CHAP. I. Of Afflictions in generall, foyled by Contentment.

SIngular is the benefit of Benefit of Content­ment. Contentment which go­eth no where, but it be­stoweth a rich Reward [Page 2] on the Entertainer, and maketh him a gainer in all Conditions, even then when the world sets it selfe to make him, and so cannot but account him a loser.

There is no vertue but it is as a bright Stone in a darke night, set in the middest betweene two vices in extremity, both to shew the cleere­nesse and beauty of it selfe; as also that it can never want encounter, be­ing so beset with contrariety; and likewise to note the truth and sound­nesse of it, when as pure gold it passeth the fire, not consumed, but brighter.

So is it with this grace of God in Specially in afflicti­ons. speciall, which is never without on­sets and sharpe skirmishes by whole Bands and Armies of Discontent­ments from within and without; but neverthelesse shining and beauti­full; yea, so much the more glori­ous and precious, as the battell is doubtfull, and the victory carried with difficulty.

I have thought good therefore to set this secret and rare grace in a [Page 3] cleere light in the midst of her ene­mies which come about her like Animus aequm opti­mum est aerumnae cond men­tum. Pla [...]t. in Rud. Bees or Hornets with poysoned stings. You shall see it like a mighty Sampson, slaying with a Iaw-bone a thousand Philistines: You shall see her strength, her skill, her valour, her value. You shall see this vertue break­ing strong cords, as fire doth Flaxe. You shall see thousands and ten thousands fall before it, and on eve­ry hand, in the foreward, rereward, wings and squadrons of the Army pitcht against it, till the whole host be discomfited.

The generall of this Army is, Af­flictions Grounds of Con­tentment therein. in generall, which godlinesse teacheth Contentment to foyle by these weapons.

1 From the Authour. No mi­sery ariseth out of the dust, saith Iob, 1 God infli­cteth: Iob 5. 6. nor comes by chance or fortune, but by the good providence of God: He creates peace, and he creates evill; namely, of sense and punishment, not of sinne, Esa. 45. 7. and Ruth 1. 20. call me not Naomi, but Mara, for the Lord hath humbled me.

[Page 4]And as he inflicteth, And dispo­seth them for time, measure, end. Luk 22. 53. so also he disposeth the

• time.
• measure.
• end.

He allotteth an houre for the power of darknesse to worke: he appointeth the place, the house, field, wildernesse, and paradise.

Hee disposeth the measure and quantity, that it shall not exceed our strength, much lesse overturne the Elect, but as the Bush burned, yet Exod. 3. 3. 1 Cor. 10 13 [...]as not consumed, so the Church in the furnace may bee proved, not wasted.

He disposeth also the end: both of Intention; He will not have them condemned with the world, He will fit and conforme them to the image of his Sonne, He admonisheth them of the vanity of this present life, and inviteth them to the meditation of a better, finally, He passeth them by the Crosse to the Crowne: and of Execution; Afflictions last not al­wayes, they are momentany, their end is determined, His anger endureth but a while, even for a night, and at length he gives a blessed deliverance Psal. 30. [...]. [Page 5] out of all, Psalme 34. verse 19.

Now the heart acquainted with godlinesse, by these considerations frameth it selfe to Contentment in Affliction: What, is this the good hand of my heavenly Father? and shal not I his childe be Content, but rise up against it? I will bee dumbe and not open my mouth, because thou doest it, Ps. 39. 9. If Shemei raile upon me, God hath bidden him raile up­on David, and who can say, What doest thou? 2 Sam. 16. 10. If losses come upon me, the Lord hath given, and the Lord hath taken, I content my self, & blessed be the Name of the Lord, Iob 1. 21. Let my brethren in­tend evill against me, as Iosephs, God hath an hand in it, and will dispose it for good, Gen. 50. 19. If I should look only on your malice, I must needs re­venge and breake patience, but God sent me before you, to save you by a great deliverance: therefore let us all be content. 2 Afflictions necessary to the god­ly, two wayes.

II. A godly man lookes at the necessity of his Afflictions: and this is inevitable.

[Page 6] Both in regard of Gods Word foretelling them, In the world ye shall 1 have tribulation; Ye shall weep, but the world shall laugh: as also his word commanding, to enter into the strait gate, and to take up our crosse daily, Luke 9 23. and his word promising, that if we suffer with Christ, we shall also reigne with him, 2 Tim. 2. 11.

And in respect 2 of our selves:

• our sinnes.
• our graces.
• our glory.

For all these three estates our trou­bles are necessary.

In the first respect they are meri­ted. Wherefore is the living [...] Our sinnes merit affli­ctions. sorrowfull? Man suffereth for his sinne, Lam. 3. 39. In this regard the Church is content to beare the Lords wrath, because she hath sinned against him, Mic. 3. 9. and David saith, I know, O Lord, that thy judgements Psal. 75. Luke 23. 41 are just, and that thou hast afflicted me righteously: and the penitent Theefe, We are righteously here, there­fore I will be content.

Necessary also they are for the pur­ging And are purged by [...]. and consuming of sinne. As [Page 7] plowing of the ground killeth the weeds, and harrowing breaketh hard clods; so afflictions weaken and sof­ten the heart, and (as the Lords draw­ing plaisters) draw out the core of pride, earthlinesse, selfe-love, cove­tousnesse, and the like. A godly heart will here stoope and content it selfe. This is the Lords Plow to subdue the hardnesse of my heart, the Lords Flaile to thresh mee as good Corne to be laid up in his Gra­nary, Simili [...]s. the Lords pruning Knife to cut away my ranke Boughes which would make me fruitlesse, the Lords potion prescribed and prepared by the most wise Physitian of soules, to rid me of my deadly disease of sinne, and to worke an happy cure on my soule, the Lords Soape wherewith he washeth his foule linnen, that I may bee cleane in his sight: I will therefore be contented.

[Page 8]Secondly, in respect of our graces; for the

• begetting and breeding of them.
• Beautifying and clearing of them.
• Exercising and streng­thening of them.

Afflictions are necessary and use­full Graces are bread by Affliction. Instances. 1 to beget grace: as

1 Humility, which is the way to honour. These represse naturall pride, whereby every one conceives of himselfe as a petite god: these serve as a sharp bit to an unruly Colt, and will tame the worst, even Pha­raoh himselfe. Manasseh in tribula­tion sought the Lord greatly, and hereby proud Nebuchadnezzar had his understanding restored. When God chasteneth man for sinne, hee makes his beauty to consume, Psa. 39. 11. David himselfe will be ready to say, In my prosperity I shall never Psal. 30. 6. be moved, till God turne away his face, and then he is troubled. The Prodigall Sonne can by no other meanes be brought home to his fa­thers house, but by the pinching fa­mine and misery which his owne fol­ly had brought upon him.

[Page 9] 2 Knowledge of God is bred by 2 Afflictions, Psal. 119. 71, It is good for mee that I was afflicted, that I might learne thy statutes: and 94. 12. Blessed is the man whom thou chastenest, and teachest in thy Law. And when vocall teaching will not serve, the Lord will teach really, by his hand, when the word of his mouth God tea­cheth vo­cally and really. 3 is too weake.

3 Obedience in doing and suf­fering Gods will. And this was the fruit of Christs suffring, who though he were the Sonne of God, yet lear­ned obedience by the things he suffe­red. Hence Afflictions breake the wicked as Okes, but bend the godly as Reedes.

4 Invocation and prayer. David 4 upon his repenta [...]c [...] exceeded him­selfe in prayer, Psal. 51. The thorne of the flesh made Paul pray thrice, that is, often and fervently. See Hos. 5. 15. Esa. 26. 16. and Iudg. 10. 16.

5 Tribulation brings forth pa­tience, 5 and patience experience, and experience hope, Ro. 5. 3, 4. yea, & as Afflictions abound, so doe consolati­ons [Page 10] abound through Christ, 2 Cor. 1. 5. Hence also ariseth deniall of a mans selfe through sense of weake­nesse, and confidence in God for time to come through sense of for­mer mercy and strength: as, verse 9. We received the sentence of death in our selves, that we should not trust in our selves, but in God who raiseth the dead.

6 True repentance, in two spe­ciall effects of it. 6 Two ef­fects of re­pentance, [...]urth red by Afflicti­on. Ioh. 33 16.

1 Consideration of their estate: for Affliction opens the eare that was sealed: when men are at peace in their sinnes, then trouble awakens them. Io [...]as sleepes soundly in the side of the Ship, till the Sea bee troubled, and then he is wakened. Manasseh, whi [...] he was in his king­dome, prided hims [...]lfe against God, and was extreamely wicked; but bands and captivity in Babylon brought him to the sight of his sin. Famine made the prodigall sonne consider and compare his estate with Culpa [...]la [...] ­ [...]i [...] oculo [...], p [...]na [...]p [...] ­rit. Greg. them in his fathers house, & so come to that resolution of returning, [Page 11] Iosephs brethren (Gen. 42. 21.) for twenty yeares together were never troubled with their sinne, in selling their brother, which was a conflu­ence of sins; but in their Affliction and crosses they met with in Egypt, they began to bethinke themselves what they had done, and their sinne, so many yeeres afore committed, came fresh to their remembrance, Wee have verily sinned against our brother, in that we saw the anguish of his soule, when he besought us, and we would not heare him, and there­fore is this trouble come upon us.

2 Conversion and amendment of life, which is that blessed fruit of righteousnesse, which Afflictions, bring to them that are exercised, Hebr. 12. 11. And this proceedeth from the hatred of sinne, which the former consideration did manifest in the uglinesse of it. Hence schola cru­c [...]s est schola lucis, & justitia. By lying under the crosse wee receive in­struction, and settle to reforma­tion.

The second consideration work­ing [Page 12] content in respect of our graces, Graces beautified by Afflicti­on. is, that troubles in generall not one­ly beget graces, but beautifie and cleare them. The same fire which consumeth drosse, purgeth gold. The world is the Furnace, the godly are Gold, Tribulation is the fire, which as it turneth chaffe into ashes, so it cleanseth gold from drosse and ashes. See 1 Pet. 1. 7. and Psal. 66. 10. Looke as starres shine brigh­test in the night, but are not seene in Sun-shine; so Gods graces, which make little show while the Sunne of prosperity shines on us, make a great shine and show when the night of trouble commeth.

Further, how doth their faith and constancy gracethem in trouble, as in Iob and Abrahams triall; which if their troubles were not, could not so bewray and commend themselves? like Camomile troden, Niti [...]ur in pondus, &c. and the Palme pressed, but rising un­der the weight. Besides that trouble fitteth them to much fruitfulnesse: for the good husbandman purgeth and pruneth the Vine, That it may [Page 13] bring forth more and better fruit, and so bee more profitable and beautifull, Iohn 15. verse 2. And indeed, as an earthen vessell is never fit for use before it bee burned in the fire, so is it with us, who are ne­ver fit to be vessels of honour, till the fire of triall have purged, formed, and confirmed us.

Thirdly, troubles exercise grace, Graces thereby exercised and streng­thened. and so strengthen it. As a man by wrestling is stronger and more ex­pert; so Affliction holds all graces on worke, faith, patience, Pray­er, Meditation, watchfulnesse a­gainst sinne, holds the heart in the feare and love of God, and of the love of the world. You shall never see a Christian more Christi­an, then in trouble, as the three chil­dren never more glorious then in the Furnace, CHRIST himselfe never more strong then on the Crosse, and in the grave rising from under all the burden and curse of sinne.

[Page 14] Thus in respect of our sinnes and graces are Afflictions necessary.

Lastly, if we consider our estate Glory ob­tained by Afflictions, how. of glory, and how trials conduce un­to it, we shall not want reason to bee contented under them: for, they are so farre from being prejudiciall to our glory, as they are helpes and fur­therances of the same: for,

1 Christian bearing of triall is 1 made a note of such, as shall partake in glory; with whom it must not be better then with Christ himselfe, who did weare a Crowne of thornes before his Crowne of glory. And how can it be other, seeing they te­stifie the love of God, who loveth to the end? Hebr. 12. 6. whom hee lo­veth he chast eneth. They are markes of our Adoption: for if ye be with­out correction, whereof all are par­takers, ye are bastards and not sonnes. Heb. 12. 8. They are markes of such as are in the highway to heaven, which is all strawed with crosses and troubles; Actes 14 22. Through many Affli­ctions wee must enter into heaven. And they are markes of such, as by [Page 15] drinking of Christs Cup are confor­mable to the Image of the Sonne of God, Rom. 8. 29. Christ said to Ze­bede [...] sonnes, Ye shall drinke of the Mat. 20. 23 cup that I drinke of; namely, of trou­ble: the nearer to Christ, the sooner drinke it: they that are farthest off, that is, his enemies, drinke the dr [...]gs Psal. 75. 8. and bottome. And therefore if you would know them, as by an expresse marke, see Revel. 7. 14. These are they that come out of great tribula­tion.

2 To such onely is promised 2 glory: Iam. 1. 12. Blessed is the man that endureth temptation: for when he is tryed, he shall receive the Crowne of life, which the Lord hath promised to them that love him, Re­vel. 2 10. Ye shall be tryed ten dayes: but be thou faithfull unto the death, and I will give thee a Crowne of life.

3 Glory is accomplished to such 3 as endure trials: for they cause an eternall weight of glory, 2 Cor. 4. 17. And this is just with God, to render to you which are troubled, rest with us, when Christ shall appeare, 2 Thes. 1. 6, 7.

[Page 16] Now the godly heart, out of these grounds (to which many might be added) fenceth it selfe, and conten­teth it selfe in all troubles in gene­rall: Hath my affliction such speci­all goodnesse, through Gods dispo­sing, to beget such excellent graces as humility, knowledge, obedience, prayer, patience, repentance? doth the Lord know and intend to beauti­fie, purge, and perfect his graces by the fire of Tribulation, and make them shine and shew as jewels? doth he exercise and hold in worke, and so increase and strengthen his grace given, by the same meanes? Yea, and more, doth he further my glory with himselfe? doth he testifie his love, and lay in me the markes of my Adoption, of my way to heaven, and of conformity to his Sonne? hath he promised, and will hee accomplish that promise of glory to such as are troubled? Why then should not I content my selfe, and leane on the word in the hopefull expectation of that blessed end of my trouble? See I not the Saints partners in the crosse [Page 17] with me? I am. 5. 10. Take the Pro­phets an example of enduring affli­ction. Nay, see I not my Lord Ie­sus consecrated by Afflictions? shall Heb. 2. 10. not I contentedly partake in the suf­ferings of Christ? shall I cast off, or impatiently cary such light Afflicti­ons, which cause so great a weight of glory? Would I fall out with my dai­ly bread, and are not these as necessa­ry? shall I measure Gods love by my outward estate? did hee never love any of the Saints, nor his deare Sonne, of all whom none escaped ma­ny troubles?

CHAP. II. Of scandals, heresies, and the like, conquered by Contentment.

NOw we come to more speciall troubles, wherein we are also to see, how godlinesse stayeth and contenteth the heart, & makes a god­ly man a Conquerour, when many round about him sink into the gulfe of discontent and despaire.

[Page 18] Speciall troubles are either more publicke, or more private.

Publické evils are either in the Grounds of content­ment in scandals, heresies, &c. Church, or in the Common­wealth.

In the Church are scandals, here­sies, schismes, Apostasie, contempt of the light, falling backe to Antichrist; and this offendeth many, they know not what or whom to beleeve, and so fall from, and are discontented with every Religion.

Against all which, the godly heart fenceth and contenteth it selfe with these Meditations.

First, of Gods counsell, provi­dence, 1 Foretold. permission, and moderation of all these evils in the Church. The Lord sleepes not (as the servants in the Parable) while the malicious man soweth these tares in his field, but foretelleth that they must be so: Matth, 24. 10, 11. Many shall be offended: and many false Prophets, and false Christs shall arise, and seduce many, Act. 20. 29. I know that after my departure shall enter grievous Wolves, who shall not spare the flocke, [Page 19] Matth. 18. 7. it is necessary that offen­ces come, 1 Cor. 11. 19. There must be heresies among you. Why? what necessity? God might hinder them.

Ans. Yea, but a necessity in regard, 1 The neces­sity of them. Jd [...]ò magi­stri er [...]ori [...] existunt, quia veri­tatis disci­puli non fuerunt. Leo. of God, who hath decreed not to hin­der them: 2 Of Man, whose fr [...]ewill to evill determineth unto them: 3 Of the end, threefold: As a punishment of sinne, while the truth is not recei­ved in love, 2 Thess. 2. 10, 11. As a tryall of those that are sound, 1 Cor. 11 19. That they which are appro­ved may be made manifest. And to stirre up the godly to watchfulnesse, and sound study of Scriptures, and Prayer.

Secondly, the godly know, that in the greatest confusions of the Church, 2 Turned to good. the Lord so moderateth & disposeth of all these evils, as that he gets him­selfe glory, and leads his children to glory also. He bringeth light out of darknesse, and good out of evill. For he makes his truth shine in oppositi­on to falshood. He makes it triumph Both Gods glory. and carry victory against Satan and all his limbes, Heretickes, Apostates, [Page 20] contemners, yea, that great Apostate and sonne of perdition, Antichrist himselfe. He makes all the children of wisedome to acknowledge, that Luk. 7. 35. that truth is divine and from heaven, which Satan and sinners of the world so oppugne in vaine, and that it is defended by divine power, not by the arme of flesh.

And for the godly themselves, And the glory of the godly. they cannot be seduced, Mat. 24. 24. the foundation of God abideth sure: greater is he that dwels in them, then he that is in the world, Ioh. 4. 4 He­resies, schismes, scandals, apostasies may molest and grieve them, but can­not overturne them; because they are preserved by the power of God to 1 Pet. 1. 5. salvation, they are begotten of im­mortall seed: and all that are begot­ten of God, overcome the world, 1 Ioh. 5. 4. and let Antichrist come into the world, the Elect are fenced, c. 4. 4. Little children, ye are of God, and have overcome them. They are sealed, marked, and exempted from hurt, Rev. 7. 3. Hurt not the earth, nor sea, nor trees, till wee have sealed the [Page 21] servants of our God in their foreheads: So as God gives not scope to any of these evils, to prejudice the faith of the Elect, and onely those are decei­ved, whose names are not written in the Booke of life. Rev. 13. 8.

Thirdly, the godly looke not for a Church on earth without spot and 3 Ever peste­red the Church hitherto. Propter Ca venda scan­dala, quò ibu extra mun [...]um, nisi f [...]gias [...]deum qui f [...]it mun­d [...]? Aug. wrinkle, nor without combat: the battell is not ended, but with the world: for it hath ever continued, and beene renewed with the severall ages of the world. In Paradise was a serpent, a Divell: the Patriarkes families not without their Cain, Cham, Ishmael, Esau, who were prophane Apostates: Christs fami­ly not without a Iudas. What scan­dals and divisions were in the Churches of Rome, Corinth, Galatia, Ephesus and other; even in the Homo circ [...] mortem pha [...]t a [...]a [...] videt: Si [...] & mundu [...] in e [...]itu s [...] mul [...]o [...] pa [...] [...]ie [...]ur err [...] res. Chrys. Mat. 24. 1 [...] Apostles dayes, when the Church of the New Testament was a Vir­gin, and in her prime, witnesse the Epistles of the Apostles, and hi­story of the Actes. And can we looke that now in the decrepit age of the Church, in which the Lees of [Page 22] all corruption are settled, and in which Christ himselfe prophesied scarcity of Faith, and coldnesse of Love, should bee more exempted from such molestation, then those former servent and purer Ages? Shall not Christs own Doctrine from his blessed mouth be exempted from murmuring, dissention, captious quarrelling, and shall we looke that ours can? Shall many at once take occasion of Apostasie from his Do­ctrine, and shall wee disdaine Ioh. 6. 66 that men fall off from ours? Shall he come to his owne, and they not re­ceive him? shall he which is above all testifie that hee hath seene and heard, and no man receive his testi­mony, Iohn 3. 31. and shall we think much, if our testimony be not recei­ved? Shall his Prophets and Apo­stles be smitten with the tongue and sword, and shall wee thinke strange of it? Ier. 18. 18. Acts 12.

Fourthly, the godly patiently wait the time wherein God will fully de­liver 4 Destroyed one day ut­terly. them from all this molestation, and danger of seduction. They know [Page 23] Satan must have his time, and wicked men their time: but as in 2 Pet. [...]. 9. the Lord knowes to deliver the just in temptation: and then, as Moses Exod. 14. [...]3 said of the Egyptians, Those your ene­mies whom your eyes have seene this day, ye shall never see more.

