RIght Honourable, and beloued in the Lord;Gal. 4.26. The celestiall Ierusa­lem which is aboue, & the Mother of vs all, is the chiefe Citie of the liuing God our heauenly Father, wherein all our el­der brethren and fellow-seruants, after faithfull imployment of their spirituall talents, Mat. 25.16, 17 hauing giuen vp to God a good account, doe rest from their labours and their workes fol­low them:Ibid. vers. 21.23. for they are entred alrea­dy into the ioy of their Lord, and enioy their desired felicity in fruiti­on of God.

[Page 2] The Church of Christ on Earth is likewise a City of God,Ephes. 2.19. Gloriosissima Ciuitas Aug. de Ciuit. Dei. l. 1. c. 1. yea a great Ci­tie, and a place of great Trafique and Marchandize: all the Citizens where­of hauing receiued, from the Lord, their number of talents, are become Merchants, Mat. 25.15. &c. or traders, in one kinde or other, all vnweariable in their pain­full indeauour, and all ayming at one common end; their returne and increase in their profit and their gaine. Or if any be sloathfull, hee hopes to purchase ease, and that, in his account, is a sufficient gaine.

Now as it fareth in other Cities, so it falles out in this; that all proue not wise and faithfull factors, vsing faire and honest dealing in their tra­ding, and contenting themselues with a good and lawfull aduantage: but some are craftie and deceitfull Merchants, who corrupt and adulterate their most precious wares, and all to feed their couetous humour. Such were the false Apostles menti­oned in the former verses: who [Page 3]did [...] teach otherwise then they should,Vers. 3, 4, 5. who consenting not to wholsome words, euen the words of our Lord Iesus Christ, and to the doctrine which is according vnto godlinesse, did set out religion vnto Sale, and vsed false imposture for their priuate ad­uantage: Supposing in opinion or a­vowing in practise, that gaine was god­linesse. While they measured Chri­stianity by earthly commoditie, and corrupted the truth of God, and a­bused the precious name of Pietie, onely to satisfie their greedy appe­tite: as though the mysterie of godli­nesse were a mysterie of iniquitie, 1. Tim. 2.16. 2. Thess. 2.7. or a trade to serue to their sordide and filthy lucre. And these are one sort of Merchants who trade in this Ci­tie; and these haue great doings and many partners, who make their faire profession of pietie a sleight to fur­ther their earthly gaine: yea and pretend religion the better to de­ceiue. Of such false impostors, the Lord himselfe complaines: That [Page 4] their siluer is turned into drosse, their wine is mingled with water, Esa. 1.22. of such our Apostle had experience that they did [...] cor­rupt the word of God. 2. Cor. 2.17. and concerning such he forewarnes Ti­motheus saying, from such separate or withdraw thy selfe verse 5

There is another sort of Merchants that are wise and faithfull, who ha­uing found the precious pearle of reli­gion and pietie, Mat. 13.45.46. preserue it entire and vncorrupt without all imposture or mixture of their owne. And such a Merchant was holy Saint Paul, 1. Cor. 15 10. 2. Cor. 11.23.25.26. that Great trader both by sea and land, who accounted all things drosse and dung for Christ Iesus alone, Phil. 3.7, 8. the onely pearle of price, and did impart it to others in all fidelitie, (That they might partake with him in this hea­uenly wealth) while as of sinceritie, as of God, 2. Cor. 2.17. in the sight of God, so hee did preach in Christ. He accounted it great impietie to deale deceitfully, and extreame folly to ayme at earthly [Page 5]commoditie; and made this his rule of direction in all his trafique, which was an vnmoueable conclusion of his most serious deliberation: That, Godlinesse with contentment is the great gaine.

The scope of the words.The intent of Saint Paul that ex­perienced Merchant (that I may fol­low the allegorie) is to perswade Ti­motheus, a much intrusted factor, and all others that trade in this kinde: not to follow the guize of such de­ceitfull dealers, as measured Christi­anity by outward gaine (as though hee were the holier who is the wealthier) and made their preaching and pra­ctise of the doctrine of pietie, to be­come a base and sordide trade to compasse their earthly commoditie: but to become partners with him in his approued course: to embrace the Gospell in all integritie, and to con­tent themselues with their least in­crease in their outward condition, so they were surely possessed of the rich pearle of pietie, able of it selfe to cause a [Page 4] [...] [Page 5] [...] [Page 6] wel-contenting sufficiencie, and there­fore he backes this conclusion with all force of reason. That, Godlinesse with contentment is great gaine. Ver. 7, 8, 9.10

The contents of the words.These words then containe in them, a sound position of Saint Paul a true Apostle, opposed to a fond supposition of the false Apostles. Their fond supposition, in effect, was this. Gaine is godlinesse. Goods are good­nesse. Where there is wealth enough there is religion enough. For they preached and professed the religion of Christ, onely to purchase the wealth of the world.

But Saint Pauls sound position most acutely opposed to their fond supposition is this. Godlinesse is gaine. True goodnesse is the true goods. Where there is religiō enough, there is wealth enough. Yea, godlinesse is great gain. Naked piety is the wealthy commodity. True grace is the richest treasure. Godlinesse with contentment is great gaine. Godlinesse is attended with contentment. True pietie brings true [Page 7]plenty, and of it selfe will cause a wel-contenting sufficiency.

The summary conclusion of all is this. It is most false, which the false Apostles did so profanely and im­piously suppose: that, gaine is godli­nesse. But it is most true, which the true Apostle did most fitly and reli­giously oppose: that, godlinesse with contentment is great gaine. 1. Tim. 6.5. And there­fore, those are foolish and deceitfull Merchants, of sicke braines, corrupt mindes, profane hearts, that suppose gaine to be godlinesse; while they pub­lish & professe the religion of Christ, for priuate respect of the pelfe of the world; But those are wise and faith­full dealers, of wel-staied heads, pru­dent mindes, vpright hearts, who e­steeme godlinesse to be the true gaine, and as therewith right well enrich­ed, rest well contented with a lesser portion in their outward condi­tion.

And further, those are certaine loosers that account gaine godlinesse, [Page 8]for such crafty Merchants as are so cunning to deceiue others, become so wilie that they beguile them­selues, and shall find themselues but bankrupts, when they make vp their accounts, and are cast into prison till they haue paied their debts.Mat. 18.3, 4. In stead of an estate of plentie, which they vainely expected; they shall meete with an estate of misery which they little feared. But those are sure sa­uers who make godlinesse their gaine. Who purchase to themselues not so much this worldly wealth, as those heauenly treasures: who fill, not their houses, but their hearts: not their cof­fers, but their consciences: who are rich, not so much in earth, as in hea­uen: not in themselues, but in God, e­uen in Christ Iesus, in whom are all treasures of godlinesse, euen the ful­nesse of the God-head. Who became poore to make vs rich:Mat. 8.20. and by his extreame outward penury, purcha­sed our exceeding inward plentie. Who was poore for a time, that wee [Page 9]might bee rich for euer. Who will cast vnto vs here, after our godlinesse begunne, a wel-sufficing competen­cy, and will replenish vs hereafter, when our godlinesse is perfected, with al-sufficient felicitie. So then: godli­nesse with contentment is great gaine.

Hetherto we haue beene taking a generall suruay of the coherence, and scope, and summe of this sen­tence. Now let vs enter into a more speciall view thereof, as it is in it selfe an heauenly position, and a diuine con­clusion, short but pithy, in very few wordes very greatly commending the worth and excellency of godlines, as the only pearle of price, worthy the purchase of the wisest and richest Mer­chant.

In this golden sentence, or heauen­ly aphorisme, wee may consider a simple or naked assertion, godlinesse is gaine. The parts of this assertion. 1. The subiect (or antecedent) god­linesse. 2. The attribute (or conse­quent) gaine, are either amplifyed and [Page 10]illustrated by their seueral attendant.

1. The attendant of godlinesse is con­tentment. [...], true pietie is attended with an autarkie or wel-contenting sufficiency. True con­tentmēt being (as I conceiue it) a fruit and effect, and (as I may so speake) a daughter of godlinesse: borne of her, bred vp by her, & an inseparable attendant of her: and therefore they are by this particle, [...], linked toge­ther as with a golden chaine, [...] godlinesse (attended) with contentment.

2. The attribute of godlinesse, that is, gaine, is amplified and enlarged by an attendant quantity, great. Godlinesse with contentment is great gaine. And this attendant quantity, or greatnesse imports a commendation of this gaine, which, the greater it is the more cōmendable. Godlinesse is such a gaine as is great. 1. Great in it selfe simply considered: as a rich treasure of great sufficiency. 2. And great compara­tiuely in respect of other gaine. God­linesse [Page 11]attended with contentment is of all the greatest gaine. The true gaine, the great gaine, the greatest gaine of all is: Godlinesse attended with contentment. E­uen true pietie, which bringeth with it good contentment, or, a wel-con­tenting sufficiency.

The particular branches of my fu­ture discourse, (as by that which is spoken, you may discerne) for order and number may well be these.

The first concerning godlinesse the subiect of this gaine.

The second concerning content­ment, the attendant of godlinesse.

The third concerning gaine, the attribute of godlinesse. And herein that.

• 1. True godlinesse is true gaine.
• 2. True godlinesse is great gaine.
• 3. True godlinesse is the greatest gaine of all.

And of these in order as God shall inable, and your patience, and time permit.

The matter or subiect of this true, [Page 12]this great, this greatest gain is, [...] godlinesse or pietie. The name imports as much as true worship or religious a­doration. Which Nazianzene (di­stinguishing from [...], which sometimes signifies worship of false gods) describes to be [...].Definit. 152. The religious adoration of the blessed Trinity. The thing it selfe, which wee vnderstand by the name of Godlinesse, is of verie great and large extent. It consisteth of the concurrence of all those precious gifts, and louely graces of the sanctifying spirit of God: and con­teyneth the whole body of those di­uine vertues of Christian religion, expressed sometime by the feare of God, as where it is sayd of Cornelius that he was [...] a deuout or godly man, Act. 10.2. and one who fea­red God. Where the feare of God, which ere-while notes out one special grace; or gracious disposition, may well comprize, all religious deuotion & due respect of God, both in heart [Page 13]and life: and may plainly and brief­ly be thus described.

What' godli­nesse is. Godlines is that religious reuerence & awefull respect of God, which ari­seth frō the true knowledge of God, and sense of his loue, and causeth a studious endeauour to walke with God, in all holie duties, both inward and outward, and that in sincerity.

This true godlinesse (the charac­ter and cognizance of true-beleeuing Christians, which distinguisheth the new and right-born sonnes of God, from the bastard-brood of Satan, and corrupt generation of Adam) is for nature and propertie a religious reuerence and awefull respect of God, possessing the heart of man with all due regard of the holy presence of God. The wel-spring or roote thereof is the feeling and effectuall knowledge of God, which is the ground of hap­pinesse, the seed of all vertue that groweth in the heart, and the first gift which God imparteth to a peo­ple selected to serue him, and to bee [Page 14]admitted into league and couenant with him.Ier. 24.7. First God giues an heart to know him, that he is the Lord, and then, and not before, he will be their God, and they shall be his people. Without this sacred and sauing knowledge man is not godly but godlesse: [...]. Eph. 2.12. Eph. 4.18. not in Coue­nant with God, but a stranger from the life of God. Men cannot liue well that doe not beleeue well: nor beleeue well, that doe not know well.

Whence god­linesse spring­eth.But from what knowledge of God doth godlinesse spring? surely from knowledge and acknowledgement. I I. Of the glorious maiesty and sublimity of Gods diuine nature, and of his pure holinesse infinitely surpassing the mo­dell of the most excellent creatures: in comparison of whose brightnesse the very sunne is darke: in compari­son of whose puritie the very heauens are polluted: Iob. 15.15. for resplendencie of whose glory the very Angels couer their faces: Esa. 6.2. before whose dreadfull presēce the earth melteth,Psalme 97.5 Esa. 51.6 the heauens, flie away, the deuils tremble, and all [Page 15]creatures stand astonished and ama­zed.Iam. 2.19.

II Godlinesse springeth from the knowledge of Gods al-seeing eye, Prou. 15.4. Hebr. 4.13. al-knowing wisdome, al-beholding presence: whereby God pondereth the pathes, obserues the gestures, heareth the wordes,Ier. 17.10. searcheth the hearts, tryeth the reines, Prou. 15.11 Iob. 26.6. and pryeth in­to the bottome of hell and destruction it selfe.

III Godlinesse springeth from the knowledge of Gods al-ruling prouidēce, Mat. 10.30. al-commanding power, soueraigne authority, and vnlimited Lordship. Whereby God can, and will, ouer­awe and order all creatures and acti­ons, conditions and estates: and curbe, and keepe vnder al proude re­sisters and rebellious opposers; can bruise them in peeces with his iron rod, Psal. 2.9. and consume them to nothing with the breath of his nostrilles. Yea command and worke the weale or woe, life or death, felicity or misery of all manner his creatures.

IIII Godlinesse springeth from the knowledge and acknowledgement of Gods exact iustice, and impartiall e­quitie: whereby the Lord,Rom. 2.11. not ac­cepting persons, nor taking rewards, doth distribute and diuide to euery one his deserued right in good or e­uill, rewards or punishments, for o­bedience or breach of his holy, di­uine, and soueraigne reuealed good will and pleasure. And all these con­siderations doe strongly vrge and powerfully enforce vnto piety or godlinesse.

V But that godlinesse may indeed bee wrought, and grow, and flourish in the heart of a Christian (and that hee may draw neere to God and not be deterred from God) hee must aboue al find and feele the quickening iuice of Gods eternall loue, issuing out of the roote of the true vine, Christ Ie­sus, through conueiance and sweete influence of the spirit of God, which arising into the heart of a true Chri­stian, will both mollifie, heate, and [Page 17]effectually affect the heart, and most kindly cause therein true godlinesse, and religious respect of God.

[...]. Nazianz.And thus this true godlinesse wrought in the heart being an habite of good things (as Nazianzene speakes) doth take the possession and go­uernment of euery part of the soule, doth their reside and rule and causeth an exercise of goodnesse, [...] and exerts and shewes it selfe in certaine actions and workes called the exer­cises of godlinesse or religious de­uotion, both inward in the heart,The large ex­tent of godli­nesse. and outward in the life, which expresse the nature and power of pietie. Of which kinde are these. Effectuall faith, diligent loue, pa­tient hope, reuerend feare, pure con­science, sound repentance, assured con­fidence, all holy affections, diuine medi­tations, godly resolutions, earnest peti­tions, deuout gestures vnstained profes­sion, religious speach, vnblameable con­uersation.

