SECT. 1.

THe Apostle S ^t Paul writing to Ti­mothy, and being endowed with a Spirit of infallibility, commands as a Father the Son, or rather as one [...] with all authority, [...]. Per­inde ergò est ac si dixisset, quotidie in­culcandum esse hoc doctrinae genus, nec docendos modò esse homines, sed exhortationibus quo (que) assiduis stimu­landos, ac urgendos. Calvin. in loc. v. 2. And as for such who teach otherwise, the A­postle stamps a brand of [Page 2] infamy upon them, v. 3, 4. If any man teach otherwise and consent not to wholesom words, even the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, He is proud, knowing nothing, but doting a­bout questions, &c. There are two words which have a remark put upon them: One is [...], which is (as one observes) [...] non modò infla­tum sed de­mentatum significat, Vict. Strig. not onely to be swelled and puffed up, but to be made mad. Another word is [...] sick or diseased, which (though it is com­monly rendered doting about questions, yet) in the Original we find [...] sick and diseased about questions. It was originally the saying of Melanchton, (which since a learned Knight adopted and S ^t Henry Wotton Provost of Eaton Col­ledge. bequeathed to his tomb-stone) Dispu­tandi pruritus est Religionis scabies.

And what is the fruit of needless que­stions, and strife of words, which the A­postle calls [...]? we read what comes of them, v. 4. Envy, strife, rail­ing, evil surmises, these are the bitter fruits which grow on such trees. And fur­ther, v. 5. here followeth more of such naughty fruit, even perverse disputings: The word is [...]: Beza tells us of an ancient Copy that reads [...] (i. e. ) assidui attritus, mutuò enim se atterunt sophistae, & suâ scabie alios infi­ciunt. But he owns the received version [Page 3] of the word, Perversae ex­ercitationes, Sun [...] verae [...] ad acuendum ingenium, conformandum judici­um, veritatis denique investiga­tionem comparatae. Beza. and [...], which Quintilian calls Scholarum exercitationes. Beza highly commends them; so that scho­lastical disputations are not here condemn­ed: they are very usefull, and serviceable in a learned Commonwealth. But what the A­postle reproves (as the word Significat Paulus istis inánibus quaestioni­bus homines quasi in quodam lu­do impu­dentiae & improbitatis exerceri: Beza. [...] implies) are vain questions and needless con­tentions, and vain janglings. The meaning of the Apostle (as I conceive) is this, That all such disputes as tend to rubbing, gal­ling, and vexing one another, in wrang­ling about trifles, and quarrelling about needless matters are here prohibited. The [...] men­tem haben­tium alien ā à pietate, quod verè est [...] Grot. in loc. [...] Apostle by way of character discovers who these wrangling Disputants are, v. 5. 1. They are men of corrupt minds. 2. They are destitute of the Truth; and they disco­ver their erroneous corrupt judgement by this their rotten supposition, Supposing that gain is godliness. From these the A­postle chargeth us to withdraw our selves.

Now the Apostle having reproved these false teachers and sceptical Philosophers, sets all our judgements right by acquainting us what is the true gain, v. 6. But godliness [...] with contentment is great gain. But what is this Contentment mentioned? I answer the word signifies a self-sufficiency. God­liness [Page 4] is a sufficient portion, and he that is contented with godliness is rich enough. God alone can perswade the hearts of his children to be contented. God gives to all his children so much, as in his wisdom he seeth to be sufficient for them. He in an e­special manner gives his Children his grace to fear him, and contented spirits to submit to him, and beleeving hearts to depend on him, and a sanctified use of all outward things they enjoy; hence they are exceed­ing gainers. It's Calvin's observation, That Vera felici­tas in pie­tate sita est. Haec verò sufficientia veluti quod­dam aucta­rium est, Calv. true happiness consists in godliness; for this sufficiency is as it were an augmentation. What's the reason or strong argument which the Apostle urgeth to press this grand duty of Contentment? The Apostle tells us in v. 7, For we brought nothing into this world, and it is certain we can carry nothing out. The richest now alive neither brought gold, nor silver, nor mannours, nor fields in­to this world: neither can they carry them away with them, when they depart out of this world. We came naked into the World, and we shall return naked out of it, (as Job acknowledgeth) Naked came I Job 1. 21. out of my mothers womb and naked shall I return thither. We came all naked out of the womb of our mother that bare us, and we shall all return naked into the womb of our Mother Earth, whence we were took, [Page 5] and whereunto we shall be resolved. What's then the grand duty which concerns us all? The Text declares fully; [...], &c. And having food and raiment, let us be therewith content. But if men will try conclusions of their own devised fan­cies, and will drown themselves in immo­derate worldly cares, and intanglements; if they will make haste to be rich, and care not how they come by richēs, per fásque ne­fásque—Quocunque modo rem, let them read v. 9. But they that will be rich fall into temptation, and a snare, and into many fool­ish and hurtfull lusts, which drown men in destruction, and perdition. Such as with an over-carking care and greediness pursue the Mammon of this world, and make it their confidence, they shall be sure to smart for their anxious sollicitude after the world, when they meet with losses, disappoint­ments, and variety of vexations. The A­postle gives covetousness its right name Bio vocabat [...]; dolor & cu­ra videntur animum quodammo­do perfode­re; avaritiae nimirum messis. Vid. Bez. in locum. Sen [...]entia fui [...] Timoni [...] duo esse malorum elementa, [...]. Id. and doom, v. 10. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sor­rows.

SECT. 2.

I Shall now resume the words of the Text, Sect. 2. and my endeavour shall be to keep close unto them: Wherein are contained, 1. A great Duty, or an excellent lesson of ne­cessity Text di­vided. to be learned by us all, and that's Contentment. 2. Here is set down the extent and latitude of this great Duty, wherein it must be exercised, and that is spe­cified in two particulars of vast comprehen­sion: viz. In food and raiment.

Before I observe the doctrine obvious in the words, I shall premise a Paraphrase of three significant weighty words in the Text. One the Apostle calls [...], a second [...], a third [...]. And after I have given the Exposition of these words, what I shall further enlarge upon will be more perspicuous in the ensuing discourse.

1. [...], w ^ch signi­fieth [...]. Cyprianus enarrans pre­cationem Dominicam, vertit & exhibitionem, hoc est quod vocant praebendam, propiùs accedens ad sen­sum Pauli quàm qui vertit & ali­menta. Erasm. In eo locutionem ju­ris secutus est Cyprianus, nam exhiber [...] est aler [...]. Grot. necessary food, which may conduce to our nou­rishing. It's not said [...], (i. e.) deli­cate dainty food, but [...], such [Page 7] nourishing food as serves for necessity and not for superfluity. Here's Tanta edere decet quanta ad nu­trimentum sufficiunt, & non quan­ta ea sunt, quae delicias addu­cunt. Oecumen. implyed necessary, not su­perfluous food; not such luxurious high diet as may pamper the appetite, and minister fewel to noisom lusts; but the food here mention­ed consists with such a diet as is sober, tem­perate, and conducing to the nourishment and preservation, and not to the overthrow and destruction of the body.

A second word is [...] raiment, from [...] Aristides posuit pro tecto, Philo autem ut hîc Paulus pro veste & tecto. Es [...] enim [...] sive [...] hoc omne quo tegimur. Grot. [...], and that from [...] to cover. It is not said [...] orna­ments, but [...] raiments, coverings. Here's no mention made of gorgeous and costly attire, or embroidered rich garments, onely such raiment as may cover our naked­ness, and defend us from the cold. An In­stance we have in our first Parents, Gen. 3. 21. Unto Adam also and his wife did the Lord God Tanta ac talia induere decet, quan­tis nuditas ipsa protegatur, & non quaecunque delicias gignunt, & mollitiem iis, quae ea ferunt. Oecumen. in loc. make coats of skin and clothed them. Let us hence be instructed to reflect upon our original; No shame for naked­ness, till sin was committed; Sin brought shame: Innocency was a better clothing then cloth of Tissue, or any other costly gar­ment [Page 8] invented by after generations. Though Persons of Quality may wear finer garments (so they be decent and modest) then infe­riour persons, (for I know of no Scripture warrant to level the Noble-man with the Peasant) yet it's every ones duty according to his condition to be contented with such apparel as is necessary to cover nakedness, and keep off cold. He that is of a lower de­gree must not envy him that is of a higher degree. The Countrey mans Leather or Russet may keep him as warm as the Noble­mans Velvet or Scarlet. Calvin on the place (as he frequently doth) gives a choice observation upon the words. In that (saith he) the Apostle maketh mention of food and Quum ali­menta & tegmina nominat, delicias & abundan­tem copiam excludit. Natura enim parvo contenta est: superfluum autem, quicquid exuperat naturalem usum. Non quòd liberalior usus per se damnari debeat, sed appetitus semper vitiosus est. Calv. Paulus ea solum nominavit quae omnibus in universum hominibus necessaria sunt; id (que) simpliciter, & non ad cer­tos fines duntaxat, & sub quibus caetera ferè possunt comprehendi, Estius. raiment, he excludes delights, and an abun­dant plenty: For nature is content with a little; and that's superfluous, which goeth be­yond a natural use; not that a more liberal use is to be condemned, but a vicious appetite is always to be condemned. By food and rai­ment all things necessary are comprehend­ed; and other things which are necessa­ry, are reduced unto these two things, food and raiment.

A third word is [...], which 3. [...]. [Page 9] word though it be of the future tense, yet (as the Hebrew phrase is usual) it evidently denotes the force of an Imperative signifi­cation, as those commands do, Thou shalt not kill; Thou shalt not commit adultery, &c. Estius propounds the question whether this be a counsel or a command, and he deter­mines, That it's a com­mand Praeceptum est, idémque ad omnes pertinens, at (que) adeò ex ipsa naturae lege profectum. Nam superflua quae­rere contra naturam est, & si petere superflua à Deo non licet, ergò nec quaerere. Estius. appertaining to all as proceeding from the law of nature; for to seek super­fluities is against nature; and if it be not lawfull to beg of God super­fluities, therefore not to seek them. Beza ren­ders Beza in loc. the word [...], Haec tibi satìs erunt, These things will be sufficient for us. Junius renders the words Propter hoc Junius in loc. nobis sufficit alimentum & operimentum. If we have to nourish and cover us, we have sufficiency, and have cause enough to be content. And (as Chrysostom observes on [...]. Chrysostom. the place) We ought to eat such things as are suf­ficient for nourishment for the quantity and quality, and we ought to be clothed with such garments as will cover na­kedness, and nothing ought to be superfluous. It's the observation of Reverend Perkins M ^r Perkins in loc. on the words, That it's not said cates nor de­licate food, but food that may feed; It's not [Page 10] said ornaments or habiliments, but covering garments, so much as may defend us from the cold. Hence a Lexicographer and Critick in several languages derives Garment quasi Minshaw's Diction. Guardment, implying that our clothes should be for a safeguard from the cold, and not for vanity and superfluity. Hence hath place that of the Poet: ‘— Toga quae defendere frigus Horat. [...] Serm. Quamvis crassa queat.’

Aquinas expounds the Bona sunt propter necessitatem, quibus indiget homo propter interio­ra consumentia, & haec sunt ali­menta, vel contra exteriora cor­rumpentia, & sic indiget homo te­gumentis vestium & domorum. A­quinas in locum. Text concerning those good things which are for necessity, such as we stand in need of. So then let us consider what a great mercy it is to have sufficient food and rai­ment for us and ours: let us therefore ac­count what we have sufficient, and give God thanks for what we have, esteeming what God gives us to be enough and suffi­cient for us.

The words thus divided and expounded contain this obvious Doctrine to be reduced unto our daily practise, viz.

Doctr. That it's our obliged duty, which concerns us all, to labour after a Contented mind, and to acquiesce, and rest satisfied with the present condition and station wherein God is pleased to set us in the present World.

In the prosecution of this practical As­sertion Method propound­ed. (which is the Ground-work of the ensuing Treatise) I shall confine my self to a plain and perspicuous Method. 1. To discover wherein Contentedness consists. 2. To illustrate the point by choice examples. 3. To quote Scripture Precepts injoyning, and commanding o­bedience to the duty. 4. I shall endea­vour to confirm the Doctrine by demon­strative Arguments. 5. I shall conclude with a practical Application and particu­lar reflection upon our selves, hoping and desiring (through Christ that strengthneth me) to prevail with the Reader, to learn this Excellent lesson of Contentedness, and reduce it into daily practise throughout his whole life and conversation.

SECT. 1.

IN pursuance of my Method propound­ed, my work lyeth before me in the first place to discover wherein contentedness con­sists: 1 Wherein Contented­ness con­sists, instan­ces are gi­ven in 5 several Chara­cters. and this I shall represent in these five distinguishing Characters. 1. A contented person makes it his business to bring his mind suitable to his means. 2. He is a person thankfull for any thing, and every thing that he hath. 3. He strives and endeavours a­gainst coveting those things, which are not his own. 4. He enjoyeth himself cheerfully and goeth on contentedly and quietly in the management of the works of his calling. 5. Above all he labours to make God his portion: for he alone can perswade the heart of any one to rest content and be sa­tisfied. I shall resume the enlargement of these particulars, and prosecute them in their order.

[Page 13]1. A Contented person makes it his busi­ness Chara­cter 1. A content­ed person makes it his business to bring his mind to his means. Latus in praesens a­nimus quod ultra est, o­derit cura­re. Hor. Lib. 2. Carm. 16. to bring his mind suitable to his means: Although his outward condition in the world may be very low, yet an inward frame of heart raiseth the condition higher: for whosoever though in a mean condition en­deavours to get a composed and sedate frame of spirit, he is rich enough, because he hath brought his mind up to his means; and hereupon his spirit is quieted and setled. It's the discontented spirit of a man, that causeth him to esteem a great estate but mean, because his desire is insatiate and un­limited: whereas a contented person is en­dowed with such an excellent temper, that he esteems a mean estate great, because his mind is quieted, his affections are regulated, and his heart acquiesceth in the divine dis­pensations; so that riches, honours, plea­sures, all are the portion of a contented man: because a contented man enjoys a sacred communion with God, and he finds all in the Fountain which was wanting in the Cisterns, and in the deficiency of all Creatures, he finds all made up in the All­sufficiency of God. Though such a man may want, according to the worlds verdict, many outward accommodations, yet in his own judgement he possesseth them, or else what is better, and more worth then them all: for his heart rests contented, and is [Page 14] abundantly satisfied with the good pleasure of God. This man makes God his por­tion and therefore hath all, as a Father saith, He hath all things, who hath him that posses­seth Habet om­nia, qui ha­bet possiden­tem omnia. Aug. all things. Of this choice temper of spi­rit was David, Psalm 16. 5, 6. The Lord is the portion of mine inheritance and of my cup. Thou maintainest my lot, Docet hic locus eos demum ritè in vera pietate edoctos esse quibus unus Deus sufficit: Nam David partem sortis suae & haereditatem vocando, & calicem, se eo uno ità contentum affirmat ut nihil appetat extra ipsum, nec pravis desideriis titilletur. Calv. in loc. the lines are fallen to me in a pleasant place, yea I have a goodly heritage. Upon this place it's ob­served, That those are rightly instructed in true godliness who are satisfied with God alone, and are so contented with him, as to desire no­thing without him. This is the first Chara­cter of a contented person whose mind and means concur in a mutual harmony and cor­respondence.

A second Character of a contented per­son Chara­cter 2. A content­ed person is thankfull for what he hath. is to be thankfull for all that he hath: Though he seeth that many others have a larger share of outward things then he hath, yet he is so far from murmuring against God, and envying of men, that he is thank­full for that little which he enjoys, and for it he returns unto God the Tribute of a thankfull heart. A contented person is such an one, in whom godliness and contentment meet, (for none but godly men can truly [Page 15] be contented men.) He (I say) considers that whatever he possesseth is the liberal allowance of God, and that all his days he lives upon Gods alms, and is maintain'd by him, and if he enjoy a more large and plen­tifull estate, he receives all from the sole Bounty and Largess of God, and if he possess a meaner estate yet he hath more then he deserves; for (as a Reverend and godly Di­vine M ^r John Dod who wrote on the Com­mandments and Lords prayer, &c. used to say) If we have less then Hell it's more then we deserve. Upon such deli­berate thoughts we come to learn this excel­lent lesson of Contentment; wherefore this is a signal testimony of Contentment, when we are so far from being discontented for what we want, as our mouthes are filled with the praises of the Lord, & our hearts are enlarged with thankfulness for the present mercies which we enjoy: for he that is the most thankfull person is the most contented person. Job was thankfull as well for ad­versity as for prosperity. Job. 1. 21. The Lord (saith he) hath given and the Lord hath taken away, blessed be the name of the Lord. He well knew that the same wise God who gave him an estate could in wis­dom take it away, and restore it double (as it came to pass) in his own appointed time. Of the same resolved spirit was David, who had a fixed and contented spirit as well in adversity as in prosperity: as will evidently [Page 16] be evinced by comparing Psalm 57. with Psalm 108. when he made this latter Psalm he was in prosperity and exuberant in prai­ses. v. 1, 2, 3. O God my heart is fixed. I will sing and give praise even with my glory. A­wake psaltery and harp, I my self will awake early. I will praise thee O Lord among the peo­ple, and I will sing praises to thee among the nations. But when David penn'd Psal. 57. he was in a great affliction (as the Title specifieth) when he fled from Saul in the cave; and he complains v. 4. My soul is a­mong lions: yet at that time of his distress, he discovered an excellent frame of spirit, such an one as was fixed and resolved, both contented and quieted. v. 7. My heart is fixed, O God, my heart is fixed, I will sing and give praise.

A third Character of a Contented per­son Chara­cter 3. A content­ed person strives a­gainst co­veting those things, which are not his own. is this, That he strives and endeavours against coveting those things that are not his own. The tenth Commandment forbids coveting, Exod. 20. 17. This express let­ter of the Law S ^t Paul carryed in his serious thoughts, and therefore he sets it as a Front­let before his eyes, Rom. 13. 9. Thou shalt not covet. Now according to the strict let­ter of the Law, the conscience of the A­postle clears him from all false accusations, Acts 20. 33. I have coveted no mans silver, or gold, or apparel. Abraham was of a con­tented [Page 17] spirit, God did bless him with a great substance, he was exceeding rich; yet (though usually they who have a great deal would willingly have more) he desired not in the least any augmentation unto his estate by the King of Sodom. Abraham might very fairly with justice and equity have de­tained and reserved for his own use the goods of the King of Sodom, and he might have made a legal challenge of them by a double right and title. For first the goods [...]. Arist. 1 Pa­lit. were Abrahams jure belli, because he had won the field, and got those goods by con­quest. 2. Those goods were Abrahams jure donationis, by the King of Sodom's free do­nation, Gen. 14. 21. And the King of Sodom said unto Abraham, Give me the persons, and take the goods to thy self. How­ever Abraham would rather cedere de suo jure, then be made richer by the King of Sodom.

Object. But it will be objected, that if we may not desire that which is anothers, there can be no trading, nor merchandise, nor im­provement of estates, nor good husbandry in the world: How can we then live in the world?

Answ. To give in an Answer to this Obje­ction; I shall first shew negatively, how it is no way lawfull to desire that which is an­others: and secondly, I shall shew positively, [Page 18] how, and in what sense it is lawfull to desire another mans estate.

1. Negatively, In such 1. Negatively. In what cases we may not desire another mans e­state. cases as these to be men­tioned, it is not lawfull to desire another mans estate. As for instance;

1. It is not lawful to desire and covet an 1. A man may not desire an­other mans estate a­gainst the right own­ers consent. estate against the owners will and con­sent. For though the buyer would willingly give a valuable price, yet he must not im­portune, force and necessitate the owner to part with his Inheritance against his will, much less use any indirect ways to circum­vent, and go beyond the owner, to defraud him of his estate by any forged cavillations. When a man is resolved to get another mans estate, and will take no denial, and notwithstanding the owners dissent and re­luctancy, yet he will pursue his indefatiga­ble endeavours to compass it, this man without all question is a male-contented spirited person.

To produce an Instance notoriously known; Ahab's heart was set upon Naboth's vineyard, he tendred very fair proposals, either to give the price in money to the full value, or else by way of exchange to give another and a better vineyard. The vineyard of Naboth was near to the palace of Samaria, conveniently situated for Ahab's accommodation; it lay near his Demesnes: [Page 19] Naboth gave a flat and rational denial, 1 Kings 21. 3. And Naboth said unto A­hab, The Lord forbid it me that I should give the inheritance of my fathers unto thee. Up­on this answer Ahab took pet, refused his meat, laid him down upon his bed heavy and displeased, v. 4. Thus this discontented man was sullen, and vext himself, because he could not possess that which was not his own: his desire was inordinate and his spi­rit restless, so that he could not enjoy him­self in any thing else, because his greedy desire was not satisfied in that particular con­cerning Naboth's vineyard. Now let us take notice of the dreadful effects and consequen­ces of this discontented spirit. Upon this cursed root grew such fruit as was more bit­ter then gall and wormwood. For first, to compass Naboth's vineyard, Ahab gave him­self up to the wicked counsels of his wife Jezabel, one who is stigmatized for the vi­lest of women, for whoredoms and witchcrafts. 2 King [...] 9. 22. 2. Hence followeth false-witness-bearing and false accusations against the ninth com­mandment. Jezabel wrote in the Kings name, and sealed the letter with the Kings signet. Religion was pretended, though no­thing but murder was intended. Naboth 1 Kings 21. 13. was accused of blasphemy, and two sons of Belial were suborned to give testimony to a false accusation. Then thirdly followeth [Page 20] murder, a palpable breach of the sixth Com­mandment, Naboth was stoned to death. And fourthly, after the murder committed upon the person of Naboth, Ahab came and took possession of his vineyard; This was evident theft, a breach of the eighth Com­mandment. Thus we see the gradations of sin; covetousness and discontent brought forth forgery and false accusations; forgery and false accusations brought forth murder, and murder brought forth theft & robbery. The source and orignal of all was a covetous spirit, a greedy desire in Ahab to get that w ^ch was not his own; and this desire is unlawful. For any great man to impale the poor mans acre in his Park, and to inclose the poor mans Cottage in a great mans Palace against the poor mans consent, is absolutely unlaw­ful both by the Law of God and man.

2. As it is not lawful to desire another 2. It is not lawfull to desire an­other mans estate, nor to improve our own by any unjust and indi­rect means. mans estate, and to endeavour to get it any indirect, unjust, or false way; So neither is it lawful to improve a mans own estate by fraud and falshood, cousenage and oppression. It's commonly said that every man may make the best of his own, but that saying must be limited to just and honest means. But multitudes there are who make themselves rich by rapine, oppression and violence: and many there are who offend in an high mea­sure, by cavilling in needless matters, who [Page 21] by forged cavillations, Iesuitical collusions and equivocations, and by variety of tricks and wit, seek to dispossess the right owners out of their own inheritance. And others there are as bad as they, who to make more room for themselves, and to maintain their own Grandeur, defraud many poor by Mo­nopolies, Inclosures and depopulations. Ma­ny there are who rejoyce to build their own foundation upon the ruines of other men, and to rear up a stately Fabrick upon that place, where many houses have been pull'd down, and many families have been destroy­ed. What do these design, and what other effects do follow, but a Babel of confusion, and a ready way to ruine themselves and their posterity? Many so build houses (such I mean as get estates by rapine and vio­lence) as if their very stately houses should be places of their sepulchres. Those Scriptures are well known, (Oh! that they were as well laid to heart) One is Jer. 17. 11. As the Partridge sitteth on eggs and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Another is Habak. 2. 9, 10, 11. Wo unto him that coveteth an evil coveting to his house, that he may set his nest on high, that he may be deli­vered from the power of evil. Thou hast con­sulted shame to thy house by cutting off many [Page 22] people, and hast sinned against thy soul. For the stone shall cry out of the wall, & the beam of the timber shall answer. Many Histories are upon Rex cervū insequitur, Regem vin­dicta, Ty­rellus Non bene praevisum transfixit acumine ferri, v. Prid. Hist. V. Camb­den on Hantshire. Record for terrour and caution. One onely I shall mention of Will. Rufus recorded by ma­ny writers of our English Chronicles, which a great Scholar a late B. of Worcester takes spe­cial notice of, and in two verses describes the sad consequences thereof. The story in brief is this. William the Conquerour demolished four Abbeys and thirty six Parish Churches in Hantshire, and turned out the Inhabitants for thirty miles compass, to make a Forest for wild beasts, (which Forest to this day is called New Forest.) His son William Rufus was hunting in that Forest, and was slain there by the glancing of an Arrow.

But in the second place as I have shewed 2 Positive­ly, in what case we may de­sire that which is anothers. 1. In mer­chandise, a man may exchange one thing for an­other. negatively in two particulars wherein a man may not desire another mans estate; so I will shew in two other particulars, how a man may desire another mans estate, and may improve what he hath of his own.