Thus the godly heart stayeth it self contented in God, as knowing that the Church is as the Arke of Noah, let floods and stormes fall, let the windowes of heaven be open, and let it raine as if heaven and earth would goe together, let the waters rise, and the waves and billowes beat, and tosse it, let the windes totter and shake it; yet it shall rise as high as the waters, God is the faithfull Pilot, he guides the stearne, and shall keepe it happily aloft, notwithstanding the danger. It is like the ship in which Christ was, shaken and ready to sinke while Christ slept; but hee will awake in due time, and rebuke the Windes and Sea, and save his Dis­ciples.

CHAP. III. Of troubles in the Commonwealth, borne with Contentment.

THe other kinde of publike cala­mities, Grounds of Content­ment in e­vils of the Common­wealth. are the troubles, tumults, and confusions in the Countrey and Commonwealth, disturbing publick peace; such as are Oppression, Warre, Rebellion, or any such com­mon evill. Against all which godli­nesse teacheth Contentment, and set­leth the heart by these considerati­ons.

1 Because, whatsoever the wic­ked doe by error or violence, it is not 1 Plebs & ru­ [...], pascua [...]yra [...]orum & mili [...]: tyranni & milites, pas­cua diabo­lorum. Lu­dov. 12. without Gods providence, or his righteous judgement. He observes the oppression of the wicked, to revenge, moderate, order it, Eecles. 5. 7. If in a Countrey thouseest the oppression of the poore, and defrauding of judgment and justice, be not astonied; for he that is higher then the highst regardeth. God casts not off the care of that Countrey, but his eye is upon it, his [Page 25] eares are still open to heare the op­pressions of wicked men, and the cryes of the oppressed: And hee is higherthen the highest, both to re­serve revenge for the wicked, and to bring all into order again in his good time.

2 Godlinesse teacheth to be con­tent 2 in publike evils, inferred by Ma­gistrates, because it teacheth, that sub­jects are bound in conscience to obey Rom. [...]3. 5. their Magistrates in suffering, and patient, bearing of wrongs and inju­ries, 1 Pet. 2. 19. Servants must be subject not onely to the good, but froward: for this is praiseworthy, if a man for conscience endure griefe, suffering wrongfully. Godlinesse looketh to Gods Ordinance, not Hos. 13. 1 [...]. mans perverting of it, saying, God hath set up this person over me, there­fore I must and will obey, actively and passively.

3 Godlinesse teacheth the heart 3 the first lesson of Christianity, name­ly, continually to take up injuries and crosses: dayly, saith the Text: and Luk. 9. 23. Mat. 5. 39. after a blow on one che [...]ke to turne [Page 26] the other, that is, expect and endure another, promising to themselves no­thing but a continuall bearing of evils; and in the meane time never to returne evill for evill, (which Rom. 12. [...]7. were to shoot with evill men in their owne bow) but Doe good for evill, blesse when cursed, & by prayer 21. and patience overcome evill with goodnesse, not to repell or represse it by rebellion.

4 Seeing Christ hath foretold of Warres and rumours of Warres, the 4 Mat. 24 6. Rom. 5 1. godly heart (according to his coun­sell) is not too much troubled, be­cause it hath peace with God, and in it selfe, in our Lord Iesus Christ; and so much the more laboureth in the preservation of that peace, which the world cannot take away. It warres so much the more with it owne sins, and if it can over come these enemies, it cares for no other.

5 It sets before the eyes of it the 5 examples of the Saints, who in all ages were the beholders of common calamities, and yet carried themselves with much contentment in God. [Page 30] Moses beheld the oppression of Gods people in Egypt. Noah the confusion of the old world. Ieremy of the whole Kingdome of Iudah by the Babylonish captivity: and yet without grudging, or impatience: because they knew, that these confu­sions were among men, but God still kept his order, his providence still watched over his owne people, while the sword ateup the enemies: so Ie­remy was safe in the captivity, Noah in the Arke, and the comfort which God gave Baruch, Ier. 45. 5. I will bring a plague upon all flesh, but thy life will I give thee every where for a prey, where thou goest.

Now saith the godly heart, If God watch over these publike evils, to moderate and revenge them, if I be bound in conscience to suffer evils patiently, if my profession bid mee to expect no other, if God have gi­ven me peace by Christ, and exerci­sed his Saints in the like trials, why should not I stay my selfe and leane upon God, expecting an issue?

CHAP. IV. Of Contentment in Satanicall molestation.

NOw follow more private cala­mities, Grounds of Con­tentment in Satani­call mole­station. against which godlinesse fenceth the heart with contentation. And they be either spirituall or tem­porall.

Spirituall, are from 1 Satan, 2 Sin, 3 the World.

The assaults and molestation of Satan often bring much disquiet­nesse and trouble to the minde: but godlinesse at length reduceth the heart to contentment by these or the like meditations.

1 That though Satan be never 1 Voluntas semper ini­qua est, po­ [...]entia nun­quam inju­sta. Asemet ipso volun­tatem ha­bet, potesta­tem à Deo. Formidari non debet, qùia nil [...]i [...] ­permissus valet. Greg. Mor. 2. so cruell & malicious, yea, the prince of the world, & the god of the world, of exceeding great power in his attempts, yet he hath but the power of a creature which is finite, and can­not execute any part of that power, at his owne pleasure, but onely when God permitteth him. Till God said to the evill spirit, Goe against Ahab, [Page 29] and thou shalt prevaile, he could nei­ther prevaile nor goe, 1 King. 22. 22. Till God said of Iob, Loe, all that hee hath is in thy hand, onely spare his life, he could not touch him. Till Christ say, Go into the herd, a legion of devils could not possesse one swine.

Yea, it is not onely a created and fi­nite, but a determined power, limited and bounded by God, so as he cannot passe an inch beyond his commission: spare his life, saith the Lord, and Iobs life was spared. Whence it followes, that God will never suffer his power to be enlarged, to the overthrow and destruction of his children, against whom the gates of hell must not pre­vaile.

2 God armeth and fenceth his 2 children, that they shall be able to re­sist and overcome in the evill day: he will confirme & stablish them: wher­to he hath appointed & put on them an armour [...]f proofe, able to keepe out [...]. all the fiery darts of the wicked one, Eph. 6. 13. If we be not wanting in the getting and keeping in our ar­mour, Satan cannot hurt us.

[Page 30] 3 Christ our head hath over­come the Devill, and we his mem­bers 3 are partakers of his victory: his head is broken: the prince of the world is cast out: well he may nib­ble at the heele, but cannot reach the head.

4 We have an assured defence, 4 namely hearty prayer and effectuall invocation of the Name of God, to whom (as being our Father in Iesus Christ) we may have accesse, calling upon him for the restraint of Satans power and malice. The Divell is cast out by fasting and prayer.

We have the Angels, to whom he hath given in charge our safety, Psal. 91. 10, 11. The power of good An­gels is farre the greater.

Wee have his owne faithfull Word: that he will be a wall of fire round about his people, Zech. 2. 5. and that hee will bee with them in the greatest dangers, of which, these are the principall.

We have the gift and comfort of his blessed Spirit, which is the Spirit of wisedome, understanding, counsell, [Page 31] strength, and knowledge, Esa. 11. 2.

5 We stand not alone against 5 [...]icu [...] ass [...] dua est in mari tem­pestas, sic in isto mundo persecutio Satana. Chrys. in Mat. hom. 39. Satans malice: but, as there is perpe­tuall enmity betweene the seed of the woman, and the seed of the serpent, so have all the seed of Christ (of which, Esa. 53. 10.) beene in their times molested by the Devill, the children of Iob, and Iob himselfe, and Luke 13. 16. Acertaine woman the daughter of Abraham, that is, a Be­leever, and following Abrahams faith. Nay, Christ himselfe in his second temptation was carried by the Devill from the Wildernesse to a Pinnacle of the Temple, and there tempted to destroy and cast downe himselfe. We then may well be con­tented.

CHAP. V. Of the multitude of sinnes, the assault, and Contentment.

OTher spirituall calamities are from sinne, which makes assault against our faith and sweet content in God, in regard of, first, the number, secondly, the greatnesse; thirdly, re­lapse into the same.

Against the number of sins, repen­tance Grounds of content­ment a­gainst the multitude of sinnes. 1 & godlinesse fenceth the heart by these meditations.

1 The multitude of mercies in God, who is rich in mercy, as able and willing to forgive ten thousand talents as one, as in the parable of the servant indebted, Matth. 18. 27. all is one with him. He hath a multitude of mercies and compassions, and will Psal. 51. 1. cast all our sins into the bottome of the Sea. Isaac had but one blessing in Mic. 7. 19. comparison of this multiplicity.

2 Oppose the price, value, and merit of the Blood of Christ, which 2 1 Ioh. 1. 7 cleanseth from all sins, be they never so many. We are not redeemed with 1 Pet. 1. 19. corruptible things, as silver and gold, [Page 33] but the precious Blood of Iesus Christ. And if the blood of Bulls and Goats, and the ashes of an heifer sprinkled on the uncleane, sanctified as touch­ing the purifying of the flesh, how much more shall the blood of Christ, who through the eternall spirit offe­red himselfe without spot, purge the conscience from dead workes to serve Hebr. 9. 13, 14. the living God? This blood is never dry, the vertue of it never wasted: the good Samaritan will pay all.

3 The promise of God is, that 3 upon our repentance the multitude of our sinnes shall be no barre to his mercy, Ezek. 18. 21. If the wicked man shall turne from all his wicked­nesse, all his transgressions shall not be mentioned unto him. Nay rather, where sin abounds, grace shall super­abound, Rom. 5. 20.

4 Mercy pleaseth him, yea, un­stinted 4 Mat. 18. 21. mercy: when Peter asked our Saviour, how oft his brother offen­ding should be pardoned, whether unto seven times, our Saviour answe­red, I say not unto thee, till seven times, but unto seventy times seven times, [Page 34] that is, so oft as he repenteth. If God require in man (in whom is but a drop of mercy) that he should not pardon by tale and number, but, so oft as the brother returneth, he must have all forgiven; how much more must the Lord, whose wayes are above Esa. 55. 8, 9. mans, and with whom is the Ocean of mercy, and who delighteth in no­thing more then mercy, be infinite and unstinted in pardoning when we truely returne?

Indeed the number of our sinnes is such, as may well set us in a maze, and astonish us: and when wee see them grow to so great a reckoning, if the Lord did pardon by number, and not beyond such a number, wee might sinke under them: But when when we see him a Chirurgion that hath salve enough for all wounds, and infinite playsters of compassion to heale all our sinnes; this upholds us, and make us sue to him for pardon. We have a sea of rebellions, but he hath a farre more bottomelesse sea of compassions to drowne them in.

5 Oppose the examples of great 5 [Page 35] sinners, readily received to mercy: Many sins in the sinne of Adam Aquin 2. 2. 163. 3. As of Adam, in whose one sinne were couched many: first, contempt of Gods Commandement, who charged him not to eat of the forbidden fruit: secondly, incredulity, not beleeving that word, In the day thou eatest, thou Gen. 2. 17. shalt dye: thirdly, unthankfulnesse, not contented with their good estate: fourthly, pride, desiring to be like un­to God, and know good and evill: fiftly, presumption, that they should not die though they did eate: sixtly, murder and homicide, bringing death upon themselves and all their posterity. In a word, this one sinne All the Comman­dements broken by it. was the breach of all Gods Com­mandements, and was a sinne out of measure sinfull. First, in regard of the fruits of it, the contagion of all man­kinde: secondly, of Adams person, Ubi subli­mior est prerogati­va, ibi ma­jor est cal­pa. Salv de gub. l. 4. whose excellent gifts might easily have resisted; thirdly, of the facility of the Commandement, it was no hard one; fourthly, of the place, Pa­radise, where he wanted no content, and had no provocation. And yet Adam thus tumbling in a multitude [Page 36] of sinnes had mercy offered before he required, and a gracious promise of the like to all his posterity. Here we see the father of the Prodigall childe running to meet his sonne a farre off, even before he say, I will returne to my father.

Consider also the example of Da­vid, And in the sinne of David. who sinned grievously.

1 Against God, who had done many things for him above other, as he confesseth, Against thee, against thee have I sinned. Psal. 51. 4.

2 Against Uriah: by defiling and dishonesting his wife, more deare to him then all his substance: by making him drunke, and taking away his sobriety: and by taking away his life, being so faithfull and good a subject, adventuring his life for the safety and honour of his Countrey. A bloody sinne.

3 Against Bathsheba, whose so­ber and formerly chaste minde hee had corrupted, and whose body hee defiled.

4 Against his owne house and family, by bringing into it dishonor, [Page 37] uucleannesse, death and sword: Dis­honour, by bring [...]g in a bastard, by which he made the [...], [...] God to 2 [...] [...] [...]2 4. blaspheme: Vncleann [...]sse and f [...]le­nesse by the sinne, so much the f [...]u­ler as the person was higher: Death of the childe borne in adultery, and the sword which never departed out of his house.

This sin was every way odious; and yet see the readinesse of God to par­don this multitude of sinnes. Nathan comes and tels David of it, David said, I have sinned, and Nathan saith presently, The Lord hath put away thy sinne, 2 Sam. 12.

Whereunto adde, that God by forgiving many sinnes (as to Mary) will be loved so much the more, Luke 7. 47.

And let this stay and content the heart laden with many sinnes, if re­penting, beleeving, and saying, There is mercy with thee that thou mayest Psal. 130. 4. be feared.

CHAP. VI. Of the greatnesse of sinne, trouble, and Contentment.

AGainst the greatnesse of sinne, Grounds of content­ment a­gainst the greatnesse of sinne. 1 a penitent and godly heart quieteth it selfe by these Meditati­ons.

1 The promise of God to them that returne and repent: Esay 1. 18. If your sinnes be as red as scarlet, and as crimson, I will make the [...] as white as snow. What offences can be more hainous, or enormities more capitall, then these bloody scarlet sinnes? and yet God offereth mercy for them. But that Text hath more comfort: for he doubles the words, scarlet and crimson sins, which notes the reigne and dominion of sinne, and the dou­bling of their sinnes: for these co­lours Di [...]a [...]b [...]. are not made without a double tincture in the wooll and cloath; of a double die, and deeper colour. So, though a man be died in grain, with a double die of sin, originall and actu­all, [Page 39] and so resemble scarlet, yet upon his repentance here is an offer of free grace. Beside, the doubling of the promise should double our hope and confidence in the certainty of this grace and favour of God, that our sinnes of a double dye, seeming hard to be washed out, yet shall not foyle the gracious promise of mercy. The like is that of Christ, Matth. 12. 31. Every sin and blasphemy shall be for­given unto men, onely excepting the sinne against the Holy Ghost, which is joyned with finall impenitency.

2 The merit and price of Re­demption, 2 which is the Blood of Christ, the Sonne of God. God shed Act 20. 28. his Blood: and was this onely to get remission of smaller sinnes (that had beene but a small thing to us) and not of greater? But herein is this blood preferred above al the blood of Buls and Goats, that, what that could not put away, this precious blood of the unspotted Lambe washeth as white as snow. This was notably fi­gured in the sacrifice of the red Cow, offered for a sinne-offering for the [Page 40] Congregat on of Israel, Numb. 19. 6. S [...]e [...]ore [...] [...] [...] the A [...]th [...]rs book [...] of the Types. p. 175. The Cow must be red whole burnt and in the [...]urning the Priest must cast into the midst of the fire, Cedar-wood, Hyssope, and Scarlet L [...]ce: Christ was figured by this Cow, red as shee, strong and fresh, without blemish as she, or spot of sin; on Wc ^h never came yoake (as she) not sub­ject to any commandement of m [...]n: slaine without the gate as she, that is, crucified without Ierusalem, Hebr. 13. 12. burnt whole as she, that is, as it were consumed with the ho [...]e wrath of God, due to sinne; an Holo­caust: With Cedar-wood and Hys­sope as shee, to be a sacrifice of sweet smell: and with scarlet lace, to put us in mind of the fruit of this sacri­fice, to expiate the most scarlet and bloody sinnes, by so pretious a blood, which is not onely [...], a price, but [...], a counterprice able to satisfie for the sinnes of all men, yea, for them that have sinned the sin against the Holy Ghost, whose offence is not greater then the merit of Christ, but, because the party neither can nor [Page 41] doth apply this merit, is therefore un­pardonable.

3 The call of Christ. He calleth 3 sinners to him, yea, the greatest sin­ners, the most weary and laden, to whom he hath promised most ease. The sicke need a Physitian: he came not for the whole: the parable of the Prodigall sonne shewes, that there is more joy in Heaven for the returne of one such sinner repenting, then for ninety nine that never offen­ded: and the promises of the Gos­pel are generall and indefinite, exclu­ding no sort of sinnes, so that the condition of faith and repentance be performed.

4 The examples of great sinners, 4 who found mercy. Ahab at the best was but an hypocrite in his repen­tance: yet when he made a show of repentance, though he had sold him­selfe to worke wickednesse, he obtei­ned much mercy: much more shall 1 Kin. 2, 29 true repentance.

Can there be a sinne greater then to blaspheme and persecute the Church of God? yet Paul obtained [Page 42] mercy for these, that he might be an example to others to come, that should beleeve unto everlasting life, 1 Tim. 1. 16. insomuch as that blessed Apo­stle said, This is a true saying, that Christ came into the world to save sin­ners, of whom I am the greatest: were I the greatest sinner in all the world, as in my sense I must be, Christ came to save me, upon my repentance.

Could there be a greater sin then Peters, after so many warnings and vowes to deny and forswear his Ma­ster, and curse himselfe, and this again and againe? and yet our Lord mer­cifully looked backe upon him, and gave him repentance and mercy.

Nay, as though this were a small mercy, to one great offendor, did hee not vouchsafe mercy to them that had crucified the Lord of glory, that had denyed the holy and just One, and desired Barrabas a theefe and murderer to be delivered? yet of these he converted above three thou­sand at one Sermon of Peters, Acts 2. 41.

[Page 63] What shall I say of Davids sinne, of Salomons, of Manasseh a Witch and Conjurer; one that made all the streets of Ierusalem runne with the blood of the Saints, and yet the Lord was intreated of him?

Whereupon a heart fenced with god­linesse Magnam injuriaem Deo facit, qui de ejus misericor­di [...]diffi­dit: &c. Aug. en­chir. c. 23. will be farre from that despe­rate speech of Cain, My sinne is grea­ter then can be forgiven. Thou lyest, Cain, saith Augustine: for Gods mercy is greater then the sinnes of all men: and it is great injury to God, to distrust of his mercy.

5 The Lord measureth not the 5 sinnes of his according to the nature and measure of them, but according to the affection of the sinner: and therefore the most outragious sinnes, being heartily bewayled, carefully re­sisted, and by hearty sorrow cast out, the sinner shall get his suit of pardon at the throne of Grace. Never was godly sorrow unanswered with a joy­full harvest: neither is it any sin that shall condemne, but lying and con­tinuing in it.

CHAP. VII. Of Relapses, and how the heart may be quieted.

AGainst Relapse into the same Grounds of Content­ment, and comfort in case of Re­lapses. 1 sin, a penitent and godly heart settleth and contenteth it selfe with these Meditations, or the like.

1 That howsoever to turne to sin as a dog to the vomit, and swine to the wallowing (that neither instru­ction, nor experience of our own sins can worke in us a care to avoyd sin) bee a dangerous estate, yet it is nei­ther hopelesse nor desperate: see­ing they are the same men after sinne they were before, carrying the same corruption which dwels in them, and no more priviledge from errour then before, no strōger in themselves, &c.

2 The Article of remission of 2 sins excepteth not Relapses, because the promise of remission doth not: neither is the vertue of CHRISTS merit restrained to sinnes once committed, but to all sinnes truely [Page 45] repented. No sinne but one is un­pardonable.

3 Howsoever it is not ordinary, 3 Peccata in­cursionis qu [...]tidia­ [...]ae. that the childe of God fall divers times into the same great and grievous sinne, yet experience shew­eth, that the best go every day over the same wants and common infir­mities, negligence in hearing, wan­dring thoughts in prayer, idle speech, unjust anger, and the like. If often falling into the same sinne exclu­ded from grace, or debarred of pardon, wee were hopelesse. But seeing we are commanded often to repent, and lay hold daily on Christs merit for salvation, by renew­ing repentance as we doe our sinnes, we have good confidence. And this repentance is an effectuall instru­ment to seale up forgivenesse of for­mer transgressions, but not a fence from all force of sin following.

4 View the examples of many of 4 Gen. 19. 31. the Saints, raised out of Relapses. ABRAHAM twice lyed. LOT twice overcome with Wine and Incest. PETER thrice denyed.

