A TREATISE OF CONTENTMENT. Leading a Christian with much patience through all afflicted Conditions. By sundry Rules of heavenly wisdom. Whereunto is annexed, First, a Treatise of the Improvement of Time. Secondly, The Holy war: in a Visitation Sermon. Greg. Moral. l. 5. Si mens forti intentione in Deum dirigiter, quicquid in hac vitâ sibi amarum sit, dulce aestimat; omne quod affligit, requiem putat. By T. T. D. D. &c. LONDON, Printed by R. H. for John Bartlet, and are to be sold at the sign of the Gilt Cup, near S. Austin's Gate in Paul's churchyard. 1641. TO THE RIGHT worshipful Sir FRANCIS DARCY Knight, my much honoured friend: All happiness in Christ Jesus. SIR, not having of mine own, wherewith I might tell the world of your great and continual favours unto me, by such a pub●ke testimony, I thought good to do it by publishing this work of another, whose Person and Doctrine you well knew and respected. Which I do the more willingly, because it is suitable to the Contentment here treated of. I am well contented with that mediocrity of gifts and abilities, which God hath bestowed on me. I hold it better in this life, to be faithful in a little, than ruler over much. No doubt but some are Masters of great parts, and estates, and faithful too: rich in this world, and rich in good works too: high in place and respect among men, and high in the favour of God too. But, both such have their hazards and temptations, against which they need to be watchful; and the brother of low degree hath cause (in God and his love) to rejoice and be contented. And oh how happy were it with godly Christians, if they had taken forth this lesson of Contentment! How comfortless would their lives then be! How blessedly free from those torturing passions of emulation, envy, murmuring, impatience, and the like, wherewith the spirit is too often, and too much disquieted! godliness with Contentment is great gain, saith the Apostle: as if the purchase were small, where Contentment is wanting: And indeed much of the benefit and advantage is taken away, where this lesson of Contentation is not taken forth perfectly. And how unbeseeming is it to an heir of the promises, to be malcontent for worldly wants, or afflictions! How thwarting to the wisdom of God, as if he knew not best to make allowance to his children! How terrible to lie disconsolate in death, or any deadly trouble, moaning as that great Emperor when he lay dying at York; In my life time I have been all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sev. things, and now nothing doth me good! I w●sh to your Worship all the comforts and mercies of God in Christ, both in life and death; and thereunto at this time I commend to your reading this little Treatise of Contentment: resting ever, Your Worships much obliged, W. JEMMAT. A Table alphabetical of the chief things in this book. A ADa●s sin had many sins in it. pag 35 Afflictions foiled by Contentment. 3. the necessity of them in three respects. 6 disposed of God for time, measure, and end. 4 Age: the incommodities of it. 114 Privileges of it. 115 comforts of it. 116 Aged people called on to prove time well. 179 B Barrenness to be quietly endured, how. 105 Bernard's description of worldly pleasure. 92 C Callings: crosses in them to be borne contentedly, how. 77 Commonwealth? evils in it: how to be borne. 24 Comparisons: two fold use of them. 192. Contempt of the world: how to be born contentedly. 52 Contentation the daughter of godliness. Praef. Means and motives to work it. 131 power of godliness to breed it: whence. 139 Country and friends left: comfort in it. 62 D Death terrible. 118 comforts in it. 119 necessity of dying. 121 utility. 123 Death of friends: comfort in it. 73 Deformity of body to be borne quietly: how. 100 E Estates we live in, yields discontents, yet be comforted in them: how. 85 Examples of holy men persuading Contentment. 136 Experience without grace availeth not. 107 F Friends unkindness: comfort in it. 70 and in their death. 73 G Glory obtained by afflictions: how. 14 Godliness what it doth to breed Contentment. 145 Goods lost: comfort in it. 64 Graces bred, beautified, and exercised by afflictions. 8 Grave terrible: comfort in it. 127 Great sins should not overtrouble the soul. 38 H Happiness of Saints raised by certain stairs. 127 Heavenly happiness attained in death. 125 Honour from above, how to be gotten. 98 Honour due to Ministers: threefold. 210 Honours of the world, lost, or not had: comfort in it. 94 I Judgement at the last day not dreadful to believers: why. 129 all imperfections and blemishes then done away. 101 Justification the ground of Contentment. 143 L Liberty lost: comfort in it. 61 Life lost: comfort in it. 66 Lingering sickness: how to be borne contentedly. 111 why suffered by God. 113 M Martyrs very forward to suffer. 69 Ministers calling most crossed: comfort for them. 83 they are Christ's soldiers in two respects. 197 their weapons: 198, 204 their enemies. 199 cause of war. 200 Ministry no easy calling, but dangerous. 201 Misery all ended in death: four ways. 123 Molestation satanical: how to be borne quietly. 28 Multitude of sins should not too much trouble. 32 Mystery in godliness, and in Contentment. 152 N Nature content with little, Grace with less. 136 Nature teacheth not the price of time. 168 O Opportunities of good: nine Instances. 156 Orbity uncomfortable: comforts in it. 105 P Persecution to be endured contentedly, how 57 Pleasures lost, or lacking: comfort therein. 90 Poor men, how profitable in their times. 184 Preparation to death: what, and how. 121 R Redeeming of time: what. 161 Relapses: comfort in case of them. 44 Repentance: two effects of it furthered by afflictions. 10 Rich men should be specially careful of spending their time. 182 S Scandals and schisms: foretold: turned to good, &c. 18 Sickness to be born contentedly: how. 107 Sins merit afflictions, and are purged by them. 6 Sin's multitude, greatness, relapse: how answered. 32 To Temporals mercifully withholden. 137 Time to be wholly improoved for good. 155. Motives. 185 Preciousness of time: in six things. 162. 165 skill to prize it comes of God. 168 be sparing of time: 7 Motives. 172 Thieves that steal time away. 174 V Union with Christ not dissolved in the grave, 128 Unite forces against the common enemy. 208 Uses of sickness sanctified, six. 108 W War of Christians, especially of Ministers. 193 Wealth lost, or not had: comfort in it. 85 Works good, mentioned to the Saints in the last judgement: not bad. 131 World's hatred: contentment in it. 47 Y. Young people admonished to spend their time well. 177 FINIS. THE author's PREFACE: AFter we have showed the gain of godliness (out of 1 Tim. 6. 6.) now we come to speak of the privilege of it, that it brings Contentment with it, whereby the heart of a godly man is stayed, and resteth in God, well apaid with that estate and measure of goods which the Lord hath made his portion, be it more or less. A most rare virtue, and full of sweetness: when as the mind, grounded upon God's providence and promises, reposeth itself in GOD, and hath learned with Paul in every estate to be Content, to want and abound, to be full and hungry, &c. Phil. 4. 11, 12. Doctr. True Contentation is the daughter of godliness. One lie delight in the Lord can give us our hearts desire, Psal. 37. 4. He that drinks of this water, shall thirst again: but he that drinks of the water that I shall give him, shall never thirst, John 4. 14. And blessed is he whom thou choosest, and makest come unto thee: he shall dwell and be satisfied with the pleasures of thy house, Psal. 65. 4. Reason 1. Because true Con tentment is a fruit of Faith, ari sing through persuasion of there mission of sin, and reconciliation with God; together with as surance of our Adoption, whereby we become sons, and are interes sed in the fatherly providence of God, which will watch over our good, and reserve for us such an estate as his wisdom and love shall see meet for us. 2 It is the disease of corrupt hearts (which all of us carry) that they cannot but insatiably long and covet after worse things if they be not filled with the best: even as a bad stomach not filled with wholesome food, will suck in w●nd to torment it. But if once God and his grace take up our hearts, that by Faith and Hope we can sat●ate our souls in his goodness, we shall no more want ea●thly vanities, than we can want a Candle when the Sun sh●neth. 3 No earthly thing can bring Content; and therefore it must be the daughter of godliness only. For earthly things be mass●e and drossy; whereas the mind is of a divine and spiritual nature. Can earthly treasures fill the soul, as they do a Chest? or can you fill a Chest with graces and virtues? Can you fill the stomach with wisdom, as with meat? These be not capable one of another: there is no proportion between them. These earthly things are unnatural nourishment for the soul of man, and cannot satisfy the hunger of the mind. So saith Solomon, Eccles 5. 10. He that loveth money shall not be satisfied with it. It is only the bread of Life, and Christ's righteousness, a spiritual nourishment, that can replenish emptiesoules. Nothing less than God can fill the heart, being of a spiritual substance, created to his Image, and to be a Temple for his Spirit. 4 It is proper to godliness, if the estate be not fitted to the mind, to fit the mind to his estate. And this is partly by the Rules it affordeth for every afflicted condition, partly by the power it hath to give the soul Contentment, though other comforts fail: those in the general body of this Treatise, this in the last Chapter. use I. It follows hence, that an ungodly man can have no content, but is as the raging Sea, casting out mire and dirt. He may have riches; but no rest. He may fill his Chest, but not his mind. For it is not in those things, to give peace; nay, as the curse attends him in other things, so, in this specially, He eats, but is not satisfied, as the seven lean Kine ate the seven fatones, but were never the fatter. use 2. This teacheth us, how a man may be rich without riches (which is a riddle in Christianity) namely, when godliness and contentation meet together. For, 1 He is rich, whom God accounteth rich, and that is the godly man. 2 he is rich, who hath enough, not who hath much. For it is better to have enough, then to have much: and he hath enough whose estate agrees with his mind: As he is poor, not who hath little, but who not being sufficed is ever craving more. Ahab had a kingdom, yet was not content without poor Naboth's Vineyard: whereas Naboth had but a little, yet was so content and rich, as he wished not the King's substance. Of every poor godly man may be said, as the Spirit speaks of the Church of Smyrna, Revelat. 2. verse 9 I know thy poverty, but thou art rich. This it is, which makes a man whole without health, warm without clothes, and in cause of outward heaviness to be glad. Whereas without it men turn peace into trouble, riches into poverty, health into sickness. No happiness where contentment dwells not. Experirience lets our eyes see many of them, whom the world hath with her best means made as happy as it can, yet pressed down with the weight of their own felicity, thinking themselves unhappy sad, and complaining, and cannot tell of what. It is nothing for Absalon to be the King's son, unless he may have the crown presently from his father's head. Cesar can abide no superior, nor Pompey an equal. use 3. Labour for this fruit of godliness, which is contentment. The means and motives are in Chap. 20. Read, meditate, affect thine own happiness, and what is delivered to thee in Rules, express and bring forth in thy conversation. A TREATISE OF CONTENTMENT. 1 TIM. 6. 6. But godliness is great gain, if a man be content with that he hath. CHAP. I. Of Afflictions in general, foiled by Contentment. SIngular is the benefit of Benefit of Contentment. Contentment which goeth nowhere, but it bestoweth a rich Reward on the Entertainer, and maketh him a gainer in all Conditions, even than when the world sets itself to make him, and so cannot but account him a loser. There is no virtue but it is as a bright Stone in a dark night, set in the midst between two vices in extremity, both to show the clearness and beauty of itself; as also that it can never want encounter, being so beset with contrariety; and likewise to note the truth and soundness of it, when as pure gold it passeth the fire, not consumed, but brighter. So is it with this grace of God in Specially in afflictions. special, which is never without onsets and sharp skirmishes by whole Bands and Armies of discontentment's from within and without; but nevertheless shining and beautiful; yea, so much the more glorious and precious, as the battle is doubtful, and the victory carried with difficulty. I have thought good therefore to set this secret and rare grace in a clear light in the midst of her enemies which come about her like Animus aequm optimum est aerumnae conned mentum. Pla●t. in Rud. Bees or Hornets with poisoned stings. You shall see it like a mighty Samson, slaying with a jawbone a thousand Philistines: You shall see her strength, her skill, her valour, her value. You shall see this virtue breaking strong cords, as fire doth flax. You shall see thousands and ten thousands fall before it, and on every hand, in the forward, rearward, wings and squadrons of the Army pitched against it, till the whole host be discomfited. The general of this Army is, Afflictions Grounds of Contentment therein. in general, which godliness teacheth Contentment to foil by these weapons. 1 From the author. No misery ariseth out of the dust, saith Job, 1 God inflicteth: Job 5. 6. nor comes by chance or fortune, but by the good providence of God: He creates peace, and he creates evil; namely, of sense and punishment, not of sin, Esa. 45. 7. and Ruth 1. 20. call me not Naomi, but Mara, for the Lord hath humbled me. And as he inflicteth, And disposeth them for time, measure, end. Luk 22. 53. so also he disposeth the time. measure. end. He allotteth an hour for the power of darkness to work: he appointeth the place, the house, field, wilderness, and paradise. He disposeth the measure and quantity, that it shall not exceed our strength, much less overturn the Elect, but as the Bush burned, yet Exod. 3. 3. 1 Cor. 10 13 ●as not consumed, so the Church in the furnace may be proved, not wasted. He disposeth also the end: both of Intention; He will not have them condemned with the world, He will fit and conform them to the image of his son, He admonisheth them of the vanity of this present life, and inviteth them to the meditation of a better, finally, He passeth them by the cross to the crown: and of Execution; Afflictions last not always, they are momentany, their end is determined, His anger endureth but a while, even for a night, and at length he gives a blessed deliverance Psal. 30. 〈◊〉. out of all, psalm 34. verse 19 Now the heart acquainted with godliness, by these considerations frameth itself to Contentment in Affliction: What, is this the good hand of my heavenly Father? and shall not I his child be Content, but rise up against it? I will be dumb and not open my mouth, because thou dost it, Ps. 39 9 If Shemei rail upon me, God hath bidden him rail upon David, and who can say, What dost thou? 2 Sam. 16. 10. If losses come upon me, the Lord hath given, and the Lord hath taken, I content myself, & blessed be the Name of the Lord, Job 1. 21. Let my brethren intend evil against me, as Joseph's, God hath an hand in it, and will dispose it for good, Gen. 50. 19 If I should look only on your malice, I must needs revenge and break patience, but God sent me before you, to save you by a great deliverance: therefore let us all be content. 2 Afflictions necessary to the godly, two ways. II. A godly man looks at the necessity of his Afflictions: and this is inevitable. Both in regard of God's Word foretelling them, In the world ye shall 1 have tribulation; Ye shall weep, but the world shall laugh: as also his word commanding, to enter into the strait gate, and to take up our cross daily, Luke 9 23. and his word promising, that if we suffer with Christ, we shall also reign with him, 2 Tim. 2. 11. And in respect 2 of ourselves: our sins. our graces. our glory. For all these three estates our troubles are necessary. In the first respect they are merited. Wherefore is the living 〈◊〉 Our sins merit afflictions. sorrowful? Man suffereth for his sin, Lam. 3. 39 In this regard the Church is content to bear the Lord's wrath, because she hath sinned against him, Mic. 3. 9 and David saith, I know, O Lord, that thy judgements Psal. 75. Luke 23. 41 are just, and that thou hast afflicted me righteously: and the penitent thief, We are righteously here, therefore I will be content. Necessary also they are for the purging And are purged by 〈◊〉. and consuming of sin. As ploughing of the ground killeth the weeds, and harrowing breaketh hard clods; so afflictions weaken and soften the heart, and (as the Lords drawing plasters) draw out the core of pride, earthliness, self-love, covetousness, and the like. A godly heart will here stoop and content itself. This is the Lord's Plow to subdue the hardness of my heart, the Lord's flail to thresh me as good corn to be laid up in his Granary, Simili●s. the Lord's pruning Knife to cut away my rank boughs which would make me fruitless, the Lord's potion prescribed and prepared by the most wise physician of souls, to rid me of my deadly disease of sin, and to work an happy cure on my soul, the Lord's soap wherewith he washeth his foul linen, that I may be clean in his sight: I will therefore be contented. Secondly, in respect of our graces; for the begetting and breeding of them. Beautifying and clearing of them. Exercising and strengthening of them. Afflictions are necessary and useful grace's are bread by Affliction. Instances. 1 to beget grace: as 1 Humility, which is the way to honour. These repress natural pride, whereby every one conceives of himself as a petite god: these serve as a sharp bit to an unruly Colt, and will tame the worst, even Pharaoh himself. Manasseh in tribulation sought the Lord greatly, and hereby proud Nabuchadnezzar had his understanding restored. When God chasteneth man for sin, he makes his beauty to consume, Psa. 39 11. David himself will be ready to say, In my prosperity I shall never Psal. 30. 6. be moved, till God turn away his face, and then he is troubled. The prodigal son can by no other means be brought home to his father's house, but by the pinching famine and misery which his own folly had brought upon him. 2 Knowledge of God is bred by 2 Afflictions, Psal. 119. 71, It is good for me that I was afflicted, that I might learn thy statutes: and 94. 12. Blessed is the man whom thou chastenest, and teachest in thy Law. And when vocal teaching will not serve, the Lord will teach really, by his hand, when the word of his mouth God teacheth vocally and really. 3 is too weak. 3 Obedience in doing and suffering God's will. And this was the fruit of Christ's suffering, who though he were the son of God, yet learned obedience by the things he suffered. Hence Afflictions break the wicked as Okes, but bend the godly as reeds. 4 Invocation and prayer. David 4 upon his repenta●c● exceeded himself in prayer, Psal. 51. The thorn of the flesh made Paul pray thrice, that is, often and fervently. See Hos. 5. 15. Esa. 26. 16. and Iudg. 10. 16. 5 Tribulation brings forth patience, 5 and patience experience, and experience hope, Ro. 5. 3, 4. yea, & as Afflictions abound, so do consolations abound through Christ, 2 Cor. 1. 5. Hence also ariseth denial of a man's self through sense of weakness, and confidence in God for time to come through sense of former mercy and strength: as, verse 9 We received the sentence of death in ourselves, that we should not trust in ourselves, but in God who raiseth the dead. 6 True repentance, in two special effects of it. 6 Two effects of repentance, ●urth red by Affliction. Ioh. 33 16. 1 Consideration of their estate: for Affliction opens the ear that was sealed: when men are at peace in their sins, than trouble awakens them. Io●as sleeps soundly in the side of the Ship, till the Sea be troubled, and then he is wakened. Manasseh, whi●● he was in his kingdom, prided himself against God, and was extremely wicked; but bands and captivity in Babylon brought him to the sight of his sin. Famine made the prodigal son consider and compare his estate with Culpa ●la●●i● oculo●, p●na ●p●rit. Greg. them in his father's house, & so come to that resolution of returning, Joseph's brethren (Gen. 42. 21.) for twenty years together were never troubled with their sin, in selling their brother, which was a confluence of sins; but in their Affliction and crosses they met with in Egypt, they began to bethink themselves what they had done, and their sin, so many years afore committed, came fresh to their remembrance, we have verily sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him, and therefore is this trouble come upon us. 2 Conversion and amendment of life, which is that blessed fruit of righteousness, which Afflictions, bring to them that are exercised, Hebr. 12. 11. And this proceedeth from the hatred of sin, which the former consideration did manifest in the ugliness of it. Hence schola cruc●s est schola lucis, & justitia. By lying under the cross we receive instruction, and settle to reformation. The second consideration working content in respect of our graces, Graces beautified by Affliction. is, that troubles in general not only beget graces, but beautify and clear them. The same fire which consumeth dross, purgeth gold. The world is the Furnace, the godly are Gold, Tribulation is the fire, which as it turneth chaff into ashes, so it cleanseth gold from dross and ashes. See 1 Pet. 1. 7. and Psal. 66. 10. Look as stars shine brightest in the night, but are not seen in sunshine; so God's graces, which make little show while the sun of prosperity shines on us, make a great shine and show when the night of trouble cometh. Further, how doth their faith and constancy gracethem in trouble, as in Job and Abraham's trial; which if their troubles were not, could not so bewray and commend themselves? like Camomile trodden, Niti●ur in pondus, &c. and the palm pressed, but rising under the weight. Besides that trouble fitteth them to much fruitfulness: for the good husbandman purgeth and pruneth the Vine, That it may bring forth more and better fruit, and so be more profitable and beautiful, John 15. verse 2. And indeed, as an earthen vessel is never fit for use before it be burned in the fire, so is it with us, who are never fit to be vessels of honour, till the fire of trial have purged, formed, and confirmed us. Thirdly, troubles exercise grace, grace's thereby exercised and strengthened. and so strengthen it. As a man by wrestling is stronger and more expert; so Affliction holds all graces on work, faith, patience, Prayer, Meditation, watchfulness against sin, holds the heart in the fear and love of God, and of the love of the world. You shall never see a Christian more Christian, then in trouble, as the three children never more glorious than in the Furnace, CHRIST himself never more strong than on the cross, and in the grave rising from under all the burden and curse of sin. Thus in respect of our sins and graces are Afflictions necessary. Lastly, if we consider our estate Glory obtained by Afflictions, how. of glory, and how trials conduce unto it, we shall not want reason to be contented under them: for, they are so far from being prejudicial to our glory, as they are helps and furtherances of the same: for, 1 Christian bearing of trial is 1 made a note of such, as shall partake in glory; with whom it must not be better than with Christ himself, who did wear a crown of thorns before his crown of glory. And how can it be other, seeing they testify the love of God, who loveth to the end? Hebr. 12. 6. whom he loveth he chasteneth. They are marks of our Adoption: for if ye be without correction, whereof all are partakers, ye are bastards and not sons. Heb. 12. 8. They are marks of such as are in the highway to heaven, which is all strawed with crosses and troubles; acts 14 22. Through many Afflictions we must enter into heaven. And they are marks of such, as by drinking of Christ's Cup are conformable to the Image of the son of God, Rom. 8. 29. Christ said to Zebede●● sons, Ye shall drink of the Mat. 20. 23 cup that I drink of; namely, of trouble: the nearer to Christ, the sooner drink it: they that are farthest off, that is, his enemies, drink the dr●gs Psal. 75. 8. and bottom. And therefore if you would know them, as by an express mark, see Revel. 7. 14. These are they that come out of great tribulation. 2 To such only is promised 2 glory: Iam. 1. 12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him, Revel. 2 10. Ye shall be tried ten days: but be thou faithful unto the death, and I will give thee a crown of life. 3 Glory is accomplished to such 3 as endure trials: for they cause an eternal weight of glory, 2 Cor. 4. 17. And this is just with God, to render to you which are troubled, rest with us, when Christ shall appear, 2 Thes. 1. 6, 7. Now the godly heart, out of these grounds (to which many might be added) fenceth itself, and contenteth itself in all troubles in general: Hath my affliction such special goodness, through God's disposing, to beget such excellent graces as humility, knowledge, obedience, prayer, patience, repentance? doth the Lord know and intend to beautify, purge, and perfect his graces by the fire of Tribulation, and make them shine and show as jewels? doth he exercise and hold in work, and so increase and strengthen his grace given, by the same means? Yea, and more, doth he further my glory with himself? doth he testify his love, and lay in me the marks of my Adoption, of my way to heaven, and of conformity to his son? hath he promised, and will he accomplish that promise of glory to such as are troubled? Why then should not I content myself, and lean on the word in the hopeful expectation of that blessed end of my trouble? See I not the Saints partners in the cross with me? I am. 5. 10. Take the Prophets an example of enduring affliction. Nay, see I not my Lord Jesus consecrated by Afflictions? shall Heb. 2. 