SECT. 1.

Containing three Characters of Contentedneſs.

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

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

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

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

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

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

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

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

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

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

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

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

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

SECT. 2. Sect. 2.

Containing a fourth and fifth Character of Contentedneſs.

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

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

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

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

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

SECT. 1.

Containing an Uſe of Reproof.

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

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

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

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

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

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

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

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

SECT. 2. Uſe 2. For Examination.

Shewing who is the Authour of Contentment, and what are the Objects of Contentment.

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

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

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

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

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

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

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

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

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

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

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

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

SECT. 3.

Containing four ſigns and Characters of contentment.

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

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

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

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

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

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

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

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

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

SECT. 1.

Removing five grand Impediments of Contentment.

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

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

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

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

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

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

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

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

A fourth Impediment is inſtability of 4. Impediment, inſtability of ſpirit. ſpirit. An inconſtant fluctuating mind, unſettled and toſt up and down, can never enjoy any real and ſolid contentment; for it is a compoſed ſtable ſpirit which is Gods gift, which makes a Chriſtian contented with that preſent portion, and cauſeth him to reſt quietly in that preſent ſtation and condition, wherein God hath ſet him: When as on the contrary, an unſtable ſpirit, a wandring fickle head will not let a man be quiet in any place and condition. Solomon tells us, Prov. 27. 8. As a bird that wandreth from her neſt, ſo is a man that wandreth from his place. Grotius gives (as I Facilè capitur avis à • ido avolans; ſic & qui domo relict à, longè peregrinatur multis ſe objicit perculis. Grot. in Prov. 27. 8. conceive) an appoſite expoſition on the place, A bird, ſaith he, flying from her neſt is eaſily taken; ſo is he that journeyeth a long way from his houſe, expoſed to many dangers. So when men relinquiſh their calling, and ramble abroad, leaving their families to ſink, or ſwim, taking no care of them, they bring ſwift deſtruction on themſelves and their poſterity. It is a common ſaying, that a tumbling ſtone never gathers moſs: no more do unſettled fickle perſons • hrive whitherſoever they go, and ſuch are they, who are ſo deeply overcome with melancholy, as that they neither enjoy themſelves comfortably at home, nor abroad: for when they are at home, their hearts are abroad, and when they are abroad their hearts are at home. They fix no where; for by being every where in their wandring and extravagant thoughts, they are fixed no where to any good purpoſe. Theſe unſtable and fickle-headed perſons are full of diſcontents, and not more diſcontented with troubles from abroad, then from thoſe emergences which fall out at home: they are not more vexed at others, then they are at themſelves. A man of an inconſtant ſpirit is like a wave of the ſea, toſt up and down, or like a weather-cock that turns with every wind; he is ſo inconſtant, that he knows not his own mind, he knows not what he would have, he is not his own man; but he is inconſtant and unfaithful to himſelf. St James gives a character of ſuch a man, A double-minded man is unſtable James 1. 8. 〈 in non-Latin alphabet 〉 . in all his ways. Now to find out a double and unſtable man, where to have him no man knows. You may hear him murmuring, whining and grumbling, but you cannot truſt nor beleeve him on his word. Many heathens were renowned for their conſtancy and ſettled reſolution. It was ſaid of Fabricius, that one might ſooner turn the Sun out of the firmament, then turn him from the courſe of Juſtice. Regulus was a man conſtant to his engagement, though he foreſaw the enſuing danger which did befall him. And Ariſtides could not be ſeduced from the courſe of Juſtice. Cicero againſt Catiline

Defendi Rempublicam adoleſcens, non deſeram ſenex. Contempſi Catalinae gladios, non pertimeſcobam tuos. Cic. Orat. 2. Philipp.