1. In merchandise, in buying and selling, a man for his money, may with moderation and equity, desire and seek after that which is another mans. He may in the shambles buy meat, and in the shops buy cloth, giving a valuable consideration for them, always provided that in equity and good conscience the price ought to be worth the commo­dity, [Page 23] and the commodity ought to be worth the price. Caveat emptor (though it is a common saying, yet) will not excuse any seller, who knowingly goeth beyond his Brother. Merchandizing and buying and selling, trading and trafficking, commuting one thing for another by mutual consent of the buyer and seller are not onely lawful but commendable. Abraham communed with Ephron the Hittite about the cave of Machpelah for a burying place. Ephron would have given it him, but Abraham would not take it upon gift; wherefore Ephron told him the value of the land to be worth four hundred shekels of silver, Gen. 23. 15. A­braham paid that sum, v. 16. He did not dodge or cheapen the Market, much less force any abatement, but comes up to E­phron's price. In this case a man may desire what's not his own at present, but what's yet remaining in another mans possession, both parties being agreed, one to buy, and the other to sell.

2. It's both lawful and necessary for any 2. A man may im­prove in good ways his own estate. man to make a good improvement of what he possesseth of his own. And though probably at present some profits arising and accruing out of his estate are not yet visible to him, yet he ought by good husbandry and a fru­gal management of his estate to make it better, and what yet he hath not, to make [Page 24] his own (as far as equity permits) by indu­stry and diligence. Thus Solomon saith, The Prov. 10. 4. Prov. 12. 27. Prov. 13. 4. Prov. 12. 24. hand of the diligent maketh rich. The sub­stance of a diligent man is precious. The soul of the diligent shall be made fat. The hand of the diligent shall bear rule. The thoughts of the diligent tend to plenteousness, Prov. 21. 5. Such as are diligent are preferred to high honour and dignity, Prov. 22. 29. Seest thou a man diligent in his business? He shall stand befor Kings, he shall not stand before mean men. Wherefore diligence and industry, a provident and frugal care in the discharge of the duties of our calling are not onely seasonable, but necessarily requisite. Every person ought to be industrious in his calling. None ought to eat the bread of idleness. Drones and Loiterers are not to be permit­ted to be in a hive. It is the Labourer and not the Loiterer that is worthy of his hire. And in an especial manner it is a Christian duty in­cumbent on Masters of Families to provide for their houshold, as the Apostle saith, But if any man provide not for his own, and [...] Tim. 5. 8. especially for those of his own house, he hath denied the faith, and is worse then an infidel. So then contentedness doth not in the least debarr and put by honest labours, and an in­dustrious care in a mans calling. But con­tentedness moderates, directs and limits our care and industry, that whatever labour we [Page 25] undertake, be not inordinate and immode­rate, and may not exceed the bounds of a just and due proportion. But the inlarge­ment of this Particular will more properly fall into the next Section.

SECT. 2. Sect. 2.

I Proceed to a fourth Character of a Con­tented Chara­cter 4. A content­ed man goes on cheerfully in the works of his calling. mind, and that is to engage a man to go on cheerfully in the discharge of the works of his calling.

There's a twofold calling (which every man either hath or ought to have) One is a General Calling as a Christian: The other is a Particular Calling as relating to the se­cular affairs of this present world, as Mer­chandizing, &c.

1. For a General Calling. How can a 1. A con­tented man goes on cheerfully in the works of his general calling. man go on cheerfully in the performance of religious duties, unless his heart be quiet­ed, composed and settled? Vexatious dis­contented thoughts, worldly intanglements and a hurry of earthly incumbrances will follow men into their closets, and distract them, even when they are upon their knees a praying. When discontented and tumul­tuous thoughts lie near the heart they will follow men into a publick Congregation; [Page 26] so that though their bodies be in the Church, yet their hearts run after their co­vetousness. Further, discontent will follow a Preacher unto his pulpit, and there distract and divert his thoughts and most serious meditations: but when mens thoughts are sedate and fixed, Oh! how much profit do they reap by the word preach'd and the word read? how fervently do they pray! and how much are their affections rais'd in meditation! and how powerfully and affe­ctionately doth a Preacher deliver the word of God, when the inward frame of his spirit is well ordered and composed. We read that the blind man in the Gospel threw a­way his coat when he heard that Christ was coming by that way; so must we (espe­cially when we are about religious duties) cast out of our thoughts the lumber of the world, and throw away earthly intangle­ments; that so we may go on cheerfully in the performance of every duty. But va­riety of discontented perplexing thoughts and carking vexatious cares, are like plum­mets of lead to depress and bow down the spirit: whereas a quiet and contented spirit drives on with such expedition in every du­ty as did the chariots of Amminadab. Cant. 6. 2.

2. As a Contented spirited man goeth 2 A con­tented man goes on cheer­fully in the works of his parti­cular call­ing. on cheerfully (as a good Christian ought to do) in the works of his general Calling, [Page 27] as in praying, hearing, reading, meditating, so in the works of his particular calling he goeth on with alacrity of spirit. For in­stance, one is a Minister, another is a Physi­cian, a third a Lawyer, a fourth a Merchant, and variety of persons (as their mind leads them) take upon them variety of callings; whosoever then he be that hath learned this divine art of Contentment, he mana­geth the works of his particular calling with much alacrity of spirit; he labours to im­prove his present calling to his best advan­tage, and he seeks not great things for him­self: he looks upon his present portion (though meaner then many others have) as Gods liberal allowance. Though he en­joys but one talent (whil'st others have many yet,) he looks upon himself as ob­liged to make a diligent improvement of that one talent, having in his eye that pro­mise, Matth. 25. 21. His Lord said unto him who with five talents had gained five more—Well done thou good and faithful ser­vant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Thus then it evidently appears, that to be diligent and industrious in the present sta­tion and calling wherein God hath set us, and to be cheerful in our employment plainly evidenceth a contented mind.

Fifthly, (and the last Character but Chara­cter 5. A content­ed person makes God his portion. chiefest of all I have named) is this, viz. That man is contented who makes God his por­tion. God onely can perswade the heart, and prevail with it, to rest satisfied and a­bundantly contented with himself. Where­fore the Apostle saith, 1 Tim. 6. 6. [...]. Quies animae est nihil appetere. Lud. de Dieu. Pietas cum animo sorte s [...]a contento. Beza. Est suf­ficientia quá quis sua sorte est con­tentus, &c. C. à Lapide. Godliness with content­ment is great gain. The word signifies self-suffici­ency: this God onely can give; and godliness alone as derived from God can bring contentment; and he is a rich man indeed, who is content with Godliness. It is an excellent observation of Calvin, That God is always present Semper adest suis Dominus, & quantum illorum necessitati sufficit ex sua plenitudine suum cuique de­mensum erogat. Calv. in loc. with his people, and he gives to every one of them that portion that may suf­fice for their necessity. Whoever therefore makes God his portion and treasure, his ho­nour and refuge, his shield and buckler; he hath the greatest cause to be content, for he hath all in God. Esau said to Jacob, I have enough, Gen. 33. 9. But Jacob said, I have all, for of all, seeing God gave him his grace: For grace is more worth then a whole world: besides Ja­cob had interest in the Ex benignitate Dei omnia mihi a­bundè suppetunt. Paulus Fagius. Covenant of grace, and having God his portion he had all, David [Page 29] profess'd that the Lord was the portion of his inheritance. Psal. Benignè largitus est mihi Deus, quamplurima & omnia mihi suppe­tunt, & nullâ re indigeo. Vata­blus. 16. 5. The Lord is the portion of my inheritance, and of my cup: thou main­tainest my lot. So Psalm 119. 57. he again professeth; Thou art my portion, O Lord: so likewise the Church professeth, Lam. 3. 24. The Lord is my portion saith my soul, there­fore will I hope in him. If then we desire rest and quietness, all our hopes, love, joy and de­sire Amor est pondus animi, quocunque feror: & amore fertur animus in Deum tanquam in centrum aeternae quietis. Aug. de Civit. Dei, lib. 1. cap. 13. must centre upon God. The dove could find no rest for the sole of her foot till Noah took her into the ark. There can be no rest nor acquiescence for any Christian, but in God. Its frequently observed by learned men that all the letters in Jehovah are quiescent, to imply unto us that there is no rest to be had but in God alone. Dost thou Oh Christian! desire treasures? they are to be had in Christ. 1 Pet. 2. 7. Col. 2. 3. In whom are hid all the treasures of wisdom and knowledge. Dost thou desire honours, they are to be had in Christ; for he is said to be [...] in the abstract, and he puts a great honour upon all his Saints, as we may see 1 Pet. 2. 9. But ye are a cho­sen generation, a royal priesthood, an holy na­tion, Rev. 1. 5. a peculiar people. Gods children are [Page 30] Kings and Priests unto God. Christ (saith Col. 3. 11. the Apostle) is all and in all. Augustine hath a memorable saying, viz. Christ alone Ipse unus Christus erit tibi omnia, quia in ipso uno bono, bona sunt omnia. Aug. will be to thee all, for in that one good are contained all. And in that rare book of his Confessions, amongst many choice say­ings he propounds from his own experience this excellent one; viz. All my plenty, if Omnis mihi copia, quae Deus meus non est, e [...] ­stas est. Aug. Con­fes. lib. 3. God be not there is poverty. Here then is evidenced, wherein consists the experimen­tal knowledge of Contentment. That man questionless hath not onely the Theory, but the Practice of Contentment, who ac­counts God his riches, honours, pleasures, profits, refuge and all. While the Epicure continues swallowing, and the covetous is scraping, and the ambitious continues climb­ing, and the voluptuous man with all eager­ness pursues his vain delights and pleasures, a true beleever makes his address and appli­cation unto God. He finds and tasts riches, pleasures, delights, and all comforts what­soever concentred in his God. His God is all and above all, and the light of his countenance he prefers before all the trea­sures in the universe. This is that grand request that David prefers to the throne of grace, Psalm 4. 6, There are many that say, who will shew us any good? Lord lift thou up the light of thy countenance upon us. The multitude in general ask after that which is [Page 31] good: for good in general is the object of the will (as the Philosopher observes.) [...]. Arist. Rhet. But there are variety of mistakes, and many mistake that for good which is not. Where­fore the Psalmist determines wherein saving good, real and solid consists, viz. In the light of Gods gracious countenance. Moses the man of God prays, O satisfie us early with thy mer­cy, Psal. 90. 14. that we may rejoyce and be glad all our days. Such an one who hath these desires in since­rity and truth is the truly contented man.

SECT. 1.

2. IN the second place I shall illustrate 2 Head. Wherein the do­ctrine is il­lustrated by Examples. the truth of the doctrine by Ex­amples. I shall make mention of four Scripture Examples as choice patterns for our imitation.

The first Example of Contentment I 1. Example of Abra­ham. shall instance in, is Abraham. I before men­tioned [Page 32] his Contentedness in refusing the goods of the King of Sodom. What I shall now take special notice of, shall be concern­ing his Contentedness in managing and ending the controversie between his herds­men and Lots herdsmen. First, Abraham perswades to peace and amicable agreement, Gen. 13. 8. And Abraham said unto Lot, Let there be no strife I pray thee, between thee and me, and between thy herd-men and my herd­men, for we are brethren. Secondly, Abra­ham (though the uncle and superiour) of­fers to Lot, though his nephew and inferi­our, the choice of what place he would go to, v. 9. Is not the whole land before thee, separate thy self I pray thee from me, if thou wilt take the left hand, then I will go to the right, or if thou depart to the right hand, then I will go to the left. And Lot accord­ingly took his choice, v. 11. Then Lot chose him all the plain of Jordan. Thus Abraham discovered signal and exemplary humility in yielding to his nephew Lot the choice of a place, and as signal and excellent con­tentedness of spirit in taking Lots lea­vings.

A second Example I shall instance in, is 2 Example of Jacob. of Jacob, Abraham's grand-child, who trode exactly in his grandfathers steps. Jacob was constrain'd to flie for his life, and to be an exile from his fathers family, that so he [Page 33] might escape the murder design'd by his in­censed brother Esau. He came the first night of his travels to Bethel, and what lodging Gen. 28. 11. he had there, is upon record. He had no o­ther canopy then the Expansum of the hea­vens, and no other pillow. but hard stones; yet there where he lay subdiò, exposed to wind and weather, God graciously appeared Gen. 28. 13, 14, 15. in a dream unto him, and renewed his cove­nant made with Abraham and Isaac; and likewise promised great blessings to him and his seed: and in the mean time God promi­sed his special presence to Jacob both in go­ing and returning. After such mercies pro­mised, Jacob made a solemn vow, Gen. 28. 20, 21. And Jacob vowed a vow saying, If the Lord will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on, so that I come again to my fathers house in peace, then shall the Lord be my God. It is worth our observation that Jacob capitulates not for high diet, nor cost­ly raiment (for beggers must not be choo­sers) but he onely desires what is necessary for food and raiment. Pererius upon the place gives his verdict, (whereunto many wise men will give their assent) That Media vitae humanae conditio, & fa­cultatum mediocritas optanda maxi­mè est hominibus, &c. Quippe quòd arcet flagitia, vitámque reddit fru­galem & quietam & jucundam. Pe­rerius in Gen. 28. 20. a middle estate is to be most desired, and he gives a strong reason, Because a middle condition drives [Page 34] away vices and renders the life frugal, and quiet and pleasant. The said learn­ed Authour quotes an obscure saying of an ancient Poet, and refers himself to Plato's interpretation thereof. The say­ing at first hearing seems a riddle or para­dox, viz. The half is more worth then the [...]. Hesiod. whole. Totum accipere (as Plato observes) noxium est: Dimidium autem moderatum est, & conducibile. Cui parum non est satìs, ei nihil est satis. Cui quod satìs est non est satìs, ci nihil est satis.

3. Example of Agur. A third Example I shall give instance in, is in Agur. Which name of Agur amongst some of the Rabbins is accounted an appel­lative name of Rabbi Levi putat etiam Salo­monem sese nomi­násse Agur filiū Jake. Mercer. King Solomon. I put no stress upon that conjecture; however with­out all question this Agur was a man of great wisdom, humility and integrity, and con­tentedness: and it is worthy of an especial remark, what was that which in such an earnest prayer he begs of God, Give me nei­ther Prov. 30. 8, 9. poverty, nor riches, feed me with food convenient for me. Lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of God in vain. He neither desired poverty, nor riches, but an indifferent estate. 1 1. He desired not an abundance of riches, nor a confluence of out­ward prosperity, lest he should with Jesu­run abuse his plenty, of whom it is said, [Page 35] But Jesurun waxed fat and kicked. Thou Deut. 32 [...] 15. art waxen fat, thou art grown thick, thou art covered with fatness. Then he for­sook God which made him, and lightly e­steemed the Rock of his salvation. Riches [...]e snares, and many times it so falls out, that [...], fulness and forget­fulness go together. 2. Agur desired not 2. Paupertas inimica bo­nis est moria bus omnis. poverty, because it is accompanied with ma­ny inconveniences, and an occasion of many sins. He desired not poverty, lest he should be put upon the temptation of stealing, and so break the eighth Commandment, or lest through his poverty and necessitous condi­tion, he should be put upon the temptation of taking the name of God in vain, and so incurr the breach of the third Command­ment. Wherefore upon deliberate thoughts he desires convenient food, sufficient for ne­cessity, and not for superfluity: as if he should say (to urge the significant expressions of two learned Authors,) one whereof saith, Nourish me with the bread Ale me pane demensi mei, qui mi [...]ì satìs sit ut indè alar, qui n. ihi con­venit. Mercer. of my allowance, which may be sufficient for me, that I may thence be nourished with that which is convenient. Hence we pray that God would give us our daily bread, (i. e.) Quidam vertunt pa­nem suffici­entiae no­strae, inter quos Scultetus; sed Syra meliùs à Tremellio vertuntur, panem necessitatis nostrae, & à Bodero, indigentiae nostrae. videtur [...] accepisse, quasi [...]. Lud de Dieu. Thalazar in Prov. 30. 8. [Page 36] for the day, or the bread of our sufficiency, and necessity and indigency, &c. Another learned Authour reads the words of Agur, Da mihi praedam panem statuti mei, and he quotes a Rabbin, who draws a similitude from wild beasts, quae in diem victitant, & non plura quaerunt aut diripiunt.

A fourth and last Example (which I shall 4. Example of S ^t Paul. mention out of Scripture) is S ^t Paul, Phil. 4. 11, 12. I have learned in whatever state I am therewith to be content. I know both how to be a­based, and I know how to abound; Every where and in all things I am instructed both how to be full, and to be hungry; both how to abound, and to suffer need: this is an excellent profession, and in it are observable these particulars.

1 1. A lesson learned and that is Content­ment, [...]. In a proper sense [...], or self-sufficiency is attributed to God alone. But after a sort that man may be said Hoc est, novi quod adest boni con­sulere. Erasm. to be [...], who is endowed with a contented frame of spirit. 2. Consider who was this experienced scho­lar, 2. A [...] & res dicitur quae suffi­cit, & homo qui eo quod habet con­tentus est. Grot. it was the Apostle Paul. Here are two words whereby are set forth his thorough learning of his lesson, one is [...], I have learned: (i. e.) by study, ex­ercise and daily practise. Q. But it may be asked, whence had S ^t Paul this learning? I [Page 37] answer 1. Negatively, the Apostle learn­ed A. 1. Nega­tively. not this lesson from Plato's Academy, nor from Zeno's Stoa, nor from Aristotle's Ly­ceum. All the moral precepts and docu­ments of heathens came too short of teach­ing so high a lesson, as the divine art of Contentment. Though Seneca went far for a heathen in laying down precepts, yet in his own practice he condemned his pre­cepts: and though he wrote much for the contempt of the world, yet he clave very close to the world, witness his usury and a­varice notoriously branded in those very times wherein he lived. 2. Positively I 2. Posi­tively. answer, that this divine lesson of Content­ment the Apostle learned in the school of Jesus Christ. For Christ alone can teach us this lesson, and cause us to learn it. An­other word is mentioned v. 12. I am in­structed. 2. [...], I am instructed. The metaphor is taken from holy things. [...] signifies initio, imbuo, thence [...] is derived; so that hence it evi­dently appears, that the lesson of Content­ment is a great mystery. This the Apostle learned, and in this mystery he was instruct­ed. 3. Consider the extent & latitude of this great Art w ^ch he had learned and of this high mystery wherein he was instructed: it is said [...], 3 [...], in whatsoever state I am. it is not said [...], in what state I have been: that is past, & not to be recalled; neither is it said [...], in what estate I [Page 38] shall be, for that is not in our power to deter­mine, what shall be for the future; but it is said [...], in what estate I am for the pre­sent: according to that condition, as God the Sovereign Lord of all is pleased to or­der, dispose and set out for me at the pre­sent, I have learned in that condition to be content. He then that is of a contented spirit, doth not torment and vex himself with the frequent remembrance and repe­tition of that prosperous estate which he hath formerly enjoyed and now is deprived of: neither doth he anxiously forecast and project what he may be, or would be, by giving way to tumultuous perplexing thoughts: but he upon serious and delibe­rate thoughts renders himself wholly to Gods disposal, and he is willing to live up­on Gods finding; wherefore he labours to quiet and satisfie himself with the present portion that God hath lent unto him, for which he returns unto God the tribute of a thankful heart. There is great reason why all true beleevers should be contented with Sancti sci­unt it à pla­cere Deo, suff [...]cienti­am ergò non m [...]ti­untur re­rum copiā &c. Calv. in loc. their present estate or condition: for (saith Calvin) The Saints know that they so please God, therefore they measure sufficiency not by the plenty of things, but by the will of God, which they esteem of by the thing it self, because they are perswaded that all their affairs are governed by the providence and will of God.

It would be no difficult task to add testi­monies from humane Authours, but I shall be very sparing in this kind. Solinus Po­lybistor tells a story of one Aglaus, who Cortina Aglaus in angustissimo Arcadiae angulo pauperis soli dominus, nunquam egressus paterni cespitis terminos invenitur. Jul. Sol. Polyhist. all his time went not one step out of his own ground. Quintilian accounted his cottage his kingdom, and accounted it riches enough Hoc mihi parvulum & humilis tugurii ru­sticum cul­men aqui­tas animi regna fe­cerat sa­tisque divi­tiarum erat nihil am­plius velle. Quint. Declam. to desire no more. The Poet accounts the poor mans cottage his kingdom. By all these examples there is shewed much of a content­ed spirit. But I shall not stay in the farther enumeration of examples borrowed from heathens, having named Scripture exam­ples, which are instar omnium, and it is needless labour to light a candle to the Sun which went before.

SECT. 2.

IN the third place my work lies before me; Head of Scripture precepts command­ing the du­ty of Con­tentment. to give in Scripture precepts, command­ing this excellent duty of Contentment. I shall insist on three or four select Scriptures onely. One is Eccles. 9. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. [Page 40] I shall endeavour to give the sense of these words. 1 1. It is said Go thy ways: It is used adverbially, as much as Age igitur, eia, age­dum; and this is a word of incouragement. 2 2. Eat thy bread and drink thy wine, imply­ing that we must eat and drink of our own, we must not by fraud or robbery get our meat and drink: for though stoln waters and bread of deceit may be sweet at first, yet they end in gall and bitterness; any substance got unjustly will moulder away and perish. 3 3. It is said with joy and with a mer­ry heart. God would have us enjoy the fruit of our labours with cheerfulness, and it is well pleasing to God that we should enjoy comfortably and cheerfully the outward things of this present life. 4 4. Here is a reason rendred: for God now accepteth thy work. (i. e.) It is well pleasing to God for a man in the fear of God to labour diligently in the works of his calling, and to rejoyce in the blessing of God upon his labours. It is Gods acceptance of our work that expells anxiety and immoderate carefulness, and causeth joy and alacrity in the spirit. Com­pare this Scripture with Eccles. 3. 12, 13. I know there is no good in them, but for a man to rejoyce and to do good in his life time, and also that every man should eat and drink, and enjoy the good of all his labours, it is the gift of God. Solomon gave his experimental [Page 41] verdict of all earthly things; and gives this sentence, that there is no good in them, ex­cept a man with Contentment rejoyce in Gods blessings and do good in his life time. For he reaps the fruits of his charity, and doth most good, who makes his own eyes his Overseers, and his own hands his Execu­tours. He that hath a large and a liberal heart to honour God with his substance, and Prov. 3. 9. Eccles. 11. 1. to cast his bread upon the waters, and in the confluence of his riches to be doing of good, this is the man that enjoys the good of his labour. He seeth a good improvement of his charity, and he finds the benefit of it: for he enjoys the benefit of many prayers, and his own eyes see the rich increase of his charity. Contentment is a duty in an espe­cial manner enjoyned to souldiers. Luke 3. 14. And the souldiers demanded of John the Baptist saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsly, and be content with your wages. Violence, false accusations and robbery, are as well to be avoided by souldi­ers as other men. For war is not to be sought for it self, nor is the life of a souldier a constant abiding trade, but therefore men go to war, that peace may be procured and right Ideo suscipienda sunt bella ut pax quaesita esse videatur. Cic. Offic. be done. Further, this duty of Contentment is commanded indefi­nitely [Page] unto all, Hebr. 13. 5. Let your conver­sation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee. There are five negatives, which make in [...]. Greek the strongest negation. That place is taken out of Joshua 1. 6. God made his promise good to a tittle unto Joshua: let us make the same promise our own, and apply it to our particular concernments and condi­tions. Let us abandon covetousness and a greedy pursuit after the world, and labour to learn this excellent art of Contentment, and then we may incourage our selves in this good word of promise, That the Lord will never leave us nor forsake us.

SECT. 1.

IN the fourth place let us assigne some Head 4. Arguments for the demonstration of the Doctrine, That it is our obliged duty to labour after a Contented mind, and acquies [...]e qui­etly [Page 43] in that present station and condition, where­in God is pleased to set us in this present world. For the demonstration of the truth of the Doctrine I shall insist on a fourfold Argu­ment, drawn from Gods All-sufficiency and Wisdom, from the benefits which accrue from Contentment of mind, and the mis­chiefs which proceed from discontent.