10. not I contentedly partake in the sufferings of Christ? shall I cast off, or impatiently carry such light Afflictions, which cause so great a weight of glory? Would I fall out with my daily bread, and are not these as necessary? shall I measure God's love by my outward estate? did he never love any of the Saints, nor his dear son, of all whom none escaped many troubles? CHAP. II. Of scandals, heresies, and the like, conquered by Contentment. NOw we come to more special troubles, wherein we are also to see, how godliness stayeth and contenteth the heart, & makes a godly man a conqueror, when many round about him sink into the gulf of discontent and despair. Special troubles are either more public, or more private. Publické evils are either in the Grounds of contentment in scandals, heresies, &c. Church, or in the commonwealth. In the Church are scandals, heresies, schisms, apostasy, contempt of the light, falling back to Antichrist; and this offendeth many, they know not what or whom to believe, and so fall from, and are discontented with every Religion. Against all which, the godly heart fenceth and contenteth itself with these Meditations. First, of God's counsel, providence, 1 Foretold. permission, and moderation of all these evils in the Church. The Lord sleeps not (as the servants in the Parable) while the malicious man soweth these tares in his field, but foretelleth that they must be so: Matth, 24. 10, 11. Many shall be offended: and many false Prophets, and false Christ's shall arise, and seduce many, Act. 20. 29. I know that after my departure shall enter grievous Wolves, who shall not spare the flock, Matth. 18. 7. it is necessary that offences come, 1 Cor. 11. 19 There must be heresies among you. Why? what necessity? God might hinder them. Ans. Yea, but a necessity in regard, 1 The necessity of them. Jd●ò magistri er●ori● existunt, quia veritatis discipuli non fuerunt. Leo. of God, who hath decreed not to hinder them: 2 Of Man, whose fr●ewill to evil determineth unto them: 3 Of the end, threefold: As a punishment of sin, while the truth is not received in love, 2 Thess. 2. 10, 11. As a trial of those that are sound, 1 Cor. 11 19 That they which are approved may be made manifest. And to stir up the godly to watchfulness, and sound study of Scriptures, and Prayer. Secondly, the godly know, that in the greatest confusions of the Church, 2 Turned to good. the Lord so moderateth & disposeth of all these evils, as that he gets himself glory, and leads his children to glory also. He bringeth light out of darkness, and good out of evil. For he makes his truth shine in opposition to falsehood. He makes it triumph Both God's glory. and carry victory against Satan and all his limbs, heretics, Apostates, contemners, yea, that great Apostate and son of perdition, Antichrist himself. He makes all the children of wisdom to acknowledge, that Luk. 7. 35. that truth is divine and from heaven, which Satan and sinners of the world so oppugn in vain, and that it is defended by divine power, not by the arm of flesh. And for the godly themselves, And the glory of the godly. they cannot be seduced, Mat. 24. 24. the foundation of God abideth sure: greater is he that dwells in them, than he that is in the world, Ioh. 4. 4 Heresies, schisms, scandals, apostasies may molest and grieve them, but cannot overturn them; because they are preserved by the power of God to 1 Pet. 1. 5. salvation, they are begotten of immortal seed: and all that are begotten of God, overcome the world, 1 Ioh. 5. 4. and let Antichrist come into the world, the Elect are fenced, c. 4. 4. Little children, ye are of God, and have overcome them. They are sealed, marked, and exempted from hurt, Rev. 7. 3. Hurt not the earth, nor sea, nor trees, till we have sealed the servants of our God in their foreheads: So as God gives not scope to any of these evils, to prejudice the faith of the Elect, and only those are deceived, whose names are not written in the book of life. Rev. 13. 8. Thirdly, the godly look not for a Church on earth without spot and 3 Ever pestered the Church hitherto. Propter Ca venda scandala, quò ibu extra mun●um, nisi f●gias ●deum qui f●●it mund●●? Aug. wrinkle, nor without combat: the battle is not ended, but with the world: for it hath ever continued, and been renewed with the several ages of the world. In Paradise was a serpent, a devil: the patriarchs families not without their Cain, Cham, Ishmael, Esau, who were profane Apostates: Christ's family not without a Judas. What scandals and divisions were in the Churches of Rome, Corinth, Galatia, Ephesus and other; even in the Homo circ● mortem pha●t a●●a● videt: Si● & mundu● in e●itu s● mul●o● pa●●ie●ur err● res. Chrys. Mat. 24. 1● Apostles days, when the Church of the New Testament was a Virgin, and in her prime, witness the Epistles of the Apostles, and history of the acts. And can we look that now in the decrepit age of the Church, in which the Lees of all corruption are settled, and in which Christ himself prophesied scarcity of Faith, and coldness of Love, should be more exempted from such molestation, than those former servant and purer Ages? Shall not Christ's own Doctrine from his blessed mouth be exempted from murmuring, dissension, captious quarrelling, and shall we look that ours can? Shall many at once take occasion of apostasy from his Doctrine, and shall we disdain Ioh. 6. 66 that men fall off from ours? Shall he come to his own, and they not receive him? shall he which is above all testify that he hath seen and heard, and no man receive his testimony, John 3. 31. and shall we think much, if our testimony be not received? Shall his Prophets and Apostles be smitten with the tongue and sword, and shall we think strange of it? Ier. 18. 18. Acts 12. Fourthly, the godly patiently wait the time wherein God will fully deliver 4 Destroyed one day utterly. them from all this molestation, and danger of seduction. They know Satan must have his time, and wicked men their time: but as in 2 Pet. 〈◊〉. 9 the Lord knows to deliver the just in temptation: and then, as Moses Exod. 14. ●3 said of the Egyptians, Those your enemies whom your eyes have seen this day, ye shall never see more. Thus the godly heart stayeth itself contented in God, as knowing that the Church is as the ark of Noah, let floods and storms fall, let the windows of heaven be open, and let it rain as if heaven and earth would go together, let the waters rise, and the waves and billows beat, and toss it, let the winds totter and shake it; yet it shall rise as high as the waters, God is the faithful Pilot, he guides the stern, and shall keep it happily aloft, notwithstanding the danger. It is like the ship in which Christ was, shaken and ready to sink while Christ slept; but he will awake in due time, and rebuke the winds and Sea, and save his Disciples. CHAP. III. Of troubles in the Commonwealth, borne with Contentment. THe other kind of public calamities, Grounds of Contentment in evils of the commonwealth. are the troubles, tumults, and confusions in the country and Commonwealth, disturbing public peace; such as are Oppression, war, Rebellion, or any such common evil. Against all which godliness teacheth Contentment, and settleth the heart by these considerations. 1 Because, whatsoever the wicked do by error or violence, it is not 1 Plebs & ru 〈◊〉, pascua ●yra●●orum & mili●●●: tyranni & milites, pascua diabolorum. Ludov. 12. without God's providence, or his righteous judgement. He observes the oppression of the wicked, to revenge, moderate, order it, Eecles. 5. 7. If in a country thouseest the oppression of the poor, and defrauding of judgement and justice, be not astonished; for he that is higher than the high'st regardeth. God casts not off the care of that country, but his eye is upon it, his ears are still open to hear the oppressions of wicked men, and the cries of the oppressed: And he is higherthen the highest, both to reserve revenge for the wicked, and to bring all into order again in his good time. 2 godliness teacheth to be content 2 in public evils, inferred by Magistrates, because it teacheth, that subjects are bound in conscience to obey Rom. ●3. 5. their Magistrates in suffering, and patient, bearing of wrongs and injuries, 1 Pet. 2. 19 Servants must be subject not only to the good, but froward: for this is praiseworthy, if a man for conscience endure grief, suffering wrongfully. Godliness looketh to God's Ordinance, not Hos. 13. 1●. man's perverting of it, saying, God hath set up this person over me, therefore I must and will obey, actively and passively. 3 godliness teacheth the heart 3 the first lesson of Christianity, namely, continually to take up injuries and crosses: daily, saith the Text: and Luk. 9 23. Mat. 5. 39 after a blow on one che●ke to turn the other, that is, expect and endure another, promising to themselves nothing but a continual bearing of evils; and in the mean time never to return evil for evil, (which Rom. 12. ●7. were to shoot with evil men in their own bow) but do good for evil, bless when cursed, & by prayer 21. and patience overcome evil with goodness, not to repel or repress it by rebellion. 4 Seeing Christ hath foretold of wars and rumours of wars, the 4 Mat. 24 6. Rom. 5 1. godly heart (according to his counsel) is not too much troubled, because it hath peace with God, and in itself, in our Lord Jesus Christ; and so much the more laboureth in the preservation of that peace, which the world cannot take away. It wars so much the more with it own sins, and if it can over come these enemies, it cares for no other. 5 It sets before the eyes of it the 5 examples of the Saints, who in all ages were the beholders of common calamities, and yet carried themselves with much contentment in God. Moses beheld the oppression of God's people in Egypt. Noah the confusion of the old world. Jeremy of the whole kingdom of Judah by the Babylonish captivity: and yet without grudging, or impatience: because they knew, that these confusions were among men, but God still kept his order, his providence still watched over his own people, while the sword ateup the enemies: so Jeremy was safe in the captivity, Noah in the ark, and the comfort which God gave Baruch, Ier. 45. 5. I will bring a plague upon all flesh, but thy life will I give thee everywhere for a prey, where thou goest. Now saith the godly heart, If God watch over these public evils, to moderate and revenge them, if I be bound in conscience to suffer evils patiently, if my profession bid me to expect no other, if God have given me peace by Christ, and exercised his Saints in the like trials, why should not I stay myself and lean upon God, expecting an issue? CHAP. IV. Of Contentment in satanical molestation. NOw follow more private calamities, Grounds of Contentment in satanical molestation. against which godliness fenceth the heart with contentation. And they be either spiritual or temporal. spiritual, are from 1 Satan, 2 Sin, 3 the World. The assaults and molestation of Satan often bring much disquietness and trouble to the mind: but godliness at length reduceth the heart to contentment by these or the like meditations. 1 That though Satan be never 1 Voluntas semper iniqua est, po●entia nunquam injusta. Asemet ipso voluntatem habet, potestatem à Deo. Formidari non debet, qùia nil ●i●permissus valet. Greg. Mor. 2. so cruel & malicious, yea, the prince of the world, & the god of the world, of exceeding great power in his attempts, yet he hath but the power of a creature which is finite, and cannot execute any part of that power, at his own pleasure, but only when God permitteth him. Till God said to the evil spirit, go against Ahab, and thou shalt prevail, he could neither prevail nor go, 1 King. 22. 22. Till God said of Job, lo, all that he hath is in thy hand, only spare his life, he could not touch him. Till Christ say, Go into the herd, a legion of devils could not possess one swine. Yea, it is not only a created and finite, but a determined power, limited and bounded by God, so as he cannot pass an inch beyond his commission: spare his life, saith the Lord, and jobs life was spared. Whence it follows, that God will never suffer his power to be enlarged, to the overthrow and destruction of his children, against whom the gates of hell must not prevail. 2 God armeth and fenceth his 2 children, that they shall be able to resist and overcome in the evil day: he will confirm & stablish them: whereto he hath appointed & put on them an armour ●f proof, able to keep out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. all the fiery darts of the wicked one, Eph. 6. 13. If we be not wanting in the getting and keeping in our armour, Satan cannot hurt us. 3 Christ our head hath overcome the devil, and we his members 3 are partakers of his victory: his head is broken: the prince of the world is cast out: well he may nibble at the heel, but cannot reach the head. 4 We have an assured defence, 4 namely hearty prayer and effectual invocation of the Name of God, to whom (as being our Father in Jesus Christ) we may have access, calling upon him for the restraint of Satan's power and malice. The devil is cast out by fasting and prayer. We have the Angels, to whom he hath given in charge our safety, Psal. 91. 10, 11. The power of good Angels is far the greater. We have his own faithful Word: that he will be a wall of fire round about his people, Zech. 2. 5. and that he will be with them in the greatest dangers, of which, these are the principal. We have the gift and comfort of his blessed Spirit, which is the Spirit of wisdom, understanding, counsel, strength, and knowledge, Esa. 11. 2. 5 We stand not alone against 5 ●icu● ass● dua est in mari tempestas, sic in isto mundo persecutio Satana. Chrys. in Mat. hom. 39 Satan's malice: but, as there is perpetual enmity between the seed of the woman, and the seed of the serpent, so have all the seed of Christ (of which, Esa. 53. 10.) been in their times molested by the devil, the children of Job, and Job himself, and Luke 13. 16. Acertaine woman the daughter of Abraham, that is, a believer, and following Abraham's faith. Nay, Christ himself in his second temptation was carried by the devil from the wilderness to a Pinnacle of the Temple, and there tempted to destroy and cast down himself. We then may well be contented. CHAP. V. Of the multitude of sins, the assault, and Contentment. OTher spiritual calamities are from sin, which makes assault against our faith and sweet content in God, in regard of, first, the number, secondly, the greatness; thirdly, relapse into the same. Against the number of sins, repentance Grounds of contentment against the multitude of sins. 1 & godliness fenceth the heart by these meditations. 1 The multitude of mercies in God, who is rich in mercy, as able and willing to forgive ten thousand talents as one, as in the parable of the servant indebted, Matth. 18. 27. all is one with him. He hath a multitude of mercies and compassions, and will Psal. 51. 1. cast all our sins into the bottom of the Sea. Isaac had but one blessing in Mic. 7. 19 comparison of this multiplicity. 2 Oppose the price, value, and merit of the Blood of Christ, which 2 1 Ioh. 1. 7 cleanseth from all sins, be they never so many. We are not redeemed with 1 Pet. 1. 19 corruptible things, as silver and gold, but the precious Blood of Jesus Christ. And if the blood of Bulls and Goats, and the ashes of an heifer sprinkled on the unclean, sanctified as touching the purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit offered himself without spot, purge the conscience from dead works to serve Hebr. 9 13, 14. the living God? This blood is never dry, the virtue of it never wasted: the good Samaritan will pay all. 3 The promise of God is, that 3 upon our repentance the multitude of our sins shall be no bar to his mercy, Ezek. 18. 21. If the wicked man shall turn from all his wickedness, all his transgressions shall not be mentioned unto him. Nay rather, where sin abounds, grace shall superabound, Rom. 5. 20. 4 Mercy pleaseth him, yea, unstinted 4 Mat. 18. 21. mercy: when Peter asked our Saviour, how oft his brother offending should be pardoned, whether unto seven times, our Saviour answered, I say not unto thee, till seven times, but unto seventy times seven times, that is, so oft as he repenteth. If God require in man (in whom is but a drop of mercy) that he should not pardon by tale and number, but, so oft as the brother returneth, he must have all forgiven; how much more must the Lord, whose ways are above Esa. 55. 8, 9 man's, and with whom is the Ocean of mercy, and who delighteth in nothing more than mercy, be infinite and unstinted in pardoning when we truly return? Indeed the number of our sins is such, as may well set us in a maze, and astonish us: and when we see them grow to so great a reckoning, if the Lord did pardon by number, and not beyond such a number, we might sink under them: But when when we see him a chirurgeon that hath salve enough for all wounds, and infinite plasters of compassion to heal all our sins; this upholds us, and make us sue to him for pardon. We have a sea of rebellions, but he hath a far more bottomless sea of compassions to drown them in. 5 Oppose the examples of great 5 sinners, readily received to mercy: Many sins in the sin of Adam Aquin 2. 2. 163. 3. As of Adam, in whose one sin were couched many: first, contempt of God's commandment, who charged him not to eat of the forbidden fruit: secondly, incredulity, not believing that word, In the day thou eatest, thou Gen. 2. 17. shalt die: thirdly, unthankfulness, not contented with their good estate: fourthly, pride, desiring to be like unto God, and know good and evil: fiftly, presumption, that they should not die though they did eat: sixthly, murder and homicide, bringing death upon themselves and all their posterity. In a word, this one sin All the commandments broken by it. was the breach of all God's commandments, and was a sin out of measure sinful. First, in regard of the fruits of it, the contagion of all mankind: secondly, of Adam's person, Ubi sublimior est prerogativa, ibi major est calpa. Salv de gub. l. 4. whose excellent gifts might easily have resisted; thirdly, of the facility of the commandment, it was no hard one; fourthly, of the place, Paradise, where he wanted no content, and had no provocation. And yet Adam thus tumbling in a multitude of sins had mercy offered before he required, and a gracious promise of the like to all his posterity. Here we see the father of the prodigal child running to meet his son a far off, even before he say, I will return to my father. Consider also the example of David, And in the sin of David. who sinned grievously. 1 Against God, who had done many things for him above other, as he confesseth, Against thee, against thee have I sinned. Psal. 51. 4. 2 Against Uriah: by defiling and dishonesting his wife, more dear to him then all his substance: by making him drunk, and taking away his sobriety: and by taking away his life, being so faithful and good a subject, adventuring his life for the safety and honour of his country. A bloody sin. 3 Against Bathsheba, whose sober and formerly chaste mind he had corrupted, and whose body he defiled. 4 Against his own house and family, by bringing into it dishonour, uncleanness, death and sword: Dishonour, by bring●●g in a bastard, by which he made the 〈◊〉, 〈◊〉 God to 2● 〈◊〉 ●2 4. blaspheme: Vncleann●sse and foulness by the sin, so much the f●uler as the person was higher: Death of the child borne in adultery, and the sword which never departed out of his house. This sin was every way odious; and yet see the readiness of God to pardon this multitude of sins. Nathan comes and tells David of it, David said, I have sinned, and Nathan saith presently, The Lord hath put away thy sin, 2 Sam. 12. Whereunto add, that God by forgiving many sins (as to Mary) will be loved so much the more, Luke 7. 47. And let this stay and content the heart laden with many sins, if repenting, believing, and saying, There is mercy with thee that thou mayest Psal. 130. 4. be feared. CHAP. VI. Of the greatness of sin, trouble, and Contentment. AGainst the greatness of sin, Grounds of contentment against the greatness of sin. 1 a penitent and godly heart quieteth itself by these Meditations. 1 The promise of God to them that return and repent: Esay 1. 18. If your sins be as red as scarlet, and as crimson, I will make the● as white as snow. What offences can be more heinous, or enormities more capital, than these bloody scarlet sins? and yet God offereth mercy for them. But that Text hath more comfort: for he doubles the words, scarlet and crimson sins, which notes the reign and dominion of sin, and the doubling of their sins: for these colours Di●a●b●●. are not made without a double tincture in the wool and cloth; of a double die, and deeper colour. So, though a man be died in grain, with a double die of sin, original and actual, and so resemble scarlet, yet upon his repentance here is an offer of free grace. Beside, the doubling of the promise should double our hope and confidence in the certainty of this grace and favour of God, that our sins of a double dye, seeming hard to be washed out, yet shall not foil the gracious promise of mercy. The like is that of Christ, Matth. 12. 31. Every sin and blasphemy shall be forgiven unto men, only excepting the sin against the Holy Ghost, which is joined with final impenitency. 2 The merit and price of Redemption, 2 which is the Blood of Christ, the son of God. God shed Act 20. 28. his Blood: and was this only to get remission of smaller sins (that had been but a small thing to us) and not of greater? But herein is this blood preferred above all the blood of bulls and Goats, that, what that could not put away, this precious blood of the unspotted lamb washeth as white as snow. This was notably figured in the sacrifice of the red Cow, offered for a sin-offering for the congreation of Israel, Numb. 19 6. S●e ●ore● 〈◊〉 〈◊〉 the authors book● of the Types. p. 175. The Cow must be red whole burnt and in the ●urning the Priest must cast into the midst of the fire, Cedar-wood, hyssop, and Scarlet L●ce: Christ was figured by this Cow, red as she, strong and fresh, without blemish as she, or spot of sin; on Which never came yoke (as she) not subject to any commandment of men: slain without the gate as she, that is, crucified without Jerusalem, Hebr. 13. 12. burnt whole as she, that is, as it were consumed with the ho●e wrath of God, due to sin; an Holocaust: With Cedar-wood and hyssop as she, to be a sacrifice of sweet smell: and with scarlet lace, to put us in mind of the fruit of this sacrifice, to expiate the most scarlet and bloody sins, by so precious a blood, which is not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a price, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a counterprice able to satisfy for the sins of all men, yea, for them that have sinned the sin against the Holy Ghost, whose offence is not greater than the merit of Christ, but, because the party neither can nor doth apply this merit, is therefore unpardonable. 3 The call of Christ. He calleth 3 sinners to him, yea, the greatest sinners, the most weary and laden, to whom he hath promised most ease. The sick need a physician: he came not for the whole: the parable of the prodigal son shows, that there is more joy in Heaven for the return of one such sinner repenting, then for ninety nine that never offended: and the promises of the Gospel are general and indefinite, excluding no sort of sins, so that the condition of faith and repentance be performed. 4 The examples of great sinners, 4 who found mercy. Ahab at the best was but an hypocrite in his repentance: yet when he made a show of repentance, though he had sold himself to work wickedness, he obtained much mercy: much more shall 1 Kin. 2, 29 true repentance. Can there be a sin greater than to blaspheme and persecute the Church of God? yet Paul obtained mercy for these, that he might be an example to others to come, that should believe unto everlasting life, 1 Tim. 1. 16. insomuch as that blessed Apostle said, This is a true saying, that Christ came into the world to save sinners, of whom I am the greatest: were I the greatest sinner in all the world, as in my sense I must be, Christ came to save me, upon my repentance. Could there be a greater sin than peter's, after so many warnings and vows to deny and forswear his Master, and curse himself, and this again and again? and yet our Lord mercifully looked back upon him, and gave him repentance and mercy. Nay, as though this were a small mercy, to one great offendor, did he not vouchsafe mercy to them that had crucified the Lord of glory, that had denied the holy and just One, and desired Barrabas a thief and murderer to be delivered? yet of these he converted above three thousand at one Sermon of Peter's, Acts 2. 41. What shall I say of David's sin, of Salomon's, of Manasseh a Witch and Conjurer; one that made all the streets of Jerusalem run with the blood of the Saints, and yet the Lord was entreated of him? Whereupon a heart fenced with godliness Magnam injuriaem Deo facit, qui de ejus misericordi●diffidit: &c. Aug. enchir. c. 23. will be far from that desperate speech of Cain, My sin is greater than can be forgiven. Thou liest, Cain, saith Augustine: for God's mercy is greater than the sins of all men: and it is great injury to God, to distrust of his mercy. 5 The Lord measureth not the 5 sins of his according to the nature and measure of them, but according to the affection of the sinner: and therefore the most outrageous sins, being heartily bewailed, carefully resisted, and by hearty sorrow cast out, the sinner shall get his suit of pardon at the throne of Grace. Never was godly sorrow unanswered with a joyful harvest: neither is it any sin that shall condemn, but lying and continuing in it. CHAP. VII. Of Relapses, and how the heart may be quieted. AGainst Relapse into the same Grounds of Contentment, and comfort in case of Relapses. 1 sin, a penitent and godly heart settleth and contenteth itself with these Meditations, or the like. 1 That howsoever to turn to sin as a dog to the vomit, and swine to the wallowing (that neither instruction, nor experience of our own sins can work in us a care to avoid sin) be a dangerous estate, yet it is neither hopeless nor desperate: seeing they are the same men after sin they were before, carrying the same corruption which dwells in them, and no more privilege from error then before, no stronger in themselves, &c. 2 The Article of remission of 2 sins excepteth not Relapses, because the promise of remission doth not: neither is the virtue of Christ's merit restrained to sins once committed, but to all sins truly repented. No sin but one is unpardonable. 3 Howsoever it is not ordinary, 3 Peccata incursionis qu●tidia●ae. that the child of God fall divers times into the same great and grievous sin, yet experience showeth, that the best go every day over the same wants and common infirmities, negligence in hearing, wandering thoughts in prayer, idle speech, unjust anger, and the like. If often falling into the same sin excluded from grace, or debarred of pardon, we were hopeless. But seeing we are commanded often to repent, and lay hold daily on Christ's merit for salvation, by renewing repentance as we do our sins, we have good confidence. And this repentance is an effectual instrument to seal up forgiveness of former transgressions, but not a fence from all force of sin following. 4 View the examples of many of 4 Gen. 19 31. the Saints, raised out of Relapses. ABRAHAM twice lied. LOT twice overcome with Wine and Incest. PETER thrice denied. Mary checked twice of Christ for curiosity, Luke 2. 