At these actions of pietie doth our [Page 18]holy Apostle ayme, when he adui­seth Timotheus to exercise himselfe vn­to godlinesse. 1. Tim. 4.7. When hee exhorts that prayers and supplications be made for all men: 1. Tim. 2.1.2. for Kings and for all that are in authority, that wee may leade a quiet and a peaceable life, in all godlinesse and honesty. Lastly, at this doth the Apostle Saint Peter leuel, vpon serious meditation of the finall dis­solution of the world.2. Pet. 3.10, 11, 12, 13, 14. Seeing the day of the Lord shall come as a thiefe in the night, in the which the heauens shall passe away with a great noyse, and the e­lements shall melt with feruent heate, the earth also and the workes that are therein shall be burnt vp: seeing then that all these things shall be dissolued, what manner of persons ought yee to be in all holy con­uersation and godlinesse, or duties of godlinesse—being diligent in exercise of the offices of piety, that yee may be found of him in peace, without spot and blame­lesse.

And this I take to be the sum and substantiall nature of this godlinesse, [Page 19]which our holy Apostle commends vnto vs as the great gaine: to which if we shall adde one seasoning grace, it will abide the touch, and bee ap­proued of God.

Sincerity a seasoning grace.This seasoning grace is sound since­rity of the soule and inner man, freed and purged from dissembling and hollow-hearted hypocrisie, so that it may abide the through tryall of Gods discerning view. And so much the name godlinesse doth seeme to import, as taken from God: so that, in my apprehension, the godlinesse of a Christian is such inward disposition of heart, as consorts with the nature and will of God: such outward con­uersation of life, as beseemes the pre­sence of God. Without this sound­nesse and perfection of the inwards, and the heart, our pretended godli­nesse is little better then profanenesse; Mat. 23. and our seeming pietie detestable hy­pocrisie.Luk. 16.15. But shall this sound inte­grity and true candor bee dispersed as blood through euery veine of the [Page 20]whole body of true piety, and as seasoning salt bee sprinkled on euery action and worke thereof:Marke 9.50. this god­linesse shall be accepted for true and good: the heart shall be sound, and actions approued: and then may this precious pearle of piety be com­mended of God, and esteemed of vs as our greatest gaine, and truest trea­sure.

This (beloued in the Lord) euen this is the comely feature of godli­nesse, the subiect of our gaine, a thing of great worth and excellency euery way: which yet notwithstanding is so smally respected, yea so greatly contemned, as is lamentable to be­hold, of the most and greatest part, of this foolish world. Oh that our blind eyes were able to behold it! Oh that our peruerse hearts were a­ble to esteeme it! Surely, surely: it would command both eye, & hand, and heart, and all, to seeke it, to em­brace it, to yeeld all kind and louing entertainment vnto it. I will not [Page 21]now speake but pray. That the God of all grace would graunt vnto you all, this marrow of all grace, true godlinesse and piety to guide both heart and life.

Thus much I thought good to premise concerning godlinesse a­lone, which is presupposed as the matter, and subiect of our gaine: now I proceed to the attendant of godlinesse which is Contentment, for godlinesse, is not alone but attended of contentment. Godlinesse with Contentment is our great gaine.

The 2. gene­rall point of godly con­tentment.The attendant of godlinesse is con­tentment: a most worthy wayting­maide of so honourable a Mistresse! True Godlinesse is as it were a royall Queene full of Maiesty and beauty, striking admiration, and reuerence into the hearts of all earnest behol­ders: and Contentment as a young Lady and Princesse, a pure and spot­lesse Virgin of seemely feature and wel-pleasing demeanure, euer at­tending godlinesse as her Lady and [Page 22]Mistresse. Both for progenie of the blood Royall, of of-spring diuine, drawing their line and linage from God himselfe. For as godlinesse is from God: so is Contentment from godlinesse, borne of her, bred vp by her, and of bounden duty, an inse­parable attendant of her; both are sent, of God, into this world toge­ther, that being entertayned into the hearts of men, they might make both heart and life Godly, and gain­ful: holy, and happy. And holy sure and happy is that heart, that house, that towne, that city, that country, that court, that church, that king­dome, where godlinesse and content­ment doe rule and beare the sway. These surely will cause an heauen on earth, and bring in time from earth to heauen.

What the word signifi­eth.The word [ [...]] translated contentment, soūds (as I may so speak) selfe-sufficiency: and points out such an estate and condition, as hath suf­ficiencie of it selfe to furnish it selfe [Page 23]withall; and needs not to seeke for supply else-where, and therefore af­fords contentment within it selfe, Gen. 17.1. such properly and absolutely is the estate of God alone, who alone is El-schad­dai, the almighty and al-sufficient God. God al-sufficient in himselfe, of him­selfe and for himselfe, and for all his creatures, of whom all creatures stand in need, but he in need of none, but resteth, euer wel-contended within himselfe as beeing Iehoua, Exod. 34.6. the fountaine infinite and inexhaust of his vncreated beeing, wel-being, life, wisdome, will, power, felicity and glory, daily delighting and reioy­cing alwaies within himselfe Prou. 8.30. and such is the autarkie of the Nature diuine abounding in it selfe, not needing vs.

Content­ment from God, aswell as godlinesse.Now as godlinesse is from God, and goodnesse from this first good: so is sufficiencie and true content­ment from this al-sufficiency of God ( [...].) Our sufficiency is from God. 2. Cor. 3.5. From God we [Page 24]deriue our beeing, our wel-beeing, our ability to doe well, to suffer ill: our godlinesse, our goodnesse, and our good contentment in our owne condition, which, with our godli­nesse, wee receiue from our God. Which our holy Apostle most ele­gantly and emphatically expresseth to the magnifying of Gods bounty and our felicity. 2. Cor. 9.8. And God is able to make all grace abound to­wards you, that yee alwaies hauing all sufficiencie, in all things, may abound in euery good worke. As God is able, so is he willing, as in grace to bestow god­linesse: so with godlinesse to giue this happy attendant of Contentment, By what meanes. and that 1. While by faithfull promise hee endoweth godlinesse with so rich a portion, as may wel suffice and giue contentment: for godlinesse hath the promises of the life that now is, 1. Tim. 4.8. and of that which is to come.

2. While hee causeth the godly minde recounting with it selfe it owne inward plenty (as beeing en­riched [Page 25]with treasures of spirituall goodnesse) to rest wel-pleased, and wel-appayed, with what outward estate or condition can befall him: which, whatsoeuer it is, is that which his heauenly Father hath shared out vnto him, and therefore hee is resol­ued to rest content therewith till it shall please God to better the same: hauing by the instruction of godli­nesse learned with Saint Paul, Phil. 4.11. in all E­states to be content, and if any occasi­on of discontent befall him, hee re­tires himselfe into his counting-house: and there findeth himselfe so well stored through Godlinesse, that hee sees no place for discontent­ment?

Godly con­tentment is no stoicall senslesnes.Where note by the way, that this godly contentment whereof we speak, is no carelesse stupidity of stoïcall minded, or rather mindelesse and gracelesse humorists, who are no way affected with any change: but as they neuer tasted of this godly sufficiency: so rest content in their [Page 26]insensible misery. But this our con­tentment is such as the heart affec­ted with the sweetnesse of Gods house can comfortably recount, and doth daily obserue to issue from true pietie: which as it bringeth with it, wel-contenting sufficiencie: so it poy­seth the heart to holy equabilitie, and quieteth the minde in all E­states.

When con­tentment at­tendeth god­linesse.Now the estates and times wherein contentment attendeth godlinesse, are ge­nerally two. One in this life, the other in the life to come: in this of grace: in that other of glory. And as this and that life are not two in kind, but only one; and two in degree of grace and happinesse: so is godlinesse it selfe, and godly contentment, in these two seuerall times; not two in na­ture, but onely in degree: either suiting and consorting with either condition, both liue and loue, goe and grow togither. When godli­nesse beginnes, then beginnes content­ment, as godlinesse increaseth, so con­tentment [Page 27]is inlarged, and when god­linesse is growen to full perfection, then shall the godly heart finde full contentation. Perfect holinesse shall be attended with perfect happinesse, perfect pietie with perfect felicity: and all this through full fruition of God in Christ, who is the wel-spring of our godlinesse and goodnesse: and the ful-flowing fountaine of our sufficiency and contentment.

Contentment attendeth godlinesse in this life.That godlinesse in this life is at­tended of contentment, it is mani­fest out of the word of God: especi­ally out of the Gospell, which the A­postle stiles the truth, Tit. 1.1. 1. Tim. 6.3. or doctrine ac­cording to godlinesse, which holy doct­rine directeth vnto godlinesse, and vnto godly contentment. Vnto god­linesse, in this tenour:Mat. 6.33. seeke yee first the Kingdome of God and his righteousnesse-purchase pietie, gaine godlinesse. Then, exercise thy selfe vnto godlinesse: 1. Tim. 4.7. inure thy selfe vnto the practise of pietie. Vnto contentment in this ma­ner. Be not carefull for your life saying: Mat. 6.25.31. [Page 28] what shall we eate? what shall we drinke? wherewith shall we be cloathed? (where prudent prouision is enioyned, di­stractiue care condemned) For your heauenly Father knoweth, Ibid. vers. 32. that you haue need of these things. Verse 33. These things shall be cast vnto you, (beeing godly) without your vngodly care) let your conuer­sation be without couetousnesse, Hebr. 13.5. and be content with those things which you haue. And when piety prouokes to pray for more, it prescribes godly mode­ration, with this limitation; Giue vs this day our daily bread, Mat. 6.11. that is, a reaso­nable competency of necessary pro­uision. But it condemneth couetous­nesse as the enemy of godlinesse; 1. Tim. 6.10. 1. Ioh. 2.15.16. and permits not the King himselfe to multiply his horses, his siluer, or his gold, Deutr. 17.16.17. aboue due measure of godly moderation: or in any measure ar­guing his discontent, or want of depen­dance on God for a competent porti­on, or needfull protection, by good and godly meanes.

What ought to content.Yea, beloued in the Lord, this [Page 29]doctrine of godlinesse doth informe, what ought to content, viz. Meate drinke and apparell; if God giue no more. If we haue food & rayment let vs therewith be content. 1. Tim. 6.8. Nature (saith the Physician) is content with a little: as, not to thirst, not to starue, Galen. [...]. Cibus & potus sunt diuitiae Christianorum. Hieron. Bp. and grace ought to content it selfe with lesse. In this case, meate and drinke are the riches of Christians: yea bread and water with the Gospell are good cheere. More ought not to discontent, if God giue more. Lesse if God giue not so much. (Any thing is more, then any man can chalenge. The smalest good is aboue mans greatest desert, all is of mercy nothing of merite.) Whatsoe­uer God measures out vnto vs, that ought to giue contentment to vs.

And a godly man may wel content himselfe in all estates: and if in any, hee finde himselfe not well: it is not because he might not therein be well: but because hee doth not in such holy manner demeane himselfe,Why a godly man is some­time not con­tent. as god­linesse would direct, for so out of [Page 30]question hee should bee well. True indeed it is, that contentment, which attendeth godlinesse in this life, is not such a settled composednesse of minde, and quiet tranquillity of all the affections, as neuer meeteth with any turbulency of passion, or is ne­uer interrupted nor assayled of dis­contment. For as godlinesse in this life is not perfected: so is the minde of a godly man not fully contented. But, through inward distemper and outward occurrence, is sometimes shaken with vnsetlednesse and dis­content. The sea is not so calme in Summer, but is sometimes troubled with some boysterous winde: no not the stable mountaine so firme, but may bee moued with some fearefull earth-quake. So is it with the minde of a godly man: it is sometimes mo­ued, sometimes tossed with windes and terrours. Yet so well is it ordi­narily composed through habituall resolution of dependance on God, and equability of affection in all e­states: [Page 31]that it's neither oftē disturbed, nor long disquieted: but after some lesser or shorter distemper, it doth quietly compose and settle it selfe againe, and through the power of godlinesse doth recouer it selfe, and enioy againe this sweete Content­ment.

Happy, happy, yea thrice happy is that soule, that is so quietly setled, and so well composed, that it is not much shaken and tossed with discon­tent! and so happy may euery one of our soules become, shall we seriously consider,How to come to godly con­tentment. how wee may become so happy. Which if any desire in­deed to know, let him lend his eare, yea his heart, a little, and cast his eye of faith vpon the doctrine of godli­nesse; and hee shall therein behold such strong foundations of true con­tentment layde, as that the gates of hell may well assaile, but shall not preuaile against it.

4. Grounds of godly con­tentment.The foundation of godly content­ment hath these foure degrees. 1. Gods [Page 14]powerfull prouidence. 2. Gods pru­dent loue. 3. Gods gracious pro­mise. 4. The present portion which God bestoweth vpon a godly man.

The first ground of godly content­ment is Gods powerfull prouidence, 1. Gods pow­erfull proui­dence. whereby hee wisely ordereth, and sweetly disposeth all actions and e­uents, conditions and estates. The Lord killeth and maketh aliue, 1. Sam. 2.6. he bring­eth downe to the graue, and bringeth vp. 7. The Lord maketh poore, and maketh rich: 8. he bringeth low and exalteth: he rayseth vp the poore out of the dust, and listeth vp the begger from the dunghill, to set them amongst Princes, and to make them inherite the throne of glory: for the pillars of the earth are the Lords, and hee hath set the world vpon them. The Lord,Psal. 147. v. 4. vers. 8. the Lord, guides and numbers the starres in heauen, hangs the clouds in the firmament,Mat. 6.26.28. feeds the fowles of the ayre, clothes the flowers of the field, takes care for the oxen in the stall, multiplies the fishes in the sea, numbers the sands by the shoare, [Page 33]preserues the haire on the head, and the drowing of a swine, Mat. 8.31, 32. Mat. 10.29, 30. the falling of a sparrow, the perishing of an haire doth not escape the powerfull proui­dence of our most gracious God.Act. 17.28. Yea and our God (in whom we mooue, liue, are) is able for bread to giue man­na from heauen, Exod. 16.14, 15. Exod. 16.13. Exod. 17.6. ver. 78. Exod. 13 21. Deut 29.5. for flesh to send quailes from the sea, for drinke to giue water out of the flinty rocke, for shelter a cloude. For direction a pillar of fire, for want of new apparel can preserue the old: Ios. 3.15, 16 Exod. 14.21, 22. for a passage can diuide Ior­den, and make a drie lane with watry walles through the deepe channel of the red sea. Out of bondage can giue deliuerance; out of sicknesse, health; out of death, life; out of sinne, good; and out of miserie, can draw felicity. Numb. 11.23. Esa. 50.2. His hand is not shortened that hee cannot now helpe: hee is now God al-sufficient, as well as euer he was. And what can­not our God doe for vs? God is able (saith our holy Apostle) to make all grace to abound toward you, 2. Cor. 9. [...]. that yee, al­waies, hauing all sufficiency, in all things, [Page 32]may abound to euery good worke.

