THE DOCTRINE OF Contentment Briefly Explained, and practically Applied, in a TREATISE on 1 Tim. 6. 8.  
By HENRY WILKINSON D. D. Sometimes Principal of Magdalen Hall in OXFORD.  Heb. 13. 5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. Aug. Confess. l. 3. Omnis mihi copia, quae Deus meus non est, egestas est. Seneca de Vita beata. Beatus est praesentibus qualiacunque sunt contentus, amicunsque rebus suis. 
LONDON, Printed for George Sawbridge, at the Bible on Ludgate-hill, Anno Dom. 1671.   

HONORATISSIMO DOMINO Guliel. D. Grace BARONI de WARK, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patrono suo longè Optimo Gratitudinis & Observantiae ergô D. D. D. Q. L. M. Q.  
HENRICUS WILKINSON.   

TO THE READER.  
HAving read in Histories, that the gates of Mindus were larger than the City, I purpose to avoid such an indecorum: for I will not make a large porch to a small building, nor premise a long Preface to a short Treatise. Only in brief I shall premise two Particulars.  
1. That I am not ignorant that many have gone before me, and in elaborate volumes have treated on this subject of Contentment: I shall not be discouraged to follow after those Authors (though I am sensible that I come short of them; yet) I will cast my mite into the Treasury, hoping that a willing mind, and a real desire of doing good may obtain acceptance with God and men. Throughout the whole Discourse I have professedly insisted on a plain and perspicuous method. And although the Doctrine of Contentment is the To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Tract, and of other Authors, both they and I concurring in the substantials thereof, yet as to the manner of handling of this Doctrine, I insist only on my own method, neither do I blow with any other man's heiser; but what I treat on, hath cost me much pains in my retired meditations (though I am willing to learn of any.) What I here treat on I know experimentally to be true, and my desire and endeavour is to comfort others with these particular comforts, wherewith I myself have been comforted.  
2. Concerning the Doctrine of Contentment which is here treated on, it is a rare, excellent and profitable Lesson, which can be never enough taught, and never enough learned. The book of Nature cannot teach it exactly, we must therefore have recourse unto the Book of Scripture, where only it is exactly taught. Philosophers are in the dark, and their lamps twinkle; we must go to school to Christ, and to his Apostles, who teach us this great Lesson. Contentment of spirit is not an herb which grows in our gardens: it is a plant of our heavenly Father's plantation, and it is only watered by the influences of the Spirit of God. To make God our portion, as David did, and 
Psal. 119. 57 Lam. 3. 24.  as the Church professeth, The Lord is my portion. To learn (as St Paul did) in every estate to be content: 
Phil. 4. 11.  To cast our care upon God who careth for us (as St Peter exhorts,) 
1 Pet. 5. 7.  This is the right and only way to render our lives comfortable, and to make us live a heaven upon earth. I will not (that I may keep my promise) detain thee Candid Reader, with a long preliminary discourse. I hearty wish thy profiting by what thou readest: and if thou profit by reading of this Discourse, (which my hearts desire is that thou mayest) give God the glory and praise of all, and help him in thy prayers, who commends thee to God's gracious providence, and is desirous of the employment, to be,  
Thy servant for Christ's sake, Henry Wilkinson. From my Study in Goffield in Essex. June 6. 1671.   

THE CONTENTS OF THIS TREATISE.  

CHAP. I. COntaining an exposition of the context, the dividing and expounding the words of the Text and the deduction of a Doctrine, with the method of prosecution thereof.  
SECT. 1. Containing an exposition of the context p. 1, 2, 3, 4, 5  
SECT. 2. Wherein the words of the Text are expounded p. 6, 7, 8, 9, 10  
Doct. That it is our obliged Duty, which concerns us all to labour after a contented mind, and to acquiesce and rest satisfied with the present condition and station, wherein God is pleased to set us in the present world.   

CHAP. II. Wherein Contentedness consists in five distinguishing characters  
SECT. 1. Containing three characters of Contentedness, viz. 1. A contented person makes it his business to bring his mind suitable to his means. p. 13, 14. 2. A contented person is thankful for all that he hath. p. 14, 15, 16. 3. A contented person endeavours against coveting those things that are not his own. p. 16, 17. An objection propounded and answered. p. 17, 18, 19, etc.  
SECT. 2. Containing a fourth and fifth character of Contentment, viz. 1. To go on cheerfully in the works of one's calling. p. 25, 26, 27. 2. To make God our portion p. 28, 29, 30, 31.   

CHAP. III. Wherein the Doctrine is illustrated by several examples, and proved by Scripture.  
SECT. 1. Wherein the Doctrine is illustrated by the examples of Abraham. p. 32. and of Jacob. p. 32, 33. and of Agur. p. 34, 35. and of St Paul. p. 36, 37, 38, 39  
SECT. 2. Wherein the Doctrine is proved by Scripture. p. 39 44.   

CHAP. IU. Consisting of four Arguments to demonstrate the truth of the Doctrine.  
SECT. 1. Containing two Arguments: The first drawn from God's All-sufficiency. p. 43, 44, etc. The second Argument is drawn from the wisdom of God. p. 47, 48, etc. A question propounded how are all things the Interest of Saints? and answered four ways p. 50, 51  
SECT. 2. Consisting of a third Argument took from the benefits of Contentment, and and they are upon a temporal account, p. 54. and upon a spiritual account. p. 55, 56. Whereunto is added a fourth Argument drawn from the mischiefs that proceed from discontentment p. 57, 58, 59, 60, 61   

CHAP. V Containing an use of Reproof and Examination.  
SECT. 1. Containing an use of Reproof. 1. Of envious persons. p. 63. 2. Proud persons. p. 65, 66. 3. Discontented persons. p. 67, 68 4. Murmurers. p. 71  
SECT. 2. Containing an use of Examination. 1. Of whom we must learn this lesson of Contentment? For Answer. 1. Negatively. 1. Nature cannot teach this lesson. p. 74. 2. Moral education cannot teach us this lesson. p. 75. 2. Positively. The Holy Scriptures teach this lesson, and we must be taught of God. p. 75. A question is further propounded. What is the object of Contentment? Answ. In all conditions whatsoever we must be content. p. 78. both in prosperity not to be greedy after more. p. 79. and in adversity not to be discontented, because we have no more p. 79. 80, 81, 82  
SECT. 4. Containing four Characters of Contentment. 1. A contented person is charitable, openhanded, and open-hearted. p. 84. Two impediments must be removed, viz. High-mindedness and worldly confidence. p. 86  
Q. How far charity is to be extended? Answer. p. 89. 2. A contented person is sober and moderate in his desire, after the things of the world. p. 90. 3. A contented man quietly submits to the hand of God. p. 91. 4. A contented man takes regular courses both to get and keep an estate. p. 94, 95.   

CHAP. VI Containing an use of Exhortation in six moving Considerations.  
1. Consider what we brought with us into the world, & what we shall carry out of it. p. 97. 2. Consider that our great comforts are not in outward things. p. 98, 99, 100, 101. 3. Consider that the mystery of divine Contentment is an excellent and sublime mystery. p. 101. This mystery consists in four Particulars. p. 103, 104, 105.  
SECT. 2. Containing a fourth Motive. 1. Because the art of Contentment is a gainful art. p. 108. both for the present p. 108, 109. and for the future. p. 110. A fifth motive to Contentment is took from the greatness of those mercies which we enjoy, and the meanness of those things which we want p. 112, 113  
SECT. 3. Containing a sixth motive to Contentment, taken from the companions of Contentment. 1. Faith is a companion of Contentment. p. 115, 116, 117, 118. 2. Patience is a companion of Contentment. p. 119, 120. 3. Heavenly-mindedness. p. 120, 121.   

CHAP. VII. Containing a fourth Use which is for direction; wherein five impediments are to be removed, and ten Duties are to be put in practice.  
SECT. 1. Removing five grand Impediments of Contentment. The first whereof is unbelief. p. 123, 124. 2. Unthankfulness. p. 126. 127. 3. An immoderate care of the world. pag. 129, 130, 131. 4. Instability of spirit. pag. 132, 133. 5. Voluptuousness p. 135, 136, 137  
SECT. 2. Containing five Duties to be practised in order to Contentment p. 138  
Duty 1. Self reflection. pag. 138, 139. 2. Let us compare ourselves with others. pag. 141, 142. 3. Labour for self-denial. p. 143, 144. 4. Study the vanity of the creatures. pag. 145, 146, 147. 5. Study the fullness that is in Jesus Christ p. 148, 149  
SECT. 5. Containing five Duties more. The sixth in order is to study the divine promises. p. 150, 151, 152. 7. Observe the divine providences. pag. 153, 154. 8. Be much in prayer. p. 155. Three parts of prayer are mentioned consisting of Confession, Petition and Thanksgiving. p. 156, 157, 158. 9 Exercise sobriety and temperance. pag. 158, 159. 10. We should all drive a trade for heaven p. 160, 161   

CHAP. VIII. Containing an use of Consolation.  
SECT. 1. Showing causes of Contentment. 1. From God. p. 163. 1. Because God is a Father. p. 164, 165. 2. God is a Shepherd. p. 167, 168, 169. 3. God is a Master. p. 170, 171, 172. 4. God is an Husband 174  
SECT. 2. Showing causes of Contentment from ourselves, as wrought in us by God; two causes are mentioned, viz. Peace of conscience, and a right government of the affections p. 175, 176, etc.  
By way of Recapitulation, the substance of the Treatise is represented in five Propositions, which concludes the whole.    

Errata sic corrigenda.  
PAg. 36. lin. 19 leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & in marg. p. 50. l. 2 Cor. 1. 20. p. 72. lin. 12. l. brayed. p. 80. marg. l. Act. 14. 22. p. 113. lin. 16. l. expostulate. p. 132. marg. l. objicit periculis. p. 134. lin. 18. l. resolution. p. 141. marg. l. feriunt. p. 143. lin antepenult. l. between them.   
1 TIM. 6. 8. And having food and raiment, let us be therewith content. 

CHAP. I.  
Containing an Exposition of the Context, the dividing and expounding of the words of the Text, and the deduction of a Doctrine, with the method of prosecution thereof.  

SECT. 1.  
Containing an Exposition of the Context.  
THe Apostle St Paul writing to Timothy, and being endowed with a Spirit of infallibility, commands as a Father the Son, or rather as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all authority, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perinde ergò est ac si dixisset, quotidie inculcandum esse hoc doctrinae genus, nec docendos modò esse homines, sed exhortationibus quoque assiduis stimulandos, ac urgendos. Calvin. in loc.  v. 2. And as for such who teach otherwise, the Apostle stamps a brand of infamy upon them, v. 3, 4. If any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, He is proud, knowing nothing, but doting about questions, etc. There are two words which have a remark put upon them: One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is (as one observes) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non modò inflatum sed dementatum significat, Vict. Strig.  not only to be swelled and puffed up, but to be made mad. Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick or diseased, which (though it is commonly rendered doting about questions, yet) in the Original we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick and diseased about questions. It was originally the saying of Melanchton, (which since a learned Knight adopted and 
St Henry Wotton Provost of Eton College.  bequeathed to his tombstone) Disputandi pruritus est Religionis scabies.  
And what is the fruit of needless questions, and strife of words, which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? we read what comes of them, v. 4. Envy, strife, railing, evil surmises, these are the bitter fruits which grow on such trees. And further, v. 5. here followeth more of such naughty fruit, even perverse dispute: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beza tells us of an ancient Copy that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) assidui attritus, mutuò enim se atterunt sophistae, & suâ scabie alios inficiunt. But he owns the received version of the word, Perversae exercitationes, 
Sun● verae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad acuendum ingenium, conformandum judicium, veritatis denique investigationem comparatae. Beza.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Quintilian calls Scholarum exercitationes. Beza highly commends them; so that scholastical disputations are not here condemned: they are very useful, and serviceable in a learned Commonwealth. But what the Apostle reproves (as the word 
* Significat Paulus istis inánibus quaestionibus homines quasi in quodam ludo impudentiae & improbitatis exerceri: Beza.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies) are vain questions and needless contentions, and vain janglings. The meaning of the Apostle (as I conceive) is this, That all such disputes as tend to rubbing, galling, and vexing one another, in wrangling about trifles, and quarrelling about needless matters are here prohibited. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem habentium alien ā à pietate, quod verè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Apostle by way of character discovers who these wrangling Disputants are, v. 5. 1. They are men of corrupt minds. 2. They are destitute of the Truth; and they discover their erroneous corrupt judgement by this their rotten supposition, Supposing that gain is godliness. From these the Apostle chargeth us to withdraw ourselves.  
Now the Apostle having reproved these false teachers and sceptical Philosophers, sets all our judgements right by acquainting us what is the true gain, v. 6. But godliness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with contentment is great gain. But what is this Contentment mentioned? I answer the word signifies a selfsufficiency. Godliness is a sufficient portion, and he that is contented with godliness is rich enough. God alone can persuade the hearts of his children to be contented. God gives to all his children so much, as in his wisdom he seethe to be sufficient for them. He in an especial manner gives his Children his grace to fear him, and contented spirits to submit to him, and believing hearts to depend on him, and a sanctified use of all outward things they enjoy; hence they are exceeding gainers. It's Calvin's observation, That 
Vera felicitas in pietate sita est. Haec verò sufficientia veluti quoddam auctarium est, Calv.  true happiness consists in godliness; for this sufficiency is as it were an augmentation. What's the reason or strong argument which the Apostle urgeth to press this grand duty of Contentment? The Apostle tells us in v. 7, For we brought nothing into this world, and it is certain we can carry nothing out. The richest now alive neither brought gold, nor silver, nor manors, nor fields into this world: neither can they carry them away with them, when they depart out of this world. We came naked into the World, and we shall return naked out of it, (as Job acknowledgeth) Naked came I 
Job 1. 21.  out of my mother's womb and naked shall I return thither. We came all naked out of the womb of our mother that bore us, and we shall all return naked into the womb of our Mother Earth, whence we were took, and whereunto we shall be resolved. What's then the grand duty which concerns us all? The Text declares fully; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And having food and raiment, let us be therewith content. But if men will try conclusions of their own devised fancies, and will drown themselves in immoderate worldly cares, and entanglements; if they will make haste to be rich, and care not how they come by richens, per fásque nefásque— Quocunque modo rem, let them read v. 9 But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction, and perdition. Such as with an over-carking care and greediness pursue the Mammon of this world, and make it their confidence, they shall be sure to smart for their anxious solicitude after the world, when they meet with losses, disappointments, and variety of vexations. The Apostle gives covetousness its right name 
Bio vocabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; dolour & cura videntur animum quodammodo perfodere; avaritiae nimirum messis. Vid. Bez. in locum. Sen●entia fui● Timoni● duo esse malorum elementa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id.  and doom, v. 10. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.   

SECT. 2.  
Wherein the words of the Text are expounded, and the Doctrine observed.  
I Shall now resume the words of the Text, 
Sect. 2.  and my endeavour shall be to keep close unto them: Wherein are contained, 1. A great Duty, or an excellent lesson of necessity 
Text divided.  to be learned by us all, and that's Contentment. 2. Here is set down the extent and latitude of this great Duty, wherein it must be exercised, and that is specified in two particulars of vast comprehension: viz. In food and raiment.  
Before I observe the doctrine obvious in the words, I shall premise a Paraphrase of three significant weighty words in the Text. One the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And after I have given the Exposition of these words, what I shall further enlarge upon will be more perspicuous in the ensuing discourse.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyprianus enarrans precationem Dominicam, vertit & exhibitionem, hoc est quod vocant praebendam, propiùs accedens ad sensum Pauli quàm qui vertit & alimenta. Erasm. In eo locutionem juris secutus est Cyprianus, nam exhiber● est aler●. Grot.  necessary food, which may conduce to our nourishing. It's not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) delicate dainty food, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such nourishing food as serves for necessity and not for superfluity. Here's 
Tanta edere decet quanta ad nutrimentum sufficiunt, & non quanta ea sunt, quae delicias adducunt. Oecumen.  employed necessary, not superfluous food; not such luxurious high diet as may pamper the appetite, and minister fuel to noisome lusts; but the food here mentioned consists with such a diet as is sober, temperate, and conducing to the nourishment and preservation, and not to the overthrow and destruction of the body.  
A second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raiment, from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristides posuit pro tecto, Philo autem ut hîc Paulus pro veste & tecto. Es● enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc omne quo tegimur. Grot.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover. It is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornaments, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raiments, cover. Here's no mention made of gorgeous and costly attire, or embroidered rich garments, only such raiment as may cover our nakedness, and defend us from the cold. An Instance we have in our first Parents, Gen. 3. 21. Unto Adam also and his wife did the Lord God 
Tanta ac talia induere decet, quantis nuditas ipsa protegatur, & non quaecunque delicias gignunt, & mollitiem iis, quae ea ferunt. Oecumen. in loc.  make coats of skin and clothed them. Let us hence be instructed to reflect upon our original; No shame for nakedness, till sin was committed; Sin brought shame: Innocency was a better clothing than cloth of Tissue, or any other costly garment invented by after generations. Though Persons of Quality may wear finer garments (so they be decent and modest) then inferior persons, (for I know of no Scripture warrant to levelly the Nobleman with the Peasant) yet it's every one's duty according to his condition to be contented with such apparel as is necessary to cover nakedness, and keep off cold. He that is of a lower degree must not envy him that is of a higher degree. The Country man's Leather or Russet may keep him as warm as the Nobleman's Velvet or Scarlet. Calvin on the place (as he frequently doth) gives a choice observation upon the words. In that (saith he) the Apostle maketh mention of food and 
Quum alimenta & tegmina nominat, delicias & abundantem copiam excludit. Natura enim parvo contenta est: superfluum autem, quicquid exuperat naturalem usum. Non quòd liberalior usus per se damnari debeat, sed appetitus semper vitiosus est. Calv. Paulus ea solum nominavit quae omnibus in universum hominibus necessaria sunt; idque simpliciter, & non ad certos fines duntaxat, & sub quibus caetera ferè possunt comprehendi, Estius.  raiment, he excludes delights, and an abundant plenty: For nature is content with a little; and that's superfluous, which goeth beyond a natural use; not that a more liberal use is to be condemned, but a vicious appetite is always to be condemned. By food and raiment all things necessary are comprehended; and other things which are necessary, are reduced unto these two things, food and raiment.  
A third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which 
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word though it be of the future tense, yet (as the Hebrew phrase is usual) it evidently denotes the force of an Imperative signification, as those commands do, Thou shalt not kill; Thou shalt not commit adultery, etc. Estius propounds the question whether this be a counsel or a command, and he determines, That it's a command 
Praeceptum est, idémque ad omnes pertinens, atque adeò ex ipsa naturae lege profectum. Nam superflua quaerere contra naturam est, & si petere superflua à Deo non licet, ergò nec quaerere. Estius.  appertaining to all as proceeding from the law of nature; for to seek superfluities is against nature; and if it be not lawful to beg of God superfluities, therefore not to seek them. Beza renders 
Beza in loc.  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haec tibi satìs erunt, These things will be sufficient for us. Junius renders the words Propter hoc 
Junius in loc.  nobis sufficit alimentum & operimentum. If we have to nourish and cover us, we have sufficiency, and have cause enough to be content. And (as Chrysostom observes on 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom.  the place) We ought to eat such things as are sufficient for nourishment for the quantity and quality, and we ought to be clothed with such garments as will cover nakedness, and nothing aught to be superfluous. It's the observation of Reverend Perkins 
Mr Perkins in loc.  on the words, That it's not said cates nor delicate food, but food that may feed; It's not said ornaments or habiliments, but covering garments, so much as may defend us from the cold. Hence a Lexicographer and Critic in several languages derives Garment quasi 
Minshaw's Diction.  Guardment, implying that our clothes should be for a safeguard from the cold, and not for vanity and superfluity. Hence hath place that of the Poet: — Toga quae defendere frigus 
Horat. ● Serm.  Quamvis crassa queat.  
Aquinas expounds the 
Bona sunt propter necessitatem, quibus indiget homo propter interiora consumentia, & haec sunt alimenta, vel contra exteriora corrumpentia, & sic indiget homo tegumentis vestium & domorum. Aquinas in locum.  Text concerning those good things which are for necessity, such as we stand in need of. So then let us consider what a great mercy it is to have sufficient food and raiment for us and ours: let us therefore account what we have sufficient, and give God thanks for what we have, esteeming what God gives us to be enough and sufficient for us.  
The words thus divided and expounded contain this obvious Doctrine to be reduced unto our daily practice, viz.  
Doctr. That it's our obliged duty, which concerns us all, to labour after a Contented mind, and to acquiesce, and rest satisfied with the present condition and station wherein God is pleased to set us in the present World.  
In the prosecution of this practical Assertion 
Method propounded.  (which is the Groundwork of the ensuing Treatise) I shall confine myself to a plain and perspicuous Method. 1. To discover wherein Contentedness consists. 2. To illustrate the point by choice examples. 3. To quote Scripture Precepts enjoining, and commanding obedience to the duty. 4. I shall endeavour to confirm the Doctrine by demonstrative Arguments. 5. I shall conclude with a practical Application and particular reflection upon ourselves, hoping and desiring (through Christ that strengtheneth me) to prevail with the Reader, to learn this Excellent lesson of Contentedness, and reduce it into daily practice throughout his whole life and conversation.    