49. and John 2. 4. The Disciples twice had emulation, and debates about primacy. John twice worshipped the angel, Rev. 19 and 22. The whole book of judges is a notable proof hereof: for how often is it said, that the Jews returned to their idolatry, and yet Iudg. 2. 16. when they called upon the Lord, he ever sent them a Saviour? Most of the Ancient lived in polygamy, 〈◊〉 Cor. 5. 20. Paul writing to the Corinthians, that were fallen away, saith, We beseech you in Christ's stead to be reconciled to God. 5 The mercy of God is everlasting: 5 The hills shall move, and the mountains tremble, but the Covenant of my peace shall not bemoved, saith the Lord thy Redeemer, Esa. 54. 10. But if godliness thus ●ence the heart, know it by two notes. Two notes of right comfort 〈◊〉 this case. 1 It preserves in the heart an hearty sorrow for sin past: else the repentance was not sound, but shallow: godly sorrow is permanent, not transient. 2 It preserves a fear for time to come. The burnt child dreads the fire: he that hath been once assavited by the enemy, and wounded, the smart of it will make him ever after go better fenced: he that hath tasted of the poisoned cup of sin, if his conscience have been sick at heart, and ready to give over, he will not easily be brought to taste of it any more. CHAP. VIII. Of the world's hatred, and contentment in it. THe third sort of spiritual calamities Grounds of contentment in the world's hatred. are from the world. I call them so, though in themselves they be external, for that the cause is internal, namely, the profession of Christ, and walking in the light, which the darkness of the world cannot abide, but loadeth faithful Christians with 1 hatred, 〈◊〉 contempt, 3 persecution for Christ's sake. Against the hatred of the world be fenced thus. 1 Christ our Lord was hated to 1 the death, in the world, and by it, whereby he comforteth his Disciples and us, Ioh. 15. 18. If the world hate you, it hated me before you: it is enough that the servant be in as much request as the Master. Nay, there never was member of this Head, but herein less or more it was conformable to him; that all the Israel of God may take up that complaint, Psal. 129. 1. They have oftentimes afflicted me from my youth up, may Israel say, they have oftentimes ●fflicted me from my youth up. So then, by this hatred thou art the liker to Christ, and meeter for God. 2 The cause of the world's hatred 2 makes it more easily borne. It hateth God, because he is the Author of truth: it hateth Christ, because he is a witness of truth: it hateth his members, because they testify against the world's wickedness, as himself did, John 7. 7. the world hateth me, because I testify of it, that her works are evil: and 1 Pet. 4. 4. therefore they hate you, because ye run not with them to the same excess of riot. What hurt hath God or Christ done to the world, to be so hated? or else true Christians? 3 How can a Christian make 3 other account, then to have the world's hatred, seeing Christ hath chosen him out of the world, John 15. 19 therefore the world hateth you, and loveth but her own? And they must profess hatred to the world in such hostile sort, as they must either renounce amity with it, or be at enmity with God, ●am. 4. 4. and 1 Ioh. 2. 15. If any man love the world, the love of the Father is not in him. Is it not a folly for him to make account of the world's friendship, who in his entrance into Christianity by baptism makes solemn profession to renounce the world, & the vain pomp and glory of it, and to abide a faithful soldier under the standard of Christ against it to his lives end? If a man now actuate his profession, and not like a runagate soldier (as too many do) steal out of Christ's camp, must not he contentedly bear the displeasure of the world? 4 A Christian knows, that God will take his part against the 4 world, being his enemy also. I will bless them that bless thee, and curse them that curse thee, Gen. 12. 3. Consider the examples of Pharaoh and the Egyptians, of the accusers of Daniel, of the enemies of Daniels fellows, and other: c 6. 25. and 3. 22. Hence is it, that we have assured hope of victory and good success; seeing Christ hath conquered the world's hatred for us, Ioh. 16. 33. In the world ye shall have affliction: but be of good comfort, I have overcome the world. If we have faith, that 1 John 5. 4. i●our victory: for Christ gave himself to deliver us from this present evil world. 5 Nemo potest perfectè diligere qu● vocamur, nisi ●derit ●●de revocamur. Aug. 5 It is good for a Christian to be hated of the world for well-doing. First, for the trial of his sincerity, whether he will hold out with Christ. Secondly, to wean him from the world, and lift up his affections to heaven; whereas otherwise he is hardly plucked from the breasts of it. Thirdly, to fence against many alluring temptations. Is it possible to have familiar conversation with a wanton Harlot, and not be inveigled with her bands and snares? The smiles of an enemy are worse than the wounds of a friend. Were we friends with the world, we should walk together; which is not safe, seeing the whole world lieth in wickedness. Fourthly, it forceth the Christian to get and keep God his friend, the only shield against the world's hatred: as Abraham was called the friend of God, Iam. 〈◊〉. 23. and, saith Christ (Luke 12. 4.) I speak to you my friends. And, beside the help, what an honour is this in our way? Fiftly, it is a testimony, and spur to him in goodness, to have wicked men his enemies. He is a good man who carries the malice of evil ones. From these grounds a godly heart will thus conclude. Was Christ hated in the world? is the cause such, because I run not the ways of the world? and because I am chosen out of the world? Have I professed hostility to it in my baptism? Will God take my part, and give me victory? yea, is it overcome already? Doth God bring me such light out of darkness, and his own love and friendship out of the world's frowns and hatred? I am then well content to carry it. If it hate God, let it not love me. CHAP. ix.. Of the world's contempt, and contentment in it. THe contempt and contumely of Grounds of Contentment in the world's contempt. the world goeth very near the godly, because after a sort the holy profession itself and piety is despised in them, yea, God himself and his image: which made David make a mournful complaint, Psal. 69. 19 thou hast known my reproach, my shame, and my dishonour: and (in the next verse) saith it had even broken his heart. Yet godliness fenceth the heart against it, on these grounds. 1 My Lord Jesus Christ was 1 scorned and rejected of men, mocked by Herod and his Courtiers, and by his reproach hath sanctified & lightened mine: nay, it is he that is still scorned in me, I bear his rebuke, Hebr. 13. 13. and I am partaker of the afflictions of Christ, 1 Pet. 4. 13. and may I not be well content to be conformable to the image of God's own son in reproaches and calumnies? Rom. 8. 29. If they called the Master Belzebub, may they well not call me devil? is the Disciple above his Lord? Matthew 10. verse 24. 2 I suffer not this reproach as an 2 evil doer, nor of good, but evil men: and therefore I am neither sorrowful, nor ashamed. I suffer as a Christian, and therefore glorify God in this behalf, 1 Pet. 4. 15. If they had Christ among them, he could not escape their scorns. This contented David, Psal. 69. 7. for thy sake have I suffered reproof, and shame hath covered my face. See Esa. 8. 18. and Iere. 20. 7. So a godly heart hath the testimony of a good conscience, that it hath given no just cause, but suffereth for God's sake: thence contentment. How glad may a good heart be, when it can appeal to God, and desire him to witness the innocency of it? 3 It appears not now, what 3 godly men are: their worth is not known: therefore are they coursely used. But the time comes, wherein it shall be manifest what they are, 1 Ioh. 3. 1, 2. Now we are the sons of God, but it appeareth not what we shall be: but when he shall appear, we shall be like him, and see him as he is. Now where godliness hath taken up the heart, it will quiet it thus: Hath God chosen me, and graciously respected me? what need I care to be rejected of bad men? He is not praised, whom men praise, but whom God commendeth. Hath God adopted 2 Cor. 10. ult. me to be his son? what care I, if the sons of men turn my glory into shame? There is a day, when it shall appear that I am a son of God. A Pearl cast into dust or clay, loseth not the virtue, nor the shine; but a day will find it, and see it in the due price of it: So the godly, now darkened in the dirt of calumnies, at length shall be revealed, and according to their worth respected. In the mean time we must be content, that our glory be hid, even as our Lords was. And indeed, shame and infamy from evil men is no shame, but a crown: Job would carry the book of libels upon his shoulders, as an ornament, c. 31. 36. 4 God hath a good hand in all 4 2 Sam. 16. 10. this contempt poured on his servants. For they suffer according to the will of God, 1 Pet. 4. 19 David thus comforted himself: the Lord hath bid Shemei rail. And the Lord Good we should be despised by the world. seeth it good for his children, that it should be thus: First, to try their faith, hope, patience, charity, if they can bless being cursed, and do good for evil, wholly abstaining from revenge. Secondly, to teach them not to seek praise of men, nor expect it, but the true praise which is from God. Thirdly, to confirm them in the good way, as by a sure mark, wherein all the Saints have walked before them, Prophets, Apostles, others, who went through good report 2 Cor. 6. 8. and bad report, fame and infamy: so there is assurance of a blessed end and issue, Mat. 5. 11. 1 Pet. 4. 14. 5 Lastly, if I look at examples, 5 I have not only Christ himself, who was railed on called a Samaritan, one that had a devil, one that cast out Devils by Belz●bub the prince of Devils, &c. but his Apostles who were reviled as drunk, or full of new wine; Act. 2. 13. 26. 24. 17. 18. Tert. Apo log ●ap. 7. & 16. and Paul by Festus, that he was mad, or beside himself; and by Athenians, that he was a babl●r. And the Christians after them in the Primitive Church were devilishly s●andred for killing their own children, for worshipping the head of an ass, for Incest, and other wickednesses. And therefore (as the Apostle saith) this is no new thing befalling me: and 1. Pet. 4. 12. if I be not slandered thus, I must expect it, and in time of peace prepare for it. CHAP. X. Of persecution, and Contentment therein. THe persecutions of the world Grounds of Contentment in persecution. for Christ's sake are a sore trial, and have made many of God's children at a stand, and brought them into the degrees of discontent with their estate; seeing the power and prosperity of wicked men. But godliness reduceth the heart to contentment, by sundry considerations. 1 It looketh up to God, and seeth his hand in them; and that they 1 God's hand is in it six ways. come not by chance, or merely by Satan's and the wickeds' malice, neither God being ignorant or careless of his Church: but first, by his will, 1 Pet. 3. 17. it is better (if it be the the will of God) that ye suffer for well doing. Secondly, by his foreknowledge, who therefore hath foretold them, and forewarned his children of them, that they should before armed against them: 1 Thess. 3. 4. For verily when we were with you, we told you before, that we should suffer tribulations, even as it came to pass, and ye know it. Thirdly, by his determining them to the very subject & person, as v. 3. for we were appointed there eunto. Fourthly, by his wise and loving providence: both in respect of his Ipse adver ●ario● nomini su● exciat— ut devotionem a● fi●em suorum vel probet, vel vel co●●ob● ret; done● pressura verberibus deflue●● corrigat disciplinam, Lact l. 5. c. 23. children, whom by this means he keepeth out, and helpeth out of many sins: as also of his own truth, which must by this means against all man's reason be preserved, through constant and courageous maintenance of it unto the death. Thus his glory shineth through the world's darkness. Fiftly, by his moderating and ending them: for ●e suffereth them not to be perpetual, as the devil and wicked men would, but, lest his children should faint, ●ee putteth a good end unto them: for the rod of the wicked shall not always lie on the lot of the righteous, lest they put forth their hand to iniquity, Psal. 125. 3. Sixtly, by his upholding to the blessed fruit and issue, promised, Matth. 5. 10. Blessed are they which suffer persecution: for theirs is the kingdom of heaven. For the sufferings of this life are not like the glory that shall be revealed: the suffering indeed is great, but the glory far greater: and if it be long, yet is it not eternal, as the glory is. Therefore be content, as the Apostle reasoneth, Rom. 8. 17, 18. 2 godliness looketh up to Christ, 2 ●r●● Christi, gloria Christiani. and seeth him a companion in suffering, an example of suffering, and now being departed the world, hath left his Church the heir of his cross; but with this comfort, that as he went from the cross to his crown; so, if we suffer with him, we shall also reign with him, ibid. 3 If it look at men without it 3 self, it wanteth not comfort. At friends: so persecuted they the Prophets, Matt. 5. 12. so the Apostles 1 Thess. 2. 14, 15. so the Saints believing in their word, Hebr. 10. 32, 33. Yea, and all that will live godly 2 Tim. 3. 12 in Christ, must suffer persecution. If it look at enemies, it seeth them weak and impotent: they are able perhaps to kill the body, but cannot hurt the soul, Mat. 10. 28. They may kill them, but not conquer and overcome them. If it look within itself: First, Inward helps and comforts. it seeth a good cause to suffer for, it suffers for the kingdom of God, and is glad to be counted worthy to suffer for it, 2 Thess. 1. 5. Secondly, it seeth the note of a true Christian, which is the cross of Christ: bears his marks, and so is content. Thirdly, it seeth in these sufferings a certain testimony of God's just and righteous judgement, wherein all their wrongs shall be righted, and the persecutors revenged, 2 Thess. 1. 5, 6. It is just with God, and a token of his righteous judgement: and Luk. 11. 50. There is a time when all the righteous blood, shed from Abel to Zacharie, shall be required. 4 If it looks to the losses it suffereth, 4 though of the dearest things, it can be content, being assured of abundant recompense. The losses are great: as of Liberty. Country & friends. Goods. Life. Yet in all is a godly heart contented, thus. In the loss of liberty. First, he Comforts in the loss of liberty. 1 that is prisoner for God, is the Lord's freeman: and they cannot lo●ke out the Spirit, nor bind him. Paul and Silas can sing psalms to God in prison. If the son have set them free, they are free indeed, Ioh. 8. 36. Secondly, it maketh restraint and imprisonment a mean to preserve 2 Liber est is existi 〈◊〉, qui nu●ii ●urpitudini servit. Cic. ●d Heren. 4. that liberty, in which Christ hath set them free, by repentance daily breaking off the bolts and bands of sin and native corruption, and getting out of the deeds of the flesh, and bondage of sin, which is the greatest captivity of all. 3 It seeth God's dear children in the like condition. Joseph was cast 3 into a deep dungeon, where he saw neither sun, moon, nor star, Gen. 41. 42, Jeremy cast into a pit where he stuck fast in the clay, and was ready to be sterved. John Baptist cast into Herod's prison, and there lost his head. The like of our own Martyrs. 4 It waiteth God's gracious deliverance, 4 who sometime by such strait keeping prepares them to their advancement, as Joseph, and the Butler of Pharaoh restored to his office: or else by delivering them from the prison of the body, sets them out of all bands, and danger of Tyrants, into the perfect liberty of the sons of God. In the loss of country and Comforts in the loss of country and friends. 1 friends, godliness contenteth the heart on these grounds. 1 Because the Lord is our habitation, Psalm. 90. 1. that is, in our exiles and wanderings the Lord is a dwelling-place, whose dwelling is everywhere. He knows our wanderings, and leads us in and out: Ezek. 11. 16. Though I have cast them from far among the heathen, and scattered them among the countries, yet will I be to them a little Sanctuary in the countries where they shall come. As the Heathens were Omne solum forti patria. wont to say, To a valiant man every soil is his country, so may the godly much more; every country is their home, one as well as another, for their home is in heaven. 2 It hath been the lot of God's 2 Saints, who knew the discommodities of banishment and exile. Abraham was commanded to get him out of his own country, from his kindred and father's house, he knew not whither, only he knew the Lord went before him, and with him: and therefore, Heb. 11. 8. By faith Abraham being called, obeyed God, and went to a place, not knowing whither. How was Jacob forced to fly from his father's house, for fear of Esau? Christ himself must fly his country as soon as ever he was borne, to save his life: and Heb. 11. The Saints wandered up and down in Mountains, in caves, &c. An happy thing to wander in faith, and for keeping faith and a good conscience, as they did. 3 It maketh the Saints look to 3 their country and father's house in heaven: so did those ancient believers, Hebr. 11. 9, 10. and to acknowledge themselves strangers and pilgrims on earth, as Jacob, Gen. 47. 9 They were content with promises only a far off, and received them gladly, and everywhere built Altars to God, where they came. A stranger in his way takes all things patiently: when he comes home, he knows he shall have audience, redress, and supply. In the loss of goods for Christ, Comforts in the loss of goods. 1 godliness contenteth thus. 1 It is wealth enough, to be poor with Christ, and for Christ: for God is the portion, and godliness the great gain. His wealth is within. 2 This is a thankful return of duty. We know, that Christ being 2 rich became poor to enrich us: and 2 Cor. 8. 9 therefore we may be content to be so for him. We cannot lose so much, nor so precious wealth for him, as he for us. Alive he had not a place to hide his head, nor ground to bury him being dead. 3 The Lord taketh away but his own, which he had lent: for we 3 brought not hing into the world: & if they shouldnot have left us, we should have left them ere long: the Lord hath given, and taken, blessed be his name. 4 God hath more and greater 4 things to bestow on his children, than any they can be spoiled of. Hence the Saints suffered with joy the spoiling of their goods, knowing that they had in Heaven a better and enduring substance, Heb. 10. 34. And the promise is no more largethens faithful, that whosoever forsaketh goods, lands, or houses for Christ's sake, and the Gospels, shall have an hundreth fold for the present with affliction, and in the world to come life everlasting: Ample restitution, Mat. 19 29. 5 Even for the present a godly 5 heart resteth on the gracious love and powerful providence of God towards it. It seeth him do great and wonderful things for the soul, and dares trust him for the body too. It seeth him feeding the Ravens and sparrows, and knoweth itself dearer to him, than many of them. David never saw the righteous forsaken: nor was it ever seen, that he or his seed begged. In the loss of life for Christ, a Comforts in the loss of life. 1 godly heart setteth before it: 1 Christ's giving his life for him: and was not his life and glory as dear to him? and is not ours become adebt unto him whensoever he pleases to call for it, and sanctified by his? 2 The Lord's most gracious promise 2 for encouragement: that whosoever shall lose his life for Christ, shall find it, Mat. 10. 39, viz. with usury & advantage, He that spares his seed, loseth it: but he that sows it, saves it, & finds it with best advantage. 3 The Lords special providence: 3 not an hair of the head can fall without it, much less the head itself: and precious in the sight of the Lord is the Psa. 115. 16. death of all his Saints. Our lives are in the hands of God, and not of tyrants, who cannot take them awoy, all God have said the word. Nabuchadnezzar could not burn Sidrak and his fellows. Pharaoh could not drown Moses an infant, but Moses must drown him and his. 4 It is an honourable thing to suffer 4 for righteousness, how shameful & painful soever the death seem to be: as with Christ himself. Never so glorious & powerful a death, never so shameful and painful, godliness sets Jesus before our eyes, the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, Heb. 12. 2. 5 The enemy intending to kill them, 5 Martyrium est delictorn finis, periculi, ●erminus, dux salutis, &c. Cyp. de laud Marty. cures them. The gold of God by death is purged from all dross. The wheat of God beaten by this flail, from all chaff: free from all sin & misery. By banishing them out of the earth they call them out of their banishment, to inhabittheir heavenly Canaan, as Pharaoh by oppressing Israel, and thrusting them out of his land, helped them on to their promised Canaan. They seek to destroy the Church, as in man's reason it would: but the blood of the Martyrs is the seed of the Church: the enemies of it by violence plant and water it. They think to bring shame and infamy upon God's people by most ignominious death: but, as the sweet drugs cast out the pleasantest smell when they be stamped, so the Martyrs are as sweet incense cast into the fire. They think to keep low, and work wisely, as Exod. 1. 10. Pharaoh to root out God's people: but as Camomile, the more trodden, the thicker and greener it groweth: so God's people even under the foot of Pharaoh increased more mightily for the bloody decree. Nay, when they think to bring death, the chief of all evils they can inflict, they deliver them from all evils of sin and punishment, and send them speedily to the fruition of the chief good, which is God himself, and all the pleasures at his right hand. 6 The faithful are fearless of 6 the most extreme torments, and can contemn them, because they know themselves invincible, and their faith inexpugnable. They may be slain, but not overcome. Enemy's may kill the body, but withal they free the spirit from the burden of it. Neither can they keep the body ever in dust and ashes, no more than by all their strength and policy they could the body of Christ in the grave; but it shall rise out of the ashes, to a glorious and everlasting life: in which faith it is content the life be laid down for Christ. Hence the Disciples were glad they were accounted Act. 5. 41. worthy to suffer for Christ. Hence the Martyrs in the Primitive Church Euseb. hist. ●cc. l. 4. c. 15. were so forward to offer their lives to Christ; as the woman of Edissa came running with her young child in her arms, left the Christians should be burned before she came, and she not burned with them. The like of Polycarp●, of Blanditta, a peerless woman, of Acolus a mirror of patience, and others. And what of our own Martyrs, who could sing to God in the midst of the flames? By these and the like Motives a godly heart becomes not only contented to die for Christ, but joyful and desirous. CHAP. XI. Of friend's unkindness, or death, and Contentment therein. We have spoken of private evils in the first kind, namely more spiritual, against all which we have heard how godliness fenceth the heart with contentment. Now we are to proceed to temporal: and they respect either others, or ourselves. The former is especially when we are afflicted in our friends, and that two ways, either in the unkindness of them living, or loss of them by death. Grounds of Contentment in friends unkindness. Godliness contenteth the Christian man in the former, upon these or the like grounds. 1 It lets him see, how unkind 1 himself hath been to God, and well deserved that his friends should use him as he hath done his best friend. 2 It hath this good use to draw 2 near unto God & grow up into familiarity and acquaintance with him; as David, Ps. 27. 10. my father & mother forsook me, but the Lord took me up. And a faithful heart knows, that God's love is not so flitting, but loving once he loveth to the end. Al they who were John 13. 1. bound in bonds of nature and other offices to David, were forced by Saul's malice and tyranny to leave him to himself: but than God stuck to him. 3 It seeth itself in no worse condition than the Saints of old. Who slew Abel, but his own brother? who mocked Noah, but his own son Cham? who sold Joseph, & hated him, but his brethren? who unjustly blamed our Lord Jesus Christ, but his brethren & kindred according to the flesh? Ioh. 7. 3, 4. Who betrayed him, but one whom he had chosen to be his Disciple, & he that ate bread with him at his table? It Psal. 55. 13. was thou, my friend and familiar. Oh but this is a great cross, Ob. out of mine own bosom, from husband or wife: or out of my own bowels, from child: where should I look for comfort, but from hence? True: but first, So long as the combat Ans. is not with God, if he look graciously on thy soul, if Christ thy husband smile upon thee, thou mayest bear the frowns of a froward husband or wife the better. 2 This is a great outward trial: but perhaps other inferior ones have been neglected, and small things will not make great hearts stoop. Besides, crosses of another kind would not smart so much, nor stick so long. Here is a continual dropping. Be sure to be well softened. 3 It is nevertheless no other than the dear Saints of God have been humbled & bettered by. Was not jobs greatest trouble out of his own bosom? Was not his breath strange to his wife, who would not be entreated for their children's sake? Was it not Samson's overthrow? Was not David mocked by his Michal? Besides, had not Jacob his greatest exercise from his own bowels? his only daughter deflowered, one son banished, another an adulterer, another incestuous, another; yea, sundry of them murderers? Was not David exercised by his rebellious Absalon? See we not at this day most gracious Parents tried & shamed with most graceless children? wherein is seen, that men beget children in their own image, in corrupt nature, not according to grace, and that every good child is of God? In the loss and departure of our Grounds of Contentment in the death of friends. 1 friends by death, godliness quieteth the Christian by these Motives. 1 The decease of our friends is not by chance, but by God's disposing, who turneth man to dust; and Psal 90. 3. saith again, return ye sons of men. And herein we must imitate holy Job, who blessed God as well in taking away his children, as in giving them. 2 Our good friends perish not, neither have we lost them, but sent 2 N●n exitus 〈◊〉 asitus Cypr. them before unto the kingdom of Heaven. Their death is not an end, but a passage. They are blessed that are dead in the Lord, or rather sleep in the Lord, Ioh. 11. 