Euery word hath it waight. Our God al-sufficient hath al-sufficien­cy, for vs all, alwaies, in all things, to cause all grace to abound to vs, and to cause vs to abound to euery good worke. Oh the powerfull prouidence of our gracious God? Oh the vn­moueable foundation of godly con­tentment! What feare of want or woe can discontent vs, seeing our God hath al-sufficient for vs? our God hath sufficient wisdome for our instruction; sufficient power for our preseruation: sufficient grace for our infirmities: sufficient plenty to supply our penurie: sufficient mercy for all our miseries: sufficient comfort for all our maladies: suf­ficient honour to wipe away our in­famy: sufficient life to ouercome our death, and sufficient glory to perfect our felicity. Thus is our God able to make all grace to abound toward vs, that wee alwaies hauing al-sufficiencie in all things may a­bound [Page 35]to euery good worke. On this foundation may a godly man beginne to build his house of godly contentment thus.Vse. The meditati­on, of Gods povverfull prouidence.

Doth any euill or crosse befall mee? It comes not from the haplesse stroke of blinde Fortune, but from the al-ruling hand of an al-seeing God. Did the spitefull tongue of my ene­nemy defame me? Or his powerfull hand oppresse and iniure mee? Or did any other creature bring any e­uill vpon me? Whatsoeuer was the meanes, or how ill soeuer affected to mee, Gods ouer-ruling prouidence hath some hand therein. Not in­deed himselfe vniustly striking, or instilling malice into the striker, or exciting him to sinne, or excusing him in sinne: yet guiding the blow, and directing it to me, as an actor in, not an idle spectator of the action: yet no author or approuer, but iudge and reuenger of the euill, of the action.Ier. 25 12.14. Threatning & punishing the instrument of the euill, and correcting [Page 36]euill in mee, by the good euent of this euill accident, intended for euill, by euill man, against mee: but turned to good, by Gods goodnesse, vnto mee. Well; whatsoeuer it is: Gods will appointed it, Gods prouidence ordereth it, his power ouer-ruleth it, his hand limiteth it: and, when he sees fit, hee can as easily remooue it, as permit it, and turne this great euil to my greater good, and therefore I will be content.

The second ground of godly con­tentment is Gods prudent loue. 2. Gods pru­dent loue. Gods powerfull prouidence, able to worke our wel-fare, is seconded with his prudent loue, which makes him wil­ling. Such is Gods loue vnto a godly man, that he cannot but wish well to him, and doe well for him.

Your heauenly Father (saith our bles­sed Sauiour,Mat. 26.32. our elder brother) knoweth that you haue neede of these things. God is your Father, if you be godly: yea, your heauenly Father; and beares vnto you the affection of a [Page 37]Father: and cannot but loue you, as being your Father: and that prudent­ly, as your heauenly Father.Mat. 7.11. And if you beeing euill know how to giue good things vnto your children, how much more shall your Father which is in hea­uen, giue good things to you that aske him? God your Father is heauenly wise, and knowes better then you, what is best for you. The God of heauen is your good and louing Father, and will not, for his loue, suffer you to want what might doe you good. And therefore not to rest content with that which your Father giues you, were either to make your selues wiser then hee, as if you knew better then hee, what is best for you: or more louing to your selues, then your heauenly Father is to you, in wish­ing more good to befall you, then your heauenly Father is, in loue, wil­ling to bestow vpon you. If you doubt of God your Fathers prudence, it is because you are not wise: if of his loue to you, it is because you loue not [Page 38]him. For God is not ineprudent in any of all his actions, nor wanting in loue to any of all his creatures: nor in a­ny degree of loue, to those that loue him well. And if God so cloathe the grasse of the field, Mat. 6.30. shall hee not much more cloathe you? Oh yee of little fayth to your Father, if you beleeue not this word and promise of your Father! Oh yee of little loue to your Father, if you bee not so well perswaded of your Father, that hee loues you well!

Vse. The medita­tion of Gods prudent loue.And this is the second foundation of godly contentment: whereupon a godly man not doubting of the prudent loue of God his heauenly Fa­ther vnto him, must needes in pru­dence content himselfe with that portion which God his Father hath carued out vnto him.

3. Gods gra­cious promiseThe third foundation of Godly contentment, (wherein Gods prudent loue most brightly shineth) is Gods gracious promise passed to a godly mā. And what is this gracious promise? [Page 39] Hee hath said. I will not leaue thee nor forsake thee, Ios. 1.5. Hebr. 13.5. therefore let your conuersa­tion bee without (vngodly) couetous­nesse, and bee content with such things as yee haue.

Question But what if I haue not, but want, shall I then be content?

Answ. Feare not want, but feare the Lord:Psal. 34.9. for there is no want to them that feare him.

Obie. Yes, some that feare the Lord doe sometime want (as Elijah. Lazarus. Paul, 1. King. 17. Luk. 16. 2 Cor. 1.8. Hebr. 10. Psal. 34.10. Psal. 84.11. and many godly Chri­stians) Sol. The young Lions doe lacke and suffer hunger: but they that seeke the Lord shall want nothing that is good. E­uery thing, good in it selfe, is not good for thee. If good for thee, it shall not bee wanting vnto thee. Surely the Lord will not faile his people, Psal. 94.14. Phil. 4.19. Thy God will supply all thy necessities. Thou shalt sometimes want indeede (as those godly ones did) because it is good for thee sometimes to want. But thou shalt want nothing that is good for thee to haue: vnlesse thou be wanting [Page 40]to thy selfe. And therefore thou shalt not sometimes want afflictions: be­cause it is not good for thee,Psal. 119.71. Lam. 3.27. some­times, to want them, but good to haue them. And when they are vpon thee, thou shalt not want due com­fort in them, for God hath said: I will not leaue thee nor forsake thee. Ios. 1.5. Hebr. 13.5. Esa. 43.2. I will bee with thee in the fire and in the wa­ter. The Lord will not forsake, for e­uer: but though hee cause griefe, Lament. 3.31 32. yet will hee haue compassion, according to the multitude of his mercies. 2. Cor. 12.9 His grace is sufficient for thee. Hee will lay no more vpon thee then he will make thee able to beare. 1. Cor. 10.13.

Vse. The medita­tion of Gods gracious pro­mise.On this foundation may a godly man thus frame his sanctuary of godly comtentment. God will lay no more vpon mee, then hee will make mee able to beare &c. Either my crosse shall bee moderated, or my a­bility to beare increased. Either my burden shall be made lighter, or my faith stronger, as God doth presse me downe with one hand, so will he [Page 41]raise mee vp with the other. God can drawe mee to himselfe, with the cordes of loue, vnder the roddes of men. And if my crosses shall proue great, Gods loue therein shall proue as great. In greatest crosses God v­seth to wrappe vp the greatest mer­cies, and turnes the deadly poyson of afflictions into wholesome and soueraigne medicines. That which in my apprehension may seeme the greatest euill, Gods gracious dispen­sation shall turne to greatest good. All things shall worke together for the good of the Godly (that loue God):Rom. 8.28. greatest euils to greatest good. The heauiest crosse shall finde the hap­piest issue. 1. Cor. 10.13. Death it selfe shall proue a rich reuenue, Phil. 1.21. bringing the happy re­turne of an eternall life.

Oh how sweete a song of triumph may a godly man sing, in the grea­test threats or assaults of his most dreadfull foes!

A godly mans song of tri­umph.Whence my enemies intend mee greatest daunger, thence shall I pur­chase [Page 42]greatest honour. My enemies may behead me, but cannot hurt me: Slay mee, but cannot conquer mee.Rom. 8. v. 37. [...] we more then conquer. My enemies may take away my life, but not my hope: My head, but not my crowne. Whether I bee woun­ded or slaine, I shall not loose the vi­ctory, if I die in the battaile, I shall tri­umph after the fight, and if I fight till death, 2. Tim. 4.8. I shall receiue a crowne of life. Act. 14.22. I may goe (and if God see fit) I must goe, yea, I shall goe, by the crosse, to a crowne: and through cru­el martyredome vnto a glorious King­dome.

4. A godly mans present portion.What yet is wanting to a godly man, to make vp his bulwarke of godly contentment? Vnlesse it bee the consideration of his portion? Which yet is not wanting vnto him: be­cause God hath in part already be­stowed it on him. And what is this portion? Surely such as may well vp­hold and support his soule with godly contentment. Hee is already possessed df some part of godlinesse it [Page 43]selfe, which of it selfe is a goodly porti­on: as beeing a rich treasure of all precious pearles of grace and good­nesse. Yea;Psal. 119 57. Psal. 16.5, 6 Thou art my portion O Lord (saith holy Dauid.) The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen vnto mee, in pleasant places; I haue a goodly heritage. My flesh and my heart faileth: Psal. 73.26. but God is the strength of my heart, and my portion for euer. The Lord is my portion, Lam. 3.24. saith the soule of mourneful Ieremie, Ier. 10.16. & 51.19. in his dolefull la­mentations. The Lord of hostes is the portion of Iacob: and Israel is the rodde of his inheritance. If the Lord himselfe bee Aarons portion and his inheritance: Num. 18.20 why should not Aaron content him­selfe, though hee haue no other inhe­ritance among the people? And if the Lord bee the portion of Iacob, of Israel, of euery godly man,Gal. 6.16. who is of the Is­rael of God: why should hee not rest well contented, although hee want an inheritance in the things of this world? Oh happy man, that in that [Page 44]his want enioyeth more, then the world can either performe or pro­mise!

Vse. The medita­tion of a god­ly mans por­tion.The serious view of this goodly portion, of a godly man, may afford vnto him this holy meditation. God himselfe is my portion, if I bee godly; and God al-sufficient in himselfe is al-sufficient vnto mee.Psal. 100.3. Hos. 2.20. Ioh. 3.16. God gaue mee to my selfe: God gaue himselfe to me. God the Father gaue his Sonne to mee: God the Sonne gaue him­selfe to mee: God the Holy ghost gaue his seale, Ephes. 1.11. to assure this gift vnto me, and shall I not be content? God the Father hath sent the spirit of his Sonne into my heart,Gal. 4.6. to make mee call God my Father, and Christ my Redeemer: and shall I not bee con­tent? That which I was,Quod homo est, esse Chri­stus voluit, vt & homo possit esse, quod Chri­stus est. Cypr. de idol. vanitate. Christ would bee, that I might bee that which Christ is: The Sonne of God by grace (as hee by nature) and fellow-heire with him, of all things, in glo­ry, and shall I not bee content? What shall I say more? God the Sonne re­ceiued [Page 45]all things from the Father for mee: that in him, and through him, and with him, I might receiue all things from the Father.1. Cor. 3.21.22. And why should I not content my selfe with him; without whom all things are as nothing: and with whom no-can bee in stead of all things? Surely the man that is indeed godly, is in­finitly aboue all measure wealthy, and therefore I will be content.

Tell mee now (beloued in the Lord) can that true godly soule shrink downe through discontentment, that is so strongly propt with these so many pillars? or can it euer languish, and waxe faint, while it doth serious­ly recount and call to minde, Gods powerfull prouidence disposing all things for him: Gods prudent loue intending all good vnto him: Gods gracious promise assuring him of his loue: and his plentifull portion, as a pawne of Gods gracious promise? While hee hath receiued godlinesse, as a treasure of goodnesse, and holi­nesse [Page 46]as a pledge of his happinesse, and some measure of grace as a fore­runner of vnmeasurable glory? The raine of afflictions may fall indeed:Mat. 7.25. floods of persecution may come, the windes of temptations may blow, and beate vpon the house of a godly mans contentment: and shake and batter it, but it shall not fall: for it is builded on the foundations of God. Euen vpon the rocke Christ Iesus, and chiefe corner stone, 1. Pet. 2.6. & vers. 5. vpon whom all godly men as liuing stones are built, and whereupon also they build and found their impregnable fortresse of godly contentment.

On these grounds and foundati­ons doth a godly man, when hee is himselfe, build a sanctuary to his soule of godly contentment: where­in hee doth shelter, and solace him­selfe, in all the changes of this present mortality, in this manner.

The vse of the foure grounds of content­ment.If God, in goodnesse, giue aboun­dantly, hee is ioyfull, and receiues it thankefully: if a competency, hee is [Page 47]cheerefull, and enioyes it comfor­tably: if but a little, he is quieted, and accepts it willingly: if not any thing at all, yet hee is patient, and waiteth hopefully. For hee wisely conside­reth; that God giues aboundantly, that man might bee an instrument of Gods bounty. God giues mode­rately, that hee might not bee cum­bred with superfluity. God giues sparingly, that hee might aske both these, and better things, more earnest­lie. Yea, God somtimes with-holds these outward things, and sendeth crosses in stead of them: for tryall of some grace, exercise of some vertue, preuention of some daunger, cure of some disease. To weane him from the world, to direct him toward heauen: to draw him to himselfe: or some way, or other, for Gods glory, others example, and his owne true good. He knowes that Gods proui­dence disposeth of all: Gods loue to him is firme in all:Rom. 8.23. Gods promise is passed, that all shall turne to his [Page 48]good: and his present portion is not only good, but a pawne of a greater. If more were now behoouefull, hee should not want it: and seeing more is not giuen, he feeles no want with­out it. But finds a supply in his store­house of godlinesse, which is euer attended of wel-pleasing Content­ment.

What now is there, in al the world, that can threaten, and cause discon­tentment vnto a godly man? Sure­ly many things threaten it:4. Causes of discontent­ment. as namely these foure. First, con­science and remembrance of euill committed. Secondly, strength and violence of temptation enforced. Thirdly, sense, or feare of euill suf­fered. Fourthly, want and defect of good desired. And these indeed, are of great force to worke or threa­ten discontentment. For where guilt of sinne is not remooued: where as­saults and temptations are not re­pelled: where the bitternesse of crosses is not sweetened: and where [Page 49]desire of good is not competently supplied, peace and contentment cannot lodge in the heart of any mortall man. Here is a large field opened, but I may not walke therein at length. In one word therefore. God be thanked.These causes remoued. 1. Christ hath suf­fered, and the guilt of sinne is remo­ued. 2. Christ hath conquered, and temptation shall bee vanquished. 3. The comforter is sent, and crosses are sweetned. 4. Heauen is prepared, and all wants shall bee supplied, vnto a godly man, and therefore a godly man may well content himselfe to liue by faith for the time of this life, and to comfort himselfe by assured expectation of ioyfull fruition of all desired good, and safe exemption from all suspected euill.Of these more largely. More large­ly thus.

