The Art of Contentment, Section 4

The Art of Contentment · Section 4

p. 56SECT. IV.

Of the Surplusage of our Enjoiments above our Sufferings.

1. TO regulate our estimate of those things which we either enjoy or suffer, there are three precedent queries to be made: the first of their number or plenty, the second of their weight, the third of their constancy and continuance; for according as they partake more of these properties, every good is more good, and every evil is more evil. It will therefore be our best method of trial in the present case, to compare our blessings and our calamities in these three respects.

2. AND first in that of plenty, the mercies of God are the source of all our good, are set out to us in holy scripture in the most superlative strein, They are multitudes, Psal. 102. 20. Plenteous redemtion, Psal. 130. 7. as high as the heaven, Psal. 103. 11. He fills all things living with plenteousness, Psal. 145. 16. His mercies indeed p. 57are such as come not within the compass of number, but stretch themselves to infinity, and are best represented by such a calculation as God made to Abraham, when he shew'd him the numerousness of his posterity by the innumerableness of the stars, Gen. 15. 5. Were there but a single mercy apportion'd to each minute of our lives, the sum would arise very high: but how is our Arithmetic confounded, when every minute has more then we can distinctly number? for besides the original stock mention'd in the last section, and the accession of new bounty, the giving us somewhat which we had not before; what an accumulative mercy is it, the preserving what we have? We are made up of so many pieces, have such varieties of interests, spiritual, temporal, public, and private; for our selves, for our friends, and dependants; that it is not a confused general regard that will keep all these in security one moment. We are like a vast building, which costs as much to maintain, as to erect. And indeed considering the corruptibleness of our materials, our preservation is no less a work of omnipotence, then our first forming: nay perhaps tis rather a greater. p. 58Our original clay tho it had no aptness, yet it had no aversions to the receiving a human form; but was in the hand of the potter to make it what he pleased: but we now have principles of decay within us, which vehemently tend to dissolution; we want the supplies of several things without us, the failing whereof returns us again to our dust. Nay we do not only need the aid, but we fear the hostility of outward things. That very air which somtimes refreshes us, may at another starve and freeze us: that which warms and comforts us, has also a power of consuming us. Yea that very meat which nurishes, may choak and stifle us. In a word, there is no creature so despicable, so inconsiderable, which may not somtimes serve us, and which may not at any time (if God permit) ruine us. Now whence is it that we so constantly, so frequently find the good, the benign efficacy of these things, and so seldom, so rarely the evil? whence I say is it, but from the active unwearied providence, which draws forth the better properties of the creatures for our use, and restrains the worser for our security? which with a particular advertence watches not only over every Person, p. 59but over every several concern of that person. And how astonishing a contemplation is this? If the mere ebbing and flowing of the sea, put the Philosopher into such an extasy, that he flung himself into it, because he could not comprehend the inscrutable cause of it; in what perpetuall raptures of admiration may we be, who have every minute within us, and about us, more and greater wonders, and those too in our favor, when we deserve rather the divine power should exert it self in our destruction?

3. BUT alas our danger from the visible creatures, is little compar'd with those from the spirits of darkness. We wrestle not only with flesh and blood, but with Principalities and Powers, with spiritual wickedness, &c. Eph. 6. 12. So inveterate is the enmity between the Serpent and the seed of the Woman in general, that he watches all advantages against us, not only in our souls, but even our bodies, our goods, and in every part of our concerns. Thus we see he not only assaulted Iobs soul by the wicked insinuations of his Wife, but (with more effect) his body with boiles and sores, his possessions by teh Chaldeans and Sabeans, and the images p. 60of himself, his dearest Children, by a wind from the wilderness. Job. 1. And can we think his malice is now worn out? no surely he still wishes as ill to mankind as ever, and we should soon see the woful effects of it, did not the same power which let him loose for Iobs trial, restrain him for our safety. Nay had he but power to affright, tho not to hurt us, even that would make our lives very uncomfortable. We cannot hear the relation of Sprights or apparitions, but our blood chills upon it, and a horror runs thro our veins: what should we then do if he should make his night-walks thro our chambers, and with his illusory terrors disturb our rest? Yet all this and much more he would do, if God did not chain up this old Dragon, Rev. 20. Nay if he were not at the expence of a guard about us, and those no less then Angels. I shall not dispute whither every person hath not his peculiar Guardian: for tho many have not improbably asserted it, we have ground enough of acquiescence in the general affirmation of the Apostle, that they are all ministring Spirits, sent forth to minister for them, who shall be heires of Salvation, Heb. 1. 14. And now if the Reader please to sum p. 61up how many are his concerns, and how many are the dangers which await him in them all, he cannot sure render the account of those mercies which preserve the one, and divert the other, in any other phrase then that of the Psalmist. They are more then I am able to express. Psa. 40. 7.