11. We must not envy their happiness, and quiet rest, into which they are arrived out of the restless sea of this world, nor immoderately mourn in black for them, who are clothed in long white robes, washed in the blood of the lamb. 3 They shall be restored unto us in their bodies glorified, and made like 3 the glorious body of Christ, and joined for ever unto us again in a better and eternal life. 4 Our best friend never dies, nor fails us, and therefore we may more 4 contentedly part with other that are not so near us, neither can do us so much good. Strait is the knot between man and wife, which so long as it lasteth, other losses of acquaintance and kinsfolks are more tolerable, if the loving husband and wife remain together. But the love of God cannot be broken: there is a nearer and straighter bond between him and the godly, then between man and wife. If we can see this bond tied between God and our friends, and God and ourselves, we shall in decease of our dearest friends comfort ourselves: neither fearing to commit them into the hands of their best friend, God, the father of mercies, nor yet ourselves without them to be destitute of friends; seeing our best friend stands by us, in whom and for whom they are to be loved. This consideration may quiet those, 〈…〉 ●oritur, q●●●ies ami●tit suos. 1 Sam. 1. 8 who are as impatient in the death of their fr●ends, as Annah was in the want of children: to whom Elkanah said, Am not I better to thee then ten sons? Say with Elkanah, Is not God better to me then ten husbands, or ten thousand children? Simeon having Christ in his arms, could die in peace. 5 We shall not want friends on earth, in stead of them who are taken 3 from us, so far as God seeth good for us. His hand is not shortened? ●ee can rais● us better friends: and if men were wanting, faith in his promises would make the bruit beasts friendly to us, before we should fail. The lions shall preserve Daniel. The Ravens shall feed Elias. The dogs of the rich glutton shall lick Lazarus sores, and show more mercy than their miserable master. A Whale shall preserve Jonas, and a Fish give Peter money to pay his tribute. Where God is a friend, all his creatures are friendly. Imitate here holy Abraham: when God called him to sacrifice Isaac, he willingly offers him up to God: he might have reasoned the case, and said, Where shall I have another Isaac, another son of the promise? but faith made him give over reasoning, and give up his son. And indeed, if we would duly examine our hearts, we should find, that our fear and grief in giving up our friends in the time of their sickness, or death, proceeds commonly from want of faith, and contempt of life eternal. 6 The Saints have with faith 6 and contentment borne part with us in the loss of their friends: Adam and Eve an heavy funeral for Abel: Noah mourned a whole year for the funerals of the whole world: Abraham saw the funerals of his Sarah, Jocob of Rachel. Ezekiel lost the delight Eze. 24. 16 St●●temleg●, fle●tem non lego. Ambros. of his eyes, but must not mourn. The blessed Virgin stood by the cross of her only and dear son, and yet (as Ambrose notes) she wept not. CHAP. XII. Of Crosses in our Callings, and Contentment therein. NOw we come to the external trials, which concern our own selves; and they are reduced to three heads, as respecting, 1 Our Callings: 2 Our Estates: Grounds of Contentment in our Callings. 3 Our Persons: The Crosses of several Callings. are sundry and burdensome, which sometime so distract men, that they are ready to cast off all. But godliness worketh contentment against them, on these grounds. 1 It judgeth aright, which are 1 true Crosses of the Calling indeed, and not rather vices of the person exercising it. It will be sure it be a cross. For some men think so well of themselves, as they grow discontent with their calling, as not sufficient or good enough for their deserts, and so affect higher places, which oftentimes they are crossed in. But this is the ambition and vice of the person, and not a cross of the calling. Again, it is common, that men think themselves greatly crossed, if they see one whom themselves judge equal, or inferior to themselves, to be placed in an an higher place than themselves, & so vex themselves, and are troubled if they rise not to his pitch at the least. But this is but the envy of the person, not the cross of the calling. But if godliness step in, it will teach that callings are dispensed, not for the private, but public and common good: and that the greater place a man is in, the greater is the charge, and the straighter the account. 2 It teacheth a man, that every 2 one must walk in a personal calling, in performing the duties, of which he must avoid both idleness, which omitteth the duties of it, and sloth which doth them negligently, It is a general law, In the sweat of thy Gen. 3 19 Job 5. 7. Psal. 19 5. brows shalt thou eat thy bread, and, man is borne to travel, as the sparks fly upward. All creatures move us to pains and labour. The son whose Tabernacle, is in Heaven, cometh forth as a bridegroom, and ejoyceth as a mighty man to run his race unweariably. The moon keepeth her courses, and never ceaseth. The earth bringeth forth her fruit abundantly, and is not wearied. The Pismire is a pattern of pains, and the wise man sends us unto her, Prov. 6. 26. Yea, the Angels themselves have their personal offices, in the service of the Lord. To come to ourselves: Adam in innocency had a personal calling: and the second Adam, Christ himself had a calling, in which he diligently laboured, till they said he was mad. 3 God hath tied to several callings several crosses, and to all callings, 3 Alleallings have their crosses: why. some for special purpose: first, because the special course of life must be a school of all virtues, and a Christian man's calling must be an exercise of faith, humility, patience, constancy; which could not be without troubles. Secondly, to teach men to begin their calling with God, that they may be able to say, God 〈◊〉 me here; and than the troubles will be lighter. Thirdly, that the Christian in his p●●vate course should not want admonitions and motives, to join his general and special calling together. Fourthly, that he should sanctify it by the word and prayer, which is a daily arming of himself against these troubles. 4 godliness beateth back impatience and discontent, when a man 4 is opposed and reviled by men for doing his duty. A great trial: but godliness holds up the heart to God as to the own Lord, and makes it approve the works of the calling, not so much to men as to God. Also it makes a man intend them in love to men as well as faith in God: so as the offence is 〈◊〉, not given. And finally, it 〈◊〉 him cast his eyes upon the dearest servants of God, how they were opposed by men in their callings; yea and upon the Son of God himself. Further, when a man is crossed in his calling, that all his labour will scarce maintain his mouth, and is still kept under poverty, here is a great trouble, but godliness ●teppeth in and persuadeth; First, that every particular estate and calling is to be judged best for him, till God change it. Secondly, in all things to behold the care and providence of God over his own, and brook every condition: seeking no greater measure of temporal things, then is sufficient for the present estate. Thirdly, to ply the general calling so much the more, which a man is sure to thrive by: turning the affections from earth to heaven, to Christ, and that inheritance which is purchased by him. 5 godliness teacheth a man to 5 hold out and abide i● the calling wherein God hath 〈◊〉 him, notwithstanding the crosses of it, 1 Cor. 7. 20, and, that it is nothing to begin well, without perseverance: and whosoever will leave their calling for the troubles of it, must resolve either to live out of every calling, or else to change but old crosses for new, seeing every calling hath his particular troubles; and he may fear by God's just judgement, lest his case may be that of Jonas, who found more crosses, and more heavy and desperate ones in the new calling, then in the old which God had trained him unto. Daily experience showeth God's displeasure upon such as turn themselves too and fro in the change of callings, who prove like rolling stones which gather no moss. Thus of callings in general. Specially; of all callings it is the Specially in the calling of Ministers. greatest grief for Ministers to lose the fruit of their labours: Because such a one's love to his people is as a Nurse, tendering the state of God's people: Because his labours are greater than others, spending himself for their good; he toils in planting and watering, but God denies blessing and increase: Because of people's danger, despising so good means; a cursed earth, whose end is to be burned: Because his joy and crown is gone, and he gives up his account with grief. Yet here godliness contenteth a good Minister, on these grounds. 1 we are a sweet smell unto 1 God, both in those that are saved, and in those that perish: and the Prophet Esay herein comforted himself, cap. 49. 4, 5, though Israel be not gathered, yet my work is with the Lord, &c. 2 we are not Gods to convert, nor change the heart, and we being 2 faithful, God accepts the will for the deed. The barrenness of a field shall never be attributed to the Husbandman that ploughs and tills it; but to the stiffness, stoniness, or badness of the soil. If we bestow faithful pains, and reveal the whole counsel of God, we have planted and watered, and done our part: leave God's part, which is the success, unto him. 3 We perhaps do more good than we see, in repressing some sins 3 and sinners, and convincing them by life and doctrine, and in preparing them to grace. The seed comes not up so soon as ever it is cast into the earth, but lies, and dies, and rots a whole Winter, and at length riseth up to a glorious harvest. The Disciples heard many things of Christ, but understood not, nor remembered them till he was risen again. 4 Our Lord Jesus preaching among the Jews as never man did, 4 and confirming the same by many powerful miracles, yet gained but a few of them, as he complains, isaiah. 49. 4. I have laboured in vain, I have spent my strength in vaint: and the Prophets complained, cap. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? even to a very few, if any at all. The Apostles preached in many places, and found nothing but hard measure from the world. We are short of their power, spirit, and gifts, and may be better contented. CHAP. XIII. Of trials in our Estates, and Cententment therein. THe second sort of trials concerning ourselves, which godliness fenceth the heart against, respecteth our estates: reduced to three heads; namely, the want or loss, 1 Of wealth and riches. Grounds of Contentment in the loss or want of riches. 2 Of delights and pleasures. 3 Of honours and preferments. In the want or loss of riches, godliness persuadeth contentment, thus. First, it turneth up the eyes of the soul unto God, and beholdeth in him many things, all which afford sweet contentment: as, First, his providence and overruling hand, in which are the heavens, the earth and creatures. It is he that layeth the lines for the sons of men: but his eye especially is upon them that fear him, to whom so long as he granteth them life, he will provide sufficient maintenance. Secondly, his affection to his children is such, as cannot let them want what is fit for them. For, whom he chose to be his children before they were, and those for whom he sent his Son, being enemies, will he withhold good things from them, being reconciled? Hence Christ persuadeth contentment, Mat. 6. 31. your heavenly father knoweth what you stand in need of. Mark the Evangelist saith not, God knoweth, but your heavenly Father, by that loving name the more to strengthen and assure us, that if we who are evil, can give to our children good things, much more our heavenly Father will give good things to his children, asking them of him. Can a mother forget her child, &c. Esa. 49. 15. no, say as David, the Lord is my shepherd, I shall want nothing. Ps. 23, 1. Thirdly, his unchangeable truth, which never faileth, but standeth for ever. He hath promised that no good thing shall be wanting to them that fear him; but he will increase their stock & state in his time, viz. when it shall make for his glory & their good. Joseph was made next man unto Pharaoh, that without him none should lift up his hand or foot in all the land: but he must first be sold of his brethren, accused of his Mistress, bound fast in the prison, where the irons entered into his soul. Our Saviour Christ did not presently turn the water into wine at his mother's desire, because his hour was not John 24. come. If God's hour be come, thou shalt see thy water turned into wine, thy want into wealth: or else he will give great blessing on small means, that the little which the just man hath, shall be better than the abundance of Prov. 16. 8. the wicked. Secondly, it looketh up to Christ our head, who was poor, and had not where to lay his head, when Foxes had their holes, and Birds their nests, Mat. 8. 20. And many of the faithful were ever poor, or else made poor, as Heb. 10. 34. and 11. 37. Yea the stock of Christ, the posterity of King David, of whom Joseph & Mary came, were brought to great poverty: and yet it never impeached the promise, or love of God to that family. Yea Christ hath sanctified our want and poverty: and as his Father loved him never the worse for it, no more doth he his members. He accepts not the person of the rich or poor because they are so, but in every nation he that Act. 10. 135. fears him and works righteousness is accepted of him. To him a godly poor man is in more request then wicked Kings. Thirdly, godliness maketh men 3 Si non sunt a●●● cu● haber●t●r, non 〈◊〉 〈◊〉 cum a●i●teren tur. Aug. esteem of wealth in the due place and value. As the having of them cannot make a man the better man, so the not having of them cannot make him much worse. The want of them cannot hinder God's Election: nay, hath not God chosen the poor of this world to be rich in faith, and heirs of the kingdom, James 2. 5? It cannot hinder from the means of grace and life: nay, the poor receive the Gospel, when not many rich, not many noble receive it. It hinders not salvation: no, poor Lazarus shall be in Abraham's bosom, when Dives shall be in torment. And even for this present life, whereto riches be only servants: godliness teacheth, that man's life stands not in abundance, Luke 12. 15. It is not bread, but the staff of bread, which feedeth us: the blessing of God maketh rich, and he addeth no sorrows to it. And, if I have lost wealth, I lose some movables, my inheritance I hold, and my enduring substance. Fourthly, godliness maketh the 4 heart seek for and purchase other wealth so much the more, and content itself to make the Lord his portion: that Christ is become his wealth: that faith, hope, love, and other graces are his goods: the pearl is better than all. Christ never comes alone: yet if he did come naked, he were wealth enough. The lines are fallen in a good Psal. 16. 6. ground, if God be present. What can be wanting to him that enjoys God a Father in Jesus Christ? Let God give me himself, and heaven mine inheritance, let him do with his moveables as he please. Thus of wealth and riches. Next, in the want or loss of worldly Grounds of Contentment in the want or loss of pleasures. 1 pleasures and delights, godliness contenteth the heart thus. 1 Because the Disciple of Christ is known by a contrary colour: he must daily take up his cross, and they that are Christ's have crucified the flesh and lusts of it, Gal. 5. 24. Shall Christ so willingly buckle under his cross, and shall we be as Simon of Cyrene, who wi●● not bear it unless it be forced upon us? The whole life of Christ was a continual sorrow: we read he wept thrice, over Lazarus, over Jerusalem, and in the garden, but never that he laughed. 2 The pleasures worthy a Christian are the pleasures of God's house, standing in remission of sin, peace with God, peace of conscience, joy in the holy Ghost: and these are so proper and peculiar to the godly, as they agree to no other. These are the pleasures of an high and excellent strain, which we are to reserve our hearts and affections for: and the other, in comparison of these heavenly and spiritual joys, to be loathed and contemned. Delight thyself in the Lord: of all other delight, say as Solomon, It is madness. 3 Solomon who tried his heart 3 E●cl. 2. 11. with all worldly delights, pronounced of them all, that they are vanity and vexation of spirit. And the Apostle affirmeth of widows living in pleasure, that they are dead while they live. And what other is the profit of the lives of Epicures and b●lly-gods, who seek nothing more than to live in ease and pleasure? They choke all holy cogitations, unfit them as enemies to all godly studies, refuse as uncapable all good admonitions, and degenerate men from men into filthy beasts. How do they infect the mind, oppress the soul, dull the wit, waste the body, and bring harms on a man a thousand more? This made one of B●rnard. Descriptió of worldly pleasure. the fathers describe worldly pleasures thus: It is an harlot fitting in her chariot, whose four wheels are Gluttony, Lust, Pride in apparel, idleness; the two horses are, Prosperity and Abundance; the two drivers are, idleness and Security; and if he had added the retinue or attendants that follow and wait upon her, as grief, too late repentance, pale-faced sickness, lean consumption, beggary and death, he had made a most absolute description. But who cannot by the quality of the Mistress gather the nature of her handmaids? Now this being the troup of earthly and unsanctified pleasures, they are not only to be contemned, but hated of all Christians. 4 Consider this present life as a 4 warfare, a pilgrimage, a moment on which eternity dependeth, a day of grace, a space of repentance, and of strife to enter in at the strait gate: the time of our absence from home, and from the Lord. And how can we sing so merrily in a strange land? What a number of enemies besiege us, and watch for our security? What a bad constitution is my heart of? How labours it of the poison of sin? How is it with me other than a seafaring man? When he is safest, there is but an inch between him and death: and how can I in all these miseries set myself on a merry pin, as the rich glutton did, who heard that sentence, Son, remember thou hadst thy pleasure here, and Lazarus pain, but now he is comforted, and thou art tormented? Or how shall God wipe away my tears in heaven, if I shed none in earth? And how shall I reap in joy, if I sow not in tears? I was borne with tears, and shall die with tears: why should I live without them in this valley of tears? 5 Since our sin cast us out of 5 Paradise, that place was shut up, that we should look for no Paradise on earth any more, but toward that heavenly Paradise whereof the other was a type. We must therefore use the world as not using it, rejoice as not rejoicing, and not suffer any worldly 1 Co●. 7. 29, 30. joys to be as the devil's birdlime, to hinder us from mounting aloft in heavenly meditations here, and much less to dim our sight from beholding those admirable joys and pleasures at God's right hand, prepared for the Saints. How easy a thing were it to be a lover of pleasure more than of God? but withal how dreadful and unhappy? Therefore I have them, I must be watchful: if not, I must be thankful and contented. 6 All the world cannot take my joy from me, if I rejoice in these 6 things: That my name is written in Heaven: That Christ is mine, as when Si●●on had him in his arms, and Zacheus in his house: And in the testimony of a good conscience, and a life purely led, according to the Word. So of earthly pleasures. Grounds of Contentment in the want or loss of honours. In the want or loss of worldly honours and preferments, godliness enforceth on the heart contentment, upon these grounds: 1 It teacheth to lay the foundati 3 on of true Christianity in humility, and in the knowledge of ourselves. Ourselves are in our best mettle but dust, and clay, and ashes. Our estate is, to be borne to misery, as the sparks to fly upward, Ioh. 5. 7. And by sin, we are the children of death, which by sin entered into the world. This sin of ours, dishonouring God, hath laid all our honour in the dust. And the way to come to true honour again, is, by humility, which can neither greedily desire worldly advancements, nor too impatiently bewail their loss. For this purpose Christ proposeth to us the example of a little child, to whom we must be like, Luk. 9 47. 2 It lets a man see the truth of that 〈◊〉 our Saviour, answering the woman who desired that one of her sons might sit at his right hand, and the other at his left in his kingdom, ye ask ye know not what, Mat. 20. 20. It is the blindness of ambitious men, that excessively love and prize their honours, to seek to be aloft. Little do they know or think, that they are climbing up to a greater and sudden fall: as our Saviour saith, He that exalieth himself, shall be brought low, Mat. 23. 12. Haman that was lifted up above all the Princes of Ahashuerus, within one twelve months' space was hanged on a pair of gallows fifty cubits high, of his own making. Trees which stand in higher hills, are subject to more vehement and blustering winds. Little do these see the temptations, which their high estates expose them unto. If smaller cares in a lower place distract a man from prayer and other spiritual exercises, how should a man give himself to God, when he is burdened with more change and cares? Little see they, how little soundness and stability is in that honour, which they raise themselves unto by dishonouring God, by Machiavilian policies, by supplanting others, by playing the hypocrites, and making show of good parts which were never in them; yea, and which is supported and maintained by the same means doubled and repeated. A building so weakly, or rather wickedly founded, threateneth a great ruin. 3 Earthly honours are so far from furthering heavenly, as they rather hinder the same. In the history of Christ's temptation, may be observed what Chrysost, noteth, that the devil caries men up aloft, that he may throw them down headlong. What an headlong fall had we all in Adam, when not content with his estate he would be liker God then he was? Neither was he so wary to answer his wife in the midst of the delights of paradise, as Job was to answer his, sitting in the ashes. Again, not many wise, mighty or noble are called, but by the weak and 1 Co●. 1. 26 vile things of the world God confounds the great and mighty. Generally, the poor receive the gospel, when great men have other things to intend. So as greatness with men is no binder to God. Often also it doth not grace the profession of christ, but hinder it: as is said, many of the rulers believed in Christ, but durst not confess him because of the Pharisees; & the reason is given, because they loved the praise of men more than the praise of God, Ioh. 12. ver. 42, 43. Finally, earthly preferment makes men rather forget than remember their benefactor. Pharaoh's Butler forgot Joseph, when he was restored to his place. And hardly do men in these high places consider or remember the afflictions of Joseph, of God's people. 4 godliness teacheth a man to fly from this shadow of earthly honour, 4 How to get the true honour. 1 Sam. 2. 30 and seek the honour which comes from above: First, by honouring God: Him that honoureth me, I will honour, saith the Lord. And who were ever honoured in the Scripture, but the friends of God, and servants of God? Now the property of a good servant is, to love his Master's honour more than his own. Secondly, by magnifying Christ and his righteousness; as truly estimating the things which men can confer, from those which Christ bestoweth. Paul was circumcised the eighth day, an Hebrew of the Hebrews, of the tribe of Benjamin, which had the King chosen out of it as well as Judah, a Pharisee, lived unreprovable in his sect, spoke with tongues more than all the Apostles, and was called by Christ in glory: Yet all these things, and whatsoever else men magnified so much, were but loss and dung to win Christ, and be found in him. CHAP. XIV. Of bodily deformity, and Contentment therein. NOw we come to those trials which come upon our own persons, which we are not able to encounter, but must needs lose our peace and patience, if godliness should not support and stablish us with true contentment. These may be reduced to six heads; 1 Deformity: 2 barrenness: 3 sickness: 4 Old Age: 5 Death: 6 Grave and judgement▪ The first of these, is either by Grounds of Contentment in case of de●ormity. 1 birth, or by accident. Godliness persuadeth contentment in both, thus. 1 we made not ourselves, but were as the clay in the hand of the Potter, to make a vessel of what form he pleaseth, Ier. 18. 6. and shall the clay say to the Potter, why hast thou made me thus? May not God do with his own as he will? Doth he owe any 〈◊〉. 20, 15 thing to any man? 2 godliness causeth the heart 2 Good ends for this deformity. to look unto God's ends, and so, many ways to better itself: As, first, to supply wants of nature with increase of grace: so Zacheus, being low of stature, climbed up into a tree to see Christ. Secondly, by imperfections and deformity of body to see and hate the deformity of soul by sin, which was the Parent of it. Lot's wife for her sin was turned into a senseless pillar of salt. Nabuchadnezzar for his sin was made in conversation like a beast. Good Zachary for his distrust was made speechless. Thirdly, not to rest in ourselves, since we have a continual badge of imperfection, but in the perfection of Christ, 2 Cor. 12. 9 my grace is sufficient for thee. And so much the more to labour in the decking of the soul, that the Lord's strength may be perfected through weakness. 3 Faith teacheth the heart, and 3 upholdeth it unto that time, when all imperfections and blemishes shall be done away. For when sin shall be cast into the lake, all the deformities and infirmities of it shall be abolished, and soul and body shall be united in most absolute perfection and beauty, in the resurrection of the just: and that body which is now far wanting of other men's in feature and perfection, shall be made like the glorious body of Jesus Christ. That eye which is now blind or blemished, shall perfectly and clearly behold God as he is, and see his Redeemer. The stammering tongue shall resound the praises of the Lord in all eternity. The lame shall be restored to his limbs, to walk in white with Christ. And that body which is now deformed, yet is now a member of Christ, and shall bring no blemish to Christ's glorious body. 4 Deformity of body may be a blemish in respect of man, it is not so 4 in regard of God: for he judgeth not according to the outward appearance, but according to the frame of the heart. For as in a wicked man the Lord seeth no beauty, but accounteth of them as if they were transformed into the shape of beasts (Nero a lion for cruelty, Herod a fox for craft and subtlety, and Peter calleth them dogs and swine for filthiness:) so the Lord seeth no deformity in the godly, but of the church consisting of her members, is said, Thou art all fair my love, there's is no blemish in thee. Beauty Cant. 4. 