1. Cause of discontent­ment. Conscience and remembrance of sinne committed, is of great force to disease the minde, and to distemper the heart with discontentment. For howsoeuer sinne proffer delight, and [Page 50]promise contentment, in the begin­ning: yet it worketh woe, and breed­eth sorrow, in the ending, and neuer can true contentment lodge in the heart within, as long as the guilt of sinne is not remooued out. Sinne causeth God to bee discontent with man, man with himselfe, while God, & his conscience do war against him, what can worke contentment in him?

1. Cause re­moued.But God bee thanked, Christ hath suffered, and Gods iustice is satisfied, sinne remitted, God reconciled vn­to a godly man, by his faith in Christ his person is iustified, consci­ence pacified, affections quieted, discontentment remooued, and his heart is refreshed with new delight, in the renouation of his couenant of peace betweene his late offended, but now wel-pleased Father, and his late disquieted, but now appea­sed conscience; which formerly was an accuser and caused bitter sorrow­ing: but now is become an excuser [Page 51]and causeth sweete reioycing.

2. Cause of discontent­ment.As sinnes committed caused dis­contentment: so importunate as­saults of new temptations worke much disturbance; and neuer cease to vexe and disquiet, till they be either vtter­ly vanquished, or strongly repelled. The soule is not contented, vntill it bee setled; neuer setled, while it is importunately molested: and as this molestation cannot bee auoided: so danger of falling cannot, by nature, bee preuented.

2. Cause re­moued.But herein a Christian hath such a priuiledge as can exempt him from the greatest daunger of that euill which Satan enforceth, and nature furthereth. For the doctrine of god­linesse doth sufficiently informe him, and the power of godlinesse doth in some measure inable him, to compose disordered passion within, & to resist disturbing assaults with­out. The religious exercise of mortifi­cation doth expell the venome of vi­perous corruptions, and the skilfull [Page 52]vse of the shield of faith doth repell the poysoned darts of temptations. Or if they presse so sore vpon him that he cannot ouer-master them, yet doth hee so quell and weaken them, that they cannot conquerre him. He knowes that if he fight manfully, hee shall winne the field; and though he be pricked and wounded, yet he shal not bee killed. Grauiter ten­t [...]t [...], minime s [...]p [...]ratus. Aug. de C [...]it. Dei. lib. 1. c. 10. Hee finds his heart religiously disposed to please the Lord, and absolutely resolued, to a­uoide, to his power, the offence of God, and cries for helpe when hee feeles the danger, and so rides at an­chor in most boisterous stormes, feeles ground of comfort in greatest depthes, and holds vnsurprised, in most violent assaults, his impregna­ble fortresse of godly Contentment.

3. Cause of discontent­ment. Crosses doe naturally disquiet the minde, which, when it is crossed, groweth discontented. Now the life of a Christian lies exposed to af­flictions, and crosse followes crosse, as waue after waue. The latter of­tentimes [Page 53]ouer-takes the former, and sometimes many doe meete togi­ther (as disease of body, losse of goods, defamation in name, disap­pointment of hopes, or other sad ac­cidents) which pressing sore on eue­ry side, driue oft to great exigence and dangerous extremities, and these make a naturall man weary of his part, yea of his life, and so distract him, that hee is scarce himselfe; but sometimes breakes out into gree­uous complaints, and opens his mouth against the God of heauen; or, in miserable silence, makes his own hands the Chirurgeons by des­perate cruelty to seeke for hopelesse remedie, or, if hee suffer himselfe to liue, hee liues disquieted, and so his minde is discontented, and a man truely godly, through violence of the assault, and weakenesse of grace, may be drawen very farre this way, and no humane skill can inuent a re­medie, to cure such biting and vex­ing maladies.

[Page 54] 3. Cause re­moued.But godlinesse in this point of grea­test extremity is of soue aigne force and experienced vertue, both to pre­uent vnnecessary crosses, which god­lesse men draw downe vpon them­selues; and to mitigate and allay the force of such, as men vse to aggra­uate against themselues; and safely to bring through such bottomlesse depthes, as wherein the vngodly are vtterly ouerwhelmed. And when imaginary crosses, to a godlesse man, seeme heauy and vnsupportable: the truest pressures, to a godly man, grow easie & comfortable; through the worke and operation of the spirit of comfort. Hence, for the most part, it comes to passe;Ioh. 14.16. that, after some conflicts and first assaults, a godlie wise and couragious Christian doth take to himselfe such heart of grace, (while the spirit of grace doth pos­sesse the heart) that hee declines the dint of the most deadly blowes. Godlinesse doth instruct, both cer­tainely to expect them, wisely to [Page 55]foresee them, timely to prouide for them, resolutely to vndertake them, patiently to beare them, constantly to passe through them, and prudent­ly to make aduantage of them. And not onely to bee cheerefull in them, but thankefull for them; as true to­kens of Gods Fatherly loue, needfull promoters of sanctification, and present pawnes of future good: of a crowne of glory, after a penny-weight of the Crosse; and eternity of ioy,2. Cor. [...]. 17. af­ter momentanie sufferings. And this is that which enlarged the hearts of the faithfull to ioy and exultation in the fornace of fire, Dan. 3. Dan. 6. Act. 16. in the denne of Ly­ons, in the stockes, at the stake, in tor­ments, in death: and is the quiet fruite of righteousnesse to all that are exercised thereby. So that hee hath but small experience of the power of godli­nesse, who hath not learned some measure of contentment in present miseries, on assured expectation of future deliuerance, and infallible hope of a better resurrection. Psal 34.19. Hebr. 11.35.

[Page 56] 4 Cause of discontent­ment.Lastly, the present want of some de­sired good doth greatly vnsettle and discontent the minde, for hope defer­red is the languishing of the soule. It is the nature of the desire, still to put forth it selfe, vntill it receiue wel­pleasing satisfaction, through fruiti­on of some desired good. Now were the desire directed by iudge­ment, and bounded within the limits of Christian moderation, it were ea­sie to satisfie and well to content it. But as it is euer ranging and roauing after euery faire-seeming shew, so it is not alwaies satisfied with sound and solid good; and while it care­lesly neglecteth the true good, it re­maines vnprouided of true content­ment.

4. Cause re­moued by two meanes.But godlinesse will prouide for sa­tisfaction of the desires vpon due consideration of those fore-named grounds. And whereas good things desired are either earthly, or heauen­ly, it teacheth moderation toward those, giues direction to these.

[Page 57] 1. Moderation of desire of earthly things.1. It teacheth to moderate the de­sire of earthly things; to accustome himselfe to liue of a little, and to bee content: and as for superfluities, not to affect it, in heaping together these earthly things; as vnworthy for themselues to bee desired or lo­ued: the inordinate desire whereof, either depriueth of possession of them, or dispossesseth of content­ment in them. So that hee that de­sireth them more then hee should, doth either loose them sooner then he would, or not finde that content­ment in them which hee expecteth, while he makes a God of them, and God an Idol, and more then this; godlinesse teacheth moderation in care for them (which followes vpon and draweth after it, desire of them) by calling to minde those heauenly exhortations. In nothing bee careful, Phil. 4.6. cast all your care on God, 1. Pet. 5.7. for hee careth for all, and, cast thy burden vpon the Lord & he shall nourish thee. Psal. 55.22. Delight thy selfe in the Lord, Psal. 37.4, 5. and hee shall giue thee [Page 58]thine hearts desire &c. And applying to the heart such experiments of Gods gracious supply of great ne­cessities of his Church in the wilder­nesse, Exod. 16. and 17. 1. King. 17. Psal. 147.9. Luk. 12.24. Elijah in the dearth and drought, &c. That God that feedes the very Rauens, can cause the Rauens to feed the godly.

2. Godlinesse prouides for satis­faction of the desires by directing them to things aboue, 2. Derect on of the desire to heauenly things. Col. 3.2, 3. Phil 3.7, 8. laied vp in Christ Iesus, the godly mans gaine, and suf­ficiently able to giue contentment. He is aboundantly rich,Affatim Diues est, qui cum Christo paupe­rest Hieron. Ep ad H [...]liodord e vita solitaria. that is poore with Christ, a replenished treasury of grace and glory: beyond whom a godly mans desire can neuer ex­tend or enlarge it selfe: but must needs contentendly rest in him, as in the vttermost period of all desired, and al-sufficient good.

Now,Vse. to draw to an end of this branch of my discourse, which in­treateth of Contentment the attendant of godlinesse. If this bee true indeed, as it is most true, that godlinesse is atten­ded [Page 59]of true contentment: Why so many men liue dis­content. what then is the cause of so many mens mislike of their owne estates; of such priuate murmurs, such publike clamors, and common complaints which fill the eares both of God and men; espe­cially of those, who haue sufficient to doe iustice to others, and to pay their debts: to refresh themselues and to maintaine their families: to fit them for Gods seruice in their lawfull callings?

Discontent­ment grow­eth through want of god­linesse, and how.Surely the want of contentment ar­gueth the want of godlinesse: and men therefore complaine of their owne e­state as vnpleasing and comfortlesse, because they haue not obtained the true-contenting gaine of piety and godlinesse.

1. Some, through vngodlinesse, haue plunged themselues into com­fortlesse and heart-breaking mise­ries: and for want of godlinesse, can finde no meanes of remedie and re­liefe. 2. Others haue great wealth, but little contentment; because they [Page 60]haue much goods, but little goodnesse: great returne of earthly riches, but little increase of heauenly graces: great store of pelfe, but little piety. For certaine it is, that according to the measure of godlinesse is the mea­sure of godly contentment. Little godlinesse, little contentment: no godlinesse, no true contentment: great godlinesse, great contentment. Many complaine as well when they haue, as when they want; because they want it, while, they haue it, as wanting godlinesse which teacheth. 1. How to esteeme it. 2. How to enioy it. 3. How to bestow it. Yea, the more they haue, the lesse they are satisfied: because, the further they are from godlinesse, the further from contentment. They greedily gape for more gaine without, be­cause they want due measure of godlinesse within. For were they wel-stored of godlinesse inwardly, they would not feele such want of riches outwardly.

[Page 61] Why some men liue con­tented.In the heart of euery godly man which is Deo plenum filled with (the grace of) God, there is little roome left, for these fraile and earth­ly things, but it is contented with a smaller portion of them. The god­ly man can find content in pouerty: the vngodly finds discontent in plē ­ty. The godly man finds content in disgrace. The vngodly, discontent in honour. The godly, content in paine: the vngodly, discontent in pleasure. And, to omit the vngodly man, (who neuer enioyes any true, any sound, any durable content­ment) the godly man findes plenty in pouertie; honour in disgrace: pleasure in paine: health in sicknesse: solace in sadnesse: life in death, and hope of future felicitie, in sense of present miserie. Godlinesse made Saint Paul and Silas, in prison (in the inner prison) in the stockes, Act. 16.24, 25 to sing for ioy: while the vngodly Iewes were, at liberty, either sleeping or sorrow­ing; or senselesse of their present [Page 62]sinne and future miserie. And the vnconuerted Iaylor was ready, for feare of their escape, to make away himselfe.

Obiections answered. 2 Cor. 6.9.10.And suppose a godly man bee in sorrow: yet is he sorrowfull, as alway reioycing: as chastened, yet not killed: as dying, yet behold he liueth: as hauing no­thing yet possesseth all things. 2 Cor. 4.8, Bee hee troubled on euery side, yet is he not distres­sed: perplexed yet not in despaire: perse­secuted yet not forsaken: cast downe, yet not destroyed: dying for Iesus, yet recei­uing life from Iesus. And though hee fall, yet the Lord shall raise him vp: Though he sit in darkenesse, Mic. 7.7. yet the Lord shall bee a light vnto him. Weeping may endure for a night, Psal. 30.5. but ioy commeth in the morning. And the more his former affliction increased, the more his af­ter-ioy aboundeth. Godlinesse can mitigate and asswage the grieuous­nesse of present afflictions, and make patient of change from better to worse, in the fluent vncertainty of this outward estate and the power of godlinesse is a soueraigne cordiall to [Page 63]cheere vp the spirits, and to make a­ble to counteruaile all assailing dan­gers, and sinister or crosse euents. So that it is the priuiledge of a truely godly and sound hearted Christian to reioyce in tribulation, Rom. 5.3. Rom. 8.31.32 &c. 1 Cor. 15.55.56.57. and to triumph ouer death, and spirituall enemies: so that he alone hath sufficient cause to liue comfortably, and to applaud himselfe in his happie condition, when all the world doth threaten, or is threatned, miserie.

Godly con­tentment gi­ueth good di­rection in the life of man.Worthy were it to consider for the commendation of godlinesse, but too long to relate for want of time: how safely and comfortably, This godly contentment will cause men to walk in the golden mean between those two fowle extremes of carelesse neglect of that which they ought to take; and greedy grasping after that which they ought not to desire. 1. A godly man dare neither liue out of a calling, nor neglect his duty in a gainfull course; because he is godly. 2. Neither can he be greedy of gaine, [Page 64]and rent himselfe with distractiue care, or vse vnseemely means to rake to himselfe that which is not his; be­cause hee is content with his owne. This constant endeauour is, not to decline either to the right hand or to the left: but to bound himself within the limits of Christian prudence, and religious moderation. He accounts him rich, not who abounds in his wealth, but who is godly in his de­sires, not who hath his possessions enlarged, but who hath his affecti­ons moderated, and if the greedy ap­petite be not satisfied; hee accounts the treasures of Diues extreame po­uertie: and the penurie of S^t. Paul sufficient plentie. And maruails not that a godly Swaine can finde more content in his beggers cottage; then an vngodly Emperour in his princely Pallace. In a word: he can learne of godlinesse with godly Saint Paul; in whatsoeuer estate he is, therewith to bee content, Phil. 4.11. he knowes how to be abased, and how to abound: to be full, and to bee hun­gry [Page 65]to abound and to suffer neede. Hee can doe all things through Christ who strengtheneth him: and through the power of godlinesse which workes con­tentment in him. The holy Teacher of wisedome telles him, that, better is a little with the feare of the Lord, Prou. 15.16. then great treasure & trouble therwith. That a little which the righteous man hath, Psal. 37.16. is bet­ter then the riches of many wicked. Not because that lesse which hee hath is better: but because hee which hath that lesse, is better. And as a godly man findes his holinesse increased, so he esteemes his estate bettered. And when hee knowes himselfe perfectly holy: then shall he finde himselfe per­fectly happy. And then, and not be­fore, shall he obtaine the full fruition of heauenly felicitie, when hee hath bid farewell, to all earthlie store, and outward plentie. As his godlinesse is a wel-spring of his contentment: so is his holinesse a fore-runner of his hap­pinesse.Conclusion. Oh let vs be godly, that we may be content: and holy, that wee [Page 66]may be happy. For true pietie brings wel-pleasing sufficiencie: and per­fect holinesse, eternall blessednesse. And thus much of Contentment the atten­dant of godlinesse.