4. WE may now challenge the most miserable, or the most querulous man living, to produce causes of complaint, proportionable to those of thanks-giving. He that has the greatest stock of calamities, can never vye with the heaps of benefits; the disproportion is greater then that of the Armies of Ahab and Benhadad. 1 Kings. 20. 27. whereof the one was like two little flocks of Kids, the other filled the country. God has told us that he afflicts not willingly, nor grieves the children of men. Lam. 3. 33. whereas on the contrary, he delighteth in mercy. Mich. 7. 18. We may judge by our selves which he is likeliest often to repete, those acts which he doth with regret and reluctancy, or those which he do's with plesure and delight. But we need no inferences where we have the attestation of experience. Let every man therefore make this his judge in this case, let him every night p. 62recollect, how many things within and about him he is concern'd in, and consider how many of those have bin preserv'd intire to him, still accounting every thing so continued as a new donation. If he begin with his Spiritual state, tis too possible he may somtimes find he has lost his innocence, committed some, perhaps many sins: but even in these he will find cause to justify God, if he do but recollect with what inward checks and admonitions, and outward restraints, God has endevored to bridle him. If he will break thro those fences, that do's not at all derogate from the mercy of God which so guarded him, but it rather illustrates his goodness, that after so many quenchings of his Spirit, do's yet continue its influence. So that even he that has the most deplorably violated his integrity, is yet to confess that Gods purpose was to have preserv'd it intire: and he might really so have kept it, had he compli'd with those aids which were afforded him. But in temporal concerns we are not so apt to undermine our selves, and therefore shall much more rarely find we have suffer'd detriment in them, then in our spiritual; but are there ordinarily like to meet with a p. 63better account. Let a man therefore consider what is lacking to him of all the secular good things he had in the morning, and tell me whither for the most part he may not give such an account, as the Israelitish officers did of their men after the slaughter of the Midianites, that he hath not lost one. Num. 31. 39. Or if somtimes he do suffer a diminution, yet at the worst he will find that many more good things have bin preserv'd to him, then have bin taken from him. A man may perhaps meet with some dammage in his estate, yet tis manifold odds that that dammage is but partial, and that he has still more left then is lost. Or if it be more intire; yet if he have his health, his limbs, his senses, his friends, and all things beside his estate left him, so that for one thing he has lost, he still retains a multitude, he may say of it as the Disciples of the few Loaves, what is this among so many? Mat. 14. 17. Aristippus being bemoan'd for the losse of a Farm, repli'd with some shaprness upon hsi Condoler, you have but one field, and I have yet three left, why should I not rather grieve for you? intimating that a man is not so much to estimate what he has lost, as what he has left. A piece p. 64of wisdom which if we would transcribe, we might quickly convince our selves, that even in our most adverse estate there are as Elijah speaks, more with us then against us, 2 King. 6. 16. that our enjoiments are more then our sufferings, and Gods acts of grace, do far out-number those of his severity.

5. AND as they do out-number, so also do they out-weigh them. The mercies we receive from God are (as the last Section has shew'd) of the greatest importance; the most substantial solid goods, and the greatest of all, I mean those which concern our eternal state, are so firmly fixt on us, that unless we will voluntarily quit our clame, tis not in the power of men or devils to defeat us. Light bodies are easily blown away by every gust of wind, but this weight of glory, as the Apostle calls it, 2 Cor. 4. 17. continues firm and stable, is proof against all storms, like the shadow of a great rock in a weary Land. Isai. 32. 2. Those dark adumbrations we have of it, might have served to refresh and deceive the tediousness of our pilgrimage, and therefore the most formidable calamities of this life are below all mesures of comparison with this hope of our calling, this riches of the glory of our inheritance. p. 65Eph. 3. 16. The heaviest and most pressing of our afflictions are to that, but like the small dust of the balance: Esa. 40. 15. so that if we should here stop our inquisition, we have a sufficient resolution of the present question, and must conclude, that God has given us an abundant counterpoise of all, we either do or can suffer here.