The first Argument is drawn from Gods Arg. 1. drawn from Gods All­sufficiency. All-sufficiency. He is Omnipotent; and the Absolute Sovereign Commander of heaven and earth: all creatures are at the command and dispose of God: all the cattel upon a thousand mountains are at Gods command. Psal. 50. 10, 11. Every beast of the forest is mine, and the cattel upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine. And as all cattel are at Gods command and disposal, so are all granaries at Gods command, and when he speaks the word they shall yield food and sustenance to his people. All treasures are at Gods disposal to enrich a people: and all ma­gazines are at Gods disposal to defend a peo­ple. God is not onely potent and able to do some things, but omnipotent, and able to do all things, Gen. 17. 1. God appeared to Abra­ham Pronuncia [...] Deus se ad protegen­dum Abram satìs habere virtutis, quia [...]unquam aliter consist [...] fides nostra, quàm dum certò persuasi unicum Dei praesidium nobis sufficere, quicquid saluti nostrae in mundo adversum est securè despicimus. Calv. and said, I am the All-sufficient God, [Page 44] walk before me and be thou perfect. Lu­ther Esto, diabo­lus sit ma­guipotens, nunquam orit omnipo­tens. Luth. said of the devil, Although he be able to do great things, yet he cannot do all things. But herein consists the Christians strong ground of consolation, Rev. 19. 6. The Lord God omnipotent reigneth. Though we live in an island encompassed round about with seas, yet that the Lord reigneth is un­to us strong ground of security and prote­ction. For so saith the Psalmist, The Lord reigneth, Psal 97. 1. let the earth rejoyce: let the multi­tude of isles be glad thereof. God incouraged Abraham to the leading of an holy life from the consideration of the Omnipotency and All-sufficiency which was promised, Gen. 17. 1. I am the Almighty God, Elshaddai, All­sufficient. This one promise is of higher valuation then all the kingdoms of the world, and the glory of them. And Abra­ham had experimental knowledge of Gods all-sufficiency, when he left his native coun­trey at Gods command, and went into the land of Canaan: as soon as he came into Canaan there was a famine in the land, Gen. 12. 10. yet God graciously sustained him, and kept him and his great family alive in a time of famine. Afterward he went into Egypt, and there the beauty of Sarah be­came a snare, whereupon Abraham took an indirect course which was no less then equi­vocation, v. 12. but thinking thereby to [Page 45] escape one danger he fell into a greater dan­ger, and exposed his wife to a greater ha­zard, v. 15. But the power and mercy of God eminently appeared in a seasonable re­scuing of Abraham from all dangers, v. 16. v. 20. This without all question was a great instance of the All-sufficiency of God: but a greater instance was put forth in the case of Isaac: for Isaac the son of the pa­rents old age, the son of the promise, the beloved son, the onely son was appointed for slaughter by Gods command, Gen. 22. 2. Take now thy son, thine onely son Isaac, whom thou lovest, & get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. This was a difficult command contrary to flesh and bloud, a great trial of Abraham's obedi­ence. We read not that Abraham acquaint­ed Sarah with the command, neither did he himself make the least demurr, or enter into the least dispute against it, but he yielded present and cheerful obedience thereunto, for so we read, Gen. 22. v. 10. And Abra­ham stretched forth his hand and took the knife to slay his son: now what was that which quieted and supported the heart of Abraham, but the consideration of Gods All-sufficiency. The same God who gave him Isaac was able to preserve him: see how strenuously the faith of Abraham acted. [Page 46] Heb. 11. 17, 18, 19. By faith Abraham when he was tempted offered up Isaac, and he that had received the pro­mise [...] recepit, neque macta­vit, neque recepit ex morte, sed cùm id facturus fuerit, perinde est ac si mact âsset, ac rursum in vitam re­vocatum recepisset, hoc est quod dicit [...]. quòd ipsa res non fa­cta sit, sed facta esse videatur. Cla­riùs, [...] (i. e.) [...], per ima­ginem quandam resuscitationis ex mortuis, jam enim mortuus erat in sua & patris opinione. Grot. offered up his onely begotten son, of whom it was said, that in Isaac shall thy seed be called, ac­counting that God was able to raise him up even from the dead, from whence also he received him in a figure. And hereunto may be added the question of Moses, (which was in him a sin of unbelief) Numb. 11. 22. Shall the flocks and the herds be slain for them to suffice them? or shall the fish of the sea be gathered together for them to suffice them? But observe what answer God gives to Mo­ses, v. 23. And the Lord said unto Moses, Is the Lords hand waxen short? Thou shalt see now, whether my word shall come to pass unto thee, or no. Amaziah propounds a que­stion of distrust and perplexity, but the Prophet gives him a full and satisfactory answer, 2 Chron. 25. 9. And Amaziah said to the man of God, but what shall we do for the hundred talents, which I have given to the army of Israel? And the man of God an­swered, The Lord is able to give thee much more then this. If then we would frequently and in good earnest make it our business to [Page 47] meditate on the power and All-sufficiency of God, and beleeve that God is always and throughly able to help, relive and suc­cour us in all our straits; we should upon such deliberate considerations, resolve to sit down quietly under various dispensations, and cheerfully submit and resigne our wills, to the disposing and ordering will of a wise and Omnipotent Lord God: but when people yeeld to the temptations of a dis­trustful murmuring spirit, and thereupon presume to call the power and providence of God into question, and repine at Gods dealings, then they utterly undo them­selves, and instead of easing themselves of present burdens, they add to themselves far greater and weightier burdens too hea­vy for them to bear. If then we would be good proficients in the art of divine Contentment, we must beleeve this fundamental truth, That God is All-suf­ficient.

A second Argument is drawn from the Arg. 2. drawn from the wisdom of God. Wisdom of God. The wisdom of God con­tinually puts forth it self in the ordering and governing of all the affairs of the universe. And questionless the dividend and portion which God allows, is the best portion which any man can have, and what any enjoy is James 1. 5. [...]. from God, who giveth liberally to all men and upbraideth not. What wicked men [Page 48] possess is by common donation and ordinary providence; Exlargitate Dei, they partake in a great measure of Gods liberality. They have their portion in this life, and the riches, Psal. 17. 14. honours and pleasures of this terrestrial world is all the heaven they shall have: and if we enter upon deliverate considera­tions, by what means wicked men come by their riches, and how they purchase earthly riches with the loss of their heavenly-born­being souls, we have no cause to envy the prosperity of ungoldly men. How many are there, who by oppression, cousenage, extortion and forgeries, compass to them­selves great estates? they add house to house, and call them by their own names, and raise their buildings upon the ruines of others, even of widows, orphans, and o­thers unable to defend themselves; so that might many times prevails above right. But these men verifie an old proverb, in be­ing peny wise and pound foolish: for by over­busying themselves to heap up transient and perishing riches, they lose a durable sub­stance (i. e.) eternal riches, and being o­ver solicitous for riches in this world, they lose the riches of heaven in a better world to all eternity. David was a while at a stand, and stumbled at the prosperity of the wick­ed, Behold (saith he) these are the ungodly Psal. 73. 12, 13. who prosper in the world, they increase in ri­ches, [Page 49] verily I have cleansed my heart in vain, and washed my hands in innocency. But Da­vid corrects himself and goeth into the Sanctuary, and there his judgement is set right, Until I went into the Sanctuary of Psal. 73. 17, 18. God, then understood I their end. Surely thou didst set them in slippery places, thou castest them down into destruction. The Prophet Je­remiah was much perplexed about the self­same thing. He pleads and expostulates the case with God after this manner, Righ­teous Jer. 12. 1, 2. art thou, O Lord, when I plead with thee, yet let me talk with thee of thy righteous judgements, wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast plant­ed them, yea they have taken root, they grow, yea they bring forth fruit, Thou art near in their mouth, yet far from their reins. But none have cause to envy them, if they observe how the Prophet prayeth against them, Pull them out like sheep for the Jer 12. v. 3. slaughter, and prepare them for the day of slaughter.

But though wicked men have a liberal share in worldly riches, (and they have such a right as no man may rob and defraud them;) yet godly men enjoy the things of this life by special providence, and by cove­nant-interest, and they have all the creatures sanctified to them; for they enjoy Christ [Page 50] in the creatures: for so saith the Apostle, He that spared not his own Son, but deliver­ed Rom. 8. 32. him up for us all, how shall he not with him freely give us all things? Gods chil­dren have an ample Charter of immunities, (as the Apostle mentions) 1 Cor. 3. 22, 23. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christs, and Christ is Gods.

Quest. But how are all things the interest of Saints?

Answ. I answer, 1 1. Because they have an inter­est in Christ, and so they hold all in ca­pite, in their head Christ, and this of all others is the best tenure. 2 2. They have a promise of all. They have promises of Christ, of his Spirit, and of heaven, and all the promises are yea and Amen, (i. e.) 2 Cor. 1. 20 they are sure and certain, not off and on, not fast and loose, but firm, and sure and stedfast; these are precious promises. 3 3. The 2 Pet. 14. [...]. Saints have all by donation, and what can be surer and better title then free gift? what can be so sure as the free gift of the omnipotent Lord God? Christ hereupon comforts his children, and encourageth them against all distrustful cares and fears, Luke 12. 32. Fear not little flock, for it is your [...] Fathers good pleasure to give you the king­dom. Here is nothing of merit, but all of [Page 51] mercy: nothing to be ascribed to mans free will, but all must be ascribed to Gods free grace. I shall add onely one more appo­site Scripture to prove all things to be by Gods free donation, and that is an excellent and choice promise, Psal. 84. 11. For the Lord God is a sun, and a shield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. 4. The saints have possession of all, and so all is theirs, Joh. 3. 36. He that beleeveth on the Son hath everlasting life. All Gods children have the earnest of their inheri­tance, and some first-fruits and fore-tasts of heaven. They have heaven inchoative be­gun in an holy life and conversation in this world, and they shall have it perfective in glory and happiness in another world. Not a bit of bread which a true beleever eats, but he begs Gods blessing upon it; and as he prays, that God would give him his daily bread and sanctifie the use of it to him, so especially he prays that God would give him Christ the Bread of Life. Let us then Joh. 6. 35. seriously consider, that whatsoever God gi­veth to one or other, he gives in wisdom. To one he gives more, to another he gives less, and yet for most wise ends and purpo­ses. God knows what is better for every one of us, then we can know for our selves. Doth not experience testifie how many be­ing [Page 52] overcome by the temptations of pro­sperity are utterly undone, for that their plenty and riches have become snares to them? For they grow wanton and luxuri­ous in the abundance of outward things, and so in their fulness they forget God, and are like those swine that eat the mast, but never look up to the tree, from whence they receive them. And many there are, who when they were in a meaner condition could never beleeve, neither did it ever en­ter into their hearts to think that they should carry things so proudly and inso­lently as they do, being advanced to a higher condition. None sufficiently know their own hearts, and how prosperity will puff them up. Dic mihi si fuer is tu leo, qualis eris. Captain Hazael abhorred the thoughts of doing that, which he boldly ventur'd upon, when he was King Hazael. It usu­ally 2 Kings 8. v. 12, 13. so falls out, that some are far better in a meaner condition, then they are after they are promoted to a higher condition: so that those riches and honours, which (if well improved) might have been for their wel­fare, through abuse and misemployment prove unto them occasions of falling. Now God in wisdom orders all things, and allotteth unto us such a dimensum and por­tion, which he knoweth fittest for us. A wise physician diets his patient, and pre­scribes [Page 53] unto him, lest he should take that which might be hurtful unto him. So doth the wise God of heaven and earth give us convenient food, such as is most suitable to our condition. If we then seriously meditate on the wise disposing providence of our gracious God, we shall bear all dis­pensations with a quiet and contented frame of spirit, and in all things submit and re­signe our wills unto the will of God, ac­counting his will good, acceptable and per­fect. Rom. 12. 2. The grand duty incumbent upon us is this, to make a good improvement of one or more talents wherewith God instruct­eth us, and to order our affairs with discre­tion, and to endeavour to be thankful for what we have; so (through the grace of God) we shall be good practitioners and pro­ficients in this excellent art of divine Con­tentment.

SECT. 2.

I Proceed to a third Argument, to engage Arg. 3. drawn from the bene­fits coming from Con­tentedness. to Contentedness of spirit, and this is drawn from those singular benefits accruing from Contentment. Argumentum ab utili is usually a prevailing piece of Rhetorick, and by this the Oratour perswades his auditours to approve of what he commends unto them.

There is a twofold benefit or emolument arising from a Contented mind, viz. upon a temporal and spiritual account.

1. Upon a temporal account. All the 1. Upon a temporal account, Content­edness of mind brings great be­nefits. outward accommodations of this world whe­ther they be riches, or honours, or relations, &c. are much sweetned to us, and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of spirit. No man sleeps so sweetly as a contented man, Eccles. 5. 12. The sleep of a labouring man is sweet whether he eat little or much, but the abundance of the rich will not suffer him to sleep. A Contented man eateth his meat sa­vourily, and relisheth sweetness in hard meat and course fare: his heart is merry, and a good conscience is a cause of true mirth. Hence saith the wise man, He that is of a Prov. 15. 15. merry heart hath a continual feast. Solomon made a magnificent feast for seven days, and Ahasuerus made a feast for one hundred and fourscore days: but he that feasts with a good conscience keeps a feast every day. A Contented man goeth on cheerfully in the works of his calling, with such a calm and sedate spirit, as he is neither puft up with prosperity, nor cast down by adversi­ty: insomuch that such a man though of a mean estate enjoys all that he hath, be it less or more, more comfortably then a mal [...] contented person, who hath in his pos­session [Page 55] thousands of gold and silver. It is not the high and honourable condition, nor the rich and wealthy condition, that can ren­der a mans life pleasant and comfortable; but it is Gods blessing that maketh rich, and adds no sorrow to it. I have read how a learned Heathen describes a happy man thus, He is not happy who hath all that he de­sires, Beatus est, non qui ha­bet quae cu­pit, sed qui non cupit quae non habet Sen. Et minùs haec optat, qui non ha­bet. Juven. Satyr. 14. but he is happy who desires not what he hath not. Take then a survey of content­ed persons, who have learned this rare art of Contentment, and you shall see that they live comfortably, and enjoy that little that they have with more satisfaction and com­placency then multitudes who have more pounds, then the other hath pence. Where­fore to eat and drink and sleep with a merry heart, and to follow the works of our call­ing with cheerfulness of spirit, the ready way is to put in practice that excellent les­son of the Apostle, I have learned (saith Phil 4. 11 [...] he) in whatsoever state I am, therewith to be content. For he is the wise man, and thrives best in whatsoever he sets his heart and hands unto, who hath learned this choice lesson of Contentment. And thus upon a temporal account great is the benefit which contentment produceth.

2. Upon a spiritual 2 Upon a spiritual account Con­tentment brings great benefit. account much benefit a­riseth from a contented spirit. For in­stance, [Page 56] in hearing, a meek and quiet frame of heart much conduceth to our profiting by the word of God. For so saith the A­postle, Wherefore lay apart all filthiness and James 1. 21. superfluity of naughtiness, and receive with meekness the engraffed word, which is able to save your souls. When a man comes to hear a Sermon with a quiet and calm spirit, O what wonderful effects hath the Word upon such a person; hereby his attention and intention are quickned: the affections are set in right order, and the memory is re­tentive. I may give another instance in prayer, When discontented perplexing thoughts are driven away, (as Abraham Gen. 15. 11. drave away the fowls, which some apply to vain distracting thoughts) then are Chri­stians prepared to pour out their hearts to God in prayer. So likewise for meditation, that I may call an up-hillduty, whereby a Christian ascends from earth to heaven in divine contemplations. There is no greater obstacle to divine meditation then a per­plexed spirit intangled with variety of worldly incumbrances. Wherefore such persons as delight in meditation retire them­selves as Isaac did, (as we read of him) And Isaac went out to meditate in the field at Gen. 24. [...]3. even-tide. Serenity and settledness of mind do very much conduce to the profitable ex­ercise of meditation: but when the hurry [Page 57] of the world, and the carking and vexati­ous cares about it surprize our hearts, and take possession of them, then we become altogether as unfit and indisposed for medi­tation, as a bird is for flying, either when an heavy stone is tied to her leg, or else when she is entangled by lime-twigs: if then we would learn to climb up the hill, and be in the mount with Moses, and enjoy communion with God in the exercise of this divine art of meditation, we must in the mean time labour for a serious, composed and contented spirit, and abandon vexati­ous, discontented and carking cares. And thus upon a temporal and a spiritual ac­count both, we shall be exceeding great gainers by being well instructed in this mystery of Contentment, and by be­ing diligent practitioners in this excel­lent art.

The fourth and last Argument shall be Arg. 4. drawn from the mischiefs of discon­tent. drawn from the mischiefs that proceed from discontent.

There is a threefold mischief occasioned by a discontented spirit, viz. to the body, to the estate, and to the soul.

1. Discontent is mischievous unto the 1. Discon­tent is mis­chievous to the body. body, for when a man is tortured with va­riety of discontented and vexing thoughts, his body is macerated with continual grief, and pines away till it become a very Skele­ton. [Page 58] Though such a male-contented man lie soft in a bed of Down, yet he feels no refreshment there: because he takes no more contentment upon such a bed then a bed full of thorns. At his table, where is sum­ptuous fare, choice and delicate food; yet all those sweet dainties are sawced and sowred with a fretting discomposed spirit, so that his bread tastes no better then gra­vel, and his cup tastes as bad as poison. Wherefore any man will enjoy as much ease and delight, even when he is tortured up­on a rack, and his bones are dislocated up­on a wheel, as he shall enjoy who is tor­mented with a repining, impatient and male­contented spirit. Sleep (which is called Psal. 127. 2. beloved sleep, and a great refreshment to nature; yet it) refresheth not such a man. Bread and water which are the stay and staff of a mans life, these nourish not, nor are digested; good and profitable company de­light not, melodious musick cannot please the ears, gaudy pageants cannot please the eye, when the heart is incumbred and tost up and down, and the head troubled and dis­quieted with variety of carking imaginati­ons, nothing can give content. Jonadab asked Amnon, Why art thou being the Kings 2 Sam. 13. 4. son lean from day to day? So great, rich and honourable persons in this world may have this question propounded to them, [Page 59] Why are you being Nobles and rich Per­sonages, so much macerated with grief and vexatious troubles? Is not this the reason, because your hearts are unsetled and unsa­tisfied, and the pomp and vanities of the world sit too heavy, and too close and near unto your hearts? This is the main cause oft times, why the body doth insensibly pine away with fretting; because the mind is so distracted with tumultuous perturbati­ons, and perplexed with variety of earthly intanglements.

2. The mischief of discontent eviden­ceth 2 The mis­chief of discontent is to the estate. it self to the estate of a discontented person. For by projecting, contriving and distracting himself about multitudes of bu­siness, he knows not how to fix upon any thing to any good purpose, or intent. So true is that observation of that great Hi­storian, That diversity of things breaks off Rerum di­versitas a­ciem inten­tiouis ab­rumpit. Florus. the edge of intention. What got that no­torious fool mentioned in the Gospel by plotting and contriving ways for the ad­vancement of his estate, and taking of his fill in his imaginary delights and jollities. Luke 12. 16. He was on a sudden disappointed of his ex­pectations, Luk. 12. 19. we read what he pro­mised to himself, And I will say to my soul, Soul, thou hast goods laid up for many years, take thine ease, eat, drink and be mer­ry. But observe what became of him, v. 20. [Page 60] But God said unto him, Thou fool, this night thy soul shall be required of thee, then whose shall those things be, which thou hast provi­ded? And a particular application is made, v. 21. So is he that layeth up treasure for him­self, and is not rich towards God. 3. Discon­tentedness is mischie­vous to the soul.

A third and last mischief (which I shall name) is this, That discontentedness of spirit is mischievous to the soul; and such a mischief as redounds to the soul is the worst mischief of all. For it is an experi­mented observation that of all persons there is none who more prejudice their own souls, then male-contented persons: when they are in a Congregation, where the Word is preached, the entanglements of the world do seise so much upon them, so that they heed no more what the Preacher saith then the seats whereon they sit. These auditours are of the same temper as those were, of whom the Prophet speaks, Ezek. 33. 31. And they come unto thee as thy people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their cove­tousness. When they are admitted into conference with serious Christians, by whose society they might be gainers, then the cares of the world creep into their thoughts, and so disturb them, insomuch that all [Page 61] good discourse is lost upon them, and be­comes like water spilt upon the ground, that cannot be gathered up again. Far­ther, in their private prayers the world steps in, and distracts them in the performance of that duty. And when they should in a solemn manner at the Lords Supper keep their thoughts to the great business in hand, then the world interposeth, and di­verts them from serious meditations. Ex­perienced Christians are sensible of these failings, and bewail them in their serious addresses to the throne of grace. Who is able to declare sufficiently, how many are those mischievous consequences which grow upon this root of discontent, which is a root of bitterness that brings forth nothing but gall and wormwood? It is evident by what hath been forementioned, that the body, estate and soul of a man are all exceedingly the worse by reason of a dis­contented spirit.

SECT. 1.

HAving handled the Doctrinal part, I now proceed to particular applica­tion. Let us then reflect upon our selves in these five ensuing Uses, viz. For Re­proof, Examination, exhortation, direction and Consolation.

The first use is for Reproof of all male­contented Ʋse 1. For reproof of all malc­contented spirits. spirits, who are meer strangers to this necessary duty of Contentment. Al­though they have food and raiment, and peradventure of the best and choicest in both kinds; yet they have not copied out this excellent lesson of divine Con­tentment. Hence the confluence of riches and honours, pleasures and profits of the world are a heavy burden and vexation to them, because they enjoy them not with a quiet and a cheerful mind. Now, that I may not stay in generals, I will propound particular instances, and so discover who [Page 63] are discontented and never satisfied, and so come within the verge of this Use of Re­prehension.

1. All envious persons are in an especial 1 Envious persons are discontent­ed persons. manner to be numbred amongst discontent­ed persons. For because others are greater and richer, and in higher esteem then them­selves, therefore they torment, vex and fret themselves: this sin the Psalmist for­bids, Psal. 37. 1. Fret not thy self because of evil doers, neither be thou envious against the workers of iniquity. Their doom he prophesieth, v. 2. For they shall soon be cut down like the grass, and wither as the green herb. And the remedy to cure envy, is pre­scribed, v. 3. Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. The way to cure envy, is to put our trust in God, and to go to him as to our strong hold, wherein we may re­pose our confidence. Apposite to this pur­pose is the charge of Solomon, Prov. 23. 17. Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long. The fear of God fixed in the heart is a spe­cial means to root out this weed of envy. But where the fear of God is wanting, en­vy doth increase and multiply. Whoever therefore willingly allows himself in this grand sin of envy, he can never enjoy him­self, nor any thing he possesseth comfor­tably: [Page 64] for though he hath a liberal portion of earthly things, yet he is still hankering after more, projecting and contriving vari­ety of ways, according to the dictates of his own fancy, how to add house to house, land to land, and one bag of gold or silver to another; and when he takes notice that some others are richer then himself, he envies and grudgeth them, and his heart riseth against them; so that any mans pro­sperity is the eye-sore of an envious man. If then we would learn this lesson of divine Contentment, we should pluck up root and branch this bitter and cursed weed of envy; for whereever envy grows, contentment cannot grow near it. Envy is so bad and mischievous a neighbour, as it hates and ex­pells contentment out of its coasts. And contentment of spirit is so good a neighbour of it self, as it neither desires nor seeks after acquaintance and neighbourhood with envy. There is not a greater antipathy in nature between a wolf and a lamb, then there is in morality between an envious and a con­tented person. Envy and Contentment are inconsistent, and cannot keep a mutual in­timacy and correspondence together: still there will be clashing and heart-burning be­tween them. Though Saul was a King, yet he could not enjoy himself contentedly, because he envyed David for the commen­dation [Page 65] which the women gave him in their singing and dancing; and the envy of Saul brake forth into such rage and fury, as to seek David's destruction. Saul's envy and malice were so exceeding great, that he envyed David his very life, and thought that his posterity should never thrive, as long as David lived, 1 Sam. 20. 31. For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. All the grandieur and preferments which Haman enjoyed were nothing, so long as Mordecai was alive. Though Mor­decai then was an inconsiderable person, and lightly esteemed of in Ahasuerus his Court, yet Haman envied him his life. For in the confluence of his great preferments, he enters this protestation against his own contentment, Yet all this availeth me no­thing, Esth. 5. 13. so long as I see Mordecai the Jew sitting at the Kings gate. Whereever en­vy is, there discontent lodgeth under the same roof.

2. Proud, ambitious, haughty spirited 2 Proud ambitio [...]s persons are discon [...]ent­ed persons. persons are to be reproved for their great discontent: for they are always puft up with ambitious aspiring thoughts of climbing higher. They are not satisfied with their present condition, but still pursue greater things for themselves. This was a check to Baruch, Jer. 45. 5. And seekest thou great [Page 66] things for thy self, seek them not. This was the sin of ambition whereof those Apostles were guilty, Luke 22. 24. And there was al­so a strife amongst them, which of them should be counted the greatest. A strange thing Vix credibi­le tam lu­ctuoso tem­pore va­ca [...]sse ani­mos ambi­ [...]ioso certa­mini. Grot. (as a learned Commentatour observes) that in such a time of mourning, they should be at leisure for an ambitious contention. And if through infirmity good men be overtaken with this sin of ambition, questionless un­godly great men drive a trade and habituate themselves in pride and ambition. Sup­pose a great proud man abound in titles of honour, even so many as to clog his me­mory; yet notwithstanding his proud spi­rit is insatiate. Cesaer and Pompey were of such high spirits; insomuch as one could in no wise brook, that the other should be his equal, nor he brook, that the other should be his superiour. The Prophet Jeremy could prophesie nothing to the content of his proud [...]earers: for so we read, Jer. 43. 2. Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsly: The Lord our God hath not sent thee to say, Go not into Egypt to sojourn there. A proud person is in no kind a contented man: for dignities and preferments, her thinks the greatest he can get too little, and many pre­ferments heaped on him, he reckons but as [Page 67] a very few. And as for favour and estima­tion in the world, a proud person thinks he can never be enough valued and applaud­ed: his own glory he prefers before Gods glory, and chooseth rather the praise of men then the glory of God. And as for spiri­tual matters, which most nearly concern the soul, none more discontented then a proud person; for he is so well conceited of him­self, that he is too proud to learn; he de­spiseth instruction, and thinks himself wi­ser then the best of Teachers. If a proud opinionated man hear a plain powerful ser­mon, he is not contented with the simpli­city of the Gospel, his palate is vitiated, and he cannot relish wholesom food; he cannot content himself with the form of sound words; but he affects curiosities of humane inventions, fragments of Poets, gleanings of Comedians, and such like trash he prefers before plain edifying preaching: so then look upon a proud person upon any account whatever, you shall find him a dis­contented man.