[Page 46] Mary checkt twice of Christ for curiosity, Luke 2. 49. and Iohn 2. 4. The Disciples twice had emulation, and debates about primacy. Iohn twice worshipped the Angell, Rev. 19. and 22. The whole booke of Iudges is a notable proofe hereof: for how often is it said, that the Iewes returned to their idolatry, and yet Iudg. 2. 16. when they called upon the Lord, hee ever sent them a Saviour? Most of the Ancient lived in Polygamie, [...] Cor. 5. 20. Paul writing to the Corinthians, that were fallen away, saith, We beseech you in Christs stead to be reconciled to God.

5 The mercy of God is everla­sting: 5 The hills shall move, and the mountains tremble, but the Covenant of my peace shal not bemoved, saith the Lord thy Redeemer, Esa. 54. 10.

But if godlinesse thus [...]ence the heart, know it by two notes. Two notes of right comfort [...] this case.

1 It preserves in the heart an hearty sorrow for sin past: else the repentance was not sound, but shal­low: godly sorrow is permanent, not transient.

[Page 47] 2 It preserves a feare for time to come. The burnt childe dreads the fire: he that hath beene once as­sauited by the enemie, and wounded, the smart of it will make him ever af­ter go better fenced: he that hath ta­sted of the poysoned cup of sinne, if his conscience have beene sicke at heart, and ready to give over, he will not easily be brought to taste of it any more.

CHAP. VIII. Of the worlds hatred, and con­tentment in it.

THe third sort of spirituall cala­mities Grounds of content­ment in the worlds hatred. are from the world. I call them so, though in themselves they be externall, for that the cause is in­ternall, namely, the profession of Christ, and walking in the light, which the darknesse of the world cannot abide, but loadeth faithfull Christians with 1 hatred, [...] con­tempt, 3 persecution for Christs sake.

[Page 48] Against the hatred of the world be fenced thus.

1 Christ our Lord was hated to 1 the death, in the world, and by it, whereby he comforteth his Disciples and us, Ioh. 15. 18. If the world hate you, it hated me before you: it is enough that the servant be in as much request as the Master. Nay, there never was member of this Head, but herein lesse or more it was conformable to him; that all the Israel of God may take up that com­plaint, Psal. 129. 1. They have often­times afflicted me from my youth up, may Israel say, they have oftentimes [...]fflicted mee from my youth up. So then, by this hatred thou art the liker to Christ, and meeter for God.

2 The cause of the worlds hatred 2 makes it more easily borne. It hateth God, because hee is the Author of truth: it hateth Christ, because hee is a witnesse of truth: it hateth his members, because they testifie against the worlds wickednesse, as himselfe did, Iohn 7. 7. the world hateth me, because I testifie of it, that her works [Page 49] are evill: and 1 Pet. 4. 4. therfore they hate you, because ye run not with them to the same excesse of riot. What hurt hath God or Christ done to the world, to be so hated? or else true Christians?

3 How can a Christian make 3 other account, then to have the worlds hatred, seeing Christ hath cho­sen him out of the world, Iohn 15. 19. therefore the world hateth you, and loveth but her owne? And they must professe hatred to the world in such hostile sort, as they must either re­nounce amity with it, or be at enmity with God, [...]am. 4. 4. and 1 Ioh. 2. 15. If any man love the world, the love of the Father is not in him. Is it not a folly for him to make account of the worlds friendship, who in his en­trance into Christianity by Baptisme makes solemne profession to re­nounce the world, & the vain pomp and glory of it, and to abide a faith­full souldier under the Standart of Christ against it to his lives end? If a man now actuate his profession, and not like a runnagate Souldier [Page 50] (as too many doe) steale out of Christs Campe, must not hee con­tentedly beare the displeasure of the world?

4 A Christian knowes, that God will take his part against the 4 world, being his enemy also. I will blesse them that blesse thee, and curse them that curse thee, Gen. 12. 3. Con­sider the examples of Pharaoh and the Egyptians, of the accusers of Daniel, of the enemies of Daniels fellowes, and other: c. 6. 25. and 3. 22. Hence is it, that we have assured hope of victory and good successe; seeing Christ hath conquered the worlds hatred for us, Ioh. 16. 33. In the world ye shall have affliction: but be of good comfort, I have over­come the world. If we have faith, that 1 Iohn 5. 4. i [...] our victory: for Christ gave him­selfe to deliver us from this present evill world. 5 Nemo po­test perfe­ctè diligere qu [...] voca­mur, nisi [...]derit [...]de revocamur. Aug.

5 It is good for a Christian to be hated of the world for well-doing. First, for the triall of his sincerity, whether he will hold out with Christ. Secondly, to weane him [Page 51] from the world, and lift up his affe­ctions to heaven; whereas other­wise he is hardly plucked from the breasts of it. Thirdly, to fence against many alluring temptations. Is it possible to have familiar conver­sation with a wanton Harlot, and not be inveigled with her bands and snares? The smiles of an enemie are worse then the wounds of a friend. Were we friends with the world, we should walke together; which is not safe, seeing the whole world lyeth in wickednesse. Fourthly, it forceth the Christian to get and keepe God his friend, the onely shield against the worlds hatred: as Abraham was called the friend of God, Iam. [...]. 23. and, saith Christ (Luke 12. 4.) I speake to you my friends. And, beside the helpe, what an honour is this in our way? Fiftly, it is a testimony, and spurre to him in goodnesse, to have wicked men his enemies. Hee is a good man who carries the ma­lice of evill ones.

From these grounds a godly heart will thus conclude. Was Christ [Page 52] hated in the world? is the cause such, because I run not the wayes of the world? and because I am chosen out of the world? Have I professed hosti­lity to it in my baptisme? Will God take my part, and give me victory? yea, is it overcome already? Doth God bring me such light out of darknesse, and his owne love and friendship out of the worlds frownes and hatred? I am then well content to carry it. If it hate God, let it not love me.

CHAP. IX. Of the worlds contempt, and con­tentment in it.

THe contempt and contumely of Grounds of Content­ment in the worlds contempt. the world goeth very neare the godly, because after a sort the holy profession it selfe and piety is despi­sed in them, yea, God himselfe and his image: which made David make a mournfull complaint, Psal. 69. 19. thou hast knowne my reproach, my [Page 53] shame, and my dishonour: and (in the next verse) saith it had even broken his heart. Yet godlinesse fenceth the heart against it, on these grounds.

1 My Lord Iesus Christ was 1 scorned and rejected of men, mocked by Herod and his Courtiers, and by his reproach hath sanctified & light­ned mine: nay, it is he that is still scorned in me, I beare his rebuke, Hebr. 13. 13. and I am partaker of the afflictions of Christ, 1 Pet. 4. 13. and may I not be well content to be conformable to the image of Gods owne Sonne in reproaches and ca­lumnies? Rom. 8. 29. If they called the Master Belzebub, may they well not call me Divell? is the Disciple above his Lord? Matthew 10. verse 24.

2 I suffer not this reproach as an 2 evill doer, nor of good, but evill men: and therefore I am neither sorrowfull, nor ashamed. I suffer as a Christian, and therefore glorifie God in this behalfe, 1 Pet. 4. 15. If they had Christ among them, hee could not escape their scornes.

[Page 54] This contented David, Psal. 69. 7. for thy sake have I suffered re­proofe, and shame hath covered my face. See Esa. 8. 18. and Iere. 20. 7. So a godly heart hath the testimony of a good conscience, that it hath gi­ven no just cause, but suffereth for Gods sake: thence contentment. How glad may a good heart be, when it can appeale to God, and de­sire him to witnesse the innocency of it?

3 It appeares not now, what 3 godly men are: their worth is not known: therefore are they coursely used. But the time comes, wherein it shall be manifest what they are, 1 Ioh. 3. 1, 2. Now we are the sonnes of God, but it appeareth not what wee shall be: but when hee shall appeare, wee shall be like him, and see him as he is. Now where godlinesse hath taken up the heart, it will quiet it thus: Hath God chosen me, and graciously re­spected me? what need I care to be rejected of bad men? He is not prai­sed, whom men praise, but whom God commendeth. Hath God adopted 2 Cor. 10. ult. [Page 55] me to be his sonne? what care I, if the sonnes of men turne my glory into shame? There is a day, when it shall appeare that I am a sonne of God. A Pearl cast into dust or clay, loseth not the vertue, nor the shine; but a day will finde it, and see it in the due price of it: So the godly, now darkened in the dirt of calum­nies, at length shall be revealed, and according to their worth respected. In the meane time we must be con­tent, that our glory be hid, even as our Lords was. And indeed, shame and infamy from evill men is no shame, but a crowne: Iob would carry the booke of libels upon his shoulders, as an ornament, c. 31. 36.

4 God hath a good hand in all 4 2 Sam. 16. 10. this contempt powred on his ser­vants. For they suffer according to the will of God, 1 Pet. 4. 19. David thus comforted himselfe: the Lord hath bid Shemei raile. And the Lord Good we should be despised by the world. seeth it good for his children, that it should bee thus: First, to try their faith, hope, patience, charity, if they can blesse being cursed, and do good [Page 56] for evill, wholly abstaining from re­venge. Secondly, to teach them not to seeke praise of men, nor expect it, but the true praise which is from God. Thirdly, to confirme them in the good way, as by a sure marke, wherein all the Saints have walked before them, Prophets, Apostles, others, who went through good report 2 Cor. 6. 8. and bad report, fame and infamy: so there is assurance of a blessed end and issue, Mat. 5. 11. 1 Pet. 4. 14.

5 Lastly, if I looke at examples, 5 I have not only Christ himselfe, who was railed on called a Samaritan, one that had a Devill, one that cast out Devils by Belz [...]bub the prince of De­vils, &c. but his Apostles who were reviled as drunke, or full of new wine; Act. 2. 13. 26. 24. 17. 18. Tert. Apo log [...]ap. 7. & 16. and Paul by Festus, that he was mad, or beside himselfe; and by Atheni­ans, that he was a babl [...]r. And the Christians after thē in the Primitive Church were divellishly s [...]andred for killing their owne children, for worshipping the head of an Asse, for Incest, and other wickednesses. And therefore (as the Apostle saith) [Page 57] this is no new thing befalling me: and 1. Pet. 4. 12. if I be not slandered thus, I must ex­pect it, and in time of peace prepare for it.

CHAP. X. Of persecution, and Contentment therein.

THe persecutions of the world Grounds of Con­tentment in perse­cution. for Christs sake are a sore triall, and have made many of Gods chil­dren at a stand, and brought them into the degrees of discontent with their estate; seeing the power and prosperity of wicked men.

But godlinesse reduceth the heart to contentment, by sundry considerati­ons.

1 It looketh up to God, and seeth his hand in them; and that they 1 Gods hand is in it six wayes. come not by chance, or meerely by Satans and the wickeds malice, nei­ther God being ignorant or carelesse of his Church: but first, by his will, [Page 58] 1 Pet. 3. 17. it is better (if it be the the will of God) that ye suffer for well doing. Secondly, by his fore-know­ledge, who therefore hath foretold them, and forewarned his children of them, that they should before armed against them: 1 Thess. 3. 4. For veri­ly when we were with you, we told you before, that we should suffer tribulati­ons, even as it came to passe, and yee know it. Thirdly, by his determining them to the very subject & person, as v. 3. for we were appointed ther eun­to. Fourthly, by his wise and loving providence: both in respect of his Ipse adver [...]ario [...] no­mini su [...] exciat—ut devotionem a [...] fi [...]em suorum vel probet, vel vel co [...]ob [...] ret; done [...] pressura verberibus deflue [...] corrigat dis cipl [...]n [...]m, Lact l. 5. c. 23. children, whom by this meanes he keepeth out, and helpeth out of ma­ny sinnes: as also of his owne truth, which must by this meanes against all mans reason be preserved, through constant and couragious mainte­nance of it unto the death. Thus his glory shineth through the worlds darkenesse. Fiftly, by his modera­ting and ending them: for [...]e suffe­reth them not to be perpetuall, as the Devill and wicked men would, but, lest his children should faint, [...]ee put­teth [Page 59] a good end unto them: for the rod of the wicked shall not alway lye on the lot of the righteous, lest they put forth their hand to iniquity, Psal. 125. 3. Sixtly, by his upholding to the blessed fruit and issue, promised, Matth. 5. 10. Blessed are they which suffer persecution: for theirs is the Kingdome of heaven. For the suffe­rings of this life are not like the glory that shall be revealed: the suffering indeed is great, but the glory farre greater: and if it be long, yet is it not eternall, as the glory is. There­fore be content, as the Apostle reaso­neth, Rom. 8. 17, 18.

2 Godlinesse looketh up to Christ, 2 [...]r [...] Chri­sti, gloria Christiani. and seeth him a companion in suffe­ring, an example of suffering, and now being departed the world, hath left his Church the heire of his crosse; but with this comfort, that as he went from the crosse to his Crowne; so, if we suffer with him, we shall also reign with him, ibid.

3 If it looke at men without it 3 selfe, it wanteth not comfort.

At friends: so persecuted they the [Page 60] Prophets, Matt. 5. 12. so the Apostles 1 Thess. 2. 14, 15. so the Saints be­leeving in their word, Hebr. 10. 32, 33. Yea, and all that will live godly 2 Tim. 3. 12 in Christ, must suffer persecution.

If it look at enemies, it seeth them weake and impotent: they are able perhaps to kill the body, but cannot hurt the soule, Mat. 10. 28. They may kill them, but not conquer and overcome them.

If it looke within it selfe: First, Inward helps and comforts. it seeth a good cause to suffer for, it suffers for the Kingdome of God, and is glad to bee counted worthy to suf­fer for it, 2 Thess. 1. 5. Secondly, it seeth the note of a true Christian, which is the Crosse of Christ: beares his markes, and so is content. Third­ly, it seeth in these sufferings a cer­taine testimony of Gods just and righteous judgement, wherein all their wrongs shall be righted, and the persecutors revenged, 2 Thess. 1. 5, 6. It is just with God, and a token of his righteous judgement: and Luk. 11. 50. There is a time when all the righteous blood, shed from Abel to [Page 61] Zacharie, shall bee required.

4 If it lookes to the losses it suf­fereth, 4 though of the dearest things, it can be content, being assured of abundant recompence.

The losses are great: as of

• Liberty.
• Country & friends.
• Goods.
• Life.

Yet in all is a godly heart conten­ted, thus.

In the losse of liberty. First, Hee Comforts in the losse of liberty. 1 that is prisoner for God, is the Lords freeman: and they cannot lo [...]ke out the Spirit, nor binde him. Paul and Silas can sing Psalmes to God in prison. If the Sonne have set them free, they are free indeed, Ioh. 8. 36.

Secondly, it maketh restraint and imprisonment a meane to preserve 2 Liber est is existi­ [...], qui nu [...]ii [...]urpitudi­ni servit. Cic. [...]d He­ren. 4. that liberty, in which Christ hath set them free, by repentance daily breaking off the bolts and bands of sinne and native corruption, and getting out of the deeds of the flesh, and bondage of sinne, which is the greatest captivity of all.

[Page 62] 3 It seeth Gods deare children in the like condition. Ioseph was cast 3 into a deepe dungeon, where he saw neither Sunne, Moone, nor Starre, Gen. 41. 42, Ieremy cast into a pit where he stucke fast in the clay, and was ready to be sterved. Iohn Bap­tist cast into Herods prison, and there lost his head. The like of our owne Martyrs.

4 It waiteth Gods gracious de­liverance, 4 who sometime by such strait keeping prepares them to their advancement, as Ioseph, and the But­ler of Pharaoh restored to his office: or else by delivering them from the prison of the body, sets them out of all bands, and danger of Tyrants, into the perfect liberty of the sonnes of God.

In the losse of Countrey and Comforts in the losse of Coun­trey and friends. 1 friends, godlinesse contenteth the heart on these grounds.

1 Because the Lord is our habi­tation, Psalm. 90. 1. that is, in our exiles and wandrings the Lord is a dwelling-place, whose dwelling is every where. He knowes our wan­drings, [Page 63] and leads us in and out: Ezek. 11. 16. Though I have cast them from farre among the heathen, and scattered them among the coun­tries, yet will I bee to them a little Sanctuary in the countries where they shall come. As the Heathens were Omne so­lum forti patria. wont to say, To a valiant man every soyle is his Countrey, so may the god­ly much more; every Countrey is their home, one as well as another, for their home is in heaven.

2 It hath beene the lot of Gods 2 Saints, who knew the discommodi­ties of banishment and exile. Abra­ham was commanded to get him out of his owne Countrey, from his kin­red and fathers house, he knew not whither, onely he knew the Lord went before him, and with him: and therefore, Heb. 11. 8. By faith Abra­ham being called, obeyed God, and went to a place, not knowing whither. How was Iacob forced to flie from his fathers house, for feare of Esau? Christ himselfe must flie his Coun­trey assoone as ever he was borne, to save his life: and Heb. 11. The Saints [Page 64] wandred up and downe in Mountains, in caves, &c. An happy thing to wan­der in faith, and for keeping faith and a good conscience, as they did.

3 It maketh the Saints looke to 3 their Countrey and Fathers house in heaven: so did those ancient Belee­vers, Hebr. 11. 9, 10. and to acknow­ledge themselves strangers and pil­grimes on earth, as Iacob, Gen. 47. 9. They were content with promises onely a farre off, and received them gladly, and every where built Altars to God, where they came. A stran­ger in his way takes all things pati­ently: when hee comes home, hee knowes hee shall have audience, re­dresse, and supply.

In the losse of goods for Christ, Comforts in the losse of goods. 1 godlinesse contenteth thus.

1 It is wealth enough, to bee poore with Christ, and for Christ: for God is the portion, and Godli­nesse the great gaine. His wealth is within.

2 This is a thankfull returne of duty. We know, that Christ being 2 rich became poore to enrich us: and 2 Cor. 8. 9. [Page 65] therefore we may be content to be so for him. Wee cannot lose so much, nor so precious wealth for him, as hee for us. Alive he had not a place to hide his head, nor ground to bury him being dead.

3 The Lord taketh away but his owne, which hee had lent: for we 3 brought not hing into the world: & if they shouldnot have left us, we should have left them ere long: the Lord hath given, and taken, blessed be his name.

4 God hath more and greater 4 things to bestow on his children, then any they can bee spoiled of. Hence the Saints suffered with joy the spoyling of their goods, knowing that they had in Heaven a better and endu­ring substance, Heb. 10. 34. And the promise is no more largethen faithful, that whosoever forsaketh goods, lands, or houses for Christs sake, and the Gospels, shall have an hun­dreth fold for the present with affli­ction, and in the world to come life everlasting: Ample restitution, Mat. 19. 29.

[Page 66] 5 Even for the present a godly 5 heart resteth on the gracious love and powerfull providence of God to­wards it. It seeth him doe great and wonderfull things for the soule, and dares trust him for the body too. It seeth him feeding the Ravens and Sparrowes, and knoweth it selfe dea­rer to him, then many of them. Da­vid never saw the righteous forsaken: nor was it ever seen, that he or his seed begged.

In the losse of life for Christ, a Comforts in the losse of life. 1 godly heart setteth before it:

1 Christs giving his life for him: and was not his life and glory as deare to him? and is not ours become adebt unto him whensoever he plea­ses to call for it, and sanctified by his?

2 The Lords most gracious pro­mise 2 for encouragement: that whoso­ever shall lose his life for Christ, shall finde it, Mat. 10. 39, viz. with usury & advantage, He that spares his seed, lo­seth it: but he that sowes it, saves it, & finds it with best advantage.

3 The Lords speciall providence: 3 not an haire of the head can fal with­out [Page 67] it, much lesse the head it selfe: and precious in the sight of the Lord is the Psa. 115. 16. death of all his Saints. Our lives are in the hands of God, and not of tyrants, who cannot take them awoy, all God have said the word. Nebuchadnezzar could not burne Sidrak and his fel­lows. Pharaoh could not drown Mo­ses an infant, but Moses must drowne him and his.

4 It is an honorable thing to suf­fer 4 for righteousnes, how shamefull & painful soever the death seem to be: as with Christ himself. Never so glorious & powerful a death, never so shameful and painfull, Godlines sets Iesus before our cies, the author and finisher of our faith, who for the joy that was set be­fore him, endured the crosse, and des­pised the shame, Heb. 12. 2.