Non ſi fractus in me ruat mundus pavens, non ſi cavernis toenarus nutet fremens, non, ſi caterva peſtium obſideat latus, mutabo mentem quam mihi Chriſtus dedit. Cauſ. Sol. p. 232.

profeſſeth himſelf to be one and the ſame man, in his elder and younger years (that is,) a true friend to the Common-wealth. Cauſinus hath an high paſſage ſetting forth the conſtancy of his reſolution, which amounts to this ſenſe, Come what will come, even the worſt that can be imagined, yet he will not alter his mind. This conſtancy and reſe •• tion of mind is a ready way to procure contentment; but by way of caution, we muſt always ſuppoſe, that conſtancy and ſettledneſs muſt be fixed upon right grounds and principles; let us be certain, that the principles are right, and then let us reſolvedly put them into practice. It is good to be zealouſly affected always in a good thing: ſo for conſtancy and reſolution, we muſt exerciſe them in good things. And courage and conſtancy well placed are of ſingular benefit and furtherance to contentment: whereas levity, fickleneſs and inconſtancy of ſpirit, raiſeth mutinies, tumults, and variety of perturbations in our thoughts: wherefore to be well skill'd in this art of Contentment, we muſt abandon an unſtable and inconſtant ſpirit.

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

SECT. 2.

Containing five Duties to be practiſed in order to Contentment.

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

The firſt Duty is to reflect upon our 1. Duty is ſelf-reflection. ſelves, and get a more familiar and intimate acquaintance at home: for it much conduceth to our advantage to be better known to our ſelves. Amongſt many choice ſentences of that eminently pious Father St Bernard, two I ſhall apply to my purpoſe: one is this, There are many

Multae ſunt ſcientiae hominum, ſed • ulla melior eſt illā, quā eogn • ſcit homo ſeipſum. B • rn. de interiori domo, p. 1073.

Beatus homo qui ſe poteſt cognoſcere, probare & improbare. Nam qui ſibi diſplicet, Deo placet; & qui ſibi vilis est, Deo charus eſt. Bern. de interiori domo, p. 1072.

knowledges of men, but none is better then that whereby a man knoweth himſelf. Another is, He is a bleſſed man who can know himſelf, allow and diſallow; for he that diſpleaſeth himſelf, pleaſeth God; and he that is vile in his own eyes, is dear in the eyes of God. If then we would learn the divine art of Contentment, we muſt ſtudy our own hearts, how filthy they are, and how vile and abominable we are by reaſon of the pollution of ſin; when we our ſelves are throughly known unto our ſelves, we ſhall be better contented with our preſent condition, and then we ſhall attain unto a good degree of this knowledge of our ſelves, when in the ſimplicity and ſingleneſs of our hearts, we can make ſuch a confeſſion as Jacob did, Gen. 32. 10. I am not worthy of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant. It is our great buſineſs and worth our beſt pains, to take a frequent ſurvey of our hearts and lives, to walk in the cloyſter of a mans Ampulavi in clauſtro cordis mei. Bern. own heart (as St Bernard expreſſeth it) and to ſearch into every angle and winding, is time well ſpent. Upon a ſerious review, we ſhall find many miſcarriages, and acknowledge that we have trod many ſteps awry, and are guilty of many deviations and tranſgreſſions from the rule of the word. Notwithſtanding variety of mercies heaped upon us, we have with Jeſhurun waxed fat Deut. 31. 15. and kicked. God hath given us all things richly to enjoy, we are maintained by Gods liberality; but we abuſe ſo great bounty: our clothes which are given for a covering, we abuſe to pride and vanity; the meat and drink which are given for our nouriſhment, we abuſe to luxury and intemperance: the riches of the world which God hath given us for our comfortable ſubſiſtence, and for the ſupply of ſuch as are in diſtreſs, we have abuſed to ſuperfluity and prodigality; or elſe we have fixed our hearts ſo ſtedfaſtly upon the pelf and traſh of the world, as if we acknowledged no other God but Mammon. Now then when in deliberate and ſerious meditations, we conſider the wonderful bounty and patience of God ſo freely extended unto us, we ſhall with all thankfulneſs acknowledge the mercies of God in leaving to us any thing of this world to enjoy; for by reaſon of our great unthankfulneſs, and miſimprovement of our talents, and abuſe of mercies vouchſafed to us, we have made a forfeiture of all that we enjoy, and it is a miracle of mercy that God takes not the forfeiture, and ſtrips and degrades us of all, and caſts us down into the nethermoſt hell. Wherefore upon a ſerious conſideration of our manifold provocations and rebellions againſt God, notwithſtanding the patience, forbearings and long-ſufferings of God exerciſed towards us, we have ſtrong obligations to contentment. The mercies continued to us, are and ought to be eſteemed of by us, as ſo many cords of love to draw us to this neceſſary duty of Contentment. Let us therefore every one reſolve with himſelf, Mecum habitabo, I will dwell with my ſelf (i. e.) let us be more at home, and ſtudy our hearts more, and then we ſhall learn to be content.