7. without God's fear is as a pearl in a swine's snout: but God's fear without beauty of body is as a Diamond, which is never less precious if it were set in clay. 5 If deformity come by accident, 5 as by persecution of Tyrants, by racking, dismembering, or the like, godliness will make a man content; yea, and glad he is worthy to bear the marks of Christ Jesus in his body: so was Paul, Gal. 6. 17. These deformities are rather ornaments to Christians. And seeing our Lord did bear in his body the print of the spear and nails, why should we be ashamed of the like? Nay, these marks have been highly esteemed of God's children. We read in the ecclesiastical history, that Constantine the Emperor kissed the wounds of their eyes, which in time of persecution were pulled out for constant bearing witness to the truth, and Theodlib. 1 cap. 2. received and entertained them honourably. The marks of a soldier's wounds for his King and country, are his glory. But if deformity or defect come otherwise, a godly heart resteth itself in this, that all things fall out and shall be turned to the best to them that love God. God can in his wisdom tell how to prevent greater evil from his children, by Jesse, and to draw them good out of evil. For example: Mephibosheth was lame by birth, but God disposed it to good for him. If he had been of a strong and able body, it was likely enough he might have affected his grandfather's kingdom, as his uncle Ishbosheth did to his own destruction: but now being lame, and unfit for the kingdom, he is contented with his condition, without any aspiring attempts, and so lives in peace long days and to old age, who else might have perished young. Experience gives us store of examples of such as being like Absalon, who was the fairest young man in all Israel, of strength and valour, it had been better for them to have been perpetually lame or bedrid, then have enjoyed that blessing, which not being able to wield hath proved their overthrow. CHAP. XV. Of Orbity or barrenness, and Contentment therein. THe second personal evil, in Grounds of Contentment in barrenness. which godliness no less contenteth then in the former, is Orbity or barrenness. Thus. First, promotion of children makes 1 none blessed. Secondly, children are not simply 2 blessings, nor always given for a blessing, but often prove a curse, Job 27. 15, 16. We read of children multiplied for the sword, and for famine. We often see some one child, not only the sorrow and shame of godly Parents, but the ruin and overthrow of the whole family. We have heard of Absaloms' that have risen in rebellion against their parents, according to our saviour's prophecy, Matthew, 10. 21. children shall rise up against their Parents. Better were it to be without Children, then to be parents of such, as for whom the Lord made a Law, that the Parents should follow them to the stoning, and cast the first stone at them, Deut. 21. 18, 19, 20. Numbers of such roiotous sons are everywhere at this day. Thirdly, the case often so falls out, that they are at best ●ase, who have 3 no children; especially if troubles and persecutions arise for the gospel. When Jerusalem was to be besieged, woe was to them that gave suck in those days. And in ordinary times, the Parent charged with children must have trouble in the flesh, for the godly educating, and also providing for them. And such as have none, have less care, and more liberty and opportunity to serve God, & to care for the things of God, how he may please him: the Apostles reason, 1 Cor. 7. 32, 34. Fourthly, children are the gift of God. The fruit of the womb is 4 a blessing from God, whose wisdom is such, as he disposeth them where he knoweth it is fit for his glory, and good for his children: and where it would make for neither, he withholdeth them. Elkanah was not God, to give Annah children. And a good heart will rest in God's wise disposition, who openeth, and no man shutteth, and shutteth the womb and no man can open it. Fifthly, though sometimes it was 5 a curse to be childless, and inflicted for sin, as Coniah was written 〈◊〉. 22. 30. destitute of children; yet to the godly it is not so; nor a sign of God's anger, no more than it was in Abel, Melchiz●d●●k, Elias, Paul, & others. CHAP. XVI. Of sickness, and Contentment therein. THe third personal evil is sickness Grounds of Contentment in sickness. and diseases, which often infect the mind with heaviness and impatience, especially if they be more tedious and lingering; and so much the more burdensome, by how much health' (which is next to life, the best earthly blessing of God) is overprized. But godliness suggesteth many motives to contentment, in this estate. 1 It looketh up unto the hand 1 of our Father, lovingly chastening in measure, not above our strength; in mercy, not to our desert; and to a good end, for his own glory, as Lazarus his sickness was, John 11. 4. and for our glory too, even as our Head Christ must first suffer, and so enter into his glory, Luke 24. 2 sickness is the Lord's school, wherein we learn not only the knowledge, but the practice of many Christian The good uses of sickness. 1 virtues. First, it telleth us, that we carry about with us a body subject to death, upon which sentence is past, that being dust it must return to dust. It showeth the frailty of man by bringing down the lustiest bodies, abating the strength, and abolishing the beauty of them. Secondly, it humbles men, by drawing 2 a confession from them, that all flesh is but as grass, and the grace thereof as the flower of the field. Thirdly, it abates self love in men, 3 and tames the rank flesh, when health, strength and prosperity lift up the mind, and make men overweane themselves, and kick against the Lord. Fourthly, sickness of the body is the medicine of the soul, which labours 4 more with weakness of faith, hope, love, than the body with diseases. And therefore as physick, though it be unpleasant to the Patient, yet is profitable, so is it with the sickness of the body to the soul: For then (as all men can witness of themselves) they are most wise, most humble, most sorrowful for sin, most earnest for pardon, most fervent in prayer, most watchful against sin, and in one word, best affected in soul in the sickness of the body. Did not Naaman's sickness of lep●osie bring him to the Prophet Elisha, where being healed he confesseth there was no God in the world, but in Israel? 2 Kings 5. 15, 16. Was not that a most notable prayer of Ezekiah in his sickness? Esa. 38. 9 How many hearty prayers did David pour out to the Lord in his sickness? Psal. 6. and 32. and 38. Look upon Job in his sickness, a mirror of patience, confidence, humility, other holy virtues, and as a model of grace he came tried and refined out of the furnace. Fifthly, sickness is a preservative 5 against many sins; in that it makes us think of the cause of sickness, which is sin; and of earnest repentance, the waster of sin; and of seeking to the physician of souls, which is Christ himself, who maketh a confection of his own heartblood to cure all our sins, which are our spiritual diseases and sickness. Sixthly, in that it lets us see that the house of this Tabernacle must 6 be dissolved, it moveth us to bid adieu to the world, and seek for that life which is everlasting, not capable of age, sickness, or any grievance. The nurse in weaning the child layeth mustard on her breast: And this life must have some bitter tang, to make us seek for a better. Were not my sickness so lingering O. Comfort in lingering sickness. Ans. 1. and tedious, I could be better contented. 1 Thou ling'rest in the cause, which is thy sin. Hasten thy repentance. 2 See thou get soundness of 2 soul so much the more, and the spirit of a man will bear his infirmities. Make sure remission of sins, get faith, &c. 3 Christ hath not taken away the lingering of diseases, but the malignity 3 and poison of them. It may long exercise and molest thee, it shall not hurt thee, nay be turned to the best: neither can the sickness belong, where the life is so short. 4 Perhaps thou hast abused or 4 forfeited thy health, or wouldst abuse it to God's dishonour. See we not numbers, it were better for them to be bound on their beds, and be perpetually sick or bedrid, then continually to pursue wickedness with high hand as they do? And assure thyself, were health as good for thee as it is in itself, thou shouldest have it. Better to be broken with grief to salvation, then enjoy health to condemnation. 5 think not God hath forgotten thee, if he longer hold thee 5 under. Look upon that godly woman that laboured of a bloody issue eighteen years, and was bowed together, Luk. 13. 8. Another whom Christ cured, that had an issue twelve years, c. 8. 43. Behold the man that was lame thirty eight years, John 5. 5. And Aeneas that was sick of the palsy eight years, Act. 9 33. and yet were respected and cured in due season. But of all examples, most comfortable is that of our Lord and Esa. 53. 3. Head, God's dear son, who was a man of sorrows, and his whole life nothing but a burden of sorrows: and never was any sorrow like unto his, and yet he ceased not to be dear to his Father. And the same is the condition of the members. 6 Lastly, God hath just causes to defer 6 Why God suffereth sickness to linger long on his children. 1 2 help, and seem to hide himself. 1 To try our faith, love, and patience, and bring it forth into example. as Job, David, the woman of Canaan, Mat. 15. 23. 2 To acknowledge the greatness and continuance in sin by continuance of his hand. Were our correction always short, we would not be persuaded of the greatness of our sin. 3 To make us more watchful 3 against sin for hereafter. A disease soon cured is not much cared for. 4 To keep our peace with God 4 more carefully: hardlier gotten, surelier kept. And to whet our prayers, and means of fellowship with him. 5 That we may acknowledge how 5 heavy and continual those torments are, which be prepared for impenitent persons, if repentant sinners be laid under such lingering evils in this life, 1 Pet. 4. 17. If judgement begin at the house of God, what shall the end of the wicked be? CHAP. XVII. Of old Age, and its evils, and Contentment therein. THe fourth personal evil, is old Grounds of Content meant in the evils of old age. age, which is a continual disease or dying, and many burdens are in it, which godliness persuadeth contentment in, thus. First, although it must be granted, that the incommodities of old 1 Age are many, both in respect of body and mind, as, the shaking of the head, stooping of back trembling of joints, languishing of spirits, decaying of vital heat, the less of all the senses, the presence of many diseases which are the forerunners of death, as palsies, gouts, colicss, and many moe: Yet the weak and diseased body is no hindrance to the discreet and good mind: Neither are these inconveniences always appropriate to old Age, but often the punishments of intemperate and disordered youth. Abraham being 120 years old begat six children of K●turah after Sarah's death, Gen. 25. 2. Caleb was as strong in body and mind, and as fit for want or government, at eighty five years old, as at forty: Moses died at 120 Iosh. 14. 10 years, and yet his eyes were not dim, nor his natural force abat●d, Deut 34. 7. Secondly, old age is a thing which 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} every one desireth: and shall no man like it, when it cometh? Besides, if a man live, it is unavoidable: for we all wax old as a garment: the whole world, all the parts and ages of it teach us this: and the course of the year coming from Spring to Summer, and from Summer to autumn, and ending in Winter, is proof enough. Thirdly, there be sundry singular 3 privileges of years: as, 1 God hath commanded reverence privileges of age. Ioh 12. 12 unto it, Levit. 19 32. thou shalt rise up before the hoar head, and honour the person of the old man. 2 Their experience and years have set them above the younger in wisdom, counsel, and government: and their counsel neglected hath been the overthrow of kingdoms, as in Rehoboam, 1 King. 12. whence God sometimes threatened a great judgement, that he will take away the Esa. 3. 2. aged. Hence also hath God given them the first place in speaking, which Elihu well observed, Job 32. 11. and the younger are to reverence their counsel and instruction: and cap. 25. 15. to hear, and wait, and hold their tongue at their counsel. 3 God hath set them as Copies and patterns to the younger, that they should express all good virtues, which they have learned by the word of God, or their own experience in their lives and conversations; in which sense properly their grey hairs shall be a crown of glory to themselves, being found in the way of righteousness. 4 There be also sundry comforts of old age: as, 4 First, as ripe fruit is most pleasant, Comforts of Age. 1 and old wines the best, so is old age seasoned with piety. What a comfort is it to a man's heart, that he can say, Thus long have I served God? if he can say with Polycarpe the Martyr, fourscore and six years have I served Christ? How rich is such a one in his grace, how happy in his account, and in his reward? Beside we like ancient coins, and make much of old pictures: And can we set small by a godly old man, who carries an express image and stamp of God's ●t●rnity? Secondly, aged persons have passed 2 the troublesome and dangerous time of their life, and are even in the haven; and therefore have great cause to praise God, no less than the Israelites did when they were were come over Jordan, and entered the land of Canaan. Thirdly, as the Husbandman rejoiceth in his harvest, when 3 he gathers in his corn, and layeth it up safely in his barn: so the godly man may in his old age, which is as the harvest of a good life, immediately after which he shall enjoy the fruits of his faith, hope, and holiness in the kingdom of heaven. CHAP. XVIII. Of death, and its terrors, and Contentment therein. THe fifth personal evil is death, Grounds of Contentment in the approach and terrors of death. which of all evils is most fearful and dreadful to nature, because it is the extinction of it, and in itself a curse of sin, a passage to hell. But godliness leaveth not the heart destitute of true content and comfort, even in this great combat, but stayeth the mind thus. First, it lifteth up the eye of the soul unto God, of whom we first 〈◊〉 had our life, and in whose hands our life is. We had not our life by chance, nor part with it by chance, but by the gracious disposition of God. He saith to Moses, go up into the mountain and die: and Psal. 90. 3. he saith, return again Psal. 31. 15. ye sons of man: and saith David, My times are in thine hands. again, looking up to God, it seeth how precious to him is the death of all his holy ones, Psal. 116. 15. And further, in that by death the godly soul is more nearly united unto God, and cometh to the fruition of that pure, chief, and immortal good, it can be contented to commit itself unto him to keep, as Paul, I know 〈◊〉 Tim. 1. 2 he will keep what I have committed unto him. Secondly, it looketh to Christ, and 3 seeth in him. 1 Death changed and qualified Christ qua 〈◊〉 〈◊〉 for us. 〈◊〉 〈◊〉. 15. 55 〈◊〉 vitam ●ors, ut à ●ita 〈◊〉 ●etu● mors, Aug. by Christ's death, being in it own nature a curse and the very suburbs of hell: now it is disarmed, and the sting of death pulled out. It is a fiery serpent, stinging deadly, but a look toward the brazen serpent is a ready cure Immoderate fear of death is a daughter of ignorance; it being with us as with children, who are frighted with the name of terrible things, and at the sight of some disguised person, but when they come to riper age, and years of discretion, contemn them. We are frighted as the Midianites, with the sound of broken pitchers, voices, and lamps, and cowardly fly before we see any apparent danger. 2 It seeth the death of believers, sanctifies it: not only altered, but sanctified by Christ's death: that it becomes of a curse a blessing, and as a stage whereon a Christian manifesteth his faith, fortitude, love, patience, and constancy, and openly triumpheth over death, as his Head hath done before him. 3 It seeth Christ in Heaven, in and takes us by it to himself. glory, who is our Head and Husband, from whom while we live here, we are strangers and pilgrims, separate from that happy society which we shall enjoy with Him, and all our fellow members in the kingdom of Heaven. Whereupon it doth desire his presence, and is not only contented, but willing to be dissolved and be with Christ. Paul considered, that he was now absent from the Lord, and desired to be present. Simeon having Christ in his arms, said, Lord now lettest thou thy servant depart in peace. Steven in the midst of the stones saw the Heavens open, and the Son of man standing at God's right hand, and so slept quietly. A sweet death, if Christ be in sight. Let him fear death, that would not go to Christ. So of the second ground. 3 It looketh upon death itself, 3 and seeth in it: First, the necessity of it. It is appointed The necessity of dying. for all men once to die, a statute-law of Heaven, inevitable, Heb. 9 27. And seeing it knows it to be so, it rather fits itself cheerfully to bear it, then fearfully to decline it. Quest. How may that be done? Answ. 1 We must deal with this With preparation the●eunto, what. Giant and mighty Samson, who slays heaps upon heaps, as the Philistines did with him: 1 Sift out where his strength lies, and finding it lie in his locks, cut them off. The strength of thy death Si tantum de deferēd● morte satagitur, quam 〈◊〉 de au f●exda laborandum est? Aug. is thy sin, these are his strong locks, cut them off by repentance, and death shall be too weak to hurt thee. 2 Labour to die in faith, as the Saints, Heb. 11. 13. all these died in faith. Let thy faith fasten upon Christ, as himself did in his extreme agony, fix his confidence upon his Father, saying, My God, my God, and, Father into thy hands I commend my spirit. Another necessity of death is, because without it we can never attain immortality and eternal life. The seed is not quickened, unless it die first: neither can eternal life be had, but by the passage of this wicket. We have here no abiding City: our houses are rather inns in which we sojourn: our body's Tabernacles, ready for removal and shifting: And the condition is, that when this earthly house shall be dissolved, we shall have a building eternal in the heavens. Secondly, godliness seeth the advantage and gain by death: that The utility of dying. it is no detriment to the faithful, but a gain, as saith the Apostle, Christ is my life, and death is to me advantage, Phil. 1. 21. And it is a great gain in two respects: 1 Because it is an end of all evils and wretchedness. 2 Because it is a beginning of heaven and happiness. For the former: 1 It is an end of misery, sorrows, 1 An end of all misery 4 ways. cares, fears, tears: an end of sickness, pain, poverty, shame, persecution, and the like: for in death attended with tears, God wipeth away all tears from the eyes of his children: and then shall be no more death, neither sorrow, nor wecping, nor pain, Rev. 21. 4. 2 It is an end of temptations by Satan. The soul in this world is in the bonds and snares of temptations: and the law of sin in the members ministereth strength to Satan against ourselves. But in death the soul is loosed from that bondage, and the body ceaseth to be an instrument either active or passive in sin. What a gain is it never to sin more against God, yea to be wholly out of danger of sinning? 3 It is an end of wicked men's molestation: for death delivers the godly out of this evil world, 〈◊〉 Lot out of Sodom, whose righteous soul was vexed amongst them day by day. They are safe from seducers and deceivers, who in these last ages come so armed, as, if it were possible, they would deceive the very Mat. 24. 24. Elect. They are got without the reach of Persecutors, and those enemies their eyes shall never see more. 4 It is an end of our own pilgrimage, Psal. 119. 19 Heb. 11. 13. and absence from the Lord, wherein we stand in so doubtful and dangerous a battle, not only with enemies without us, but within our own bosom, our own covetousness, wrath, ambition, voluptuousness, lust, envy; and not a head can be cut off from this Hydra, but another riseth in the room: and no watch can be sufficient against them. Now what man being absent from his own house doth not long to dispatch his business, so to return home? And thus the Saints, 2 Cor. 5. 2. We sigh, desiring to be clothed with our house which is from heaven. It is our haven, and an end of our dangerous voyage upon the troubled sea of this world: a passage from corruption and mortality to immortality and incorruption: a sweet sleep after our travel and labours, and an end of all the toils of our lives, Ioh. 11. 11. our friend Lazarus sleepeth. But more than this: It is a beginning 2. A beginning of heavenly happiness. of happiness, the entrance to Heaven, the Evening wherein the Labourers receive the penny of perpetual joy and glory, a repossessing of Paradise lost by the first Adam, won again by the second. By it we come to the company of Saints, and the first borne written in heaven: We come into the bosom of Abraham, even to our dear friends, who are gone before us to Heaven. But above all, we come to Jesus Christ the Mediator, into the house of our heavenly Father, wherein he●e hath prepared us mansions, whither the forerunner is for us entered in, Even Jesus, Heb. 6. 20. And we have boldness to enter into the holy place, by the new and living way which he hath prepared for us through the veil, that is, his flesh, cap. 10. 20. And by Jesus Christ we come to behold the face of God, being made like unto Christ in holiness and honour, and shall for ever with him inherit the kingdom prepared from the beginning of the World. CHAP. XIX. Of Grave and Iudg●ment, and Contentment therein. THe last personal evil, which Ground● of contentment about the Grave and last judgement 1 is horrible to nature, is the grave and last judgement. But godliness quieteth the heart against all such terrors, thus. First, that by these two we are raised, as by two stairs, to the fruition of full happiness. For whereas there be three degrees of life eternal; The first; when we begin to repent and believe, which is the beginning of it; The second at the day of death, which entreth the soul into eternal happiness, and prepareth the body to be partaker also of it: The third is at the day of judgement, when soul and body reunited enjoy God as he is, in eternal glory. Secondly, because the union between 2 Christ and the Christian lasteth, and cannot be dissolved when death dissolveth all natural bonds: for the bond is mystical and spiritual, neither knitteth the soul only to Christ the Head, but the body also even the whole person: so as the bodies of the faithful, being dead and turned into dust many thousand years ago remain the members of Christ; still cared for by the Head, and preserved to be made like to his glorious body, by that mighty power whereby he is able to subdue all things to himself, Phil. 3. 21. In the winter, all the sap being in the root, there appears no difference between a living tree and a dead: but in the spring there is a sap which will ascend, and revive the decayed branches. So our bodies turned not to nothing, but to dust, and devoured, by beasts, fishes, or the elements, seem to be perished, but by reason of the former union must be raised, and partake of the glorious life of Christ. Thirdly, as the death of the god lie is a quiet sleep, so the grave is a resting chamber, yea a sweet bed perfumed by Christ's burial for the bodies of all the Elect; out of which they must awake (for the earth and sea must give up their dead) and be admitted into the presence of God, and of Christ. Neither can the grave ever hold under the members of Christ, no more than it could their Head: but as he gloriously rose again from the dead, so shall they in glory and immortality. Much less can the grave destroy the body, of which Christ hath said, O grave, I will be thy Hos. 13. 14. destruction: nor so disguise it, but that with these eyes we shall see the Lord, and in that glorious vision shall become glorious, Job 19 25. The darkness of the grave makes it the fitter for sleep. Fourthly, the believer need not 4 confidence in the last judgement, whence. 1 feat the last judgement. 1 Seeing Christ is the judge. If the kind husuand may be the wife's judge, sheee need not fear. 2 The judge of all the world 2 cannot but do righteously. He cannot condemn those whom himself hath by his blood redeemed and justified, Rom. 8. 1. there is now no condemnation to them that are in Christ. 3 It is the wicked man that cannot 3 stand in judgement: his wicked conscience covers him with confusion. But the godly on that day attain their full redemption, Luke 21. 28. When ye see these ●●ings, Psal. 1. 5. then lift up your heads; for the day of your redemption draweth near. The day of Pharaoh's drowning was Israel's deliverance. The day of hanging Pharaoh's Baker, was the lifting up of the butler's head. 4 Christ did not therefore carry our sins, to lay them again upon 4 us. He was not made a curse for us, to return the curse upon us. He was not condemned to death, to condemn us: nor made himself a sacrifice for sin, that we should remain guilty; but that we might receive the sentence of absolution and blessedness, Mat. 25. 34. Come ye blessed of my Father, possess the kingdom prepared for you from the begin●ing of the world. Where is to be observed, that Christ makes mention Note. of many good works performed by the Saints, ye gave me to eat and to drink, ye clothed me, and visited me; but never reckons up any of their sins, for that they are washed away in his blood, and covered with the robe of his mercy. CHAP. XX. Of Means and Motives to work Contentment. COutentment being so excellent and beneficial a grace, as we have seen, it were good we laboured for it with all diligence. Whereunto the means and Motives are of three sorts: In respect of God. In respect of ourselves. In respect of the Saints. For the first of these. What in God may work us to Contentment. 1 1 Consider the affection of God, If thou be'st as thou professest, God's child, he is thy father, and thou, if thou be'st a good child, wilt rely on him, and content thyself with his allowance. Every master of a family may dispose his goods as he pleaseth. 