5 The enemy intēding to kil them, 5 Martyrium est delictorn̄ finis, peri­culi, [...]ermi­nus, dux sa­lutis, &c. Cyp. de laud Marty. cures them. The gold of God by death is purged from al drosse. The wheat of God beaten by this flaile, frō al chaffe: free frō all sin & misery. By banishing them out of the earth they call them out of their banishmēt, to inha­bittheir heavenly Canaan, as Pharaoh [Page 68] by oppressing Israel, and thrusting them out of his land, helped them on to their promised Canaan. They seek to destroy the Church, as in mans reason it would: but the blood of the Martyrs is the seed of the Church: the enemies of it by violence plant and water it. They thinke to bring shame and infamy upon Gods peo­ple by most ignominious death: but, as the sweet drugges cast out the pleasantest smell when they bee stamped, so the Martyrs are as sweet incense cast into the fire. They thinke to keep low, and worke wisely, as Exod. 1. 10. Pharaoh to root out Gods people: but as Camomile, the more troden, the thicker and greener it groweth: so Gods people even under the foot of Pharaoh increased more mightily for the bloody decree. Nay, when they thinke to bring death, the chiefe of all evils they can inflict, they de­liver them from all evils of sinne and punishment, and send them speedily to the fruition of the chiefe good, which is God himselfe, and all the pleasures at his right hand.

[Page 69] 6 The faithfull are fearelesse of 6 the most extreme torments, and can contemne them, because they know themselves invincible, and their faith inexpugnable. They may be slaine, but not overcome. Enemies may kill the body, but withall they free the spirit from the burthen of it. Nei­ther can they keep the body ever in dust and ashes, no more then by all their strength and policy they could the body of Christ in the grave; but it shall rise out of the ashes, to a glori­ous and everlasting life: in which faith it is content the life bee laid downe for Christ. Hence the Disci­ples were glad they were accounted Act. 5. 41. worthy to suffer for Christ. Hence the Martyrs in the Primitive Church Euseb. hist. [...]cc. l. 4. c. 15. were so forward to offer their lives to Christ; as the woman of Edissa came running with her young childe in her armes, left the Christians should be burned before she came, and shee not burned with them. The like of Polycarp [...], of Blanditta, a peerelesse woman, of Acolus a mirrour of pati­ence, and others. And what of our [Page 70] owne Martyrs, who could sing to God in the midst of the flames?

By these and the like Motives a godly heart becomes not onely con­tented to dye for Christ, but joyfull and desirous.

CHAP. XI. Of friends unkindnesse, or death, and Contentment therein.

WEe have spoken of private evils in the first kind, name­ly more spirituall, against all which we have heard how godlines fenceth the heart with contentment. Now we are to proceed to temporall: and they respect either others, or our selves.

The former is especially when we are afflicted in our friends, and that two wayes, either in the unkindnesse of them living, or losse of them by death. Grounds of Content­ment in friends un­kindnesse.

Godlinesse contenteth the Christi­an man in the former, upon these or the like grounds.

[Page 71] 1 It lets him see, how unkinde 1 himself hath bin to God, and well de­served that his friends should use him as he hath done his best friend.

2 It hath this good use to draw 2 neer unto God & grow up into fami­liarity and acquaintance with him; as David, Ps. 27. 10. my father & mother forsooke me, but the Lord tooke me up. And a faithful heart knows, that Gods love is not so flitting, but loving once he loveth to the end. Al they who were Iohn 13. 1. bound in bonds of nature and other offices to David, were forced by Sauls malice and tyranny to leave him to himselfe: but then God stuck to him.

3 It seeth it self in no worse con­dition then the Saints of old. Who slew Abel, but his own brother? who mocked Noah, but his own son Cham? who sold Ioseph, & hated him, but his brethren? who unjustly blamed our Lord Iesus Christ, but his brethren & kindred according to the flesh? Ioh. 7. 3, 4. Who betrayed him, but one whō he had chosen to be his Disciple, & he that ate bread with him at his table? It Psal. 55. 13. was thou, my friend and familiar.

[Page 72] Oh but this is a great crosse, Ob. out of mine owne bosome, from husband or wife: or out of my own bowels, from childe: where should I looke for comfort, but from hence?

True: but first, So long as the com­bate Ans. is not with God, if he looke gra­ciously on thy soule, if Christ thy husband smile upon thee, thou mayest beare the frownes of a froward hus­band or wife the better.

2 This is a great outward tryall: but perhaps other inferior ones have been neglected, and small things will not make great hearts stoupe. Besides, crosses of another kinde would not smart so much, nor sticke so long. Here is a continuall drop­ping. Bee sure to bee well softe­ned.

3 It is neverthelesse no other then the deare Saints of God have bin humbled & bettered by. Was not Iobs greatest trouble out of his owne bosome? Was not his breath strange to his wife, who would not be intrea­ted for their childrens sake? Was it [Page 73] not Sampsons overthrow? Was not David mocked by his Michal? Besides, had not Iacob his greatest ex­ercise from his own bowels? his only daughter defloured, one sonne bani­shed, another an adulterer, another in­cestuous, another; yea, sundry of them murtherers? Was not David exerci­sed by his rebellious Absalom? See we not at this day most gracious Parents tryed & shamed with most gracelesse children? wherein is seene, that men beget children in their owne image, in corrupt nature, not according to grace, and that every good childe is of God?

In the losse and departure of our Grounds of Content­ment in the death of friends. 1 friends by death, godlinesse quie­teth the Christian by these Mo­tives.

1 The decease of our friends is not by chance, but by Gods dispo­sing, who turneth man to dust; and Psal 90. 3. saith againe, Returne ye sons of men. And herein we must imitate holy Iob, who blessed God as well in taking away his children, as in giving them.

[Page 74] 2 Our good friends perish not, neither have we lost them, but sent 2 N [...]n exitus [...] asitus Cypr. them before unto the Kingdome of Heaven. Their death is not an end, but a passage. They are blessed that are dead in the Lord, or rather sleep in the Lord, Ioh. 11. 11. We must not envy their happinesse, and quiet rest, into which they are arrived out of the restlesse sea of this world, nor immo­derately mourne in blacke for them, who are clothed in long white robes, washed in the blood of the Lambe.

3 They shall be restored unto us in their bodies glorified, and made like 3 the glorious body of Christ, and joy­ned for ever unto us again in a better and eternall life.

4 Our best friend never dyes, nor failes us, and therefore we may more 4 contentedly part with other that are not so neer us, neither can doe us so much good. Strait is the knot between man and wife, which so long as it la­steth, other losses of acquaintance and kinsfolks are more tolerable, if the lo­ving husband and wife remaine toge­ther. But the love of God cannot be [Page 75] broken: there is a neerer and straiter bond betweene him and the godly, then between man and wife. If we can see this bond tyed between God and our friends, and God and our selves, we shall in decease of our dearest friends comfort our selves: neither fearing to commit them into the hands of their best friend, God, the fa­ther of mercies, nor yet our selves without them to be destitute of friēds; seeing our best friend stands by us, in whom and for whom they are to bee loved.

This consideration may quiet those, [...] [...]oritur, q [...]ies ami [...]tit suos. 1 Sam. 1. 8 who are as impatient in the death of their fr [...]ends, as Annah was in the wāt of children: to whom Elkanah said, Am not I better to thee then ten sons? Say with Elkanah, Is not God better to me then ten husbands, or ten thou­sand children? Simeon having Christ in his arms, could dy in peace.

5 We shall not want friends on earth, in stead of them who are taken 3 from us, so farre as God seeth good for us. His hand is not shortened? [...]ee can rais [...] us better friends: [Page 76] and if men were wanting, faith in his promises would make the bruit beasts friendly to us, before we should faile. The Lyons shall preserve Da­niel. The Ravens shall feed Elias. The dogges of the rich glutton shall licke Lazarus sores, and shew more mercy then their miserable master. A Whale shall preserve Ionas, and a Fish give Peter money to pay his tri­bute. Where God is a friend, all his creatures are friendly.

Imitate here holy Abraham: when God called him to sacrifice Isaac, hee willingly offers him up to God: he might have reasoned the case, and said, Where shal I have another Isaac, another sonne of the promise? but faith made him give over reasoning, and give up his sonne. And indeed, if wee would duely examine our hearts, we should finde, that our feare and griefe in giving up our friends in the time of their sickenesse, or death, proceeds commonly from want of faith, and contempt of life eter­nall.

6 The Saints have with faith 6 [Page 77] and contentment borne part with us in the losse of their friends: Adam and Eve an heavy funerall for Abel: Noah mourned a whole yeare for the funerals of the whole world: Abra­ham saw the funerals of his Sarah, Iocob of Rachel. Ezekiel lost the de­light Eze. 24. 16 St [...]temle­g [...], fle [...]tem non lego. Ambros. of his eyes, but must not mourn. The blessed Virgin stood by the Crosse of her onely and deare Soune, and yet (as Ambrose notes) shee wept not.

CHAP. XII. Of Crosses in our Callings, and Con­tentment therein.

NOw wee come to the externall tryalls, which concern our own selves; and they are reduced to three heads, as respecting,

• 1 Our Callings:
• 2 Our Estates:
  Grounds of Content­ment in our Cal­lings.
• 3 Our Persons:

The Crosses of severall Callings. are sundry and burthensome, which [Page 78] sometime so distract men, that they are ready to cast off all. But godlinesse worketh contentment against them, on these grounds.

1 It judgeth aright, which are 1 true Crosses of the Calling indeed, and not rather vices of the person ex­ercising it. It wil be sure it be a crosse. For some men thinke so well of them­selves, as they grow discontent with their calling, as not sufficient or good enough for their deserts, and so affect higher places, which oftentimes they are crossed in. But this is the ambition and vice of the person, and not a cross of the calling. Againe, it is common, that men thinke themselves greatly crossed, if they see one whom them­selves judge equal, or inferior to them­selves, to be placed in an an higher place then themselves, & so vexe them­selves, and are troubled if they rise not to his pitch at the least. But this is but the envy of the person, not the crosse of the calling. But if godlinesse step in, it will teach that callings are dis­pensed, not for the private, but pub­licke and common good: and that the [Page 79] greater place a man is in, the greater is the charge, and the straiter the ac­count.

2 It teacheth a man, that every 2 one must walke in a personall calling, in performing the duties, of which he must avoyd both idlenesse, which omitteth the duties of it, and sloth which doth them negligently, It is a generall law, In the sweat of thy Gen. 3 19. Iob 5. 7. Psal. 19. 5. browes shalt thou eat thy bread, and, man is borne to travell, as the sparkes fly upward. All creatures move us to paines and labour. The Sonne whose Tabernacle, is in Heaven, commeth forth as a Bridegroome, and ejoyceth as a mighty man to runne his race unweariably. The Moone keepeth her courses, and never ceaseth. The earth bringeth forth her fruit abundantly, and is not wearied. The Pismire is a pat­terne of paines, and the wise man sends us unto her, Prov. 6. 26. Yea, the Angels themselves have their personall offices, in the service of the Lord. To come to our selves: Adam in innocency had a personall [Page 78] [...] [Page 79] [...] [Page 80] calling: and the second Adam, Christ himselfe had a calling, in which hee diligently laboured, till they said hee was mad.

3 God hath tyed to severall cal­lings severall crosses, and to all cal­lings, 3 Alleallings have their crosses: why. some for speciall purpose: first, because the special course of life must be a schoole of all vertues, and a Chri­stian mans calling must be an exercise of faith, humility, patience, constancy; which could not be without troubles. Secondly, to teach men to begin their calling with God, that they may bee able to say, God [...] me here; and then the troubles will be lighter. Thirdly, that the Christian in his p [...]vate course should not want admonitions and motives, to joyne his generall and speciall calling together. Fourthly, that he should sanctifie it by the word and prayer, which is a daily arming of himselfe against these troubles.

4 Godlinesse beateth backe im­patience and discontent, when a man 4 is opposed and reviled by men for doing his duty. A great tryall: but Godlinesse holds up the heart to God [Page 81] as to the owne Lord, and makes it ap­prove the workes of the calling, not so much to men as to God. Also it makes a man intend them in love to men as well as faith in God: so as the offence is [...], not given. And finally, it [...] him cast his eies upon the dearest servants of God, how they were opposed by men in their cal­lings; yea and upon the Son of God himselfe.

Further, when a man is crossed in his calling, that all his labour will scarse maintaine his mouth, and is stil kept under poverty, here is a great trouble, but godlinesse [...]teppeth in and perswadeth;

First, that every particular estate and calling is to be judged best for him, till God change it.

Secondly, in all things to behold the care and providence of God over his owne, and brook every condition: seeking no greater measure of tempo­rall things, then is sufficient for the present estate.

Thirdly, to ply the generall calling so much the more, which a man is [Page 82] sure to thrive by: turning the affecti­ons from earth to heaven, to Christ, and that inheritance which is purcha­sed by him.

5 Godlinesse teacheth a man to 5 hold out and abide i [...] the calling wherein God hath [...] him, not­withstanding the crosses of it, 1 Cor. 7. 20, and, that it is nothing to begin well, without perseverance: and whosoever will leave their calling for the troubles of it, must resolve either to live out of every calling, or else to change but old crosses for new, seeing every calling hath his particu­lar troubles; and hee may feare by Gods just judgement, lest his case may bee that of Ionas, who found more crosses, and more heavy and desperate ones in the new calling, then in the old which God had trai­ned him unto. Daily experience sheweth Gods displeasure upon such as turne themselves too and fro in the change of callings, who prove like rolling stones which gather no mosse.

Thus of callings in generall.

[Page 83] Specially; of all callings it is the Specially in the calling of Mini­sters. greatest griefe for Ministers to lose the fruit of their labours: Because such a ones love to his people is as a Nurse, tendring the state of Gods people: Because his labours are greater then others, spending him­selfe for their good; hee toyles in planting and watering, but God denyes blessing and increase: Be­cause of peoples danger, despising so good means; a cursed earth, whose end is to bee burned: Be­cause his joy and crowne is gone, and hee gives up his account with griefe.

Yet here godlinesse contenteth a good Minister, on these grounds.

1 Wee are a sweet smell unto 1 God, both in those that are saved, and in those that perish: and the Pro­phet Esay herein comforted himselfe, cap. 49. 4, 5, though Israel be not ga­thered, yet my worke is with the Lord, &c.

2 Wee are not Gods to convert, nor change the heart, and we be­ing 2 faithfull, God accepts the will [Page 84] for the deed. The barrennesse of a field shall never be attributed to the Husbandman that ploughes and tills it; but to the stiffenesse, stoninesse, or badnesse of the soile. If wee bestow faithfull paines, and reveale the whole counsell of God, we have planted and watered, and done our part: leave Gods part, which is the successe, unto him.

3 We perhaps doe more good then we see, in repressing some sinnes 3 and sinners, and convincing them by life and doctrine, and in preparing them to grace. The seed comes not up so soone as ever it is cast into the earth, but lyes, and dyes, and rots a whole Winter, and at length riseth up to a glorious harvest. The Disciples heard many things of Christ, but un­derstood not, nor remembred them till he was risen againe.

4 Our Lord Iesus preaching among the Iewes as never man did, 4 and confirming the same by many powerfull miracles, yet gained but a few of them, as he complaines, Esai. 49. 4. I have laboured in vaine, I have [Page 85] spent my strength in vaint: and the Prophets complained, cap. 53. 1. Who hath beleeved our report? and to whom is the arme of the Lord revealed? even to a very few, if any at all. The Apo­stles preached in many places, and found nothing but hard measure from the world. We are short of their power, spirit, and gifts, and may bee better contented.

CHAP. XIII. Of tryalls in our Estates, and Cen­tentment therein.

THe second sort of trialls concer­ning our selves, which godlines fenceth the heart against, respecteth our estates: reduced to three heads; namely, the want or losse,

• 1 Of wealth and riches.
  Grounds of Content­ment in the losse or want of riches.
• 2 Of delights and pleasures.
• 3 Of honors and preferments.

In the want or losse of riches, god­linesse perswadeth contentment, thus.

[Page 86] First, it turneth up the eyes of the soule unto God, and beholdeth in him many things, all which afford sweet contentment: as,

First, his providence and over­ruling hand, in which are the heavēs, the earth and creatures. It is he that layeth the lines for the sonnes of men: but his eye especially is upon them that feare him, to whom so long as he granteth them life, hee will provide sufficient maintenance.

Secondly, his affection to his chil­dren is such, as cannot let them want what is fit for them. For, whom he chose to be his children before they were, and those for whom he sent his Son, being enemies, will he withhold good things from them, being recon­ciled? Hence Christ perswadeth con­tentment, Mat. 6. 31. your heavenly father knoweth what you stand in need of. Marke the Evangelist saith not, God knoweth, but your heavenly Fa­ther, by that loving name the more to strengthen and assure us, that if wee who are evill, can give to our children good things, much more our heavēly [Page 87] Father will give good things to his children, asking them of him. Can a mother forget her childe, &c. Esa. 49. 15. no, say as David, the Lord is my shepherd, I shal want nothing. Ps. 23, 1.

Thirdly, his unchangable truth, which never faileth, but standeth for ever. He hath promised that no good thing shall be wāting to thē that feare him; but he will increase their stock & state in his time, viz. whē it shal make for his glory & their good. Ioseph was made next man unto Pharaoh, that without him none should lift up his hand or foot in al the lād: but he must first be sold of his brethren, accused of his mistresse, bound fast in the prison, where the irons entred into his soule. Our Saviour Christ did not presently turne the water into wine at his mo­thers desire, because his houre was not Iohn 24. come. If Gods houre be come, thou shalt see thy water turned into wine, thy want into wealth: or else he will give great blessing on small meanes, that the little which the just man hath, shall be better then the abundance of Prov. 16. 8. the wicked.

[Page 88] Secondly, it looketh up to Christ our head, who was poor, and had not where to lay his head, when Foxes had their holes, and Birds their nests, Mat. 8. 20. And many of the faithfull were ever poore, or else made poore, as Heb. 10. 34. and 11. 37. Yea the stock of Christ, the posterity of King Da­vid, of whom Ioseph & Mary came, were brought to great poverty: and yet it never impeached the promise, or love of God to that family. Yea Christ hath sanctified our want and poverty: and as his Father loved him never the worse for it, no more doth he his members. Hee accepts not the person of the rich or poore because they are so, but in every nation he that Act. 10. 135. feares him and workes righteousnesse is accepted of him. To him a godly poor man is in more request then wic­ked Kings.

Thirdly, godlinesse maketh men 3 Si non sunt a [...] cu [...] haber [...]t [...]r, non [...] [...] cū a [...]i [...]teren tur. Aug. esteem of wealth in the due place and value. As the having of them cannot make a man the better man, so the not having of them cannot make him much worse. The want of them can­not [Page 89] hinder Gods Election: nay, hath not God chosen the poore of this world to be rich in faith, and heires of the Kingdome, Iames 2. 5? It cannot hinder from the meanes of grace and life: nay, the poore receive the Gospel, when not many rich, not many no­ble receive it. It hinders not salvation: no, poore Lazarus shall be in Abra­hams bosome, when Dives shall be in torment.

And even for this present life, whereto riches be only servants: god­linesse teacheth, that mans life stands not in abundance, Luke 12. 15. It is not bread, but the staffe of bread, which feedeth us: the blessing of God maketh rich, and hee addeth no sor­rowes to it. And, if I have lost wealth, I lose some movables, my inheri­tance I hold, and my enduring sub­stance.

Fourthly, godlinesse maketh the 4 heart seeke for and purchase other wealth so much the more, and content it selfe to make the Lord his portion: that Christ is become his wealth: that faith, hope, love, and other graces are [Page 90] his goods: the pearle is better then all. Christ never comes alone: yet if he did come naked, hee were wealth enough. The lines are fallen in a good Psal. 16. 6. ground, if God be present. What can be wanting to him that enjoyes God a Father in Iesus Christ? Let God give me himselfe, and heaven mine inheritance, let him doe with his mo­vables as he please.

Thus of wealth and riches.

Next, in the want or losse of world­ly Grounds of Content­ment in the want or losse of pleasures. 1 pleasures and delights, godlinesse contenteth the heart thus.

1 Because the Disciple of Christ is knowne by a contrary colour: Hee must daily take up his crosse, and they that are Christs have crucified the flesh and lusts of it, Gal. 5. 24. Shall Christ so willingly buckle under his crosse, and shall wee be as Simon of Cyrene, who wi [...] not beare it unlesse it be for­ced upon us? The whole life of Christ was a continuall sorrow: we read hee wept thrise, over Lazarus, over Ieru­salem, and in the garden, but never that he laughed.

2 The pleasures worthy a Chri­stian [Page 91] are the pleasures of Gods house, standing in remission of sinne, peace with God, peace of conscience, joy in the holy Ghost: and these are so pro­per and peculiar to the godly, as they agree to no other. These are the plea­sures of an high and excellent straine, which we are to reserve our hearts and affections for: and the other, in com­parison of these heavenly and spiritu­all joyes, to bee loathed and contem­ned. Delight thy selfe in the Lord: of all other delight, say as Salomon, It is madnesse.