3. A third sort of discontented Persons 3 Covetous persons are discontent­ed persons. (which come under this reproof) are cove­tous greedy worldlings, mammonists, who are earth'd and swallowed up with the immo­derate love of the world. These, though they have much of the world already, yet they are of such a ravenous disposition, as [Page 68] they are greedy after more. Their hunger and thirst is after corn and wine, and they have a large grasp to hold together abun­dance of the worlds goods. A covetous man degenerates into a horseleech, and u­seth the self-same language Give, give. And upon a review, a covetous man is far worse then the horseleeches daughter; for when she hath glutted her self with abundance of bloud-sucking, she lets go her hold and falls off; but a covetous man is so far from falling off, as he falls faster on, and there­fore he falls upon new projects and devices to satisfie (though he will never be satis­fied) his devouring and ravenous appetite. Hell and the grave are never satisfied; no more can the hell and grave of an inordinate greedy desire after the world ever receive any satisfaction.

There are two significant words used by the Apostle to set forth covetousness: one is [...], and the other is [...]. Ex vi no­minis signi­ficat studiū semper plus [...]abendi. Gersh. The first word is [...], which word signifieth having more; so that a cove­tous man is still desiring of more. And this desire is immoderate, even with the loss of others (as Beza observes.) Significat immodicam acquirendi cupiditatem, etia [...] cum aliorum de­ [...]r [...]mento. Beza in Luc. 12. 15. This man is rapax, gree­dy; to be compared to a greedy devouring wolf, or to a vulture and cormorant, swallowing up all he can get. [Page 69] If he may compass riches, he cares not how he comes by them, whether per fas vel ne­fas, quocunque modo rem, all is one to him; so he may swim, he cares not who sinks; so he may stand, he cares not who falls; so he may be a gainer, he cares not who is the loser. Wherefore he sticks not, nor scru­ples at oppression, rapi [...]e and violence, bri­bery, calumnies and unjust suits, sacriledge, perjury, (for any thing he can swallow down, which may bring most grist to his own mill.) And this man (though he e­scape the punishment of man oftentimes, yet) God brands him for an Idolater, Eph. 5. 3. Amongst other choice qualifications of a Bishop, one is— not greedy of filthy lucre, [...]. Covetousness is a great sin in any man, but more notorious in a Minister of the Gospel. God abhorrs a Psal. 10. 3. covetous man, and bars him out of heaven. The covetous are ranked amongst the vilest of sinners, Know ye not, that the unrighte­ous 1 Cor. 6. 9, 10. shall not inherit the kingdom of God? Be not deceived, neither fornicatou [...]rs, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor re­vilers, nor extortioners, shall inherit the king­dom of God.

Another word whereby covetousness is express'd is [...]— the love of mo­ney. [...]. [Page 70] And the Apostle tells us, that it is 1 Tim. 6. 10. the root of all evil, which while some co­veted after, they have erred from the faith, and pierced themselves through with many sorrows. There is an emphatical word, [...], Ad hoc ut posthac eva­dendi emer­gendique facultatem non habe­ant. Oecu­men in locum. which signifies ducking or plunging. Co­vetous muckworms are as it were duck'd and plunged over head and ears with the love of money, and therefore (unless a hand of mercy deliver them) they cannot escape without inevitable destruction. And such a man whose heart is thus swallow­ed up with the love of the world, is as much tenax, to hold fast what he hath al­ready got, as rapax, ravenous and gree­dy after more. Who are there to be found of such sordid and penurious spirits, as covetous persons? They sit upon their riches, as Rachel sat upon the stuff, not willing to rise up from it. Gold and sil­ver are the darlings which they hug in their bosoms. Job sets a mark on them (as their speech bewrays them) who say to the Job 31. 24. wedge of gold thou art our confidence. Wherefore a greedy penurious man grudg­eth himself his necessary food and rai­ment. As by oppressing, griping and rack­ing, he is a thief to the poor in robbing and spoiling of them, by a sin of commis­sion; or otherwise by not relieving, not feeding, nor clothing them, which is a sin [Page 71] of omission; so he is a thief to himself, being not willing to al­low Cupit hic gazis implere famem, n [...]c tamen omnis. plagu gemiferi sufficit istri, nec tota sitim L [...]dia vincit, &c. Sen. Trag. Herc. Oet. himself what is ne­cessary and fitting for his estate and calling. And of all others, no man is so great a male-con­tent, as a covetous muck-worm: for the more he hath, the more he craves; as the more fuel is added to the fire, it breaks forth into a greater flame: so more riches, as gold and silver, lands and revenues, when they are given unto a covetous man, they are like oyl cast into the fire to make a greater blaze; he is still disturbed in his spirit, and perplexed with multitude of tu­multuous thoughts, because he hath not all that he desires: so then it evidently ap­pears, that covetousness and contentedness are opposite, and can admit no terms of re­conciliation; for one goeth out as soon as the other comes in.

4. A fourth and last sort (which I shall 4. Murmu­rers are dis­contented persons. mention) of discontented persons, who fall under this reproof, are Murmurers, who are frequent in muttering, whining, and in using of querulous and reviling language, even to the traducing of divine providence, and repining at divine dispensations: because they have not what they would have; they are so far from being thankful for that which they have, (and the least that they [Page 72] have is infinitely more then they deserve) as they exceedingly offend through mur­muring, grudging and complaining for what they want. The Israelites highly provo­ked God in this kind, and deeply smarted for their provocation. Insomuch as their example is a sea-mark or monitory example, to beware of their sin, lest we partake of their punishments, 1 Cor. 10. 10. Neither murmure ye, as some of them also murmu­red, and were destroyed of the destroyer. The Israelites [...]brajd [...] of peevish and froward children, who (as we use to say) are never contented, neither full nor fasting. They were afflicted with hard bondage in Aegypt, and were forced to serve with rigour; so that all they did eat and drink was sauced with hard servitude. But as soon as ever they had obtained their liberty, and were delivered from their Aegyptian bondage, and in the wilderness met with wants of bread and water, they fell a murmuring, and were so insensible of, and unthankful for their liberty restored, as that they pre­ferred the garlick and onions of Aegypt, before their deliverance. Wherefore in a mutinous and rebellious manner, they com­bined against Moses and Aaron, Numb. 14. 4. And they said one to another, let us make a Captain, and let us return into Aegypt. None are more discontented then murmu­rers: [Page 73] Their thoughts are disturbed, their devotions distracted, the works of their calling are neglected, their sleep passeth from them, they relish no pleasant taste in their eating and drinking, because their minds are disquieted and unsatisfied. Hence it comes to pass, that the tongue of a mur­murer is set on fire of hell, because he gives himself up to a habit of reviling and railing at others, because they are in a more prosperous condition then himself. This murmuring language grows on that cursed root of unbelief, and diffidence of Gods promises and providences. Hence, from this sin of murmuring arise so many fluctu­ating and tumultuous thoughts, and so many roving imaginations, which obstruct the tranquillity of the mind, and disorder the affections by putting them into a con­fusion, or else setting the whole man in combustion.

SECT. 2. Use 2. For Exa­mination.

I Proceed to a second use, which shall be for Examination. Quest. The question is, Whe­ther we have learned this divine and excellent art of Contentment?

Answ. For a serious and deliberate answer to [Page 74] this question, we must make enquiry into three things, and give answers accordingly. 1. We are to enquire of whom we must learn this great and choice lesson of Con­tentment? 2. What is the object of Contentment? 3. What distinguishing characters may be set down, whereby we may know whether we have learned this excellent lesson of Contentment, yea or no?

Quest. 1 1. We must make enquiry, of whom we Of whom we must learn con­tentment. must learn this lesson? The ground of en­quiry is, because every one cannot teach this lesson of Contentment, and it is not com­monly to be found. It is not an herb that groweth in every garden, but it is a plant of our heavenly Fathers plantation.

Answ. I shall therefore first answer negatively, Given ne­gatively and posi­tively. where contentment is not to be found; then secondly, positively, where it is to be found. 1. Negatively, I shall produce an instance or two, where contentment cannot be had as,

1. Nature cannot teach us this lesson. 1. Nature cannot teach con­tentment. Nature is corrupt, vitiated and depraved; for we are by nature inclined to all manner of inordinate affections, and the vergency of the heart is carried in a swift career after e­very lust, as a boat in a full tide, which with the sail hoised up is carried down the stream, with all manner of violence. Na­ture excites us to a greedy and eager pur­suit [Page 75] after the world, and provokes the ap­petite to all inordinate and boundless de­sires: insomuch as a man may as easily fill a sieve brim full with water, as fill up the dis­orderly desires of a natural man.

Secondly moral Education cannot teach 2 Moral e­ducation cannot teach con­tentment. a man this excellent lesson of Content­ment. Seneca though he wrote rare precepts and counsels for contempt of the world and for a contented mind, yet it is storied of him, that he was a great Usurer, and a gree­dy covetous man. All the grounds of con­tentment which Philosophers give are of too low an elevation: For (saith a learned Doctour.) Their Topicks were taken from the D ^r Saun­dersons Serm. 2. ad Aulam. p. 116. fol. dignity of man, from the baseness of outward things and m [...]tability of fortune, and from the shortness and uncertainty of life, and such like other considerations as come within their own sphere, useful indeed in their kind, but un­able to build such a pile or roof as they would build thereupon.

But as I have shewed negatively where contentment cannot be learned, I will now shew positively where it is to be learned, and of whom, viz. we must repair unto the San­ctuary and search the holy Scriptures, and The holy Scriptures teach content­ment. beseech God to teach us to make a right application of them. We must be taught of God, and anointed by the Spirit of God, before we can learn the excellent les­son [Page 76] of divine Contentment. S ^t Paul though he was an Hebrew of the Hebrews, (i. e.) an Hebrew both by the father and mothers side; though he was bred up at the feet of Gamaliel, a learned Doctour and expositour of the law, and though he was one of the Pharisees, the strictest Sect amongst the Jews (for the proverb was amongst them, That if onely two men were to be saved, one of them would be a Pharisee) yet notwithstand­ing all these advantages S ^t Paul had, he could learn this lesson of Contentment no where else but in the school of Jesus Christ. Now it is the saving knowledge of Christ seated in the heart, and the image of Christ (which is righteousness and holiness) form­ed in the life and conversation, whereby a man is cast into a new mould, which frames the heart into such a serene and quiet temper, as notwithstanding storms and tempests are boisterous without yet there is a marvellous calm within. So then que­stionless contentment is the gift of God: of him we must beg, he is the sole donour of it. Contentment is a lesson onely taught in the school of Christ: other teachers (whatsoever they may pretend) can never perswade the heart to a quiet and settled repose and acquiescence, but still there will arise perturbations of the mind, which will set the whole man out of order. But [Page 77] Christ, who is the onely Lord and Master, who hath sovereign and absolute command over the hearts and consciences of all men, he can perswade the heart and prevail with it effectually to be contented, acquiesce and rest in him, as lines in their proper cen­tre. Philosophers spent much time in pre­scribing precepts (which they call their Documenta) for the better ordering of the lives and conversations of mankind: but all their precepts reach no farther then the outward man: they medled not at all with the inward man: whereas contentment and discontentment arise from the mind, and from things within, rather then from things without; wherefore the wound is most usually inward, and therefore more tormenting. The mind apprehends things after a different way, and as there is a dif­ferent conception, content and discontent act accordingly. Now when the mind of a godly man is first placed on God, and wholly depends on him, and accounts God his riches, treasure and honour; and ac­counts Christ all in all, then there abides contentment and tranquillity in abundance in that soul.

In the second place (in handling this use) 2. The ob­jects of Content­ment. we are to propound an enquiry, What is the object of Contentment? I answer with the Apostle, Phil. 1. 11. I have learned in what­soever [Page 78] state I am, therewith to be content. The Apostle specifies without any limitation, [...], as if he should thus inlarge him­self; Be my estate what it is, indifferently high or low, rich or poor, prosperous or adverse, yet I am sensible that all comes from the ordering and disposing wisdom of God; therefore I not onely must of neces­sity bid my present condition welcome, but I am willing with cheerfulness to bid it welcome: not onley of necessity I yeeld and submit to Gods providence, but I submit with a ready and cheerful spirit; because I know and acknowledge all Gods dispensa­tions to be wise and holy, and it is my ob­liged duty to rest satisfied, and bow my self in submission to them. We must know that it is a point of wisdom to learn content­ment, as well in an higher as in a lower con­dition, in a great, as well as in a mean estate; in prosperity and confluence of riches, to bear them without pride, luxury and inso­lence, is as difficult, as to bear a mean estate without murmuring, fretting and repining: wherefore it concerns us both in prosperity and adversity to learn this excellent lesson of Contentation.

1. We must be content in prosperity. 1. We must be content in prosperity. Object. Answ.

But it will be objected, who will not be content with a prosperous estate?

For answer there are many, who notwith­standing [Page 79] they have abundance of riches and honours in this world, yet they enjoy not themselves, but are very strangers to this lesson of Contentment: for the great share they have of outward things, they vex and torment themselves more by casting about, and projecting how to add to their estates and improve their revenues, and ad­vance themselves and their posterity to high promotions: so that frequently it comes to pass, that a day-labourer who hath not a peny, but what he earns and enjoys, onely enough to keep him alive from hand to mouth, he (I say) lives more contentedly, sleeps more sweetly, eats (though course di­et) more heartily, then many great perso­nages whose revenues are of several thou­sands per annum: wherefore it is the duty of all such who are in a prosperous condi­tion in the world, to be thankful for the mercies they enjoy, and to honour God with their substance in doing good, and in distributing to [...]he necessities of such as are in want, and in the height of their riches to labour for a quiet, fixed and composed frame of spirit.

2. Let us be contented in adversity. 2 We must be content in adver­sity. Now is the time of trial, amidst varieties of losses, crosses, poverty and disappointments, to bear up the spirit with patience and learn the lesson of contentment. An even sedate [Page 80] frame of spirit amidst variety of dispensati­ons, will much conduce to the learning of this choice art of Contentment: for he that can moderate and bound himself in days of prosperity, and not surfet of the sweetness thereof, he will be the better inabled to bear the bitterness of adversity. A heart fixed, trusting in God, hath made a good proficiency in this even frame and settled temper of spirit: this man fears no bad news, for his heart is above them. The Psalmist gives him this character, Psal. 112. 7. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord. It is an obser­vable saying of the Oratour, Praeclara est ae­quabilit as Ci [...]. Offic. in omni vita, & idem semper vul­tus eadémque frons. Many trials we must expect and prepare for: because afflictions are the common lot of Gods people, and we must through many tribulations enter into Act. 14. 22. the kingdom of God. Wherefore the duty incumbent on us is this, That no man should 1 Thess. 3. 3. be moved by these afflictions▪ for your selves know that we are appointed thereunto. How many and manifold are the afflictions that befall mens estates: many have sustained great losses by fire, being burnt out of house and home: many are impoverished by the rot of cattel; others are undone by decay of trade, others have been undone by per­fidious careless servants, and many have [Page 81] been great sufferers in times of war, being spoiled of their goods by rapine and vio­lence, and others have been much losers by high-way robbers, so that many of consi­derable estates before, are reduced to po­verty, and may take up the complaint of Naomi, Call me not Naomi, call me Marah; Ruth 1. 20, 21, for the Almighty hath dealt very bitterly with me, I went out full, and the Lord hath brought me home empty again, why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? Times of affliction are times of trial, and read unto us necessary and serviceable le­ctures of contentment. Many sore afflicti­ons befall our bodies: and some are troubled with variety of diseases. Every one meets with one disease or other, as an alarm to warm him of the frailty and short continu­ance of his life upon earth. When the stone, strangury, cholick, gout, tooth-ach, fea­vers, and such other like distempers rage in their extremity, then patience, meekness and contentedness afford great help and as­sistance to bear those burdens with more fa­cility; for hereby the disease is more miti­gated and less painful. But on the con­trary, raging, fretting and vexing under pains and anguish adds more fuel to the flame, and in stead of lessening aggravates the grief more and more. But of all griefs and [Page 82] sorrows none are so sad and painful as inward wounds, such as are wounds of conscience. The spirit of a man will sustain his infirmi­ties, Prov. 18. 4. but a wounded spirit who can bear? Such a time especially (when the arrows of the Almighty stick fast in a man, and an awake­ned conscience cries loud against the sin­ner) not excluding other times, requires the exercise of faith and patience, and set­ting of the spirit of prayer on working, and resigning of our wills to the will of God in every thing. The duty incumbent on us is fully express'd, Isai. 50. 10. Who is a­mong you that feareth the Lord, that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God. Although for the present, God may respite an answer of peace to his own children, yet his deferring is no denial. He will speak peace in his own appointed time: after he hath prepared and seasoned his people for the reception of so great a mercy, he will send it them, Psal. 85. 8. I will hear what God the Lord will speak; for he will speak peace unto his people, and to his saints; but let them not turn again to folly. Though God may hide his face from his own people for a time, and his hiding may cause much grief and trouble to them, yet in his good time, he will lift up the light of his countenance up­on them. Our duty then is, to watch and [Page 83] pray, and act faith on promises, and quietly and submissively yeeld up our wills to the will of God. Although at present there be no dawning of comfort, yet a clear sun­shine will break forth. Let us then make particular application of these Scripture cordials, [...]sal. 97. 11. Light is sown for the righteous, and joy for the upright in heart. There is some considerable interval of time between seed time and harvest, wherefore as the husbandman must wait patiently for the appointed time of harvest, so must a true beleever wait Gods appointed time. Light and gladness are sown, true beleevers shall reap the benefit thereof in Gods own convenient time. Another Scripture cordial is Psal. 112. 4. Unto the upright there ariseth light in darkness. O Christian, labour for uprightness, (i. e.) sincerity, and assure thy self, that the light of Gods countenance will dispell thy darkness, and his consola­tions will cheer up and revive thy spirit a­bundantly.

SECT. 3.

I Proceed to a third enquiry, what signs 3. Enquiry, what be the signs of content­ment. and characters may be given, whether we have learned this excellent art of Con­tentment, [Page 84] yea or no? For satisfaction to this enquiry, I shall set down certain [...], or distinguishing signs, which discover a great difference between contented and discontented persons, as I shall represent unto you in these ensuing particulars.

1. A contented person is a charitable 1. A con­tented per­son is a charitable person. person, open-handed, large-hearted and li­beral. As God hath given him a compe­tent share of this worlds goods, so he communicates and distributes them to the supply of such as are in a necessitous con­dition. He looks upon himself as a stew­ard in trust, and therefore ingaged to dis­pence to others that are in need, in feeding the hungry, clothing the naked, visiting the imprisoned and relieving the distressed. God hath made as well the poor as rich: and the rich ought to open their hands and hearts for the relieving of the poor. The commands are very many to this purpose; onely I shall instance in two or three, one command is, Eccles. 11. 1, 2. Cast thy bread upon the waters, and thou shalt find it after many days. In our old English translation it is read, Cast thy bread upon wet faces; imply­ing, that the poor mans misery causeth him to weep. Now charity bestowed upon the poor is not lost; it is like seed sown, W ^ch will bring forth a plentiful harvest. But some may complain of the times, and may fear that they [Page 85] themselves may want. But this thought must not hinder charity. For v. 2. it is said, Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. There is a certain definite number used for an uncertain and indefinite, implying the great extent of charity, that many ought to be made partakers of it. And though evils are foreseen, and feared, yet whilest we have this worlds goods, we should take the pre­sent opportunity of doing good with them. Another command is, 1 Tim. 6. 17, 18. Charge them that are rich in this world, that they be not high-minded, nor trust in uncer­tain riches, but in the living God, who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to distri­bute, willing to communicate. In this Scri­pture are many choice things observable, 1. There is a word of command, [...]: Mandatum ab alio ac­ceptum ali­quibus d [...] ­nunciare. Zanch. it is a judicial term taken from charges at Assizes given by Judges: they give their charge as they receive it from the rule of the law, and so the Apostles gave their charges and word of command, as they received it from Jesus Christ. 2. To whom is this command given? I answer, it is to them that are rich in this world, such as have the afflu­ence of worldly goods, as gold and silver, corn, lands and revenues: Such as have a­bundance of the good things of this life are [Page 86] not to hoord them up, but to distribute and do good. 3. Observe two obstacles or im­pediments, which must be avoided.

The first is high-mindedness, [...] ­ 1. High­mindedness hinders good works. this is a grand impediment; it is all one with pride of heart, and it obstructs the practice of charity: for proud persons grasp all they can, and think all they have too little to satisfie their pride: and hence it comes to pass, that many will bestow ma­ny pounds in gorgeous apparel, and care not what they expend upon ridiculous and exotick garbs and fashions, and in the mean time they grumble at a few pence ask'd of them towards the relief of such, as are in ex­treme poverty.

A second impediment is worldly confi­dence, 2. Worldly confidence hinders good works. it is express'd, not trust in uncertain riches: for confidence in riches, trusting and relying upon them hinder all acts of charity. The words are emphatical, [...] ­ Neque spem pouere in divitiis incer­tis: Hypallage Hebraica pro [...], & hoc pro [...]. Dugards Lexicon. Who of any understanding would trust in uncertainties? But here is positively set down in whom trust ought to be reposed, it is said in the living God. Riches they perish, the owners die, but God lives for ever, and to trust in God here is a strong ground of encouragement in the subsequent words, who gives us richly all [Page 87] things to enjoy. Therefore we must alienate our hope and trust from all earthly things, which fade, decay and wither, and place our whole hope and confidence in the li­ving God. Now the particular acts of charity are expressed in four particulars. 1. To do good, [...], and this implies liberality and beneficence. Not onely a bare doing of good, but in a bountiful manner. Quò quisque opibus abundat, eò amplior illi bene ficentiae materiae suppetit, & quò semper ad erogan­dum pigriores sumus quàm deceat, eò pluribus ver bis eam virtutem com­mendat. Calv. 2. To be rich in good works: not onely a doing good, but doing good in a plentiful manner is com­manded. A niggardly giving for a rich man is here forbidden. 3. That they be ready to distribute, here is set forth a ready propen­sion of the mind. 4. That they be willing to communicate. This is exegetical of the former; distributing and communicating are acts of charity. And such as exercise these duties shall reap the comfortable fruit thereof. 1. Tim. 6. 19. Laying up in store for them­selves a good foundation against the time to come, that they may lay hold on eternal life. From this Scripture Papists plead for merit, Remunera­tio non ex meriti rati­one pendet, sed ex libe­rali Dei acceptione. Calv. and Estius causelesly blames Calvin, (as usually Papists do) for saying (and that or­thodoxly) That reward depends not on merit, but on Gods free acceptance. To this Scri­pture I will add one other, which may give [Page 88] light to this, viz. Hebr. 13. 16. But to do good and to communicate forget not, for with such sacrifices God is well pleased. So that here is neither merit in the work, nor in the worker, but it is Gods acceptance we must onely plead. For by what hath been men­tioned appears, that acts of charity and contentedness of spirit joyn together in a mutual harmony. Let none therefore ima­gine, that by a prudent and liberal distribu­tion of his goods to the necessity of others, that he shall be any whit a loser: for God himself will be his paymaster, Prov. 19. 17. He that hath pity on the poor lendeth unto the Lord, and that which he hath given, will he pay him again. An open-handed man that is considerately charitable (for indiscreet charity is culpable) is a blessed man, Psal. 41. 1, 2. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. When contentment and godliness go hand in hand, then charity puts forth it self. For in testimony of thankfulness, a good man abounding in riches will abound in acts of charity, and disperse to the poor with a cheerful and willing mind, Psal. 112. 9. He hath dispersed, he hath given to the poor, his righteousness endureth for ever. The fear of want and rolling disturbing thoughts cause many to be so niggardly and close-fisted: But a man of a contented mind is industri­ous [Page 89] in his calling, thankful for what he hath, and therefore fears no want; but he exer­ciseth with all cheerfulness acts of charity, and improveth the present season, making his own eyes his overseers, and his own hands his executours: for by doing good in his life time, he may to his comfort behold the good success of his charity, and like­wise enjoy the benefit of the fervent and powerful prayers of many, who have fared the better by him, and whose loyns do bless him. Now a ready way to evidence the truth of our religion is to exercise works of mercy and compassion towards such as are in want. Let not rich persons be a­fraid, that they shall miscarry in their li­berality, for we read, Prov. 11. 25. The liberal soul shall be made fat, and he that watereth shall be watered also himself. Isai. 32. 8. But the liberal deviseth li­beral things, and by liberal things shall he stand.

Quest. But the question will be ask'd how far charity is to be extended?

Answ. For answer, our Saviour propounds God the Fathers example, Luke 6. 31, 36. He is kind unto the unthankful and the evil. Be ye therefore merciful as your Father also is merciful. Sometimes we should give to one who is in distress, though a vile man, quà homini, & si non homini tamen humanitati. [Page 90] The Apostle commands the enlargement of charity, yet he appropriates it to some more then others in an especial manner, Gal. 6. 10. As we have therefore opportuni­ty, let us do good unto all men, especially un­to them, who are of the houshold of faith. And the practice of charitable acts is a chara­cter of pure religion, James 1. 27. Pure religion and undefiled before God and the Fa­ther, is this, to visit the fatherless and wi­dows in their affliction, and to keep himself unspotted from the world.