CHAP. II.  
Showing wherein Contentedness consists in five distinguishing Characters.  

SECT. 1.  
Containing three Characters of Contentedness.  
IN pursuance of my Method propounded, my work lieth before me in the first place to discover wherein contentedness consists: 
1 Wherein Contentedness consists, instances are given in 5 several Characters.  and this I shall represent in these five distinguishing Characters. 1. A contented person makes it his business to bring his mind suitable to his means. 2. He is a person thankful for any thing, and every thing that he hath. 3. He strives and endeavours against coveting those things, which are not his own. 4. He enjoyeth himself cheerfully and goeth on contentedly and quietly in the management of the works of his calling. 5. Above all he labours to make God his portion: for he alone can persuade the heart of any one to rest content and be satisfied. I shall resume the enlargement of these particulars, and prosecute them in their order.  
1. A Contented person makes it his business 
Character 1. A contented person makes it his business to bring his mind to his means. Latus in praesens animus quod ultra est, oderit curare. Hor. Lib. 2. Carm. 16.  to bring his mind suitable to his means: Although his outward condition in the world may be very low, yet an inward frame of heart raiseth the condition higher: for whosoever though in a mean condition endeavours to get a composed and sedate frame of spirit, he is rich enough, because he hath brought his mind up to his means; and hereupon his spirit is quieted and settled. It's the discontented spirit of a man, that causeth him to esteem a great estate but mean, because his desire is insatiate and unlimited: whereas a contented person is endowed with such an excellent temper, that he esteems a mean estate great, because his mind is quieted, his affections are regulated, and his heart acquiesceth in the divine dispensations; so that riches, honours, pleasures, all are the portion of a contented man: because a contented man enjoys a sacred communion with God, and he finds all in the Fountain which was wanting in the Cisterns, and in the deficiency of all Creatures, he finds all made up in the All-sufficiency of God. Though such a man may want, according to the world's verdict, many outward accommodations, yet in his own judgement he possesseth them, or else what is better, and more worth than them all: for his heart rests contented, and is abundantly satisfied with the good pleasure of God. This man makes God his portion and therefore hath all, as a Father saith, He hath all things, who hath him that possesseth 
Habet omnia, qui habet possidentem omnia. Aug.  all things. Of this choice temper of spirit was David, Psalm 16. 5, 6. The Lord is the portion of mine inheritance and of my cup. Thou maintainest my lot, 
Docet hic locus eos demum ritè in vera pietate edoctos esse quibus unus Deus sufficit: Nam David partem sortis suae & haereditatem vocando, & calicem, se eo uno ità contentum affirmat ut nihil appetat extra ipsum, nec pravis desideriis titilletur. Calv. in loc.  the lines are fallen to me in a pleasant place, yea I have a goodly heritage. Upon this place it's observed, That those are rightly instructed in true godliness who are satisfied with God alone, and are so contented with him, as to desire nothing without him. This is the first Character of a contented person whose mind and means concur in a mutual harmony and correspondence.  
A second Character of a contented person 
Character 2. A contented person is thankful for what he hath.  is to be thankful for all that he hath: Though he seethe that many others have a larger share of outward things than he hath, yet he is so far from murmuring against God, and envying of men, that he is thankful for that little which he enjoys, and for it he returns unto God the Tribute of a thankful heart. A contented person is such an one, in whom godliness and contentment meet, (for none but godly men can truly be contented men.) He (I say) considers that whatever he possesseth is the liberal allowance of God, and that all his days he lives upon God's alms, and is maintained by him, and if he enjoy a more large and plentiful estate, he receives all from the sole Bounty and Largess of God, and if he possess a meaner estate yet he hath more than he deserves; for (as a Reverend and godly Divine 
Mr John Dod who wrote on the Commandments and Lords prayer, etc.  used to say) If we have less than Hell it's more than we deserve. Upon such deliberate thoughts we come to learn this excellent lesson of Contentment; wherefore this is a signal testimony of Contentment, when we are so far from being discontented for what we want, as our mouths are filled with the praises of the Lord, & our hearts are enlarged with thankfulness for the present mercies which we enjoy: for he that is the most thankful person is the most contented person. Job was thankful as well for adversity as for prosperity. Job. 1. 21. The Lord (saith he) hath given and the Lord hath taken away, blessed be the name of the Lord. He well knew that the same wise God who gave him an estate could in wisdom take it away, and restore it double (as it came to pass) in his own appointed time. Of the same resolved spirit was David, who had a fixed and contented spirit as well in adversity as in prosperity: as will evidently be evinced by comparing Psalms 57 with Psalm 108. when he made this latter Psalm he was in prosperity and exuberant in praises. v. 1, 2, 3. O God my heart is fixed. I will sing and give praise even with my glory. Awake psaltery and harp, I myself will awake early. I will praise thee O Lord among the people, and I will sing praises to thee among the nations. But when David penned Psal. 57 he was in a great affliction (as the Title specifieth) when he fled from Saul in the cave; and he complains v. 4. My soul is among lions: yet at that time of his distress, he discovered an excellent frame of spirit, such an one as was fixed and resolved, both contented and quieted. v. 7. My heart is fixed, O God, my heart is fixed, I will sing and give praise.  
A third Character of a Contented person 
Character 3. A contented person strives against coveting those things, which are not his own.  is this, That he strives and endeavours against coveting those things that are not his own. The tenth Commandment forbids coveting, Exod. 20. 17. This express letter of the Law St Paul carried in his serious thoughts, and therefore he sets it as a Frontlet before his eyes, Rom. 13. 9 Thou shalt not covet. Now according to the strict letter of the Law, the conscience of the Apostle clears him from all false accusations, Acts 20. 33. I have coveted no man's silver, or gold, or apparel. Abraham was of a contented spirit, God did bless him with a great substance, he was exceeding rich; yet (though usually they who have a great deal would willingly have more) he desired not in the least any augmentation unto his estate by the King of Sodom. Abraham might very fairly with justice and equity have detained and reserved for his own use the goods of the King of Sodom, and he might have made a legal challenge of them by a double right and title. For first the goods 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1 Palit.  were abraham's jure belli, because he had won the field, and got those goods by conquest. 2. Those goods were abraham's jure donationis, by the King of Sodom's free donation, Gen. 14. 21. And the King of Sodom said unto Abraham, Give me the persons, and take the goods to thyself. However Abraham would rather cedere de suo jure, then be made richer by the King of Sodom.  
Object. But it will be objected, that if we may not desire that which is another's, there can be no trading, nor merchandise, nor improvement of estates, nor good husbandry in the world: How can we then live in the world?  
Answ. To give in an Answer to this Objection; I shall first show negatively, how it is no way lawful to desire that which is another's: and secondly, I shall show positively, how, and in what sense it is lawful to desire another man's estate.  
1. Negatively, In such 
1. Negatively. In what cases we may not desire another man's estate.  cases as these to be mentioned, it is not lawful to desire another man's estate. As for instance;  
1. It is not lawful to desire and covet an 
1. A man may not desire another man's estate against the right owner's consent.  estate against the owners will and consent. For though the buyer would willingly give a valuable price, yet he must not importune, force and necessitate the owner to part with his Inheritance against his will, much less use any indirect ways to circumvent, and go beyond the owner, to defraud him of his estate by any forged cavillations. When a man is resolved to get another man's estate, and will take no denial, and notwithstanding the owner's dissent and reluctancy, yet he will pursue his indefatigable endeavours to compass it, this man without all question is a male-contented spirited person.  
To produce an Instance notoriously known; Ahab's heart was set upon Naboth's vineyard, he tendered very fair proposals, either to give the price in money to the full value, or else by way of exchange to give another and a better vineyard. The vineyard of Naboth was near to the palace of Samaria, conveniently situated for Ahab's accommodation; it lay near his Demesnes: Naboth gave a flat and rational denial, 1 Kings 21. 3. And Naboth said unto Ahab, The Lord forbidden it me that I should give the inheritance of my fathers unto thee. Upon this answer Ahab took pet, refused his meat, laid him down upon his bed heavy and displeased, v. 4. Thus this discontented man was sullen, and vexed himself, because he could not possess that which was not his own: his desire was inordinate and his spirit restless, so that he could not enjoy himself in any thing else, because his greedy desire was not satisfied in that particular concerning Naboths vineyard. Now let us take notice of the dreadful effects and consequences of this discontented spirit. Upon this cursed root grew such fruit as was more bitter than gall and wormwood. For first, to compass Naboth's vineyard, Ahab gave himself up to the wicked counsels of his wife Jezabel, one who is stigmatised for the vilest of women, for whoredoms and witchcrafts. 
2 King● 9 22.  2. Hence followeth false-witness-bearing and false accusations against the ninth commandment. Jezabel wrote in the King's name, and sealed the letter with the King's signet. Religion was pretended, though nothing but murder was intended. Naboth 
1 Kings 21. 13.  was accused of blasphemy, and two sons of Belial were suborned to give testimony to a false accusation. Then thirdly followeth murder, a palpable breach of the sixth Commandment, Naboth was stoned to death. And fourthly, after the murder committed upon the person of Naboth, Ahab came and took possession of his vineyard; This was evident theft, a breach of the eighth Commandment. Thus we see the gradations of sin; covetousness and discontent brought forth forgery and false accusations; forgery and false accusations brought forth murder, and murder brought forth theft & robbery. The source and original of all was a covetous spirit, a greedy desire in Ahab to get that which was not his own; and this desire is unlawful. For any great man to impale the poor man's acre in his Park, and to enclose the poor man's Cottage in a great man's Palace against the poor man's consent, is absolutely unlawful both by the Law of God and man.  
2. As it is not lawful to desire another 
2. It is not lawful to desire another man's estate, nor to improve our own by any unjust and indirect means.  man's estate, and to endeavour to get it any indirect, unjust, or false way; So neither is it lawful to improve a man's own estate by fraud and falsehood, cozenage and oppression. It's commonly said that every man may make the best of his own, but that saying must be limited to just and honest means. But multitudes there are who make themselves rich by rapine, oppression and violence: and many there are who offend in an high measure, by cavilling in needless matters, who by forged cavillations, jesuitical collusions and equivocations, and by variety of tricks and wit, seek to dispossess the right owners out of their own inheritance. And others there are as bad as they, who to make more room for themselves, and to maintain their own Grandeur, defraud many poor by Monopolies, Enclosures and depopulations. Many there are who rejoice to build their own foundation upon the ruins of other men, and to rear up a stately Fabric upon that place, where many houses have been pulled down, and many families have been destroyed. What do these design, and what other effects do follow, but a Babel of confusion, and a ready way to ruin themselves and their posterity? Many so build houses (such I mean as get estates by rapine and violence) as if their very stately houses should be places of their sepulchers. Those Scriptures are well known, (Oh! that they were as well laid to heart) One is Jer. 17. 11. As the Partridge sitteth on eggs and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Another is Habak. 2. 9, 10, 11. woe unto him that coveteth an evil coveting to his house, that he may set his nest on high, that he may be delivered from the power of evil. Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, & the beam of the timber shall answer. Many Histories are upon 
Rex cervun insequitur, Regem vindicta, Tyrellus Non bene praevisum transfixit acumine ferri, v. Prid. Hist. V Cambden on Hantshire.  Record for terror and caution. One only I shall mention of Will. Rufus recorded by many writers of our English Chronicles, which a great Scholar a late B. of Worcester takes special notice of, and in two verses describes the sad consequences thereof. The story in brief is this. William the Conqueror demolished four Abbeys and thirty six Parish Churches in Hantshire, and turned out the Inhabitants for thirty mile's compass, to make a Forest for wild beasts, (which Forest to this day is called New Forest.) His son William Rufus was hunting in that Forest, and was slain there by the glancing of an Arrow.  
But in the second place as I have showed 
2 Positively, in what case we may desire that which is another's. 1. In merchandise, a man may exchange one thing for another.  negatively in two particulars wherein a man may not desire another man's estate; so I will show in two other particulars, how a man may desire another man's estate, and may improve what he hath of his own.  
1. In merchandise, in buying and selling, a man for his money, may with moderation and equity, desire and seek after that which is another man's. He may in the shambles buy meat, and in the shops buy cloth, giving a valuable consideration for them, always provided that in equity and good conscience the price ought to be worth the commodity, and the commodity ought to be worth the price. Caveat emptor (though it is a common saying, yet) will not excuse any seller, who knowingly goeth beyond his Brother. Merchandizing and buying and selling, trading and trafficking, commuting one thing for another by mutual consent of the buyer and seller are not only lawful but commendable. Abraham communed with Ephron the Hittite about the cave of Machpelah for a burying place. Ephron would have given it him, but Abraham would not take it upon gift; wherefore Ephron told him the value of the land to be worth four hundred shekels of silver, Gen. 23. 15. Abraham paid that sum, v. 16. He did not dodge or cheapen the Market, much less force any abatement, but comes up to Ephron's price. In this case a man may desire what's not his own at present, but what's yet remaining in another man's possession, both parties being agreed, one to buy, and the other to sell.  
2. It's both lawful and necessary for any 
2. A man may improve in good ways his own estate.  man to make a good improvement of what he possesseth of his own. And though probably at present some profits arising and accrueing out of his estate are not yet visible to him, yet he ought by good husbandry and a frugal management of his estate to make it better, and what yet he hath not, to make his own (as far as equity permits) by industry and diligence. Thus Solomon saith, The 
Prov. 10. 4. Prov. 12. 27. Prov. 13. 4. Prov. 12. 24.  hand of the diligent maketh rich. The substance of a diligent man is precious. The soul of the diligent shall be made fat. The hand of the diligent shall bear rule. The thoughts of the diligent tend to plenteousness, Prov. 21. 5. Such as are diligent are preferred to high honour and dignity, Prov. 22. 29. Seest thou a man diligent in his business? He shall stand  Kings, he shall not stand before mean men. Wherefore diligence and industry, a provident and frugal care in the discharge of the duties of our calling are not only seasonable, but necessarily requisite. Every person ought to be industrious in his calling. None ought to eat the bread of idleness. Drones and Loiterers are not to be permitted to be in a hive. It is the Labourer and not the Loiterer that is worthy of his hire. And in an especial manner it is a Christian duty incumbent on Masters of Families to provide for their household, as the Apostle saith, But if any man provide not for his own, and 
● Tim. 5. 8.  especially for those of his own house, he hath denied the faith, and is worse than an infidel. So then contentedness doth not in the least debarr and put by honest labours, and an industrious care in a man's calling. But contentedness moderates, directs and limits our care and industry, that whatever labour we undertake, be not inordinate and immoderate, and may not exceed the bounds of a just and due proportion. But the enlargement of this Particular will more properly fall into the next Section.   

