indeed molesting and hurting us, than the injury or discourtesy which Causes it:
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But the example proposed by the Apostle here, and otherwhere by Saint Paul (Let the same mind be in you, which was also in Christ Jesus — (by the Apostle to the Hebrews (Let us run with patience the race that is set before us, Looking unto Jesus the authour and finisher of our faith —) by our Lord himself (Learn of me, for I am meek and lowly) that doth in a more lively manner express how in such cases we should deport our selves,
But the Exampl proposed by the Apostle Here, and otherwhere by Saint Paul (Let the same mind be in you, which was also in christ jesus — (by the Apostle to the Hebrews (Let us run with patience the raze that is Set before us, Looking unto jesus the author and finisher of our faith —) by our Lord himself (Learn of me, for I am meek and lowly) that does in a more lively manner express how in such cases we should deport our selves,
If we trace the footsteps of his life, from the sordid manger to the bloudy cross, we shall not be able to observe any matter of complacence, scarce any of comfort (in respect to his natural or worldly state) to have befallen him.
If we trace the footsteps of his life, from the sordid manger to the bloody cross, we shall not be able to observe any matter of complacence, scarce any of Comfort (in respect to his natural or worldly state) to have befallen him.
For his necessary sustenance we find him often destitute of ordinary provision (as when he sought food from the barren fig-tree) often indebted for it to the courtesie,
For his necessary sustenance we find him often destitute of ordinary provision (as when he sought food from the barren Fig tree) often indebted for it to the courtesy,
Yet may we never perceive him any-wise discontented with, or complaining of his condition; not discouraged, or depressed in spirit thereby, not solicitously endeavouring any correction or change thereof;
Yet may we never perceive him anywise discontented with, or complaining of his condition; not discouraged, or depressed in Spirit thereby, not solicitously endeavouring any correction or change thereof;
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and, notwithstanding all its inconveniencies, chearfully discharging his duties, vigorously pursuing his main designs of procuring glory to God, and benefit to men.
and, notwithstanding all its inconveniences, cheerfully discharging his duties, vigorously pursuing his main designs of procuring glory to God, and benefit to men.
He utterly disregarded all their spitefull machinations, persisting immoveable in the prosecution of his pious and charitable undertakings, to the admiration of those who observed his demeanour:
He utterly disregarded all their spiteful machinations, persisting immoveable in the prosecution of his pious and charitable undertakings, to the admiration of those who observed his demeanour:
Sensible enough he was of the causeless hatred they bare him; (NONLATINALPHABET, They, said he, have hated me for nothing;) and of their extreme ingratitude;
Sensible enough he was of the causeless hatred they bore him; (, They, said he, have hated me for nothing;) and of their extreme ingratitude;
but for the purest, and strongest good-will, for the most unexpressible beneficence, to be recompenced with most virulent reproaches, most odious slanders, most outrageous misusages,
but for the Purest, and Strongest goodwill, for the most unexpressible beneficence, to be recompensed with most virulent Reproaches, most odious slanders, most outrageous misusages,
Out of most tender charity, and ardent desire of their salvation, he instructed them, and instilled heavenly doctrine into their minds, what thanks, what reward did he receive for that great favour? to be reputed, and reported an impostour:
Out of most tender charity, and Ardent desire of their salvation, he instructed them, and instilled heavenly Doctrine into their minds, what thanks, what reward did he receive for that great favour? to be reputed, and reported an impostor:
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He took occasion to impart the great blessing of pardon for sin to some of them, confirming his authority of doing it by a miraculous work of goodness;
He took occasion to impart the great blessing of pardon for since to Some of them, confirming his Authority of doing it by a miraculous work of Goodness;
for whether is easier to say, thy sins are forgiven thee, or to say arise and walk? that is, Is it not credible that he, who can perform the one, may dispense the other?
for whither is Easier to say, thy Sins Are forgiven thee, or to say arise and walk? that is, Is it not credible that he, who can perform the one, may dispense the other?
or conspiracy with the Devil himself? The Pharisees said, he casteth out Devils by the Prince of the Devils; yea thence attributing to him the very name and title of the grand Devil:
or Conspiracy with the devil himself? The Pharisees said, he Cast out Devils by the Prince of the Devils; yea thence attributing to him the very name and title of the grand devil:
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If they have called the master of the house Beelzebub, how much more (shall they defame) them of his houshold? Yet this most injurious defamation he no otherwise rebuketh,
If they have called the master of the house Beelzebub, how much more (shall they defame) them of his household? Yet this most injurious defamation he not otherwise Rebuketh,
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He did constantly labour in reclaiming them from errour and sin, in converting them to God and goodness, in proposing fair overtures of grace and mercy to them, in shewing them by word and practice the sure way to happiness;
He did constantly labour in reclaiming them from error and since, in converting them to God and Goodness, in proposing fair overtures of grace and mercy to them, in showing them by word and practice the sure Way to happiness;
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and what he did? Who hath believed our report, and to whom hath the arme of the Lord been revealed? was a Prophecy, abundantly verified by their carriage toward him.
and what he did? Who hath believed our report, and to whom hath the arm of the Lord been revealed? was a Prophecy, abundantly verified by their carriage towards him.