A second signe of a contented man is 2. A con­tented man is moderate in his de­sires after the world. this, when he is sober and moderate in his desires after the things of the world. Al­though all the lands and revenues, and what­ever he possesseth are his own proper goods, and he is diligent to improve them, yet he orders all his affairs with moderation: as that man is blame-worthy, who is gree­dy and eager in the pursuit after another mans estate; so is he to be blamed, who is over eager and solicitous for recovering of his own right. For instance, If a tenant have his barns fired by lightning, and his corn burnt up, or multitude of his cattel die of the rot (notwithstanding the rigour of the law requires exact performance of cove­nants, yet) the landlord is obliged in con­science to shew mercy and compassion. There are cases of necessity and charity, by [Page 91] reason of emergent casualties, wherein a man may and ought cedere de suo jure. For a man in every thing to require the [...], to be strickt and punctual, as not to abate a peny, in case of poverty, losses and sickness, and such like cases, this is to be righteous over-much, which Solomon prohibits, Eccles. 7. 16. Be not righteous over-much, neither make thy self over-wise, why shouldest thou destroy thy self? Our com­mon Proverb gives some light to this Scri­pture, viz. Right in extremity is the great­est Summum jus, sum­ma injuria. injury. Our duty is to moderate our zeal with prudence, and temper all acts of justice with moderation. Tacitus Retinuit quod est difficillimum ex sapientia modum. Quisquis plus justo non sapit, ille sapit. Tacitus in vita Agric. in the life of Agricola saith, that he retained (that which is most dif­ficult) a moderation in wisdom; He is wise that is not over-wise. Such then, who are too strict and greedy in exacting every pe­ny to the utmost (though it be their own) without any consideration of emergent los­ses by the hand of God, do plainly disco­ver themselves to be without bowels of compassion, and persons of covetous and discontented spirits.

3. Another signe of 3. He is a contented man who a­midst great losses, patiently and qui­etly submits unto the hand of God. contentment is this, when a man who formerly en­joyed a plentiful estate, but by losses either [Page 92] at sea or at home, or variety of casualties is reduced to a mean condition; yet this man looks at and acknowledgeth the hand of God, and without fretting or murmuring, and without reviling of second causes, he patiently and submissively undergoes his suf­ferings and losses. When a man can part with that which God hath given him, and quietly resigne that to God which he hath received from God, this shews much of a contented and patient spirit. Though ma­ny have their houses burnt and their goods consumed in the flames, yet there is great mercy in that they escaped with their lives, and the acting of thankfulness for so great a deliverance as this, should silence all mur­muring for the loss of the other. We should in deliberate thoughts all consider, that all that we have and hold is in trust from God, our great Lord and Creditour. The title, propriety and interest of all we are or have are in God alone; we onely are stewards, or usu fructuarii. That God hath lent any of us an estate so long, is a great testimony of his bounty, and a great obli­gation to engage us to thankfulness; where­fore we must not think hardly of God, nor murmure at God, for calling for his own again. For God is the absolute Sovereign Lord and Owner of all; we are onely te­nants at his will and pleasure. God is our [Page 93] Master, we are his stewards and engaged to give an account, for all that which is committed to our trust. Job is a pattern of patience, chap. 1. 21. The Lord gave (saith he) and the Lord hath taken away, blessed be the name of the Lord. And when his wife gave him a cross answer, and wick­ed counsel, he returns a wise answer, Job 2. 10. Thou speakest as one of the foolish wo­men speaketh; what shall we receive good at the hand of God, and shall we not receive evil? He is a very bad debter, who grumbles and falls out with his creditour when he calls for his own. It oftentimes so falls out that the lender who in kindness hath lent a con­siderable sum of money, when he calls for it again, he loseth a friend of the borrower: but this is a high piece of ingratitude, to be utterly abhorred. But he is a sober and settled spirited man, and hath learned the lesson of contentment, who is willing to re­signe that up to God which he hath recei­ved from God. If he loseth an estate by fire, robbery, decay of trading, shipwrack, &c. he looks at the highest hand and cheer­fully submits. He said well who used this expression, Non contristor quia recepisti, ago gratias quòd dedisti. Whenever then losses, poverty or affliction befall us, when we are deprived of that which formerly we enjoyed, we must exercise two graces, viz. [Page 94] patience in submitting to Gods will, both for the present and future; and thank­fulness for that estate which we have en­joyed so long; and patience and thank­fulness are grand evidences of conten­tation.

A fourth signe (and the last I shall name) 4. A con­tented man takes just and regu­lar cour­ses. of Contentment is this, that a contented man takes just and regular courses, both in getting an estate, and keeping it when it is got. In both he acts regularly, not ac­cording to any law of his own lusts, but ac­cording to the unerring rule of the Word of God. Solomon prescribes several irrefraga­ble principles, which may be called Propo­si [...]iones aeternae veritatis. One is Prov. 16. 8. Better is a little with righteousness, then great revenues without right. A second principle is, Prov. 10. 2. Treasures of wickedness pro­fit nothing, but righteousness delivereth from death. A third principle is, Prov. 15. 16. Better is little with the fear of the Lord, then great treasures and trouble therewith. A fourth principle is, Prov. 20. 17. Bread of deceit is sweet to a man, but afterward his mouth shall be filled with gravel. A fifth principle is, Prov. 20. 21. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. A sixth (to name no more) principle is, Prov. 9. 17, 18. Stoln waters are sweet, and bread [Page 95] eaten in secret is pleasant, but he knoweth not that the dead are there, and that her guests are in the depths of hell. These are select apho­risms and experienced principles delivered by Solomon: who then of any understand­ing dare adventure to advance an estate by bribery, forgery, extortion, sacriledge, &c? The gold called Aurum Tholosanum, made every one the poorer that had it. And a coal with a piece of flesh, which an eagle took from the altar, set her nest on fire. It is commonly observed that eagles fea­thers will not mix with any other feathers. Men of serious and conscientious spirits, will not suffer any goods unjustly gotten to min­gle with their estates. Solomon tells us, Eccles. 10. 1. Dead flies cause the ointment of the apothe­cary to send forth a stinking savour. One wild gourd shred in with other herbs, spoil­ed a whole mess of pottage: so any estate gotten by unjust ways, mingled with the rest, will bring a curse upon the whole. It argueth questionless a male-contented spi­rit, when men make haste to be rich, and run on in the eager pursuit of unjust practi­ces and crafty devices, to over-reach and go beyond their brethren, so that they may gain by others losses, and lay their founda­tion and build upon others ruines. But such vile practices prove the ruine of the pra­ctitioners. Whereas a contented single­hearted [Page 96] man keeps on his calling with all faithfulness, and accounts no ways gainful and beneficial, but such onely which are just and honest. A heathen, one of the eloquentest of them all could say, That Quod non est hone­stum illud non est mile censendum. Cic. Offic. which is not honest is not to be accounted profitable. Whatever imaginary gain the world boasts of is not to be valued, one­ly true gain is purchased by honest and true ways.

SECT. 1.

I Proceed to a third use, which is for ex­hortation Ʋse 3. For exhor­tation. to perswade to the daily exer­cise and practice of this great duty of Con­tentment. The art of contentment (as I mentioned before) is a mystery, and there­fore in it there is some more then ordinary excellency to be understood. The duty in­cumbent on us is to be well instructed in [Page 97] this mystery. It is a divine art, we must labour to be good proficients, and expe­rienced scholars in it. Therefore to ex­cite and perswade to the learning and pra­ctising of this choice art (well worth our learning) of contentment, I shall lay down these six moving and weighty con­siderations.

1. Consider what we brought with us 1 Consid. We brought nothing with us into this world, and shall carry nothing out. into the world, and what we shall carry out of it. The Apostle informs us of a meer nullity, both of the one condition and the other, 1 Tim. 6. 7. For we brought no­thing into the world, and it is certain, we can carry nothing out. Job amidst his great afflictions confesseth, Job 1. 21. Naked came I out of my mothers womb, and naked shall I return thither. None of us all brought into the world mannours, lord­ships, or bags of gold and silver; neither shall we carry out of the world any such things with us. That great Personage, who Pellaeo Ju­veni non unus suffi­cit orbis. could not be contented with the whole world, but whin'd because there was not another world to conquer, yet when he was dead, he was confined to a grave six or seven foot long. A little compass of earth will hold that man when dead, whom in his life time, many miles riding would not content. If then we consider se­riously how naked we all came into the [Page 98] present world, without furniture or provi­sion, either of food or raiment, and when we go out of the world, we shall be divested and P [...]ucis minimisque natura conten­ta est, cuj [...]s satietatem si super­fluis urgere velis, aut injucundum quod infuderis fiet, a [...]t noxium. Bocth. de Consol. phil. lib. 2. stript of all our possessi­ons, this weighty con­sideration seriously set home upon our hearts, should read us an use­ful lecture of contentment. A small little pittance will suffice nature, and keep us a­live in this present world, and carry us through it. And where grace is wrought effectually upon the heart, less will suffice; for grace will moderate the affections, and bridle the appetite, and so order the whole man into a quiet and sweet frame, insomuch as whatever we have (be it less or more) we shall with comfort and serenity of mind enjoy the same.

2. Consider that our great comforts, 2. Consid. That our great com­forts, joys, hopes and treasures, consist not in the frui­tion of outward things. joys, hopes and treasures, are not in the fru­ition of outward things; but our best re­version and our greatest satisfaction is to be had in heaven, and in the great things of eternity. Why then should we take up our thoughts and immoderately perplex and intangle our spirits with an over-eager so­licitude for the things of the present world? Upon an exact survey, there will be found an impotency and insufficiency in all things under the Sun, to quiet and satisfie the [Page 99] immortal soul of man. For the heart of man is triangular, and the world is circular, and it is impossible for a circle to fill a tri­angle. If we look for rest in this present world, we look for it where it is not to be had; For here is not our rest. If we look Micah 2. 10. for an abiding city here, we mistake the place: It is not to be had in this world, onely in the world to come: so saith the A­postle, For here we have no continuing city, but Hebr. 13. 14. we seek one to come. If we expect any sa­tisfaction from earthly treasures, we shall be disappointed in our expectations; for they are all subject to variety of casualties. Let us then take counsel from Christ, Matth. 6. 19, 20. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where theeves break through and steal: But lay up for your selves treasures in hea­ven, where moth nor rust doth corrupt, and where theeves do not break through and steal. Let us account Christ our chiefest treasure, and let us be willing to part with all trea­sures for Christ. Christ is infinitely more valuable then all the treasures in the uni­verse. He is the pearl of price; We must imitate the wise merchant, who when he had Matth. 13. 46. found one pearl of great price, he went and sold all that he had and bought it. If then we have got possession of Christ, we are rich enough. In him are hid all the trea­sures [Page 100] of wisdom and knowledge. The know­ledge Col 2. 3. O Thesauris omnibus o­pulentior notitia Christi [...] of Christ is richer then all treasures whatsoever, (as an ancient Father observes.) A traveller in his journey meets with vari­ety of hardships and sufferings; he meets with many a shower of rain, course fare, hard lodging, and many times falls into vile company, from whom he receives affronts and abuses; but he in the mean time com­forts himself with hopes of better usage at home, (for home though homely will make amends for all.) What is this world but an Inn and thorow-fare to eternity? Heaven is the home of a true beleever, that's his journeys end; and there (as Job speaks) The wicked cease from troubling, and there Job 3. 17. the weary be at rest. Would you not think that traveller to be a mad-man, when at his Inn (where he is to lie but for one night onely) he calls for all the pots and pans, candlesticks, bedsteads, and all the lumber of the house to be brought into his cham­ber: just so is he whose continuance is to be very short in the world, and but for a mo­ment of time, and yet he doth so turmoil, encumber and involve himself with so much pelf and luggage of the world, and grasps such large handfuls of earthly treasures, as if he had no other thoughts but of fixing his station, and settling himself here be­low, as if he dream'd of an eternity upon [Page 101] earth. But a child of God looks upon himself as a stranger and a pilgrim; and he accounts these outward things as transi­ent, fading and perishing things. He hath his eye fixed on heaven, that is his coun­trey, and he can cheerfully bear with hard­ships in his way, whilest he is travelling to his countrey. So did those beleevers de­sire a better countrey, that is an heavenly. Hebr. 11. 16. So did Moses eye the recompence of the reward. The words are emphatical. Some­thing A [...], Hebr. 11. 26. Moses look'd from, he look'd off them, as one that altogether forsook them, and would have no more to do with them; and what were those things you may read, Heb. 11. 25. They were the pleasures of sin; and Moses made the better choice, Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. The Apostle look'd from them, and regarded not a whit any sinful pleasures, but there is something (which abundantly sa­tisfied him) that he look'd unto, and that is the recompence of the reward. The serious contemplation of heaven and the great things of eternity, will quiet our spirits, and make them be contented with lesser mat­ters here below, considering that there is re­served a brave reversion in heaven for us.

3. Consider that this mystery of divine 3. Consid. That the mystery of divine con­tentment is an excel­lent my­stery. Contentment is an excellent and sublime [Page 102] mystery. It is well worth the learning of the profoundest scholar, and this art is so excel­lent and honourable, as whosoever he be that learns it, gains high honour, credit and reputation by it. It is no disparagement in the least (but a means to obtain high re­nown and honour) even for the most learn­ed Rabbies and men of greatest knowledge, to go with S ^t Paul to school, to learn this great lesson of divine Contentment. This great Doctour of the Gentiles, a profound and every way accomplished scholar, the chiefest of the Apostles for acquired parts and endowments, made it his grand study and business, to learn to be contented in every estate and condition. Let us go and do likewise, and learn of the Apostle that which he first learned of Christ, and that is the excellent art of Contentment. I have often in this Treatise given to contentment this epithet of excellent, and I call it so the rather, because it resembles God. The word is [...] self-sufficient, Phil. 4. 11. There it is in the concrete; but it is in the abstract, 1 Tim. 6. 6. [...] self­sufficiency. A [...]. Contentment, or self-sufficien­cy (as the word signifies) can be appropri­ated unto none but God; For he onely is [...] (i. e.) primarily and absolutely self-sufficient: But S ^t Paul and others may be said to be so secondarily and derivatively. [Page 103] Whoever he be, that desires and en­deavours to be thus content and self-suf­ficient, he must beg it of God, and whosoever hath obtained this jewel, he must ascribe to God the praise and glo­ry of so rich a treasure, and precious com­modity.

So then the excellency of Contentment consists in four particulars.

1. It resembles God. There is a simi­litude 1 Content­ment and self suffi­ciency re­sembles God. or assimilation unto God, so far as the measure of a creature will contain. By self­sufficiency (here rendred contentment) there is a similitude unto God himself. God alone is self-sufficient, and the more beau­ty and excellency is put upon any crea­ture, by so much the more it resembles the Creatour.

2. God is the sole Donour of content­ment. 2. God is the sole Donour of Content­ment. God is the original, exact and per­fect pattern. And the more holy we are, by how much the more we conform to our original. This gift of contentment is one of the good and perfect gifts which come James 1. 17. down from God. This is that which the Preacher so highly commends, That every Eccles. 3. 13. man should eat and drink, and enjoy the good of all his labour, it is the gift of God. God gives us our beloved sleep. God alone can Psal. 127. 2. quiet and settle our spirits; so that we can never rest satisfied, nor enjoy any acqui­escence, [Page 104] but in God alone. Hereupon S ^t Austin in that rare book of his Con­fessions gives this experimental verdict, That whereever the soul of Quaquaver sum se verterit ani­ma hominis, ad dolores figitur alibi, praeterquam in te. Aug. Confess. lib. 4. cap. 10. man turns it self, it is fast­ned to sorrows any where besides God. And in an­other place, the same Authour adds further, viz. In all things which In omnibus quae percurro, non in­venio tutum locum animae meae, nisi in te, quo colligantur sparsa mea, nec nisi à te, quicquam recedat ex me. Aug. Confess. lib. 10. cap. 40. I run through, I find no place of safety for my soul but in thee, in whom all that is scattered in me is gathered together, neither can any thing come. from me without thee. God then is the onely centre of our rest. He can quiet and com­pose our spirits, and this is his work alone. Thus then the excellency of Contentment is discovered, because it resembles God, and it is the gift of God.

3. Add hereunto a third 3. It is difficult to attain unto this art of contentment. thing to set forth the ex­cellency of Contentment, and this is drawn from the difficulty to at­tain it. We usually say that such things which are excellent, are hardly come by. [...] Precious jewels and pearls of great value, are not easily compassed; there is required great pains and industry to get precious commodities; for pearls, many dive into the Indian ocean; many climb up dangerous [Page 105] rocks, for getting of precious stones: how many travel many a weary step to pur­chase gold and silver, and how great pains do they take in digging and sweating in the mines.

Every one understands not what worth is in a jewel, neither will every one be at any pains to seek for it: but after pains and di­ligence are used, and the pearl is possessed, it will make amends for all the labour. This contentment is a rare and precious jewel, difficult to get; but more worth then all the labour that is bestowed in getting of it. There must be working, sweating, fast­ing and praying: faith and patience must be exercised; but when once we are owners of this rich treasure, the difficulty and labour in getting will sweeten the fruition, and in­hance the estimation thereof. For the more pains we have conferred to get this excel­lent jewel of contentment, the greater com­fort we shall perceive in the fruition thereof.

A fourth and last excellency of Content­ment 4. There is satisfaction and com­placency in contented­ness. I shall mention is this; That herein consists the excellency of a contented spi­rit, that it receives satisfaction, and appre­hends it self satisfied, and thereupon takes delight and complacency. In this respect [Page 106] a man of a contented mind is richer then ma­ny great and noble Personages; for they are not contented with a great deal, the other is contented with a little. It is not within the sphere of any thing under the Sun, whether riches, honours, pleasures, friendships, &c. to afford any real and so­lid satisfaction to an immortal soul. Still there is one thing or other defective, still there is observed one or other bitter pill, that sowrs all our enjoyments in this pre­sent world. The eye is not satisfied with seeing gaudy pageants; neither is the ear satisfied with hearing the most melodious musick; neither is the heart satisfied with plotting, projecting and contriving high things in this world. But when God is plea­sed to vouchsafe contentment and settle­ment of heart, then there is abundance of satisfaction Antisthenes an heathen Philo­sopher desired a great boon of the heathen Gods, which was, that they would give him the spirit of Socrates. Now Socrates was a man of such an even and constant frame of spirit, that he was one and the self-same man, and no way discontented, or discomposed in his spirit amidst vicissitudes of affairs. It is Se­neca's commendation of a good man; to be Vir bonus est semper idem, & in omni act [...] par sibi. Sen. one and the same in all conditions. Thus much we may learn from heathens them­selves, that there is a great and excellent [Page 107] vertue in a contented mind. But (as I for­merly mentioned) I say this down for a proposition of eternal truth: That the art of divine Contentment cannot be learned sufficiently in the schools of Philosophers; but onely in the school of Christ. For he alone can teach us this choice lesson, and make us willing to learn it. Wherefore that we may obtain true and real satisfa­ction, let us go to God for it, and make our applications to the throne of grace. Let us pray with Moses the man of God, Psal 90. 14. O satisfie us early with thy mercy, that we may rejoyce and be glad all our days. And let us as Philip did ask that grand que­stion, of absolute necessity to be known, John 14. 8. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. No sa­tisfaction, no contentment can be found, but in God alone. If we look for contentment in worldly things, we seek for the living a­mongst the dead. If we expect satisfaction in creatures, we shall meet with disappoint­ments, and by experience find an insufficien­cy and deficiency in creatures, and an in­ability to answer the desires of our hearts.

SECT. 2.

I Proceed to a fourth moving considera­tion, 4. Consid. The art of Content­ment is an exceeding enriching and gainful art. which is, that the art of Content­ment is an exceeding enriching and gainful art: it is a thriving and advantageous em­ployment; he that drives this trade, takes a ready way to thrive, and be a great gainer. However a man hath an indifferent estate, and low in comparison of many others, yet if he can enjoy what he hath contentedly, and keeps up a quiet settled mind, he is a great gainer, not onely for the present, but for the future.

1. For the present, a contented man is 1. A con­tented man is a gainer for the present. a gainer: for he is so well pleased with his present condition, that he enjoys great se­renity and calmness in his spirit. Though boisterous and swelling waves roar and toss him up and down, and exceedingly afflict the outward man; yet as to his inward man, he enjoys a marvellous tranquillity and qui­etness. Though storms and tempests, and Felix ille quem nec fortui [...]a attollunt, nec adversa deprimunt. Sen. one affliction follows upon the neck of an­other, as one wave of the sea followeth an­other; yet a man of a composed spirit com­fortably passeth through all; for neither prosperity puffs him up, neither doth ad­versity [Page 109] cast him down. And in the ob­servation of the eloquent Oratour, It is the property of a strong Fortis animi & constantis est, non perturbari in rebus asperis, nec tu­multuantem de gradu dejici. Cic. Offic. and constant mind, not to be disturbed in rough pas­sages; nor tumultuously to be cast down from his degree and condition. A man of this choice frame of spirit is a great gainer, even in variety of dispensati­ons; for what he hath, he enjoys with comfort. Whereas ma­ny, who have vast reve­nues, Honesta res est laeta paupertas, illa verò non est paupertas si laeta est. Cui enim cum paupertate bene con­venit, dives est. Sen. yet enjoy them not to contentment and sa­tisfaction; some discontent or other ariseth and imbitters all; though they may be ac­counted rich in the worlds esteem, yet for want of a contented mind, they are very poor and beggarly: but a good man, who makes God his portion, and accounts him his treasure, is exceeding rich and always in a thriving way, notwithstanding losses and crosses intervene: for he hath great cause of contentment, both from above him, and from within him.

1. From above him, he hath great cause 1. A good man hath cause of content­ment from above him. of contentment, because he hath interest in precious promises, in the covenant of grace, in Gods special providences, and in the redemption and intercession of Christ. Upon these grounds, he raiseth to himself [Page 110] abundance of contentment. And though he meet with disappointments and failing in creatures, yet his God never fails, nor disappoints him. And though the cisterns be drawn dry, yet the fountain is always full: upon such considerations a good man receives great satisfaction, and labours to use the language of praise and thankfulness, and avoid all querulous and murmuring language.

2. A good man hath cause of content­edness 2. A good man hath cause of contented­ness from within him. from within him, Prov. 14. 14. A good man shall be satisfied from himself. (i. e.) There are inward consolations ari­sing from the testimony of Gods reconci­led countenance, which will afford abun­dant satisfaction. The testimony of a good conscience is a soul-satisfying comforter. So then, though there be without storms and tempests, yet if there be a calm within, and notwithstanding outward troubles and vexations, yet if there be inward comforts, as peace of conscience, the light of Gods countenance, the apprehension of his love in Christ, all these will swallow up and devour all outward troubles and sorrows, as Aaron's rod swallowed up and devoured the rods of the Magicians of Aegypt. And as a contented man is a gainer for the present, so 2. A con­tented man gains as to his future condition.

In the second place a contented man is a gainer as to his future condition: For he [Page 111] takes a direct and ready way to thrive, and to improve his estate to the best advantage; whosoever is of such a composed and set­tled spirit, he can set upon any business, cheerfully, and prepare for variety of dis­pensations. However things go, he is a resolved man and thankful for all. It was an heroical speech of Luther, Let the world Felix sit mundus, e­vertatur mundus, benedicam Domino qui fecit mundum. Luth. be in prosperity, or let it be destroyed, yet will bless God who made the world. As the Ancients held the plow and prayed, so a man of this sweet and contented frame of spirit, manageth the duties of his calling with prayer, and faith in God: and to pray and be diligent in our calling, is the readi­est way to thrive; so we may expect a bles­sing from heaven, Prov. 10. 4. The hana of the diligent maketh rich. Thus Jabez pray­ed for Gods blessing, and God answered his prayer, 1 Chron. 4. 10. And Jabez called on the God of Israel, saying, O that thou wouldest bless me indeed, and enlarge my coast, and that thine hand may be with me, and that thou wouldest keep me from evil, that it may not grieve me: And God granted him that which he requested. It is not an ordinary [...]. 1 Tim. 6. 6. gain, but a great gain that accrues unto godly persons and contented persons. This then is the way to improve our estates to the best advantage, when we joyn godliness and contentment together. It is an argu­ment [Page 112] drawn, à bene conjunctis ad malè di­visa, we must joyn them together and make no separation. 5. Consid. The great­ness of the mercies which we enjoy, and the mean­ness of those things which we want.