SECT. 2. 
Sect. 2.   
Containing a fourth and fifth Character of Contentedness.  
I Proceed to a fourth Character of a Contented 
Character 4. A contented man goes on cheerfully in the works of his calling.  mind, and that is to engage a man to go on cheerfully in the discharge of the works of his calling.  
There's a twofold calling (which every man either hath or aught to have) One is a General Calling as a Christian: The other is a Particular Calling as relating to the secular affairs of this present world, as Merchandizing, etc.  
1. For a General Calling. How can a 
1. A contented man goes on cheerfully in the works of his general calling.  man go on cheerfully in the performance of religious duties, unless his heart be quieted, composed and settled? Vexatious discontented thoughts, worldly entanglements and a hurry of earthly encumbrances will follow men into their closerts, and distract them, even when they are upon their knees a praying. When discontented and tumultuous thoughts lie near the heart they will follow men into a public Congregation; so that though their bodies be in the Church, yet their hearts run after their covetousness. Further, discontent will follow a Preacher unto his pulpit, and there distract and divert his thoughts and most serious meditations: but when men's thoughts are sedate and fixed, Oh! how much profit do they reap by the word preached and the word read? how fervently do they pray! and how much are their affections raised in meditation! and how powerfully and affectionately doth a Preacher deliver the word of God, when the inward frame of his spirit is well ordered and composed. We read that the blind man in the Gospel threw away his coat when he heard that Christ was coming by that way; so must we (especially when we are about religious duties) cast out of our thoughts the lumber of the world, and throw away earthly entanglements; that so we may go on cheerfully in the performance of every duty. But variety of discontented perplexing thoughts and carking vexatious cares, are like plummets of lead to depress and bow down the spirit: whereas a quiet and contented spirit drives on with such expedition in every duty as did the chariots of Amminadab. 
Cant. 6. 2.   
2. As a Contented spirited man goeth 
2 A contented man goes on cheerfully in the works of his particular calling.  on cheerfully (as a good Christian ought to do) in the works of his general Calling, as in praying, hearing, reading, meditating, so in the works of his particular calling he goeth on with alacrity of spirit. For instance, one is a Minister, another is a Physician, a third a Lawyer, a fourth a Merchant, and variety of persons (as their mind leads them) take upon them variety of callings; whosoever than he be that hath learned this divine art of Contentment, he manageth the works of his particular calling with much alacrity of spirit; he labours to improve his present calling to his best advantage, and he seeks not great things for himself: he looks upon his present portion (though meaner than many others have) as God's liberal allowance. Though he enjoys but one talon (whilst others have many yet,) he looks upon himself as obliged to make a diligent improvement of that one talon, having in his eye that promise, Matth. 25. 21. His Lord said unto him who with five talents had gained five more— Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Thus than it evidently appears, that to be diligent and industrious in the present station and calling wherein God hath set us, and to be cheerful in our employment plainly evidenceth a contented mind.  
Fifthly, (and the last Character but 
Character 5. A contented person makes God his portion.  chiefest of all I have named) is this, viz. That man is contented who makes God his portion. God only can persuade the heart, and prevail with it, to rest satisfied and abundantly contented with himself. Wherefore the Apostle saith, 
1 Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quies animae est nihil appetere. Lud. de Dieu. Pietas cum animo sorte s●a contento. Beza. Est sufficientia quá quis sua sorte est contentus, etc. C. à Lapide.  Godliness with contentment is great gain. The word signifies selfsufficiency: this God only can give; and godliness alone as derived from God can bring contentment; and he is a rich man indeed, who is content with Godliness. It is an excellent observation of Calvin, That God is always present 
Semper adest suis Dominus, & quantum illorum necessitati sufficit ex sua plenitudine suum cuique demensum erogat. Calv. in loc.  with his people, and he gives to every one of them that portion that may suffice for their necessity. Whoever therefore makes God his portion and treasure, his honour and refuge, his shield and buckler; he hath the greatest cause to be content, for he hath all in God. Esau said to Jacob, I have enough, Gen. 33. 9 But Jacob said, I have all, for of all, seeing God gave him his grace: For grace is more worth than a whole world: besides Jacob had interest in the 
Ex benignitate Dei omnia mihi abundè suppetunt. Paulus Fagius.  Covenant of grace, and having God his portion he had all, David professed that the Lord was the portion of his inheritance. Psal. 
Benignè largitus est mihi Deus, quamplurima & omnia mihi suppetunt, & nullâ re indigeo. Vatablus.  16. 5. The Lord is the portion of my inheritance, and of my cup: thou maintainest my lot. So Psalm 119. 57 he again professeth; Thou art my portion, O Lord: so likewise the Church professeth, Lam. 3. 24. The Lord is my portion saith my soul, therefore will I hope in him. If then we desire rest and quietness, all our hopes, love, joy and desire 
Amor est pondus animi, quocunque feror: & amore fertur animus in Deum tanquam in centrum aeternae quietis. Aug. de Civit. Dei, lib. 1. cap. 13.  must centre upon God. The dove could find no rest for the sole of her foot till Noah took her into the ark. There can be no rest nor acquiescence for any Christian, but in God. It's frequently observed by learned men that all the letters in Jehovah are quiescent, to imply unto us that there is no rest to be had but in God alone. Dost thou Oh Christian! desire treasures? they are to be had in Christ. 
1 Pet. 2. 7.  Col. 2. 3. In whom are hid all the treasures of wisdom and knowledge. Dost thou desire honours, they are to be had in Christ; for he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the abstract, and he puts a great honour upon all his Saints, as we may see 1 Pet. 2. 9 But ye are a chosen generation, a royal priesthood, an holy nation, 
Rev. 1. 5.  a peculiar people. God's children are Kings and Priests unto God. Christ (saith 
Col. 3. 11.  the Apostle) is all and in all. Augustine hath a memorable saying, viz. Christ alone 
Ipse unus Christus erit tibi omnia, quia in ipso uno bono, bona sunt omnia. Aug.  will be to thee all, for in that one good are contained all. And in that rare book of his Confessions, amongst many choice say he propounds from his own experience this excellent one; viz. All my plenty, if 
Omnis mihi copia, quae Deus meus non est, e●●stas est. Aug. Confess. lib. 3.  God be not there is poverty. Here then is evidenced, wherein consists the experimental knowledge of Contentment. That man questionless hath not only the Theory, but the Practice of Contentment, who accounts God his riches, honours, pleasures, profits, refuge and all. While the Epicure continues swallowing, and the covetous is scraping, and the ambitious continues climbing, and the voluptuous man with all eagerness pursues his vain delights and pleasures, a true believer makes his address and application unto God. He finds and tastes riches, pleasures, delights, and all comforts whatsoever concentred in his God. His God is all and above all, and the light of his countenance he prefers before all the treasures in the universe. This is that grand request that David prefers to the throne of grace, Psalm 4. 6, There are many that say, who will show us any good? Lord lift thou up the light of thy countenance upon us. The multitude in general ask after that which is good: for good in general is the object of the will (as the Philosopher observes.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet.  But there are variety of mistakes, and many mistake that for good which is not. Wherefore the Psalmist determines wherein saving good, real and solid consists, viz. In the light of God's gracious countenance. Moses the man of God prays, O satisfy us early with thy mercy, 
Psal. 90. 14.  that we may rejoice and be glad all our days. Such an one who hath these desires in sincerity and truth is the truly contented man.    

CHAP. III.  
Wherein the Doctrine is illustrated by 
Chap. 3. Containing an illustration of the doctrine by Examples.  several examples, and proved by Scripture.  

SECT. 1.  
Wherein the Doctrine is illustrated by Examples.  
2. IN the second place I shall illustrate 
2 Head. Wherein the doctrine is illustrated by Examples.  the truth of the doctrine by Examples. I shall make mention of four Scripture Examples as choice patterns for our imitation.  
The first Example of Contentment I 
1. Example of Abraham.  shall instance in, is Abraham. I before mentioned his Contentedness in refusing the goods of the King of Sodom. What I shall now take special notice of, shall be concerning his Contentedness in managing and ending the controversy between his herdsmen and Lots herdsmen. First, Abraham persuades to peace and amicable agreement, Gen. 13. 8. And Abraham said unto Lot, Let there be no strife I pray thee, between thee and me, and between thy herdsmen and my herdsmen, for we are brethren. Secondly, Abraham (though the uncle and superior) offers to Lot, though his nephew and inferior, the choice of what place he would go to, v. 9 Is not the whole land before thee, separate thyself I pray thee from me, if thou wilt take the left hand, than I will go to the right, or if thou depart to the right hand, than I will go to the left. And Let accordingly took his choice, v. 11. Then Lot chose him all the plain of Jordan. Thus Abraham discovered signal and exemplary humility in yielding to his nephew Let the choice of a place, and as signal and excellent contentedness of spirit in taking Lot's leave.  
A second Example I shall instance in, is 
2 Example of Jacob.  of Jacob, Abraham's grandchild, who trod exactly in his grandfathers steps. Jacob was constrained to fly for his life, and to be an exile from his father's family, that so he might escape the murder designed by his incensed brother Esau. He came the first night of his travels to Bethel, and what lodging 
Gen. 28. 11.  he had there, is upon record. He had no other canopy then the Expansum of the heavens, and no other pillow. but hard stones; yet there where he lay subdiò, exposed to wind and weather, God graciously appeared 
Gen. 28. 13, 14, 15.  in a dream unto him, and renewed his covenant made with Abraham and Isaac; and likewise promised great blessings to him and his seed: and in the mean time God promised his special presence to Jacob both in going and returning. After such mercies promised, Jacob made a solemn vow, Gen. 28. 20, 21. And Jacob vowed a vow saying, If the Lord will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God. It is worth our observation that Jacob capitulates not for high diet, nor costly raiment (for beggars must not be choosers) but he only desires what is necessary for food and raiment. Pererius upon the place gives his verdict, (whereunto many wise men will give their assent) That 
Media vitae humanae conditio, & facultatum mediocritas optanda maximè est hominibus, etc. Quip quòd arcet flagitia, vitámque reddit frugalem & quietam & jucundam. Pererius in Gen. 28. 20.  a middle estate is to be most desired, and he gives a strong reason, Because a middle condition drives away vices and renders the life frugal, and quiet and pleasant. The said learned Author quotes an obscure saying of an ancient Poet, and refers himself to Plato's interpretation thereof. The saying at first hearing seems a riddle or paradox, viz. The half is more worth than the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.  whole. Totum accipere (as Plato observes) noxium est: Dimidium autem moderatum est, & conducibile. Cui parum non est satìs, ei nihil est satis. Cui quod satìs est non est satìs, ci nihil est satis.  

3. Example of Agur.  A third Example I shall give instance in, is in Agur. Which name of Agur amongst some of the Rabbins is accounted an appellative name of 
* Rabbi Levi putat etiam Salomonem seize nominásse Agur filium Jake. Mercer.  King Solomon. I put no stress upon that conjecture; however without all question this Agur was a man of great wisdom, humility and integrity, and contentedness: and it is worthy of an especial remark, what was that which in such an earnest prayer he begs of God, Give me neither 
Prov. 30. 8, 9  poverty, nor riches, feed me with food convenient for me. Lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of God in vain. He neither desired poverty, nor riches, but an indifferent estate. 1. He desired not an abundance of riches, nor a confluence of outward prosperity, lest he should with Jesurun abuse his plenty, of whom it is said, But Jesurun waxed fat and kicked. Thou 
Deut. 32● 15.  art waxed fat, thou art grown thick, thou art covered with fatness. Then he forsook God which made him, and lightly esteemed the Rock of his salvation. Riches ●●e snares, and many times it so falls out, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness and forgetfulness go together. 2. Agur desired not 
2. Paupertas inimica bonis est moria bus omnis.  poverty, because it is accompanied with many inconveniences, and an occasion of many sins. He desired not poverty, lest he should be put upon the temptation of stealing, and so break the eighth Commandment, or lest through his poverty and necessitous condition, he should be put upon the temptation of taking the name of God in vain, and so incur the breach of the third Commandment. Wherefore upon deliberate thoughts he desires convenient food, sufficient for necessity, and not for superfluity: as if he should say (to urge the significant expressions of two learned Authors,) one whereof saith, Nourish me with the bread 
Ale me pane demensi mei, qui mi●ì satìs sit ut indè alar, qui n. ihi convenit. Mercer.  of my allowance, which may be sufficient for me, that I may thence be nourished with that which is convenient. Hence we pray that God would give us our daily bread, (i. e.) 
* Quidam vertunt panem sufficientiae nostrae, inter quos Scultetus; sed Syra meliùs à Tremellio vertuntur, panem necessitatis nostrae, & à Bodero, indigentiae nostrae. videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisse, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lud de Dieu. Thalazar in Prov. 30. 8.  for the day, or the bread of our sufficiency, and necessity and indigency, etc. Another learned Author reads the words of Agur, Da mihi praedam panem statuti mei, and he quotes a Rabbin, who draws a similitude from wild beasts, quae in diem victitant, & non plura quaerunt aut diripiunt.  
A fourth and last Example (which I shall 
4. Example of St Paul.  mention out of Scripture) is St Paul, Phil. 4. 11, 12. I have learned in whatever state I am therewith to be content. I know both how to be abased, and I know how to abound; Every where and in all things I am instructed both how to be full, and to be hungry; both how to abound, and to suffer need: this is an excellent profession, and in it are observable these particulars.  
1. A lesson learned and that is Contentment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or selfsufficiency is attributed to God alone. But after a sort that man may be said 
Hoc est, novi quod adest boni consulere. Erasm.  to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is endowed with a contented frame of spirit. 2. Consider who was this experienced scholar, 
2. A 〈◊〉 & res dicitur quae sufficit, & homo qui eo quod habet contentus est. Grot.  it was the Apostle Paul. Here are two words whereby are set forth his thorough learning of his lesson, one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have learned: (i. e.) by study, exercise and daily practise. Q. But it may be asked, whence had St Paul this learning? I answer 1. Negatively, the Apostle learned 
A. 1. Negatively.  not this lesson from Plato's Academy, nor from Zeno's Stoa, nor from Aristotle's Lyceum. All the moral precepts and documents of heathens came too short of teaching so high a lesson, as the divine art of Contentment. Though Seneca went far for a heathen in laying down precepts, yet in his own practice he condemned his precepts: and though he wrote much for the contempt of the world, yet he clavae very close to the world, witness his usury and avarice notoriously branded in those very times wherein he lived. 2. Positively I 
2. Positively.  answer, that this divine lesson of Contentment the Apostle learned in the school of Jesus Christ. For Christ alone can teach us this lesson, and cause us to learn it. Another word is mentioned v. 12. I am instructed. 
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am instructed.  The metaphor is taken from holy things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies initio, imbuo, thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived; so that hence it evidently appears, that the lesson of Contentment is a great mystery. This the Apostle learned, and in this mystery he was instructed. 3. Consider the extent & latitude of this great Art which he had learned and of this high mystery wherein he was instructed: it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whatsoever state I am.  it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in what state I have been: that is past, & not to be recalled; neither is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in what estate I shall be, for that is not in our power to determine, what shall be for the future; but it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in what estate I am for the present: according to that condition, as God the Sovereign Lord of all is pleased to order, dispose and set out for me at the present, I have learned in that condition to be content. He than that is of a contented spirit, doth not torment and vex himself with the frequent remembrance and repetition of that prosperous estate which he hath formerly enjoyed and now is deprived of: neither doth he anxiously forecast and project what he may be, or would be, by giving way to tumultuous perplexing thoughts: but he upon serious and deliberate thoughts renders himself wholly to God's disposal, and he is willing to live upon Gods finding; wherefore he labours to quiet and satisfy himself with the present portion that God hath lent unto him, for which he returns unto God the tribute of a thankful heart. There is great reason why all true believers should be contented with 
Sancti sciunt it à placere Deo, suff●cientiam ergò non m●tiuntur rerum copian etc. Calv. in loc.  their present estate or condition: for (saith Calvin) The Saints know that they so please God, therefore they measure sufficiency not by the plenty of things, but by the will of God, which they esteem of by the thing itself, because they are persuaded that all their affairs are governed by the providence and will of God.  
It would be no difficult task to add testimonies from humane Authors, but I shall be very sparing in this kind. Solinus Polybistor tells a story of one Aglaus, who 
Cortina Aglaus in angustissimo Arcadia angulo pauperis soli dominus, nunquam egressus paterni cespitis terminos invenitur. Jul. Sol. Polyhist.  all his time went not one step out of his own ground. Quintilian accounted his cottage his kingdom, and accounted it riches enough 
Hoc mihi parvulum & humilis tugurii rusticum culmen aquitas animi regna fecerat satisque divitiarum erat nihil amplius velle. Quint. Declam.  to desire no more. The Poet accounts the poor man's cottage his kingdom. By all these examples there is showed much of a contented spirit. But I shall not stay in the farther enumeration of examples borrowed from heathens, having named Scripture examples, which are instar omnium, and it is needless labour to light a candle to the Sun which went before. 
Pauperis & tugurii congestum cespite culmen,  
Post aliquot mea regna videns mirabor aristas. 
Virgil. Eclog. 1,     

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

CHAP. IU. 
Chap. 4. Wherein are handled four Arguments to persuade to Contentment.   
Consisting of four Arguments to demonstrate the truth of the Doctrine, and persuade us to Contentment.  