6. IF therefore there be any so forlorn as to temporals, that he can fetch thence no evidence of Gods fatherly care of him, yet this one consideration may solve his doubts, and convince him that he is not abdicated by him. We read of no gifts Abraham gave Isaac, yet to the sons of the concubins tis said he did Gen. 25. 6. It had bin a very fallacious inference, if Isaac should have concluded himself neglected, because his far greater portion was but in reversions. And it will be the same in any of us, if we argue an unkindness from any temporal wants who have the entail of an eternal inheritance. But surely God do's not leave himself without witness, Act. 14. 17. even in secular things; there is no man breathing but has some blessings of his left hand, as well as his right, as I have already mention'd: p. 66and unless it be some few prodigies of Calamity in whose punishment or patience God designs signally to glorify himself, there are none who enjoy not greater comforts of life then those they want, I mean such as are really greater, tho perhaps, to their prejudicate fancies they do not appear so. Thus in point of health, if a man be disaffected in one part, yet all the rest of his body may be (and often is) well; or if he have a complication, and have more then one disease, yet there is no man that has all, or half so many as are incident to human bodies, so that he is comparatively more healthy then sick. So again it is not very common for a man to loose a limb, or sense, the generality of men keep them to their last; and they who do, have in that an overbalance to most outward adversities; and even they who are so unhappy to loose one, yet commonly keep the rest; at least the Major part: or if at any time any man is left a mere breathing trunk, yet it is by such stupifying diseases as dead the sense, or such mortal ones as soon take them away; and so the remedy overtakes the Malady. Besides it pleases God very often, to make p. 67compensation for the want of one member or faculty by improving the use of another. We have seen feet supply all the necessary uses of hands to those who have had none; and it is a thing of daily observation that men that are blind, have the greater internal light: have their intellects more vigorous and active, by their abstractions from visible objects.

7. THUS also it is in the matter of wealth, he that is forced to get his bread by the swet of his browes, tis true he cannot have those delicacies wherewith rich men abound; yet his labor helps him to a more poignant, more savory sauce then a whole College of Epicures can compound. His hunger gives a higher gust to his dry crust, then the surfeited stomach can find in the most costly, most elaborate mixtures: so verifying the observation of Solomon, the full soul loatheth the hony comb, but to the hungry soul every bitter thing is sweet, Prov. 27. 7. He cannot indeed stretch himself upon his bed of Ivory, Am. 6. 4. yet his sleeps are sounder then those that can. The wiseman tells us, and experience dos so too, that the sleep of a laboring man is sweet. Eccles. 5. 12. He is not clothed Gorgeously, p. 68has not the splendor of glittering apparel, so neither has he the care of contriving it, the fears of being forestal'd in a new invention, or any of those unmanly solicitudes which attend that vanity. He has the proper genuine use of clothing; the preventing shame and cold, and is happily determin'd to that which the wiser men of the world have voluntarily chosen. To conclude, he has one advantage beyond all these; his necessities rescue him from idleness, and all its consequent temtations; which is so great a benefit, that if rich men be not their own taskmasters as his wants are his, if they do not provide themselves of business; that one want of theirs is infinitly more deplorable then all his: and he is not only happy comparatively with himself, in having better things then he wants, but with them also.