The 3. gene­rall point▪ Of the great gaine of god­linesse.Time and desire, now hasten vs forward vnto the attribute of god­linesse attended of contentment: and that is Gaine. Godlinesse with Con­tentment is gaine, and this gaine is not small, but Great. Godlinesse with contentment is great gaine. Where vnder the borrowed termes of gaine and aduantage in trading and tra­fique in the course of this world, the worth and excellency of godlinesse is magnifyed and extolled.

Returne and increase in worldly profits is esteemed gaine: and so it is, but not such gaine as the profane Apostles did fondly suppose: Vers. 5. as though the holy doctrine of god­linesse, and precious name of piety should bee basely prostituted to serue this earthly commodity as though religion were to be a bawde [Page 67]to couetousnesse, or an art in policy inuented to compasse this worldly profit. No, no, but yet the truth is; That 1. True godlinesse is true gaine: 2. Yea great gaine: 3. Yea the great gaine or greatest gaine of all. And here are three points, and as it were three precious pearles, found out by our holy Apostle, in turning ouer the dung-hill of those profane Apostles, who abused religion to filthy lucre. And these are three linkes in a chaine of gold, one in­linked within another, which how­soeuer they may be distinctly con­ceiued, yet can they not well be se­parately handled. For when I af­firme that godlinesse is gaine, I inti­mate withall, that it is great gaine, and when I auouch, that godlinesse is great gaine; I further insinuate, that it is the greatest gaine of all. In one word then, Godlinesse is true gaine, inualuable, and incompara­ble, or more distinctly thus. 1. True godlinesse is true gaine. 2. True godli­nesse [Page 68]is great gaine. 3. True godlinesse is the greatest gaine of all, and of these in order.

1. Godlinesse is true gaine.True Godlinesse is true gaine. God­linesse as it is a diuine habite of grace, wrought in the heart of man, is [...]esteeme in it selfe, though not esteemed: commendable in it selfe, though not commended, apearle of price, a treasure very rich. [...]. Naz. It is profit indeede to get gaine into the soule. Verae diuitiae non opes sunt, sed virtutes. Bern. Vertue not wealth is the true riches. So gracious is vertue in the eye of the worst, that it can extort from the vilest man an approbation of it true goodnesse.

The Heathen wise in their three orders of theirBona. goods. (1. Of body: as health, strength, beauty. 2. Of Fortune (as they termed them) as riches, lands, treasures. 3. Of the minde: as knowledge of arts and tongues, wisdome, vertue) placed vertue in their highest ranke of all; Wealth in the lowest. This scarce de­seruing the name of good; as vnable [Page 69]to make the owner good. That of large extent, and most diuine; as a­ble of it selfe to make man happy. If they so highly esteemed of the sha­dow of vertue, little better, indeed, then shining vice: where shall wee place the substance, or vertue it selfe, truely and indeed diuine and hea­uenly? which whosoeuer hath got­ten, & surely enioyceth, oh happy he truly & blessed! The wise man thus speaketh, inspired by Gods spirit: Blessed is the man that findeth wisdome, Prou. 3.13. and the man that getteth vnderstanding. For the merchandise of it is better then the merchandise of siluer: and the gaine thereof then fine gold.

No summe of siluer, no masse of gold, is so true a gaine, as vertue and godlinesse. Gold and siluer what are they? Their matter is mud, of the basest element. Their greatest esti­mation from the folly of the vainest men. Yet if this mire and mud (condensated by heate of the Sunne, and influence of the heauens, puri­fied [Page 70]by the heate of the fire, instam­ped with the image and inscription of the King, attained & purchased by labour and industry,) be accounted truely gaine, and a blessing of God, as indeed it is; What then shall wee say of this true pearle of pietie, which is not digged out of any earthly mine, but fetched downe from the highest heauens: not of mire and mud, but of diuine of-spring: not generated by the heate of this visi­ble Sunne, or inferior cause, but through diuine influence of Gods eternall spirit: not drossie and im­pure, but cleane, and sincere: not bearing the stampe, and inscription of mortall man, but the image and similitude of the immortall God? The hauing whereof will not one­ly enrich him, but transforme him into the glorious similitude of the inuisible King of heauen: whose i­mage instamped in mans heart by creation, consisted in conformity with him in diuine graces and ver­tues,Ephes. 4.24. [Page 71]which are so many parts and parcels of the habite of godlinesse? Surely, we can say no lesse of godli­nesse, but that it deserues the name, and title, of true gaine.

2. Godlinesse is great gaine: and how.As godlinesse is true (and as I might haue said Great) gaine as it is (in it selfe) a diuine habite of grace, in it selfe considered; so is it great gaine indeede, as it intiteleth and inte­resteth into further aduantage, in that it hath the promises of the life that now is and of that, which is to come. 1. Tim. 4 8. Of life naturall, and life spirituall.

1. The spiritu­all returne of godlinesse.The first and chiefest part and parcell of that rich returne, which godlinesse by Gods promise is in­teressed in, is that heauenly reuenue of rich holinesse and happinesse which belong to a life spirituall, both this of grace and that other of glory. And here wee must know that this promise is made, and made good in Christ, from whom as our Head, wee deriue our Godlinesse, and in [Page 72]whom we finde all our treasures of goodnesse.

Christ our treasury emptied (as it were) himselfe, to replenish vs: be­came poore to make vs rich. Poore in outward estate, to make vs rich in our inward condition: poore in our nature, that we might be rich in his grace: poore temporally, to make vs rich eternally. In Christ we gaine sufficient treasures of righ­teousnesse to discharge our debt of disobedience.1. Cor. 1.30. 2. Cor. 5.21. Hebr. 9.14. & 10.14. The al-sufficient sa­crifice of his death to ransome vs from the death of sinne.Esa. 53.5, 6. 1. Pet. 2.24. Col. 2, 3. 2. Cor. 5.18, 19. The trea­sures of wisdome and holinesse to re­moue our folly and deformities. Wee gaine reconciliation with God,Eph. 3.12. Hebr. 10.20.22. in sted of emnity; accesse to God, in stead of alienation from God;Rom. 5.1. Rom. 15.13. Peace of conscience, in stead of terrors; Ioy in the holy Ghost in sted of sorrow in our soule;Rom. 14.17. 1. Ioh. 1.4. comfortable hope in sted of dreadfull despaire. In Christ wee gaine priuiledge of Son-ship and spi­rituall adoption,Rom. 5.2. Ehpes. 1.5. Apoc. 1.6. title to a crowne, and [Page 73]fellowship in a Kingdome. Blessed communion with God our Father, 1. Ioh. 1.3. the sonne (himselfe) our redeemer, and the holy spirit our blessed guide, and strong supporter, sweet comforter, & perfect sanctifier. In Christ we gaine the prayers of the Saints, yet liuing with vs: the loue of the Saints glorifi­ed before vs:Hebr. 1.14. the Ministery of Angels working for vs, grace in earth: and glory in heauen. In Christ our gaine is such, as that we shall haue all losses recompensed; all wants supplied; al curses remoued, al crosses sanctified; all graces increased: all hopes con­firmed: all promises accomplished; all blessednesse procured, Satan conquered, death destroyed,Ose. 13.14. 1. Cor. 15.54.55. the graue sweetened, corruption aboli­shed, sanctification perfected, hea­uen opened for our happy entrance. Lift vp your heads, Oh yee heauenly gates, Psal. 24.7. and bee yee lifted vp yee euerlasting doores, that the King of glory may bring vs in. Now when Heauen shall be our gaine, what can be our losse? [Page 74]Vnlesse we loose our teares, wiped from our eyes? Vnlesse wee loose our sorrowes, expelled from our hearts? Vnlesse we loose our daun­gers, remoued from our persons? Vnlesse we loose our infirmities, our deformities, our transitory estate, our temporall condition (which we account for precious) to change them for permanent and eternall happinesse? And what is, or rather is not the gaine of godlinesse, when it hath brought man to happinesse? That, indeed, which no mortall eye hath euer seene, Esa. 64 4. 1. Cor. 2.9. no eare heard, no tongue vttered, no heart conceiued. What hand can measure the boundes of infinitie? What minde can num­ber the yeeres of eternitie? What hand, what minde, can measure, can number, the vnmeasurable mea­sure, and innumerable number of the wealth and treasures of piety and godlinesse? Oh that I had the tongues of the glorious Angels, in some sort, for your sakes to vtter? [Page 75]Oh, rather, that you had the hearts of the glorified Saints, in some little small measure to conceiue, of some part and parcell of this spirituall gaine of godlinesse! But this glori­ous Sunne doth so dazle my weake eyes, this bottomlesse depth doth so ouerwhelme my shallow heart, and the surpassing greatnesse of these rich treasures doth so euery way o­uercharge mee, that I must needes stand silent, amazed and astonished, at the serious consideration of the exceeding aboundant excellencie of these reuenues of godlinesse.

2. The tem­porall returne of godlinesse.As those who finde their tender eye-sight dazeled by gazing direct­ly vpon the body of the Sunne, doe learne to behold it in some oblique reflexion (as we obserue the ecclipse in a basen of water) euen so let vs perceiuing the eye of our mind now dimmed and dazeled with the excee­ding brightnesse of the gaine of godlinesse, in the chiefest glory ther­of) looke vpon it more indirectly in [Page 76]the secondary reflexions of earthly blessings, which (as you may remem­ber) were entayled on godlinesse by the gracious promise of God.1. Tim. 4.8. Godli­nesse hath the promise of the life that now is. Whatsoeuer true gaine can bee found in this life, it is annexed to godlinesse as an auctarie or appendant, and is as an ouerplus or ouer-measure cast vnto him,Mat. 6.33. who shall first haue sought the kingdome of God and his righ­teousnesse, Hebr. 1.2. conueighed by Christ the heire of all vnto him that is truly god­ly, or truly beleuing.

A godly man hath two treasuries, without him of gainefull reuenues. Heauen aboue a replenished treasurie of blessings spirituall:Mat. 19.21. and Earth be­low a wel-furnished store-house of benefits temporall. As those aboue are bestowed onely vpon a godly man: so these below are by most iust title to descend to him, who is fellow heire with Christ, Rom. 8.17. the heire of al things. Strangers may haue some portion of them, but the right of inheritance [Page 77]belongs to the sons of God. Riches and honour, delights and pleasures, life and length of daies,Prou 3.16.17 & 8.18. Deut. 28. Ps. 1 12.2.3. seed and po­steritie are entailed to such as are tru­ly beleeuing, and feare the Lord. And howsoeuer the vngodly man may lay some claime vnto them, and that by some kinde of right from God; (as a preseruer of nature,How a godles man may lay claime to tem­porall bles­sings. a sustainer of his creature, a maintainer of cal­lings, a rewarder of industry, as a god of mercy alluring by benefits, and a god of iustice to make men, refusing his mercy, excuselesse.) And howsoe­uer no man can despoil him of them, without great sinne, yet can he not en­ioy them with any great comfort; as wanting the best title, through the want of Christ. Now then if any man bee possessed with an ouerweening conceit, of the exceeding woorth of worldly gaine: be it knowen vnto him that whatsoeuer it is, rightly to waigh it, and properly to speake of it, it is all, and onely entailed to god­linesse. The best title being lost in A­dam, [Page 78]restored by Christ; for godlinesse hath the promises both of this life present and of that which is to come: 1 Tim. 4.8. Leuit. 26. Deut. 28. vngodli­nesse the threats, and curses of them both.

Yet if any be so retchlesly pee­uish and peruerse, that hee will still contend: that the gaine of the world belongs aswell to the vngodly, as godly, as de facto, so de iure. To leaue the deciding of that controuersie as a fit Nisiprius for the great Iudge of all, at the generall Assises, be it gran­ted vnto him that his claime is as good: yet his gaine is still lesse then the godly mans is, for howsoeuer the gaine of the world be granted to bee great, yet the gaine of godlinesse is of all the greatest gaine. And in this I am to spend, the last part of my dis­course.

3. Godlinesse is the greatest gaine of all.That the gaine of Godlinesse should be of all the greatest gaine, it is holden a Paradox and a strange assertion, a­mong many in the world. The god­lesse worldling, take him in his hu­mour, [Page 79]would be loath to be thought so foolish, as to exchange his gaine with a godly mans. His eyes are so blinded, and his heart so possessed with the supposed worth and excel­lencie of this earthly gaine; that hee hath neither eyes to see, nor heart to esteeme the price of the heauenly. Yea the euer-thirsting desire, and restlesse endeauour, after that gaine of the world, and the carelesse neglect and retchlesse contempt of this of Godlinesse, which is seene in the most, doeth plainely demonstrate that, of all, the fewest doe account of godlinesse, as of all the best, and greatest gaine.

A compari­son betweene the gaine of the world and the gaine of godlinesse.Let vs now enter into a compara­tiue discourse betweene that tempo­rall gaine of the world (which a godles worldling may haue in common with the godly) and the spirituall gaine: of godlinesse (which a godly man doth alone possesse, besides his part and portion in that other:) and it shall soone appeare (I hope to our profit) [Page 80]that the gaine of godlinesse is far the greater gaine.1 Generall and that in. 1 Profits of the worldling.