These, and the like usages, which he perpetually did encounter, he constantly received without any passionate disturbance of mind, any bitter reflexions upon that generation, any revengefull enterprises against them;
These, and the like usages, which he perpetually did encounter, he constantly received without any passionate disturbance of mind, any bitter reflexions upon that generation, any revengeful enterprises against them;
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as when being refused admittance into a Samaritane Village, and his disciples being incensed with that rude discourtesie, would have fire called down from heaven to consume those churls, he restrained their unadvised wrath,
as when being refused admittance into a Samaritan Village, and his Disciples being incensed with that rude discourtesy, would have fire called down from heaven to consume those churls, he restrained their unadvised wrath,
and palpable inducements continually exhibited for confirmation of their faith; the which he no otherwise, than sometime gently, admonisheth them of, saying, NONLATINALPHABET;
and palpable inducements continually exhibited for confirmation of their faith; the which he not otherwise, than sometime gently, Admonisheth them of, saying,;
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of injury most intolerable, yet of a meekness willingly and sweetly bearing it? There may we observe the greatest provocations from all hands to passionate animosity of spirit,
of injury most intolerable, yet of a meekness willingly and sweetly bearing it? There may we observe the greatest provocations from all hands to passionate animosity of Spirit,
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or as passion would have suggested, and reason would not have disallowed? Did he say, Thou most perfidious villain, thou monster of iniquity and ingratitude; thou desperately wicked wretch;
or as passion would have suggested, and reason would not have disallowed? Did he say, Thou most perfidious villain, thou monster of iniquity and ingratitude; thou desperately wicked wretch;
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NONLATINALPHABET; Friend (or companion) for what dost thou come? Or what is thy business here? a tacite charitable warning there is to reflect upon his unworthy and wicked action,
; Friend (or Companion) for what dost thou come? Or what is thy business Here? a tacit charitable warning there is to reflect upon his unworthy and wicked actium,
From his own disciples and servants, who had beheld his many miraculous works, and were indebted to him for the greatest favours, he reasonably might have expected a most faithfull adherence,
From his own Disciples and Servants, who had beheld his many miraculous works, and were indebted to him for the greatest favours, he reasonably might have expected a most faithful adherence,
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And the unworthy Apostacy of that disciple, whom he had especially favoured and dignified, he onely did mildly forewarn him of, requiting it foreseen by the promise of his own effectual prayers for his support and recovery;
And the unworthy Apostasy of that disciple, whom he had especially favoured and dignified, he only did mildly forewarn him of, requiting it foreseen by the promise of his own effectual Prayers for his support and recovery;
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If I have spoken evil, bear witness of the evil; if well, why smitest thou me? that is, I advise thee to proceed in a fair and legal way against me, not to deal thus boisterously and wrongfully, to thy own harm.
If I have spoken evil, bear witness of the evil; if well, why smitest thou me? that is, I Advice thee to proceed in a fair and Legal Way against me, not to deal thus boisterously and wrongfully, to thy own harm.
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nor the cruel scorgings, nor the contumelious mockeries, nor all the bloudy tortures inflicted upon him, wring from him one syllable importing any dissatisfaction in his case, any wrath conceived for his misusages, any grudge or illwill in his mind toward his persecutours;
nor the cruel scorgings, nor the contumelious mockeries, nor all the bloody tortures inflicted upon him, wring from him one syllable importing any dissatisfaction in his case, any wrath conceived for his misusages, any grudge or illwill in his mind towards his persecutors;
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but on the contrary, instead of hatred and revenge he declared the greatest kindness and charity toward them, praying heartily to God his Father for the pardon of their sins.
but on the contrary, instead of hatred and revenge he declared the greatest kindness and charity towards them, praying heartily to God his Father for the pardon of their Sins.