3 Solomon who tryed his heart 3 E [...]cl. 2. 11. with all worldly delights, pronoun­ced of them all, that they are vanity and vexation of spirit. And the Apo­stle affirmeth of widowes living in pleasure, that they are dead while they live. And what other is the profit of the lives of Epicures and b [...]lly-gods, who seeke nothing more then to live in ease and pleasure? They choake all holy cogitations, unfit them as ene­mies to all godly studies, refuse as un­capable all good admonitions, and degenerate men from men into filthy [Page 92] beasts. How do they infect the mind, oppresse the soule, dull the wit, waste the body, and bring harmes on a man a thousand more? This made one of B [...]rnard. Descriptió of worldly pleasure. the fathers describe worldly pleasures thus: It is an harlot fitting in her cha­riot, whose foure wheeles are Gluttony, Lust, Pride in apparell, Idlenesse; the two horses are, Prosperity and Abun­dance; the two drivers are, Idlenesse and Security; and if he had added the retinue or attendants that follow and wait upon her, as griefe, too late re­pentance, pale-faced sicknesse, leane consumption, beggery and death, hee had made a most absolute description. But who cannot by the quality of the Mistresse gather the nature of her handmaids? Now this being the troup of earthly and unsanctified pleasures, they are not onely to be contemned, but hated of all Christians.

4 Consider this present life as a 4 warfare, a pilgrimage, a moment on which eternity dependeth, a day of grace, a space of repentance, and of strife to enter in at the strait gate: the time of our absence from home, and [Page 93] from the Lord. And how can we sing so merrily in a strange land? What a number of enemies besiege us, and watch for our security? What a bad constitution is my heart of? How la­bours it of the poison of sin? How is it with me other then a seafaring man? When he is safest, there is but an inch between him and death: and how can I in all these miseries set my selfe on a merry pin, as the rich glutton did, who heard that sentence, Son, remem­ber thou hadst thy pleasure here, and Lazarus paine, but now hee is com­forted, and thou art tormented? Or how shall God wipe away my teares in heaven, if I shed none in earth? And how shall I reap in joy, if I sow not in teares? I was borne with teares, and shall die with teares: why should I live without them in this valley of teares?

5 Since our sinne cast us out of 5 Paradise, that place was shut up, that we should looke for no Paradise on earth any more, but toward that hea­venly Paradise whereof the other was a type. Wee must therefore use the [Page 94] world as not using it, rejoyce as not re­joycing, and not suffer any worldly 1 Co [...]. 7. 29, 30. joyes to be as the Devils birdlime, to hinder us from mounting aloft in heavenly meditations here, and much lesse to dimme our sight from behol­ding those admirable joyes and plea­sures at Gods right hand, prepared for the Saints. How easie a thing were it to be a lover of pleasure more then of God? but withall how dreadfull and unhappy? Therefore I have them, I must be watchfull: if not, I must be thankfull and contented.

6 All the world cannot take my joy from me, if I rejoyce in these 6 things: That my name is written in Heaven: That Christ is mine, as when Si [...]on had him in his armes, and Zacheus in his house: And in the te­stimony of a good conscience, and a life purely led, according to the Word.

So of earthly pleasures. Grounds of Content­ment in the want or losse of ho­nours.

In the want or losse of worldly ho­nours and preferments, godlinesse in­forceth on the heart contentment, up­on these grounds:

[Page 95] 1 It teacheth to lay the foundati 3 on of true Christianity in humility, and in the knowledge of our selves. Our selves are in our best mettall but dust, and clay, and ashes. Our estate is, to be borne to misery, as the sparkes to fly upward, Ioh. 5. 7. And by sin, we are the children of death, which by sin entred into the world. This sinne of ours, dishonouring God, hath layd all our honour in the dust. And the way to come to true honour againe, is, by humility, which can neither greedily desire worldly advancements, nor too impatiently bewaile their losse. For this purpose Christ proposeth to us the example of a little child, to whom we must be like, Luk. 9. 47.

2 It lets a man see the truth of that [...] our Saviour, answering the woman who desired that one of her sōs might sit at his right hand, and the other at his left in his Kingdome, Yee aske ye know not what, Mat. 20. 20. It is the blindnesse of ambitious men, that ex­cessively love and prize their honors, to seeke to be aloft. Little doe they know or thinke, that they are clim­bing [Page 96] up to a greater and sudden fall: as our Saviour saith, He that exalieth himselfe, shall be brought low, Mat. 23. 12. Haman that was lifted up above all the Princes of Ahashue­rus, within one twelve moneths space was hanged on a paire of gallowes fifty cubits high, of his own making. Trees which stand in higher hils, are subject to more vehement and bluste­ring winds. Little doe these see the temptations, which their high estates expose them unto. If smaller cares in a lower place distract a man from pray­er and other spirituall exercises, how should a man give himselfe to God, when hee is burthened with more change and cares? Little see they, how little soundnesse and stability is in that honour, which they raise them­selves unto by dishonouring God, by Machiavilian policies, by supplan­ting others, by playing the hypo­crites, and making shew of good parts which were never in them; yea, and which is supported and maintai­ned by the same means doubled and repeated. A building so weakely, or [Page 97] rather wickedly founded, threateneth a great ruine.

3 Earthly honors are so far from furthering heavenly, as they rather hinder the same. In the history of Christs temptation, may be observed what Chrysost, noteth, that the Devill caries men up aloft, that he may throw them down headlong. What an head­long fall had we all in Adam, when not content with his estate he would be liker God thē he was? Neither was he so wary to answer his wife in the midst of the delights of paradise, as Iob was to answer his, sitting in the ashes.

Againe, not many wise, mighty or noble are called, but by the weake and 1 Co [...]. 1. 26 vile things of the world God con­founds the great and mighty. Gene­rally, the poore receive the Gospell, when great men have other things to intend. So as greatnesse with men is no binder to God.

Often also it doth not grace the pro­fessiō of christ, but hinder it: as is said, many of the rulers beleeved in Christ, but durst not confesse him because of the Pharisees; & the reason is givē, be­cause [Page 98] they loved the praise of men more then the praise of God, Ioh. 12. ver. 42, 43.

Finally, earthly preferment makes men rather forget then remember their benefactor. Pharaohs Butler for­gat Ioseph, when hee was restored to his place. And hardly do men in these high places consider or remember the afflictions of Ioseph, of Gods people.

4 Godlinesse teacheth a man to fly from this shadow of earthly ho­nour, 4 How to get the true honour. 1 Sam. 2. 30 and seeke the honour which comes from above:

First, by honouring God: Him that honoureth mee, I will honour, saith the Lord. And who were ever honoured in the Scripture, but the friends of God, and servants of God? Now the property of a good servant is, to love his Masters honour more then his owne.

Secondly, by magnifying Christ and his righteousnesse; as truly esti­mating the things which men can conferre, from those which Christ bestoweth. Paul was circumcised the [Page 99] eighth day, an Hebrew of the He­brewes, of the tribe of Benjamin, which had the King chosen out of it as well as Iudah, a Pharisee, lived un­reprovable in his sect, spake with tongues more then all the Apostles, and was called by Christ in glory: Yet all these things, and whatsoever else men magnified so much, were but losse and dung to win Christ, and bee found in him.

CHAP. XIV. Of bodily deformity, and Content­ment therein.

NOw wee come to those tryals which come upon our owne persons, which we are not able to en­counter, but must needs lose our peace and patience, if godlinesse should not support and stablish us with true contentment. These may be reduced to six heads;

• 1 Deformity:
• 2 Barrennesse:
• [Page 100] 3 Sicknesse:
• 4 Old Age:
• 5 Death:
• 6 Grave and Iudgement▪

The first of these, is either by Grounds of Content­ment in case of de­ [...]ormity. 1 birth, or by accident.

Godlinesse perswadeth content­ment in both, thus.

1 Wee made not our selves, but were as the clay in the hand of the Potter, to make a vessell of what form he pleaseth, Ier. 18. 6. and shall the clay say to the Potter, why hast thou made me thus? May not God do with his owne as he will? Doth he owe any [...]. 20, 15 thing to any man?

2 Godlinesse causeth the heart 2 Good ends for this de­formity. to looke unto Gods ends, and so, ma­ny wayes to better it selfe:

As, first, to supply wants of na­ture with increase of grace: so Zache­us, being low of stature, climbed up into a tree to see Christ.

Secondly, by imperfections and deformity of body to see and hate the deformity of soul by sinne, which was the Parent of it. Lots wife for her sinne was turned into a senselesse pil­lar [Page 101] of salt. Nebuchadnezzar for his sinne was made in conversation like a beast. Good Zachary for his di­strust was made speechlesse.

Thirdly, not to rest in our selves, since wee have a continuall badge of imperfection, but in the perfection of Christ, 2 Cor. 12. 9. my grace is suffici­ent for thee. And so much the more to labour in the decking of the soule, that the Lords strength may be perfe­cted through weaknesse.

3 Faith teacheth the heart, and 3 upholdeth it unto that time, when all imperfections and blemishes shall be done away. For when sinne shall bee cast into the lake, all the deformities and infirmities of it shall bee aboli­shed, and soule and body shall be uni­ted in most absolute perfection and beauty, in the resurrection of the just: and that body which is now far wan­ting of other mens in feature and per­fection, shall be made like the glorious body of Iesus Christ. That eye which is now blinde or blemished, shall perfectly and cleerely behold God as he is, and see his Redeemer. [Page 102] The stammering tongue shal resound the praises of the Lord in all eternity. The lame shall bee restored to his limbes, to walk in white with Christ. And that body which is now defor­med, yet is now a member of Christ, and shall bring no blemish to Christs glorious body.

4 Deformity of body may be a blemish in respect of man, it is not so 4 in regard of God: for he judgeth not acording to the outward appearance, but according to the frame of the heart. For as in a wicked man the Lord seeth no beauty, but accounteth of them as if they were transformed into the shape of beasts (Nero a lion for cruelty, Herod a foxe for craft and subtilty, and Peter calleth them dogs and swine for filthinesse:) so the Lord seeth no deformity in the godly, but of the church consisting of her mem­bers, is said, Thou art all faire my love, thers is no blemish in thee. Beauty Cant. 4. 7. without Gods feare is as a Pearle in a swines snout: but Gods feare without beauty of body is as a Diamond, which is never lesse pretious if it [Page 103] were set in clay.

5 If deformity come by acci­dent, 5 as by persecution of Tyrants, by racking, dismembring, or the like, godlinesse will make a man content; yea, and glad he is worthy to beare the markes of Christ Iesus in his body: so was Paul, Gal. 6. 17. These defor­mities are rather ornaments to Chri­stians. And seeing our Lord did beare in his body the print of the speare and nayles, why should we be ashamed of the like? Nay, these markes have been highly esteemed of Gods children. We read in the Ec­clesiasticall history, that Constantine the Emperour kissed the wounds of their eyes, which in time of perse­cution were pulled out for constant bearing witnesse to the truth, and Theodlib. 1 cap. 2. received and entertained them ho­nourably. The markes of a souldiers wounds for his King and Countrey, are his glory.

But if deformity or defect come otherwise, a godly heart resteth it selfe in this, that all things fall out and shall be turned to the best to [Page 104] them that love God. God can in his wisedome tell how to prevent grea­ter evill from his children, by Jesse, and to draw them good out of evill. For example: Mephibosheth was lame by birth, but God disposed it to good for him. If he had been of a strong and able body, it was likely enough hee might have affected his Grandfathers Kingdome, as his uncle Ishbosheth did to his owne destructi­on: but now being lame, and unfit for the Kingdome, he is contented with his condition, without any aspiring attempts, and so lives in peace long dayes and to old age, who else might have perished yong. Experience gives us store of examples of such as being like Absalom, who was the fairest young man in all Israel, of strength and valour, it had bin better for them to have been perpetually lame or bed-rid, then have enjoyed that bles­sing, which not being able to weild hath proved their overthrow.

CHAP. XV. Of Orbity or Barrennesse, and Con­tentment therein.

THe second personall evill, in Grounds of Content­ment in Barrennes. which godlinesse no lesse con­tenteth then in the former, is Orbity or Barrennesse. Thus.

First, promotion of children makes 1 none blessed.

Secondly, children are not sim­ply 2 blessings, nor alwayes given for a blessing, but often prove a curse, Iob 27. 15, 16. Wee read of children multiplied for the sword, and for famine. Wee often see some one childe, not onely the sorrow and shame of godly Parents, but the ruine and overthrow of the whole family. Wee have heard of Absa­loms that have risen in rebellion a­gainst their parents, according to our Saviours prophecy, Matthew, 10. 21. children shall rise up against their Parents. Better were it to bee without Children, then [Page 106] to be parents of such, as for whom the Lord made a Law, that the Pa­rents should follow them to the sto­ning, and cast the first stone at them, Deut. 21. 18, 19, 20. Numbers of such roiotous sons are every where at this day.

Thirdly, the case often so fals out, that they are at best [...]ase, who have 3 no children; especially if troubles and persecutions arise for the Gos­pell. When Ierusalem was to bee besieged, woe was to them that gave sucke in those dayes. And in ordinary times, the Parent charged with children must have trouble in the flesh, for the godly educating, and also providing for them. And such as have none, have lesse care, and more liberty and opportunity to serve God, & to care for the things of God, how he may please him: the Apostles reason, 1 Cor. 7. 32, 34.

Fourthly, children are the gift of God. The fruit of the wombe is 4 a blessing from God, whose wise­dome is such, as he disposeth them where he knoweth it is fit for his glo­ry, [Page 107] and good for his children: and where it would make for neither, he withholdeth them. Elkanah was not God, to give Annah children. And a good heart will rest in Gods wise disposition, who openeth, and no man shutteth, and shutteth the wombe and no man can open it.

Fifthly, though sometimes it was 5 a curse to be childelesse, and infli­cted for sinne, as Coniah was writ­ten [...]. 22. 30. destitute of children; yet to the godly it is not so; nor a signe of Gods anger, no more then it was in Abel, Melchiz [...]d [...]k, Elias, Paul, & others.

CHAP. XVI. Of Sicknesse, and Contentment therein.

THe third personall evill is Sick­nesse Grounds of Content­ment in Sicknesse. and diseases, which often infect the mind with heavinesse and impatience, especially if they bee more tedious and lingring; and so much the more burthensome, by [Page 108] how much health' (which is next to life, the best earthly blessing of God) is overprized. But godlinesse suggesteth many motives to content­ment, in this estate.

1 It looketh up unto the hand 1 of our Father, lovingly chastening in measure, not above our strength; in mercy, not to our desert; and to a good end, for his own glory, as Laza­rus his sicknesse was, Iohn 11. 4. and for our glory too, even as our Head Christ must first suffer, and so enter into his glory, Luke 24.

2 Sicknesse is the Lords schoole, wherin we learne not only the know­ledge, but the practise of many Chri­stian The good uses of sick­nesse. 1 vertues.

First, it telleth us, that wee carry about with us a body subject to death, upon which sentence is past, that being dust it must returne to dust. It sheweth the frailty of man by bringing downe the lustiest bodies, abating the strength, and abolishing the beauty of them.

Secondly, it humbles men, by draw­ing 2 a confession from them, that all [Page 109] flesh is but as grasse, and the grace thereof as the flower of the field.

Thirdly, it abates selfe love in men, 3 and tames the ranke flesh, when health, strength and prosperity lift up the minde, and make men over­weane themselves, and kicke against the Lord.

Fourthly, sicknesse of the body is the medicine of the soule, which la­bours 4 more with weaknesse of faith, hope, love, then the body with disea­ses. And therefore as physick, though it be unpleasant to the Patient, yet is profitable, so is it with the sicknesse of the body to the soule: For then (as all men can witnesse of themselves) they are most wise, most humble, most sorrowfull for sinne, most earnest for pardon, most fervent in prayer, most watchfull against sinne, and in one word, best affected in soule in the sicknesse of the body. Did not Naamans sicknesse of lep [...]osie bring him to the Prophet Elisha, where be­ing healed he confesseth there was no God in the world, but in Israel? 2 Kings 5. 15, 16. Was not that a [Page 110] most notable prayer of Ezekiah in his sicknesse? Esa. 38. 9. How many hearty prayers did David poure out to the Lord in his sicknesse? Psal. 6. and 32. and 38. Looke upon Iob in his sicknesse, a mirrour of patience, confidence, humility, other holy ver­tues, and as a modell of grace he came tryed and refined out of the furnace.

Fifthly, sicknesse is a preservative 5 against many sinnes; in that it makes us thinke of the cause of sickenesse, which is sinne; and of earnest re­pentance, the waster of sinne; and of seeking to the Physitian of soules, which is Christ himselfe, who ma­keth a confection of his owne heart­bloud to cure all our sinnes, which are our spirituall diseases and sicke­nesse.

Sixthly, in that it lets us see that the house of this Tabernacle must 6 be dissolved, it moveth us to bid adieu to the world, and seeke for that life which is everlasting, not capa­ble of age, sickenesse, or any grie­vance. The nurse in weaning the childe layeth mustard on her breast: [Page 111] And this life must have some bitter tang, to make us seeke for a better.

Were not my sicknesse so lingring O. Comfort in lingring sicknesse. Ans. 1. and tedious, I could be better con­tented.

1 Thou lingrest in the cause, which is thy sinne. Hasten thy re­pentance.

2 See thou get soundnesse of 2 soule so much the more, and the spirit of a man will beare his infirmi­ties. Make sure remission of sins, get faith, &c.

3 Christ hath not taken away the lingring of diseases, but the ma­lignity 3 and poison of them. It may long exercise and molest thee, it shall not hurt thee, nay bee turned to the best: neither can the sicknesse belong, where the life is so short.

4 Perhaps thou hast abused or 4 forfeited thy health, or wouldst abuse it to Gods dishonour. See wee not numbers, it were better for them to be bound on their beds, and be per­petually sicke or bedrid, then con­tinually to pursue wickednesse with high hand as they doe? And assure [Page 112] thy selfe, were health as good for thee as it is in it selfe, thou shoul­dest have it. Better to bee broken with griefe to salvation, then enjoy health to condemnation.

5 Thinke not God hath for­gotten thee, if hee longer hold thee 5 under. Looke upon that godly wo­man that laboured of a bloudy is­sue eighteene yeares, and was bowed together, Luk. 13. 8. Another whom Christ cured, that had an issue twelve yeares, c. 8. 43. Behold the man that was lame thirty eight yeres, Iohn 5. 5. And Aeneas that was sick of the palsie eight yeares, Act. 9. 33. and yet were respected and cured in due season.

But of all examples, most com­fortable is that of our Lord and Esa. 53. 3. Head, Gods deare Sonne, who was a man of sorrowes, and his whole life nothing but a burthen of sor­rowes: and never was any sorrow like unto his, and yet he ceased not to be deare to his Father. And the same is the condition of the mem­bers. 6

[Page 113] Lastly, God hath just causes to de­fer 6 Why God suffereth sicknesse to linger long on his chil­dren. 1 2 help, and seem to hide himselfe.

1 To try our faith, love, and pati­ence, and bring it forth into example. as Iob, David, the woman of Canaan, Mat. 15. 23.

2 To acknowledge the greatnesse and continuance in sin by continu­ance of his hand. Were our correcti­on alway short, we would not be per­swaded of the greatnesse of our sin.

3 To make us more watchfull 3 against sin for hereafter. A disease soon cured is not much cared for.

4 To keep our peace with God 4 more carefully: hardlier gotten, sure­lier kept. And to whet our prayers, and means of fellowship with him.

5 That we may acknowledge how 5 heavy and continuall those torments are, which be prepared for impenitent persons, if repentant sinners bee layd under such lingring evils in this life, 1 Pet. 4. 17. If judgement begin at the house of God, what shall the end of the wicked be?

CHAP. XVII. Of old Age, and its evils, and Con­tentment therein.

THe fourth personall evill, is old Grounds of Content ment in the evils of old age. age, which is a continuall dis­ease or dying, and many burthens are in it, which godlinesse perswadeth contentment in, thus.

First, although it must be gran­ted, that the incommodities of old 1 Age are many, both in respect of body and minde, as, the shaking of the head, stouping of back trem­bling of joynts, languishing of spi­rits, decaying of vitall heat, the lesse of all the senses, the presence of ma­ny diseases which are the forerun­ners of death, as palsies, gouts, cho­lickes, and many moe: Yet the weak and diseased body is no hinderance to the discreet and good mind: Nei­ther are these inconveniences alway appropriate to old Age, but often the punishments of intemperate and disordered youth. Abraham being [Page 115] 120 yeares old begate six children of K [...]turah after Sarahs death, Gen. 25. 2. Caleb was as strong in body and minde, and as fit for want or go­vernment, at eighty five yeares old, as at forty: Moses dyed at 120 Iosh. 14. 10 yeares, and yet his eyes were not dim, nor his naturall force abat [...]d, Deut 34. 7.