SECT. 1.  
Consisting of two demonstrative Arguments.  
IN the fourth place let us assign some 
Head 4.  Arguments for the demonstration of the Doctrine, That it is our obliged duty to labour after a Contented mind, and acquiesce quietly in that present station and condition, wherein God is pleased to set us in this present world. For the demonstration of the truth of the Doctrine I shall insist on a fourfold Argument, drawn from God's All-sufficiency and Wisdom, from the benefits which accrue from Contentment of mind, and the mischiefs which proceed from discontent.  
The first Argument is drawn from God's 
Arg. 1. drawn from God's All-sufficiency.  All-sufficiency. He is Omnipotent; and the Absolute Sovereign Commander of heaven and earth: all creatures are at the command and dispose of God: all the  upon a thousand mountains are at God's command. Psal. 50. 10, 11. Every beast of the forest is mine, and the  upon a thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine. And as all  are at God's command and disposal, so are all granaries at God's command, and when he speaks the word they shall yield food and sustenance to his people. All treasures are at God's disposal to enrich a people: and all magazines are at God's disposal to defend a people. God is not only potent and able to do some things, but omnipotent, and able to do all things, Gen. 17. 1. God appeared to Abraham 
Pronuncial Deus se ad protegendum Abram satìs habere virtutis, quia ●unquam aliter consist●● fides nostra, quàm dum certò persuasi unicum Dei praesidium nobis sufficere, quicquid saluti nostrae in mundo adversum est securè despicimus. Calv.  and said, I am the All-sufficient God, walk before me and be thou perfect. Luther 
Esto, diabolus sit maguipotens, nunquam orit omnipotens. Luth.  said of the devil, Although he be able to do great things, yet he cannot do all things. But herein consists the Christians strong ground of consolation, Rev. 19 6. The Lord God omnipotent reigneth. Though we live in an island encompassed round about with seas, yet that the Lord reigneth is unto us strong ground of security and protection. For so saith the Psalmist, The Lord reigneth, 
Psal 97. 1.  let the earth rejoice: let the multitude of isles be glad thereof. God encouraged Abraham to the leading of an holy life from the consideration of the Omnipotency and All-sufficiency which was promised, Gen. 17. 1. I am the Almighty God, Elshaddai, All-sufficient. This one promise is of higher valuation than all the kingdoms of the world, and the glory of them. And Abraham had experimental knowledge of God's all-sufficiency, when he left his native country at God's command, and went into the land of Canaan: as soon as he came into Canaan there was a famine in the land, Gen. 12. 10. yet God graciously sustained him, and kept him and his great family alive in a time of famine. Afterward he went into Egypt, and there the beauty of Sarah became a snare, whereupon Abraham took an indirect course which was no less than equivocation, v. 12. but thinking thereby to escape one danger he fell into a greater danger, and exposed his wife to a greater hazard, v. 15. But the power and mercy of God eminently appeared in a seasonable rescuing of Abraham from all dangers, v. 16. v. 20. This without all question was a great instance of the All-sufficiency of God: but a greater instance was put forth in the case of Isaac: for Isaac the son of the parents old age, the son of the promise, the beloved son, the only son was appointed for slaughter by God's command, Gen. 22. 2. Take now thy son, thine only son Isaac, whom thou lovest, & get thee into the land of Moriah, and offer him there for a  offering upon one of the mountains which I will tell thee of. This was a difficult command contrary to flesh and blood, a great trial of Abraham's obedience. We read not that Abraham acquainted Sarah with the command, neither did he himself make the least demur, or enter into the least dispute against it, but he yielded present and cheerful obedience thereunto, for so we read, Gen. 22. v. 10. And Abraham stretched forth his hand and took the knife to slay his son: now what was that which quieted and supported the heart of Abraham, but the consideration of God's All-sufficiency. The same God who gave him Isaac was able to preserve him: see how strenuously the faith of Abraham acted. Heb. 11. 17, 18, 19 By faith Abraham when he was tempted offered up Isaac, and he that had received the promise 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit, neque mactavit, neque recepit ex morte, sed cùm id facturus fuerit, perinde est ac si mact âsset, ac rursum in vitam revocatum recepisset, hoc est quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quòd ipsa res non facta sit, sed facta esse videatur. Clariùs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per imaginem quandam resuscitationis ex mortuis, jam enim mortuus erat in sua & patris opinion. Grot.  offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called, accounting that God was able to raise him up even from the dead, from whence also he received him in a figure. And hereunto may be added the question of Moses, (which was in him a sin of unbelief) Numb. 11. 22. Shall the flocks and the herds be slain for them to suffice them? or shall the fish of the sea be gathered together for them to suffice them? But observe what answer God gives to Moses, v. 23. And the Lord said unto Moses, Is the Lord's hand waxed short? Thou shalt see now, whether my word shall come to pass unto thee, or no. Amaziah propounds a question of distrust and perplexity, but the Prophet gives him a full and satisfactory answer, 2 Chron. 25. 9 And Amaziah said to the man of God, but what shall we do for the hundred talents, which I have given to the army of Israel? And the man of God answered, The Lord is able to give thee much more than this. If then we would frequently and in good earnest make it our business to meditate on the power and All-sufficiency of God, and believe that God is always and throughly able to help, relive and secure us in all our straits; we should upon such deliberate considerations, resolve to sit down quietly under various dispensations, and cheerfully submit and resign our wills, to the disposing and ordering will of a wise and Omnipotent Lord God: but when people yield to the temptations of a distrustful murmuring spirit, and thereupon presume to call the power and providence of God into question, and repine at God's deal, than they utterly undo themselves, and instead of easing themselves of present burdens, they add to themselves far greater and weightier burdens too heavy for them to bear. If then we would be good proficients in the art of divine Contentment, we must believe this fundamental truth, That God is All-sufficient.  
A second Argument is drawn from the 
Arg. 2. drawn from the wisdom of God.  Wisdom of God. The wisdom of God continually puts forth itself in the ordering and governing of all the affairs of the universe. And questionless the dividend and portion which God allows, is the best portion which any man can have, and what any enjoy is 
James 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from God, who giveth liberally to all men and upbraideth not. What wicked men possess is by common donation and ordinary providence; Exlargitate Dei, they partake in a great measure of God's liberality. They have their portion in this life, and the riches, 
Psal. 17. 14.  honours and pleasures of this terrestrial world is all the heaven they shall have: and if we enter upon deliverate considerations, by what means wicked men come by their riches, and how they purchase earthly riches with the loss of their heavenly-born-being souls, we have no cause to envy the prosperity of ungoldly men. How many are there, who by oppression, cozenage, extortion and forgeries, compass to themselves great estates? they add house to house, and call them by their own names, and raise their buildings upon the ruins of others, even of widows, orphans, and others unable to defend themselves; so that might many times prevails above right. But these men verify an old proverb, in being penny wise and pound foolish: for by over-busying themselves to heap up transient and perishing riches, they lose a durable substance (i. e.) eternal riches, and being over solicitous for riches in this world, they lose the riches of heaven in a better world to all eternity. David was a while at a stand, and stumbled at the prosperity of the wicked, Behold (saith he) these are the ungodly 
Psal. 73. 12, 13.  who prosper in the world, they increase in riches, verily I have cleansed my heart in vain, and washed my hands in innocency. But David corrects himself and goeth into the Sanctuary, and there his judgement is set right, Until I went into the Sanctuary of 
Psal. 73. 17, 18.  God, then understood I their end. Surely thou didst set them in slippery places, thou castest them down into destruction. The Prophet Jeremiah was much perplexed about the selfsame thing. He pleads and expostulates the case with God after this manner, Righteous 
Jer. 12. 1, 2.  art thou, O Lord, when I plead with thee, yet let me talk with thee of thy righteous judgements, wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea they have taken root, they grow, yea they bring forth fruit, Thou art near in their mouth, yet far from their reins. But none have cause to envy them, if they observe how the Prophet prayeth against them, Pull them out like sheep for the 
Jer 12. v. 3.  slaughter, and prepare them for the day of slaughter.  
But though wicked men have a liberal share in worldly riches, (and they have such a right as no man may rob and defraud them;) yet godly men enjoy the things of this life by special providence, and by covenant-interest, and they have all the creatures sanctified to them; for they enjoy Christ in the creatures: for so saith the Apostle, He that spared not his own Son, but delivered 
Rom. 8. 32.  him up for us all, how shall he not with him freely give us all things? God's children have an ample Charter of immunities, (as the Apostle mentions) 1 Cor. 3. 22, 23. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods.  
Quest. But how are all things the interest of Saints?  
Answ. I answer, 1. Because they have an interest in Christ, and so they hold all in capite, in their head Christ, and this of all others is the best tenure. 2. They have a promise of all. They have promises of Christ, of his Spirit, and of heaven, and all the promises are yea and Amen, (i. e.) 
2 Cor. 1. 20  they are sure and certain, not off and on, not fast and lose, but firm, and sure and steadfast; these are precious promises. 3. The 
2 Pet. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Saints have all by donation, and what can be surer and better title than free gift? what can be so sure as the free gift of the omnipotent Lord God? Christ hereupon comforts his children, and encourageth them against all distrustful cares and fears, Luke 12. 32. Fear not little flock, for it is your 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Father's good pleasure to give you the kingdom. Here is nothing of merit, but all of mercy: nothing to be ascribed to man's free will, but all must be ascribed to God's free grace. I shall add only one more apposite Scripture to prove all things to be by God's free donation, and that is an excellent and choice promise, Psal. 84. 11. For the Lord God is a sun, and a shield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. 4. The saints have possession of all, and so all is theirs, Joh. 3. 36. He that believeth on the Son hath everlasting life. All Gods children have the earnest of their inheritance, and some first-fruits and fore-tasts of heaven. They have heaven inchoative begun in an holy life and conversation in this world, and they shall have it perfective in glory and happiness in another world. Not a bit of bread which a true believer eats, but he begs God's blessing upon it; and as he prays, that God would give him his daily bread and sanctify the use of it to him, so especially he prays that God would give him Christ the Bread of Life. Let us then 
Joh. 6. 35.  seriously consider, that whatsoever God giveth to one or other, he gives in wisdom. To one he gives more, to another he gives less, and yet for most wise ends and purposes. God knows what is better for every one of us, than we can know for ourselves. Doth not experience testify how many being overcome by the temptations of prosperity are utterly undone, for that their plenty and riches have become snares to them? For they grow wanton and luxurious in the abundance of outward things, and so in their fullness they forget God, and are like those swine that eat the mast, but never look up to the tree, from whence they receive them. And many there are, who when they were in a meaner condition could never believe, neither did it ever enter into their hearts to think that they should carry things so proudly and insolently as they do, being advanced to a higher condition. None sufficiently know their own hearts, and how prosperity will puff them up. Dic mihi si fuer is tu lo, qualis eris. Captain Hazael abhorred the thoughts of doing that, which he boldly ventured upon, when he was King Hazael. It usually 
2 Kings 8. v. 12, 13.  so falls out, that some are far better in a meaner condition, than they are after they are promoted to a higher condition: so that those riches and honours, which (if well improved) might have been for their welfare, through abuse and misemployment prove unto them occasions of falling. Now God in wisdom order all things, and allotteth unto us such a dimensum and portion, which he knoweth fittest for us. A wise physician diets his patient, and prescribes unto him, lest he should take that which might be hurtful unto him. So doth the wise God of heaven and earth give us convenient food, such as is most suitable to our condition. If we then seriously meditate on the wise disposing providence of our gracious God, we shall bear all dispensations with a quiet and contented frame of spirit, and in all things submit and resign our wills unto the will of God, accounting his will good, acceptable and perfect. 
Rom. 12. 2.  The grand duty incumbent upon us is this, to make a good improvement of one or more talents wherewith God instructeth us, and to order our affairs with discretion, and to endeavour to be thankful for what we have; so (through the grace of God) we shall be good practitioners and proficients in this excellent art of divine Contentment.   

SECT. 2.  
Consisting of a third and fourth Argument.  
I Proceed to a third Argument, to engage 
Arg. 3. drawn from the benefits coming from Contentedness.  to Contentedness of spirit, and this is drawn from those singular benefits accrueing from Contentment. Argumentum ab utili is usually a prevailing piece of Rhetoric, and by this the Orator persuades his auditors to approve of what he commends unto them.  
There is a twofold benefit or emolument arising from a Contented mind, viz. upon a temporal and spiritual account.  
1. Upon a temporal account. All the 
1. Upon a temporal account, Contentedness of mind brings great benefits.  outward accommodations of this world whether they be riches, or honours, or relations, etc. are much sweetened to us, and enjoyed comfortably and cheerfully by virtue of a Contented and quiet frame of spirit. No man sleeps so sweetly as a contented man, Eccles. 5. 12. The sleep of a labouring man is sweet whether he eat little or much, but the abundance of the rich will not suffer him to sleep. A Contented man eateth his meat savourily, and relisheth sweetness in hard meat and course far: his heart is merry, and a good conscience is a cause of true mirth. Hence saith the wise man, He that is of a 
Prov. 15. 15.  merry heart hath a continual feast. Solomon made a magnificent feast for seven days, and Ahasuerus made a feast for one hundred and fourscore days: but he that feasts with a good conscience keeps a feast every day. A Contented man goeth on cheerfully in the works of his calling, with such a calm and sedate spirit, as he is neither puffed up with prosperity, nor cast down by adversity: insomuch that such a man though of a mean estate enjoys all that he hath, be it less or more, more comfortably than a mal● contented person, who hath in his possession thousands of gold and silver. It is not the high and honourable condition, nor the rich and wealthy condition, that can render a man's life pleasant and comfortable; but it is God's blessing that maketh rich, and adds no sorrow to it. I have read how a learned Heathen describes a happy man thus, He is not happy who hath all that he desires, 
Beatus est, non qui habet quae cupit, sed qui non cupit quae non habet Sen. Et minùs haec optat, qui non habet. Juven. Satyr. 14.  but he is happy who desires not what he hath not. Take then a survey of contented persons, who have learned this rare art of Contentment, and you shall see that they live comfortably, and enjoy that little that they have with more satisfaction and complacency than multitudes who have more pounds, than the other hath pence. Wherefore to eat and drink and sleep with a merry heart, and to follow the works of our calling with cheerfulness of spirit, the ready way is to put in practice that excellent lesson of the Apostle, I have learned (saith 
Phillip 4. 11●  he) in whatsoever state I am, therewith to be content. For he is the wise man, and thrives best in whatsoever he sets his heart and hands unto, who hath learned this choice lesson of Contentment. And thus upon a temporal account great is the benefit which contentment produceth.  
2. Upon a spiritual 
2 Upon a spiritual account Contentment brings great benefit.  account much benefit ariseth from a contented spirit. For instance, in hearing, a meek and quiet frame of heart much conduceth to our profiting by the word of God. For so saith the Apostle, Wherefore lay apart all filthiness and 
James 1. 21.  superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. When a man comes to hear a Sermon with a quiet and calm spirit, O what wonderful effects hath the Word upon such a person; hereby his attention and intention are quickened: the affections are set in right order, and the memory is retentive. I may give another instance in prayer, When discontented perplexing thoughts are driven away, (as Abraham 
Gen. 15. 11.  drove away the fowls, which some apply to vain distracting thoughts) then are Christians prepared to pour out their hearts to God in prayer. So likewise for meditation, that I may call an up-hillduty, whereby a Christian ascends from earth to heaven in divine contemplations. There is no greater obstacle to divine meditation then a perplexed spirit entangled with variety of worldly encumbrances. Wherefore such persons as delight in meditation retire themselves as Isaac did, (as we read of him) And Isaac went out to meditate in the field at 
Gen. 24. ●3.  eventide. Serenity and settledness of mind do very much conduce to the profitable exercise of meditation: but when the hurry of the world, and the carking and vexatious cares about it surprise our hearts, and take possession of them, than we become altogether as unfit and indisposed for meditation, as a bird is for flying, either when an heavy stone is tied to her leg, or else when she is entangled by lime-twigs: if then we would learn to climb up the hill, and be in the mount with Moses, and enjoy communion with God in the exercise of this divine art of meditation, we must in the mean time labour for a serious, composed and contented spirit, and abandon vexatious, discontented and carking cares. And thus upon a temporal and a spiritual account both, we shall be exceeding great gainers by being well instructed in this mystery of Contentment, and by being diligent practitioners in this excellent art.  
The fourth and last Argument shall be 
Arg. 4. drawn from the mischiefs of discontent.  drawn from the mischiefs that proceed from discontent.  
There is a threefold mischief occasioned by a discontented spirit, viz. to the body, to the estate, and to the soul.  
1. Discontent is mischievous unto the 
1. Discontent is mischievous to the body.  body, for when a man is tortured with variety of discontented and vexing thoughts, his body is macerated with continual grief, and pines away till it become a very Skeleton. Though such a male-contented man lie soft in a bed of Down, yet he feels no refreshment there: because he takes no more contentment upon such a bed then a bed full of thorns. At his table, where is sumptuous fare, choice and delicate food; yet all those sweet dainties are sauced and soured with a fretting discomposed spirit, so that his bread tastes no better than gravel, and his cup tastes as bad as poison. Wherefore any man will enjoy as much ease and delight, even when he is tortured upon a rack, and his bones are dislocated upon a wheel, as he shall enjoy who is tormented with a repining, impatient and male-contented spirit. Sleep (which is called 
Psal. 127. 2.  beloved sleep, and a great refreshment to nature; yet it) refresheth not such a man. Bread and water which are the stay and staff of a man's life, these nourish not, nor are digested; good and profitable company delight not, melodious music cannot please the ears, gaudy pageants cannot please the eye, when the heart is encumbered and tossed up and down, and the head troubled and disquieted with variety of carking imaginations, nothing can give content. Jonadab asked Amnon, Why art thou being the King's 
2 Sam. 13. 4.  son lean from day to day? So great, rich and honourable persons in this world may have this question propounded to them, Why are you being Nobles and rich Personages, so much macerated with grief and vexatious troubles? Is not this the reason, because your hearts are unsettled and unsatisfied, and the pomp and vanities of the world sit too heavy, and too close and near unto your hearts? This is the main cause oft times, why the body doth insensibly pine away with fretting; because the mind is so distracted with tumultuous perturbations, and perplexed with variety of earthly entanglements.  
2. The mischief of discontent evidenceth 
2 The mischief of discontent is to the estate.  itself to the estate of a discontented person. For by projecting, contriving and distracting himself about multitudes of business, he knows not how to fix upon any thing to any good purpose, or intent. So true is that observation of that great Historian, That diversity of things breaks off 
Rerum diversitas aciem intentiovis abrumpit. Florus.  the edge of intention. What got that notorious fool mentioned in the Gospel by plotting and contriving ways for the advancement of his estate, and taking of his fill in his imaginary delights and jollities. 
Luke 12. 16.  He was on a sudden disappointed of his expectations, Luk. 12. 19 we read what he promised to himself, And I will say to my soul, Soul, thou hast goods laid up for many years, take thine ease, eat, drink and be merry. But observe what became of him, v. 20. But God said unto him, Thou fool, this night thy soul shall be required of thee, than whose shall those things be, which thou hast provided? And a particular application is made, v. 21. So is he that layeth up treasure for himself, and is not rich towards God. 
3. Discontentedness is mischievous to the soul.   
A third and last mischief (which I shall name) is this, That discontentedness of spirit is mischievous to the soul; and such a mischief as redounds to the soul is the worst mischief of all. For it is an experimented observation that of all persons there is none who more prejudice their own souls, than male-contented persons: when they are in a Congregation, where the Word is preached, the entanglements of the world do seize so much upon them, so that they heed no more what the Preacher saith then the seats whereon they sit. These auditors are of the same temper as those were, of whom the Prophet speaks, Ezek. 33. 31. And they come unto thee as thy people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. When they are admitted into conference with serious Christians, by whose society they might be gainers, than the cares of the world creep into their thoughts, and so disturb them, insomuch that all good discourse is lost upon them, and becomes like water spilt upon the ground, that cannot be gathered up again. Farther, in their private prayers the world steps in, and distracts them in the performance of that duty. And when they should in a solemn manner at the Lords Supper keep their thoughts to the great business in hand, than the world interposeth, and diverts them from serious meditations. Experienced Christians are sensible of these failings, and bewail them in their serious addresses to the throne of grace. Who is able to declare sufficiently, how many are those mischievous consequences which grow upon this root of discontent, which is a root of bitterness that brings forth nothing but gall and wormwood? It is evident by what hath been forementioned, that the body, estate and soul of a man are all exceedingly the worse by reason of a discontented spirit.    

CHAP. V. 
Chap. 5. Containing an use of Reproof and Examination.   
Containing an Use of Reproof and Examination.  