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he most chearfully did offer himself by their hands a sacrifice for their offences. No small part of his afflictions was a sense of their so grievously displeasing God,
he most cheerfully did offer himself by their hands a sacrifice for their offences. No small part of his afflictions was a sense of their so grievously displeasing God,
and pulling mischief on their own heads, a foresight of his kind intentions being frustrated by their obstinate incredulity and impenitence, a reflexion upon that inevitable vengeance, which from the divine justice would attend them;
and pulling mischief on their own Heads, a foresight of his kind intentions being frustrated by their obstinate incredulity and impenitence, a reflection upon that inevitable vengeance, which from the divine Justice would attend them;
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this foreseen did work in him a distastfull sense, (more grievous than what his own pain could produce) and drew from him tears of compassion (such as no resentment of his own case could extort) for, When he was come near he beheld the City, and wept over it, saying;
this foreseen did work in him a distasteful sense, (more grievous than what his own pain could produce) and drew from him tears of compassion (such as no resentment of his own case could extort) for, When he was come near he beheld the city, and wept over it, saying;
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If ever he did express any commotion of mind in reference to this matter, it was onely then when one of his friends, out of a blind fondness of affection did presume to dissuade him from undergoing these evils;
If ever he did express any commotion of mind in Referente to this matter, it was only then when one of his Friends, out of a blind fondness of affection did presume to dissuade him from undergoing these evils;
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If He, that was the Lord of glory (infinitely excellent in dignity and vertue) did so readily embrace, did so contentedly endure such extremities of penury, hardship, disgrace and pain,
If He, that was the Lord of glory (infinitely excellent in dignity and virtue) did so readily embrace, did so contentedly endure such extremities of penury, hardship, disgrace and pain,
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or presume that God must deal better with us than he did with his own dearest Son? Can we be displeased at a conformity to our Lord and Master? Can we without shame affect to live more splendidly,
or presume that God must deal better with us than he did with his own dearest Son? Can we be displeased At a conformity to our Lord and Master? Can we without shame affect to live more splendidly,
when He was ever ready, and had so constant occasion to say, Let not my will be done? Can we despise that state of meanness and sorrow which He from the highest sublimities of glory and beatitude was pleased to stoop unto? Can we take our selves for the want of any present conveniences or comforts to be wretched,
when He was ever ready, and had so constant occasion to say, Let not my will be done? Can we despise that state of meanness and sorrow which He from the highest sublimities of glory and beatitude was pleased to stoop unto? Can we take our selves for the want of any present conveniences or comforts to be wretched,
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whenas the fountain of all happiness was destitute of all such things, and scarce did ever taste any worldly pleasure? Are we fit or worthy to be his disciples, if we will not take up his cross and follow him;
whenas the fountain of all happiness was destitute of all such things, and scarce did ever taste any worldly pleasure? are we fit or worthy to be his Disciples, if we will not take up his cross and follow him;
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if we will not go to his School (that School wherein he is said himself to have learnt obedience) if we will not con that lesson which he so loudly hath read out,
if we will not go to his School (that School wherein he is said himself to have learned Obedience) if we will not con that Lesson which he so loudly hath read out,
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and transcribe that copy which he so fairly hath set before us? Can we pretend to those great benefits, those high privileges, those rich and excellent rewards, which he hath attained for us,
and transcribe that copy which he so fairly hath Set before us? Can we pretend to those great benefits, those high privileges, those rich and excellent rewards, which he hath attained for us,
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Can we also, if we consider him that endured such contradiction of sinners, be transported with any wrathfull or revengefull passion, upon any provocation from our brethren? Can we hope,
Can we also, if we Consider him that endured such contradiction of Sinners, be transported with any wrathful or revengeful passion, upon any provocation from our brothers? Can we hope,
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for dissenting from our conceits, for crossing our humours, whenas he (to whom all respect and observance was due) did meet with so little regard or compliance in any way;
for dissenting from our conceits, for crossing our humours, whenas he (to whom all respect and observance was due) did meet with so little regard or compliance in any Way;
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or furious when our imaginary honour (honour, that we never really deserved, or can justly claim, being guilty of so many great faults and sins) is touched with the least disgracefull reflexion,
or furious when our imaginary honour (honour, that we never really deserved, or can justly claim, being guilty of so many great Faults and Sins) is touched with the least disgraceful reflection,