2 Consider his wisdom. The 2 child must think, that the father's discretion exceedeth his. And herein the Lord manifesteth his wisdom, in that he doth not always actually bestow these outward things so largely on his children, as on others, because he nurtereth them, and will have them wholly depend upon him. And both these our Saviour (Mat. 6. 32.) coucheth together to work contentment: your heavenly Father knoweth, what ye stand in need of. He that can give riches without contentment, knows also to give contentment without riches. And cap. 7. 11. if ye which are evil, can give good things to your children, &c. 3 Consider his promise, that 3 the righteous shall never be forsaken, nor will he ever fail or leave them: and if we fear God, no good thing shall be wanting, Psal. 34. 9 And from hence, Heb. 13. 5. the Apostle persuades to be content with the things we have, because he hath said, I will not leave thee nor forsake thee. Ob. But for all this I see I want many comforts, I feel such and such wants, &c. Answ. Every thing good in itself is not good for thee. If this be thy case, thou wantest not want and affliction, which now God seeth good for thee, and so shall be, if thou be'st not more wanting to thyself then other things be. And the more thy crosses be, and the greater, the more & greater love by virtue of the promise is wrapped up in them. 4 Consider his powerful providence: 4 Qui crea●te never a●, ordinare 〈◊〉 non novit? Aug. who provides for sparrows, and hath care of beasts, fowls, flowers, and hairs of the head; yea he created light before sun, moon, and stars: he made grass grow before rain or dew: he can preserve Israehtes forty years in a bar ren wilderness, can bring Mann● from the clouds, water from a rock, yea without all these can preserve Moses and Elias forty days. What an unmovable foundation of godly Contentment is this? 5 Consider his rich supply. God hath given himself to thee to become 5 thy portion: he hath given his son to thee, and for thee, and the holy Spirit, to seal up to thy heart this gift. Now if he give the greater, will he deny the less? 〈◊〉 he give his Christ, how will he not with him give all things also? Is Rom. 8. 32. the Lord my portion, and are not my lines fallen into a good ground? shall I believe him for salvation, and not for preservation? for eternal, and not for temporary life? Next, if we look at our seluts. What in ourselves may make us cont●ted 1 1 All of us enjoy much more than we can deserve: if we have bread and breath, this is forseited and lost; therefore we must crave our daily bread: and we must as well look upon our receipts to be thankful, as on our wants to rep●ne: and look upon them behind us, as well as them before us. 2 If we want outward things, it is very just upon us, because we esteem no more of inward graces and spiritual blessings; which are promised no farther than men seek God's kingdom and righteousness. And whereas in innocency God's blessings were united, since the fall they be so divided, as seldom do spiritual and worldly things go together. Just also, because God seeth we would abuse them, and would prefer them before spiritual things: & the better things are often brought into better request by want of the worse. 3 Such is the ripeness of our 3 sins, that it is God's mercy we are not consumed. His singular patience it is, to continue us in any being, whom he might long since have cut off. 4 If we remember how little nature is contented with, and yet grace 4 is contented with much less, because it persuades, That the Lord is a free-giver, and may do with his own as he will: That for preserving human society it is fit some be rich, some poor, some weak, and some strong; and thou hast deserved no better: That the world was made for the trial, proof, and affliction of God's children, their heaven and home and joy unmixed with sorrow reserved till hereafter; and if God cast thee down, to raise and exalt thee, he dealeth no otherwise then with his dear son, who by the cross must go to the crown: That if he have need but of little, it is folly to heap up more; as a man in a journey, if one pot of water will serve him, it were madness to load himself with a barrel; if two hundred will serve him, it were folly to load himself with a thousand. Lastly, if we look at the Saints, we have a cloud of examples. Jacob, when Examples of holy men persuade contentment. he went from his father's house, vowed that if the Lord would give him but food and raiment, to return back in safety, the Lord should be his God, Gen. 28. 20. The Prophet Jeremy (chap. 45. 4.) rebuked Baruch dost thou seek great things for thyself? seek them not. And Paul adviseth, If we have food and raiment, let us be therewith content. And himself had learned to want and abound, and in all things to be content. Our Lord also teacheth us to pray but for daily bread. And if thou judgest aright, thou Fortè in●pia ●rudiet copi● corrumpet. Q●aeris tu copi●m corruptionis, cum necessaria fortasse sit in●pi● eruditionis. Aug. shalt see no less favour of God in withholding these things from thee, then in bestowing them. Thou thinkest, to rise in the world, were a fine thing; but it is not thy lot, because he seeth it might be thy fall in grace. Thou thinkest thou couldst use honours well: but he seeth it might make thee more proud and insolent. Thou thinkest thou couldst enjoy and tumble safely in carnal delights: but he seeth this might make thee come short of the joys of heaven. Oh but wert thou rich in goods, thou couldst do much good: but he knows this might make thee poor in goodness. Thou knowest not thine own heart, were it proved with such things. Give him leave to carve for thee what he knoweth to be most safe and wholesome. Object. If I thought God loved or respected me, I could be the better content. Answer. If thou be'st a godly man, whom he can behold in Christ's righteousness, be thy estate what it will, God must love his image on thee. If thou be the Lord's gold, he may try thee: but the Goldsmith loves his gold as well in the Furnace as in the treasury. It is for men to respect fine clothes and gay rings (as the Apostle James saith) and by them to set men higher or lower: but God highly esteems of all, who are rich in faith, and heirs of grace: let this be thy care, and all is well. CHAP. XXI. Of the power of godliness to breed contentment, whence it is. Whereas in the former discourse Whence godliness hath power make contented. we have referred the whole strength and benefit of Contentment unto godliness, it will be good in the close of this Treatise to inquire, wherein the great power of this Samson lieth, and whence it is, that godliness draweth so great virtue to give the Contentment above specified. First, without controversy, great is the mystery of godliness: God was manifest in the flesh, &c. 1 Tim. 3. 16. And this is the foundation of all Contentment, even God incarnate, God with us, God in our nature, Jehovah our righteousness, our peacemaker, our Advocate and mediator, our King, Priest & Prophet, our portion and great reward; wholly ours, what ever he is, or hath, or can do, or hath done, or suffered, to make us happy; as namely redemption, reconciliation, justification, adoption, & all his benefits. These are complete every way, & adequate to the nature, need, and desire of man. Man's soul, being a divine particle, is infinite in desires, and cannot be satisfied but with an infinite good. This good is not to be found in any creature, nor in all the creatures put together, which are all finite, & changeable, and if God pleased, reducible to their first nothing. Only the glorious and infinite God can give satisfiction to the soul, and make it rest in his love, as a contentful and sufficient Object of delight. After the resurrection, and in his heavenly kingdom, there is an absolute fullness to the creature in the fruition of the Creator: as Psal. 17. 15. I shall be satisfied when I awake, with thy likeness. Here in this life the only Contentment is by faith, which layeth hold on the promises, and on Christ by whom God is certainly and comfortably made ours: that though there was a great breach made by man's sin, God estranged and provoked infinitely, the creatures yielding vexation of spirit, the best not able to help, nor man to help himself; yet now, upon atonement made, the Lord wholly returns to man, with all the good he hath and is able to do for him: Genesis 17. 1. When Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am God all sufficient, walk before me, and be thou upright, and I will make my Covenant between me and thee, and I will multiply thee exceedingly. Afterward, as this Covenant is more firmly believed, and application of the promises more steadfastly made, and assurance of God's love more comfortably gathered; the believing soul grows to be more quiet, and filled with joy unspeakable, and full of glory; and, seeing God hath dealt so graciously with it in the main, therefore whatsoever shall be his portion of temporal or spiritual gifts, it will be well contented, and rest satisfied. Not an attribute of God, but yields abundant matter of sweet repose in the bosom of our heavenly Father: infinite mercy, infinite power, infinite holiness, infinite wisdom, infinite truth, every excellency infinite and incomprehensible, must needs ravish and swallow up the soul with infinite admiration and contentation. The Greek word here used to signify {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ Contentment, implies a self-sufficiency: and that is a great matter to be affirmed of a creature, especially now after sin admitted, and the woeful desolations and confusions which sin hath brought. God alone is properly self-sufficient. But take it with godliness, the Mother of it, as hath been showed, and then it is no Ipsa s●is pollent opibus, ●il in diga nostri. Lucret. strange thing. A godly man, who hath this great mystery sealed up in his breast, is self-sufficient, and needeth not any carnal or sinful additions to make him blessed. Philosophers disputed of blessedness, and called it the highest and Arist. Eth. Nic. l. 1. c7. perfectest good, being the end of all our actions: and perfectest, because it is sufficient to itself, without any further desirable good. But this they affirmed blindly, not reaching at that which is the top of man's felicity; and therefore fell into other expressions of perfect virtue, perfect life, contemplation and the pleasure thereof, and the society of man, by the which they expected their blessedness. Only the believer attains this autarkey, being in fellowship with the All-sufficient Jehova; and this blessedness, because his sins are forgiven, and his person accepted in Christ, and withal enriched with so goodly endowments, that he may well be both contented and thankful abundantly. There be divers inferior, ;hilosophical, Senec. de Tranq. animi. ●●trius de consol. philos. &c. rational persuasions, which may work Contentment; and especially those rules and grounds of godliness, formerly delivered. But presupposed always, that we begin in the Article of justification. Without reconciliation for sin there is no sound tranquillity of mind to be expected. If the conscience be once throughly enlightened, awakened, and affrighted with sin, there is no right pacifying it but by the blood of Christ, sprinkling and purging it from dead works. The guilt of them Heb. 9 14. will ever lie as a clog upon the ●ou●, and take the next occasion to clam●r against the Master. In va●n do you go about to comfort an impenitent sinner, and work him to Contentment in such and such afflictions. Your first labours should be, to drive him out of himself, and get him to make his peace with God, in whom alone he can obtain a sufficient stay and supply for his sad condition. True: numbers content themselves with their riches, honours, friends, children, other comforts: but how often is it seen, that one Mordecai not bowing (one slight cross or other) mars Est. 5. 13. the fashion of all their glory? and, though the evil spirit go from Saul at the music which David makes, yet soon afterward he returns again, and torments him as much as ever? Add hereunto the pricking thorns of covetousness, the gnawing pains of envy, the torturing fits of impatience, fury, frenzy, which often interrupt the seemliest Contentment of a natural man. All which doth hold, even in the stolen waters of hypocrites, who either in the ministry or by private conference receive a prop for their miserable estate, that they are both contented and comfortable; yet, for want of Christ dwelling in the heart by faith, they soon return to their old distempers, or after a while show plainly they used a wrong phrase or method for Contentment. Secondly, godliness hath this power 2 to breed Contentment in all estates, while it is of power to change a man into another man, by the grace of regeneration and conversion unto God: thrusting the old man out of doors, and putting the new man into possession, which after GOD is created in knowledge, righteousness, and true holiness: laying the foundation of all in self-denial, in resigning the own will to the will of God, and in care to please him, though himself and all the world be displeased. None but the new creatur● is capable of Contentment. Another hath his unmortified and unsubdued passions (in the goodliest civility that Nature, Art, or Education can afford) which in time of vehement trouble will have a vent, and make a great commotion in the soul and life. Well may such discourse of the passions, and the quieting of them; but shall never obtain what they propose, till they consult Religion and power of godliness, which sets up a new frame in the soul, in which Contentment may be harboured. It is true: sundry godly persons are many times distempered, and subject to great discontents. But this is only by the imperfection of godliness. If they were so good as they might be, and should be, they should not so often go out of tune as they do. As any are partakers of the divine 2 Pot. 1. 4. nature more fully, so they are more rid of these discontents. They that have learned well to deny their own will, wisdom, reason, and carnal resonings, have learned also to be quiet in greatest afflictions, as those holy men, It is the Lord, let him do as he pleases: and, good is the word of the Lord which thou hast spoken. Pride, passion, self-willedness, envy, earthliness, other corruptions being almost dead and gasping, needs must the soul remain in good temper and quietness; as the Sea is quiet, when no winds are abroad to toss it. Whereunto add the strength of faith, of hope, of patience, of humility, and other graces, which as godliness bringeth nearer to their perfection, so the soul shall have more benefit by them to rest well contented with God's good pleasure in every thing. And the very exercises of godliness (when rightly performed) are notable diversions to put off discontents: the Christian can fall to prayer when he is likely to be surprised with sorrow, anger, fear, or the like passion, can sit and sing a psalm, can take a Bible and read a Chapter, can go and confer with his Minister, or some faithful friend; and thus, finding other employment, he forgets the matter of discontent. And, is it indeed God's will, that he should not be more rich, healthy, high, befriended, accommodated with outward blessings, or endowed with inward gifts of the Spirit, better ability of mind, & c? his will is laid down long ago, and therefore he can traffic contentedly with his two Talents, as well as another with his ten. Not my will, but thy will be done, O Father. Thirdly, godliness (after those two 3 things so settled, I mean justification & sanctification) hath power to frame the heart to Contentment by those manifold Rules of Christian moderation, which we have above rehearsed: all being Shields and Targets out of the Lord's armoury, able to guard and keep the heart in the love of God, against all assaults of the enemy whatsoever. Fourthly, godliness proposeth, 〈◊〉 and also persuadeth the heart of the excellency of spiritual things; namely the favour of God, the image of God, the providence of God, his Son, his spirit, his Angels, his Word, his creatures sanctified, his corrections mitigated and made profitable, his glory worth having, though we stay long for it, & though in the mean time we endure many and sharp trials. When the palate is oncein a good relish (as godliness is able to set it) it finds the Word in all the blessed contents of it sweeter Psal. 19 10. Prov. 3. 14, 15. than honey and the honeycomb, richer than Rubies and Diamonds, and all that ye can think or speak of; mere nothing in comparison of this heavenly wisdom. Now the Christian is able to make a right estimate of things, and be affected toward them according to their worth. A world of advantage, above men of the world. Fiftly, godliness doth two things 5 about earthly matters, which are the ordinary causes of discontent. One, to show the vanity of them: that they are the slenderest and slightest favours which God bestows on his children, and many times thinks good to bestow most largely on his very enemies: Which if we shall often and earnestly think of, we shall be the better contented either to want them, or be scanted in them. The like of cSmon gifts, of illumination, memory, utterance, eloquence, courtliness, and the like. The other, to teach us to accustom ourselves to have what we have, as if we possessed not, and to use the world as not using it, namely, with much weighedness and retiredness, as those that are forced to make use of them, and not those that come willingly and eagerly to an enjoyment, 1 Cor. 7. 30, 31. Contempt of the world brought some of the Philosophers to a strange kind of resolution, for quieting their minds in all sad accidents. Pity it should not do the like for true Christians, who have better Principles, better Evidences and matters of comfort, and better assurance of the glory and felicity of heaven. Sixtly, godliness teacheth, that 6 we must go farther than Contentment; namely, to be thankful and bless God, even for afflictions: to rejoice in the Lord always: to count it a mercy, that we are not consumed, and already in hell: to esteem ourselves less than the least of all God's mercies: to rejoice in tribulations, and account it all joy when we fall into divers temptations: to make ourselves equal to them of the lower sort, who, though they deserve as much as we, or more, yet fare not so well: and, How many dear children hath God in sundry places, who would be glad of our scraps, together with the peace of our Zion, and prosperity of the gospel? And finally, to suffer persecutions with joy and Contentment, as did the Martyrs and Confessors in those bitter days: which how shall they do, who have not attained Contentment in a better and quieter condition? they that cannot run with a footman, how can they think to keep company with an Horseman? Consider learn to be godly, and thereby learn to be contented. There {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Tim 3. 16 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Phil. 4. 12, 13. is a mystery in godliness, and a mystery in Contentment. In both we must become scholars, and be instructed. Both Arts to be had in the school of Christ, and by the power of Christ. I can do all things through Christ which strengtheneth me, saith the Apostle, where he speaks of learning Contentment. It is thine own fault, if thou obtain not this grace as well as other, and thou must not complain of crosses, but of thyself who makest not use of the grace that is offered. He that gave commandment to be content with such things as we Heb. 13. 5. have, is ready also to give power thereunto. And it is pity but he should be eaten up of discontent, who respecteth neither the one, nor the other. No marvel, if men wonder at him, asking how it comes to pass; and if himself find no quietness Qui fit, Mea●as, &c. Hor. ser. 1. sat. 1. Inde●fi, ut ra●ò &c. ibid. John 2. 8. in any calling or condition; nor die contented with his term of life, and that portion of goods which the most wise God thought fit to commit unto him. He that observeth lying vanities forsaketh his own mercies. To say nothing of those, whom discontent hath brought to self-murder, to the mudering of others, to take counsel of the devil, to change their religion, to prostitute their consciences to Antiachrist, &c. Had they not been crossed & discontented, they had never done as now they have done: nor should we ever have heard of such doleful conclusions and confusions. LUKE 3. 14. Be content with your wages. 1 TIM. 6. 8. Having food and raiment, let us be therewith content. FINIS. A TREATISE OF THE IMPROVEMENT OF TIME. CHAP. I. Every part of our time may and must be improved for good. THere is no part of time, which the Lord hath not specially fitted for some good use, and by wise application may not be a season, either to do good, or receive good. One way or other, in the general or special calling, a Christian may be profitably diligent, even every day and hour. Numbers for want Temporis ja●●ura da●●o●●ss●m●. Plut. of skill or care, in the midst of great means are very beggars and bankrupts in grace, find nothing to do, and all the day long stand idle in the marketplace. For whose better direction, I will in few words show, that the LORD ordereth such a multitude of good occasions to wait on every part of our life, for doing good to ourselves or others, that if we were wise to apprehend and take them up, no hour of our many days could passeus without accomplishing some notable good, First, what time is there, in which Opportunities of good. the Lord holds not out one benefit or other to us, spiritual or temporal, wherewith he stretcheth out his hands all the day long? Where can a man go, but he enjoys the creatures of God, the sun, the air, meat drink, or the like helps of nature, or of grace? Where may he not observe these benefits, to provoke himself to thankfulness? Lord what is man, that thou art mindful of him, or the son of man, that thou visitest him! Psal. 8. 4. Secondly, where shall a man go, but he may find an altar to offer the 2 sacrifice of alms, even some object of mercy? and with such sacrifices God is well pleased, Heb. 13. Oh how might an able man (that is willing withal) be ever furthering his reckoning, and drawing on himself the prayers of poor Saints, and resemble God himself who is ever communicating his goodness to the creature! and in conclusion, help himself into everlasting habitations. Thirdly, through the day a man 3 may meet with some rubs, crosses, afflictions: And how should these help to keep him humble & lowly in his own eyes, and set him a new on examining his own heart, and turn all other sorrow into godly sorrow, for sin which is the cause of affliction. Fourthly, at other times God offereth 4 cause of rejoicing for some blessing on a man's self or his, or some special work of mercy to the land, to the country where he lives, to the Church, to the Churches abroad, etc: And now a psalm would relish well. David would rather rise at midnight to praise the Lord, then slip such a season: and would ask himself, What shall I render unto the Lord? Psalm 116. 12. Fiftly, sometimes through the day a Christian may hear of, or see the 5 misery and affliction of others, in their souls or bodies. And now if he would go into the house of mourning, Eccles 7. 2. he might come forth wiser, more mortified, more weaned from the world, more fit for death, and for giving up his accounts with joy. And to put on bowels of compassion, remembering the afflictions of Joseph, and be affected as true and feeling members use to be, would argue him a sound and living member of that mystical body whereof Christ is the head. Sixtly, who is he, that hath not 6 some good motion through the day, by means of the Spirit moving within, or the Word sounding without, or some other occasion from himself or others, by conference or example? Now were a good time to work with God, to follow the Spirit whither soever he leadeth, to foster his motions, and cheerfully and readily go on in holy obedience, even to perfection. While the Sun shines, make Hay. Take the tide of grace: perhaps it will not be long. Seventhly, sometimes a man is 7 solitary: and then the most know not what to do with themselves, but consume their time in roving and ranging thoughts: whereas now indeed a Christian may watch and advance his own greatest advantage: Now that he is alone, separated from company and business, he may disburden his soul of sin in the presence of God, by free confession. In any want he may be bold with God, in as powerful manner as he can: and freely enjoy his fellowship, and communing with God, without distraction. And, can that man be alone, who is with God in the mount? Or if the heathen could say he was never less alone than when alone, Nunquam minùs sol●● quà● cum solus. 8 may not a true active Christian say so much more? Eighthly, sometimes in the day he is in company, and then he shall make use of his time, to wait for some fit occasion that he may speak of the works of God which are fresh in memory. And though communication of worldly and indifferent things be allowable, yet when liberty is for both alike, prefer the best, and show thyself willing to forgo thine own talk to do good to others. Lastly, he is sometimes in the 9 company of some wise and godly man, able to give good counsel, to resolve doubts, answer objections, and satisfy in cases of conscience. And now he hath a chief season and opportunity to do himself good, if his own folly and trifling hinder him not: now he must not let such an on slip, but as the jailor when he had Paul and Silas in keeping, he got resolution of that great question, What Act. 16. 30. shall I do to be saved? But numbers want the sweet and gracious waters which they might draw from good men, because they want a will and Bucket to draw. Thus in these few instances you see, how a Christian by applying his heart to wisdom might no time be idle, but improve every part of it to help himself towards heaven. And this every good Christian ought to do, by virtue of that apostolical direction, Ephes. 5. 16. where Saint Paul willing them to walk circumspectly, not as fools, but as wise, adds presently, Redeeming the time, as without which a man cannot walk wisely, circumspectly, and profitably, as God's servants ought to do. And this redeeming of our time is, by apprehending Redeeming of time, what. wisely all those good opportunities (before specified) which the LORD presents unto us for our own and others good. It is taken for Merchants and other Chapmen, who knowing the benefit of such and such commodities, will watch their seasons, Marts, Markets, fairs, days of return and negotiation, and suffer none to buy them out of their hands. So wise should Christians be for the good of their souls, and doing good in their times. And, whereas precious opportunities have been lost, the only redeeming of time for such is, to amend their pace, double their diligence, and do the more good in the time remaining. CHAP. II. Of the preciousness of time. IT is true: our time is short and vain, even as a day; and by our sin it is full of vanity and vexation of spirit: yet withal, it is most precious, and if it be well employed, it is a gainful day. Moses maketh so much account of days, that he desireth God to teach him in the numbering Psal. 90. 