8. IF we come now to reputation and fame, the account will be much the same, he that is eminent in the world for some great atchievement, is set up as an object of every mans remark; when as his excellencies on the one hand are visible, so his faults and blemishes are on the other. And as human frailty makes it too p. 69probable these later will be really more, so human envy makes it sure that they shall be more precisely, more curiously observed, and more loudly blazon'd. So that upon the whole, a good quiet security, tho it be not the road to glory, yet is the likliest fence against infamy. And indeed he that can keep up the repute of a sober integrity within his own private sphere, need not envy the triumphant sallies of others, which often meet with a fatall turn at the later end of the day. But twill be said that even that more moderate sort of reputation is not every mans portion, but that many lie under great ignominy and scandals. I shall here ask whither those be just or unjust: If they be just they belong not to our present subject, which relates only to those inflictions which are the effects of Gods immediate providence, not of our own crimes; for I never doubted but that by those we may divest our selves of any, nay of all the good things God has design'd us. But if the obloquy be unjust, tis probable that tis taken up only by ill men, and that the good pass a more equitable sentence; and then surely the attestation of a few such, is able to outweigh p. 70a multitude of the others. And in this case a man may not only find patience but plesure in reproches. Socrates lookt with trouble and jealousy on himself when ill men commended him, saying what ill have I don? and sure a Christian has a farther reason to be pleas'd with their revilings, they being his security againsts the woe pronounc'd to those whom all men speak well of, Luke 6. 26. But somtimes it happens, that even good men are seduc'd, and either by the artifices of the wicked, or their own too hasty credulity, give credit to unjust reports. And this I confess is a sharp trial to the injur'd person, yet even this cannot often be universal, there can scarce be any innocence so forlorn but that there may be opportunities of cleering it to some or other, and by them propagating it to more, and if the cloud ever come to be dispers'd, their fame will appear with the brighter luster. But if none of this happen, they have yet a certain and more blessed retreat, even an appeal to the unerring judg, who never beholds us with more approbation, then when we are under the unjust condemnation of men. Indeed we have then a double tie upon him, not only his justice p. 71but his pity is concern'd in our cause. God particularly owns himself as the refuge of the oppressed, and there is scarce a sharper and more sensible oppression then this of Calumny: yet even this proves advantage, whil'st it procures Gods immediate patronage, makes us the objects of his more peculiar care and compassion, who can make our righteousness as cleer as the light, Psa. 37. 6. if he see it fit; but if in his wisdom he chuse not that for us, tis comfort enough for us that we have approv'd it to him. Twas Elkanahs question to Hannah in her disconsolation, Am not I better to thee then ten Sons? I Sam. 1. 8. And sure we may say the like of Gods approbation, that tis better to us I say not then ten, but ten thousand Eulogies of men. The very Echo of it in the testimony of a good conscience is an unspeakable comfort, and this voice sounds more audibly, more sweetly, among the loudest, the harshest accusations of men. So that we see even this assault too is not without its guard, and these waters of Marah. Exod. 15. 23. may be render'd not only wholsome but pleasant.

9. I have now instanced in the three most general concerns of human life, the p. 72Body, Goods, and Fame, to which heads may be reduced most of the afflictions incident to our out-ward state, as far as immediately concerns our selves. But there is no man stands so single in the world, but he has some relations or friends in which he thinks himself interessed, and many times those oblique strokes which wound us thro them, are as painful as the more direct: yet here also God is ordinarily pleas'd to provide some allaies, if we would but take notice of them. He who has had one friend die, has ordinarily divers others surviving; or if he have not that, usually God raises him up others. Tis true we cannot have a succession of Fathers and Mothers, yet we often have of other friends that are no less helpful to us: and indeed there are scarce in any thing more remarkable evidences of Providence, then in this particular. He that is able out of stones to raise up children to Abraham, Mat. 3 9. do's many times by as unexpected a production supply friends to the desolate. But we do somtimes loose our friends while they are living, they withdraw their kindness which is the soul of friendship: and if this happen by our own demerit, we can accuse p. 73neither God nor them for it: nor can we rationally expect that God shall provide supplies, when we wilfully despoile our selves. But when they are unkind without provocation, then is the season for his interposition, who uses to take up those whom Father and Mother forsake, Psa. 27. 10. and we frequently see signal proofs of his care in exciting the compassions of other friends and relatives, or perhaps of mere strangers. Nay somtimes God makes the inhumanity of a mans relations, the occasion of his advantage. Thus the barbarous malice of Iosephs brethren was the first step to his Dominion over Egypt. And it is a common observation in Families, that the most discountenanc'd child oft makes better proof, then the dearling.

10. WE are yet liable to a third affliction by the calamity of our friends, which by the Sympathy of Kindness presses us no less (perhaps more) sensibly then our own: but then tis to be consider'd, that theirs are capable of the same allaying circumstances that ours are, and God has the same arts of alleviating their burdens; so that we have the same arguments for acquiescence in their sufferings p. 74that we have in our own, and shall do a more friendly office in impressing those upon them, then in the most passionate adopting their sorrows.