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

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

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

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

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

SECT. 3.

Containing five more duties to be practiſed in order to contentment.

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

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

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

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

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

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

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

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

SECT. 1.

Shewing Cauſes of Contentment from God, and from our ſelves, as God gives it to us.

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

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

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

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

More particularly conſider,

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

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

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

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

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

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

In a ſhepherd there are obſervable many and neceſſary properties.

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

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

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

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

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

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

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

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

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

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

SECT. 2.

Shewing cauſes of Contentment from our ſelves, and from the example of others.

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

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

1. Peace of conſcience is a ſtrong ground 1. Peace of conſcience is a cauſe of contentment. of contentment and conſolation. It is a remarkable ſaying of Aquinas, melior eſt pura conſcientia, quàm plenum marſupium. A man from himſelf (as Gods gift) can receive Quaſi dicat fore, ut quiſquam à ſe actorum fructum percipiat, conſtare cuique ſuarum actionum mercedem 3 ſaepe etiam in hac vita, ſed certiſſimè in altera. Merc. in loc. ſatisfaction, according to that of Solomon, Prov. 14. 14. A good man ſhall be ſatisfied from himſelf. Now none by his own power and wiſdom can ſatisfie and quiet his own ſpirit; but when the conſcience is pacified, and God is reconciled to a ſoul, there is an inward ſoul-ſatisfying conſolation: compare this with Iſa. 3. 10. Say ye to the righteous, that it ſhall be well with him, for they ſhall eat the fruit of their doings. In all our troubles and afflictions, and amidſt ſlanders and calumnies heap'd upon us, what can comfort us, but the anſwer of a good conſcience? This is cauſe of rejoycing, that our 1 Cor. 1. 12. conſcience teſtifies for us. Amidſt ſtorms and tempeſts, Euroclydons, and toſſings and tumblings, a God reconciled will bear up our ſpirits againſt all; Tranquillus Deus tranquillat omnia. But becauſe many pretend to conſcience, who are meer ſtrangers to conſcience, and quiet themſelves with a falſe peace, and content themſelves with a carnal ſecurity, I will make mention of thoſe diſtinguiſhing characters, which St Bernard mentions, Bona eſt conſcientia, Bern. de inter. domo, cap. 27. ſi habeat in corde puritatem, in ore veritatem, in actione rectitudinem. What is that which ſweetens the moſt bitter pill of afflictions, but the teſtimony of a good conſcience? And what is that which imbitters all the pleaſures in the world, but an evil conſcience? One grain of an evil conſcience intermixt amongſt the grandeur and affluence of riches of the great ones of the world, will prove like that wild gourd which ſpoiled the whole meſs of pottage. Luther hath a rare ſaying to this purpoſe, Una guttula malae conſcientiae totum mare mundani gaudii abſorbet. If then you would enjoy true and ſolid mirth, and an abiding contentment, labour to keep this Fort-royal impregnable, I Hic murus aheneus eſto, Nil conſcire ſibi, nulld palleſcere culpà. mean, the bulwark of a good conſcience. This was the Apoſtles grand exerciſe, to keep a conſcience void of offence toward God and toward men, Acts 24. 16. Faith and a good conſcience are to be united, 1 Tim. 1. 19. Holding faith and a good conſcience. If we unite them and hold them faſt together, we conſult our own peace and tranquillity, but if we divide them, we lay our ſelves naked to the aſſaults of Satan, the temptations of the world, and the prevalency of our own corruptions.

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

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

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

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

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

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