12. On which Text these notes were delivered. of them. And wise men scorn to fall a numbering pins and points, and such like trifles. We number things of value. Men tell money after their father: and if there be a small piece of suspected coin, they touch, and try, and weigh, and will be sure of the currence of it: reason teaching them sensibly, that mistaking brings an apparent loss. So for our days, times, and opportunities of good, the Lord teacheth to weigh them, and be well advised before we part with them, and not exchange them without something answerable to their worth. Even the dim light of Nature and common experience teacheth men to set a dear rate and reckoning of time, for some outward profit to be gotten by it. One utters his apothegm, No day without a line, Nulla dies sine li●i●●. and shows a day is so special a commodity, as he that is not a gainer by it, is unworthy to live it through. Another complains, alas I have Titu● Vespasian. lost a day, being much grieved at night, that he had done no good that day. It seems he esteemed time excellent, and some excellent thing to be attained in it. The husbandman observes his seasons accurately, and it is his wisdom so to reckon of his seasons, as that the seedtime slip him not before he hath sown, nor his harvest come upon him before he be ready; and this he watcheth and provideth for, because he seeth these times yielding him again and increase which he will not lose. The like of the Merchant and all other occupiers: they know not the place only where, but their season when their commodities may be had at best hand, and will not come short in times of their chief return: they will be sure the ships shall not be gone, before their packs be ready: and all because they see an income and increase of outward profit. What shall we say of the usurer, who hath found too easy a trade to be good and lawful? he lives by selling days, and keeps such an exact account of them, as he can tell what his money will make to a minute. And if nature teacheth time to be precious, surely grace much more: Moses and David, by better principles, saw much more good might be got by time, than they: the one here preferring this petition before many heavenly requests: the other afraid to lose the least particle of time but would contend with the Sun in early rising, to praise God, and often prevented it. Early in the morning do Psal. 119. 137, 148. I cry, and mine eyes, eyes prevent the morning watch. And, what advantage might we make of our time, who are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Apud Plut. in Ant. Times preciousness, wherein. 1 Psal. 63. 3. in Christ, and watch by a clearer light and have our time fitted to the state of the gospel. Quest. Wherein stands the price of time? Answ. We may gain God's favour and love, which is better than life itself. In which sense it is called that pay of grace, because in this day we gain the knowledge of God in Jeus Christ w●● is eternal life, Ioh. 17. 3. Secondly, we may gain assuance 2 of salvation, which is worth all diligence, 2 Pet. 1. 10. Whence the time of the gospel is called the day of visitation, the acceptable time, the day of salvation; that we should not consider it in the fleeting vanity of time, but in the blessed use and employment of it. 3 In this short and painful time 3 Mat. 6. 20. we may as well treasure in heaven, as rich worldlings do in earth: only if in this our day we can know the time of our visitation. 4 Acknowledging this our 4 time, by thrifty husbanding it we may gain a great estate in grace, to be rich in knowledge, in faith, and in all good works; to which we are invited by the parable of the Talents, Matth. 25. Traffic till I come, And what think we? is the Master's absence, for eating, drinking, gaming, and breaking out into all manner of riot, and not rather for employment, and occupying with the talon, that a man being faithful a small time in small things, may be made ruler of much? 5 In this our seedtime we may 5 gain the assurance of a blessed harvest. If we sow to the Spirit, we Gal. 6. 8. shall reap of it eternal life. And what if we go forth in tears and tempests? yet must we not neglect to sow: the Husbandman will sow in a storm, or shower: the sorrow shall pass as a storm, but he shall bring his sheaves with joy. 6 we may gain a ready and 6 comfortable account, to which we know not how soon we shall be called: and our chief use of the present time must be, to do it with joy. The unjust steward was commended, who Luke 16. knowing he was to be no longer steward, thought it time to provide for himself while he might. His wisdom was commended, not his injustice. CHAP. III. showing whence the skill comes to prize and improve time aright. TO number our days may seem God alone teacheth, rightly to prize time. easy, and soon done: yet is no such plain point of knowledge, but of singular skill, which none but God can teach. Moses himself, a man of greatest reach, and learned in all the learning of the Egyptians, the man of God, an holy man, a friend of God, can neither teach himself this skill, nor any other of God's people, but goes to God to be taught; who challengeth to be the God hearing prayer, and in the want of wisdom hath appointed his servants to come and ask it of him. Iam. 1. 6. And if we consider, we shall easily find, that nothing in the world can make men wise, without the special teaching and grace of God. Not nature. Nature teacheth it not. Never did natural man attain this skill, to benefit himself by his own or others' frailty. The voice of nature rather is, Let us eat and drink, for Esa. 22. 13. to morrow we shall die. And that speech of David in temptation is the speech of nature, In my prosperity I said, I Psa. 30. 6. shall never be moved, though it see taller and stronger oaks shaken, and overturned every day. Or how comes it to pass, that children seeing their father's mortality, can yet live in their father's sins? Who is it, that hath not something to show of his deceased Parents? either lands, or houses, or jewels, or garments, or some other remembrance: by which he might be put in mind of their and his mortality: And yet how few make this use of it for reformation of their lives, or bestir themselves to lay hold on this point of wisdom for their spiritual advantage? And all, because, as nature cannot reach it, so they go not to the Sanctuary of God, where only this skill is attained? Neither doth the sense and experience Not sense. of a man's own or others' mortality teach a man thus to number his days, if the Lord instruct him not. For in Moses time the plague had oft broken out against the people, and licked them up by thousands and ten thousands: yet could not all this get within their hearts, unless the Lord pleased to carry it deeper than the sense and impression could. For if the Word without the Spirit cannot prevail, nor open the ear, much less can the works of God. And all see, that if the ministry be not a ministry of the Spirit, it is not 2 Cor. 3. 6. saving, but a dead letter. As for experience, that may teach the shortness and uncertainty of life, and make a man say as David, I am Not experience. Psal. 39 12. a stranger here, as all my fathers were: and every man seeth numbers of his neighbours, friends, kindred, and acquaintance, laid up daily in the house of death: and this which runneth into their senses, can draw out thus much, that we shall all die, and death is most certain. But where is this skill of numbering, urging men by burials and executions to reform their own lives? where is the living man, that layeth this to heart? that hence laboureth to make God his portion, before himself have no more portion of all things done under the Eccles 9 6. Sun? or that stirreth up himself to remember his Creator in the days of his youth, before his sun be dark, and his 12. 1. pitcher be broken at the Well: What is the reason, but because God's Grace and teaching goeth not with sense and experience? he hath spoken to the eyes and ears, but not to the heart: and nothing that a man seeth or heareth, or that is before him, can make him wiser, unless God nurture him, and teach him to profit thereby. All which must draw us before God daily with that petition of Moses in our mouths, Lord teach us so to number our days, that wemay apply our hearts unto wisdom, Psal. 90. 12. CHAP. iv. Corollaries out of things foregoing. TIme being short and precious, it were good to make account of 1 Application. it, for which account must be made unto God: and ever hold it in thy hand, or let it go, for something better than itself; as wise Chapmen part with their money. Or if thou hast lost any time, redeem 2 it again, Eph. 5. 16. Recover it by a price; as when we lose a thing of value, we will give much to receive it again. Exchange those lusts, by which thou hast lost thy time, with better courses: Christ mourned, that Jerusalem had lost her day, Luk. 19 42. and how should we bewail the loss of many days? Be more careful of time for the future, and waste not prodigally so 3 precious a commodity. Consider and meditate. 1 Motives to be sparing of time. First, what reason to be niggardly of wealth, and prodigal of time, whereas all the wealth in the world cannot purchase one day to live longer? Secondly, why wilt thou not know 2 the worth of time before the want of time, as the most do, who let it run irrecoverably from between their fingers, and never know what they lose, till it be too late? Thirdly, why shouldest thou not spare before the bottom, before the 3 vessel be drawn out, whereas thou canst as easily draw back the sun in his course, as call back an hour of time when it is past? Fourthly, were it not more wisdom, 4 to set an high price on time in earth, then in hell? Where (as Bernard saith) time were a good commodity, and the traffic of time most gainful: where for one day a man would give ten thousand worlds if he had them. Fifthly, why do we complain of the 5 V. Stob. c. 98. shortness of our lives, and not of the loss of time, seeing there is none but hath more time than he useth well? Sixtly, why do we put any time 6 into the account of our lives, but that Simonides. Diu fuit, non din vixit Damascen. which we carefully pass, and well, spend? seeing the heathen could say, He was long, he did not live long: and one Barlaam being asked of Josaphat how old he was, answered, Five and forty years old; to whom Josaphat replied, thou seemest to be seventy: true (quoth he) if you reckon ever since I was borne: but I count not those, which were spent in vanity. If we should thus reckon the lives of some old men, we might esteem men of seventy years scarce ten days old. Lastly, consider how God in justice sometime cuts off those, who 7 make no reckoning, nor set price on their time, as they ought: Job 15. 32. the wicked shall die before he hath accomplished his days, and his hand shall be cut off as the Uine in the bud, that is, young and tender. All which, together with the preciousness of time, should make us careful, and to do for time as we do Prevent thieves that steal away time. for things of price; even beware of thieves who would steal it away, as namely. First, worldly cares and covetousness, 1 whereby the mind is surcharged and sunk in the gulf of earthliness, and whereby men live as if time were made for nothing but the getting of wealth, and laying up treasure in Chests, and no time to lay up treasure in heaven, as our, Saviour commandeth. Oh what a pilfering thief is worldliness, which engrosseth all the time! The Oxen, the farm, the Wife, the like vanities take up the whole man, while the supper of the great King is despised. The thorny ground chokes all seed. Secondly, Pleasures and Pastimes, 2 which waste and drive away time, even that precious time which can never be won again. A woeful thing, that men should devise and dote on Pastimes, seeing the Scripture speaks of no pastime, but only of passing our time in fear, and only time well 1 Pet. 1. 17. past is good pastime. A woeful thing, that professed Christians should dare to spend half days, whole days, many days together, yea, the days of God's solemn worship, in vain sports and pleasures, which rob them of their heart, wit, time, and grace, that they can scarce willingly afford themselves an hour in a wèeke to do their souls good in. A fearful snare of Satan there is in it, and a sorcery in gaining, that holds a man a willing prisoner to his lusts so many hours together, that he would think himself in woeful bondage to be held the hundreth part of the time in any good duty. Thirdly, Eating, drinking, and feasting. This eats up much of our 3 time, and makes lean and starven souls. For, while men drink in delights, how is wisdom banished out of the soul? how is the time insensibly stolen away? besides that these cast a man into excessive sleeping, by day as well as by night, wherein he passeth his time as in a shadow of death. These, and many other pilferers of time must a good husband of time watch against: as idleness, roving thoughts, bad companionship, distractions, and unprofitable employments; al● which set themselves to steal away our time and hearts. CHAP. V. Admonition to four sorts of people. THe doctrine of times usefulness fourfold admonition. 1 To young people. Vt in minore corporis habitu potest homo esse persectus: sic et minori tem. poris modo esse vita perfecta. Seaeca l. 2. Epist. 93. and preciousness may (in particular instances) be specially applied. First, unto youth. Young men and maidens, who think it a fine life to look upon their rising sun, must consider what price they set on their days. Why dost thou that art young, account thy life more precious than an old man's? is it because thou art in thy strength and vigour, which in him is past? If these were the price, the life of a brute beast should be more precious, then of any man: for the beast hath more sensible and violent pleasures than he, and is less restrained in them. But the price in truth stands in this, that now thou hast good wit, fresh senses, and all the powers of nature quick, to be the servants of grace, and means to enrich thee in godliness; wherein thou art before the aged, if thou knowest thy season. Now examine thyself: Have I after Saint John's precept, or do I use 〈◊〉 ●●rength to overcome the world, 1 Ioh. 2. 1● a●● mine own lusts which fight against my soul? Whether hath grace seasoned my young years, that if I should be taken away young, I should be fit for God? Whether have I sowed to the flesh, or to the spirit? If to the flesh, I must look to reap destruction: for, as a man soweth, so must he reap. And why doth God continue my youth, and give me all the powers and quickness of nature, and strength, and beauty? What, to fight for sin? was this the Covenant I entered into in baptism? and when I have done, will it be a good answer to say, I did but as other youth did? How stands the case with me? do not I see my mortality in many of mine own degree? young men and maids cut off in their vigour and beauty? see I not youth to be as uncertain as age? yea, the flower of youth to be but as the flower of the field? How had the case stood with me, if God had summoned me, and cut me off, when he cut off such and such of my years and acquaintance? Oh therefore I will now remember my Creator in the days of my youth, and grow to this point of wisdom, while I have means to be the better for them. Say not, I am young, and God looks not for much at my hands: for God accepts no man's person, because old or young, but according to the knowledge, faith, virtue, subjection, and grace, he accepts both young and old: which how little it is considered in our youth, is too plain and woeful. Secondly, to those of more years, 2 To the aged. whom young ones look on for examples, as such as should be more expert in the word of life, and should have more experience, as they have had more warning than the other. It behooves them to consider, how they have prized and husbanded their time. Let me ask an ancient man or woman: Why hath God given thee more years than those that are younger? is it not, that thou shouldest exceed them as far in piety and grace, as thou dost in years? and also in means? and to be an ensample to them, in making a good account of both? Paul puts the Colossians in mind, Col. 1. 21. what they were in times past: and Peter, to bring the Jews to shame Pet. 4. 3. for that they had formerly done, tells them, that it was sufficient they had spent the time past in the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, gluttony, revelings, and abominable idolatries. So every man of years should recount his time past: What, have I lived thus long, ●ainly, sinfully, and earthly? Have I all this time little thought of God's ways, of treasuring in heaven, of my latter end, and of my reckoning? Oh therefore, so much time as remains in the flesh, I will have care to spend according to the will of God. To this end, consider to whom Peter and Paul wrote: to new converts, who had lately heard of God and his gospel. But thou hast had daily means, wast bred up in them, wast in the cradle entered into the Covenant, and daily mustered and reckoned amongst God's servants: In all these years thou hast had a great many talents and receipts, many blessed opportunities, and it will be expected thou shouldest be so far from living in lusts, as to bring in a good return of knowledge, virtue, and grace. It is not now sufficient to thee, but too too much, a great shame for thee, to be so long, and under such means, and yet neglect only the one thing necessary. Yet how many, after so many years, can scarce think of any one thing backwards, soundly to comfort them, but all things may justly cause them to hang down their heads? How many riots, surfeits, disorders in their lives? Night and day too little to spend in the effusion of their lusts: What escapes them unabused to God's dishonour, their own harm, and spoil of the creature? What waste of time, thoughts, and means, in pride, gaming, and the like? Can there be more horrible drunkards and adulterers among Turks and infidels, then among us? Let the conclusion then be, that though by examination in many years thou findest many errors, and much time lost, yet bewail what is past, as sufficient, and too much, and be careful for time to come: The only way to have thy sins blotted out, and be able to hold up thy head in the day of reckoning. Thirdly, To those that (beside 3. To the rich. their years) are great and rich, They are double bound to this duty, because they have double means & opportunity. For being freed from such cares & distractions, which poor men are folded in, it is not that they may be the freer to wallow in their lusts, but that they may intend so much the more to piety and the making up of their account. A poor man cannot hear, read, confer so much: he hath not so many spare-hours in a day, but must labour perhaps his twelve hours, whereas the rich hath five, or six, or more, and some are freed most of the day: such therefore must think to give up their account after six or seven or twelve hours' release, to hear, read, confer, and pray proportionably, and so have six or seven, or twelve times so much grace, as they have so much more time and opportunity. And oh that you could bring in such a reckoning, as more hours, more grace! Another help that rich men have, is the having portion and means to help themselves into heavenly habitations: Luke 16. 9 and therefore to make a good account, they must see they be not only not worse for their wealth, as the most are, but better. Let them see how they have strengthened their lusts by riches, swelled in pride, bathed themselves in pleasure: whereas they ought to bring in their reckoning, how they have inquired into the necessity of the poor, to clothe, harbour and feed them, that themselves may be clothed and harboured in heaven: and how they have done good, diabounded in good works to the stributed, yea, praise of God. This is another care, then to devise how to spend them upon lusts, and by them shut heaven upon themselves. Fourthly, For the poor: however 4. To the poor. the Lord hath dealt unto them a weak estate, and they may think themselves hardly used, as wanting, means to make up their reckoning yet are they not exempted from the practice of this point of wisdom: And for their encouragement let them know, that though they want those hours, and that wealth which the rich have, yet may they bring in as good a reckoning as the best: Be thou never so poor, thou hast the Word of God, and all the public means; thou hast also some private means, thy family-exercises: and hence thou mayest treasure knowledge, and nourish good conscience: the case being with thee, as those that gathered Manna, every man even to the poorest gathered for his necessity, Exod. 16. 18. and whosoever gathered, had no want. Neither can poverty prejudice salvation, so much as wealth: for, to whom is the arm of the Lord revealed, and who receive the gospel, but poor weak ones? Object. But I can give nothing. Answ. Yes, as much as the rich. Hast thou a desire? canst thou pray? hast thou bowels of love in thee, and compassion in thy heart? hast thou commended his comfort unto God, whom thou wouldest, but canst not comfort? Even this shall stand on thine head as a sufficient relief, and be returned abundantly. The poor Widow cast in a mite or two, and it was more than all the superfluity of the rich: the least gift was the best, because it had the best affection; and let the rich want this, their work hath no reward. In one word, let riches, and poverty meet with like affection, the latter gets as far into heaven as the former. CHAP. VI. Motives wisely to employ and improve our time. FIrst, whatsoever thy hand findeth Motives. 1. to do, do it with all thy might: for there is no wisdom nor counsel in Eccle. 9 10. the grave. That which thou confessest must be done, do it diligently and seasonably. What a madness is it, to riot out the time which is not ours to dispose, but in the hands of God? And how knowest thou, what a day may bring forth? Secondly, every creature condemns him that knows not his time 2 ●cr. 8. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: and season: the Crane, Storke, and Swallow know their times, and the little Emmet likewise. Good trees bring fruits in season, Psal. 1. 3. And we see how a natural man observeth 〈◊〉 tempore urato negotin. Prov. ct.. 24. 25. seasons for every thing. What a fondness was it for Felix to put off the matter of Religion, having Paul before him, till another time? did he know that ever the same opportunities would be offered? When the Israelites knew that the river Jordane would be dried up, they would not lose that opportunity, but hasted to pass over, Iosh. 4. 10. It had been no wisdom to have stayed till the morrow, nor one hour longer for as soon as the soles of the Priests feet were on dry land, Jordane reflowed Thirdly, consider the benefit. How 3 rich might the soul be by time well watehed and spent, and by awaking the heart continually to take hold of God? how plentiful in good works? how many fervent prayers might be stored up in heaven, if men would stir up their desires hereto? how ready might they be to give up a cheerful and comfortable reckoning, and receive a large retribution. Fourthly, consider thou carriest 4 Vnius certè diei in dolentia magnum lucrum est. mortality in thy nature ever about thee, as Uriah in David's letters. Thou hast no privilege above other, no lease of thy life, death not bound to give thee warning: and therefore while it is day, do thy work, and do it to the uttermost: while the day of God's grace and thy life lasteth, walk and work. Now is the sunshine of the gospel: to Psal. 95. 7. day hear his voice. Thy sun also yet lasteth, while thou hast life, health, youth, memory, and strength of body, treasure up instructions and comforts. Earthly men care for age, and natural contentments: but do thou get a better stock to spend upon, which will never fail thee: then shall the latter days, and days of sickness be passed with more content and quietness: and an happy death must needs succeed a godly and careful course of life. Fiftly, consider how much of thy life thou hast wasted out already, and 5 that the patience of God still spareth thee to recover what thou hast lost. Think it now too much, that thouhast spent so much time in the lusts of the Gentiles, and now enjoin thyself a constant task of prayer, reading, meditating, reckoning: and do it to purpose, not by halves, not for form: for then thy other practices will be answerable. And for time to come labour to set before thee in every particle of time an image of eternity; this life being but as a moment, on which Note. eternity dependeth. Sixtly great is the danger of omitting 6 and slipping this season. How can they be acceptable to God, who refuse his acceptable time? Is not his Esa. 49. 8. Axe laid to the root of the Tree, to hew it down, if it be still unprofitable? And doth not the Master of the evil servant come in an hour, which he knoweth not? Oh think often of the reckoning and account of your time, and thus resolve: Oh how far am I behind with God for my time! such an unthrift I have been of it, as I cannot give account of one day among a thousand: Now therefore while I have time, I will live every day as if it were my last day, and do that every day which I would have found in my hands on my dying day. I will forget that which is behind, and hasten to that which is before: and, after the example of the Saints, the nearer I know I am to lay down this Tabernacle, 2 Pet. 1. 14, 15. the more diligent will I be to do myself and others good: that, as the good servant, my Master may never come but find me well-doing, and so take me up into his own joy. FINIS. THE HOLY war, Proclaimed in a Visitation Sermon. 2 TIM. 2. 