11. THE last and greatest discomfort from friends, is that of their sin: and if ever we may be allow'd that disconsolate strein of the Prophet, Esa. 22. 4. Turn away from me, I will weep bitterly, labor not to comfort me; this seems to be the time: yet even this vally of Achor is not without a door of hope, Hos. 2. 15. A vicious person may be recalled, multitudes have bin; so that as long as God continues life, we ought no more to deposite our hope, then to quit our endevor. Besides there are few that make this complaint that have not somthing to balance, or at least to lighten it. I shall instance in that relation which is the nearest and most tender, that of a Parent. He that has one bad child may have divers good. If he have but one virtuous tis a very great mercy, and tis another that he may be the better taught to value it by the opposition of the contrary. But if any be so unhappy as to have many children, and all to consume his eies and grieve his heart, 1 Sam. 2. 33. it may be a seasonable reflexion p. 75for him to examin how far he has contributed to it either by Elies fond indulgence, or by a remiss and careless education: or which is worst of all, by his most impious example. If any, or all of these be found the cause, he is not so much to seek for allaies to his grief, as for pardon of his sin: and when he has penitently retracted his own faults, he may then have better ground of hope that God may reform those of his children. In the mean time he may look on his own affliction in them as Gods discipline on him, and gather at least this comfort from it, that his heavenly Father has more care of him, then he had of his; and do's not leave him uncorrected.

12. THUS we see in all the concerns (which are the most common and important of human life, and wherein the justest of our complaints are usually founded) there is such a temperature and mixture, that the good do's more then equal the ill, and that not only in the grosser bulk, when our whole state is weighed together, but in every single branch of it. God having herein dealt with this little world Man, as he has don with the greater, wherein he is observ'd to have p. 76furnished every country with Specific remedies for their peculiar diseases. I have only given these short hints by way of essay and pattern for the Readers contemplation, which when he shall have extended to all those more minute particulars wherein he is especially concern'd, more curiously compar'd his sufferings with his allaies and comforts; I cannot doubt but he will own himself an instance of the truth of the present Thesis, and confess, that he has much more cause of thankfulness then complaint.

13. THIS I say supposing his afflictions to be of those more solid and considerable sorts I have before mention'd. But how many are there who have few or none of such, who seem to be seated in the land of Goshen, in a place exemt from all the plagues that infest their Neighbors? And those one would think should give a ready suffrage to this conclusion, as having no temtation to oppugn it; yet I doubt tis far otherwise, and that such men are of all the most unsatisfied. For tho they have no crosses of Gods imposing, they usually create a multitude to themselves. And here we may say with David, it is better to fall into the hand of God, then into p. 77the hand of man, 2 Sam. 24. 14 tis easier to bear the afflictions God sends, then those we make to our selves. His are limited both for quantity and quality, but our own are as boundless as those extravagant desires from which they spring.

14. AND this is the true cause why contentment is so much a stranger to those who have all the outward causes of it, they have no definite mesure of their desires; tis not the supply of all their real wants will serve their turn, their appetites are precarious and depend upon contingencies. They hunger not because they are emty, but because others are full. Many a man could have liked his own portion well enough, had he not seen another have somthing he liked better. Nay even the most inconsiderable things acquire a value by being anothers, when we despise much greater of our own. Ahab might well have satisfied himself with the Kingdom of Israel, had not Naboths poor plot lain in his eie: but so raving were his desires after it, that he disrelishes all the pomps of a Crown, yea the ordinary refreshments of Nature, can eat no bread till he have that to furnish him with Sallads. 1 King. 21. 2. And how many p. 78are there now adaies whose cloths sit uneasy if they see another have had but the luck to be a little more ingenuously vain; whose meat is unsavory if they have seen but a greater rarity, a newer cookery at anothers Table: in a word who make other peoples excesses the standard of their own felicities.