A fifth consideration to move us to contentment, shall be drawn; from the greatness of those mercies which we enjoy, and the meanness and emptiness of those things which we want. We who have in­terest in Christ have a right to all the pro­mises, and covenant of grace. In Christ we have a strong title unto them. We are of the church of the first-born, and of the Hebr. 12. 23. Gal. 6. 10. 2 Cor. 6. 28. Rom. 8. 17. houshold of faith, sons and daughters of God, heirs, and joynt heirs with Jesus Christ. Now the serious consideration of our inter­est in these great things of eternity, may cause us to set a lower rate on these things of this present world. What is all the gold and silver, all the Eastern and Western treasures in comparison of heavenly things? They are no better then trash and vanity in comparison of those things which in hea­ven are reserved for all true beleevers. Let us compare the riches of Christ, his purcha­ses of justification and sanctification, and glorification, with the honours, profits and pleasures of this present world, and we shall find that these transient and perishing things are not worthy to be compared with those durable things. We read that Abraham gave the sons of his concubines gifts, and [Page 113] sent them away, but he gave the inheritance unto Isaac the son of the promise: so God gives outward gifts; as riches and honours to the men of the world, but the inheritance of heaven he reserveth for his children. There is a notable story of two men, one called Anthony, and the other called Didymus; This Didymus was a man eminent for parts and graces, but he was blind: Anthony asked him if he was not troubled for want of his eye-sight; yes (saith he) I am, but shall I be troubled for the want of that which even dogs have, and shall I not rejoyce and be thankful for that I enjoy, which An­gels have? The application is obvious. A Christian man thus expostulates with him­self: Shall I be discontented and vex my self for want of that which dogs have? They have bread and meat, and kennels to lodge in; and oft times the very dogs of some great Personages are fed with choicer food, and lie in better rooms then some good Christians are accommodated withall: shall I not then be contented with that which makes Angels themselves glorious? For this cause, the Apostle is exuberant in prai­ses, Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly pla­ces in Christ. What then though a child of God hath not promotions in earthly pla­ces, [Page 114] yet if he have assurance of Gods love in Christ, and an interest in heavenly places, this consideration should be an especial en­gagement to contentment. A poor beg­gar lying in a Church-porch, read a lecture of contentment to a rich man: The rich man being much discontented and torment­ed, went on purpose to discourse with a beggar lying in straw in a Church-porch: the rich man wisheth him a good morrow; he wondred what-he meant; then (said he) I wish you a good day; Why, saith the beggar, do you wish me either good morrow or good day? for I never knew bad mor­row, nor bad day in all my life, nor did I ever meet with one bad night. What is the reason said the rich man? The poor man answered, when I was in a rich estate, I prayed always that petition in the Lords Prayer, Thy will be done, and now being in a poor condition, I pray the same prayer, Thy will be done; so nothing comes amiss to me, because I labour to submit my will in all things to the will of God. If then we could imitate this man in all conditions, to en­deavour to bring our wills in obedience and subjection to the will of God, we should then be good practitioners in this excellent art of Contentment.

SECT. 3.

THe sixth Consideration (to mention 6. Consid. The com­panions and asso­ciats of Content­ment. no more) shall be drawn from the good companions and associats of this choice grace of contentment. Diogenes, when he was to let his house, urged this great argu­ment, to get a good tenant, because (said he) my house hath good neighbours round about it. I am sure amongst many there are three special associats and bosom com­panions of contentment, whose neighbour­hood and acquaintance are much to be desi­red and prized, and they are faith, patience and heavenly-mindedness.

1. Faith is a companion of contentment. 1. Faith is a compa­nion of content­ment. Faith and dependance on God is a special means to work the heart over to such an ex­cellent temper. For faith acting on the promises, with a stedfast recumbence on the Word of God, doth abundantly stay and quiet the hearts of Christians, and support and carry them with cheerfulness through the greatest storms of afflictions. A man faln into the water catcheth hold of any twig, any cord, or any hand to help him out: so though a Christian be in a sinking condition, yet if he can adhere to the divine promises, and act faith upon them, he will [Page 116] be held up above water. It is unbelief which causeth so many tumultuous and vexatious thoughts in our hearts. Could we beleeve God, and trust in him on his word, that he is faithful in all his promises, all-sufficient, omnipotent, willing and able to relieve and help us, and that he is of tender bowels, full of compassion, a Father of mercies and a God of all consolations; such serious meditations as these would stifle all discon­tented thoughts in the conception, nip them in the bud, and crush them in their first motions. The more faith the more contentedness, and the more unbelief the more discontentedness. Faith acts upon a ground of experience, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Faith keeps a be­leever alive in dying times; it keeps the heart from fainting, Psal. 27. 14. Wait on the Lord: Be of good courage, and he shall strengthen thine heart, wait I say on the Lord. Whence arise discontented murmuring speeches, but from unbelief? For unbelief is that root of bitterness which brings forth nothing, but gall and wormwood. When men are straitned for outward things, they are exceedingly perplexed and troubled in their spirits; but when faith interposeth, it affords meat, drink and clothes; for a [Page 117] beleever trusts God with all, and he ac­counts God his life and livelyhood, and all. How then doth a beleever live? the Prophet tells us, Hab. 2. 4. The just shall live by his faith. For the excellency and usefulness of this sentence is so evident, as that it is quo­ted in several places of Scripture, and press'd home unto point of practice. When trou­bles Rom. 1. 17. Gal. 2. 20. & 3. 11. Hebr. 10. 38. and vexations arise from thwarting pas­sages of providence, faith steps in and re­turns away with Trophies of victory, 1 Joh. 5. 4. This is the victory that overcometh the world, even our faith. When multi­tudes are perplexed and endangered, by rea­son of the methods, wiles and variety of Satans temptations, then faith is to be made use of as a strong shield, to ward off the blows, 1. Pet. 5. 9. Whom resist, stedfast in the faith. In one word let it be spoken, that in all troubles, disasters and sufferings, faith quiets the mind. Faith is like that meal, which being cast into the pot, the wild gourds did no harm, but notwith­standing 2 Kings 4. 42. they were shred in the pot, yet as soon as the meal was put in, the pottage became wholesom. Faith sweetens the sowrest pills of afflictions, and becalms the spirit amidst the sharpest sufferings. Yet we must with caution express our selves. Faith that is genuine and of the right stamp, must be a purifying faith, and a working Acts 15. 9. Gal. 5. 6. [Page 118] faith: and however Luther be misunder­stood, when he saith, Cavete à bonis operi­bus; he means that we must beware of trust­ing in good works, so as to plead merit, and to expect salvation by them; he elsewhere gives this character of faith, Fides maxima & heroica operatur. Faith then is not to be understood as an instrument in working or meriting, but as an instrument in recei­ving and applying of grace and mercy through Christ. Faith is our act, and it is our duty to beleeve; but it is Gods gifts; we of our selves are no more able to beleeve, then to perform the Commandments. The self-same power that raised up Christ from the dead, can onely raise us up to beleeve, Col. 2. 12. Buried with him in baptism, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead. That we may not rest as Papists do, opere operato, the Apostle mentions the Authour and Giver of faith. And so likewise the A­postle Cùm Baptismi efficacia salutaris à fide pendeat, aquum est ut ipsa fi­des à solo Deo expectetur, nè nobis in nobis detur aliqua ansa glorian­di. Dav. in Col. 2. 12. tells us, Eph. 2. 8. For by grace are ye saved through faith, and that not of your selves, it is the gift of God. Faith is a necessary companion of contentment, they both come from God, and where they are, they do (as the ex­pression is) mutuas locare operas, they joyn [Page 119] in a mutual serviceableness one to another, and as the proverb is, Vara vibiam sequi­tur; so faith and contentment joyn toge­ther in a mutual assistance, and further­ance of each other. Thus faith is one com­panion of contentment.

2. A second companion of contentment is 2. Patience is a compa­nion of content­ment. patience; the ready way to learn content­ment, is to prepossess our selves with pa­tience. Who are the discontented per­sons, but such as are impatient, fretting and disquieting themselves under their bur­dens? But such as are patient, submis­sive spirited persons, have attained unto a good proficiency in this choice art of contentedness. This grace of patience is of singular use, for thereby we possess our selves, and enjoy all that we have quietly and contentedly. It is our Saviours com­mand, Luke 21. 19. In your patience pos­sess ye your souls. And there is an abso­lute necessity of exercising this grace of patience, Hebr. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. As a souldiers courage is known in a day of battel; so is a Christians patience tried in time of affliction. Tribulation worketh pa­tience, and patience experience, and experi­ence hope. Wherefore Cyprian that emi­nent Martyr, in that excellent book of [Page 120] patience gives this counsel, In thy grief bear, and in thy humility In dolore sustine, & in humilitate tua patientiam habe, quoniam in igne probatur aurum & argentum; sic Job examinatus est & probatus, & ad summum fastigium lau [...]is patientiae virtute provectus. Cypr. lib. de patientia. have patience, because gold and silver is tried in the fire, as Job was tried and approved, and by the ver­tue of patience, promoted to the highest top of praise. Wherefore then, the right remedy is, when afflictions many and great are incumbent on us, to banish all discontents and murmurings, and quietly and patiently to submit to the correcting hand of God. Thus patience is another com­panion of contentment.

3. A third companion of 3. Heavenly mindedness is a com­panion of contentedness. contentedness is heavenly mindedness. A godly mans conversation or citizenship (for so the word imports) is in heaven. His negotia­tions [...], &c. Nos autem ut coelorum cives nos gerimus. Beza. and merchandizings, even all the trade which he drives is for heaven: heaven is his countrey, that is his Fathers house. When Anaxagoras was asked, Hast thou any regard of thy countrey? Yes (saith he) and pointed his hand up towards heaven. He that accounts heaven his throne and inhe­ritance, will look upon earth no better then his footstool. He lives above earth, whose heart is in heaven. Whence then pro­ceeds so many murmuring and querulous speeches? How comes it to pass, that up­on [Page 121] any cross thwarting providence, we fret and repine, and are so exceedingly perplex­ed with melancholy and discontent? The reason is, because we set our hearts too much upon the world, and mind earthly things. If sin sat heavy (as Reverend M ^r Dod used to say) then the world would sit light, but because the world sits heavy, sin sits light. If our conversation was in hea­ven, and we took a prospect of it in serious contemplations; and if we ascended up into the mount with Moses, and retired our selves into the fields with Isaac, to have more free­dom for meditation; and did we with Enoch walk with God, and with David's blessed man meditate in the Law of God, day and night, if this was our condition, we should take so much delight and satisfaction in hea­venly things, as we should not vex and tor­ment our selves for the want of worldly things. Wherefore then let us with all holy greediness labour after heavenly mind­edness, and this is an excellent means to learn the lesson of divine Contentment. If we account heaven our treasure, joy and hope, our hearts will be fixed thereon, our tongues will be speaking thereof; even our whole joy, desires and delights will be ta­ken up, and employed about the serious thoughts of heavenly things. Wherefore though in this present world (as it is the [Page 122] lot of travellers in their Inn) we may meet with many disappointments and dissatisfa­ctions; yet the serious meditations of hea­ven (which is our home) will abundantly make amends for all. If we should fancy a perpetuity in an Inn, and dream of an abi­ding happiness there, we should exceed­ingly forget our selves. We may apply Psal. 49. 11, 12. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. Never­theless man being in honour abideth not; he is like the beasts that perish. We should not look upon our selves as perpetual proprie­tours and possessours of a fee-simple with­out any alteration; but we should look up­on our selves as strangers and pilgrims (as the Apostle writes) 1 Pet. 2. 11. Dearly beloved, I beseech you, as strangers and pil­grims abstain from fleshly lusts, which war against the soul. Whoever then is willing to learn this grand lesson of Contentment, let him make choice of those three choice com­panions, viz. faith, patience and heavenly mindedness, and questionless, through the assisting grace of God, he shall arrive unto an high attainment and perfection, in this so much to be desired art of divine Con­tentment.

SECT. 1.

I Proceed to a fourth Use, which is for Ʋse 4. For dire­ction. direction, and for the more profitable handling of this Use, I shall discover five grand Impediments, which as so many stum­bling blocks are to be removed out of the way, and then I shall prescribe ten choice duties, which are to be reduced unto point of practice.

1. For the impediments which obstruct and set a bar against contentment, I shall amongst a multitude that might be named, confine my self unto five onely, viz. Un­belief, Unthankfulness, Immoderate cares of the world, Instability of spirit and Vo­luptuousness. These five are as so many remora's and obstacles in the way to hinder and stop contentment.

The first Impediment of contentment is 1. Impedi­ment of content­ment is un­belief. unbelief: for it is the mother of discontent, that cursed root, whereon grows those cur­sed fruits of impatience, murmurings and repinings, and such like, which are far more bitter then gall and wormwood. If we could trust God and beleeve him to be All­sufficient and Omnipotent, and therefore able to help us, and could we beleeve God to be a God of truth, and therefore as good as his word, and could we beleeve him to be a God of wisdom, knowing how to con­trive and order all things for our good, then we should soon banish out of our hearts all discontented and repining thoughts: but such is the great mischief of unbelief, that it foments and cherisheth all vexatious per­plexing thoughts. Hence it cometh to pass, that an unbeleever discovers his discontent in respect of two objects, viz. The Word of God, and works of God. As to both unbe­lief discovers it self.

1. An unbeleever questions and distrusts 1. An un­beleever distrusts the Word of God. the truth of the Word of God: for so God complains, Psal. 106. 24, 25. Yea, they de­spised the pleasant land, they beleeved not his word; But murmured in their tents, and hearkned not unto the voice of the Lord. God promised them a land flowing with milk and honey, and they sent searchers to view the land. They brought goodly [Page 125] fruit, even a cluster of grapes so great, as it Numb. 13. 23. was carried between two: yet notwithstand­ing all Gods promises, and their own vi­sible experiences, they beleeved not his word. Many gracious promises God makes, and he is faithful in his promises: He glori­eth that he is a God keeping covenant; (for his covenant is a covenant of salt, not capable of the least putrefaction; yet) un­beleevers call all Gods promises into que­stion: such were foretold of, 2 Pet. 3. 4. whom the Apostle brands for scoffers, walk­ing after their own lusts, and saying, Where is the promise of his coming? The unbe­leeving Prince mentioned, 2 Kings 7. 19, 20. is a standing monument and warning­piece, who when the Lord promised plenty in Samaria, he distrusted Gods promise, and he was made a dreadful spectacle of un­belief; for the people trod him in the crowd to death. Let us forbear disputings, rea­sonings, expostulatings with God, and beleeve God upon his word; so did David, a pattern for our imitation, Psal. 56. 3, 4. What time I am afraid, I will trust in thee: In God I will praise his word: In God I have put my trust, I will not fear what flesh can do unto me.

2. An unbeleever questions and distrusts 2. An un­beleever questions & distrusts the works of God. the works of God. Notwithstanding vari­ety of protections, provisions, security and comfort, and other experiences of the works [Page 126] of divine providence, an unbeleever still distrusts God, and will not beleeve. O what wonderful works did God for the chil­dren of Israel, in delivering them from E­gyptian bondage, and in making the sea dry land for them to pass over, and when they were safely passed over, God caused the sea to return to its strength, and in it Pharaoh and all his host were drowned: and after this great deliverance of the chil­dren of Israel from the Red sea, God open­ed his store-houses to make provision for them: Manna and Quails were rained down to feed them; and to quench their thirst the flinty rock became a springing well; yet notwithstanding all these visible provi­dences, they beleeved not the works of God, Psal. 78. 32. For all this they sinned still, and beleeved not for his wondrous works. These were unbeleevers of the first magni­tude, who neither beleeved the Word of God, nor the works of God, and therefore they must needs be their own enemies to all manner of contentment; for there can be no solid ground of contentment but in God, and from his gift. If then we distrust him, and will neither beleeve his word, nor his works, there can be no possibility of [...]. Impedi­ment of Content­ment is unthank­fulness. contentment.

2. A second Impediment of Contentment is unthankfulness. None are so discontent­ed, [Page 127] none such murmurers, as unthankful persons; such as are not sensible of those great mercies which they already enjoy, but are still a whining and murmuring for what they have not, these in a high manner be­wray their unthankfulness. Have not ma­ny of us more then Christ had when he was upon earth? He who was Owner and Commander of the whole world, was con­tented to be a servant, and live in a poor mean condition, 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he be­came poor, that ye through his poverty might be rich. And when a man came to Christ, and professed his readiness to follow Christ whithersoever he went, Christ who knew his heart gave a suitable answer; and Jesus saith unto him, The foxes have holes, and Matt. 8. 20. the birds of the air have nests, but the Son of man hath not where to lay his head. The man had a house in his designe and ex­pectation, but he was disappointed of his expectations. When in our serious thoughts we consider what Christ want­ed as earthly things, and what we have, this consideration may excite us to thank­fulness. But it is commonly observed, that such as are unthankful for, and unsen­sible of the present mercies which they en­joy, of all others they are still murmuring [Page 128] and complaining because they have no more. Wherefore to learn this lesson of contentment, we must unlearn the lesson of ingratitude. Amongst Heathens as well as Christians, the sin of ingratitude is mark­ed with a brand of infamy: Si ingratum di­xeris, omnia dixeris, is a saying no more common then true, implying that a man that hath said that which savours of ingra­titude, hath said all the worst that he can. A learned Oratour takes no­tice, Omnes cousentiunt gentes terram creare nihil pejus homine ingrato. Baudii Orat. p. 114. That it is the consent of all nations, that the earth brings forth nothing worse then an ungrate­ful man.

Seneca reckons ingrati­tude amongst the great­est Inter plurima maximdque vitia nullum est frequentius quàm in­grati animi. Sen. [...]. Xenoph. Cyropaed. l. 1. vices; and Xenophon observes, that impudence follows ingratitude. It is left upon record as a badge of infamy upon the chief butler, Gen. 40. 23. Yet did not the chief butler remember Joseph, but forgat him. Unthankful men are mentioned in the same catalogue with those abominable sinners, which shall come in the last and pe­rilous times, 2 Tim. 3. 2. &c. For men shall be lovers of their own selves, covetous, boast­ers, proud, blasphemous, disobedient to pa­rents, unthankful, unholy, &c. Wherefore we must utterly detest and abhor this abo­minable [Page 129] sin of ingratitude; not onely in re­spect of others (because it is a sordid and ignominious sin) but also in respect of our selves, because it disquieteth and vexeth the spirit, insomuch as we enjoy nothing con­tentedly, that we possess.

A third Impediment of Contentedness 3 Impedi­ment of content­ment, im­moderate care of the world. is an immoderate care of the world: when the heart is encumbred and intangled with variety of perplexing and carking cares, there can be no contentment of mind: for as immoderate love of the world comes in at one door, contentment of mind runs out at the other door: we must then distinguish between a moderate and immoderate care, between a provident frugal care, and a cark­ing vexatious care. A moderate and pro­vident [...]are is lawful and necessary: none ought to eat the bread of idleness. And he that provides not for his family is worse then 1 Tim. 5. 8. an infidel, and hath denied the faith. But the question will be ask'd, How can a man be said to deny the faith? I will give an an­swer from Calvin on the place, There can be no piety towards God, Nulla enim in Deum est pietas ubi quis it à humanitatis sensum exuere potest. Calv. in loc. where any can so put off all sense of humanity. But the care forbidden is, that onely which is immoderate carking and tormenting; this Christ in one Chapter three times forbids, Matth. 6. 25, 31, 34. Take no thought: The [Page 130] word is [...]. The etymology is [...], it is a dividing, Solicitudo est aegritudo cam cogita­tione. Cic. Tusc. 4. distracting, rending and torturing the mind: [...] is solicitudo diffidentiae, a distrust­ful solicitude accompanied with a vexa­tious carking care. The charge of the Apostle is, Phil. 4. 6. Be careful for no­thing: [...], Anxiè & cum summa animi soli­citudiue atque aeru­muā cogi­tare. Zanch. We are then to distinguish between a primary and secondary care: primarily our care must be to glorifie God, and save our souls. Secondarily, we must take care af­ter worldly things: but in religion that fi­gure called [...] must be care­fully avoided: for many make that their first care, which should be their last. The order which Christ prescribes ought to be the certain and infallible rule, But seek ye Matth. 6. 33. first the kingdom of God and his [...]ghteous­ness, and all these things shall be added unto you: but how many are there who intangle and inveigle themselves with multiplicity of worldly incumbrances, like a mill-horse, always walking if not running the round, and hurrying themselves about with multi­tude of anxious and vexatious cares. And what get they by their anxious solicitous cares, but a farther addition of care and dis­satisfaction: for the more they thus tur­moil and disturb their spirits, the more dis­contented and unsatisfied they are. Hence it comes to pass, that they can neither eat [Page 131] nor drink, nor sleep quietly, because they tire and wear out themselves with multi­tudes of melancholical disquieting thoughts. Hereupon they make assays and trials of many ways, and undertake variety of pro­jects to advance their estate in the world, and it proves with them like those smiths, who have too many irons in the fire, and so neglect some of them. It is frequently observed, that all those who intermeddle in too many ways, miscarry frequently in the managing of them, and after miscar­riages and disappointments, O! how is a covetous mammonist perplexed and dis­contented: the love of the world hath swallowed up his affections, and therefore he accounts the wedge of gold his confi­dence. Micha, when the children of Dan robbed him, pursues them, and cries out in the bitterness of his spirit, Ye have taken a­way Judg. 1. and 24. my gods, and the Priest, and ye are gone away, and what have I more? So covetous worldlings cry out with so much bitterness, when any worldly losses befall them; as if God and heaven were to be undervalued in comparison of them: wherefore it is a spe­cial duty incumbent on us, to banish away from us the immoderate love of the world; For the friendship of the world is enmity a­gainst John 4. 4. God, and it is our enemy likewise; for we can never enjoy any thing to our [Page 132] content and satisfaction, if our hearts with too much eagerness hanker after the world.

A fourth Impediment is instability of 4. Impedi­ment, insta­bility of spirit. spirit. An inconstant fluctuating mind, un­settled and tost up and down, can never en­joy any real and solid contentment; for it is a composed stable spirit which is Gods gift, which makes a Christian contented with that present portion, and causeth him to rest quietly in that present station and condition, wherein God hath set him: When as on the contrary, an unstable spi­rit, a wandring fickle head will not let a man be quiet in any place and condition. Solo­mon tells us, Prov. 27. 8. As a bird that wandreth from her nest, so is a man that wan­dreth from his place. Grotius gives (as I Facilè ca­pitur avis à [...]ido avo­lans; sic & qui domo relict à, lon­gè peregri­natur mul­tis se objicit perculis. Grot. in Prov. 27. 8. conceive) an apposite exposition on the place, A bird, saith he, flying from her nest is easily taken; so is he that journeyeth a long way from his house, exposed to many dangers. So when men relinquish their calling, and ramble abroad, leaving their families to sink, or swim, taking no care of them, they bring swift destruction on themselves and their po­sterity. It is a common saying, that a tumbling stone never gathers moss: no more do unsettled fickle persons [...]hrive whither­soever they go, and such are they, who are so deeply overcome with melancholy, as [Page 133] that they neither enjoy themselves com­fortably at home, nor abroad: for when they are at home, their hearts are abroad, and when they are abroad their hearts are at home. They fix no where; for by being every where in their wandring and extrava­gant thoughts, they are fixed no where to any good purpose. These unstable and fickle-headed persons are full of discon­tents, and not more discontented with trou­bles from abroad, then from those emergen­ces which fall out at home: they are not more vexed at others, then they are at themselves. A man of an inconstant spi­rit is like a wave of the sea, tost up and down, or like a weather-cock that turns with every wind; he is so inconstant, that he knows not his own mind, he knows not what he would have, he is not his own man; but he is inconstant and unfaithful to himself. S ^t James gives a character of such a man, A double-minded man is unsta­ble James 1. 8. [...]. in all his ways. Now to find out a dou­ble and unstable man, where to have him no man knows. You may hear him murmur­ing, whining and grumbling, but you can­not trust nor beleeve him on his word. Ma­ny heathens were renowned for their con­stancy and settled resolution. It was said of Fabricius, that one might sooner turn the Sun out of the firmament, then turn him [Page 134] from the course of Justice. Regulus was a man constant to his engagement, though he foresaw the ensuing danger which did befall him. And Aristides could not be seduced from the course of Justice. Cicero against Catiline Defendi Rempublicam adolescens, non deseram senex. Contempsi Ca­talinae gladios, non pertimescobam tuos. Cic. Orat. 2. Philipp. Non si fractus in me ruat mundus pavens, non si cavernis toenarus nu­tet fremens, non, si caterva pestium obsideat latus, mutabo mentem quam mihi Christus dedit. Caus. Sol. p. 232. professeth himself to be one and the same man, in his elder and younger years (that is,) a true friend to the Common-wealth. Causinus hath an high passage setting forth the constancy of his resolution, which a­mounts to this sense, Come what will come, even the worst that can be imagined, yet he will not alter his mind. This constancy and rese [...]tion of mind is a ready way to procure contentment; but by way of cau­tion, we must always suppose, that constan­cy and settledness must be fixed upon right grounds and principles; let us be certain, that the principles are right, and then let us resolvedly put them into practice. It is good to be zealously affected always in a good thing: so for constancy and resolution, we must exercise them in good things. And courage and constancy well placed are of sin­gular benefit and furtherance to content­ment: whereas levity, fickleness and in­constancy of spirit, raiseth mutinies, tu­mults, [Page 135] and variety of perturbations in our thoughts: wherefore to be well skill'd in this art of Contentment, we must abandon an unstable and inconstant spirit.