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because onely innocent person) that ever was, had his reputation aspersed by the most odious reproaches, which deepest envy and malice could devise, without any grievous resentment,
Because only innocent person) that ever was, had his reputation aspersed by the most odious Reproaches, which Deepest envy and malice could devise, without any grievous resentment,
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or being folicitous otherwise to assert or clear it than by a constant silence? Can we be exasperated by every petty affront, (real or supposed) when the most noble, most courteous, most obliging person that ever breathed upon earth was treacherously exposed to violence by his own servant, shamefully deserted by his own most beloved friends, despitefully treated by those whom he never had offended, by those upon whom he had heaped the greatest benefits, without expressing any anger or displeasure against them,
or being solicitous otherwise to assert or clear it than by a constant silence? Can we be exasperated by every Petty affront, (real or supposed) when the most noble, most courteous, most obliging person that ever breathed upon earth was treacherously exposed to violence by his own servant, shamefully deserted by his own most Beloved Friends, despitefully treated by those whom he never had offended, by those upon whom he had heaped the greatest benefits, without expressing any anger or displeasure against them,
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but yielding many signal testimonies of tenderest pity and love toward them? Can we see our Lord treated like a slave and a thief, without any disturbance or commotion of heart;
but yielding many signal testimonies of Tenderest pity and love towards them? Can we see our Lord treated like a slave and a thief, without any disturbance or commotion of heart;
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and we vile wretches upon every slight occasion swell with fierce disdain, pour forth reproachfull language, execute horrible mischief upon our brethren? He indeed was surrounded with injuries and affronts;
and we vile wretches upon every slight occasion swell with fierce disdain, pour forth reproachful language, execute horrible mischief upon our brothers? He indeed was surrounded with injuries and affronts;
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And shall we not then in imitation of him, for his dear sake, in gratitude, respect and obedience to him, be ready to bear the infirmities of our brethren, to forgive any small wrongs or offences from them;
And shall we not then in imitation of him, for his dear sake, in gratitude, respect and Obedience to him, be ready to bear the infirmities of our brothers, to forgive any small wrongs or offences from them;
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whatever they doe to us, to love them, and doe them what good we can? If so admirable a pattern of patience and meekness so immense cannot, what is there that can oblige or move us? I conclude with those doxologies to our so patient and meek Redeemer;
whatever they do to us, to love them, and do them what good we can? If so admirable a pattern of patience and meekness so immense cannot, what is there that can oblige or move us? I conclude with those Doxologies to our so patient and meek Redeemer;
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Unto him that loved us, and washed us from our sins in his bloud, and hath made us Kings and Priests unto God and his Father, to him be glory and dominion for ever and ever. Amen.
Unto him that loved us, and washed us from our Sins in his blood, and hath made us Kings and Priests unto God and his Father, to him be glory and dominion for ever and ever. Amen.
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Almighty God, by whose constant protection and great mercy we subsist, doth claim to himself the authority of regulating our practice, and disposing our fortunes;
Almighty God, by whose constant protection and great mercy we subsist, does claim to himself the Authority of regulating our practice, and disposing our fortune's;
to make good his right, God bendeth all his sorces, and applieth all proper means both of sweetness and severity (persuading us by arguments, soliciting us by entreaties, alluring us by fair promises, scaring us by fierce menaces, indulging ample benefits to us, inslicting sore corrections on us, working in us and upon us by secret influences of grace, by visible dispensations of providence) yet so it is, that commonly nothing doth avail, our will opposing it self with invincible resolution and stiffness. Here indeed the business pincheth;
to make good his right, God bendeth all his sources, and Applieth all proper means both of sweetness and severity (persuading us by Arguments, soliciting us by entreaties, alluring us by fair promises, scaring us by fierce menaces, indulging ample benefits to us, inslicting soar corrections on us, working in us and upon us by secret influences of grace, by visible dispensations of providence) yet so it is, that commonly nothing does avail, our will opposing it self with invincible resolution and stiffness. Here indeed the business pincheth;
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for what cannot we doe, if we are willing? what inclination cannot we check, what appetite cannot we restrain, what passion cannot we quell or moderate;
for what cannot we do, if we Are willing? what inclination cannot we check, what appetite cannot we restrain, what passion cannot we quell or moderate;
what faculty of our soul, or member of our body is not obsequious to our will? Even half the resolution with which we pursue vanity and sin, would serve to engage us in the ways of wisedom and vertue.
what faculty of our soul, or member of our body is not obsequious to our will? Even half the resolution with which we pursue vanity and since, would serve to engage us in the ways of Wisdom and virtue.