SECT. 1.  
Containing an Use of Reproof.  
HAving handled the Doctrinal part, I now proceed to particular application. Let us then reflect upon ourselves in these five ensuing Uses, viz. For Reproof, Examination, exhortation, direction and Consolation.  
The first use is for Reproof of all male-contented 
Use 1. For reproof of all malccontented spirits.  spirits, who are mere strangers to this necessary duty of Contentment. Although they have food and raiment, and peradventure of the best and choicest in both kinds; yet they have not copied out this excellent lesson of divine Contentment. Hence the confluence of riches and honours, pleasures and profits of the world are a heavy burden and vexation to them, because they enjoy them not with a quiet and a cheerful mind. Now, that I may not stay in generals, I will propound particular instances, and so discover who are discontented and never satisfied, and so come within the verge of this Use of Reprehension.  
1. All envious persons are in an especial 
1 Envious persons are discontented persons.  manner to be numbered amongst discontented persons. For because others are greater and richer, and in higher esteem than themselves, therefore they torment, vex and fret themselves: this sin the Psalmist forbids, Psal. 37. 1. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. Their doom he prophesieth, v. 2. For they shall soon be cut down like the grass, and whither as the green herb. And the remedy to cure envy, is prescribed, v. 3. Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. The way to cure envy, is to put our trust in God, and to go to him as to our strong hold, wherein we may repose our confidence. Apposite to this purpose is the charge of Solomon, Prov. 23. 17. Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long. The fear of God fixed in the heart is a special means to root out this weed of envy. But where the fear of God is wanting, envy doth increase and multiply. Whoever therefore willingly allows himself in this grand sin of envy, he can never enjoy himself, nor any thing he possesseth comfortably: for though he hath a liberal portion of earthly things, yet he is still hankering after more, projecting and contriving variety of ways, according to the dictates of his own fancy, how to add house to house, land to land, and one bag of gold or silver to another; and when he takes notice that some others are richer than himself, he envies and grudgeth them, and his heart riseth against them; so that any man's prosperity is the eyesore of an envious man. If then we would learn this lesson of divine Contentment, we should pluck up root and branch this bitter and cursed weed of envy; for wherever envy grows, contentment cannot grow near it. Envy is so bad and mischievous a neighbour, as it hates and expels contentment out of its coasts. And contentment of spirit is so good a neighbour of itself, as it neither desires nor seeks after acquaintance and neighbourhood with envy. There is not a greater antipathy in nature between a wolf and a lamb, than there is in morality between an envious and a contented person. Envy and Contentment are inconsistent, and cannot keep a mutual intimacy and correspondence together: still there will be clashing and heartburning between them. Though Saul was a King, yet he could not enjoy himself contentedly, because he envied David for the commendation which the women gave him in their singing and dancing; and the envy of Saul broke forth into such rage and fury, as to seek David's destruction. Saul's envy and malice were so exceeding great, that he envied David his very life, and thought that his posterity should never thrive, as long as David lived, 1 Sam. 20. 31. For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. All the grandieur and preferments which Haman enjoyed were nothing, so long as Mordecai was alive. Though Mordecai then was an inconsiderable person, and lightly esteemed of in Ahasuerus his Court, yet Haman envied him his life. For in the confluence of his great preferments, he enters this protestation against his own contentment, Yet all this availeth me nothing, 
Esth. 5. 13.  so long as I see Mordecai the Jew sitting at the King's gate. Wherever envy is, there discontent lodgeth under the same roof.  
2. Proud, ambitious, haughty spirited 
2 Proud ambitio●s persons are discontented persons.  persons are to be reproved for their great discontent: for they are always puffed up with ambitious aspiring thoughts of climbing higher. They are not satisfied with their present condition, but still pursue greater things for themselves. This was a check to Baruch, Jer. 45. 5. And seekest thou great things for thyself, seek them not. This was the sin of ambition whereof those Apostles were guilty, Luke 22. 24. And there was also a strife amongst them, which of them should be counted the greatest. A strange thing 
Vix credibile tam luctuoso tempore vaca●sse animos ambi●ioso certamini. Grot.  (as a learned Commentatour observes) that in such a time of mourning, they should be at leisure for an ambitious contention. And if through infirmity good men be overtaken with this sin of ambition, questionless ungodly great men drive a trade and habituate themselves in pride and ambition. Suppose a great proud man abound in titles of honour, even so many as to clog his memory; yet notwithstanding his proud spirit is insatiate. Cesaer and Pompey were of such high spirits; insomuch as one could in no wise brook, that the other should be his equal, nor he brook, that the other should be his superior. The Prophet Jeremy could prophesy nothing to the content of his proud ●earers: for so we read, Jer. 43. 2. Then spoke Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: The Lord our God hath not sent thee to say, Go not into Egypt to sojourn there. A proud person is in no kind a contented man: for dignities and preferments, her thinks the greatest he can get too little, and many preferments heaped on him, he reckons but as a very few. And as for favour and estimation in the world, a proud person thinks he can never be enough valued and applauded: his own glory he prefers before God's glory, and chooseth rather the praise of men than the glory of God. And as for spiritual matters, which most nearly concern the soul, none more discontented than a proud person; for he is so well conceited of himself, that he is too proud to learn; he despiseth instruction, and thinks himself wiser than the best of Teachers. If a proud opinionated man hear a plain powerful sermon, he is not contented with the simplicity of the Gospel, his palate is vitiated, and he cannot relish wholesome food; he cannot content himself with the form of sound words; but he affects curiosities of humane inventions, fragments of Poets, glean of Comedians, and such like trash he prefers before plain edifying preaching: so then look upon a proud person upon any account whatever, you shall find him a discontented man.  
3. A third sort of discontented Persons 
3 Covetous persons are discontented persons.  (which come under this reproof) are covetous greedy worldlings, mammonists, who are earthed and swallowed up with the immoderate love of the world. These, though they have much of the world already, yet they are of such a ravenous disposition, as they are greedy after more. Their hunger and thirst is after corn and wine, and they have a large grasp to hold together abundance of the world's goods. A covetous man degenerates into a horseleech, and useth the selfsame language Give, give. And upon a review, a covetous man is far worse than the horseleeches daughter; for when she hath glutted herself with abundance of bloodsucking, she lets go her hold and falls off; but a covetous man is so far from falling off, as he falls faster on, and therefore he falls upon new projects and devices to satisfy (though he will never be satisfied) his devouring and ravenous appetite. Hell and the grave are never satisfied; no more can the hell and grave of an inordinate greedy desire after the world ever receive any satisfaction.  
There are two significant words used by the Apostle to set forth covetousness: one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ex vi nominis significat studium semper plus ●abendi. Gersh.  The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth having more; so that a covetous man is still desiring of more. And this desire is immoderate, even with the loss of others (as Beza observes.) 
Significat immodicam acquirendi cupiditatem, etia● cum aliorum de●r●mento. Beza in Luc. 12. 15.  This man is rapax, greedy; to be compared to a greedy devouring wolf, or to a vulture and cormorant, swallowing up all he can get. If he may compass riches, he cares not how he comes by them, whether per fas vel nefas, quocunque modo rem, all is one to him; so he may swim, he cares not who sinks; so he may stand, he cares not who falls; so he may be a gainer, he cares not who is the loser. Wherefore he sticks not, nor scruples at oppression, rapi●●e and violence, bribery, calumnies and unjust suits, sacrilege, perjury, (for any thing he can swallow down, which may bring most grist to his own mill.) And this man (though he escape the punishment of man oftentimes, yet) God brands him for an Idolater, Eph. 5. 3. Amongst other choice qualifications of a Bishop, one is— not greedy of filthy lucre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covetousness is a great sin in any man, but more notorious in a Minister of the Gospel. God abhors a 
Psal. 10. 3.  covetous man, and bars him out of heaven. The covetous are ranked amongst the vilest of sinners, Know ye not, that the unrighteous 
1 Cor. 6. 9, 10.  shall not inherit the kingdom of God? Be not deceived, neither fornicatou●rs, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.  
Another word whereby covetousness is expressed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the love of money. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And the Apostle tells us, that it is 
1 Tim. 6. 10.  the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. There is an emphatical word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad hoc ut posthac evadendi emergendique facultatem non habeant. Oecumen in locum.  which signifies ducking or plunging. Covetous muckworms are as it were ducked and plunged over head and ears with the love of money, and therefore (unless a hand of mercy deliver them) they cannot escape without inevitable destruction. And such a man whose heart is thus swallowed up with the love of the world, is as much tenax, to hold fast what he hath already got, as rapax, ravenous and greedy after more. Who are there to be found of such sordid and penurious spirits, as covetous persons? They sit upon their riches, as Rachel sat upon the stuff, not willing to rise up from it. Gold and silver are the darlings which they hug in their bosoms. Job sets a mark on them (as their speech bewrays them) who say to the 
Job 31. 24.  wedge of gold thou art our confidence. Wherefore a greedy penurious man grudgeth himself his necessary food and raiment. As by oppressing, griping and racking, he is a thief to the poor in robbing and spoiling of them, by a sin of commission; or otherwise by not relieving, not feeding, nor clothing them, which is a sin of omission; so he is a thief to himself, being not willing to allow 
Cupit hic gazis implere famem, n●c tamen omnis. plagu gemiferi sufficit istri, nec tota sitim L●dia vincit, etc. Sen. Trag. Herc. Oet.  himself what is necessary and fitting for his estate and calling. And of all others, no man is so great a malcontent, as a covetous muck-worm: for the more he hath, the more he craves; as the more fuel is added to the fire, it breaks forth into a greater flame: so more riches, as gold and silver, lands and revenues, when they are given unto a covetous man, they are like oil cast into the fire to make a greater blaze; he is still disturbed in his spirit, and perplexed with multitude of tumultuous thoughts, because he hath not all that he desires: so than it evidently appears, that covetousness and contentedness are opposite, and can admit no terms of reconciliation; for one goeth out as soon as the other comes in.  
4. A fourth and last sort (which I shall 
4. Murmurers are discontented persons.  mention) of discontented persons, who fall under this reproof, are Murmurers, who are frequent in muttering, whining, and in using of querulous and reviling language, even to the traducing of divine providence, and repining at divine dispensations: because they have not what they would have; they are so far from being thankful for that which they have, (and the least that they have is infinitely more than they deserve) as they exceedingly offend through murmuring, grudging and complaining for what they want. The Israelites highly provoked God in this kind, and deeply smarted for their provocation. Insomuch as their example is a sea-mark or monitory example, to beware of their sin, lest we partake of their punishments, 1 Cor. 10. 10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. The Israelites ●●brajd●● of peevish and froward children, who (as we use to say) are never contented, neither full nor fasting. They were afflicted with hard bondage in Egypt, and were forced to serve with rigour; so that all they did eat and drink was sauced with hard servitude. But as soon as ever they had obtained their liberty, and were delivered from their Egyptian bondage, and in the wilderness met with wants of bread and water, they fell a murmuring, and were so insensible of, and unthankful for their liberty restored, as that they preferred the garlic and onions of Egypt, before their deliverance. Wherefore in a mutinous and rebellious manner, they combined against Moses and Aaron, Numb. 14. 4. And they said one to another, let us make a Captain, and let us return into Egypt. None are more discontented than murmurers: Their thoughts are disturbed, their devotions distracted, the works of their calling are neglected, their sleep passeth from them, they relish no pleasant taste in their eating and drinking, because their minds are disquieted and unsatisfied. Hence it comes to pass, that the tongue of a murmurer is set on fire of hell, because he gives himself up to a habit of reviling and railing at others, because they are in a more prosperous condition than himself. This murmuring language grows on that cursed root of unbelief, and diffidence of God's promises and providences. Hence, from this sin of murmuring arise so many fluctuating and tumultuous thoughts, and so many roving imaginations, which obstruct the tranquillity of the mind, and disorder the affections by putting them into a confusion, or else setting the whole man in combustion.   

SECT. 2. 
Use 2. For Examination.   
Showing who is the Author of Contentment, and what are the Objects of Contentment.  
I Proceed to a second use, which shall be for Examination. Quest. The question is, Whether we have learned this divine and excellent art of Contentment?  
Answ. For a serious and deliberate answer to this question, we must make enquiry into three things, and give answers accordingly. 1. We are to inquire of whom we must learn this great and choice lesson of Contentment? 2. What is the object of Contentment? 3. What distinguishing characters may be set down, whereby we may know whether we have learned this excellent lesson of Contentment, yea or no?  
Quest. 1 1. We must make enquiry, of whom we 
Of whom we must learn contentment.  must learn this lesson? The ground of enquiry is, because every one cannot teach this lesson of Contentment, and it is not commonly to be found. It is not an herb that groweth in every garden, but it is a plant of our heavenly Father's plantation.  
Answ. I shall therefore first answer negatively, 
Given negatively and positively.  where contentment is not to be found; then secondly, positively, where it is to be found. 1. Negatively, I shall produce an instance or two, where contentment cannot be had as,  
1. Nature cannot teach us this lesson. 
1. Nature cannot teach contentment.  Nature is corrupt, vitiated and depraved; for we are by nature inclined to all manner of inordinate affections, and the vergency of the heart is carried in a swift career after every lust, as a boat in a full tide, which with the sail hoist up is carried down the stream, with all manner of violence. Nature excites us to a greedy and eager pursuit after the world, and provokes the appetite to all inordinate and boundless desires: insomuch as a man may as easily fill a sieve brim full with water, as fill up the disorderly desires of a natural man.  
Secondly moral Education cannot teach 
2 Moral education cannot teach contentment.  a man this excellent lesson of Contentment. Seneca though he wrote rare precepts and counsels for contempt of the world and for a contented mind, yet it is storied of him, that he was a great Usurer, and a greedy covetous man. All the grounds of contentment which Philosophers give are of too low an elevation: For (saith a learned Doctor.) Their Topics were taken from the 
Dr saunderson's Serm. 2. ad Aulam. p. 116. fol.  dignity of man, from the baseness of outward things and mutability of fortune, and from the shortness and uncertainty of life, and such like other considerations as come within their own sphere, useful indeed in their kind, but unable to build such a pile or roof as they would build thereupon.  
But as I have showed negatively where contentment cannot be learned, I will now show positively where it is to be learned, and of whom, viz. we must repair unto the Sanctuary and search the holy Scriptures, and 
The holy Scriptures teach contentment.  beseech God to teach us to make a right application of them. We must be taught of God, and anointed by the Spirit of God, before we can learn the excellent lesson of divine Contentment. St Paul though he was an Hebrew of the Hebrews, (i. e.) an Hebrew both by the father and mother's side; though he was bred up at the feet of Gamaliel, a learned Doctor and expositor of the law, and though he was one of the Pharisees, the strictest Sect amongst the Jews (for the proverb was amongst them, That if only two men were to be saved, one of them would be a Pharisee) yet notwithstanding all these advantages St Paul had, he could learn this lesson of Contentment no where else but in the school of Jesus Christ. Now it is the saving knowledge of Christ seated in the heart, and the image of Christ (which is righteousness and holiness) form in the life and conversation, whereby a man is cast into a new mould, which frames the heart into such a serene and quiet temper, as notwithstanding storms and tempests are boisterous without yet there is a marvellous calm within. So then questionless contentment is the gift of God: of him we must beg, he is the sole donour of it. Contentment is a lesson only taught in the school of Christ: other teachers (whatsoever they may pretend) can never persuade the heart to a quiet and settled repose and acquiescence, but still there will arise perturbations of the mind, which will set the whole man out of order. But Christ, who is the only Lord and Master, who hath sovereign and absolute command over the hearts and consciences of all men, he can persuade the heart and prevail with it effectually to be contented, acquiesce and rest in him, as lines in their proper centre. Philosophers spent much time in prescribing precepts (which they call their Documenta) for the better ordering of the lives and conversations of mankind: but all their precepts reach no farther than the outward man: they meddled not at all with the inward man: whereas contentment and discontentment arise from the mind, and from things within, rather than from things without; wherefore the wound is most usually inward, and therefore more tormenting. The mind apprehends things after a different way, and as there is a different conception, content and discontent act accordingly. Now when the mind of a godly man is first placed on God, and wholly depends on him, and accounts God his riches, treasure and honour; and accounts Christ all in all, then there abides contentment and tranquillity in abundance in that soul.  
In the second place (in handling this use) 
2. The objects of Contentment.  we are to propound an enquiry, What is the object of Contentment? I answer with the Apostle, Phil. 1. 11. I have learned in whatsoever state I am, therewith to be content. The Apostle specifies without any limitation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he should thus enlarge himself; Be my estate what it is, indifferently high or low, rich or poor, prosperous or adverse, yet I am sensible that all comes from the ordering and disposing wisdom of God; therefore I not only must of necessity bid my present condition welcome, but I am willing with cheerfulness to bid it welcome: not only of necessity I yield and submit to God's providence, but I submit with a ready and cheerful spirit; because I know and acknowledge all God's dispensations to be wise and holy, and it is my obliged duty to rest satisfied, and bow myself in submission to them. We must know that it is a point of wisdom to learn contentment, as well in an higher as in a lower condition, in a great, as well as in a mean estate; in prosperity and confluence of riches, to bear them without pride, luxury and insolence, is as difficult, as to bear a mean estate without murmuring, fretting and repining: wherefore it concerns us both in prosperity and adversity to learn this excellent lesson of Contentation.  
1. We must be content in prosperity. 
1. We must be content in prosperity. Object. Answ.   
But it will be objected, who will not be content with a prosperous estate?  
For answer there are many, who notwithstanding they have abundance of riches and honours in this world, yet they enjoy not themselves, but are very strangers to this lesson of Contentment: for the great share they have of outward things, they vex and torment themselves more by casting about, and projecting how to add to their estates and improve their revenues, and advance themselves and their posterity to high promotions: so that frequently it comes to pass, that a day-labourer who hath not a penny, but what he earns and enjoys, only enough to keep him alive from hand to mouth, he (I say) lives more contentedly, sleeps more sweetly, eats (though course diet) more hearty, than many great personages whose revenues are of several thousands per annum: wherefore it is the duty of all such who are in a prosperous condition in the world, to be thankful for the mercies they enjoy, and to honour God with their substance in doing good, and in distributing to ●he necessities of such as are in want, and in the height of their riches to labour for a quiet, fixed and composed frame of spirit.  
2. Let us be contented in adversity. 
2 We must be content in adversity.  Now is the time of trial, amidst varieties of losses, crosses, poverty and disappointments, to bear up the spirit with patience and learn the lesson of contentment. An even sedate frame of spirit amidst variety of dispensations, will much conduce to the learning of this choice art of Contentment: for he that can moderate and bound himself in days of prosperity, and not surfeit of the sweetness thereof, he will be the better enabled to bear the bitterness of adversity. A heart fixed, trusting in God, hath made a good proficiency in this even frame and settled temper of spirit: this man fears no bad news, for his heart is above them. The Psalmist gives him this character, Psal. 112. 7. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord. It is an observable saying of the Orator, Praeclara est aequabilit as 
Ci●. Offic.  in omni vita, & idem semper vultus eadémque frons. Many trials we must expect and prepare for: because afflictions are the common lot of God's people, and we must through many tribulations enter into 
Act. 14. 22.  the kingdom of God. Wherefore the duty incumbent on us is this, That no man should 
1 Thess. 3. 3.  be moved by these afflictions▪ for yourselves know that we are appointed thereunto. How many and manifold are the afflictions that befall men's estates: many have sustained great losses by fire, being burnt out of house and home: many are impoverished by the rot of ; others are undone by decay of trade, others have been undone by perfidious careless servants, and many have been great sufferers in times of war, being spoiled of their goods by rapine and violence, and others have been much losers by highway robbers, so that many of considerable estates before, are reduced to poverty, and may take up the complaint of Naomi, Call me not Naomi, call me Marah; 
Ruth 1. 20, 21,  for the Almighty hath dealt very bitterly with me, I went out full, and the Lord hath brought me home empty again, why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? Times of affliction are times of trial, and read unto us necessary and serviceable lectures of contentment. Many sore afflictions befall our bodies: and some are troubled with variety of diseases. Every one meets with one disease or other, as an alarm to warm him of the frailty and short continuance of his life upon earth. When the stone, strangury, colic, gout, toothache, fevers, and such other like distempers rage's in their extremity, than patience, meekness and contentedness afford great help and assistance to bear those burdens with more facility; for hereby the disease is more mitigated and less painful. But on the contrary, raging, fretting and vexing under pains and anguish adds more fuel to the flame, and in stead of lessening aggravates the grief more and more. But of all griefs and sorrows none are so sad and painful as inward wounds, such as are wounds of conscience. The spirit of a man will sustain his infirmities, 
Prov. 18. 4.  but a wounded spirit who can bear? Such a time especially (when the arrows of the Almighty stick fast in a man, and an awakened conscience cries loud against the sinner) not excluding other times, requires the exercise of faith and patience, and setting of the spirit of prayer on working, and resigning of our wills to the will of God in every thing. The duty incumbent on us is fully expressed, Isai. 50. 10. Who is among you that feareth the Lord, that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God. Although for the present, God may respite an answer of peace to his own children, yet his deferring is no denial. He will speak peace in his own appointed time: after he hath prepared and seasoned his people for the reception of so great a mercy, he will send it them, Psal. 85. 8. I will hear what God the Lord will speak; for he will speak peace unto his people, and to his saints; but let them not turn again to folly. Though God may hid his face from his own people for a time, and his hiding may cause much grief and trouble to them, yet in his good time, he will lift up the light of his countenance upon them. Our duty then is, to watch and pray, and act faith on promises, and quietly and submissively yield up our wills to the will of God. Although at present there be no dawning of comfort, yet a clear sunshine will break forth. Let us then make particular application of these Scripture cordials, ●sal. 97. 11. Light is sown for the righteous, and joy for the upright in heart. There is some considerable interval of time between seed time and harvest, wherefore as the husbandman must wait patiently for the appointed time of harvest, so must a true believer wait Gods appointed time. Light and gladness are sown, true believers shall reap the benefit thereof in Gods own convenient time. Another Scripture cordial is Psal. 112. 4. Unto the upright there ariseth light in darkness. O Christian, labour for uprightness, (i. e.) sincerity, and assure thyself, that the light of God's countenance will dispel thy darkness, and his consolations will cheer up and revive thy spirit abundantly.   