5. A fifth Impediment of Contented­ness 5. Impedi­ment of content­ment is Voluptu­ousness. is Voluptuousness. Voluptuousness is a grand remora and obstacle to all man­ner of contentedness; for voluptuous men are still a plotting, projecting and contriving to add more fuel to the fire of their unsatia­ble appetite; therefore they leave no stone unmoved, nor no device unattempted for the satisfaction of their lusts. Hence it comes to pass, that many persons of great estates care not how much they spend in gaming and drinking, &c. and to supply their ex­orbitances, they oppress and grind the poor, rack their tenants, and project [...] and devise ir­regular ways for the satisfaction of their lusts. Hence it comes to pass, that a pro­digal man drowned in his voluptuous cour­ses, and intoxicated with vain carnal de­lights, cares not what he is at, and what moneys he spends upon a lust, and he frets and torments himself, if his mind be not sa­tisfied. But Solomon gives all voluptuous persons their doom, Prov. 21. 17. He that loveth pleasure shall be a poor man. He that loveth wine and oyl shall not be rich. And the same wise man ironically begins, but concludes with a dreadful judgement, Ec­cles. [Page 136] 11. 9. Rejoyce O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know thou, that for all these things, God will bring thee into judgement. Who could ever tell of any person, who wasted his time, strength and estate in sinful lusts and pleasures, that found any real, solid and lasting contentment, when they looked back upon those days and companions, with whom they lived rio­tously? Can they take any satisfaction in the remembrance of them? Amnon com­mitted. 2 Sam. 13. 15. an abominable sin of incest with Tamar, yet afterward, the hatred where­with he hated her, was greater then the love wherewith he loved her. And all the Jovial, mad carowsings of drunkards com­monly terminate in discontent and con­tention: so saith Solomon, Who hath wo? Prov. 23. 29, 30. Cui acci­dunt multa incommoda corporis & animi, & fortuna­rum, Merc. who hath sorrow? Who hath contentions? Who hath bablings? Who hath wounds with­out cause? Who hath redness of eyes? They that tarry long at the wine, they that go to seek mix'd wine. Belshazzar in the midst of his jollity, was surprised with a terrible hand-writting, which wrote down his swift destruction; as we read, Dan. 5. 5. In the same hour (i. e. when they were drinking and praising the gods of gold and silver) came forth fingers of a mans hand, and wrote [Page 137] over against the candlestick, upon the plaister of the wall of the Kings palace, and the king saw the part of the hand that wrote; then the Kings countenance was changed, and his thoughts troubled him, so that the joynts of his loins were loosed, and his knees smote one against another. There is a laughter called Risus Sardonius, which ends always in great Immo ego Sardois vi­dear tibi amarior herbis. Virg. sorrow: the Poet alludes to it. And what else is the laughter and mad merriment of all ungodly men, but that which terminates in sorrow and mourning? For saith Solemon, Even in laughter the heart is sorrowful, and Prov. 14. 13. the end of that mirth is heaviness. And So­lomon gives his experimental verdict against laughter. I have said of laughter it is mad­ness, Eccles. 2. 2. and of mirth what doth it? It is known by experience, that a man who hath mis­spent a whole day in jovial company and mad merriment, can take no rest, nor qui­etly enjoy himself at night. However at present, some please themselves with the society of ungodly men, yet, when they come to themselves, and are composed and deliberate in their thoughts, then it is the grief and vexation of their hearts, that ever they cast in their lot amongst such vile wretches: wherefore we may upon sure grounds conclude that voluptuousness is a grand impediment of Contentedness.

SECT. 2.

HAving removed these five Impedi­ments mentioned in the former Se­ction, I shall prescribe ten Duties (whereof five shall be handled in this Section, and five in the Section following after) which if they be reduced into point of practice (through the grace of God) they will be special helps and furtherers to the getting and keeping of this excellent grace of contentment.

The first Duty is to reflect upon our 1. Duty is self-refle­ction. selves, and get a more familiar and intimate acquaintance at home: for it much condu­ceth to our advantage to be better known to our selves. Amongst many choice senten­ces of that eminently pious Father S ^t Ber­nard, two I shall apply to my purpose: one is this, There are many Multae sunt scientiae hominum, sed [...]ulla melior est illā, quā eogn [...]scit homo seipsum. B [...]rn. de interiori domo, p. 1073. Beatus homo qui se potest cogno­scere, probare & improbare. Nam qui sibi displicet, Deo placet; & qui sibi vilis est, Deo charus est. Bern. de interiori domo, p. 1072. knowledges of men, but none is better then that whereby a man knoweth himself. Another is, He is a blessed man who can know himself, allow and disallow; for he that dis­pleaseth himself, pleaseth God; and he that is vile in his own eyes, is dear in the eyes of [Page 139] God. If then we would learn the divine art of Contentment, we must study our own hearts, how filthy they are, and how vile and abominable we are by reason of the pol­lution of sin; when we our selves are throughly known unto our selves, we shall be better contented with our present con­dition, and then we shall attain unto a good degree of this knowledge of our selves, when in the simplicity and singleness of our hearts, we can make such a confession as Jacob did, Gen. 32. 10. I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant. It is our great business and worth our best pains, to take a frequent survey of our hearts and lives, to walk in the cloyster of a mans Ampulavi in claustro cordis mei. Bern. own heart (as S ^t Bernard expresseth it) and to search into every angle and winding, is time well spent. Upon a serious review, we shall find many miscarriages, and ac­knowledge that we have trod many steps awry, and are guilty of many deviations and transgressions from the rule of the word. Notwithstanding variety of mercies heaped upon us, we have with Jeshurun waxed fat Deut. 31. 15. and kicked. God hath given us all things richly to enjoy, we are maintained by Gods liberality; but we abuse so great bounty: our clothes which are given for a covering, we abuse to pride and vanity; the meat and [Page 140] drink which are given for our nourishment, we abuse to luxury and intemperance: the riches of the world which God hath given us for our comfortable subsistence, and for the supply of such as are in distress, we have abused to superfluity and prodigality; or else we have fixed our hearts so stedfastly upon the pelf and trash of the world, as if we acknowledged no other God but Mam­mon. Now then when in deliberate and serious meditations, we consider the won­derful bounty and patience of God so freely extended unto us, we shall with all thank­fulness acknowledge the mercies of God in leaving to us any thing of this world to en­joy; for by reason of our great unthank­fulness, and misimprovement of our talents, and abuse of mercies vouchsafed to us, we have made a forfeiture of all that we enjoy, and it is a miracle of mercy that God takes not the forfeiture, and strips and degrades us of all, and casts us down into the nether­most hell. Wherefore upon a serious con­sideration of our manifold provocations and rebellions against God, notwithstanding the patience, forbearings and long-sufferings of God exercised towards us, we have strong obligations to contentment. The mercies continued to us, are and ought to be esteem­ed of by us, as so many cords of love to draw us to this necessary duty of Content­ment. [Page 141] Let us therefore every one resolve with himself, Mecum habitabo, I will dwell with my self (i. e.) let us be more at home, and study our hearts more, and then we shall learn to be content.

A second Duty is to compare our selves 2. Duty, to compare our selves with o­thers. 1. With our superiours. with others, and that with such, who are above us in greatness, wealth, honours and promotions of the world. Notwithstanding their grandeur and riches, considering their vexations, discontents and troubles, we have no cause to envy them; for though many men have great possessions, yet they can take no content in them, nor enjoy them with any delight and comfort. Great persons are greater and larger marks often­times for their enemies to shoot against them. Stobaeus relates a story of Policrates, Ferunt summos sydera montes. who gave to Anacreon five talents, but he was so perplexed and disquieted with the thoughts of that money, that he could not sleep, nor any other way comfortably en­joy himself: wherefore Anacreon restores the moneys to Policrates, saying, that they Non tanti esse quanti ipsorum nomine cu­râ labora­ret. Stob. cap. 39. were not so much worth, as to recompense those distracting cares which he took for them. When we take strict notice how many there are, who compass'd vast estates by oppres­sion and extortion, by defrauding and cir­cumventing others, making their ways by [Page 142] force and falshood, might and policies pre­vailing above right and honesty, we shall find no cause of discontent, or envy, be­cause we are not in their condition: when we likewise consider the turmoils, vexati­ons and troubles which many undergo, to keep that have got already; we ought so far to abandon discontent and envy, as to abound in thanksgiving to God, through whose mercy we enjoy what we have in tranquillity and peace.

2. If we compare our selves with infe­riours, 2. Let us compare our selves with infe­riours. such as are to estate and degree far below us in the world, we have great cause to be content. How many mechanicks are there, who have not moneys to provide one day before another, & have not a bit of bread before they have wrought for it; yet they eat and drink, and sleep more cheerfully then those great Persons, who are possessed of Lordships and Mannours, and thousands of gold and silver. If we would be bet­ter proficients in this art of contentment, we should not disdain to go to poor mens houses, and take notice of their manner of living, and after what way they maintain their families. If we enter into conference with some of the poorer sort of people, we shall be informed of remarkable passages of Gods good hand and providence for them [Page 143] and their children in times of famine and great scarcity. It is frequently observed, that many poor mens children, who fare hardly, look more fat and well-liking then some who have great revenues. Let us therefore compare our selves with poor and inferiour persons, and see how contentedly they live with a little, and are thankful for far less then we are present possessours of. Such a weighty consideration as this set home upon our hearts may effectually (through the grace of God) banish from us all murmuring and whining language, and enlarge both our hearts and mouths to be thankful for the mercies which we enjoy, and move our hearts to open our bowels of compassion towards all such as are in pover­ty and necessitous conditions.

A third duty is to labour for that excel­lent 3. Duty to labour for self denial. grace of self-denial. Contentment and self-denial are so near and dear to each other, that they live and die together; insomuch as these are convertible propositions, A self­denying person is a contented person, and a contented person is a self-denying person. Self-denial and taking up the cross are men­tioned together▪ as if there were some con­nexion between. It frequently so falls out, that self-denial and bearing Christs cross meet in one and the self-same person. Both [Page 144] these duties of self-denial and bearing of the cross are mentioned in three Evange­lists, viz. Matth. 16. 24. Mark 8. 34. Luke 19. 23. whatever savours of self must be denied and altogether abandoned so far forth, as it stands in competition with, or opposition to Jesus Christ. A great scholar must deny his learning: a man of wisdom must deny his learning, and a strong man must deny his strength; a rich man must de­ny his riches, and a Noble-man must deny honours. All that is self must be denied, as self-opinions, self-reasonings and self-in­terests; even all must be denied for Christ. And when a man amidst the affluence of worldly things can deny himself, it is an e­vident demonstration that he is a man of a contented spirit; for contentment and self­denial do keep a sweet and amicable corre­spondence with each other. Self-denial ex­citeth and encourageth us to contentment, and contentment prevails with us to be wil­ling to deny our selves. This self-denial is of such great use and necessity, as Salvian saith, Abdicare à teipso, nè abdiceris à Chri­sto; Salv. lib. 5. p. 167. repudia te, ut recipiar is à Christo. That excellent Martyr M ^r Bradford used to say, whosoever hath not learned the lesson of the Cross, hath not learned his A, B, C. in the school of Christ. This lesson of self-denial [Page 145] if it be learn'd well, it will teach us to bear our daily cross, both with patience and cheerfulness. Self-denial helps very much to humble a proud heart, and to mollifie a hard heart. When one strikes with an hammer upon an anvile it makes a great noise, because hard and hard meeting to­gether makes opposition: and in building, unless there be cement and soder, there can Durum su­per durum non vult condere murum. be no wall reared up: but if one strikes a hammer upon a pillow, it makes no noise, because the pillow is soft and yeelds to the blow. Let God strike what stroke he pleaseth, a self-denying spirit yeelds sub­missively and patiently to the blow. And of this root of self-denial, there grows the spi­rit of Contentment.

A fourth Duty is to study the vanity of Duty 4. Study the vanity of the crea­tures. the creature. All things under the Sun are vanity and emptiness, and fading and pe­rishing things; both deficient and insuffici­ent, and altogether unable to afford any real contentment and satisfaction to an immortal and heavenly-born-being soul. Why then should we set our hearts upon worldly things? When we grasp them most greedily, we grasp nothing but smoke, or make an attempt to hold the wind in our fists. Historians write, that the apples of Sodom are of such a beautiful aspect, as [Page 146] to invite the beholders to take them, but as soon as ever they touch them, they fall into cinders and ashes. Tertullian gives his verdict of earthly things, saying, that they Omnia ima­ginaria in seculo, & uihil veri Tertull. de corona mi­litis, cap. 13. are imaginary in the world, and contain no so­lidity in them. Solomon had greater ex­perience of earthly things then many thou­sands have had, yet in that rare Book (which may be called his Retractations) he gives this censure, Vanity of vanities, saith the Preacher, vanity of vanities, all is va­nity. Considering therefore the emptiness Eccles. 1. 2. and dissatisfaction, the vanity and deficien­cy of all created things, why should we then so much perplex and torture our selves for the want of them; but rather labour to be contented with what we have, then over­tire and wast our spirits with immoderate grief and vexation, for what we want and would have; which if we had, notwith­standing we should remain discontented. Cyprian hath a remarkable saying to this purpose, That whatsoever Quodcunque nunc nascitur mundi ipsius senectute degenerat, ut nemo mi [...]ari debeat singula in mundo coe­pisse desicere, c [...]m totus ipse jam mundus in defectione fit. Cypr. con­trae Demetr. is born in this old age of the world degenerates, so that no man needs wonder, that particular things in the world have begun to fail, seeing that the world is now in defe­ction. Wherefore upon a serious conside­ration, [Page 147] that the creature is subject to va­nity, and causeth much vexation of spirit, and is altogether unable to satisfie an im­mortal soul; and seeing that we experi­ment a great deal of treachery and deceit­fulness in creatures, we should hence raise ground of contentment in those things, which we enjoy at present, fearing that we may meet with frustrations and disappoint­ments in our expectations after greater matters. The things in this world are u­sually compared to bubbles, vapours, flow­ers, dreams, &c. and till we can lay any fast hold on those things, we cannot fix upon earthly vanities. A mushrom is sud­denly gone. Jonah's gourd in one night sprang up and withered. As soon as Jo­nah was glad of the shade of the gourd, God prepared a worm to smite it. There are inward worms, as the terrours of afflict­ed consciences, and outward worms of cros­ses and losses, which may soon dash all our comforts, and spoil all our mirth. The horrours of a tormenting and galling con­science, the loss of a dear and near rela­tion, deprivation of an estate by fire, rob­bery, &c. may soon embitter our re­maining enjoyments. If then we make reckoning of any certain fruition of any thing under the Sun, we are utterly mis­taken, [Page 148] and account that something which is a meer vanity. We are soon at the bottom of all creatures, and we may quickly apprehend the utmost which they can af­ford, and upon an exact computation, we shall find them to be but meer cyphers and insignificant things; so that if we stu­dy the vanity of all earthly things, we shall the sooner learn this choice lesson of Con­tentment.

5. A fifth Duty is to study the fulness that Duty 5. Study the fulness that is in Jesus Christ. is in Jesus Christ: if we get the know­ledge of Jesus Christ, and understand that fulness that is in him, we shall set an higher price on Christ, and value the world at a lesser rate; we shall account Christ our portion, and if we can make sure our in­terest in him, we shall be well contented, though we enjoy the less of the world. The Apostle tells us, For it pleased the Fa­ther, Col. 1. 19. that in him should all fulness dwell. We usually distinguish, that there is Ple­nitudo fontis, & plenitudo vasis. In Christ there is a fulness of a fountain; for God Joh. 3. 34. giveth not the Spirit by measure unto him. Now this fulness in Christ is communica­ted unto his children, and they shall re­ceive thereof according to their measure, as much as their vessels can hold. Let us take special notice of John 1. 16. And of [Page 149] his fulness have all we received, and grace for grace. Beza upon this Scripture quotes a learned Authour, and understands grace for grace, Gratiam gratiâ cumulatam, but upon after thoughts he determines accord­ing to the judgement of S ^t Augustine, who saith, Instead of the grace of the law which passeth away, we have received the grace of the Gospel which abideth, and instead of shadows and representations of the old Testa­ment, grace and truth is revealed by Jesus Christ. Wherefore if we beleeve (as we should) that there is a fulness in Jesus Christ, why should we vex and disquiet our selves, because we want the things of the world, which are vain, empty, and no ways able to satisfie an immortal soul? Christ en­joyed is infinitely to be preferred before all the world: for in him there is fulness of wisdom to councel us, fulness of mercy to pardon us, fulness of righteousness to justifie us, fulness of holiness to sancti­fie us, and fulness of glory to make us happy to all eternity. If then in good ear­nest we busie our selves with the medita­tion of the fulness of Christ, we shall get our hearts alienated from things be­low, and fixed on things above. The ap­prehension of Christs fulness will quickly discover the vanity and emptiness of all [Page 150] creatures. If then a man enjoy very little of the world, and in the mean time enjoyeth a sacred acquaintance and communion with Jesus Christ, he hath abundantly enough, and therefore he is contented and satisfi­ed, because he hath made God his por­tion, and accounts Christ his treasure, ri­ches, even all in all; and such a person is a contented person.

SECT. 3.

THe sixth Duty is to study the divine Duty 6. Study the divine promi­ses. promises. There is enough in Gods promises to quiet and satisfie the soul of any man. The promises may be compa­red to those breasts of consolation menti­oned, Isai. 66. 11. That ye may suck, and be satisfied with the breasts of her consola­tions, that ye may milk out and be delight­ed with the abundance of her glory. There is much nourishment to be got in the di­vine promises; and the promises may be compared to the wells of salvation, Isai. 12. 3. Therefore with joy shall ye draw water out of the wells of salvation. O what sweet refreshing promises are there to revive and comfort us in variety of conditions. The [Page 151] promises afford a salve for every sore, there­fore if we would learn this grand lesson of Contentment, let us be well acquainted with the divine promises. As for instance, if the want of earthly things strike too close upon us, and afflict our spirits, a­mongst many promises, let us make par­ticular application of those three especial­ly; one is Psal. 84. 11. For the Lord is a sun and shield, the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. A second pro­mise is, Matth. 6. 33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. A third promise is, Rom. 8. 32. He that spa­red not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? Suppose farther, a man be afflicted with sore and lingring diseases, let him study the promises. Two I shall mention, one is, Exod. 15. 26. I will put none of these diseases upon thee, which I have brought upon the Egyptians, for I am the Lord that healeth thee. Another promise is, Psal. 103. 3. Who forgiveth all thine iniquities, who healeth all thy diseases. If a man be afraid of potent enemies, let him apply the promises. Amongst many, I shall give one onely instance, which may serve [Page 152] instead of many, and that is, Isai. 41. 10, 11. Fear thou not, for I am with thee, be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness: Behold, all they that were in­censed against thee shall be ashamed and con­founded, they shall be as nothing, and they that strive with thee, shall perish. In a word, there is abundant matter of consolation in the promises, to quiet and stay the heart of a Christian in all sorts of conditions, whe­ther they concern this life, or that which is to come. For, saith the Apostle, God­liness is profitable unto all things, having 1 Tim. 4. 8. promise of the life that now is, and of that which is to come. We must therefore be well studied in the promises, and live up­on them, and if we have so much wisdom as to make a suitable and particular appli­cation of them, we shall extricate our selves (through the strength of God) out of many emergent streights and difficul­ties, and learn this necessary lesson of contentment: for the more we know and beleeve the promises, and taste sweetness in them, the more contentment we shall have, and through the grace of God we shall banish murmuring and repining thoughts.

A seventh Duty is to take a serious re­view, Duty 7. Observe the divine providen­ces. and make a diligent observation of divine providences. Gods providences e­vidently prove the truth of his promises, and if we (according to our duty) trea­sure up our experiences concerning provi­dences, how in variety of straights and troubles, we have received supplies and succours from heaven, and how God hath made provision for us, and kept us alive in times of dearth and scarcity; such consi­derations set home upon our hearts will read us an useful lecture of Contentment, and help us to be good proficients in this kind of learning. Are our eyes in our heads? (as Solomon saith the wise mans are) Eccles. 2. 14. Do we take notice of providences as we ought to do? Then we should observe how Gods providence doth extend it self to all his creatures both small as well as great; God takes care for vegetives: He clothes the grass, and puts a greater glory upon one lily, then upon all Solomons royal Matt. 6. 28. estate. God takes care for bruits. God feeds the ravens: the lions seek their meat of God. Though lions be creatures of Luke 12. 24. Ps. 147. 9. Ps. 104. 21. great strength, and greedy after their prey, yet they receive their food through Gods bountiful provision. Now seeing God takes so great care for bruitish creatures, [Page 154] it is evident, that he takes abundantly much more for mankind. God doth good for Matth. 5. 45. Luk. 6. 36. all; even the vilest of men are protected, sustained, provided for, and kept alive by Gods common providence: but as for such as have interest in the covenant of grace, they enjoy the benefit of Gods special pro­vidences, for protection, direction, supplies and assistance; so that the good things of the world (which the men of the world enjoy by common bounty and ordinary pro­vidence) true beleevers receive them san­ctified, and Christ with them; he con­veying them unto them through the cove­nant of grace. Wherefore, O Christian, take a strict survey of Providences, how when thou wast bewildred and entangled with variety of troubles, and God hath de­livered thee, how when thou livedst in a place, where were dreadful burnings, and God hath snatched thee as a brand out of the burning; and how in a time of pestilence, when thousands fell besides thee, and ten thousands at thy right hand, God hath gi­ven thee thy life for a prey; and in an hard time, when trading decayed, supplies were deficient, and not visibly to be had, then, in that pinching time, God provided for thee, and supplied thy wants: make then a catalogue of the merciful providen­ces [Page 155] of God vouchsafed towards thee, keep them written especially in the table-book of thy own heart, and then upon ground­ed experience, thou wilt infer these con­clusions, 1. God hath delivered, sup­plied and helped. 2. God is one, and the same merciful God, as able, and as willing to help as ever. 3. Hence is to be inferred, that I will cast my self upon the providence, and be guided by the wis­dom, and wait quietly for the salvation of God. 4. That Christian, who is a dili­gent observer of providence, will con­clude experimentally with David, Psal. 73. 28. But it is good for me to draw nigh un­to God.

An eighth Duty is to be much in pray­er, Duty 8. Be much in prayer. and frequent address unto the throne of grace. Samuel a child of prayer was a child much beloved, and a mercy re­ceived in answer to prayer is a very well­come and seasonable mercy. The way then to procure this excellent grace of Contentment, is to beg it of God, and to be earnest solicitours for it unto the throne of grace. And although I do not conceive, that at all times one and the self same method of prayer is necessary, yet it is of great use to pour out such a prayer as may consist of these three parts, [Page 156] Confession, Petition, and Thanksgiving.

1. For Confession, Let us confess our 1. Let us confess our sins. sins in particular, with their several aggra­vations; against the Law, and against the Gospel: partly by omitting what the law commandeth, and committing what the law forbiddeth. Let us reflect upon our multiplied provocations, how frequently we have sinned against knowledge and conscience, and against many Sacramental Covenants of better obedience. And what deserve we at the hands of God? and what can we expect for our deserts less then hell and damnation? We deserve not the least crumb of bread which we eat; neither deserve we to breathe in the com­mon air. The serious consideration of our ill deservings and unworthiness should prevail with us to calmness and quietness of spirit: for notwithstanding we suffer very great and heavy afflictions, yet we suffer farr less then we deserve. That we are on this side the grave, and on this side hell, and that we have any thing left to keep us alive in the world (considering our many and mani­fold provocations) it is Gods great patience to bear with us, and his great and wonderful mercy to let us enjoy even the least of what 2. Let us joyn Peti­tion with Confession. we have.

2. Let us joyn Petition with Confession [Page 157] in our prayers, and let one petition amongst others be, that God would give us a con­tented and quiet spirit. This contented spirit comes alone from God, and he alone can perswade the heart of man to be con­tented and satisfied: God can both sup­ply our wants, and when we are surround­ed with variety of wants, give us a cheer­ful frame of spirit amidst them all. The Apostle was assured, My God shall supply all your need according to his riches in glory [...]. Phil 4. 19. in Christ Jesus. In the best of those things which are under the Sun, there is some­thing lacking; we must therefore go to God for supply. What is wanting in any creature God is onely able to fill up. All we are and have, comes from God: but that mercy which is given in answer to prayer, is to be more valued; for when we can say particularly and experimentally, This mercy I sought of God in prayer, and he hath vouchsafed unto me a graci­ous answer, wherefore I will for ever trust God, and stay upon his gracious promises, then do we make a right and suitable im­provement of mercies. A contented mind is the gift of God: it is worth asking for, and worth having and keeping. O Chri­stian! pray earnestly for this grace of Con­tentment, and when thou hast got it, part [Page 158] not with it; but keep it with all care and delight.

3. Let us with Confession and Petition 3. Thanks­giving. joyn Thanksgiving to our prayer: For there is not the least mercy that we enjoy, but we have cause to be thankful for it. As for our food and raiment, and our daily pre­servation; for our lives, and livelyhoods, even for all that we have, we ought to be thankful. There is not a bit of bread which we eat, nor a sup of bear which we drink, nor any clothes which we wear, but for them all we ought to acknowledge Gods boun­ty to us with all thankfulness. Gods pro­vidence watcheth over us, and all our provi­sions, supplies and comforts flow from his gracious hand of providence. Now a thank­ful man both in his lips and heart is exube­rant in extolling the name of God, and ce­lebrating his praises and speaking good of his name, and telling of his loving kindnes­ses all the day long; and such grateful lan­guage suppresseth all murmurings and repi­nings, and settles the soul in a holy security and peace.