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as in the constant tenour of his life, so particularly in that great exigency which occasioned these words, wherein, renouncing and deprecating his own will, he did express an entire submission to God's will, a hearty complacence therein,
as in the constant tenor of his life, so particularly in that great exigency which occasioned these words, wherein, renouncing and deprecating his own will, he did express an entire submission to God's will, a hearty complacence therein,
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and, in all things (bating sin) like unto us, had a natural humane will, attended with senses, appetites and affections, apt from objects incident to receive congruous impressions of pleasure and pain;
and, in all things (bating since) like unto us, had a natural humane will, attended with Senses, appetites and affections, apt from objects incident to receive congruous impressions of pleasure and pain;
it was order'd for him, that he should encounter the roughest difficulties, and be engaged in circumstances, most harsh to natural apprehension and appetite;
it was ordered for him, that he should encounter the Roughest difficulties, and be engaged in Circumstances, most harsh to natural apprehension and appetite;
so that if we trace the footsteps of his life from the sordid manger to the bloudy cross, we can hardly mark any thing to have befallen him apt to satisfie the will of nature.
so that if we trace the footsteps of his life from the sordid manger to the bloody cross, we can hardly mark any thing to have befallen him apt to satisfy the will of nature.
therefore did he live in no garb, did assume no office, did exercise no power, did meddle in no affairs, which procure to men consideration and regard;
Therefore did he live in no garb, did assume no office, did exercise no power, did meddle in no affairs, which procure to men consideration and regard;
therefore, could he (the world's great friend and benefactour) say, the world hateth me; therefore were those, whom he, with so much charity and bounty had instructed, had fed, had cured of diseases (both corporal and spiritual) so ready to clamour, and commit outrage upon him;
Therefore, could he (the world's great friend and benefactor) say, the world hates me; Therefore were those, whom he, with so much charity and bounty had instructed, had fed, had cured of diseases (both corporal and spiritual) so ready to clamour, and commit outrage upon him;
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therefore did that whole Nation, which he chiefly sought and laboured to save, conspire to persecute him, with most rancorous spite and cruel misusage.
Therefore did that Whole nation, which he chiefly sought and laboured to save, conspire to persecute him, with most rancorous spite and cruel misusage.
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therefore did he spend his days in continual labour, in restless travel, in endless vagrancy, going about and doing good; ever hastning thither, whither the needs of men did call, or their benefit invite;
Therefore did he spend his days in continual labour, in restless travel, in endless vagrancy, going about and doing good; ever hastening thither, whither the needs of men did call, or their benefit invite;
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therefore did he take on him the form of a servant, and was among his own followers as one that ministreth; therefore he pleased not himself, but suted his demeanour to the state and circumstances of things, complied with the manners and fashions, comported with the humours and infirmities of men.
Therefore did he take on him the from of a servant, and was among his own followers as one that Ministereth; Therefore he pleased not himself, but suited his demeanour to the state and Circumstances of things, complied with the manners and fashions, comported with the humours and infirmities of men.
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therefore was he put to water dry sticks, and to wash Negroes; that is, to instruct a most dull and stupid, to reform a most perverse and stubborn generation;
Therefore was he put to water dry sticks, and to wash Negroes; that is, to instruct a most dull and stupid, to reform a most perverse and stubborn generation;
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had indeed a contrary effect, rather aggravating their sins than removing them, rather hardning than turning their hearts, rather plunging them deeper into perdition, than rescuing them from it:
had indeed a contrary Effect, rather aggravating their Sins than removing them, rather hardening than turning their hearts, rather plunging them Deeper into perdition, than rescuing them from it:
yet, Who (could he say) hath believed our report? though he most earnestly did invite and allure men to him, offering the richest boons that heaven it self could dispense,
yet, Who (could he say) hath believed our report? though he most earnestly did invite and allure men to him, offering the Richest boons that heaven it self could dispense,
yet how he prospered, sad experience declareth, and we may learn from that dolefull complaint, How often would I have gathered thy children together, as a hen doth gather her brood under her wings, but ye would not:
yet how he prospered, sad experience Declareth, and we may Learn from that doleful complaint, How often would I have gathered thy children together, as a hen does gather her brood under her wings, but you would not:
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but in tedious fastings, in frequent hungers, by passing whole nights in prayer, and retirement for devotion upon the cold mountains? What sports had he, what recreation did he take,
but in tedious Fastings, in frequent hunger's, by passing Whole nights in prayer, and retirement for devotion upon the cold Mountains? What sports had he, what recreation did he take,
but among those, whose doltish incapacity, and froward humour, did wring from his patience those words, How long shall I be with you, how long shall I suffer you? What musick did he hear? What but the ratlings of clamorous obloquy,
but among those, whose doltish incapacity, and froward humour, did wring from his patience those words, How long shall I be with you, how long shall I suffer you? What music did he hear? What but the rattlings of clamorous obloquy,
such a portion was allotted to him, the which he did accept from God's hand with all patient submission, with perfect contentedness, with exceeding alacrity, never repining at it, never complaining of it, never flinching from it, or fainting under it;
such a portion was allotted to him, the which he did accept from God's hand with all patient submission, with perfect contentedness, with exceeding alacrity, never repining At it, never complaining of it, never flinching from it, or fainting under it;
but proceeding on in the performance of all his duty, and prosecution of his great designs, with undaunted courage, with unwearied industry, with undisturbed tranquillity and satisfaction of mind.