Secondly, old age is a thing which 2 [...] every one desireth: and shall no man like it, when it commeth? Be­sides, if a man live, it is unavoyda­ble: for wee all waxe old as a gar­ment: the whole world, all the parts and ages of it teach us this: and the course of the yeare comming from Spring to Summer, and from Sum­mer to Autumne, and ending in Winter, is proofe enough.

Thirdly, ther be sundry singular 3 priviledges of yeares: as,

1 God hath commanded reve­rence Priviledges of age. Ioh 12. 12 unto it, Levit. 19. 32. thou shalt rise up before the hoare head, and honour the person of the old man.

2 Their experience and yeares have set them above the younger in [Page 116] wisedome, counsell, and government: and their counsell neglected hath been the overthrow of Kingdomes, as in Rehoboam, 1 King. 12. whence God sometimes threatened a great judgement, that he will take away the Esa. 3. 2. aged. Hence also hath God given them the first place in speaking, which Elihu well observed, Iob 32. 11. and the younger are to reverence their counsell and instruction: and cap. 25. 15. to heare, and wait, and hold their tongue at their counsell.

3 God hath set them as Copies and patternes to the yonger, that they should expresse all good vertues, which they have learned by the word of God, or their owne expe­rience in their lives and conversati­ons; in which sense properly their gray haires shall be a crowne of glory to themselves, being found in the way of righteousnesse.

4 There be also sundry comforts of old age: as, 4

First, as ripe fruit is most pleasant, Comforts of Age. 1 and old wines the best, so is old age seasoned with piety. What a comfort [Page 117] is it to a mans heart, that he can say, Thus long have I served God? if he can say with Polycarpe the Mar­tyr, fourescore and six yeares have I served Christ? How rich is such a one in his grace, how happy in his account, and in his reward? Beside we like antient coynes, and make much of old pictures: And can we set small by a godly old man, who carries an expresse image and stamp of Gods [...]t [...]rnity?

Secondly, aged persons have pas­sed 2 the troublesome and dangerous time of their life, and are even in the haven; and therefore have great cause to praise God, no lesse then the Israelites did when they were were come over Iordan, and entred the land of Canaan.

Thirdly, as the Husbandman rejoyceth in his harvest, when 3 hee gathers in his corne, and lay­eth it up safely in his barne: so the godly man may in his old age, which is as the harvest of a good life, immediately after which hee shall enjoy the fruits of his faith, hope, [Page 118] and holinesse in the Kingdome of heaven.

CHAP. XVIII. Of death, and its terrors, and Con­tentment therein.

THe fifth personall evill is death, Grounds of Content­ment in the approach and terrors of death. which of all evils is most feare­full and dreadfull to nature, because it is the extinction of it, and in it selfe a curse of sinne, a passage to hell. But godlinesse leaveth not the heart destitute of true content and comfort, even in this great combate, but stayeth the mind thus.

First, it lifteth up the eye of the soule unto God, of whom we first [...] had our life, and in whose hands our life is. We had not our life by chance, nor part with it by chance, but by the gracious disposition of God. Hee saith to Moses, Goe up into the mountaine and dye: and Psal. 90. 3. hee saith, Returne againe Psal. 31. 15. [Page 119] yee sonnes of man: and saith David, My times are in thine hands. Againe, looking up to God, it seeth how precious to him is the death of all his holy ones, Psal. 116. 15. And further, in that by death the godly soule is more neerely united unto God, and commeth to the fruition of that pure, chiefe, and immortall good, it can be contented to commit it selfe unto him to keep, as Paul, I know [...] Tim. 1. 2 he will keep what I have committed unto him.

Secondly, it looketh to Christ, and 3 seeth in him.

1 Death changed and qualified Christ qua [...] [...] for us. [...] [...]. 15. 55 [...] vi­tam [...]ors, ut à [...]ita [...] [...]etu [...] mors, Aug. by Christs death, being in it owne nature a curse and the very suburbes of hell: now it is disarmed, and the sting of death pulled out. It is a fiery serpent, stinging deadly, but a looke toward the brazen serpent is a ready cure Immoderate feare of death is a daughter of ignorance; it being with us as with children, who are frighted with the name of terrible things, and at the sight of some disguised person, but when they [Page 120] come to riper age, and yeares of dis­cretion, contemne them. Wee are frighted as the Midianites, with the sound of broken pitchers, voyces, and lamps, and cowardly fly before we see any apparent danger.

2 It seeth the death of Beleevers, sanctifies it: not onely altered, but sanctified by Christs death: that it becomes of a curse a blessing, and as a stage where­on a Christian manifesteth his faith, fortitude, love, patience, and constan­cy, and openly triumpheth over death, as his Head hath done before him.

3 It seeth Christ in Heaven, in and takes us by it to himselfe. glory, who is our Head and Hus­band, from whom while wee live here, we are strangers and pilgrims, separate from that happy society which wee shall enjoy with Him, and all our fellow members in the Kingdome of Heaven. Whereupon it doth desire his presence, and is not onely contented, but willing to bee dissolved and bee with Christ. Paul considered, that he was now absent from the Lord, and desired [Page 121] to bee present. Simeon having Christ in his armes, said, Lord now lettest thou thy servant depart in peace. Steven in the middest of the stones saw the Heavens open, and the Son of man standing at Gods right hand, and so slept quietly.

A sweet death, if Christ be in sight. Let him feare death, that would not goe to Christ.

So of the second ground.

3 It looketh upon death it selfe, 3 and seeth in it:

First, the necessity of it. It is appointed The necessity of dy­ing. for all men once to dye, a statute-law of Heaven, inevitable, Heb. 9. 27. And seeing it knowes it to be so, it rather fits it selfe cheere­fully to beare it, then fearefully to de­cline it.

Quest. How may that bee done?

Answ. 1 We must deal with this With preparation the [...]eunto, what. Giant and mighty Sampson, who slayes heapes upon heapes, as the Philistims did with him:

1 Sift out where his strength lyes, and finding it lye in his lockes, cut [Page 122] them off. The strength of thy death Si tantum de deferēd [...] morte sata­gitur, quā [...] de au f [...]exda la­borandum est? Aug. is thy sinne, these are his strong lockes, cut them off by repentance, and death shall be too weak to hurt thee.

2 Labour to dye in faith, as the Saints, Heb. 11. 13. all these dyed in faith. Let thy faith fasten upon Christ, as himselfe did in his extreme agony, fixe his confidence upon his Father, saying, My God, my God, and, Father into thy hands I com­mend my spirit.

Another necessity of death is, be­cause without it wee can never at­taine immortality and eternall life. The seed is not quickened, unlesse it dye first: neither can eternall life be had, but by the passage of this wicket. Wee have here no abiding City: our houses are rather Innes in which wee sojourne: our bodies Tabernacles, ready for removall and shifting: And the condition is, that when this earthly house shall bee dissolved, wee shall have a buil­ding eternall in the heavens.

Secondly, godlinesse seeth the ad­vantage [Page 123] and gaine by death: that The utility of dying. it is no detriment to the faithfull, but a gaine, as saith the Apostle, Christ is my life, and death is to mee advantage, Phil. 1. 21. And it is a great gaine in two respects:

1 Because it is an end of all evils and wretchednesse.

2 Because it is a beginning of hea­ven and happinesse.

For the former:

1 It is an end of misery, sor­rowes, 1 An end of all misery 4 wayes. cares, feares, teares: an end of sicknesse, paine, poverty, shame, persecution, and the like: for in death attended with teares, God wi­peth away all teares from the eyes of his children: and then shall bee no more death, neither sorrow, nor wecping, nor paine, Rev. 21. 4.

2 It is an end of temptations by Satan. The soule in this world is in the bonds and snares of temptati­ons: and the law of sinne in the members ministreth strength to Sa­tan against our selves. But in death the soul is loosed from that bondage, and the body ceaseth to be an instru­ment [Page 124] either active or passive in sin. What a gaine is it never to sin more against God, yea to be wholly out of danger of sinning?

3 It is an end of wicked mens molestation: for death delivers the godly out of this evill world, [...] Lot out of Sodome, whose righteous soule was vexed amongst them day by day. They are safe from sedu­cers and deceivers, who in these last ages come so armed, as, if it were possible, they would deceive the very Mat. 24. 24. Elect. They are got without the reach of Persecutors, and those enemies their eyes shall never see more.

4 It is an end of our owne pil­grimage, Psal. 119. 19 Heb. 11. 13. and absence from the Lord, wherein wee stand in so doubtfull and dangerous a battell, not onely with enemies without us, but with­in our owne bosome, our owne co­vetousnesse, wrath, ambition, vo­luptuousnesse, lust, envy; and not a head can bee cut off from this Hydra, but another riseth in the roome: and no watch can be suf­ficient [Page 125] against them.

Now what man being absent from his owne house doth not long to dispatch his businesse, so to re­turne home? And thus the Saints, 2 Cor. 5. 2. Wee sigh, desiring to bee clothed with our house which is from heaven. It is our haven, and an end of our dangerous voyage upon the troubled sea of this world: a pas­sage from corruption and mortality to immortality and incorruption: a sweet sleepe after our travell and labours, and an end of all the toyles of our lives, Ioh. 11. 11. our friend Lazarus sleepeth.

But more then this: It is a be­ginning 2. A begin ning of heavenly happiness. of happinesse, the entrance to Heaven, the Evening wherein the Labourers receive the penny of perpetuall joy and glory, a repos­sessing of Paradise lost by the first Adam, won againe by the second. By it wee come to the company of Saints, and the first borne written in heaven:

Wee come into the bosome of Abraham, even to our deare friends, [Page 126] who are gone before us to Hea­ven. But above all, wee come to Iesus Christ the Mediator, into the house of our heavenly Father, where­in he [...]e hath prepared us mansions, whither the forerunner is for us en­tred in, Even Iesus, Heb. 6. 20. And wee have boldnesse to enter into the holy place, by the new and li­ving way which hee hath prepared for us through the vayle, that is, his flesh, cap. 10. 20. And by Iesus Christ wee come to behold the face of God, being made like un­to Christ in holinesse and honour, and shall for ever with him in­herite the Kingdome prepared from the beginning of the World.

CHAP. XIX. Of Grave and Iudg [...]ment, and Con­tentment therein.

THe last personall evill, which Ground [...] of Content­mēt about the Grave and last Iudgement 1 is horrible to nature, is the grave and last judgement. But godli­nesse quieteth the heart against all such terrors, thus.

First, that by these two wee are raised, as by two stayres, to the fru­ition of full happinesse. For where­as there be three degrees of life eter­nall;

The first; when wee begin to re­pent and beleeve, which is the begin­ning of it;

The second at the day of death, which entreth the soule into eter­nall happinesse, and prepareth the body to be partaker also of it:

The third is at the day of judge­ment, when soule and body re-uni­ted enjoy God as he is, in eternall glory.

[Page 128] Secondly, because the union be­tween 2 Christ and the Christian la­steth, and cannot be dissolved when death dissolveth all naturall bonds: for the bond is mysticall and spiritu­all, neither knitteth the soule onely to Christ the Head, but the body also even the whole person: so as the bo­dies of the faithfull, being dead and turned into dust many thousand yeres agoe remaine the members of Christ; still cared for by the Head, and pre­served to be made like to his glorious body, by that mighty power whereby hee is able to subdue all things to him selfe, Phil. 3. 21. In the winter, all the sap being in the root, there appeares no difference betweene a living tree and a dead: but in the spring there is a sap which will ascend, and revive the decayed branches. So our bo­dies turned not to nothing, but to dust, and devoured, by beasts, fishes, or the elements, seeme to bee peri­shed, but by reason of the former union must bee raised, and par­take of the glorious life of Christ.

Thirdly, as the death of the god ly [Page 129] is a quiet sleep, so the grave is a resting chamber, yea a sweet bed perfumed by Christs buriall for the bodies of all the Elect; out of which they must awake (for the earth and sea must give up their dead) and bee admitted into the presence of God, and of Christ. Neither can the grave ever hold un­der the members of Christ, no more then it could their Head: but as he gloriously rose againe from the dead, so shall they in glory and immorta­lity. Much lesse can the grave de­stroy the body, of which Christ hath said, O grave, I will bee thy Hos. 13. 14. destruction: nor so disguise it, but that with these eyes wee shall see the Lord, and in that glorious vi­sion shall become glorious, Iob 19. 25. The darknesse of the grave makes it the fitter for sleep.

Fourthly, the Beleever need not 4 Confidēce in the last judgement, whence. 1 feate the last judgement.

1 Seeing Christ is the Iudge. If the kinde husuand may bee the Wives Iudge, sheee need not feare.

[Page 130] 2 The Iudge of all the world 2 cannot but do righteously. He can­not condemne those whom him­selfe hath by his bloud redeemed and justified, Rom. 8. 1. there is now no condemnation to them that are in Christ.

3 It is the wicked man that can­not 3 stand in judgement: his wic­ked conscience covers him with con­fusion. But the godly on that day attaine their full redemption, Luke 21. 28. When yee see these [...]ings, Psal. 1. 5. then lift up your heads; for the day of your redemption draweth neere. The day of Pharaohs drowning was Israels deliverance. The day of hanging Pharaohs Baker, was the lif­ting up of the Butlers head.

4 Christ did not therefore carry our sinnes, to lay them againe upon 4 us. He was not made a curse for us, to returne the curse upon us. Hee was not condemned to death, to con­demne us: nor made himselfe a sa­crifice for sinne, that we should re­maine guilty; but that we might re­ceive the sentence of absolution and [Page 131] blessednesse, Mat. 25. 34. Come yee blessed of my Father, possesse the Kingdome prepared for you from the begin [...]ing of the world. Where is to be observed, that Christ makes men­tion Note. of many good workes perfor­med by the Saints, Yee gave mee to eat and to drinke, yee clothed mee, and visited mee; but never reckons up any of their sinnes, for that they are washed away in his bloud, and co­vered with the robe of his mercy.

CHAP. XX. Of Means and Motives to work Contentment.

COutentment being so excellent and beneficiall a grace, as we have seene, it were good we labou­red for it with all diligence. Where­unto the Meanes and Motives are of three sorts:

• In respect of God.
• In respect of our selves.
• In respect of the Saints.

[Page 132] For the first of these. What in God may work us to Content­ment. 1

1 Consider the affection of God, If thou beest as thou professest, Gods childe, he is thy father, and thou, if thou beest a good childe, wilt relye on him, and content thy selfe with his allowance. Every master of a family may dispose his goods as he pleaseth.

2 Consider his wisedome. The 2 childe must thinke, that the Fathers discretion exceedeth his. And herein the Lord manifesteth his wise­dome, in that he doth not alwayes actually bestow these outward things so largely on his children, as on others, because hee nurtereth them, and will have them wholly depend vpon him.

And both these our Saviour (Mat. 6. 32.) coucheth together to worke contentment: your heavenly Father knoweth, what ye stand in need of. He that can give riches without content­ment, knowes also to give content­ment without riches. And cap. 7. 11. if ye which are evill, can give good things to your children, &c.

[Page 133] 3 Consider his promise, that 3 the righteous shall never bee for­saken, nor will hee ever faile or leave them: and if we feare God, no good thing shall bee wanting, Psal. 34. 9. And from hence, Heb. 13. 5. the Apo­stle perswades to be content with the things we have, because he hath said, I will not leave thee nor forsake thee.

Ob. But for all this I see I want many comforts, I feele such and such wants, &c.

Answ. Every thing good in it selfe is not good for thee. If this bee thy case, thou wantest not want and affliction, which now God seeth good for thee, and so shall be, if thou beest not more wanting to thy selfe then other things be. And the more thy crosses be, and the greater, the more & greater love by vertue of the promise is wrapped up in them.

4 Consider his powerfull provi­dence: 4 Qui crea [...] ­te never a [...], ordinare [...] non novit? Aug. who provides for sparrows, and hath care of beasts, fowles, flowers, and haires of the head; yea hee created light before Sunne, Moone, [Page 112] and starres: hee made grasse grow before raine or dew: hee can pre­serve Israehtes forty yeares in a bar ren wildernesse, can bring Mann [...] from the clouds, water from a rocke, yea without all these can pre­serve Moses and Elias forty dayes. What an unmovable foundation of godly Contentment is this?

5 Consider his rich supply. God hath given himselfe to thee to be­come 5 thy portion: hee hath given his Sonne to thee, and for thee, and the holy Spirit, to seale up to thy heart this gift. Now if he give the greater, will hee deny the lesse? [...] he give his Christ, how will he not with him give all things also? Is Rom. 8. 32. the Lord my portion, and are not my lines fallen into a good ground? shall I beleeve him for salvation, and not for preservation? for eternall, and not for temporary life?

Next, if we looke at our selvts. What in our selves may make us cont [...]ted 1

1 All of us enjoy much more then wee can deserve: if we have bread and breath, this is forseited [Page 135] and lost; therefore wee must crave our daily bread: and wee must as well looke upon our receipts to be thankfull, as on our wants to re­p [...]ne: and looke upon them behind us, as well as them before us.

2 If wee want outward things, it is very just upon us, because wee esteeme no more of inward graces and spirituall blessings; which are promised no farther then men seeke Gods Kingdome and righteousnesse. And whereas in innocency Gods blessings were united, since the fall they be so divided, as seldome doe spirituall and worldly things goe to­gether. Iust also, because God seeth wee would abuse them, and would preferre them before spirituall things: & the better things are often brought into better request by want of the worse.

3 Such is the ripenesse of our 3 sinnes, that it is Gods mercy wee are not consumed. His singular pa­tience it is, to continue us in any being, whom hee might long since have cut off.

[Page 136] 4 If we remember how little na­ture is contented with, and yet grace 4 is contented with much lesse, because it perswades, That the Lord is a free­giver, and may doe with his owne as he will: That for preserving humane society it is fit some bee rich, some poore, some weake, and some strong; and thou hast deserved no better: That the world was made for the tri­all, proofe, and affliction of Gods children, their heaven and home and joy unmixt with sorrow reserved till hereafter; and if God cast thee down, to raise and exalt thee, hee dealeth no otherwise then with his deare Sonne, who by the Crosse must goe to the Crowne: That if he have need but of little, it is folly to heap up more; as a man in a journey, if one pot of water will serve him, it were madnesse to load himselfe with a barrell; if two hundred will serve him, it were folly to load himselfe with a thousand.

Lastly, if we looke at the Saints, we have a cloud of examples. Iacob, when Examples of holy mē perswade cōtentmēt. he went from his fathers house, vow­ed that if the Lord would give him [Page 137] but food and raiment, to returne back in safety, the Lord should bee his God, Gen. 28. 20. The Prophet Ie­remy (chap. 45. 4.) rebuked Baruch Doest thou seek great things for thy selfe? seeke them not. And Paul ad­viseth, If we have food and raiment, let us be therewith content. And himselfe had learned to want and abound, and in all things to be con­tent. Our Lord also teacheth us to pray but for daily bread.

And if thou judgest aright, thou Fortè in [...] ­pia [...]rudiet copi [...] cor­rumpet. Q [...]aeris tu copi [...]m cor­ruptionis, cum neces­saria for­tasse sit in [...] ­pi [...] eruditi­onis. Aug. shalt see no lesse favour of God in withholding these things from thee, then in bestowing them. Thou thinkest, to rise in the world, were a fine thing; but it is not thy lot, be­cause he seeth it might be thy fall in grace. Thou thinkest thou couldest use honours well: but he seeth it might make thee more proud and insolent. Thou thinkest thou could­est enjoy and tumble safely in carnall delights: but hee seeth this might make thee come short of the joyes of heaven. Oh but werst thou rich in goods, thou couldest doe much good: [Page 138] but he knowes this might make thee poore in goodnesse. Thou knowest not thine owne heart, were it proved with such things. Give him leave to carve for thee what he knoweth to be most safe and wholsome.

Object. If I thought God loved or respected mee, I could be the bet­ter content.

Answer. If thou beest a godly man, whom he can behold in Christs righteousnesse, be thy estate what it will, God must love his image on thee. If thou be the Lords gold, hee may try thee: but the Goldsmith loves his gold as well in the Furnace as in the treasury. It is for men to re­spect fine clothes and gay rings (as the Apostle Iames saith) and by them to set men higher or lower: but God highly esteemes of all, who are rich in faith, and heires of grace: let this be thy care, and all is well.

CHAP. XXI. Of the power of godlinesse to breed contentment, whence it is.

VVHereas in the former dis­course Whence godlinesse hath power make con tented. we have referred the whole strength and benefit of Con­tentment unto godlinesse, it will be good in the close of this Treatise to enquire, wherein the great power of this Sampson lyeth, and whence it is, that godlinesse draweth so great ver­tue to give the Contentment above specified.