A ninth Duty is to exercise sobriety and Duty 9. Exercise sobriety and tem­perance. temperance, in the use of all those things which we enjoy; as in eating, drinking and sleeping, and in the managing of all the duties of our calling, we must be sober and [Page 159] temperate. Sobriety and watchfulness are joyned together by the Apostle S ^t Peter, Be sober, be vigilant, because your adversary 1 Pet. 5. 8. the devil as a roaring lion walketh about, seeking whom he may devour. And in that golden chain which the Apostle men­tions, 2 Pet. 1. 6. Temperance is one of those golden links; so that a rea­dy way to learn contentment is, to be temperate and moderate in the use of any worldly things. Neither must we deny our selves in unlawful things onely (for that we must do at all times) but some­times we ought to deny our selves in things lawful; by not taking our utmost liberty in exacting with rigour our own rights and dues. The charge of the Apostle is, Let your moderation be Phil. 4. 5. [...], i. e. ani­mus in convictu moderatus, & mi­uimè rigidus, etiam sui juris ex­actor. Beza in loc. known unto all men, The Lord is at hand. If then we labour after sobriety, temperance and moderation, and have made some considerable progress in those studies, we shall be well contented with Gods al­lowance in the present station, wherein God hath been pleased to place us in this present world. Whence comes discon­tents and vexations, and tumultuous per­turbations of spirit, but from intemperance and want of moderation? Could men with [Page 160] sobriety and moderation order all their af­fairs (though they had lesser estates, yet) they would live far more contentedly, then greater persons, who possess many thou­sand pounds per annum.

The tenth and last Duty (which I shall Duty 10. As one man we should all drive a trade for heaven. name) is that we should all as one man drive a trade for heaven; that so our love, joy, hope, hearts desire and whole man, and whole conversation may be there. Let us make it our grand business to mind the great things of eternity. The Apostle speaks in his own name, and in the name of all true beleevers, Phil. 3. 20. Our con­versation is in heaven. And he gives an express command, Col. 3. 2. Set your affe­ctions on things above, and not on things on the earth. And it is the command of our Saviour, Matth. 6. 33: Seek first the kingdom of God, and his righteousness. Wherefore considering, that we have an interest in the best inheritance, which is the kingdom of heaven, why then should we vex and disquiet our selves for the loss of earthly things? What matter if we want the shallow waters of a cistern, as long as we enjoy waters abundantly flow­ing from the fountain? Christ hath made many promises to his children, and every promise is a debt; heaven will make per­formance, [Page 161] and give a full discharge of all Christs debts and engagements. Heaven will infinitely compensate and satisfie the loss of all earthly things: for (saith the A­postle) I reckon that the sufferings of this present Rom. 8. 18. [...] signifi­cat aliquid apud se subductis ratio­nibus quosi collectum firmiter sta­tuere, ac proinde non dubiae opinic­nis, sed firma persuasionis signi­ficationem habet. Gerrh. time are not worthy to be compared with the glory that shall be revealed in us. Upon exact compu­tation the Apostle found it so; or as Do­ctour of the Chair he thus determined the question. How then comes it to pass, that we fret and murmure by reason of afflicti­ons which are incumbent on us? It is be­cause our hearts are not above, but be­low: we set too high a price on the dross and dung of the world▪ and value not the chiefest price (as we ought to do) viz. the riches of Christ. Wherefore we must copy out S ^t Paul's lesson and learn it throughly, Phil. 3. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord. When we can thus set a low price on the world, we shall learn to set a higher price on Jesus Christ. And when our hearts are fixed on heaven where our treasure is, we shall look upon all things under the Sun, as below our cognizance, and too low for [Page 162] our affections. Hence then it will abun­dantly appear, that heavenly-mindedness, and a holy conversation will in an especial manner produce contentment and settle­ment in the mind of Christians; and al­though the things of the world run cross to us, and all their motions are excen­trick, yet the riches of Christ, and the consideration of the high calling in him, the crown of glory, and the inheritance immortal and undefiled, that fadeth not a­way, reserved in heaven for us, will abun­dantly content, comfort, and satisfie our spirits: And thus if we can put those ten Duties forementioned into practice, we shall (through Christ that strengthneth us) learn the divine art of contentment, and understand that excellent mystery, which S ^t Paul learned and commended to our imitation.

SECT. 1.

I Am now to conclude this Treatise with Ʋse 5. For conso­lation. a fifth and last Use (which I shall men­tion) and that is for abundant consolation unto all such, who have learned this di­vine art of Contentment. They reap ex­ceeding great comfort from it, and are fit­ted for all services, whether they concern corporal or spiritual affairs. In all condi­tions, even as well in adversity, as in pro­sperity, they who have learn'd content­ment, know how to order all their affairs with discretion, and know how to manage them to the best advantage.

True beleevers have great cause of con­tentment from God, and from themselves, as God bestows it upon them, and from the examples of others.

[Page 164]1. True beleevers have great cause of Contentment (and above all other causes) from God supremely, and this will appear in these ensuing particulars.

1. God is their Father: And this name 1. God is our Father. sounds the nearest relation.

More particularly consider,

1. He is a merciful, tender-hearted, com­passionate 1. A mer­ciful Fa­ther. Father and full of bowels. Thus his bowels are express'd, Isa. 16. 11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kir­haresh. His bowels yearn towards all his children, and are rolled together: He is the Father of all mercies, and the God of all consolations. God is compared to a tender-hearted Father, Psal. 103. 13. Like as a Father pitieth his children, so the Lord pitieth them that fear him.

2. As God is a merciful Father, full of 2. God is a wise Fa­ther. bowels and tender-hearted, so he is a wise Father, of infinite wisdom and knowledge. The thoughts of our hearts, and our se­cretest intentions are known to God: the darkest corners of our hearts are transparent and visible to God: what we have most need of, and what is most fit for us, God knows; and he in wisdom provides for us, and supplies all our wants in his own time, [Page 165] as he seeth best for us. If he give not what we would have, he gives us what is better: for if we had our wills satisfied, we should be undone; but Gods will is best, and must stand. Now seeing God knows what is better for us, then we know for our selves, let us renounce our own wisdom, and yeeld ready obedience to the wise dispo­sing will of God.

3. God is a Father of infinite ability 3. God is a Father of infinite a­bility. (for he is omnipotent) to help and suc­cour us, he alone is able to extricate us out of all straights, and the most pressing exigencies. Though our troubles are in our thoughts insuperable, yet God can con­quer them all; and though they are mul­tiplied, yet God can deliver us out of them all. That God is infinitely able to help us, is a strong argument to perswade us to be contented in all conditions. Ofttimes God suffers his people to be brought into great exigencies, and into such sad perplex­ing troubles, that they know not what to do; then, even then, in that needful time of trouble, God appears for their deliver­ance; so that the glory may redound onely to the name of God, and his right hand alone may have the preeminence, and it may appear to the world, that none less then God himself, could work out such a [Page 166] great salvation for them. When the peo­ple of God are reduced unto the greatest dangers, and are in their own account most shiftless and helpless, then God puts forth his power for their help and succour. Da­vid experimentally spake, Psal. 46. 1. God is our refuge and strength, a very present help in trouble. And in Psal. 136. 23. upon a strong ground of experience he acknow­ledgeth Gods wonderful deliverance, say­ing, Who remembred us in our low estate, for his mercy endureth for ever. Add hereunto Gods gracious promise, which was really accomplished, Isa. 33. 9, 10. The earth mourneth, and languisheth, Lebanon is asha­med and hewn down; Sharon is like a wil­derness, Bashan and Carmel shake off their fruits; now will I rise, saith the Lord, now will I be exalted, now will I lift up my self.

4. God is a Father willing to help his 4. God is a Father willing to help. children; he will deny them nothing that may conduce to his glory, and their good. Sometimes indeed for God to deny a peti­tion, is a great mercy, and a denial is a to­ken of love. A loving Father will not suf­fer his child to take poison, neither will he put a sword into his hands, when he hath not years of discretion, lest he hurt himself therewith; no more will God grant [Page 167] all that his own children desire, lest the grant of their desires may be hurtful unto them. The Apostle gives a reason why many desires are not granted, James 4. 3. Ye ask and receive not, because ye ask amiss, that you may consume it upon your lusts. The great condition required of us in our prayers is mentioned, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. If ever we expect good success of our prayers, let us ask for matter, manner and end, onely that which is agreeable to the will of God.

And as God is a Father, merciful, wise, able, and willing to help, so consider,

Secondly, God is our Shepherd, and from 2. God is our Shep­herd. this relation there ariseth great cause of con­tentment and consolation, Psal. 23. 1. There is a special relation, The Lord is my Shep­herd, and a special illation, I shall not want.

In a shepherd there are observable many and necessary properties.

1. A shepherd knows his sheep, he 1. A shep­herd knows his sheep. knows and distinguisheth them, not onely from goats, wolves and such like creatures; but he knows and puts difference by cer­tain marks between his own sheep and other mens sheep; so Christ perfectly knows all his own sheep, Joh. 10. 14. I am the good [Page 168] shepherd, and know my sheep, and am known of mine. There is a mutual knowledge of and acquaintance with Christ and his sheep; He knows them, and they know him.

2. Another property of a shepherd is to 2. A shep­herd calls his sheep. call his sheep. A shepherd by a whistle calls his sheep; so Christ calls his sheep, by the voice of the ministery of his word, and by the motions of his Spirit, and by the whispers of conscience; and Christs sheep hearken to his call, Joh. 10. 27. My sheep hear my voice.

3. A shepherd feeds his sheep. A good 3. A shep­herd feeds his sheep. shepherd carries his sheep into good pa­stures, and in frost and snow he feeds them: so God is the good Shepherd, who makes provision for his people. There is a grand promise, Ezek. 34. 13, 14. And I will bring them out from the people, and gather them from the countreys, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the countrey. And I will feed them in a good pasture, and up­on the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountain of Israel.

4. A shepherd watcheth over his flock. 4. A shep­herd watch­eth over his flock. Sheep have many enemies, as wolves, dogs, foxes, &c. Jacob watched day and night [Page 169] over Labans sheep: so God watcheth o­ver his children. He is the keeper of Is­rael, and a most watchfull keeper. Psal. 121. 4. Behold, he that keepeth Israel, shall neither slumber nor sleep. A shepherd watcheth against enemies: he hath his fold to keep his sheep in the night, and both day and night, a Shepherd is vigilant; he hath his staff to defend them, still his eye is watchfull over them, lest they should go astray, and their enemies meet with them and devour them; how watch­full was David in rescuing his sheep out of the mouth of the Lion, and the paw of the Bear. Above all others, God is watchfull, he is the most vigilant Shepherd to defend and protect his sheep. God promiseth, Zech. 2. 5. I will be unto her a wall of fire round about, and will be the glory in the midst of her. And Jer. 31. 10. Hear the word of the Lord O ye nati­ons, and declare it in the isles afar off, and say, he that scattered Israel will ga­ther and keep him, as a shepherd doth his flock.

5. A shepherd rules, guides and directs 5. A shep­herd rules and guides his sheep. his sheep whither to go. The self-same word [...] signifieth both to rule and to feed; of all creatures, sheep are most apt to go astray; The shepherds vigilant [Page 170] eye is over them; he takes notice which way they go; he calls them with his whistle, sends his dogs for them, and he leads them the way, shewing them where they should feed: so the great Shepherd of our souls calls us home to him, by his word, and sometimes by afflictions he calls upon us to come unto him. Afflictions are like a shepherds dog, which brings home straying sheep unto the shepherd. And this great Shepherd of our souls leads us into that way, where he would have us go, Psal. 23. 2. He maketh me to lie down in green pastures: He leadeth me beside the still-waters. If then we seriously consider the efficacy of this relation, that God is our Shepherd, we should be engaged to a con­tented frame of spirit.

3. Consider God is our Master, and we 3 God is our Ma­ster. are his family; now a master provides for his family, and instructs his family, and governs his family.

1. A master provides for his family; those 1. A ma­ster pro­vides for his family. of his houshold, are so many deposita com­mitted to his charge, and it is the obliged duty of the master, to make provision for them of his houshold, 1 Tim. 5. 8. But if any provide not for his own, and specially those of his own house, he hath denied the faith, and is worse then an infidel. Now then if masters [Page 171] on earth take care of, and make provision for their families; how much more care doth the great Master of all the world take, in making supplies and provisions for them all? All the cattel on a thousand mountains are at his command: as absolute Sovereign Lord of all, he sends supplies, and makes provision for all.

2. A master instructeth and teacheth his 2. A master instructeth and teach­eth his fa­mily. family. It is a grand and necessary duty in­cumbent upon all masters of families to in­struct all under their roof in the knowledge and service of God: for performing this duty, God highly commended Abraham, Gen. 18. 19. For I know him, that he will command his children, and his houshold after him, and they shall keep the way of the Lord, to do justice and judgement; that the Lord may bring upon Abraham, that which he hath spo­ken of him. It was the resolution of Jo­shua (c. 24. v. 15.) but as for me, and my house, we will serve the Lord. And David stands upon record for a pattern of imitation, Psal. 101. 2. I will walk (saith he) within my house with a perfect heart. And what purging work he resolved to set upon in his family, is evident, v. 3, 4, 5. This Psalm Bishop Ridley frequently expounded to his family, and press'd upon them their duties accordingly. Let us then thus inferr, if [Page 172] earthly masters (as duty binds them) in­struct their families; much more doth God instruct his great family. Other instruct­ers and masters of families may err, and teach their families wrong, (because men are fallible and subject to errour) but God is the great Master and Instructer of his family, and cannot err; for he is altoge­ther infallible. Gods teaching is an uner­ring and infallible way of teaching. He not onely teacheth his scholars, but can make his scholars learn and profit by his teaching. God promiseth his Spirit, E­zek. 36. 27. And I will put my Spirit with­in you, and cause you to walk in my statutes, and ye shall keep my commandments and do them. Gods children have eye-salve from Christ, and an unction from the holy One. Rev. 3. 18. 1 Joh. 2. 20.

3. A master rules and governs his fami­ly. 3. A ma­ster rules and go­verns his family. A master of a family is bound to com­mand all under his roof, to live in the fear of God. In an especial manner, a master should regard the observation of the sab­bath, by himself and his whole houshold, Exod. 20. 10. Thou shalt not do any work, thou, nor thy son, nor thy daughter; thy man­servant, nor thy maid-servant, nor thy cat­tel, nor thy stranger that is within thy gates. A master of a family, must not suffer re­fractory [Page 173] and incorrigible persons to live with him; such as will not serve God, he must not continue in his service. He that is a master of a family hath a great price put into his hands, to do a great deal of good; he must discountenance, and punish sins and wickedness, and he must encou­rage the practice of religion, and encou­rage the power of godliness. Now doth a master on earth rule carefully and faith­fully in his family, how much more doth the great Master of the whole world rule and govern all his houshold? Other rulers and masters have dominion onely over the bodies of men; but the great Master of heaven and earth is the Lord and Ruler over all the consciences of men. This So­vereign Lord and Master prescribes laws, and not onely commands obedience, but makes his subjects willing to yeeld obedi­ence. But as for such as are rebellious, and will neither bend, nor bow to his sce­ptre, he breaks them to pieces, Psal. 2. 9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces, like a potters vessel. There is no opposing of Christs government; for who ever rebelled against him and prospered? If then we profess our selves Christs servants, let us yeeld cheerful obedience to him, as our Sovereign [Page 174] Lord and Master. And having interest in such a Master, we have greatest reason to be contented servants.

A fourth consideration why we should 4. Consi­der God is our Hus­band. have cause of contentment from God is this, because God is our Husband, so he calls himself, Jer. 31. 32. And when a people revolted from God, he would no longer be their Husband, Hos. 2. 2. It is took for granted (for so it ought to be) that husbands should abound in love, and be tender-hearted, and provide for their wives, and concern themselves in their wives con­cernments. O! how superabundantly doth this love evidence it self in God! for he loves his people, and takes care of them, and provides for them. There is an union between Christ and his Church, and this is a great mystery, Eph. 5. 32. And the love of husbands to their wives, should be like the love of Christ to his Church, which is a tender, sincere, undivided and constant love; and farther, this love is a mutual and reciprocal love, Cant. 2. 16. Love must be returned for love, though our love to Christ is but like a drop to the ocean, or a sand to the balance, when we compare it with Christs love to us. Hence then will be raised a ground of satisfaction, and singular contentment unto the Church of [Page 175] God, for Christ is the Bridegroom, the Church is his Spouse. God accounts him­self an Husband to his people, therefore he engageth himself to take care of them, Jer. 3. 14, 15. Turn O back sliding children (saith the Lord) for I am married unto you: and I will take you, one of a city, and two of a family, and I will bring you to Zion, and I will give you pastours according to mine heart, which shall feed you with knowledge and understanding. Thus you have seen what causes there are of contentment from God.

SECT. 2.

IN the next place, and to conclude this Sect. 2. Shewing causes of content­ment from our selves. Treatise; I shall represent unto you se­veral causes of contentment from our selves.

Though these causes are wrought with­in us, yet they are wrought without us and above us, by the omnipotent power of God. They are our acts, but Gods gifts, and he crowns his own gifts in us. Not to mention many causes that might be na­med, I shall onely insist on two causes, as special grounds of contentment, viz. peace of conscience, and a right government of the affections.

[Page 176]1. Peace of conscience is a strong ground 1. Peace of conscience is a cause of content­ment. of contentment and consolation. It is a remarkable saying of Aquinas, melior est pura conscientia, quàm plenum marsupium. A man from himself (as Gods gift) can receive Quasi dicat fore, ut quisquam à se actorum fructum percipiat, con­stare cuique suarum actionum mercedem 3 saepe etiam in hac vita, sed certissimè in altera. Merc. in loc. satisfaction, according to that of Solomon, Prov. 14. 14. A good man shall be satisfied from himself. Now none by his own power and wisdom can satisfie and quiet his own spirit; but when the conscience is pacified, and God is reconciled to a soul, there is an inward soul-satisfying consolation: compare this with Isa. 3. 10. Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings. In all our trou­bles and afflictions, and amidst slanders and calumnies heap'd upon us, what can com­fort us, but the answer of a good consci­ence? This is cause of rejoycing, that our 1 Cor. 1. 12. conscience testifies for us. Amidst storms and tempests, Euroclydons, and tossings and tumblings, a God reconciled will bear up our spirits against all; Tranquillus De­us tranquillat omnia. But because many pretend to conscience, who are meer stran­gers to conscience, and quiet themselves with a false peace, and content themselves [Page 177] with a carnal security, I will make men­tion of those distinguishing characters, which S ^t Bernard mentions, Bona est conscien­tia, Bern. de inter. domo, cap. 27. si habeat in corde puritatem, in ore ve­ritatem, in actione rectitudinem. What is that which sweetens the most bitter pill of afflictions, but the testimony of a good conscience? And what is that which im­bitters all the pleasures in the world, but an evil conscience? One grain of an e­vil conscience intermixt amongst the gran­deur and affluence of riches of the great ones of the world, will prove like that wild gourd which spoiled the whole mess of pottage. Luther hath a rare saying to this purpose, Una guttula malae conscien­tiae totum mare mundani gaudii absorbet. If then you would enjoy true and solid mirth, and an abiding contentment, labour to keep this Fort-royal impregnable, I Hic murus aheneus esto, Nil conscire sibi, nulld pal­lescere culpà. mean, the bulwark of a good conscience. This was the Apostles grand exercise, to keep a conscience void of offence toward God and toward men, Acts 24. 16. Faith and a good conscience are to be united, 1 Tim. 1. 19. Holding faith and a good conscience. If we unite them and hold them fast to­gether, we consult our own peace and tran­quillity, but if we divide them, we lay our selves naked to the assaults of Satan, the temptations of the world, and the [Page 178] prevalency of our own corruptions.

2. Another cause of contentment from 2. The right go­vernment of the affe­ctions is a cause of content­ment. our selves, is the right government of the affections: when affections are rightly re­gulated and bounded, they administer great contentment and consolation. The affe­ctions are frequently to be compared to the swelling and boisterous waves of the seas, which keeps neither bounds, nor banks, but cause an inundation. The affections are usually inordinate, extravagant, impe­tuous and disorderly, and they set the whole man in a tumult: The perturbations and disorders of the affections sets all in a hurly­burly of confusion. But when (through the grace of God) the affections are set upon the right object, and disposed in a right order, then there ariseth a wonderful calm and serenity upon the spirit. When the love, joy, hope and desire are weaned from the world, and fixed upon heavenly things, then the heart is quieted and abun­dantly satisfied. But the disorder and di­visions of the affections causeth great dis­content; for when the heart hankers partly after earth, and partly after heaven, there can be no solid contentment and acquie­scence amidst such divisions and distracti­ons: But when all those affections, love, joy, hope and desire make God the Cen­trum quietativum, then all is right, for then [Page 179] the heart is comforted, and the conscience pacified, and the whole man set in a right frame and temper.

A third cause of contentment is from the 3. There is cause & encourage­ment for content­ment from the exam­ples of o­thers. examples of others: This is causae exempla­ris. The examples of others may in an e­special manner (when God sets them home) prevail with us to contentment.

Now we are to have a double aspect upon examples, partly such as are above us, and partly such as are below us.

1. As for such as are above us, we may 1. Let us look upon examples above us. upon enquiry find many great and noble Personages contented with a small pittance of this world: For instance: of Moses it is recorded, Heb. 11. 24. By faith, Moses when he was come to years, or (as the Ori­ginal is) when he became a great man, refu­sed [...]. Magna fi­des quae principatus spernit, & contemptis se aggre­gat. Grot. Joseph. l. 2. c. 5. to be called the son of Pharaohs daugh­ter. Moses was so eminent in Pharaoh's Court, as to be accounted the adopted son of Pharaoh's daughter. Josephus an Histo­rian of good note, relates this story, that Thermusis Pharaoh's daughter was the onely child of Pharaoh, and he had no son to in­herit the kingdom, and that this his daugh­ter had no child; wherefore after she had found Moses at the rivers side, she kept him hid for so long a time, as it might be sup­posed to be her own child, to the intent and purpose that he might inherit her fathers [Page 180] crown. This history may be questionable, but the Text evidently sets forth Moses his self-denial, and contentedness of spirit, Heb. 11. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt. I may add farther the contentedness and self­denial of those worthies, of whom the world was not worthy; They wandred about in sheep­skins and goat-skins, being destitute, afflict­ed, tormented, of whom the world was not Heb. 11. 37, 38. worthy: They wandred in deserts and in moun­tains, and in dens and caves of the earth. Thus these holy men were contented with their mean & contemptible condition in the world, so they might obtain interest in a bet­ter life. I question not, but they might have worn better apparel, then goat-skins & sheep­skins, and have lived in better houses then in dens and caves, if they had complied with those times wherein they lived. Galeacius Caracciolus left his Marquesdom of Vico, and all his relations, and contented himself to live in a retired private way at Geneva: for he would not relinquish his Religion for the honours of the world, but he resolved to hold fast the profession of his faith without wavering. And he thunders out a dreadful anathema against such who make the wrong choice, in these words, Cursed be See the life of Galea­cius Carac­ciolus. the man, who prefers all the gold and silver in the world, before one days communion with [Page 181] Jesus Christ. To this example, I will add that of Hormisdas, recorded by Theodoret. Theod. lib. 5. 131. This Hermisdas was a Noble-man of Per­sia, and because he would not deny Christ, he was degraded from his dignity, stript of his clothes, and compelled to wear rags and keep camels. He was well contented with this mean condition, and when afterwards the King of Persia sent for him, and clothed him with silken clothes, and perswaded him to deny Christ, he presently tore his silken clothes in pieces, saying, If for these you think to have me deny my faith, take them again. Whereupon he was with scorn cast out. Had this great man been willing to de­ny Christ, he might have kept his tempo­ral dignities and riches; but he preferred Christ before all honours, and he was rather contented to be a slave to the King of Persia, and keep his camels, then deny Christ for the greatest preferments.

2. And as we must reflect upon examples 2. Let us look upon examples below us. above us, for our imitation; so we must re­flect upon examples below us, and learn from them, this excellent lesson of Contentment. From the poorest we may learn this lesson. Such as have no more then what they work for, and can onely reserve something to keep them alive on the sabbath day, for which they have wrought in hard labour all the six days in the week; these, I say, eat, drink and [Page 182] sleep, with a great deal of contentment. They are contented with course bread, small drink, and sometimes water, and with a hard bed of straw, and yet they eat and drink heartily and sleep quietly, and they and their children look fat and well-liking. They have not those cares, fears and vexations up­on their spirits, as those have, who have thousands of gold and silver. With such as these, we should compare our selves, and if so little a portion content them, why should not much more content us?

For a close of this Treatise, let us be ex­horted (and O! that the Exhortation might take good effect) to account God our por­tion, riches, treasure, and all in all, and ha­ving him, who alone can quiet, content and satisfie our souls, we shall be abundantly qui­eted, contented and satisfied. I shall conclude all with Psal. 4. 6, 7, 8. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more then in the time that their corn and their wine increased. I will lay me down in peace, and sleep: for thou Lord onely makest me dwell in safety.