no good because it will do others no hurt, and so will give us no credit with other men. We shall do very well, if we do restrain and suppress and extinguish all other anger, and are only transported with this.' If we do not, and are angry only to grieve and terrify others, and therefore angry that they may be grieved and terrified, and not for any thing that they have done amiss, but because we would not have had them done it; or if we suffer no bounds or limits to be prescribed to our anger, be the cause of it never so just and reasonable, by decency, reason, and justice; our passion is thereby the more unjustifiable, by the countenance we would draw to it from divinity, and ought to be the more carefully extinguished and extirpated by our shame and by our repentance.

IX. OF PATIENCE IN ADVERSITY.

Montpellier, 1669.

If we considered seriously (and our observation and experience supplies every man abundantly with matter for those considerations) the folly and madness and inconve nience and mischief of passion and impatience, the pain and agony that is begotten

by it within ourselves, and the damage and disreputation abroad with other men, we should not need many arguments to persuade us of the benefit and ease of patience; and if we considered patience only as a moral virtue, as a natural sobriety and temper in subduing and regulating our affections and passions, as an absence of that anger and rage and fury which usually transports us upon ordinary and trivial provocations, we could not but acknowledge the great advantage men have by it. Solomon seems to require nothing else to make a wise man; "He that is slow to anger is of great understanding." Prov. xiv. 29. And indeed, there is nothing so much corrupts and destroys and infatuates the understanding as anger and passion; insomuch as men of very indifferent parts, by the advantage of temper and composure, are much wiser and fitter for great actions, and are usually more prosperous, than men of more subtle and sublime parts, of more quickness and fancy, with the warmth and choler that many times attends those compositions: "He that is hasty of spirit exalteth folly," says Solomon, Prov. xiv. 29; that is, so improves his folly, that he seems more foolish than in truth he is; he says things he does not intend to say,

and does things he does not intend to do, and refreshes his enemies with the folly of his anger: whereas the temperate, unrash, and dispassionate man is always at home, and, by being unmoved himself, discerns all advantages whilst he gives none. "He that is slow to anger is better than the mighty, and he that ruleth his spirit than he'that taketh a city," Prov. xvi. 32. One translation renders it, 66 qui dominatur animo suo, expugnator est urbium;" he that can suppress his passions is even the master of all cities, no strength can resist him. So that if we intended nothing but our own ease, and benefit, and advantage, we have reason to apply ourselves to and study this temper, in which the precepts of the philophers give us ample instructions, and the practice of mere heathen men has left us notable and envious examples: but the obligations of Christianity carry us much farther; we must add to temperance, patience, which is a Christian virtue of so high a qualification, that Tertullian translates that direction of our Saviour in the 21st chapter of St. Luke's gospel, ver. 19, "In your patience possess your souls," "per tolerantiam salvos facietis vosmetipsos," you shall save your souls by your patience; which, if we could

be persuaded in any degree to give credit to, we would not so much indulge to that licence of our impatient humour, as we do upon the least accidental crosses.

The exercise of this necessary Christian duty depends principally upon the attending and waiting God's own time and leisure for the receiving those blessings, which, upon the conscience of having according to our weak abilities endeavoured to please him, we may confidently pray for and expect, and our humble and dutiful submissions to such afflictions and calamities as he hath or shall lay upon us; for we must provide a stock of patience for the crosses that may befall us: and from these two branches of patience, we may gather fruit enough to refresh us throughout our whole journey in this world. Toward the attaining the first, if we would ingenuously and faithfully consult our own practice in matters of this world, our own rules of good husbandry, we could not think this waiting and expecting God's leisure, in the conferring his blessings and benefits, so grievous as it appears to us. How willing are we to lay out our estates in the purchase of reversions, many times for some. what that younger men than ourselves must die before we enjoy it; and if they outlive

us, our money is lost? And yet with the unreasonable confidence that we shall hereafter enjoy it, and with the comfort of that expectation, we cheerfully endure the present wants and delay. If we make any suit to the king, or our superiors, how well are we satisfied and contented, if we have the promise of the thing we ask a year hence, when it is more than an even lay that we live not till that time, and there are in our view a thousand contingencies which may disappoint us, if we do live so long? Nay, we choose rather, and we think there is a merit in that modesty, to ask somewhat that is to come, rather than any thing for the present. But we are not willing to lay out one prayer, to disburse one innocent act of our life to God upon a reversion. If we receive his promise, we reckon every day's delay an injury, though it be only a promise for the future. So that, pretend what we will, and magnify what we can our religion towards God, and our confidence in him, we do in truth less believe and credit him, than

any friend or companion we have. If we did otherwise, we should better observe his precepts of patience, and reliance upon him; and believe, that as they, who can bear the present want, in the end gain most who deal