but proceeding on in the performance of all his duty, and prosecution of his great designs, with undaunted courage, with unwearied industry, with undisturbed tranquillity and satisfaction of mind.
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Where had been the pious resignation of his will, where the pretious merit of his obedience, where the glorious lustre of his example? how then had our frailty in him become victorious over all its enemies;
Where had been the pious resignation of his will, where the precious merit of his Obedience, where the glorious lustre of his Exampl? how then had our frailty in him become victorious over all its enemies;
words informing us, how we should entertain God's chastisements, and whence we must seek relief of our pressures (that we should receive them, not with a scornfull neglect or sullen insensibility,
words informing us, how we should entertain God's chastisements, and whence we must seek relief of our pressures (that we should receive them, not with a scornful neglect or sullen insensibility,
that we should entirely depend on God's pleasure for support under them, or a releasement from them) words which, in conjunction with those following, do shew how instantly we should quash and over-rule any insurrection of natural desire against the command or providence of God.
that we should entirely depend on God's pleasure for support under them, or a releasement from them) words which, in conjunction with those following, do show how instantly we should quash and overrule any insurrection of natural desire against the command or providence of God.
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who did again repress St. Peter 's animosity with that serious expostulation, The cup which my Father hath given me, shall I not drink it? who had advisedly laid such trains for its accomplishment, would he decline it? Could that heart all burning with zeal for God and charity to men admit the least thought or motion of averseness from drinking that cup, which was the Sovereign medicine administred by divine wisedom for the recovery of God's Creation? No;
who did again repress Saint Peter is animosity with that serious expostulation, The cup which my Father hath given me, shall I not drink it? who had advisedly laid such trains for its accomplishment, would he decline it? Could that heart all burning with zeal for God and charity to men admit the least Thought or motion of averseness from drinking that cup, which was the Sovereign medicine administered by divine Wisdom for the recovery of God's Creation? No;
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immediately with all readiness addressing himself to receive that unsavory potion; he reached out his hand for it, yielding fair opportunity and advantages to his persecutours;
immediately with all readiness addressing himself to receive that unsavoury potion; he reached out his hand for it, yielding fair opportunity and advantages to his persecutors;
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in conformity whereto we also readily should undertake whatever God proposeth, we gladly should accept whatever God offereth, we vigorously should perform whatever God enjoineth, we patiently should undergo whatever God imposeth or inflicteth,
in conformity whereto we also readily should undertake whatever God Proposeth, we gladly should accept whatever God Offereth, we vigorously should perform whatever God enjoins, we patiently should undergo whatever God Imposes or inflicteth,
how cross soever any duty, any dispensation may prove to our carnal sense or humour. To doe thus, the contemplation of this example may strongly engage us:
how cross soever any duty, any Dispensation may prove to our carnal sense or humour. To do thus, the contemplation of this Exampl may strongly engage us:
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But farther to enforce these duties, be pleased to cast a glance on two considerations. 1. What the will is to which, 2. Who the willer is to whom we must submit.
But farther to enforce these duties, be pleased to cast a glance on two considerations. 1. What the will is to which, 2. Who the willer is to whom we must submit.