1. And worldlings gaine may be great in deede, shall we (to helpe him) sup­pose him possessed, of pleasant gar­dens, fruitfull orchards, fieldes and vineyards, faire pallaces, and large prouinces, shall we suppose him en­riched with wealth at will,Eccle. 2. in store and aboundance of gold as siluer; of siluer,2 Chron. 1.15 as stones; of pearles, as pibbles in the streetes: yet were the gaine of godlinesse greater then this: and a godly man farre richer then he.Profites of the Godly man. For Christ the Lord of all is his Lord-trea­surer, and the infinite fulnesse of his al-sufficient deity the store that's laid vp in the godly mans treasurie, some Iewels (which Christ doth heere be­stow) are these;Prou. 3. Wisdome, which is bet­ter then fine gold, more precious then the Rubies; Iob. 28. faith which is precious, loue of God, hope of glory, pietie, righteousnes, holinesse, all heauenly vertues, and di­uine graces, treasures inualuable, of incomparable woorth. And what [Page 81]were those worldly goodes in the iudgement of the wisest among the heathen? surely but indifferent. [...]. Peripatet. [...]. Platonic. [...] Zeno. [...]. Arist. Eth. Neither good nor euill. Or good, not so much in their owne nature, as in the iudgement of men. Others accounted them, vse­full to some good end. Or let them bee good, as indeed they are, the good bles­sings of God: yet are they good things but of the lowest rancke of good. Bona minima. Aug. retract. l. 1. c. 9. The couetous worldling may esteeme wealth the most Honourable good. And siluer to him may be blood and soule: [...]. Eurip. and when he hath lost his goods hee may hange himselfe, as hauing lost al­ready his life, layd vp in his goods. Let all bee trifles compared with his gold. Yea let him say to the wedge of gold thou art my hope,Iob. 31.24. [...]. Menand. and esteeme siluer and gold his most profitable gods. Yet what of all this? is he therefore rich? The godly hath wealth which is a God in deed, for Christ is his gaine; and God is his portion. Phil. 1.2 [...]. & 3 7. Ier. 10.16. It is not good sim­ply to be wealthy; but to be weal­thy in good things; especially in God [Page 82]who is goodnesse it selfe.

2 Let the worldlings wealth bee graced with honour, 2 The ho­nour of the worldling. backed with Empire, and authority royall. Let him sit on the Throne, weare the crowne, saay the scepter, prescribe lawes, command, forbid, reward, punish: Let him be able to helpe his friends, to hurt his foes, to aduance his fa­uorites, to debase his opposites: Let him be royally attended, highly honoured, lowly saluted; as victo­rious, wise, prudent, politique: Let him be heartily loued, and loyally embraced, as the piller of the weale­publique, father of his countrie, patterne of antiquity,Amor & de­liciae generis humani. loue and dar­ling of wholem man-kinde, with Titus Vespasian: Let him be esteemed the light of the eyes,Bonus Deus Constantinum Imperatorem tantis terrenis impleuit mune­ribus, quanta optare nullus a [...]deret. Aug. de Ciuit. Dei. lib. 5. cap. 25. ioy of the heart, breath of the nostrils of many mil­lions of subiectes. And to conclude: Let him be so fully replenished with such earthly good things, as no mortall man durst wish so great (As Augustine speakes of Constantine the Great) Yet [Page 83]if in all this prosperity hee be but a meere worldling, the godly mans game is greater then this; shall hee bee likewise inuested with his ex­pected soueraignty.The honour of the godly. For hee shall be adorned with the glorious robes of the righteousnesse of Christ, vi­ctoriously triumph ouer the world, flesh, sinne, and satan: prescribe lawes to inordinate affections; be ctowned a King in heauen,Apoc. 1.6. attended of the Angels, honoured of all crea­tures, liue in neerest communion with God himselfe, enioy his glori­ous presence,Luk. 12.32. Mat. 25.34. and partake with him in an eternall Kingdome.

3. Pleasures of the worlding.3 Lastly, let the worldlings wealth be not onely adorned with honour, but sweetened with pleasures. Let him enioy the sweete comforts of health of body, tranquillity of mind, faithfull, faire, and fruitfull wife, to­wardly and obedient sonnes and daughters, trusty seruants, good neighbours, kinde acquaintance, a­ble and stable friends. Let him en­ioy [Page 84]dainty meates, sweete-sounding musicke,Eccle. 2.10. and all the delights of the sonnes of men.Pleasures of the godly. Yet is the godly mans estate far better then this: for hee doth most comfortably enioy the sweetest delights and comforts of the soule: due submission of body to soule, of soule to God: peace of con­science, ioy in the holy Ghost, com­fort in affliction, strength in tempta­tion, life in death, and neuer-fading delights, and riuers of pleasures; the ioy and solace of a Sonne of God, of a spouse of Christ, of an inhabi­tant of heauen, and of an enioyer of God, in fulnesse of ioy, and vnchan­geable glory.

Oh consider (I beseech you, be­loued in the Lord) consider and weigh these things a little. The mat­ter is worthy your deepest medita­tion.2. A speciall comparison of the gaine of the worlding, and godlie­man. Consider (I say) and you shall assuredly finde; that the grea­test gaine of the worldling is very smal: the smallest of the godly is ve­ry great. This of worth, that worth­lesse.

[Page 85] The greatest gaine the worldling can enioy, is but outward and superficiall, 1. The world­lings gaine is but outward and superfici­all. seruing onely for the vse of humane and corporall life, which consistes in coniunction of soule and body vnited alone by the bond of nature: but the gaine of the godly is inward and substantiall,The godly mans inward and substan­tiall. of vse to a life di­uine and spirituall, which consistes in coniunction of the whole per­son, both soule and body, with God, and that by a bond of the spi­rit of God. That frees but from some outward euill: as pouertie, the least of euils, which one rich and ready friend may easily reme­dy. From disgrace, which may sometimes prooue glorious, as for such cause, or with such persons, as where disgrace is honour. From outward paine, which may worke vs pleasure, and prepare for greater ioy and solace. But this freeth from the greatest euils: from spirituall beggery, ignominy, misery, and makes rich within, glorious, and [Page 86]well appayed. And what were it to haue a purple coate, & a polluted conscience? a gay gowne, and a sick heart? a bed of gold, and a diseased minde? a full chest, and an emptie soule? afaire face, and foule affecti­ons? to glister in iewels, and to bee filthy in manners? to bee in grace with men, and disgrace with God? One dramme of that true inwarde gaine is farre more worth then a thousand worlds.

2. The world­lings gaine is mutable and vncertaine.The worldlings gaine is mutable and vncertaine, and soone, God knowes, is changed for a losse! it is constant in nothing, but in mutabili­tie, 1. Ioh. 2.17. the inseparable property of all earthly vanities. Now a man is rich, presently poore: now in honour, anon in disgrace: now in pleasure, euen now in paine.Prou. 23.5. Riches take their wings and flie away: honour with e­uery crosse blast is blowen away: and pleasures melt in the taste, as dew before the morning sun. How soone are our feastes turned into [Page 87]fastes, and our sweetest songs into mournefull lamentations!Lament 3.5. They that did feede delicately are desolate in the streetes, and they that were brought vp in scarlet embrace the dunghill. [...] Poet. Instin. histor. lib. 2. How soone fayre-shining Fortunes fall and faile! Renowmed Xerxes, the fame of antiquity, passed ouer into Greece, in passing state and pride, but returned home in great basenesse and feare. As he went, he couered the seas, with his gallant shippes: but as hee came, was scarce prouided of a meane fishers boate. Hee went guar­ded with an army so huge and mighty, that it emptied deepe ri­uers, did eate vp large countries, and was a burden to the very earth: but he returned not attended of a way­ting boy. And he who of late was the terrour of the world a broade, was presently in contempt with the meanest of his house at home.

Would you see an admirable spe­ctacle of humane mutability?Munster. Chronol. de Tureis. lib. 4. c. 64. cast your eyes vpon Baiazet that terrible [Page 88] Turke, and cruell scourge of Greece. How soone was he subdued by Ta­merlane the Tartar, led about on a scaffold, as a beast, in a chayne of gold, and carried with him abroad, in all his expeditions, as a foote­stoole to tread on, when hee moun­ted on horse-backe, and as a dogge to picke crummes from vnder his table. And what became of the e­state of this cruell conquerour, who in deuilish pride disdayning the name of man, would bee stiled, the wrath of God, the vastity and calami­ty of the world? Hee left his king­dome, stuffed with wealth and trea­sures, to be dissipated and extingui­shed by his disagreeing sonnes. Read the historie of Adoni-bezek. Iudg. 1.6, 7. Who hauing in his pride and cruel­ty caused. 70. Kings, hauing their thumbes and great toes cut off to bee g'ad like whelpes to gather crummes from vnder his table: hee was requited of God, and brought to like misery, and experienced the mutability of [Page 89]all earthly states. What should I mention the known History of Croe­sus, Herodet. Clio. sine lib. 1. who in the top of his prosperity, would needes haue Solon to pro­nounce him happy; but anon o­uer-topt by Cyrus, and set on a pile of wood to bee burnt, (finding his sudden change from supposed hap­pinesse to certaine calamity) cryed out in griefe and sorrow of heart, Oh Solon, Solon, Solon! The cause of this out-cry when Cyrus vnderstood, he gaue him his life, and intreated him kindly, fearing the like misery to be­fall himselfe, [...]. Hered. ib. as knowing the instabi­lity of humane affaires, and calamity whereto all men are subject, as the Hi­storian doth well obserue. Of all the daies of this mortall life the latter findes him not as the former left him.

No maruell though Tiberius the Emperour refused the stile of Pater pa­triae, father of his country, on this ground of vncertainty of all these earthly thing, saying. All mortall mens [Page 90] estates are vncertaine:Cuncta morta­lium incerta, quantoque plus adeptus foret, tanto se magis in lubrico dicti­taus. Tacit. annal. lib. 1. De Ciuit. Dei. l. 1. c.1. Esa. 28.4.man hath gotten, the more slippery is his condition. Let me in one word (with Saint Augustine) speake thus of them all: Sunt omnia terrena cacumina tem­porali mobilitaie nutantia. All terrene heights doe reele with temporall mutabi­litie. Heare the Lord himselfe: The glorious beautie (of all earthly excel­lency) which is on the head of the fatte valley, shall bee as a fading flower, and as the hastie fruit before the Summer: which when hee that looketh vpon it, seeth it, while it is yet in his hand he eateth it vp. The best settled states grow soone vnsetled: and these adamantine king­domes haue foundations of sand.

The godly mans chief gaine is im­mutable and certaine.But the choise gaine of godlinesse is immutable and certaine, [...] a Kingdome vnshaken. The heauenly calling and special guifts thereof are [...] Hebr. 12.28. Rom. 11.29. Beza in Locum Nec prodi nec perdi possunt. Aug de ciuit. deil l. 1. cap. 10. Such as whereof God can neuer repent himselfe, that hee gaue them, or repenting take them backe againe. These good things can neither bee betrayed nor lost. [Page 91]The same God that gaue them will still maintaine them; and second his kindnes with a supply of newgrace, This grace of God hath no end, knowes no stint. [...]. Chryst. in Rom. 5 Temptation may obscure the outward glosse, but cannot hurt the in ward substance. Some leaues may fall, and some fruit may fade: but the feede and roote of grace shall still re­maine. Some showres and cloudes are heere below: but aboue these mountaines there are no clouds; in the highest heauens is no mutability. But in that day shall the Lord of Hostes be for a crowne of glory, and for a durable diademe of neuer-fading beauty vnto the residue of his people. Esay. 28.5.

3 The world­lings gaine is for a short time.The worldlings gaine, though it were firme and certaine, yet is it but for a time. The longest terme is but the short life of man, and what is the life of man? short and vncertaine. Iob. 14.1.2. breuis est vita, & ipsa breuitas semper incerta. Aug. de verb. dom. serm. 10. As grasse in the field, soone withering: as a flower in the garden, soone fa­ding: as a bubble on the water, soone falling: as an vnconstant shadow, [Page 92]soone flitting: as a drowsie mans dreame, soone vanishing. A gnat, a flie, ill smell, moisture of dew, infe­cted blast, or suspense of short breath dislodgeth the soule of body and di­spossesseth both body and soule of the world, and heere is farewell to all; and thus all this gaine is gone. Vnlesse he hope his name shall liue in the mouthes of commenders; which gaine (if but for worldly respects) is a smoke of no weight, in S^t. Augustines ballance: or to purchase a tombe for his liuelesse carcasse, which somtimes proclaimes to the world his not yet-dying ambition; and whereon oft­times for his ill demeanure, are in­stamped the characters of long-la­sting disgrace.Euseb. de vita Constant. lib 1. cap 3. Tacit. Annal. lib. 3. Alexander the great (as likewise Caesar Germanicus) liued but 32 yeeres: his raigne was little more then one third of that: In his short raigne, hee was glorious, for slaughter and crueltie: and withall ignominious, for reuelling, and drun­kennesse. The glorious raigne of Cyrus [Page 93]ended in an ignominious death, hee was conquered by a woman, Euseb. de vit. Constant. lib. 1. cap. 3. Thomyris. Satia te saenguine, quem sitisti, cuiusque insa­tiabilis semper fuisti. Iustin. histor. lib 1. and his head was cast into a vessell of blood, with vile exprobration of his bloudy de­signes. Yea, and all godly Kings, and religious Emperours must part with this part of their aduantage & gaine; and must trust to that more refined portion of their wealth,The godly mans gaine is for euer. Prou. 8.18. that proper gaine of godlinesse, which is constant and durable; not dying with the body or left below; but liuing with the soule through indissoluble vnion and communion with God in Christ,1 Ioh. 2.17. Bona huius vi­tae sunt, vanes­cendo transeun­tia: futurae sine fine mansura. Aug. de ciuit. Dei. lib. 20. cap. 3. the wel-spring of life to the soule, while the body lies in the graue, & who shall raise the bodie to partake in glory. When the world is passed and vanished away: this gaine shall be constant, for euer remaining. That gaine is like a sudden showre, which speedily falles, and hastilie is gone: this like a wel-spring or flow­ing fountaine euer streaming and streaming vnto all eternity.Facile contē ­nit omnia, qui se semper cogi­tat esse moritu­rum. Hieron. op. 2. lib. 2. He will easily contemne that earthly gaine, [Page 94]who alwaies thinkes that once hee must needes die: & euer highly prize that heauenly wealth, which shall make him euer blessed, & neuer for­sake him. For it were much to passe from small wealth to extreame penu­ry: from short honour to eternall disgrace: and from momentany plea­sure to euerlasting paine.