First, without controversie, great is the mystery of godlinesse: God was manifest in the flesh, &c. 1 Tim. 3. 16. And this is the foundation of al Con­tentment, even God incarnate, God with us, God in our nature, Iehovah our righteousnesse, our Peace-maker, our Advocate and Mediatour, our King, Priest & Prophet, our portion and great reward; wholly ours, what ever he is, or hath, or can doe, [Page 140] or hath done, or suffered, to make us happy; as namely redemption, re­cōciliation, justification, adoption, & all his benefits. These are complete every way, & adequate to the nature, need, and desire of man. Mans soule, being a divine particle, is infinite in desires, and cannot be satisfied but with an infinite good. This good is not to be found in any creature, nor in all the creatures put together, which are all finite, & changeable, and if God pleased, reducible to their first no­thing. Onely the glorious and infi­nite God can give satisfiction to the soule, and make it rest in his love, as a contentfull and sufficient Object of delight. After the resurrection, and in his heavenly kingdome, there is an absolute fulnesse to the creature in the fruition of the Creator: as Psal. 17. 15. I shall be satisfied when I awake, with thy likenesse.

Here in this life the onely Con­tentment is by faith, which layeth hold on the promises, and on Christ by whom God is certainely and comfortably made ours: that though [Page 141] there was a great breach made by mans sinne, God estranged and provoked infinitely, the creatures yeelding vexation of spirit, the best not able to helpe, nor man to helpe himselfe; yet now, upon atonement made, the Lord wholly returnes to man, with all the good he hath and is able to doe for him: Genesis 17. 1. When Abram was ninety yeeres old and nine, the Lord appeared to Abram, and said unto him, I am God all suffici­ent, walke before me, and be thou up­right, and I will make my Covenant betweene me and thee, and I will mul­tiply thee exceedingly. Afterward, as this Covenant is more firmely beleeved, and application of the promises more stedfastly made, and assurance of Gods love more comfortably gathered; the beleeving soule growes to bee more quiet, and filled with joy unspeakeable, and full of glory; and, seeing God hath dealt so graciously with it in the maine, therefore whatsoever shall bee his portion of temporall or spirituall [Page 142] gifts, it will be well contented, and rest satisfied. Not an attribute of God, but yeelds abundant matter of sweet repose in the bosome of our heavenly Father: infinite mercy, in­finite power, infinite holinesse, infi­nite wisedome, infinite truth, every excellency infinite and incomprehen­sible, must needs ravish and swallow up the soule with infinite admirati­on and contentation.

The Greeke word here used to sig­nifie [...] ▪ Contentment, implies a selfe-sufficiency: and that is a great mat­ter to be affirmed of a creature, espe­cially now after sin admitted, and the wofull desolations and confusions which sinne hath brought. God alone is properly selfe-sufficient. But take it with godlines, the Mother of it, as hath been shewed, and then it is no Ipsa s [...]is pollent opi­bus, [...]il in diga nostri. Lucret. strange thing. A godly man, who hath this great mystery sealed up in his breast, is selfe-sufficient, and need­eth not any carnall or sinfull additi­ons to make him blessed.

Philosophers disputed of blessed­nesse, and called it the highest and Arist. Eth. Nic. l. 1. c7. [Page 143] perfectest good, being the end of all our actions: and perfectest, because it is sufficient to it selfe, without any further desireable good. But this they affirmed blindely, not reaching at that which is the top of mans felici­ty; and therefore fell into other ex­pressions of perfect vertue, perfect life, contemplation and the pleasure thereof, and the society of man, by the which they expected their blessednesse. Onely the beleever at­taines this autarkey, being in fellow­ship with the All­sufficient Iehova; and this blessednesse, because his sins are forgiven, and his person accepted in Christ, and withall enriched with so goodly endowments, that he may well be both contented and thanke­full abundantly.

There be divers inferiour, philo­sopicall, Senec. de Tranq. ani­mi. [...]trius de consol. philos. &c. rationall perswasions, which may worke Contentment; and espe­cially those rules and grounds of god­linesse, formerly delivered. But pre­supposed alwayes, that we begin in the Article of Iustification. With­out reconciliation for sinne there is [Page 144] no sound tranquillity of minde to be expected. If the conscience be once throughly enlightened, awakened, and affrighted with sinne, there is no right pacifying it but by the blood of Christ, sprinkling and purging it from dead workes. The guilt of them Heb. 9. 14. will ever lie as a clog upon the [...]ou [...], and take the next occasion to clam [...]r against the Master. In va [...]n do you go about to comfort an impenitent sin­ner, and worke him to Contentment in such and such afflictions. Your first labours should be, to drive him out of himselfe, and get him to make his peace with God, in whom alone he can obtaine a sufficient stay and supply for his sad condition. True: numbers content themselves with their riches, honors, friends, children, other comforts: but how often is it seene, that one Mordecai not bow­ing (one slight crosse or other) marres Est. 5. 13. the fashion of all their glory? and, though the evill spirit goe from Saul at the Musicke which David makes, yet soone afterward he returns again, and torments him as much as ever? [Page 145] Adde hereunto the pricking thornes of covetousnesse, the gnawing paines of envie, the torturing fits of impati­ence, fury, frenzie, which often inter­rupt the seemliest Contentment of a naturall man. All which doth hold, even in the stollen waters of hypo­crites, who either in the Ministery or by private conference receive a prop for their miserable estate, that they are both contented and comfortable; yet, for want of Christ dwelling in the heart by faith, they soone returne to their old distempers, or after a while shew plainely they used a wrong phrase or method for Con­tentment.

Secondly, godlinesse hath this pow­er 2 to breed Contentment in all estates, while it is of power to change a man into another man, by the grace of regeneration and conversion unto God: thrusting the old man out of doores, and putting the new man into pos­session, which after GOD is created in knowledge, righteousnesse, and true holinesse: laying the foundation [Page 146] of all in selfe-deniall, in resigning the owne will to the will of God, and in care to please him, though himselfe and all the world be displeased. None but the new creatur [...] is capable of Contentment. Another hath his un­mortified and unsubdued passions (in the goodliest civility that Na­ture, Art, or Education can afford) which in time of vehement trouble wil have a vent, and make a great commotion in the soule and life. Well may such discourse of the passi­ons, and the quieting of them; but shall never obtaine what they pro­pose, till they consult Religion and power of godlinesse, which sets up a new frame in the soule, in which Contentment may be harboured.

It is true: sundry godly persons are many times distempered, and subject to great discontents. But this is onely by the imperfection of god­linesse. If they were so good as they might be, and should be, they should not so often goe out of tune as they doe. As any are partakers of the di­vine 2 Pot. 1. 4. nature more fully, so they are [Page 147] more rid of these discontents. They that have learned well to deny their owne will, wisedome, reason, and car­nall resonings, have learned also to be quiet in greatest afflictions, as those holy men, It is the Lord, let him doe as he pleases: and, good is the word of the Lord which thou hast spoken. Pride, passion, selfe-willednesse, envy, earthlinesse, other corruptions being almost dead and gasping, needs must the soule remaine in good temper and quietnesse; as the Sea is quiet, when no windes are abroad to tosse it. Whereunto adde thē strength of faith, of hope, of patience, of humility, and other graces, which as godlinesse bringeth nearer to their perfection, so the soule shall have more benefite by them to rest wel contented with Gods good pleasure in every thing. And the very exercises of godlinesse (when rightly performed) are nota­ble diversions to put off discontents: the Christian can fall to prayer when he is likely to be surprised with sor­row, anger, feare, or the like passion, can sit and sing a Psalme, can take a [Page 148] Bible and read a Chapter, can goe and conferre with his Minister, or some faithfull friend; and thus, find­ing other imployment, he forgets the matter of discontent. And, is it in­deed Gods will, that he should not be more rich, healthy, high, befrien­ded, accommodated with outward blessings, or endowed with inward gifts of the Spirit, better ability of minde, &c? his will is laid down long ago, and therefore he can traffick con­tentedly with his two Talents, as wel as another with his ten. Not my will, but thy will be done, O Father.

Thirdly, godlinesse (after those two 3 things so setled, I mean justification & sanctification) hath power to frame the heart to Contentment by those manifold Rules of Christian mode­ration, which we have above rehear­sed: all being Shields and Targets out of the Lords Armory, able to guard and keepe the heart in the love of God, against all assaults of the ene­my whatsoever.

Fourthly, godlinesse proposeth, [...] and also perswadeth the heart of the [Page 149] excellency of spiritual things; namely the favour of God, the image of God, the providence of God, his Son, his spirit, his Angels, his Word, his crea­tures sanctified, his corrections miti­gated and made profitable, his glory worth having, thogh we stay long for it, & though in the mean time we en­dure many and sharp trials. When the palate is oncein a good relish (as god­lines is able to set it) it finds the Word in all the blessed cōtents of it sweeter Psal. 19. 10. Prov. 3. 14, 15. then hony and the hony-comb, ri­cher then Rubies and Diamonds, and all that ye can thinke or speake of; meere nothing in comparison of this heavenly wisdome. Now the Chri­stian is able to make a right estimate of things, and be affected toward them according to their worth. A world of advantage, above men of the world.

Fiftly, godlinesse doth two things 5 about earthly matters, which are the ordinary causes of discontent. One, to shew the vanity of them: that they are the slenderest and slightest fa­vours which God bestowes on his [Page 150] children, and many times thinkes good to bestow most largely on his very enemies: Which if we shall of­ten and earnestly thinke of, we shall be the better contented either to want them, or be scanted in them. The like of cSmon gifts, of illumina­tion, memory, utterance, eloquence, courtlinesse, and the like. The other, to teach us to accustome our selves to have what we have, as if we posses­sed not, and to use the world as not using it, namely, with much weigned­nesse and retyrednesse, as those that are forced to make use of them, and not those that come willingly and eagerly to an enjoyment, 1 Cor. 7. 30, 31. Contempt of the world brought some of the Philosophers to a strange kinde of resolution, for quieting their mindes in all sad accidents. Pitty it should not doe the like for true Chri­stians, who have better Principles, better Evidences and matters of com­fort, and better assurance of the glo­ry and felicity of heaven.

Sixtly, godlinesse teacheth, that 6 we must goe farther then Content­ment; [Page 151] namely, to be thankefull and blesse God, even for afflictions: to rejoyce in the Lord alwayes: to count it a mercy, that we are not consumed, and already in hell: to esteeme our selves lesse then the least of all Gods mercies: to rejoyce in tribulations, and account it all joy when we fall into divers temptati­ons: to make our selves equall to them of the lower sort, who, though they deserve as much as we, or more, yet fare not so well: and, How ma­ny deare children hath God in sun­dry places, who would be glad of our scraps, together with the peace of our Sion, and prosperity of the Gospell? And finally, to suffer per­secutions with Ioy and Content­ment, as did the Martyrs and Con­fessors in those bitter dayes: which how shall they doe, who have not at­tained Contentment in a better and quieter condition? they that cannot runne with a footman, how can they thinke to keepe company with an Horseman?

Consider learne to be godly, and [Page 152] thereby learne to be contented. There [...], 1 Tim 3. 16 [...], Phil. 4. 12, 13. is a mystery in godlinesse, and a myste­ry in Contentment. In both we must become schollers, and be instructed. Both Arts to be had in the schoole of Christ, and by the power of Christ. I can doe all things through Christ which strengtheneth me, saith the A­postle, where he speakes of learning Contentment. It is thine own fault, if thou obtaine not this grace as well as other, and thou must not complain of crosses, but of thy selfe who ma­kest not use of the grace that is offe­red. He that gave commandment to be content with such things as we Heb. 13. 5. have, is ready also to give power thereunto. And it is pitty but hee should be eaten up of discontent, who respecteth neither the one, nor the other. No marvell, if men wonder at him, asking how it comes to passe; and if himselfe finde no quietnesse Qui fit, Me­a [...]as, &c. Hor. ser. 1. sat. 1. Inde [...]fi, ut ra [...]ò &c. ibid. Iohn 2. 8. in any calling or condition; nor die contented with his terme of life, and that portiō of goods w ^ch the most wise God thought fit to cōmit unto him. He that observeth lying vanities for­saketh [Page 153] his owne mercies. To say no­thing of those, whom discontent hath brought to selfe-murder, to the mude­ring of others, to take counsell of the Devill, to change their religion, to prostitute their consciences to Anti­achrist, &c. Had they not been crost & discontented, they had never done as now they have done: nor should we ever have heard of such dolefull con­clusions and confusions.

CHAP. I. Every part of our time may and must be improved for good.

THere is no part of time, which the Lord hath not specially fitted for some good use, and by wise application may not be a season, ei­ther to doe good, or receive good. One way or other, in the generall or [Page 156] speciall calling, a Christian may be profitably diligent, even every day and houre. Numbers for want Temporis ja [...]ura da [...]o [...]ss [...] ­m [...]. Plut. of skill or care, in the midst of great meanes are very beggers and bank­rupts in grace, finde nothing to doe, and all the day long stand idle in the market-place. For whose better di­rection, I will in few words shew, that the LORD ordereth such a multitude of good occasions to waite on every part of our life, for doing good to our selves or others, that if we were wise to apprehend and take them up, no houre of our many daies could passeus without accomplishing some notable good,

First, what time is there, in which Opportu­nities of good. the Lord holds not out one benefit or other to us, spirituall or temporall, wherwith he stretcheth out his hands all the day long? Where can a man goe, but he enjoyes the creatures of God, the Sunne, the ayre, meate drinke, or the like helpes of nature, or of grace? Where may he not ob­serve these benefits, to provoke him­selfe to thankfulnesse? Lord what is [Page 157] man, that thou art mindefull of him, or the sonne of man, that thou visitest him! Psal. 8. 4.

Secondly, where shall a man goe, but he may finde an altar to offer the 2 sacrifice of almes, even some object of mercy? and with such sacrifices God is well pleased, Heb. 13. Oh how might an able man (that is willing withall) be ever furthering his rec­koning, and drawing on himselfe the prayers of poore Saints, and resem­ble God himselfe who is ever com­municating his goodnesse to the creature! and in conclusion, helpe himselfe into everlasting habita­tions.

Thirdly, through the day a man 3 may meet with some rubbes, crosses, afflictions: And how should these help to keep him humble & lowly in his owne eyes, and set him a new on examining his owne heart, and turne all other sorrow into godly sorrow, for sinne which is the cause of affli­ction.

Fourthly, at other times God of­fereth 4 cause of rejoycing for some [Page 158] blessing on a mans selfe or his, or some speciall worke of mercy to the land, to the countrey where he lives, to the Church, to the Churches abroad, &c: And now a Psalme would relish well. David would ra­ther rise at midnight to praise the Lord, then slip such a season: and would ask himselfe, What shall I render unto the Lord? Psalme 116. 12.

Fiftly, sometimes through the day a Christian may heare of, or see the 5 misery and affliction of others, in their soules or bodies. And now if he would goe into the house of mour­ning, Eccles 7. 2. hee might come forth wiser, more mortified, more weined from the world, more fit for death, and for giving up his accounts with joy. And to put on bowels of compassi­on, remembring the afflictions of Io­seph, and be affected as true and fee­ling members use to be, would argue him a sound and living member of that mysticall body whereof Christ is the head.

Sixtly, who is he, that hath not 6 [Page 159] some good motion through the day, by meanes of the Spirit moving with­in, or the Word sounding without, or some other occasion from him­selfe or others, by conference or ex­ample? Now were a good time to worke with God, to follow the Spi­rit whither soever he leadeth, to fo­ster his motions, and cheerefully and readily goe on in holy obedience, even to perfection. While the Sun shines, make Hay. Take the Tyde of grace: perhaps it will not bee long.

Seventhly, sometimes a man is 7 solitary: and then the most know not what to doe with themselves, but consume their time in roving and ranging thoughts: whereas now in­deed a Christian may watch and ad­vance his owne greatest advantage: Now that he is alone, separated from company and businesse, he may dis­burden his soule of sinne in the pre­sence of God, by free confession. In any want he may be bold with God, in as powerfull manner as hee can: and freely enjoy his fellowship, and [Page 160] communing with God, without di­straction. And, can that man bee alone, who is with God in the mount? Or if the heathen could say hee was never lesse alone then when alone, Nunquam minùs sol [...] quà [...] cum solus. 8 may not a true active Christian say so much more?

Eighthly, sometimes in the day he is in company, and then he shal make use of his time, to waite for some fit occasion that he may speake of the workes of God which are fresh in memory. And though communica­tion of worldly and indifferent things be allowable, yet when liber­ty is for both alike, preferre the best, and shew thy selfe willing to forgoe thine owne talke to doe good to others.

Lastly, hee is sometimes in the 9 company of some wise and godly man, able to give good counsell, to resolve doubts, answer objections, and satisfie in cases of conscience. And now hee hath a chiefe season and opportunity to do himself good, if his own folly and trifling hinder him not: now he must not let such an [Page 161] on slip, but as the Iaylor when he had Paul and Silas in keeping, he got re­solution of that great question, What Act. 16. 30. shall I doe to be saved? But numbers want the sweet and gratious waters which they might draw from good men, because they want a will and Bucket to draw.

Thus in these few instances you see, how a Christian by applying his heart to wisedome might no time be idle, but improve every part of it to helpe himselfe towards heaven.

And this every good Christian ought to doe, by vertue of that Apostolicall direction, Ephes. 5. 16. where Saint Paul willing them to walke circumspectly, not as fooles, but as wise, addes presently, Re­deeming the time, as without which a man cannot walke wisely, circum­spectly, and profitably, as Gods servants ought to do. And this redee­ming of our time is, by apprehen­ding Redeeming of time, what. wisely all those good opportu­nities (before specified) which the LORD presents unto us [Page 162] for our owne and others good. It is taken for Merchants and other Chapmen, who knowing the benefit of such and such commodities, will watch their seasons, Marts, Markets, Faires, dayes of returne and negotia­tion, and suffer none to buy them out of their hands. So wise should Chri­stians be for the good of their souls, and doing good in their times. And, whereas precious opportunities have beene lost, the onely redeeming of time for such is, to amend their pace, double their diligence, and doe the more good in the time remain­ing.

CHAP. II. Of the preciousnesse of time.

IT is true: our time is short and vaine, even as a day; and by our sinne it is full of vanity and vexation of spirit: yet withall, it is most pre­cious, and if it be well employed, it is a gainfull day. Moses maketh so [Page 139] much account of dayes, that he desi­reth God to teach him in the num­bring Psal. 90. 12. On which Text these notes were delivered. of them. And wise men scorne to fall a numbring pinnes and points, and such like trifles. We number things of value. Men tell money af­ter their father: and if there bee a small piece of suspected coyne, they touch, and try, and weigh, and will be sure of the currence of it: reason teaching them sensibly, that mista­king brings an apparent losse. So for our dayes, times, and opportunities of good, the Lord teacheth to weigh them, and be well advised before we part with them, and not exchange them without something answerable to their worth.

Even the dimme light of Nature and common experience teacheth men to set a dear rate and reckoning of time, for some outward profit to be gotten by it. One utters his A­pophthegme, No day without a line, Nulla dies sine li [...]i [...]. and shewes a day is so speciall a com­modity, as he that is not a gainer by it, is unworthy to live it through. Another complaines, Alasse I have Titu [...] Vespasian. [Page 164] lost a day, being much grieved at night, that he had done no good that day. It seemes he esteemed time ex­cellent, and some excellent thing to be attained in it.

The husbandman observes his seasons accurately, and it is his wise­dome so to reckon of his seasons, as that the Seed-time slip him not be­fore he hath sowen, nor his harvest come upon him before he be ready; and this he watcheth and provideth for, because he seeth these times yeeld­ing him againe and increase which he will not lose. The like of the Mer­chant and all other occupiers: they know not the place onely where, but their season when their commodities may be had at best hand, and will not come short in times of their chiefe re­turne: they will be sure the ships shall not be gone, before their packs be ready: and all because they see an in­come and increase of outward profit. What shall we say of the Vsurer, who hath found too easie a trade to bee good and lawfull? he lives by selling daies, and keeps such an exact account [Page 165] of them, as he can tell what his mony will make to a minute.

And if nature teacheth time to be precious, surely grace much more: Moses and David, by better prin­ciples, saw much more good might be got by time, then they: the one here preferring this petition before many heavenly requests: the other afraid to lose the least particle of time but would contend with the Sun in early rising, to praise God, and often prevented it. Early in the morning doe Psal. 119. 137, 148. I cry, and mine eyes, eyes prevent the morning watch. And, what advantage might we make of our time, who are [...]. Apud Plut. in Ant. Times pre­ciousnesse, wherein. 1 Psal. 63. 3. in Christ, and watch by a clearer light and have our time fitted to the state of the Gospell. Quest. Wherein stands the price of time?