SECT. 3.  
Containing four signs and Characters of contentment.  
I Proceed to a third enquiry, what signs 
3. Enquiry, what be the signs of contentment.  and characters may be given, whether we have learned this excellent art of Contentment, yea or no? For satisfaction to this enquiry, I shall set down certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or distinguishing signs, which discover a great difference between contented and discontented persons, as I shall represent unto you in these ensuing particulars.  
1. A contented person is a charitable 
1. A contented person is a charitable person.  person, openhanded, large-hearted and liberal. As God hath given him a competent share of this world's goods, so he communicates and distributes them to the supply of such as are in a necessitous condition. He looks upon himself as a steward in trust, and therefore engaged to dispense to others that are in need, in feeding the hungry, clothing the naked, visiting the imprisoned and relieving the distressed. God hath made as well the poor as rich: and the rich aught to open their hands and hearts for the relieving of the poor. The commands are very many to this purpose; only I shall instance in two or three, one command is, Eccles. 11. 1, 2. Cast thy bread upon the waters, and thou shalt find it after many days. In our old English translation it is read, Cast thy bread upon wet faces; implying, that the poor man's misery causeth him to weep. Now charity bestowed upon the poor is not lost; it is like seed sown, which will bring forth a plentiful harvest. But some may complain of the times, and may fear that they themselves may want. But this thought must not hinder charity. For v. 2. it is said, Give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. There is a certain definite number used for an uncertain and indefinite, implying the great extent of charity, that many aught to be made partakers of it. And though evils are foreseen, and feared, yet whilst we have this world's goods, we should take the present opportunity of doing good with them. Another command is, 1 Tim. 6. 17, 18. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate. In this Scripture are many choice things observable, 1. There is a word of command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Mandatum ab alio acceptum aliquibus d●nunciare. Zanch.  it is a judicial term taken from charges at Assizes given by Judges: they give their charge as they receive it from the rule of the law, and so the Apostles gave their charges and word of command, as they received it from Jesus Christ. 2. To whom is this command given? I answer, it is to them that are rich in this world, such as have the affluence of worldly goods, as gold and silver, corn, lands and revenues: Such as have abundance of the good things of this life are not to hoard them up, but to distribute and do good. 3. Observe two obstacles or impediments, which must be avoided.  
The first is high-mindedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 
1. High-mindedness hinders good works.  this is a grand impediment; it is all one with pride of heart, and it obstructs the practice of charity: for proud persons grasp all they can, and think all they have too little to satisfy their pride: and hence it comes to pass, that many will bestow many pounds in gorgeous apparel, and care not what they expend upon ridiculous and exotic garbs and fashions, and in the mean time they grumble at a few pence asked of them towards the relief of such, as are in extreme poverty.  
A second impediment is worldly confidence, 
2. Worldly confidence hinders good works.  it is expressed, not trust in uncertain riches: for confidence in riches, trusting and relying upon them hinder all acts of charity. The words are emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 
Neque spem povere in divitiis incertis: Hypallage Hebraica pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & hoc pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dugards Lexicon.  Who of any understanding would trust in uncertainties? But here is positively set down in whom trust aught to be reposed, it is said in the living God. Riches they perish, the owners die, but God lives for ever, and to trust in God here is a strong ground of encouragement in the subsequent words, who gives us richly all things to enjoy. Therefore we must alienate our hope and trust from all earthly things, which fade, decay and whither, and place our whole hope and confidence in the living God. Now the particular acts of charity are expressed in four particulars. 1. To do good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this implies liberality and beneficence. Not only a bare doing of good, but in a bountiful manner. 
Quò quisque opibus abundat, eò amplior illi bene ficentiae materiae suppetit, & quò semper ad erogandum pigriores sumus quàm deceat, eò pluribus ver bis eam virtutem commendat. Calv.  2. To be rich in good works: not only a doing good, but doing good in a plentiful manner is commanded. A niggardly giving for a rich man is here forbidden. 3. That they be ready to distribute, here is set forth a ready propension of the mind. 4. That they be willing to communicate. This is exegetical of the former; distributing and communicating are acts of charity. And such as exercise these duties shall reap the comfortable fruit thereof. 1. Tim. 6. 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. From this Scripture Papists plead for merit, 
Remuneratio non ex meriti ratione pendet, sed ex liberali Dei acceptione. Calv.  and Estius causelessly blames Calvin, (as usually Papists do) for saying (and that orthodoxly) That reward depends not on merit, but on God's free acceptance. To this Scripture I will add one other, which may give light to this, viz. Hebr. 13. 16. But to do good and to communicate forget not, for with such sacrifices God is well pleased. So that here is neither merit in the work, nor in the worker, but it is God's acceptance we must only plead. For by what hath been mentioned appears, that acts of charity and contentedness of spirit join together in a mutual harmony. Let none therefore imagine, that by a prudent and liberal distribution of his goods to the necessity of others, that he shall be any whit a loser: for God himself will be his paymaster, Prov. 19 17. He that hath pity on the poor dareth unto the Lord, and that which he hath given, will he pay him again. An openhanded man that is considerately charitable (for indiscreet charity is culpable) is a blessed man, Psal. 41. 1, 2. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble. When contentment and godliness go hand in hand, than charity puts forth itself. For in testimony of thankfulness, a good man abounding in riches will abound in acts of charity, and disperse to the poor with a cheerful and willing mind, Psal. 112. 9 He hath dispersed, he hath given to the poor, his righteousness endureth for ever. The fear of want and rolling disturbing thoughts cause many to be so niggardly and close-fisted: But a man of a contented mind is industrious in his calling, thankful for what he hath, and therefore fears no want; but he exerciseth with all cheerfulness acts of charity, and improveth the present season, making his own eyes his overseers, and his own hands his executours: for by doing good in his life time, he may to his comfort behold the good success of his charity, and likewise enjoy the benefit of the fervent and powerful prayers of many, who have fared the better by him, and whose loins do bless him. Now a ready way to evidence the truth of our religion is to exercise works of mercy and compassion towards such as are in want. Let not rich persons be afraid, that they shall miscarry in their liberality, for we read, Prov. 11. 25. The liberal soul shall be made fat, and he that watereth shall be watered also himself. Isai. 32. 8. But the liberal deviseth liberal things, and by liberal things shall he stand.  
Quest. But the question will be asked how far charity is to be extended?  
Answ. For answer, our Saviour propounds God the Father's example, Luke 6. 31, 36. He is kind unto the unthankful and the evil. Be ye therefore merciful as your Father also is merciful. Sometimes we should give to one who is in distress, though a vile man, quà homini, & si non homini tamen humanitati. The Apostle commands the enlargement of charity, yet he appropriates it to some more than others in an especial manner, Gal. 6. 10. As we have therefore opportunity, let us do good unto all men, especially unto them, who are of the household of faith. And the practice of charitable acts is a character of pure religion, James 1. 27. Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.  
A second sign of a contented man is 
2. A contented man is moderate in his desires after the world.  this, when he is sober and moderate in his desires after the things of the world. Although all the lands and revenues, and whatever he possesseth are his own proper goods, and he is diligent to improve them, yet he order all his affairs with moderation: as that man is blame-worthy, who is greedy and eager in the pursuit after another man's estate; so is he to be blamed, who is over eager and solicitous for recovering of his own right. For instance, If a tenant have his barns fired by lightning, and his corn burnt up, or multitude of his  die of the rot (notwithstanding the rigour of the law requires exact performance of covenants, yet) the landlord is obliged in conscience to show mercy and compassion. There are cases of necessity and charity, by reason of emergent casualties, wherein a man may and aught cedere de suo jure. For a man in every thing to require the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be strict and punctual, as not to abate a penny, in case of poverty, losses and sickness, and such like cases, this is to be righteous overmuch, which Solomon prohibits, Eccles. 7. 16. Be not righteous overmuch, neither make thyself over-wise, why shouldest thou destroy thyself? Our common Proverb gives some light to this Scripture, viz. Right in extremity is the greatest 
Summum jus, summa injuria.  injury. Our duty is to moderate our zeal with prudence, and temper all acts of justice with moderation. Tacitus 
Retinuit quod est difficillimum ex sapientia modum. Quisquis plus justo non sapit, ille sapit. Tacitus in vita Agric.  in the life of Agricola saith, that he retained (that which is most difficult) a moderation in wisdom; He is wise that is not over-wise. Such then, who are too strict and greedy in exacting every penny to the utmost (though it be their own) without any consideration of emergent losses by the hand of God, do plainly discover themselves to be without bowels of compassion, and persons of covetous and discontented spirits.  
3. Another sign of 
3. He is a contented man who amidst great losses, patiently and quietly submits unto the hand of God.  contentment is this, when a man who formerly enjoyed a plentiful estate, but by losses either at sea or at home, or variety of casualties is reduced to a mean condition; yet this man looks at and acknowledgeth the hand of God, and without fretting or murmuring, and without reviling of second causes, he patiently and submissively undergoes his sufferings and losses. When a man can part with that which God hath given him, and quietly resign that to God which he hath received from God, this shows much of a contented and patiented spirit. Though many have their houses burnt and their goods consumed in the flames, yet there is great mercy in that they escaped with their lives, and the acting of thankfulness for so great a deliverance as this, should silence all murmuring for the loss of the other. We should in deliberate thoughts all consider, that all that we have and hold is in trust from God, our great Lord and Creditor. The title, propriety and interest of all we are or have are in God alone; we only are stewards, or usu fructuarii. That God hath lent any of us an estate so long, is a great testimony of his bounty, and a great obligation to engage us to thankfulness; wherefore we must not think hardly of God, nor murmur at God, for calling for his own again. For God is the absolute Sovereign Lord and Owner of all; we are only tenants at his will and pleasure. God is our Master, we are his stewards and engaged to give an account, for all that which is committed to our trust. Job is a pattern of patience, chap. 1. 21. The Lord gave (saith he) and the Lord hath taken away, blessed be the name of the Lord. And when his wife gave him a cross answer, and wicked counsel, he returns a wise answer, Job 2. 10. Thou speakest as one of the foolish women speaketh; what shall we receive good at the hand of God, and shall we not receive evil? He is a very bad debtor, who grumbles and falls out with his creditor when he calls for his own. It oftentimes so falls out that the lender who in kindness hath lent a considerable sum of money, when he calls for it again, he loseth a friend of the borrower: but this is a high piece of ingratitude, to be utterly abhorred. But he is a sober and settled spirited man, and hath learned the lesson of contentment, who is willing to resign that up to God which he hath received from God. If he loseth an estate by fire, robbery, decay of trading, shipwreck, etc. he looks at the highest hand and cheerfully submits. He said well who used this expression, Non contristor quia recepisti, ago gratias quòd dedisti. Whenever then losses, poverty or affliction befall us, when we are deprived of that which formerly we enjoyed, we must exercise two graces, viz. patience in submitting to Gods will, both for the present and future; and thankfulness for that estate which we have enjoyed so long; and patience and thankfulness are grand evidences of contentation.  
A fourth sign (and the last I shall name) 
4. A contented man takes just and regular courses.  of Contentment is this, that a contented man takes just and regular courses, both in getting an estate, and keeping it when it is got. In both he acts regularly, not according to any law of his own lusts, but according to the unerring rule of the Word of God. Solomon prescribes several irrefragable principles, which may be called Proposi●iones aeternae veritatis. One is Prov. 16. 8. Better is a little with righteousness, then great revenues without right. A second principle is, Prov. 10. 2. Treasures of wickedness profit nothing, but righteousness delivereth from death. A third principle is, Prov. 15. 16. Better is little with the fear of the Lord, then great treasures and trouble therewith. A fourth principle is, Prov. 20. 17. Bread of deceit is sweet to a man, but afterward his mouth shall be filled with gravel. A fifth principle is, Prov. 20. 21. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. A sixth (to name no more) principle is, Prov. 9 17, 18. Stolen waters are sweet, and bread eaten in secret is pleasant, but he knoweth not that the dead are there, and that her guests are in the depths of hell. These are select aphorisms and experienced principles delivered by Solomon: who then of any understanding dare adventure to advance an estate by bribery, forgery, extortion, sacrilege, & c? The gold called Aurum Tholosanum, made every one the poorer that had it. And a coal with a piece of flesh, which an eagle took from the altar, set her nest on fire. It is commonly observed that eagle's feathers will not mix with any other feathers. Men of serious and conscientious spirits, will not suffer any goods unjustly gotten to mingle with their estates. Solomon tells us, 
Eccles. 10. 1.  Dead flies cause the ointment of the apothecary to send forth a stinking savour. One wild gourd shred in with other herbs, spoiled a whole mess of pottage: so any estate gotten by unjust ways, mingled with the rest, will bring a curse upon the whole. It argueth questionless a male-contented spirit, when men make haste to be rich, and run on in the eager pursuit of unjust practices and crafty devices, to overreach and go beyond their brethren, so that they may gain by others losses, and lay their foundation and build upon others ruins. But such vile practices prove the ruin of the practitioners. Whereas a contented single-hearted man keeps on his calling with all faithfulness, and accounts no ways gainful and beneficial, but such only which are just and honest. A heathen, one of the eloquentest of them all could say, That 
Quod non est honestum illud non est mile censendum. Cic. Offic.  which is not honest is not to be accounted profitable. Whatever imaginary gain the world boasts of is not to be valued, only true gain is purchased by honest and true ways.    

CHAP. VI 
Chap. 6.   
Containing an use of Exhortation, which is pressed home by six moving considerations, to persuade to Contentment.  