4. The world­lings gaine is mixt and infe­cted with losse.The worldlings gaine is not sound and sincere, but mingled and infected with some attendant losse, heer's no good entire, without some losse: no commoditie, without some incon­ueniency.Ipsemundi qua­liscunque status plus anxietat is, quam iucundi­tatis habet: & si qua tamen est, praeterit iu­cunditas non reditura, & manet anxietas non relictura. Bern. ep. 113. The best prouided earth­ly estate hath more anxiety (or vexa­tion) then sweetnesse, and the sweet­nesse, if any, passeth away not to re­turne; the anxiety remaineth and will not goe away. So that a world­ling is most-what affected, if not af­flicted, with vngratefull remem­brance of some euill past: or vnplea­sant sense of some euill present: or di­stractiue feare of euill to come. And man is naturally affected more with [Page 95]euill, then good: with paine, then pleasure. A short sickenesse more affecteth then long health: small paine swalloweth vp much pleasure: a little disgrace defaceth much ho­nour: and a little losse of wealth su­stained doth more disquiet, then much wealth retained doth content. Now no worldling so happy, but feeles some calamity: none gets such gaine, but meetes with some losse, and this losse doth make the gaine to seeme but small.The godly mans gaine is sound and sincere. But the gaine of god­linesse (principally after this life when the chiefe returne thereof comes in) is throughly sound and truly sincere, without mixture of losse, or concur­rence of euill.Apoc. 22.3.5. Ther's no vngratefull remembrance of euill past, but ioy­full triumph ouer euils escaped. Ther's no vnpleasant sense of euill present, but sweete and sincere de­light and pleasure. Ther's no di­strustfull feare of euill to come, but safe security, and interrupted tran­quillity.

[Page 96] 5. The world­lings gaine is imperfect and cannot con­tent.The greatest worldlings gaine (suppose it greater then euer it can be) onely good without positiue e­uill: yet is is imperfect and cannot con­tent the minde of man. The desire of man doth farre exceede the modell, and compasse of all inferior obiects: they are all too scant and narrow to fill mans heart. So that the world­ling is vsually much disquieted with discontent at the imperfection of some good attained: or with langui­shing hope of some good expected. Hee often deuoures that in hope, whereof he misseth: or if his happe be so good, as to hit on it; yet is his ioy farre past, before the thing bee had, or if it be had with expected ioy, yet is it enioyed with lesse then expe­cted comfort; while it melteth and dissolueth in the very taste. Hence it comes to passe, that a Godlesse man (who hath gained the world, but not godlinesse, and therewithall godly contentment) is like to a sicke man tumbling on his couch, and finding [Page 97]all repose wearinesse; tediously con­uersing with things present, and longingly desyring things to come. Stilthe desire exceeds the fruition, & so the affectiō still wants contentati­on: yea and though the present de­sire be granted, yet is not the minde herewith satisfied: for men vse highly to account the things they would haue, and when they haue them, count them little worth. And though they haue neuer so much, yet be their any thing else which they cannot haue; the want of that more troubleth them, then the frui­tion of al they haue, can please them. Yet more then this: let a meere godlesse worldling haue what hee can desire, yet can he but suppose that he might haue more: that vaine and foolish supposition will much detract from his good contentment.

What should I say more? The heart of man is, for possibility of de­siring, so vnlimited, that no earthly thing can fully replenish it. All may [Page 98]bee in it,Anima ratio­nalis ad imagi­nem-Dei facta, caeteris omnibus occupari potest, repleri non po­test. Ber [...]. Serm dedicat. Esa. 28.20. Esa. 29.8.but cannot fill it. This bed is shorter then that a man can stretch him­selfe on it: this couering is narrower then that hee can wrappe himselfe in it. A godlesse worlding shall be euen as when an hungry man dreameth, and be­hold he eateth: but hee awaketh, and his soule is empty; or as when a thirsty man dreameth hee drinketh, but hee awaketh, and behold hee is faint, and his soule hath appetite in it. The reason is: God made the reasonable soule in his owne image,Animam ratio­nalem-Dei ca­pacem quicquid Deo minus est nonimplebit. Bern. Serm. dedieat. in some sense, capable of himselfe (as Bernard speakes of the vnlimited disire of the soule) there­fore, whatsoeuer is lesse then God cannot fill it full.

But the gaine of godlinesse is abso­littlely perfect; The godly mans gaine is perfect and can giue con­tent. and sit alone to giue con­tentment; as being the gaine, not of earth alone, but the heauen alone, but of him also who filles both earth and hea­ven,Ier. 23, 24. and heart and all; euen Iesus Christ with the infinitenes of his aboundant store, as far as mans heart [Page 99]is capable of that which God com­municateth, when he shalbe all in all. Then also shall the desire of the glo­rified soule be wōderfully enlarged, and the desire enlarged, shall be fully contanted. Where betweene tempo­rall and eternall good things obserue this difference. Those (temporall) are most desired before they be obtai­ned, and when they are enioyed, are lesse accoūted of (which because they are imperfect, giue not full content:) but these (eternall) are lesse esteemed before they be attained, but assoone as they are tasted, they are more ar­dently loued: the more ardently lo­ued, the more earnestly are they de­sired: and most of all admired, when most aboundantly enioyed: and that in that blessed kingdome of heauen, where our loue shall enioy asmuch (if not more) as our minde can conceiue,Esa. 64.4. our heart desire, our faith beleeue, or hope expect. And what is that gaine which can giue full contentment, but this infinite [Page 100]aboundance of incorruptible good?

The worldings gaine exposeth to many daungers: The world­lings gaine exposeth to daungers. but godlinesse direct­eth how to escape them all. Those daungers doe meete with (if not enuiron) this worldly trader on e­uery side: both in getting, and keeping, and parting with it.

1. In getting.Such is the basenesse of this world­ly gaine, that it may be gotten, not onely by Truth and Vertue, but al­so by Fraud and Falshood.Aug. de Ciuit. Dei. lib. 5.12. Not on­ly by the bounty and blessing of God, but also by proffer and pro­mise of the deuill, who proclaimes himselfe owner of this world, Luk. 4. with the glory thereof, and bestower of them on whom hee will. And the fayrest dea­ling in the course of trading is sayd to bring in, most commonly, such slender returne: that it is growen a prouerbe among the multitude: That, plaine dealing is a Iewel, but hee that vseth it shall die a begger. And ma­ny are of minde, especially trades­men, that, if they deale truely they shall [Page 101]not bee able to liue. Whereupon it fol­loweth: that many runne on in the wide way of the world, that they may better compasse the wealth of the world.Ios. 7.21. Achan gaines his good­ly garment, his shekels of siluer, and wedge of gold, by stealth. Balaam would curse to obtaine his wages. Ahab and Iezebell get the vineyard by murther. 1. King. 21. Act. 19. Demetrius for his gaine­sake doth raise an vproare against Paul. Demas, for his better aduan­tage this way2. Tim. 4.10. forsaketh the Apostles, and embraceth the present world. And Iudas for the price of thirty pieces of siluer,Mat 26.15. betraieth the Lord, his Lord and master. And to adde one more to increase the number. That Anti-christ of Rome, the pretended Vicar of Christ, but successor of Iu­das, in his wicked practise, and sonne & heire of the Prince of this world, maketh marchandize of Gods word, of religion, of heauen, of hell, of the soules of men, of Christ, of God, and all; and all for the purchase of this [Page 102]gaine of the world. The loue of mo­ney is the roote of all euill: the step-mo­ther of goodnesse: the mother of naughtinesse: the mother-city of all iniquity. This thirsting desire in the godlesse worldling, that is may make way for richer returne, will expell and abandone naturall duty out of the familie, humane cruility out of the city, religion out of the Church, respect of good lawes out of the commonwealth, and all dif­ference and respect of iust and vn­iust, good and euill. It doth per­swade many to violate friendship, to falsifie promise, to cozen their friends, to oppresse the poore, to de­fraud the Orphanes, to murther the innocent, to spoile the Temple, to betray the country, blow vp the Parlament-house, The Gun­powder trea­son. Nou. 5. 1605. to kill the Prince, to forsweare themselues, to damne their soules, maliciously to blas­pheme the God of Heauen: and, if it were possible to confound both heauen and earth, and to leaue no [Page 103]wickednesse vnattempted. Desire of gold and gaine what doth it not constraine to vndertake? It is an as­sertion as true as ancient: That, Ouer whomsoeuer couetousnesse hath domini­on, hee is euidently subiect to all kinde of vices. And such is the rode-way, wherein many a worldling doth ride, and runne, to leape, thereby, in­to faire houses, large possessings, and places of account: sometimes, it may bee, into the Emperours Throne; and very often into the Popes Chayre.

And what gaine is this?Gen 25.33. Heb. 12.15. to gaine the pottage, and to sell the birth-right? to gaine the garment, and to loose his faith? to gaine the siluer pieces, and to betray his Lord and Master? this is gaine in the coffer, but losse in the conscience: gaine of the world, but losse of heauen. And such is often the worldlings godlesse gaine in getting.

2. In keeping.Secondly; as the worldlings gaine exposeth to daunger in getting: so [Page 104]it inwrappeth in danger in keeping. It intrappeth his minde, it winnes his affection, it insnareth his heart, it bewitcheth his soule, it stealeth his loue and affection from God, and placeth and fixeth them vpon it selfe, and causeth him, oft-times, not onely, most vniustly to defraud both himselfe and others of the vse of it, but impiously and superstitiously to honour it as a God: to place his affiance & confidence therein, & to turne base-slaue to Mammon his Lord and his God. The ambitious worldling is in the same case: for al-beit the people serue him, yet his ambitious desire to dominere ouer others, doth most imperiously do­minere ouer him. Hee adores ho­nour and authority; as his Prince and God: so his glory is turned in­to shame. The voluptuous world­ling,Phil. 3. who drownes himselfe in plea­sures, yeelds himselfe captiue to his imperious Dames, turnes slaue to his luste,Phil. 3.19. and makes his belly his God, [Page 105]and purchaseth to himselfe damna­tion in the end, and such is often the worldlings gaine in keeping.

3 In spendingThirdly; the worldlings gaine exposeth him to daunger in spen­ding; while it draweth from humi­lity to pride; from sobriety to ri­ot: from moderation to excesse: from labour to voluptuousnesse: from chastity to vncleannesse: from loue and practise of vertue and piety, to liking and following of iniquity and vice.

Oh how many and great are the daungers and difficulties which at­tend this gaine of the world in get­ting, and in keeping, and in spending the same.

Cum itsis opi­bus lasc [...]uire coepit Ecclesia. Platina in Bened. IIII.The Church of God had experi­ence hereof, which, when it waxed wealthy, beganne to waxe wanton, and it was not causelesly obserued by one of the Auncient; That,Religto pep [...] it diuitia [...], & filia denorauit matrem. Aug. re­ligion brought forth wealth and the daughter deuoured the mother, ma­ny in the Church of God, (God [Page 106]knoweth) who haue stood in aduer­sitie, haue fallen in prosperity: haue increased in goodnesse while the world frowned, but decreased in grace when the world fawned. The world by fawning deceiueth, and by embracing killeth; and blessed is hee that hath both worldly wealth and heauenly wisdome,

And so euery way dangerous is this gaine of the world, while it in­snareth with desire of getting: op­presseth with care of keeping: cor­rupteth with voluptuousnesse in spending.

Who therefore can easily ac­count, these goods, which are gotten so badly? or this wealth which is kept so woefully? or this gaine, which is spent so hurtfully? and what great gaine is this of the world, that brings in daunger of the losse of hea­uen?

The gaine of godlinesse is free from daunger. 1. In getting.There is no such danger in the gaine of godlinesse. It is not got but by good and godly means: through [Page 107]the ordinances of God, and worke of Gods spirit. No ill meanes can be an immediate cause of any spirituall good: but if any euill be occasion of any such good, it's by the skilfull hand of Gods omnipotent goodnes, that turnes poison into potions, and euill to good.2. In Keeping. This gaine is not kept but in good and godly manner, not layd vp in a napkin, but put out to Gods vse. It is not bestowed, but to good and godly purposes.3. In bestow­ing. And it doth not only make the owner ther­of good through getting, better through keeping, and best of all by vsing it well; but it doth teach and direct to vse the worlds gaine well which without this wee could not but vse very ill:Godlinesse teacheth how to vse worldly gaine well. and that while it wel aduiseth, not to place our happinesse in it, but to further our happinesse by wise employment of it: by ma­king friends of this vnrighteous Mam­mon that wee may bee receiued into that euerlasting habitation. Luc. 16.9. And when this gaine of godlines hath brought [Page 108]vs to our best condition heere, it will put vs into possession of perfection elsewhere: and that not in this earth below, where this worldly gaine is got, and vsed, and left behinde vs: but in heauen aboue, whence this is re­ceiued, where it is reserued: & where it shall be most happily enioyed.

7. The world­lings gaine cannot make happy: this of godlines can.Lastly, that I may not bee infinite in this discourse, but may come to a conclusion of this comparison. That gaine of the world makes many mi­serable, none happy: this of godli­nes all happy, none miserable. Those goods,Aug. de ciuit. De [...]. lib. 5. c. 1. such men may haue as are not good, and therefore not happy. These, none but such as are good and therfore not miserable. That world­ly wealth makes neither vs nor our children happy: for either while we liue, wee loose it: or when wee die, wee leaue it, to whom wee know not, or to whom we would not. But this is such as neither leaues vs, nor we it: but remayneth euer with vs, euer to enrich vs. And whereas hap­pinesse [Page 109]is not enioyed but in fruition of God, who is the onely felicity of the soule of man. This gaine of god­linesse vniteth vs to God, and work­eth our blessednesse, Psal. 144.15. while the Lord is our God. And that not onely in this couenant of grace: but specially in that communion of glory,Eph. 1.2 3. with God in Christ; which is the fulnesse and vp-shot of all felicitie,Eph. 3.19. where God filleth all in all: and where wee shall be filled with all fulnesse of God.

Now to apply all this vnto our selues. The Merchants of whom I speak, are (among the rest, you, Right Honourable and beloued) vnto whom I speake. The gaine at which I would aduise you to aime, is the purchase of Godlinesse, That true, that great, that al-sufficient gaine. Your talents and meanes of purchase are, your abilities of body, minde, estate, ioyned with the holy and di­uine ordinances of God. Your tra­ficke and trading is your manner of cariage, in your purposes, desires, de­lights, [Page 110]studies and endeauours both of heart and life. The Mart-day is at hand, the day of grace is come, the the Sunne is vp, the Gospell is prea­ched. These precious wares of god­linesse are readily exposed to the o­pen view of all willing beholders, all wise and prouident merchants, all prudent professours, are busie at their worke, and redeeme fore-flow­ed time by double diligence in their painefull endeauour. The owner of all this wealth doth cal vnto you, by the ministery of his seruants, in the preaching of his word, saying. What lacke you? what buy you? Come: see: buy: gaine: be happy, be bles­sed: Come; purchase the hidden trea­sure. this goodly pearle: Mat. 13.44.76.45. The prizelesse wealth: this wel-contenting gaine of pietie and Godlinesse. Come now while the day lasteth, God knoweth how soone our sunne may set. Come all, young, ould, rich, poore, learned, vnlearned, meane, great. None tis too good, too great, too meane, too [Page 111]miserable, to trade in this merchan­dise.