4. No man that warreth, entangleth himself with the affairs of this life, because he would please him who hath chosen him to be a soldier. THe parts of the Chapter are two: one hortatory, to the 16 verse: The other dehortatory, thence to the end. In the third verse the Apostle exhorteth Connexion. Timothy to suffer affliction; and addeth a reason drawn from his calling, because he was a soldier, a place of pains, of peril, and molestation: upon which occasion he makes a description of a soldier by two properties in the verse read unto you including two duties more, which secretly he commendeth to Timothy's practice, and in him to every faithful Minister: 1 Not to entangle himself with secular affairs: 2 To please his captain. But what have we to do with war? we are men of Peace, Ministers of the Object. gospel of peace, and expected not this day an Herald of arms, or a Trumpet to call us into the field: and doth not your Text forbid us to be entangled with such secular affairs? First, Comparisons serve for illustration, Answ. 1. The use of comparisons. and conviction. For the first: high points are made plain by them: for we cannot see the Sun in his own body, in water we may: and therefore it is, that Christ makes us understand our spiritual union, by the Vine & branches. For the second: high 2 spirits are plained and checked by them: and therefore Christ, when he saw that neither John's austerity, nor his own lenity would a whit move the Jews to amendment, especially the Scribes and Pharisees, he compares them to little froward and sullen children, whom neither piping nor mourning could prevail withal, Mat. 11. 17. This serves notably for both: and it is an argument à minori ad majus, If earthly soldiers do thus, a shame for spiritual not to lay aside distractions, and seek to please their captain. Secondly, our war is a most honourable 2 2 Tim. 2. 3 war: We war not after the flesh, 2 Cor. 10. 3. We are soldiers of Jesus Christ, as may be seen in the former verse. We are not pressed into the field by a temporal Commander, nor stand in the face of bodily enemies, nor arm ourselves with carnal weapons, verse 4. But we fight the Lord's battles, stand under Christ's Colours, contend against spiritual wickednesses, covered with God's armour of proof, and having our captain in the field before us for encouragement, and with us for victory. Why should we be heavy to be led out after him? Good Uriah would not go home to his house, because his Lord Joab did lie in the field: and if our Lord Jesus be in the field, what should we do at home? Thirdly, Peace is dulce nomen, but 3 especially that peace with God, and men, and our own consciences, whereof we are Preachers. But as peace is procured by war, and the end of war is peace, so we can never procure or preserve this peace, unless by war we keep under the enemies of peace: so that preaching of war I aim at peace, and to hear of a rumour of war, which hath no other hurt then to establish our peace, is profitable. Fourthly, a good and teachable heart will learn something from 4 every thing. Christ from earthly things taught heavenly: and not any thing but it ministered him matter of instruction, the sun, bread, water, other. And so must we, as from this day of Visitation consider the day of God's Visitation, wherein we shall be countable of that we hear, or speak, or do this day. No man that warreth entangleth What this entanglement is not. himself. soldier's must be free from distraction. Not according to the glossses of Papists, who say, First, tstat Ministers must be free 1 from marriage. If marriage be a distraction or defilement, as they say it is, than is it not a Sacrament. Besides, the Prophets, Aposties, Bishops, Presbyters, in and after the Apostles time: were married. Secondly, That they must be monks, and live a part, shut up from 2 the world. But how then shall they be examples to the flock? 1 Pet. 5. 3. Thirdly, that they must be voluntary beggars, which is a state of perfection, and freedom from encumbrance. But 3 with greater encumbrances, the Apostles had families, and Bishops must be such as can rule their own families, wives, and children: and in old Canons the proper goods of a Minister must be distinct from the Churches goods. Fourthly, it is not meant, that he must not have any knowledge in human 4. affairs: for then how shall he resolve Cases of Conscience, and compound Controversies, which are Appendices of his calling? But this is the meaning: He must What it is. abstain from such things as hinder his Calling, the course of his public ministry, for these causes: First, because of the greatness of his function, whence S. Paul saith, Who is sufficient for these things? 2 Cor. 2. 16 Secondly, Because of his own weakness: being an earthen vessel, though filled, with heavenly treasure. 2 Cor. 4. 7. Thirdly, Because of the contrariety of the Word and the world: no man can serve these two Masters. Out of the Title or Appellation of Mat. 6. 24. a Minister we may learn that, Every faithful Minister is a soldier, warring under Jesus Christ; Doctr. Good Ministers are Christ's soldiers. not only as he is a Christian, but also as he is a Minister. As a Christian, he begins his strife in baptism, and ends with life. As a Minister, it begins so soon as ever he sets himself faithfully to discharge his duty. In two respects. Christ no sooner inaugurated, but begins combat with the devil. As a Christian, the place of battle is the world: as a Minister, the place is his special standing & office in the Church. As a Christian, his chief strife is with himself, his reason with his reason, his will with his will, and every part with other: as a Minister, his greatest strife is without him, fighting with the corrupt reason and wills of the wicked angels and men. The Apostle especially aimeth at this latter, and so must we. A minister by virtue of his spe●iall calling is a soldier of God; and, not a common one, but a leader. First, His ministry is a warfare: The warfare itself a special calling set apart to batter the walls of the devil's kingdom, and maintain Christ in the right of his kingdom: so that every good Minister must imitate Nehemiah's soldiers, hold the sword in one hand, and the trowel in the other; fight with one hand, and build with the other. Secondly, his weapons are ministerial Weapons. gifts, of sanctification, and of his function; the use of which is, to stablish truth, and convince error. His contention stands not in the exercise of the strength of the body, but of the graces of the mind, faith, prayers, and tears. Nor his victory in showing greatness and headiness of Spirit, but in modesty, charity, humility, patience, and suffering. Christian fortitude is in ferendo, non in feriendo: not in smiting, but suffering. Thirdly, his enemies are, Satan himself who stands at his right hand Enemies. Zech. 3. 1. to hinder him, as Jehoshua in his ministry; and all the bands of Satan, or troops in which his chief power consisteth, as idolatry, empiety sin, error, the stubbornness and pride of man's heart, which ever resisteth the truth of God; and all such persons as are more special agents and negotiators for Satan, as first, heretics, who are soldiers, but the devil's Champions, and under 1 his pay. Among them all, that which we must most oppose, is the heresy of Popery, which hath many great and resolute Defenders; who are soldiers too, but not of Jesus Christ, but of Antichrist, his arch enemy: and yet, because Popery should be manifest to be the mystery of iniquity, under the colours of Christ it fighteth against 2 Thess. 2. 7. Christ. Secondly, openly wicked and 2 profane persons, who under a profession of Christianity stick not to live as heathens, following the fashions of the world, and trading in the lusts of their own hearts. Thirdly, secretlywicked men and hypocrites, who in 3 show profess Christianity also, but in heart cleave to the world, and their own lusts, as Judas did. Fourthly, Apostates and revolters, traitors unto 4 Christ, who after they have taken his pressemony and good wages, turn into the enemy's camp. Fifthly schismatickes 5 and Separatists, who are not able to distinguish between the City and the wall, the body and the disease, the face and the spot, id est. between substance and ceremony, and with as great heat fight against our Church, as against a Synagogue of Antichrist. Against all these, as every Christian else, so especially the Minister must contend for the faith, which was once given to the Saints, Jude 3. But one rule must be observed in all these, We must intend paecem cum hominibus, cum vitijs bellum: peace with the men, war with the vices. Fourthly, they never want the just and lawful causes of a necessary Causes of war. Bellum benestum tur●i paci praeferendum est. Demosth. 1 2 war: as First, to suppress spiritual enmities, as the judges did the heathens. Secondly, to deliver the oppressed: such as are taken captives of Satan and sin, and laden with the bolts of lusts, 2 Tim. 2. 26. So Abraham rescued Lot, and David his two wives. Thirdly, to recover things wrongfully taken: God's 3 image, holiness, righteousness, grace, and the kingdom of glory. Fourthly, war is publica quaedam vindicta: 4 so Israel revenged the wrong done to the Levites wife. Fiftly, breaking of leagues is a just cause of war: 5 as 2 Kings 24. 1, 2. when Jehoiakim rebelled against Nabuchadnezzar, God sent against him the Chaldees, Syrians, Moabites, and Ammonites. So David served Hanun. Now if the ministry be a warfare, Use. 1. Ad agendum nati milites. Cicero. Dangerous warfare of Ministers. 1. Israel going into Egypt had no enemies: but into Canaan, never free. certainly it is no calling of ease; but he that is to enter into this calling, must look for labour, pains, peril, disgrace, persecution, and, as a good soldier of Jesus Christ, suffer affliction. Never was there a more difficult and doubtful war undertaken. First, in respect of the adversaries, Satan & all wicked men, who continually bend their forces against a godly Minister. Christ was no sooner baptised, but tempted: nor Paul sooner converted, but persecution arose. They are hosts iurati, the unholy, and yet that that calleth itself the holy league. Secondly, In respect of the invincible 2 holds they are to assault; even the kingdom and throne of Satan, which he hath been fortifying almost 6000. years, and hath so entrenched himself in the world, as only the power of God is able to cast down his towers. Besides, what pains is required to subdue the stubborn heart of man, which standeth diametrally opposite to the Gospel, and will not easily yield up itself? With what sweat and labour are those high thoughts, that are 2 Cor. 10. 5 erected against god, brought under? Thirdly, In respect of the aids 3 and fortifications, which the adverse party daily receiveth from allies and Confederates. The world (the devils faithful Armour-bearer) sets upon a Minister on the right hand, with enticements, preferments, and encumbrances, and ministereth a thousand occasions to call him from his business, that the devil may make havoc of the flock: On the left hand it besets him with persecutions (if the former succeed not) as Joseph's Mistress first used fair enticing speeches, and, these not prevailing, fell foul with him presently. Fourthly, in respect of the Ministers 4 function and standing. He is a leader in the forward, and forlorn hopes, that must stand the first encounter with fresh, fierce, and furious enemies. The chief aim of an Army is against the standard-bearer: and David knew what it was to set Uriah in the first rank. No marvel then, if the Apostle would first of all arm Timothy against afflictions. What do we soldiers dream of ease and delicacy? What stand we upon sweat and pains, who are called to hazard our blood? What, will we part with blood, and not with sweat? He mistakes his Cowards delight more in plumes of feathers, then martial arms 01 service. mark, who thinks the ministry only a matter of maintenance and preferment: And people also, that think it an easy life to be a good Minister. A soldier must stand in continual danger of his life, yea to the loss of his life: as Paul, whose life was not dear Act. 20. 24. to him, that he might fulfil his course with joy. Look for rest and ease, when the field is won. In the mean time, the soldier of Christ must do Militi multa agenda, patienda plura. many things, and suffer more. And as the marks of blows and wounds are truest notes of a soldier, so are the marks of Christ, of a good Minister. Again, if Ministers be soldiers, Use 2. let them (with other parts of Christian Armour) put on these ministerial Ministerial weapons to be put on. 1 Courage. weapons. First, courage and resolution. For, strength is for the war: namely, of the mind. They must not be timorous and fearful, as most of Gedeons' soldiers (a nation whereof would do no good in this war) but courageous, like leaders and captains. The Proverb is, Tutiores cervi duce leone, quam leones duce cervo: It is more likely, that hearts will get victory, with a lion to their leader, than lions with a leading Hart. Joshua a captain of the Lord's battles must be of good courage, cha. 1. 7. So must Ministers be bold and confident in every good cause. And as a soldier goes out with an hostile mind against his enemies: so must we against sins and vices. Num. 25. 17. vex the Midianites, and smite them, let them know you are enemies, because they evil entreated you. But alas! the Midianites know not many Ministers to be their enemies, they are so cowardly and faint-hearted. This valour and prowess will keep a Minister from recoiling and retiring, and make him say with Nehemiah, Neh. 6 11. Should such a man as I flee? should I be weak as another man? no, I will die rather. Pulchrior in praelio occisus miles, quam fugâ salvus. Better be slain in the bed of honour, then be safe by running away. Secondly, wisdom and counsel. 2 counsel. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Eurypid. Solomon adviseth, by counsel to undertake war: and Ecc. 9 16. 18. better is wisdom than strength: as also the light of nature could say. Counsel with God: 1. With the word, that teacheth thy fingers to fight. 2. By prayer: as 1 Sam. 17. 45. David went against the Why should good friends be set at variance? Discendo ac ducente deo flamm●m inter et ho●●es Progredior. And then, Dant tela locum flammaeque recedum. Aeneas. Philistine in the name of the Lord. Fight with sword & shield, word and prayer. Some wish a praying ministry, not preaching. Plutarch in the life of Paulus Aemilius showeth, how the heathens commended the prayers of a captain that prayed for victory, with his sword in his hand, and fighting called for aid; and condemned them that withdrew from the battle, under colour of praying for good success: because the gods accept not the prayers of Cowards; and because they were unreasonable prayers. Unreasonable they thought it, that he who shoots not, should hit the mark, or that he should win victory, who abides not the battle. Thirdly, consult with expert soldiers, by diligent reading the Scriptures, Expositors, Fathers, Controversies: these will instruct a man, which weapon to use, how and when, and agreeing with Scripture are like the sling and stone, by which David overcame Goliath. Thirdly, sobriety. What good use 3 Continence. in war can be made of a drunken and intemperate soldier? he runs into the field without his weapons, or rather not able to bear up himself, much less to overthrow his enemy. If he strike, he is as ready to strike and wound his next fellow, as any enemy. How great reason had the Apostle to charge Titus, that Ministers should Tit. 1. 7, 8. be temperate, sober, no drinkers, that is, affectedly and excessively, either of wine or tobacco? And one branch of sobriety is contentation with a man's estate: not to be covetous, but take up the lesson of John Baptist (to the soldiers that asked him, what they should do) Luk. 3. be content with your wages. A little will serve a soldier, much is a burden. Roman captains were poor themselves, and enriched their soldiers: insomuch as Publicola, Valerius, and Menenius Agrippa (great soldiers) kept not so much as to discharge their funerals. They would enrich the State, not themselves. So we the Church. Fourthly, conscience, and religious 4 Conscience. affections: Deu. 23. 9 when thou goest out against thine enemies, keep thee from all wickedness: for the Lord walketh in the midst of the camp. These soldiers must not only have moral virtues, as Cesar and Pompey who were rarely gifted, but theological, godliness and holiness; on these stands the prosperity of this war: Deu. 28. 3. He that hath so many enemies encamping against him, had not need make God his enemy too: nor be his own enemy, as Bellona's Priests who used to lance and cut themselves like the Baalites. A soldier Tertul. Apologet. cap. 9 standing in the face of his enemy must never be in such an estate, as wherein he dares not die: no more must a Minister. And besides, a wicked Minister weakeneth the whole army, as Achan did the Israelites. Of such soldiers, thus qualified, we may justly say, One shall chase a thousand, and two put ten thousand to flight, Deu. 32. 30. Because they go in the armour, strength, cause, and name of God; they shall surely prevail. Thirdly, if Ministers be soldiers, serving in the wars of Christ, then Use 3. All must join against the common enemy. Divide, et impera. August. must they learn to unite their forces against the common enemy. United forces prevail much. It is a maxim in policy to sow seeds of discord, and cast bones of dissension amongst enemies: for a kingdom divided against itself cannot stand: discord in a City makes of one City two: and the same doth mutiny among soldiers, it makes of one Army two. Faction among soldiers was the overthrow of Jerusalem, which, while they agreed among themselves, was so invincible and impregnable, as no man on earth would have thought, that ever the enemy should have set foot within the gates of Jerusalem, as Lam. 4. 12. but when the fire of mutiny and faction was kindled in Zion, that one slew another, and burned the Granaries and storehouses, then were the foundations of it devoured; that Titus himself, viewing the City being won, cried out, We have had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. God to fight with us, and if God had not fought against them, they had never been foiled. The light of nature could say, that the thickest wall of a City in peace, and the safest rampart in war, is unity. Would to God we that are led by the life of grace, would all labour to rear up and thicken this wall of the Church, the City of God. We cannot be all one in judgement, having divers gifts both for kind and measure: but we may be one in affection, and must. We cannot all think one thing: but we must all embrace charity. Would God that wholesome law, called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or immemory were Justin Hist. 5. brought in, that all former heats and injuries were forgotten, and buried and rotten in the dust of Oblivion. Let the Midianites thrust every man his sword into his fellow's side: but let our swords, and pens, and censures, and arguments be sharpened against the Popish Midianites. Fourthly, if Ministers be soldiers, use. 4. Honour due o Miniers, hreefold. than people owe unto them double, yea treble honour. First, of reverence and respect. Commanders in the field are in places of honour. Elias was honoured as the horsemen of Israel and the chariots thereof. It is a sign of secure times, when soldiers arenot set by. How necessary a captain is in time of war, a Physician in time of sickness, a reaper in time of harvest; so necessary is the Minister. Secondly, of prayer for their forces: while Moses held up his hands Israel prevailed. Thirdly, of maintenance: that they be not entangled with worldly affairs: 1 Cor. 9 2, no man goeth to war, of his own cost. A labourer deserveth wages, and the soldier his pay. And seeing tithes are appointed by law, as the most equal pay, the Law of God is, that the labourer's hire stay not in thy hands all night. And the people shall find the fruit, when without distraction the Minister doth apply himself unto them. But nowadays, many that tend the flocks, scarce taste of the milk. And pity it is on the other side, if people justly complain of their Minister, saying, Oh he is an hard man, he reaps where he sows not, and gathers where he scatters not; he takes pay, but serves not in the field; feeds not the flock, but feeds upon it; preys upon it, seldom prays with it. Fiftly, if Ministers be soldiers, we Use. 5. In re militari nunquam anar chia coleratur. Plato de leg. 12. must learn to keep our ranks, and not run out of our own array and standing. The camp is the soldier's City: the safest, fittest, and most honourable place for him: and an army out of order is as a body, whose members are out of joint, which can neither march nor fight. No captain can in reason command one soldier to two services in several places of the field at once, nor can one soldier serve in two fields at one time. God likewise is not so unreasonble. And it is a sin for Jonas, who should go to Ninive, to flee to Tarshish. What have Priests to do to be Popes, heads of the Church, warriors, and welders of the two swords? Christ gave Peter a key, not a sceptre. What have the Jesuites to do, to meddle with all State-matters in Christendom, to dispose and transplant kingdoms? which meddling of theirs in other men's matters hath brought just hatred on them, to be cast out of many nations. Is Christ's Commission changed? Absolving of men from sins, into absolving them from civil obedience? Are these jesuitical Synonimies? I will give thee the keys of the kingdom of heaven, and I will give thee the thrones and earthly kingdoms, to set up and depose whom and when you please? Is it all one, to be a fisher of men, and to fish for kingdoms? To come home to ourselves: we must hear always, Propter quod venis, hoc age, Hold this plough. We are called out from home into the field, and set apart by God to call others out of the world. Why then should we be inordinate in our care for the world? Aboveall other men, our special calling must not be entangled with inferior cares. The Levites were of God's finding, to wait on the Altar. Why should we entangle ourselves with other men's affairs, as Peter, Master what shall this man Ioh. 21. 21. do? Or with contentions and brabblings in law, like common barrators? Why should any be a Minister of peace with Jacobs' voice, and a man of war, or a rough-handed hunter, as Esau was? What are you, our governor's Commissioners, but sent to see to the keeping of our ranks and order in this battle? An Order established by God's word, and example. When the Church was but in herba, or in the seed, and grew crooked in Paradise, God was the first Visitor, who set it in order again by the promise. When it was but in a family, the patriarchs were Visitors. Jacob in his house which was then the Church, commanded them to put away their idols, if they would fear the Lord, Gen. 35. 2. When it was in the kingdom of the Jews, the Prophets were Visitors: as Ezek. 8. the Prophet went farther. into the Temple, and still found more abominations. The son of God was the most honourable Visitor of his father's Temple, who made a whip, and cast out buyers and sellers. The Apostles after him (Act. 15. 36.) were Visitors of the Church, and were glad to see their order, Coloss. 2. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: the word signifieth the Array of soldiers, well appointed against the enemy: upon which words Chrysostom hath an Chrysost in Col 2. 5. excellent gloss, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. All good Visitations ever tended to the purging of the Church from idolatry, urging of men to God's house and service, the casting out of buyers and sellers, the driving out of insufficient men, and planting a learned and able ministry, the removing of scandalous and hurtful men, as no Leper might come before the Lord, to stand before his Altar; the repressing of strange and corrupt Doctrine, which as strange fire might not be offered before the Lord; the encouragement of the diligent hand, and the censure of open sinners, that others may fear. These things set before you, and when the great Visitation-day cometh, wherein righteousness shall be remunerated, and iniquity be forced to hide her head, if the hills would be persuaded to fall upon her, and hide her, you shall be remembered in goodness for all the goodness you have done to the house of God, and the Offices and Officers of it. Postscript. FIrst, soldiers must be called, & do all by authority, warranting them to do things which otherwise were unlawful. To kill, sack, and spoil, without calling, were murder, robbery, and oppression. Command is the key of war, whrch else were a Chaos, or Akeldama, a confused field of blood. Apply it to the ministry. Secondly, As soldiers must be trained, armed, united, honoured, and ordered, so must Ministers, spiritually; and all for the glory of Christ in the Church. Look at him, who for our good despised ease, and for our example sent not his servants only, but came himself in person: And a soldier being pressed must not send a Deputy, but serve in his own person. Or wilt thou be (as Arnobius) absque Christo Christianus? a Christian, and a Preacher too, and not for Christ? Thirdly, As good Leaders, we must lead our people out of dangerous ways, and be sure all passages be cleared; for that there are many times more dangers in odd meetings and skirmishes, then in open field. Fourthly, We must not scorn plainwayes, wherein our company may go along with us: Not mount up aloft in high and scholastical speculations, as if we would lead men over the alps to heaven. Nor in rough and craggy ways of knotty Controversies, or abstruse passages: But in a fair and beaten path, that with ourselves our company may come safely and speedily to the end of our march and journey. And wisdom will teach people to live, not to dispute, and accustom them rather to fight with their own vices, the other men's opinions. The most profitable combat is that, which every man makes with with himself: And if with others, then, when not victory, but truth is sought: else both truth and charity are lost together. Fiftly, use allowed weapons of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. proof. Those be not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, silver Lances, which the Oracle would have Philip of Macedon use in winning an impregnable Fort. Nor golden sentences, strong lines, froth of wit. It is iron, not gold, that killeth in the encounter. It is the Steel sword, not the golden, that winneth the field Lastly, Take heed we let not Benhadad go, id est, men committed to our trust and keeping; lest our lives go for their lives. FINIS. ❧ A Catalogue of such Tracts and Sermons of Doctor Tailor's, as are licenced for the press, but not yet Printed. SEventy three catechistical Exercises on the grounds of Religion, upon the Lord's days in the afternoon. Sermons on the eighth of Amos 11, 12. The warrantable hatred, on Revelations 2. and 6. A pattern of Peace, on Heb. 12. 14. A Caveat against offences, on Mat. 18. 7. A Mirror of ingratitude, John 26. A precedent for Preachers, on Luke 4. 43. A Sermon on Cantic. 5. 2. A Sermon on Mat. 6. 24. A Sermon on Exod. 23. 2. A Sermon on Mat. 6. 26. A Sermon on Luke 10. 42. A Sermon on 2 Cor. 6. 16. A Tract on 2 Cor. 6. 1, 6. A Sermon on 1 Sam. 1. Jephtah his vow, on Iudg. 11. 35. Sermons on the Powder Treason, on Gen. 45, 5, 6, 7. On Prov. 12. 20. Massacre at Bethlehem, on Mat. 2. 13. The Badge of true Christians, on John 13. 35. Sermons on Mat. 26. 47,