Answ. We may gaine Gods fa­vour and love, which is better then life it selfe. In which sense it is called tht pay of grace, because in this day we gain the knowledge of God in Ie­us Christ w [...] is eternal life, Ioh. 17. 3.

Secondly, Wee may gaine assu­ance 2 of salvation, which is worth [Page 166] all diligence, 2 Pet. 1. 10. Whence the time of the Gospell is called the day of visitation, the acceptable time, the day of salvation; that we should not consider it in the fleeting vanity of time, but in the blessed use and imployment of it.

3 In this short and painfull time 3 Mat. 6. 20. we may as well treasure in heaven, as rich worldlings doe in earth: one­ly if in this our day we can know the time of our visitation.

4 Acknowledging this our 4 time, by thrifty husbanding it we may gaine a great estate in grace, to be rich in knowledge, in faith, and in all good workes; to which we are in­vited by the parable of the Talents, Matth. 25. Trafficke till I come, And what thinke we? is the Masters absence, for eating, drinking, ga­ming, and breaking out into all man­ner of ryot, and not rather for im­ployment, and occupying with the Talent, that a man being faithfull a small time in small things, may be made ruler of much?

5 In this our seed-time wee may 5 [Page 167] gaine the assurance of a blessed har­vest. If we sowe to the Spirit, wee Gal. 6. 8. shall reape of it eternall life. And what if wee goe forth in teares and tempests? yet must we not neglect to sowe: the Husbandman will sowe in a storme, or shower: the sorrow shall passe as a storme, but he shall bring his sheaves with joy.

6 Wee may gaine a ready and 6 comfortable account, to which we know not how soone we shall be cal­led: and our chiefe use of the present time must be, to doe it with joy. The unjust steward was commended, who Lnke 16. knowing he was to be no longer steward, thought it time to provide for himselfe while he might. His wisedome was commended, not his injustice.

CHAP. III. Shewing whence the skill comes to prize and improve time aright.

TO number our dayes may seeme God alone teacheth, rightly to prize time. easie, and soone done: yet is no such plaine point of knowledge, but of singular skill, which none but God can teach. Moses himselfe, a man of greatest reach, and learned in all the learning of the Egyptians, the man of God, an holy man, a friend of God, can neither teach himselfe this skill, nor any other of Gods people, but goes to God to be taught; who challengeth to be the God hearing prayer, and in the want of Wisdome hath appointed his servants to come and aske it of him. Iam. 1. 6.

And if we consider, we shall ea­sily finde, that nothing in the world can make men wise, without the speciall teaching and grace of God. Not nature.

Nature teacheth it not. Never did naturall man attaine this skill, [Page 169] to benefit himselfe by his owne or others frailty. The voice of nature rather is, Let us eate and drinke, for Esa. 22. 13. to morrow we shall die. And that speech of David in temptation is the speech of nature, In my prosperity I said, I Psa. 30. 6. shall never be mooved, though it see taller and stronger oakes shaken, and overturned every day. Or how comes it to passe, that children seeing their Fathers mortality, can yet live in their Fathers sinnes? Who is it, that hath not something to shew of his deceased Parents? either lands, or houses, or jewels, or garments, or some other remembrance: by which he might be put in minde of their and his mortality: And yet how few make this use of it for reformation of their lives, or bestirre themselves to lay hold on this point of wisdome for their spirituall advantage? And all, be­cause, as nature cannot reach it, so they goe not to the Sanctuary of God, where onely this skill is at­tained?

Neither doth the sence and ex­perience Not sence. of a mans owne or others [Page 170] mortality teach a man thus to num­ber his dayes, if the Lord instruct him not. For in Moses time the plague had oft broken out against the peo­ple, and licked them up by thousands and ten thousands: yet could not all this get within their hearts, unlesse the Lord pleased to carry it deeper then the sense and impression could.

For if the Word without the Spi­rit cannot prevaile, nor open the eare, much lesse can the Workes of God. And all see, that if the Ministery bee not a Ministery of the Spirit, it is not 2 Cor. 3. 6. saving, but a dead letter.

As for experience, that may teach the shortnesse and uncertainty of life, and make a man say as David, I am Not expe­rience. Psal. 39. 12. a stranger here, as all my fathers were: and every man seeth numbers of his neighbours, friends, kindred, and acquaintance, laid up daily in the house of death: and this which run­neth into their senses, can draw out thus much, that we shall all dye, and death is most certaine. But where is this skill of numbring, urging men [Page 171] by burials and executions to reforme their own lives? where is the living man, that layeth this to heart? that hence laboureth to make God his portion, before himselfe have no more portion of all things done under the Eccles 9. 6. Sun? or that stirreth up himself to re­member his Creator in the dayes of his youth, before his sun be darke, and his 12. 1. pitcher be broken at the Well: What is the reason, but because Gods Grace and teaching goeth not with sense and experience? he hath spoken to the eyes and eares, but not to the heart: and nothing that a man seeth or heareth, or that is before him, can make him wiser, unlesse God nurture him, and teach him to pro­fite thereby.

All which must draw us before God daily with that petition of Mo­ses in our mouthes, Lord teach us so to number our dayes, that wemay ap­ply our hearts unto wisedome, Psal. 90. 12.

CHAP. IIII. Corollaries out of things foregoing.

TIme being short and precious, it were good to make account of 1 Applica­tion. it, for which account must be made unto God: and ever hold it in thy hand, or let it goe, for something better then it selfe; as wise Chapmen part with their mony.

Or if thou hast lost any time, re­deeme 2 it againe, Eph. 5. 16. Recover it by a price; as when we lose a thing of value, we will give much to re­ceive it againe. Exchange those lusts, by which thou hast lost thy time, with better courses: Christ mourned, that Ierusalem had lost her day, Luk. 19. 42. and how should we bewaile the losse of many dayes?

Be more carefull of time for the future, and waste not prodigally so 3 precious a commodity. Consider and meditate. 1 Motives to be spa­ring of time.

First, what reason to be niggardly of wealth, and prodigall of time, [Page 173] whereas all the wealth in the world cannot purchase one day to live lon­ger?

Secondly, why wilt thou not know 2 the worth of time before the want of time, as the most doe, who let it run irrecoverably from between their fin­gers, and never know what they lose, till it be too late?

Thirdly, why shouldest thou not spare before the bottome, before the 3 vessell be drawne out, whereas thou canst as easily draw backe the sunne in his course, as call backe an houre of time when it is past?

Fourthly, were it not more wise­dome, 4 to set an high price on time in earth, then in hell? Where (as Ber­nard saith) time were a good commo­dity, and the trafficke of time most gainefull: where for one day a man would give ten thousand worlds if he had them.

Fifthly, why do we complain of the 5 V. Stob. c. 98. shortnesse of our lives, and not of the losse of time, seeing there is none but hath more time then he useth well?

Sixtly, why do we put any time 6 [Page 174] into the account of our lives, but that Simonides. Diu fuit, non din vixit Da­mascen. which we carefully passe, and well, spend? seeing the heathen could say, He was long, he did not live long: and one Barlaam being asked of Iosaphat how old he was, answe­red, Five and forty yeeres old; to whom Iosaphat replyed, thou seemest to be seventy: true (quoth he) if you reckon ever since I was borne: but I count not those, which were spent in vanity. If wee should thus reckon the lives of some old men, we might esteeme men of seventy yeeres scarce ten dayes old.

Lastly, consider how God in ju­stice sometime cuts off those, who 7 make no reckoning, nor set price on their time, as they ought: Iob 15. 32. the wicked shall die before he hath accomplished his dayes, and his hand shall be cut off as the Uine in the bud, that is, young and tender.

All which, together with the pre­ciousnesse of time, should make us carefull, and to doe for time as we doe Prevent theeves that steale away time. for things of price; even beware of theeves who would steale it away, as namely.

[Page 175] First, worldly cares and covetous­nesse, 1 whereby the minde is surchar­ged and sunke in the gulfe of earthli­nesse, and whereby men live as if time were made for nothing but the getting of wealth, and laying up treasure in Chests, and no time to lay up treasure in heaven, as our, Saviour commandeth. Oh what a pilfering theefe is worldlinesse, which engros­seth all the time! The Oxen, the Farme, the Wife, the like vanities take up the whole man, while the supper of the great King is despised. The thorny ground choakes all seed.

Secondly, Pleasures and Pastimes, 2 which waste and drive away time, even that precious time which can never be won againe. A wofull thing, that men should devise and doat on Pastimes, seeing the Scripture speaks of no pastime, but onely of passing our time in feare, and onely time well 1 Pet. 1. 17. past is good pastime. A wofull thing, that professed Christians should dare to spend halfe dayes, whole daies, ma­ny dayes together, yea, the dayes of Gods solemne worship, in vain sports [Page 176] and pleasures, which rob them of their heart, wit, time, and grace, that they can scarce willingly afford themselves an houre in a wèeke to do their soules good in. A fearefull snare of Satan there is in it, and a sorcery in gaining, that holds a man a willing prisoner to his lusts so many houres together, that he would thinke himselfe in wofull bondage to be held the hundreth part of the time in any good duty.

Thirdly, Eating, drinking, and feasting. This eates up much of our 3 time, and makes leane and starven soules. For, while men drinke in de­lights, how is wisdome banished out of the soule? how is the time insensi­bly stollen away? besides that these cast a man into excessive sleeping, by day as well as by night, wherin he pas­seth his time as in a shadow of death.

These, and many other pilferers of time must a good husband of time watch against: as idlenesse, roving thoughts, bad companionship, distra­ctions, and unprofitable employ­ments; al [...] which set themselves to steale away our time and hearts.

CHAP. V. Admonition to foure sorts of people.

THe doctrine of times usefulnesse Fourefold admoni­tion. 1 To young people. Vt in mino­re corporis habitu po­test homo esse perse­ctus: sic et minori tem. poris modo esse vita perfecta. Seaeca l. 2. Epist. 93. and preciousnesse may (in parti­cular instances) be specially applyed.

First, unto youth. Young men and maydens, who thinke it a fine life to looke upon their rising sunne, must consider what price they set on their dayes. Why doest thou that art young, account thy life more precious then an old mans? is it because thou art in thy strength and vigour, which in him is past? If these were the price, the life of a brute beast should be more precious, then of any man: for the beast hath more sensible and violent pleasures then he, and is lesse restrai­ned in them. But the price in truth stands in this, that now thou hast good wit, fresh senses, and all the po­wers of nature quick, to be the servants of grace, and means to enrich thee in godlinesse; wherein thou art before the aged, if thou knowest thy season. Now examine thy selfe: Have I [Page 178] after Saint Iohns precept, or doe I use [...] [...]rength to overcome the world, 1 Ioh. 2. 1 [...] a [...] mine owne lusts which fight against my soule? Whether hath grace seasoned my young yeares, that if I should be taken away young, I should be fit for God? Whether have I sowed to the flesh, or to the spirit? If to the flesh, I must looke to reape destruction: for, as a man soweth, so must he reape. And why doth God continue my youth, and give me all the powers and quicknesse of nature, and strength, and beauty? What, to fight for sinne? was this the Cove­nant I entred into in Baptisme? and when I have done, will it be a good answer to say, I did but as other youth did?

How stands the case with me? doe not I see my mortality in many of mine owne degree? young men and maides cut off in their vigour and beauty? see I not youth to be as un­certaine as age? yea, the flower of youth to be but as the flower of the field? How had the case stood with me, if God had summoned me, and [Page 179] cut me off, when he cut off such and such of my yeares and acquaintance? Oh therfore I will now remember my Creator in the dayes of my youth, and grow to this point of wisedome, while I have meanes to be the better for them.

Say not, I am young, and God lookes not for much at my hands: for God accepts no mans person, be­cause old or young, but according to the knowledge, faith, vertue, subjecti­on, and grace, he accepts both young and old: which how little it is con­sidered in our youth, is too plain and wofull.

Secondly, to those of more yeeres, 2 To the aged. whom young ones looke on for ex­amples, as such as should be more ex­pert in the word of life, and should have more experience, as they have had more warning then the other. It behooves them to consider, how they have prized and husbanded their time. Let me aske an ancient man or woman: Why hath God given thee more yeares then those that are younger? is it not, that thou should­est [Page 180] exceed them as farre in piety and grace, as thou doest in yeares? and also in means? and to be an ensample to them, in making a good account of both?

Paul puts the Colossians in minde, Col. 1. 21. what they were in times past: and Peter, to bring the Iewes to shame Pet. 4. 3. for that they had formerly done, tells them, that it was sufficient they had spent the time past in the lusts of the Gentiles, walking in wantonnesse, lusts, drunkennesse, gluttony, revellings, and abominable idolatries. So every man of yeares should recount his time past: What, have I lived thus long, [...]ainly, sinfully, and earthly? Have I all this time little thought of Gods wayes, of treasuring in heaven, of my latter end, and of my reckoning? Oh therefore, so much time as remains in the flesh, I will have care to spend according to the will of God.

To this end, consider to whom Peter and Paul wrote: to new con­verts, who had lately heard of God and his Gospell. But thou hast had daily meanes, wast bred up [Page 181] in them, wast in the cradle entred into the Covenant, and daily mustred and reckoned amongst Gods servants: In all these yeares thou hast had a great many talents and receipts, many bles­sed opportunities, and it wilbe ex­pected thou shouldest be so farre from living in lusts, as to bring in a good returne of knowledge, vertue, and grace. It is not now sufficient to thee, but too too much, a great shame for thee, to be so long, and under such meanes, and yet neglect only the one thing necessary. Yet how many, after so many yeares, can scarce thinke of any one thing backwards, soundly to comfort them, but all things may just­ly cause them to hang downe their heads? How many riots, surfets, dis­orders in their lives? Night and day too little to spend in the effusion of their lusts: What escapes them una­bused to Gods dishonor, their owne harme, and spoile of the creature? What waste of time, thoughts, and means, in pride, gaming, and the like? Can there be more horrible drunkards and adulterers among Turks and infi­dells, then among us?

[Page 182] Let the conclusion then be, that though by examination in many yeeres thou findest many errors, and much time lost, yet bewaile what is past, as sufficient, and too much, and be carefull for time to come: The one­ly way to have thy sinnes blotted out, and be able to hold up thy head in the day of reckoning.

Thirdly, To those that (beside 3. To the rich. their yeares) are great and rich, They are double bound to this duty, be­cause they have double means & op­portunity. For being freed from such cares & distractions, w ^ch poore men are folded in, it is not that they may be the freer to wallow in their lusts, but that they may intend so much the more to piety and the making up of their account. A poore man can­not heare, read, conferre so much: he hath not so many spare-houres in a day, but must labour perhaps his twelve houres, whereas the rich hath five, or sixe, or more, and some are freed most of the day: such therefore must thinke to give up their account after sixe or seven or twelve houres [Page 183] release, to heare, read, conferre, and pray proportionably, and so have sixe or seven, or twelve times so much grace, as they have so much more time and opportunity. And oh that you could bring in such a reckoning, as more houres, more grace!

Another helpe that rich men have, is the having portion and meanes to helpe themselves into heavenly habi­tations: Luke 16. 9. and therefore to make a good account, they must see they be not onely not worse for their wealth, as the most are, but better. Let them see how they have strengthened their lusts by riches, sweld in pride, bathed themselves in pleasure: whereas they ought to bring in their reckoning, how they have inquired into the ne­cessity of the poore, to clothe, harbour and feed them, that themselves may be clothed and harbored in heaven: and how they have done good, di­abounded in good workes to the stributed, yea, praise of God. This is another care, then to devise how to spend them upon lusts, and by them shut heaven upon themselves.

[Page 184] Fourthly, For the poore: howe­ver 4. To the poore. the Lord hath dealt unto them a weake estate, and they may thinke themselves hardly used, as wanting, meanes to make up their reckoning yet are they not exempted from the practise of this point of wisedome: And for their encouragement let them know, that though they want those houres, and that wealth which the rich have, yet may they bring in as good a reckoning as the best: Be thou never so poore, thou hast the Word of God, and all the publike meanes; thou hast also some private meanes, thy family-exercises: and hence thou mayest treasure knowledge, and nou­rish good conscience: the case being with thee, as those that gathered Manna, every man even to the poorest gathered for his necessity, Exod. 16. 18. and whosoever gathered, had no want. Neither can poverty prejudice salvation, so much as wealth: for, to whom is the arme of the Lord revea­led, and who receive the Gospell, but poore weake ones?

Object. But I can give nothing.

[Page 185] Answ. Yes, as much as the rich. Hast thou a desire? canst thou pray? hast thou bowels of love in thee, and compassion in thy heart? hast thou commended his comfort unto God, whom thou wouldest, but canst not comfort? Even this shall stand on thine head as a sufficient reliefe, and be returned abundantly. The poore Widow cast in a mite or two, and it was more then all the superfluity of the rich: the least gift was the best, because it had the best affection; and let the rich want this, their work hath no reward. In one word, let riches, and poverty meet with like affection, the latter gets as farre into heaven as the former.

CHAP. VI. Motives wisely to imploy and improve our time.

FIrst, whatsoever thy hand findeth Motives. 1. to doe, doe it with all thy might: for there is no wisedome nor counsell in Eccle. 9. 10. [Page 186] the grave. That which thou confes­sest must be done, do it diligently and seasonably. What a madnesse is it, to riot out the time which is not ours to dispose, but in the hands of God? And how knowest thou, what a day may bring forth?

Secondly, every creature con­demnes him that knowes not his time 2 [...]cr. 8. 7. [...]: and season: the Crane, Storke, and Swallow know their times, and the little Emmet likewise. Good trees bring fruits in season, Psal. 1. 3. And we see how a naturall man observeth [...] tempore urato ne­gotin. Prov. ct. 24. 25. seasons for every thing. What a fond­nesse was it for Felix to put off the matter of Religion, having Paul be­fore him, till another time? did he know that ever the same opportu­nities would bee offered? When the Israelites knew that the river Ior­dane would be dryed up, they would not lose that opportunity, but hasted to passe over, Iosh. 4. 10. It had beene no wisedome to have stayed till the morrow, nor one houre longer for as soone as the soales of the Priests feet were on dry land, Iordane re­flowed

[Page 187] Thirdly, consider the benefit. How 3 rich might the soule be by time well watehed and spent, and by awaking the heart continually to take hold of God? how plentifull in good works? how many fervent prayers might bee stored up in heaven, if men would stirre up their desires hereto? how ready might they bee to give up a cheerefull and comfortable reckoning, and receive a large retri­bution.

Fourthly, consider thou carriest 4 Vnius cer­tè diei in dolentia magnum lucrum est. mortality in thy nature ever about thee, as Uriah in Davids letters. Thou hast no priviledge above other, no lease of thy life, death not bound to give thee warning: and therefore while it is day, doe thy worke, and doe it to the uttermost: while the day of Gods grace and thy life lasteth, walke and worke. Now is the Sun-shine of the Gospell: to Psal. 95. 7. day heare his voyce. Thy Sunne also yet lasteth, while thou hast life, health, youth, memory, and strength of body, treasure up instru­ctions and comforts.

[Page 188] Earthly men care for age, and na­turall contentments: but doe thou get a better stocke to spend upon, which will never faile thee: then shall the latter dayes, and dayes of sicknesse be passed with more content and qui­etnesse: and an happy death must needs succeed a godly and carefull course of life.

Fiftly, consider how much of thy life thou hast wasted out already, and 5 that the patience of God still spareth thee to recover what thou hast lost. Think it now too much, that thouhast spent so much time in the lusts of the Gentiles, and now enjoyne thy selfe a constant taske of prayer, reading, meditating, reckoning: and doe it to purpose, not by halves, not for forme: for then thy other practises will bee answerable. And for time to come labour to set before thee in every par­ticle of time an image of eternity; this life being but as a moment, on which Note. eternity dependeth.

Sixtly great is the danger of omit­ting 6 and slipping this season. How can they be acceptable to God, who [Page 189] refuse his acceptable time? Is not his Esa. 49. 8. Axe laid to the root of the Tree, to hew it downe, if it be still unprofita­ble? And doth not the Master of the evill servant come in an houre, which he knoweth not?

Oh thinke often of the reckoning and account of your time, and thus resolve: Oh how farre am I behinde with God for my time! such an un­thrift I have beene of it, as I cannot give account of one day among a thousand: Now therefore while I have time, I will live every day as if it were my last day, and doe that eve­ry day which I would have found in my hands on my dying day. I will forget that which is behinde, and ha­sten to that which is before: and, af­ter the example of the Saints, the nea­rer I know I am to lay downe this Ta­bernacle, 2 Pet. 1. 14, 15. the more diligent will I be to doe my selfe and others good: that, as the good servant, my Master may never come but finde me well-doing, and so take me up into his owne joy.