SECT. 1.  
Containing three Motives to Contentment.  
I Proceed to a third use, which is for exhortation 
Use 3. For exhortation.  to persuade to the daily exercise and practice of this great duty of Contentment. The art of contentment (as I mentioned before) is a mystery, and therefore in it there is some more than ordinary excellency to be understood. The duty incumbent on us is to be well instructed in this mystery. It is a divine art, we must labour to be good proficients, and experienced scholars in it. Therefore to excite and persuade to the learning and practising of this choice art (well worth our learning) of contentment, I shall lay down these six moving and weighty considerations.  
1. Consider what we brought with us 
1 Consid. We brought nothing with us into this world, and shall carry nothing out.  into the world, and what we shall carry out of it. The Apostle informs us of a mere nullity, both of the one condition and the other, 1 Tim. 6. 7. For we brought nothing into the world, and it is certain, we can carry nothing out. Job amidst his great afflictions confesseth, Job 1. 21. Naked came I out of my mother's womb, and naked shall I return thither. None of us all brought into the world manors, lordships, or bags of gold and silver; neither shall we carry out of the world any such things with us. That great Personage, who 
Pellaeo Juveni non unus sufficit orbis.  could not be contented with the whole world, but whined because there was not another world to conquer, yet when he was dead, he was confined to a grave six or seven foot long. A little compass of earth will hold that man when dead, whom in his life time, many miles riding would not content. If then we consider seriously how naked we all came into the present world, without furniture or provision, either of food or raiment, and when we go out of the world, we shall be divested and 
P●ucis minimisque natura contenta est, cuj●s satietatem si superfluis urgere velis, aut injucundum quod infuderis fiet, a●t noxium. Bocth. de Consol. phillip lib. 2.  stripped of all our possessions, this weighty consideration seriously set home upon our hearts, should read us an useful lecture of contentment. A small little pittance will suffice nature, and keep us alive in this present world, and carry us through it. And where grace is wrought effectually upon the heart, less will suffice; for grace will moderate the affections, and bridle the appetite, and so order the whole man into a quiet and sweet frame, insomuch as whatever we have (be it less or more) we shall with comfort and serenity of mind enjoy the same.  
2. Consider that our great comforts, 
2. Consid. That our great comforts, joys, hopes and treasures, consist not in the fruition of outward things.  joys, hopes and treasures, are not in the fruition of outward things; but our best reversion and our greatest satisfaction is to be had in heaven, and in the great things of eternity. Why then should we take up our thoughts and immoderately perplex and entangle our spirits with an over-eager solicitude for the things of the present world? Upon an exact survey, there will be found an impotency and insufficiency in all things under the Sun, to quiet and satisfy the immortal soul of man. For the heart of man is triangular, and the world is circular, and it is impossible for a circle to fill a triangle. If we look for rest in this present world, we look for it where it is not to be had; For here is not our rest. If we look 
Micah 2. 10.  for an abiding city here, we mistake the place: It is not to be had in this world, only in the world to come: so saith the Apostle, For here we have no continuing city, but 
Hebr. 13. 14.  we seek one to come. If we expect any satisfaction from earthly treasures, we shall be disappointed in our expectations; for they are all subject to variety of casualties. Let us then take counsel from Christ, Matth. 6. 19, 20. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thiefs break through and steal: But lay up for yourselves treasures in heaven, where moth nor rust doth corrupt, and where thiefs do not break through and steal. Let us account Christ our chiefest treasure, and let us be willing to part with all treasures for Christ. Christ is infinitely more valuable than all the treasures in the universe. He is the pearl of price; We must imitate the wise merchant, who when he had 
Matth. 13. 46.  found one pearl of great price, he went and sold all that he had and bought it. If then we have got possession of Christ, we are rich enough. In him are hid all the treasures of wisdom and knowledge. The knowledge 
Col 2. 3. O Thesauris omnibus opulentior notitia Christi●  of Christ is richer than all treasures whatsoever, (as an ancient Father observes.) A traveller in his journey meets with variety of hardships and sufferings; he meets with many a shower of rain, course far, hard lodging, and many times falls into vile company, from whom he receives affronts and abuses; but he in the mean time comforts himself with hopes of better usage at home, (for home though homely will make amends for all.) What is this world but an Inn and thoroughfare to eternity? Heaven is the home of a true believer, that's his journey's end; and there (as Job speaks) The wicked cease from troubling, and there 
Job 3. 17.  the weary be at rest. Would you not think that traveller to be a madman, when at his Inn (where he is to lie but for one night only) he calls for all the pots and pans, candlesticks, bedsteads, and all the lumber of the house to be brought into his chamber: just so is he whose continuance is to be very short in the world, and but for a moment of time, and yet he doth so turmoil, encumber and involve himself with so much pelf and luggage of the world, and grasps such large handfuls of earthly treasures, as if he had no other thoughts but of fixing his station, and settling himself here below, as if he dreamed of an eternity upon earth. But a child of God looks upon himself as a stranger and a pilgrim; and he accounts these outward things as transient, fading and perishing things. He hath his eye fixed on heaven, that is his country, and he can cheerfully bear with hardships in his way, whilst he is travelling to his country. So did those believers desire a better country, that is an heavenly. 
Hebr. 11. 16.  So did Moses eye the recompense of the reward. The words are emphatical. Something 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebr. 11. 26.  Moses looked from, he looked off them, as one that altogether forsook them, and would have no more to do with them; and what were those things you may read, Heb. 11. 25. They were the pleasures of sin; and Moses made the better choice, Choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. The Apostle looked from them, and regarded not a whit any sinful pleasures, but there is something (which abundantly satisfied him) that he looked unto, and that is the recompense of the reward. The serious contemplation of heaven and the great things of eternity, will quiet our spirits, and make them be contented with lesser matters here below, considering that there is reserved a brave reversion in heaven for us.  
3. Consider that this mystery of divine 
3. Consid. That the mystery of divine contentment is an excellent mystery.  Contentment is an excellent and sublime mystery. It is well worth the learning of the profoundest scholar, and this art is so excellent and honourable, as whosoever he be that learns it, gains high honour, credit and reputation by it. It is no disparagement in the least (but a means to obtain high renown and honour) even for the most learned Rabbis and men of greatest knowledge, to go with St Paul to school, to learn this great lesson of divine Contentment. This great Doctor of the Gentiles, a profound and every way accomplished scholar, the chiefest of the Apostles for acquired parts and endowments, made it his grand study and business, to learn to be contented in every estate and condition. Let us go and do likewise, and learn of the Apostle that which he first learned of Christ, and that is the excellent art of Contentment. I have often in this Treatise given to contentment this epithet of excellent, and I call it so the rather, because it resembles God. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficient, Phil. 4. 11. There it is in the concrete; but it is in the abstract, 1 Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfsufficiency. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Contentment, or selfsufficiency (as the word signifies) can be appropriated unto none but God; For he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) primarily and absolutely self-sufficient: But St Paul and others may be said to be so secondarily and derivatively. Whoever he be, that desires and endeavours to be thus content and self-sufficient, he must beg it of God, and whosoever hath obtained this jewel, he must ascribe to God the praise and glory of so rich a treasure, and precious commodity.  
So then the excellency of Contentment consists in four particulars.  
1. It resembles God. There is a similitude 
1 Contentment and self sufficiency resembles God.  or assimilation unto God, so far as the measure of a creature will contain. By selfsufficiency (here rendered contentment) there is a similitude unto God himself. God alone is self-sufficient, and the more beauty and excellency is put upon any creature, by so much the more it resembles the Creator.  
2. God is the sole Donour of contentment. 
2. God is the sole Donour of Contentment.  God is the original, exact and perfect pattern. And the more holy we are, by how much the more we conform to our original. This gift of contentment is one of the good and perfect gifts which come 
James 1. 17.  down from God. This is that which the Preacher so highly commends, That every 
Eccles. 3. 13.  man should eat and drink, and enjoy the good of all his labour, it is the gift of God. God gives us our beloved sleep. God alone can 
Psal. 127. 2.  quiet and settle our spirits; so that we can never rest satisfied, nor enjoy any acquiescence, but in God alone. Hereupon St Austin in that rare book of his Confessions gives this experimental verdict, That wherever the soul of 
Quaquaver sum se verterit anima hominis, ad dolores figitur alibi, praeterquam in te. Aug. Confess. lib. 4. cap. 10.  man turns itself, it is fastened to sorrows any where besides God. And in another place, the same Author adds further, viz. In all things which 
In omnibus quae percurro, non invenio tutum locum animae meae, nisi in te, quo colligantur sparsa mea, nec nisi à te, quicquam recedat ex me. Aug. Confess. lib. 10. cap. 40.  I run through, I find no place of safety for my soul but in thee, in whom all that is scattered in me is gathered together, neither can any thing come. from me without thee. God then is the only centre of our rest. He can quiet and compose our spirits, and this is his work alone. Thus than the excellency of Contentment is discovered, because it resembles God, and it is the gift of God.  
3. Add hereunto a third 
3. It is difficult to attain unto this art of contentment.  thing to set forth the excellency of Contentment, and this is drawn from the difficulty to attain it. We usually say that such things which are excellent, are hardly come by. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Precious jewels and pearls of great value, are not easily compassed; there is required great pains and industry to get precious commodities; for pearls, many dive into the Indian ocean; many climb up dangerous rocks, for getting of precious stones: how many travel many a weary step to purchase gold and silver, and how great pains do they take in digging and sweeting in the mines.  Non nisi sublato reperitur gemmula saxon. 
Every one understands not what worth is in a jewel, neither will every one be at any pains to seek for it: but after pains and diligence are used, and the pearl is possessed, it will make amends for all the labour. This contentment is a rare and precious jewel, difficult to get; but more worth than all the labour that is bestowed in getting of it. There must be working, sweeting, fasting and praying: faith and patience must be exercised; but when once we are owners of this rich treasure, the difficulty and labour in getting will sweeten the fruition, and enhance the estimation thereof. For the more pains we have conferred to get this excellent jewel of contentment, the greater comfort we shall perceive in the fruition thereof.  
A fourth and last excellency of Contentment 
4. There is satisfaction and complacency in contentedness.  I shall mention is this; That herein consists the excellency of a contented spirit, that it receives satisfaction, and apprehends itself satisfied, and thereupon takes delight and complacency. In this respect a man of a contented mind is richer than many great and noble Personages; for they are not contented with a great deal, the other is contented with a little. It is not within the sphere of any thing under the Sun, whether riches, honours, pleasures, friendships, etc. to afford any real and solid satisfaction to an immortal soul. Still there is one thing or other defective, still there is observed one or other bitter pill, that sours all our enjoyments in this present world. The eye is not satisfied with seeing gaudy pageants; neither is the ear satisfied with hearing the most melodious music; neither is the heart satisfied with plotting, projecting and contriving high things in this world. But when God is pleased to vouchsafe contentment and settlement of heart, than there is abundance of satisfaction Antisthenes an heathen Philosopher desired a great boon of the heathen Gods, which was, that they would give him the spirit of Socrates. Now Socrates was a man of such an even and constant frame of spirit, that he was one and the selfsame man, and no way discontented, or discomposed in his spirit amidst vicissitudes of affairs. It is Seneca's commendation of a good man; to be 
Vir bonus est semper idem, & in omni act ●● par sibi. Sen.  one and the same in all conditions. Thus much we may learn from heathens themselves, that there is a great and excellent virtue in a contented mind. But (as I formerly mentioned) I say this down for a proposition of eternal truth: That the art of divine Contentment cannot be learned sufficiently in the schools of Philosophers; but only in the school of Christ. For he alone can teach us this choice lesson, and make us willing to learn it. Wherefore that we may obtain true and real satisfaction, let us go to God for it, and make our applications to the throne of grace. Let us pray with Moses the man of God, Psal 90. 14. O satisfy us early with thy mercy, that we may rejoice and be glad all our days. And let us as Philip did ask that grand question, of absolute necessity to be known, John 14. 8. Philip saith unto him, Lord, show us the Father, and it sufficeth us. No satisfaction, no contentment can be found, but in God alone. If we look for contentment in worldly things, we seek for the living amongst the dead. If we expect satisfaction in creatures, we shall meet with disappointments, and by experience find an insufficiency and deficiency in creatures, and an inability to answer the desires of our hearts.   

SECT. 2.  
Containing a fourth and fifth Motive to Contentment.  
I Proceed to a fourth moving consideration, 
4. Consid. The art of Contentment is an exceeding enriching and gainful art.  which is, that the art of Contentment is an exceeding enriching and gainful art: it is a thriving and advantageous employment; he that drives this trade, takes a ready way to thrive, and be a great gainer. However a man hath an indifferent estate, and low in comparison of many others, yet if he can enjoy what he hath contentedly, and keeps up a quiet settled mind, he is a great gainer, not only for the present, but for the future.  
1. For the present, a contented man is 
1. A contented man is a gainer for the present.  a gainer: for he is so well pleased with his present condition, that he enjoys great serenity and calmness in his spirit. Though boisterous and swelling waves roar and toss him up and down, and exceedingly afflict the outward man; yet as to his inward man, he enjoys a marvellous tranquillity and quietness. Though storms and tempests, and 
Felix ille quem nec fortui●a attollunt, nec adversa deprimunt. Sen.  one affliction follows upon the neck of another, as one wave of the sea followeth another; yet a man of a composed spirit comfortably passeth through all; for neither prosperity puffs him up, neither doth adversity cast him down. And in the observation of the eloquent Orator, It is the property of a strong 
Fortis animi & constantis est, non perturbari in rebus asperis, nec tumultuantem de gradu dejici. Cic. Offic.  and constant mind, not to be disturbed in rough passages; nor tumultuously to be cast down from his degree and condition. A man of this choice frame of spirit is a great gainer, even in variety of dispensations; for what he hath, he enjoys with comfort. Whereas many, who have vast revenues, 
Honesta res est laeta paupertas, illa verò non est paupertas si laeta est. Cui enim cum paupertate bene convenit, dives est. Sen.  yet enjoy them not to contentment and satisfaction; some discontent or other ariseth and imbitters all; though they may be accounted rich in the world's esteem, yet for want of a contented mind, they are very poor and beggarly: but a good man, who makes God his portion, and accounts him his treasure, is exceeding rich and always in a thriving way, notwithstanding losses and crosses intervene: for he hath great cause of contentment, both from above him, and from within him.  
1. From above him, he hath great cause 
1. A good man hath cause of contentment from above him.  of contentment, because he hath interest in precious promises, in the covenant of grace, in God's special providences, and in the redemption and intercession of Christ. Upon these grounds, he raiseth to himself abundance of contentment. And though he meet with disappointments and failing in creatures, yet his God never fails, nor disappoints him. And though the cisterns be drawn dry, yet the fountain is always full: upon such considerations a good man receives great satisfaction, and labours to use the language of praise and thankfulness, and avoid all querulous and murmuring language.  
2. A good man hath cause of contentedness 
2. A good man hath cause of contentedness from within him.  from within him, Prov. 14. 14. A good man shall be satisfied from himself. (i. e.) There are inward consolations arising from the testimony of Gods reconciled countenance, which will afford abundant satisfaction. The testimony of a good conscience is a soul-satisfying comforter. So then, though there be without storms and tempests, yet if there be a calm within, and notwithstanding outward troubles and vexations, yet if there be inward comforts, as peace of conscience, the light of God's countenance, the apprehension of his love in Christ, all these will swallow up and devour all outward troubles and sorrows, as Aaron's rod swallowed up and devoured the rods of the Magicians of Egypt. And as a contented man is a gainer for the present, so 
2. A contented man gains as to his future condition.   
In the second place a contented man is a gainer as to his future condition: For he takes a direct and ready way to thrive, and to improve his estate to the best advantage; whosoever is of such a composed and settled spirit, he can set upon any business, cheerfully, and prepare for variety of dispensations. However things go, he is a resolved man and thankful for all. It was an heroical speech of Luther, Let the world 
Felix sit mundus, evertatur mundus, benedicam Domino qui fecit mundum. Luth.  be in prosperity, or let it be destroyed, yet will bless God who made the world. As the Ancients held the plough and prayed, so a man of this sweet and contented frame of spirit, manageth the duties of his calling with prayer, and faith in God: and to pray and be diligent in our calling, is the readiest way to thrive; so we may expect a blessing from heaven, Prov. 10. 4. The hana of the diligent maketh rich. Thus Jabez prayed for God's blessing, and God answered his prayer, 1 Chron. 4. 10. And Jabez called on the God of Israel, saying, O that thou wouldst bless me indeed, and enlarge my coast, and that thine hand may be with me, and that thou wouldst keep me from evil, that it may not grieve me: And God granted him that which he requested. It is not an ordinary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6. 6.  gain, but a great gain that accrues unto godly persons and contented persons. This then is the way to improve our estates to the best advantage, when we join godliness and contentment together. It is an argument drawn, à bene conjunctis ad malè divisa, we must join them together and make no separation. 
5. Consid. The greatness of the mercies which we enjoy, and the meanness of those things which we want.   
A fifth consideration to move us to contentment, shall be drawn; from the greatness of those mercies which we enjoy, and the meanness and emptiness of those things which we want. We who have interest in Christ have a right to all the promises, and covenant of grace. In Christ we have a strong title unto them. We are of the church of the firstborn, and of the 
Hebr. 12. 23. Gal. 6. 10. 2 Cor. 6. 28. Rom. 8. 17.  household of faith, sons and daughters of God, heirs, and joint heirs with Jesus Christ. Now the serious consideration of our interest in these great things of eternity, may cause us to set a lower rate on these things of this present world. What is all the gold and silver, all the Eastern and Western treasures in comparison of heavenly things? They are no better than trash and vanity in comparison of those things which in heaven are reserved for all true believers. Let us compare the riches of Christ, his purchases of justification and sanctification, and glorification, with the honours, profits and pleasures of this present world, and we shall find that these transient and perishing things are not worthy to be compared with those durable things. We read that Abraham gave the sons of his concubines gifts, and sent them away, but he gave the inheritance unto Isaac the son of the promise: so God gives outward gifts; as riches and honours to the men of the world, but the inheritance of heaven he reserveth for his children. There is a notable story of two men, one called Anthony, and the other called Didymus; This Didymus was a man eminent for parts and graces, but he was blind: Anthony asked him if he was not troubled for want of his eyesight; yes (saith he) I am, but shall I be troubled for the want of that which even dogs have, and shall I not rejoice and be thankful for that I enjoy, which Angels have? The application is obvious. A Christian man thus expostulates with himself: Shall I be discontented and vex myself for want of that which dogs have? They have bread and meat, and kennels to lodge in; and oft times the very dogs of some great Personages are fed with choicer food, and lie in better rooms than some good Christians are accommodated withal: shall I not then be contented with that which makes Angels themselves glorious? For this cause, the Apostle is exuberant in praises, Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. What then though a child of God hath not promotions in earthly places, yet if he have assurance of God's love in Christ, and an interest in heavenly places, this consideration should be an especial engagement to contentment. A poor beggar lying in a Church-porch, read a lecture of contentment to a rich man: The rich man being much discontented and tormented, went on purpose to discourse with a beggar lying in straw in a Church-porch: the rich man wisheth him a good morrow; he wondered whathe meant; then (said he) I wish you a good day; Why, saith the beggar, do you wish me either good morrow or good day? for I never knew bad morrow, nor bad day in all my life, nor did I ever meet with one bad night. What is the reason said the rich man? The poor man answered, when I was in a rich estate, I prayed always that petition in the Lord's Prayer, Thy will be done, and now being in a poor condition, I pray the same prayer, Thy will be done; so nothing comes amiss to me, because I labour to submit my will in all things to the will of God. If then we could imitate this man in all conditions, to endeavour to bring our wills in obedience and subjection to the will of God, we should then be good practitioners in this excellent art of Contentment.   