15. NOR are our appetites only excited thus by our outward objects, but precipitated and hurried on by our inward lusts. The proud man so longs for homage and adoration, that nothing can please him if that be wanting. Haman can find no gust in all the sensualities of the Persian Court, because a poor despicable Jew denies his abaisance, Est. 5. 13. The lustful so impatiently pursues his impure designs, that any difficulty he meets in them, makes him pine and languish like Amnon, who could no way recover his own health but by violating his sisters honor. 2 Sam. 13. 14. The revengeful labors under an Hydropic thirst till he have the blood of his enemy: all the liquor of Absaloms sheep-sheering could not quench his, without the slaughter of his brother, 2 Sam. 1…. 29. And thus every one of our passions keeps us upon the rack till they have p. 79obtained their designs. Nay when they have, the very emtiness of those acquisitions is a new torment, and puts us upon fresh pursuits. Thus between the impetuousness of our desires, and the emtiness of our enjoiments, we still disquiet our selves in vain, Psa. 39. 7. And whil'st we have such cruel task-masters, tis not strange to find us groaning under our burdens. If we will indulge to all our vicious or foolish appetites, think our lives bound up with them, and solicite the satisfaction of them with as impatient a vehemence, as Rachel did for children, Gen. 30. 1. give me them or I die: no wonder that we are alwaies complaining of disappointments, since in these the very success is a defeat, and is but the exchanging the pain of a craving ravenous stomach, for that of a cloi'd and nauseated. Indeed men of this temper condemn themselves to a perpetual restlessness, they are like phantastic mutineers, who when their superiors send them blanks to write their own conditions, know not what will please them: and even Omnipotence it self cannot satisfy these till it have new moulded them, and reduced their desires to a certainty.

p. 8016. BUT in the mean time how unjustly do they accuse God of illiberality, because every thing answers not their humor? He has made them reasonable creatures, and has provided them satisfactions proportionable to their nature; but if they will have wild irrational expectations, neither his wisdom, nor his goodness is concern'd to satisfy those. His supplies are real and solid, and therefore have no correspondence to imaginary wants. If we will create such to our selves, why do we not create an imaginary satisfaction to them? Twere the merrier frenzy of the two, to be like the mad Athenian that thought all the ships that came into the harbor his own: and twere better Ixion like to have our Arms fil'd with a cloud, then to have them perpetually beating our own breasts, and be still tormenting our selves with unsatisfiable desires. Yet this is the state to which men voluntarily subject themselves, and then quarrel at God because they will not let themselves be happy. But sure their very complaints justify God, and argue that he has dealt very kindly with them, and afforded them all the necessary accomodations of life: for did they want them, p. 81they would not be so sensible of the want of the other. He that is at perfect ease may feel with some vexation the biting of a flea or gnat, which would not be at all observable if he were upon the rack. And should God change the scene, and make these nice people feel the destitution of necessaries; all these regrets about superfluities would be overwhelmed. In the mean time how deplorable a thing is it, that we are still the poorer for Gods bounty, that those to whom he has opened his hand widest, should open their mouth so too, in outcries and murmurs? For I think I may say that generally, those that are the farthest remov'd from want, are so from content too; they take no notice of all the real substantial blessings they enjoy, leave these (like the ninty nine sheep in the wilderness) forgotten and neglected, to go in quest after some fugitive satisfaction, which like a shadow flies still faster in proportion to their pursuit.

17. AND now would God they could be recalled from this unprofitable chace, and insteed of the Horsleeches note, Give give, Prov. 30. 15. take up that of the Psalmist, what shall I render to the Lord p. 82for all the benefits he hath don unto me? Psa. 116. 12. Let them count how many valuable or rather inestimable things, they have received from his mercy▪ and then confront them with those corrections they have found from his justice; and if they do this impartially, I doubt not they will find wherewithal to check their highest mutinies; and will join with me in confessing, that their good things abundantly outweigh their ill.