Let the King himselfe account it the crowne of his glory, [...] to bee first of this company: as it is his deserued honour to bee chiefe of all the rest. And let him more feelingly reioyce: with good Theodosius to bee a mem­ber of the Church,Se esse mem­brum ecclesiae magis quam in terris regna­re. Aug. de ciuit. Dei lib. 1. c. 26. then a Monarch in the world: to be truly stiled con­stant Defender of one true faith, then to be rightfull Ruler of three larg King­domes. Let him make choice with King Dauid, rather to bee a doore-keeper in the House of God, Psal. 84.10. then to rule & raigne in the tabernacles of vngodlinesse. Much more to bee keeper of both the Tables of Gods law: a Prince and feeder of the people of God: and by lawes and authoritie, by learning and industry; in heart, by hand,Pietas est ve­rus Imperatoris ornatus. Euagr. hist praefat. 2d Theodosium (iu­niorem) imperae­torem. a resolute Patrone and bright shining patterne, of (this chiefe ornament of an Emperour) religion and godlinesse.

Let the Queene his happy yoke­fellow ioyne heart and hand in this, [Page 112]and become a blessed helpe to pro­mote their mutuall blessednesse. Let her make it appeare with the Queene of Sheba, 1 King. 10. that her chiefe end of com­ming from farre, was to heare this true wisdome from the mouth of her Salomon. Let her try him with que­stions, and receiue his answers; and account her selfe happy to be partner with him, in this wisdome and pro­sperity of pietie and godlinesse.

Let the most hopefull Prince, in the morning of his state, lay the ground & foundation of his prince­ly greatnesse, in the desired returne of these rich reuenues. Let him esteeme this gaine of Godlinesse the chiefe part of his patrimonie, and his hopes in heauen his happiest inheritance,

Let the Ho. Lords and Counsellors of state, who aduise for the weale and wel-fare of this land, consult for the enriching of this renowmed King­dome with a blessed increase in this gaine of godlinesse.

Let the noble Lords and Peeres of [Page 113]the land, innoble their bloud in the bloud of Christ: enrich their estates with his treasures of grace: and place their felicity in the fauour of God. Let goodnesse be their great­nesse, and religion their renowne, and this gaine of godlinesse their de­sired Happinesse.

And you right Honourable the Lord Maior, with other the Gouer­nours, and all the inhabitants of this famous City, giue me leaue to speake vnto you. You trade by your cal­lings: you gaine by your trading: and you rise by your gaine vnto ho­nour and respect. Gods blessing be vpon you, in your outward estates; and blesse your trafique with com­fortable increase: and giue you your hearts desire, so your hearts be vpright. But take heede to your selues, I pray you, that you goe not downe the winde. Leaue of be­times (I beseech you, from the Lord) those hurtfull courses, incident to your places,Mich. 6.10.11.12. of worthlesse profits [Page 114]too too much vsed by too many of your company. Their corrupting of wares, ingrossing of commodi­ties, inhaunsing of prices, falshood and deceit, in buying, and selling, weight, measure, and the like. Lest you finde gaine in the chest, but losse in the conscience: increase of goods, but decrease of goodnesse: proue rich in the world,Luk. 12.21. but not in God. Oh, purchase pietie, gaine god­linesse, grow rich in grace: so shall your hearts and liues bee holy, your estates wealthy, and your persons happy in the day of your great ac­counts.

You reuerend Iudges, and Ministers of iustice, bee louers of iustice, and not of reward. Mich. 3.9.11. Suffer not your eyes to be blinded with bribes, and your hearts to bee corrupted with gifts in your bosome, to make you wrest iudgement, Prou. 17.23. and peruert the right. Oh iudge you right for the fatherlesse and widowes, Esa. 1.17. though your sentence and pleading should passe both [Page 115]without gift, and gaine: so shal you waxe rich in this gaine of godli­nesse: your cause shall goe well at the great assises: and you shall escape the dreadfull sentence of the highest Iudge of all.

You Patrones and bestowers of the reuenewes of the Church, con­secirated to their vse, who serue at Gods Altar, no more enrich your selues with the price of blood: while, by bargaine and sale, you passe them ouer,Esa. 56.10.11. into the hands of vnable and vnconscionable men. Who through negligence in teaching, or bad ex­ample of lewde life, doe little lesse then murther the soules of the poore people of God. Oh make wise choyce (I beseech you) of men of desert, for learning and life, fit to bee pastors of soules: so shall you gaine comfort to your selues, and good to Gods Church, through in­crease of godlinesse, and religion of Christ.

You Land-lords, and letters of hou­ses, [Page 116]of tenements and grounds, in no wise oppresse, and grind the faces of the poore; Esa. 3.15. by racking and exacting aboue due measure, or ouer-charg­ing with burdens too heauy to bee borne. Oh deale in loue, deale in pittie, with your poore Christian brethren, that they may not (as ma­ny distressed ones doe) droope and languish with griefe and sorrow, but may ioyne with you in cheereful­nesse, in the seruice of God: so shall you both grow rich in this gaine of godlinesse, and find a better increase in this heauenly wealth.

Let the poore, whose estate is weake in the world, amend his condition by this gainefull purchase of grace into his heart: that this spirituall wealth may supply his wants, and the riches of Christ may releeue his misery.Mat. 20. Let the poore labourer toile all the day of his painefull life, that hee may receiue this peny at the night of his death. Let no time seeme long, no trauell tedious. This [Page 117]peny will bring him true felicity, and make vp his want of that gol­den drosse, which worldlings so ad­mire in this present life.

And whom should I further name? Let byting vsurers, become free lenders. Let blood-sucking ex­tortioners become ready restorers.Luk. 19.8. Let poore-murthering oppressors be­come comfortable helpers. Let pinching misers become bountifull benefactors. And all of vs good to our brethren, in conscience vnto God: that all may attaine this gaine of godlinesse.

Let the high Lords Treasurers, 1 Cor. 4.1. Mat. 13.52. the Seruants of Christ, the learned scribes, and faithfull stewards of God,1. Cor. 4.2. bring out of the Scriptures, the Treasuries of the Lord,2. Cor. 4.7. the true treasure to en­rich the soules of the people of God. Though gold and siluer wee haue none, yet such as wee haue, let vs giue: Act. 3.10. 2. Cor. 6.10. so wee being poore, shall make many rich: and grow rich our selues, by enriching our brethren. While we are liberall [Page 118]to others, God will be bountifull vn­to vs, and multiply our talents vn­der our hands.

Lastly, let all that professe the name of Christ, ioyne stocke, and be­come partners in this happy gaine. or if the foolish and vnhappy world, will needs graspe at the shadowes of transitory gaine, and will needes grow wealthy, by falshood and for­gery, bribery and extortion, and all kinde of vniustice, and vnderhand dealing: Eating the bread of deceit, taking the wages of iniquity, and expecting rewards with vnhappy Felix. Act. 24.26. Yet thou, O man of God, O godly man, haue thou nothing to doe with that vnrighteous Mammon. But partake with other godly in the happy interest, of these substantiall, and eternall treasures.

And what if the godlesse man goe away with the gaine of the world? Looke not thou on his wealth with an enuious eye, nor on his prospe­rity with an vnquiet spirit. It is [Page 119]weakenesse of spirit to bee disquieted with variety of desire after the worlds gaine, for thy selfe; or to en­uy at the fruition thereof, in others. Thou art a Christian indeed, a grea­ter gainer then the world can make thee: and a surer keeper, then that the world can hurt thee. As for him, he is miserable, to be pittied, not happy to be enuied: thou art hap­py to bee enuied: and withall, so happy, as not to bee hurt by enuy. Let not the conceit of his prosperi­ty molest thee: but the assurance of thine owne felicity content thee. As thou shouldest not reioyce at his soules losse: so shouldst thou not be grieued at his worlds gaine. He is a broken-stated bankrupt, that takes vp for day, and receiues a penny to returne a pound: thou art a rich heir, who liuest on thy small pensi­on, the time of thy minority; thine inheritance is reserued for thee en­tire, till thou come to age.

And what, if for this spirituall [Page 120]gaine, thou bee faine to sit downe with some temporall losse? better it is to begge thy bread then to loose thy faith. Better to cast ouer-boord some parcell of thy goods, then to make ship-wracke of thy good con­science. Neither shall this proue a­ny losse at all, but an happy ex­change for thy better aduantage; of wealth, of delights, and honour on earth; for riches, and pleasures, and glory in heauen. And thus did those godly ones of old solace them­selues in their light losses with hope­ful expectation of greater gaine:Sic magnis sunt lucris leuta d [...]m [...]a solati. Aug. de Ciuit. Dei. lib. 1. c. 10. a bet­ter and more enduring substance. They esteemed with Moses the rebukes of Christ greater riches then the treasures of Egypt: Hebr 10.34. Hebr. [...]1.26. and could not be with-drawen,Nul [...]o praemio huius mundi ab aeternae illiu [...] patriae societat [...] seducti. Aug. de Ciuit. Dei. lib. 5 cap. 11. by any wordly reward, from the socie­ty of that heauenly country. They had respect to the recompense of reward, which was the rich returne of this gaine of godlinesse:Heb. 11.26. a sure increase of a ful hundreth-fold, Mat 19.29. with a promised inheritance of euerlasting life.

[Page 121] Come therefore now, whosoeuer thou art, that bearest the name and shew of a Christian: dote no longer vpon these worldly vanities. Rest not bewitched with the pleasing shew, or smell, or sound of worldly gaine. And if thou hast heretofore either immoderately desired, or vn­lawfully obtained that copper-met­tall, guilt ouer to beguile thee: leaue off betimes that hurtfull trade. Turne thy selfe forth-with vnto a better course. Take heed and beware (in the name of God) of godlesse co­uetousnesse, of wicked worldlinesse, of gracelesse voluptuousnesse, and profane lewdnesse; with all those open practises of cruelty, and in­iustice; and secret mysteries of so ma­ny iniquities. Those sworne ene­mies of religion: those cut-throates of goodnesse: those deuilish hauock-makers of the gaine of godlinesse: and desperate ouer-turners of thy eter­nall good estate

Desire new profits, seeke for bet­ter [Page 122]gaines. First seeke the Kingdome of God, Mat. 6.33. and his righteousnesse. First in time before all: first in degree aboue all other gaine. Yea, first, and last, and without interruption, euen in the middest of thy earthly imploy­ments. And giue all diligence here­unto. For howsoeuer the world flowes in on many, of it owne ac­cord: yet this gaine comes not in without good indeauour. God in­deed is free and ready to giue it: but none that are carelesse are fit to re­ceiue it;Prou. 2.4. but must digge and delue, and blow and sweate, if they will en­rich themselues with these hidden treasures.Mat. 13.44.

Well then; doest thou, from thy very heart, desire thine owne true weale and wel-fare? which if thou doe not, oh foolish man thou, and most miserable! but doest thou in­deed from thy soule desire it? then vse, I beseech thee, all thy will and skill, all thy industrie and circumspe­ction, in timely prosecution of such [Page 123]holy endeauours, as God himselfe hath made the happy meanes of this most blessed gaine.

Be instant in reading, hearing, me­ditating and conferring of the holy Word of God, be frequent in earnest inuocation of the holy name of God. Exercise thy selfe incessantly in the duties of repentance, and new obe­dience. Labour for faith, for hope, for loue, and feare of God, and all o­ther, sanctifying and sauing graces, as for life it selfe, euen the life of thy soule.

Let slippe no time, no occasion, no helpes of daily increase & growth in this heauenly wealth: let the word of God dwell in thee richly, [...]. Col. 3.16. through sacred and sauing knowledge. Let those blessed rich graces of Gods sanctifying spirit bee treasured vp a­boundantly, in the store-house of thy soule. Replenish both heart, and minde, memorie, and conscience, & euery roome, and corner of thy soule. And when thou hast gotten [Page 124]aboundantly, keepe it safely, that so thou mayest both liue and die rich & wealthy,Prou. 4.23. in this gaine of godlinesse: and being rich in grace mayest bee rich in glory.

And if thou shalt in this holy ma­ner demeane thy selfe, and through faithfull employment of thy spiritu­all talents, shalt giue account to thy Lord of a good increase. Then shalt thou hear with thy eare, to the ioy of thy heart:Mat. 25.21.23. Well done thou good and faith­full seruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things: enter thou into the ioy of thy Lord: Thou hast beene faithfull, as a seruant: I will make thee a Ruler. Thou hast beene faithfull ouer a few things; I will make thee ruler ouer many things. Thou hast beene faith­full in the imployment of thy masters talents: enter now into the ioy of thy Lord. And what is this ioy? surely, the blessed fruition of thy Lord and Sauiour, in communion and fellow­ship of thy Father, and Holy spirit. [Page 125]Where thou shalt enioy, euen ioy without sorrow: welth without wāt: honour, without disgrace: pleasure without paine: peace without dis­quietnesse: light without darknesse: health without sickenes: life with out death: This wel-contenting gaine of pietie and godlinesse: that eternall frui­tion of felicity and blessednesse.

Now blessed Lord God, thou God of all grace, rich in grace, in mercy, and bounty, to all that feare and call vpon thee. Vouchsafe, we most hum­bly beseech thee, to make all grace to abound vnto vs all: that wee al­wayes hauing al-sufficiency in all good things, may abound to euery good worke. Enrich our hearts with the treasures of godlinesse: settle our affections with godly contentment: and grant vnto vs a dayly increase in this truest and richest gaine; that we may comfortably enioy all needefull blessings in this life, and full fruition of glory and felicity in the life to come. And that through the al-suf­ficient [Page 126]merits of thine onely Sonne, and our alone Sauiour, Iesus Christ the righteous, to whom with thee, O father, and thy blessed spirit, one on­ly wise and al-sufficient God, bee as­cribed of vs, & of thy whole Church, all honour, glory, praise, power, dominion, and thanksgiuing, from this time forth for euermore: Amen.