that we should be endowed with those worthy dispositions and affections, which do constitute in our hearts a heaven of light, of order, of joy and peace;
that we should be endowed with those worthy dispositions and affections, which do constitute in our hearts a heaven of Light, of order, of joy and peace;
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that we should eschew those practices, which never go without a retinue of wofull mischiefs and sorrows, embracing those which always yield abundant fruits of convenience and comfort;
that we should eschew those practices, which never go without a retinue of woeful mischiefs and sorrows, embracing those which always yield abundant fruits of convenience and Comfort;
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that we should be released from inextricable cable chains of guilt, from incurable stings of remorse, from being irrecoverably engaged to pass a disconsolate eternity in utter darkness,
that we should be released from inextricable cable chains of guilt, from incurable stings of remorse, from being irrecoverably engaged to pass a disconsolate eternity in utter darkness,
a foolish and a senseless will, which slighting the immense treasures of Heaven, the unfading glories of God's Kingdom, the ineffable joys of eternity doth catch at specious nothings, doth pursue mischievous trifles;
a foolish and a senseless will, which slighting the immense treasures of Heaven, the unfading Glories of God's Kingdom, the ineffable Joys of eternity does catch At specious nothings, does pursue mischievous trifles;
ought we not therefore to say with old Eli, It is the Lord, let him doe to me as it seemeth good to him? Is it not extreme iniquity, is it not monstrous arrogance for us, in derogation to his will, to pretend giving law,
ought we not Therefore to say with old Eli, It is the Lord, let him do to me as it seems good to him? Is it not extreme iniquity, is it not monstrous arrogance for us, in derogation to his will, to pretend giving law,
or picking a station to our selves? Do we not manifestly incur high treason against the King of Heaven by so invading his office, usurping his authority, snatching his sceptre into our hands,
or picking a station to our selves? Do we not manifestly incur high treason against the King of Heaven by so invading his office, usurping his Authority, snatching his sceptre into our hands,
and what sentence can we expect, what favour can we pretend to, if we presumptuously shall offend, oppose that will, which is the supreme rule of justice,
and what sentence can we expect, what favour can we pretend to, if we presumptuously shall offend, oppose that will, which is the supreme Rule of Justice,
who hath bought us with an inestimable price, and with infinite pains hath rescued us from miserable captivity under most barbarous enemies, that obeying his will we might command our own,
who hath bought us with an inestimable price, and with infinite pains hath rescued us from miserable captivity under most barbarous enemies, that obeying his will we might command our own,
to whom we are much obliged, that he vouchsafeth to govern and guide us, our service being altogether unprofitable to him, his governance exceedingly beneficial to us:
to whom we Are much obliged, that he vouchsafeth to govern and guide us, our service being altogether unprofitable to him, his governance exceedingly beneficial to us:
for this in that case will be our doom, and the last words God will design to spend upon us, Those mine enemies, which would not that I should reign over them, bring them hither, and slay them before me.
for this in that case will be our doom, and the last words God will Design to spend upon us, Those mine enemies, which would not that I should Reign over them, bring them hither, and slay them before me.
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Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the bloud of the everlasting Covenant, make you perfect in every good work to doe his will, working in you that which is well pleasing in his sight, through Jesus Christ;
Now the God of peace, that brought again from the dead our Lord jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sighed, through jesus christ;
It à plerumque contingit, ut dum aliquos fratres nostros in quantulacunque requie constitutos in mediis nostris anxietatibus cogitamus, non parva ex parte recreemur, tanquam & nos ideò ipsi quietiùs tranquilliúsque vivamus. Aug. Ep. 144.
It à plerumque contingit, ut dum Someone Brothers nostros in quantulacunque requie constitutos in mediis nostris anxietatibus Cogitamus, non parva ex parte recreemur, tanquam & nos ideò ipsi quietiùs tranquilliúsque Vivamus. Aug. Epistle 144.
Non dat natura virtutem, ars est bmunt fieri. Sen. Ep. 89. Virtus etiamsi quosdam impetus exnatura sumit, tamen persicienda doctrinâ est. Quintil. 12. 2.
Non that Nature virtutem, ars est bmunt fieri. Sen. Epistle 89. Virtus Even if Quosdam impetus exnatura Sumit, tamen persicienda doctrinâ est. Quintil 12. 2.
Iniquus est qui muneris sui arbitrium danti non relinquit, avidus qui non lucri loco habet quod accepit, sed damni quod reddidit, &c. Sen. ad Polyb. 29.
Iniquus est qui muneris sui Arbitrium danti non relinquit, avidus qui non lucri loco habet quod accepit, sed damn quod reddidit, etc. Sen. and Polybius 29.
Si vis vacare animo aut pauper sis oportet, aut pauperi similis. Multis ad philosophandum obstitere divitiae; paupertas expedita est, secura est. Sen. Ep. 17. Saepiùs pauper, & fideliùs ridet. Sen. Ep. 80.
Si vis vacare animo Or pauper sis oportet, Or pauperi Similis. Multis ad philosophandum obstitere divitiae; paupertas expedita est, Secure est. Sen. Epistle 17. Saepiùs pauper, & fideliùs ridet. Sen. Epistle 80.
Cur doles si periisse non credis? cur impatienter fer as subductum interim quem credis reversurum? profectio est quam put as mortem. Tert. de Pat. 9. Sen. Ep. 63.