18. IF now we carry on the comparison to the last circumstance, and consider the constancy, we shall find as wide a difference. Let us take the Psalmists testimony, and there will appear a very distant date of his mercies and punishments. His mercies endure for ever Psal. 136. whereas his wrath endures but the twinkling of an eie Psal. 30. 5. And accordingly God owns his acts of severity as his strange work Isa. 28. 21. that which he resorts to only upon special emergencies; but his mercies are renewed every morning, Lam. 3. 25. and doubtless we may all upon trial affirm the same. There are many of the most necessary comforts of life which do not only somtimes visit us as guests, but dwell with us as inmates and domestics. How p. 83many are there who have lived in a perpetual affluence from their cradles to their graves, have never known what it is to want? And tho the goods of fortune are perhaps less constant to some, yet the refreshments of nature are usually so to us all. We eat and drink, we sleep, we recreate, we converse in a continued circle, and go our round almost as constantly as the sun do's his. Or if God do's somtimes a little interrupt us in it, put some short restraint upon our refreshments, yet that comparatively to the time we enjoy them, is but proportionable to the stop he has somtimes made of the Sun, Jos. 10. 13. 2 Kings 20. 8. or of the sea, Exod. 14. 21. which as they were no subversions of the course of nature, so neither are those short pauses he somtimes makes, a repeal of those fixt and customary benefits his providence usually allots us. But who is there can say that any one of his afflictions has bin of equal continuance, or has prest him with so few intermissions? Perhaps he may have mist some few nights sleep: but what is that to a twelve-months, or perhaps a whole lives enjoying it? Tis possible his stomach and his meat have not alwaies bin ready together; p. 84but how much oftner have they met to his delight? and generally those things that are most useful, are but rarely interrupted. Nay to a great many even the delicacies of life are no less constant, and their luxuries are as quotidian as their bread: whereas unless their vices or their fancies create uneasinesses to them, those that come immediately from Gods hand, make long intermissions and short staies. Yet for all this they that should mesure by the uncessantness of mens complaints, would judge that the scene was quite reverst, and that our good things are as Iob speaks, swifter then a wavers shuttle, Job. 7. 6. whilest our ill, like Gehazies Leprosy, cleave inseparably to us. 2. King 5. 10.

19. THE truth is we will not let our selves enjoy those intervals God allowes us, but when a calamity do's retire we will still keep it in fiction and imagination; revolve it in our minds, and because tis possible it may return, look upon it as not gon. Like Aguish patients we count our selves sick on our well-day, because we expect a fit the next. A strange stupid folly thus to court vexation, and be miserable in Chimera. Do's any man p. 85or indeed any beast desire to keep a distastful relish still in his mouth, to chew the cud upon gall and wormwood? yet certainly there are a multitude of people whose lives are imbitter'd to them merely by these fantastic imaginary sufferings. Nor do we only fright our selves with images and Ideas of past calamities, but we dress up new bugbears and mormoes, are Poetic and aerial in our inventions, and lay Romantic scenes of distresses. This is a thing very incident to jealous natures, who are alwaies raising alarms to themselves. A suspicious man looks on every body with dread. One man he fears has designs upon his fortune, another on his reputation, perhaps a third upon his life: whilst in the mean time, the only ill design against him is managed by himself; his own causeless fears and jealousies which put him in a state of hostility with all the world; and do often betray him to the very things he groundlesly suspected. For it is not seldom seen that men have incurr'd reall mischiefs by a fond sollicitude of avoiding imaginary ones. I do not question but this is a state calamitous enough, and shall acknowledg it very p. 86likely that such persons shall have little or no truce from their troubles, who have such an unexhausted spring within themselves; yet we may say to them as the Prophet did to the house of Iacob, Is the spirit of the Lord straitned? are these his doings? Mich. 2. 7. Such men must not cry out that Gods hand lies heavy upon them, but their own; and so can be no impeachment to the truth of our observation, that Gods blessings are of a longer duration, keep a more fixt steddy course then his punishments. The result of all is, that the generality of mankind have good things (even as to temporals) which do in the three respects fore-mention'd exceed the ill. I mean the true and real ills which God sends, tho not those fanciful ones they raise to themselves.

20. AND now why should it not appear a reasonable proposition that men should entertain themselves with the plesanter parts of Gods dispensations to them, and not alwaies pore upon the harsher: especially since the former are so much a fairer object, and perpetually in their eie, why should we look on p. 87the more sadening spectacles of human frailty or misfortune, thro all the magnifying optics our fancies can supply, and perversly turn away our eies from the cheerfuller? Yet this God knows is too much the case with most of us. How nicely and critically do we observe every little adverse accident of our lives? what tragical stories of them do our memories present us with? When alas a whole current of prosperity glides by without our notice. Like little children our fingers are never off the sore place, till we have pickt every light scratch into an Ulcer. Nay like the leuder sort of beggers, we make artificial sores to give us a pretence of complaint. And can we then expect God should concern himself in the cure? Indeed in the course of his ordinary providence there is no cure for such people, unless it be by revulsion, the making them feel the smart of some very great and pressing affliction. They therefore put themselves under an unhappy dilemma, either to continue their own tormentors, or to endure the severest course of Gods discipline. Tis true the last is the more p. 88eligible, but I am sure the best way is to prevent both, by a just and grateful sense of Gods mercies, which will be yet farther illustrated if we compare them with our own demerits.