Cur doles si periisse non credis? cur impatienter fer as subductum interim Whom credis reversurum? Profectio est quam put as mortem. Tert de Pat. 9. Sen. Epistle 63.
Assuescendum conditioni suae; & quàm minimum de illa querendum, & quicquid habet circa se commodi apprehendendum est: nihil tam acerbum est, ex quo non aequus animus solatium inveniat. Sen. de Tranq. an. cap. 10.
Assuescendum conditioni suae; & quàm minimum de illa querendum, & quicquid habet circa se Convenient apprehendendum est: nihil tam acerbum est, ex quo non aequus animus solatium inveniat. Sen. de Tranq. nias. cap. 10.
Miraris tu, si Deus, ille bonorum amantissimus qui illos quàm optimos esse atque excellentissimos vult, fortunam illis cum qua exerceantur assignat? Sen de Prov. 2. Deut. 8. 2.
Miraris tu, si Deus, Isle Bonorum amantissimus qui Illos quàm optimos esse atque excellentissimos vult, fortunam illis cum qua exerceantur assignat? Sen de Curae 2. Deuteronomy 8. 2.
Cùm molestiae in hujus vitae fragilitate crebrescunt, aeternam requiem nos desiderare compellunt. Mundus quippe iste periculosior est blandus, quàm molestus, & magis cavendus quum se illicit diligi, quàm cùm admonet, cogitque contemni. Aug. Ep. 144.
Cùm molestiae in hujus vitae fragilitate crebrescunt, aeternam requiem nos desiderare compellunt. World quip iste periculosior est blandus, quàm Molestus, & magis cavendus Whom se illicit diligi, quàm cùm Admonet, cogitque contemni. Aug. Epistle 144.
Gratulari & gaudere nos decet dignatione divinae castigationis — O servum illum beatum, cujus emendationi Dominus instat; cui dignatur irasci, quem admonendi dissimulatione non decipit. Tertull. de Pat. 11.
Gratulari & Rejoice nos Deceit dignatione Divinae castigationis — Oh servum Ilum Beatum, cujus Emendation Dominus Instant; cui Dignatur Irascible, Whom admonendi dissimulation non decipit. Tertul de Pat. 11.
Let our condition be what it will, we are the same. It doth not change us in our intrinsick worth, or state. It is but a garment about us, or as weather. — Ego utrùm, Nave ferar magnâ an parvâ, ferar unus & idem. Hor. Epist. 2. 2.
Let our condition be what it will, we Are the same. It does not change us in our intrinsic worth, or state. It is but a garment about us, or as weather. — Ego utrùm, Nave ferar magnâ nias parvâ, ferar Unus & idem. Hor. Epistle 2. 2.
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It is a privilege of Christians, in favour bestowed on them; NONLATINALPHABET. Phil. 1. 29. Our glory. Eph. 3. 13. NONLATINALPHABET. Heb. 10. 36. Faith and Patience are consorts. Heb. 6. 12. Apoc. 13. 10.
It is a privilege of Christians, in favour bestowed on them;. Philip 1. 29. Our glory. Ephesians 3. 13.. Hebrew 10. 36. Faith and Patience Are consorts. Hebrew 6. 12. Apocalypse 13. 10.
Cui cum paupertate bent convenit, dives est. Sen. Ep. 2. Nemo aliorum sensu miser est, sed suo; & ideò non possunt 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.
Cui cum paupertate bent convenit, dives est. Sen. Epistle 2. Nemo Aliorum sensu miser est, sed Sue; & ideò non possunt cujusquam False Judicio esse miseri, qui Front verè conscientiâ suâ Beati. None beatiores sunt, quàm qui hoc sunt quod volunt. Salvation de Gubern. Dei, 1.
Idcircò quis te laedit ut doleas, quia fructus laedentis in dolo•e laesi est. Tert. de pat. 8. Si patientiae incubabo, non dolebo; si non dolebo, ulcisci non desiderabo. Ib. 10.
Idcircò quis te laedit ut doleas, quia fructus laedentis in dolo•e laesi est. Tert de pat. 8. Si patientiae incubabo, non dolebo; si non dolebo, ulcisci non desiderabo. Ib. 10.
Non illi saltem civitati quae cum recipere noluer at iratus est, cum etiam discipuli tam contumelioso oppido coelestes ignes repraesentari voluissent. Tert.
Non illi Saltem Civitati Quae cum recipere noluer At Angered est, cum etiam Disciples tam contumelioso oppido coelestes ignes repraesentari voluissent. Tert