SECT. 3.  
Containing a sixth motive to Contentment.  
THe sixth Consideration (to mention 
6. Consid. The companions and associates of Contentment.  no more) shall be drawn from the good companions and associates of this choice grace of contentment. Diogenes, when he was to let his house, urged this great argument, to get a good tenant, because (said he) my house hath good neighbours round about it. I am sure amongst many there are three special associates and bosom companions of contentment, whose neighbourhood and acquaintance are much to be desired and prized, and they are faith, patience and heavenly-mindedness.  
1. Faith is a companion of contentment. 
1. Faith is a companion of contentment.  Faith and dependence on God is a special means to work the heart over to such an excellent temper. For faith acting on the promises, with a steadfast recumbence on the Word of God, doth abundantly stay and quiet the hearts of Christians, and support and carry them with cheerfulness through the greatest storms of afflictions. A man fallen into the water catcheth hold of any twig, any cord, or any hand to help him out: so though a Christian be in a sinking condition, yet if he can adhere to the divine promises, and act faith upon them, he will be held up above water. It is unbelief which causeth so many tumultuous and vexatious thoughts in our hearts. Can we believe God, and trust in him on his word, that he is faithful in all his promises, all-sufficient, omnipotent, willing and able to relieve and help us, and that he is of tender bowels, full of compassion, a Father of mercies and a God of all consolations; such serious meditations as these would stifle all discontented thoughts in the conception, nip them in the bud, and crush them in their first motions. The more faith the more contentedness, and the more unbelief the more discontentedness. Faith acts upon a ground of experience, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Faith keeps a believer alive in dying times; it keeps the heart from fainting, Psal. 27. 14. Wait on the Lord: Be of good courage, and he shall strengthen thine heart, wait I say on the Lord. Whence arise discontented murmuring speeches, but from unbelief? For unbelief is that root of bitterness which brings forth nothing, but gall and wormwood. When men are straitened for outward things, they are exceedingly perplexed and troubled in their spirits; but when faith interposeth, it affords meat, drink and clothes; for a believer trusts God with all, and he accounts God his life and livelihood, and all. How then doth a believer live? the Prophet tells us, Hab. 2. 4. The just shall live by his faith. For the excellency and usefulness of this sentence is so evident, as that it is quoted in several places of Scripture, and pressed home unto point of practice. When troubles 
Rom. 1. 17. Gal. 2. 20. & 3. 11. Hebr. 10. 38.  and vexations arise from thwarting passages of providence, faith steps in and returns away with Trophies of victory, 1 Joh. 5. 4. This is the victory that overcometh the world, even our faith. When multitudes are perplexed and endangered, by reason of the methods, wiles and variety of Satan's temptations, than faith is to be made use of as a strong shield, to ward off the blows, 1. Pet. 5. 9 Whom resist, steadfast in the faith. In one word let it be spoken, that in all troubles, disasters and sufferings, faith quiets the mind. Faith is like that meal, which being cast into the pot, the wild gourds did no harm, but notwithstanding 
2 Kings 4. 42.  they were shred in the pot, yet as soon as the meal was put in, the pottage became wholesome. Faith sweetens the sourest pills of afflictions, and becalms the spirit amidst the sharpest sufferings. Yet we must with caution express ourselves. Faith that is genuine and of the right stamp, must be a purifying faith, and a working 
Acts 15. 9 Gal. 5. 6.  faith: and however Luther be misunderstood, when he saith, Cavete à bonis operibus; he means that we must beware of trusting in good works, so as to plead merit, and to expect salvation by them; he elsewhere gives this character of faith, Fides maxima & heroica operatur. Faith than is not to be understood as an instrument in working or meriting, but as an instrument in receiving and applying of grace and mercy through Christ. Faith is our act, and it is our duty to believe; but it is God's gifts; we of ourselves are no more able to believe, then to perform the Commandments. The selfsame power that raised up Christ from the dead, can only raise us up to believe, Col. 2. 12. Buried with him in baptism, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead. That we may not rest as Papists do, opere operato, the Apostle mentions the Author and Giver of faith. And so likewise the Apostle 
Cùm Baptismi efficacia salutaris à fide pendeat, aquum est ut ipsa fides à solo Deo expectetur, nè nobis in nobis detur aliqua ansa gloriandi. Dau. in Col. 2. 12.  tells us, Eph. 2. 8. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God. Faith is a necessary companion of contentment, they both come from God, and where they are, they do (as the expression is) mutuas locare operas, they join in a mutual serviceableness one to another, and as the proverb is, Vara vibiam sequitur; so faith and contentment join together in a mutual assistance, and furtherance of each other. Thus faith is one companion of contentment.  
2. A second companion of contentment is 
2. Patience is a companion of contentment.  patience; the ready way to learn contentment, is to prepossess ourselves with patience. Who are the discontented persons, but such as are impatient, fretting and disquieting themselves under their burdens? But such as are patiented, submissive spirited persons, have attained unto a good proficiency in this choice art of contentedness. This grace of patience is of singular use, for thereby we possess ourselves, and enjoy all that we have quietly and contentedly. It is our Saviour's command, Luke 21. 19 In your patience possess ye your souls. And there is an absolute necessity of exercising this grace of patience, Hebr. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. As a soldier's courage is known in a day of battle; so is a Christians patience tried in time of affliction. Tribulation worketh patience, and patience experience, and experience hope. Wherefore Cyprian that eminent Martyr, in that excellent book of patience gives this counsel, In thy grief bear, and in thy humility 
In dolore sustine, & in humilitate tua patientiam habe, quoniam in igne probatur aurum & argentum; sic Job examinatus est & probatus, & ad summum fastigium lau ●is patientiae virtute provectus. Cypr. lib. de patientia.  have patience, because gold and silver is tried in the fire, as Job was tried and approved, and by the virtue of patience, promoted to the highest top of praise. Wherefore then, the right remedy is, when afflictions many and great are incumbent on us, to banish all discontents and murmur, and quietly and patiently to submit to the correcting hand of God. Thus patience is another companion of contentment.  
3. A third companion of 
3. Heavenly mindedness is a companion of contentedness.  contentedness is heavenly mindedness. A godly man's conversation or citizenship (for so the word imports) is in heaven. His negotiations 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nos autem ut coelorum cives nos gerimus. Beza.  and merchandizings, even all the trade which he drives is for heaven: heaven is his country, that is his Father's house. When Anaxagoras was asked, Hast thou any regard of thy country? Yes (saith he) and pointed his hand up towards heaven. He that accounts heaven his throne and inheritance, will look upon earth no better than his footstool. He lives above earth, whose heart is in heaven. Whence then proceeds so many murmuring and querulous speeches? How comes it to pass, that upon any cross thwarting providence, we fret and repine, and are so exceedingly perplexed with melancholy and discontent? The reason is, because we set our hearts too much upon the world, and mind earthly things. If sin sat heavy (as Reverend Mr Dod used to say) than the world would sit light, but because the world sits heavy, sin sits light. If our conversation was in heaven, and we took a prospect of it in serious contemplations; and if we ascended up into the mount with Moses, and retired ourselves into the fields with Isaac, to have more freedom for meditation; and did we with Enoch walk with God, and with David's blessed man meditate in the Law of God, day and night, if this was our condition, we should take so much delight and satisfaction in heavenly things, as we should not vex and torment ourselves for the want of worldly things. Wherefore then let us with all holy greediness labour after heavenly mindedness, and this is an excellent means to learn the lesson of divine Contentment. If we account heaven our treasure, joy and hope, our hearts will be fixed thereon, our tongues will be speaking thereof; even our whole joy, desires and delights will be taken up, and employed about the serious thoughts of heavenly things. Wherefore though in this present world (as it is the lot of travellers in their Inn) we may meet with many disappointments and dissatisfactions; yet the serious meditations of heaven (which is our home) will abundantly make amends for all. If we should fancy a perpetuity in an Inn, and dream of an abiding happiness there, we should exceedingly forget ourselves. We may apply Psal. 49. 11, 12. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. Nevertheless man being in honour abideth not; he is like the beasts that perish. We should not look upon ourselves as perpetual proprietours and possessors of a fee-simple without any alteration; but we should look upon ourselves as strangers and pilgrims (as the Apostle writes) 1 Pet. 2. 11. Dear beloved, I beseech you, as strangers and pilgrims abstain from fleshly lusts, which war against the soul. Whoever then is willing to learn this grand lesson of Contentment, let him make choice of those three choice companions, viz. faith, patience and heavenly mindedness, and questionless, through the assisting grace of God, he shall arrive unto an high attainment and perfection, in this so much to be desired art of divine Contentment.    

CHAP. VII. 
Chap. 7. Containing an use for direction.   
Containing a fourth Use, which is for direction, wherein five Impediments are to be removed, and ten Duties are to be put in practice.  

SECT. 1.  
Removing five grand Impediments of Contentment.  
I Proceed to a fourth Use, which is for 
Use 4. For direction.  direction, and for the more profitable handling of this Use, I shall discover five grand Impediments, which as so many stumbling blocks are to be removed out of the way, and then I shall prescribe ten choice duties, which are to be reduced unto point of practice.  
1. For the impediments which obstruct and set a bar against contentment, I shall amongst a multitude that might be named, confine myself unto five only, viz. Unbelief, Unthankfulness, Immoderate cares of the world, Instability of spirit and Voluptuousness. These five are as so many remoras and obstacles in the way to hinder and stop contentment.  
The first Impediment of contentment is 
1. Impediment of contentment is unbelief.  unbelief: for it is the mother of discontent, that cursed root, whereon grows those cursed fruits of impatience, murmur and repine, and such like, which are far more bitter than gall and wormwood. If we could trust God and believe him to be All-sufficient and Omnipotent, and therefore able to help us, and could we believe God to be a God of truth, and therefore as good as his word, and could we believe him to be a God of wisdom, knowing how to contrive and order all things for our good, than we should soon banish out of our hearts all discontented and repining thoughts: but such is the great mischief of unbelief, that it foments and cherisheth all vexatious perplexing thoughts. Hence it cometh to pass, that an unbeliever discovers his discontent in respect of two objects, viz. The Word of God, and works of God. As to both unbelief discovers itself.  
1. An unbeliever questions and distrusts 
1. An unbeliever distrusts the Word of God.  the truth of the Word of God: for so God complains, Psal. 106. 24, 25. Yea, they despised the pleasant land, they believed not his word; But murmured in their tents, and harkened not unto the voice of the Lord. God promised them a land flowing with milk and honey, and they sent searchers to view the land. They brought goodly fruit, even a cluster of grapes so great, as it 
Numb. 13. 23.  was carried between two: yet notwithstanding all God's promises, and their own visible experiences, they believed not his word. Many gracious promises God makes, and he is faithful in his promises: He glorieth that he is a God keeping covenant; (for his covenant is a covenant of salt, not capable of the least putrefaction; yet) unbelievers call all God's promises into question: such were foretold of, 2 Pet. 3. 4. whom the Apostle brands for scoffers, walking after their own lusts, and saying, Where is the promise of his coming? The unbelieving Prince mentioned, 2 Kings 7. 19, 20. is a standing monument and warning-piece, who when the Lord promised plenty in Samaria, he disinherited God's promise, and he was made a dreadful spectacle of unbelief; for the people trod him in the crowd to death. Let us forbear dispute, reasonings, expostulating with God, and believe God upon his word; so did David, a pattern for our imitation, Psal. 56. 3, 4. What time I am afraid, I will trust in thee: In God I will praise his word: In God I have put my trust, I will not fear what flesh can do unto me.  
2. An unbeliever questions and distrusts 
2. An unbeliever questions & distrusts the works of God.  the works of God. Notwithstanding variety of protections, provisions, security and comfort, and other experiences of the works of divine providence, an unbeliever still distrusts God, and will not believe. O what wonderful works did God for the children of Israel, in delivering them from Egyptian bondage, and in making the sea dry land for them to pass over, and when they were safely passed over, God caused the sea to return to its strength, and in it Pharaoh and all his host were drowned: and after this great deliverance of the children of Israel from the Red sea, God opened his storehouses to make provision for them: Manna and Quails were reigned down to feed them; and to quench their thirst the flinty rock became a springing well; yet notwithstanding all these visible providences, they believed not the works of God, Psal. 78. 32. For all this they sinned still, and believed not for his wondrous works. These were unbelievers of the first magnitude, who neither believed the Word of God, nor the works of God, and therefore they must needs be their own enemies to all manner of contentment; for there can be no solid ground of contentment but in God, and from his gift. If then we distrust him, and will neither believe his word, nor his works, there can be no possibility of 
●. Impediment of Contentment is unthankfulness.  contentment.  
2. A second Impediment of Contentment is unthankfulness. None are so discontented, none such murmurers, as unthankful persons; such as are not sensible of those great mercies which they already enjoy, but are still a whining and murmuring for what they have not, these in a high manner bewray their unthankfulness. Have not many of us more than Christ had when he was upon earth? He who was Owner and Commander of the whole world, was contented to be a servant, and live in a poor mean condition, 2 Cor. 8. 9 For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. And when a man came to Christ, and professed his readiness to follow Christ whithersoever he went, Christ who knew his heart gave a suitable answer; and Jesus saith unto him, The foxes have holes, and 
Matt. 8. 20.  the birds of the air have nests, but the Son of man hath not where to lay his head. The man had a house in his design and expectation, but he was disappointed of his expectations. When in our serious thoughts we consider what Christ wanted as earthly things, and what we have, this consideration may excite us to thankfulness. But it is commonly observed, that such as are unthankful for, and unsensible of the present mercies which they enjoy, of all others they are still murmuring and complaining because they have no more. Wherefore to learn this lesson of contentment, we must unlearn the lesson of ingratitude. Amongst Heathens as well as Christians, the sin of ingratitude is marked with a brand of infamy: Si ingratum dixeris, omnia dixeris, is a saying no more common than true, implying that a man that hath said that which savours of ingratitude, hath said all the worst that he can. A learned Orator takes notice, 
Omnes cousentiunt gentes terram creare nihil pejus homine ingrato. Baudii Orat. p. 114.  That it is the consent of all nations, that the earth brings forth nothing worse than an ungrateful man.  
Seneca reckons ingratitude amongst the greatest 
Inter plurima maximdque vitia nullum est frequentius quàm ingrati animi. Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. Cyropaed. l. 1.  vices; and Xenophon observes, that impudence follows ingratitude. It is left upon record as a badge of infamy upon the chief butler, Gen. 40. 23. Yet did not the chief butler remember Joseph, but forgot him. Unthankful men are mentioned in the same catalogue with those abominable sinners, which shall come in the last and perilous times, 2 Tim. 3. 2. etc. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy, etc. Wherefore we must utterly detest and abhor this abominable sin of ingratitude; not only in respect of others (because it is a sordid and ignominious sin) but also in respect of ourselves, because it disquieteth and vexeth the spirit, insomuch as we enjoy nothing contentedly, that we possess.  
A third Impediment of Contentedness 
3 Impediment of contentment, immoderate care of the world.  is an immoderate care of the world: when the heart is encumbered and entangled with variety of perplexing and carking cares, there can be no contentment of mind: for as immoderate love of the world comes in at one door, contentment of mind runs out at the other door: we must then distinguish between a moderate and immoderate care, between a provident frugal care, and a carking vexatious care. A moderate and provident ●are is lawful and necessary: none ought to eat the bread of idleness. And he that provides not for his family is worse than 
1 Tim. 5. 8.  an infidel, and hath denied the faith. But the question will be asked, How can a man be said to deny the faith? I will give an answer from Calvin on the place, There can be no piety towards God, 
Nulla enim in Deum est pietas ubi quis it à humanitatis sensum exuere potest. Calv. in loc.  where any can so put off all sense of humanity. But the care forbidden is, that only which is immoderate carking and tormenting; this Christ in one Chapter three times forbids, Matth. 6. 25, 31, 34. Take no thought: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The etymology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a dividing, 
Solicitudo est aegritudo cam cogitation. Cic. Tusc. 4.  distracting, rending and torturing the mind: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is solicitudo diffidentiae, a distrustful solicitude accompanied with a vexatious carking care. The charge of the Apostle is, Phil. 4. 6. Be careful for nothing: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Anxiè & cum summa animi solicitudiue atque aerumuam cogitare. Zanch.  We are then to distinguish between a primary and secondary care: primarily our care must be to glorify God, and save our souls. Secondarily, we must take care after worldly things: but in religion that figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be carefully avoided: for many make that their first care, which should be their last. The order which Christ prescribes aught to be the certain and infallible rule, But seek ye 
Matth. 6. 33.  first the kingdom of God and his ●●ghteousness, and all these things shall be added unto you: but how many are there who entangle and inveigle themselves with multiplicity of worldly encumbrances, like a mill-horse, always walking if not running the round, and hurrying themselves about with multitude of anxious and vexatious cares. And what get they by their anxious solicitous cares, but a farther addition of care and dissatisfaction: for the more they thus turmoil and disturb their spirits, the more discontented and unsatisfied they are. Hence it comes to pass, that they can neither eat nor drink, nor sleep quietly, because they tyre and wear out themselves with multitudes of melancholical disquieting thoughts. Hereupon they make assays and trials of many ways, and undertake variety of projects to advance their estate in the world, and it proves with them like those smiths, who have too many irons in the fire, and so neglect some of them. It is frequently observed, that all those who intermeddle in too many ways, miscarry frequently in the managing of them, and after miscarriages and disappointments, O! how is a covetous mammonist perplexed and discontented: the love of the world hath swallowed up his affections, and therefore he accounts the wedge of gold his confidence. Micha, when the children of Dan rob him, pursues them, and cries out in the bitterness of his spirit, Ye have taken away 
Judg. 1. and 24.  my gods, and the Priest, and ye are gone away, and what have I more? So covetous worldlings cry out with so much bitterness, when any worldly losses befall them; as if God and heaven were to be undervalved in comparison of them: wherefore it is a special duty incumbent on us, to banish away from us the immoderate love of the world; For the friendship of the world is enmity against 
John 4. 4.  God, and it is our enemy likewise; for we can never enjoy any thing to our content and satisfaction, if our hearts with too much eagerness hanker after the world.  
A fourth Impediment is instability of 
4. Impediment, instability of spirit.  spirit. An inconstant fluctuating mind, unsettled and tossed up and down, can never enjoy any real and solid contentment; for it is a composed stable spirit which is God's gift, which makes a Christian contented with that present portion, and causeth him to rest quietly in that present station and condition, wherein God hath set him: When as on the contrary, an unstable spirit, a wand'ring fickle head will not let a man be quiet in any place and condition. Solomon tells us, Prov. 27. 8. As a bird that wandreth from her nest, so is a man that wandreth from his place. Grotius gives (as I 
Facilè capitur avis à ●ido avolans; sic & qui domo relict à, longè peregrinatur multis se objicit perculis. Grot. in Prov. 27. 8.  conceive) an apposite exposition on the place, A bird, saith he, flying from her nest is easily taken; so is he that journeyeth a long way from his house, exposed to many dangers. So when men relinquish their calling, and ramble abroad, leaving their families to sink, or swim, taking no care of them, they bring swift destruction on themselves and their posterity. It is a common saying, that a tumbling stone never gathers moss: no more do unsettled fickle persons ●hrive whithersoever they go, and such are they, who are so deeply overcome with melancholy, as that they neither enjoy themselves comfortably at home, nor abroad: for when they are at home, their hearts are abroad, and when they are abroad their hearts are at home. They fix not where; for by being every where in their wand'ring and extravagant thoughts, they are fixed no where to any good purpose. These unstable and fickle-headed persons are full of discontents, and not more discontented with troubles from abroad, then from those emergences which fall out at home: they are not more vexed at others, than they are at themselves. A man of an inconstant spirit is like a wave of the sea, tossed up and down, or like a weathercock that turns with every wind; he is so inconstant, that he knows not his own mind, he knows not what he would have, he is not his own man; but he is inconstant and unfaithful to himself. St James gives a character of such a man, A double-minded man is unstable 
James 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in all his ways. Now to find out a double and unstable man, where to have him no man knows. You may hear him murmuring, whining and grumbling, but you cannot trust nor believe him on his word. Many heathens were renowned for their constancy and settled resolution. It was said of Fabricius, that one might sooner turn the Sun out of the firmament, then turn him from the course of Justice. Regulus was a man constant to his engagement, though he foresaw the ensuing danger which did befall him. And Aristides could not be seduced from the course of Justice. Cicero against Catiline 

Defendi Rempublicam adolescens, non deseram senex. Contempsi Catalinae gladios, non pertimescobam tuos. Cic. Orat. 2. Philipp.  
Non si fractus in me ruat mundus pavens, non si cavernis toenarus nutet fremens, non, si caterva pestium obsideat latus, mutabo mentem quam mihi Christus dedit. Caus. Sol. p. 232.   professeth himself to be one and the same man, in his elder and younger years (that is,) a true friend to the Commonwealth. Causinus hath an high passage setting forth the constancy of his resolution, which amounts to this sense, Come what will come, even the worst that can be imagined, yet he will not alter his mind. This constancy and reseration of mind is a ready way to procure contentment; but by way of caution, we must always suppose, that constancy and settledness must be fixed upon right grounds and principles; let us be certain, that the principles are right, and then let us resolvedly put them into practice. It is good to be zealously affected always in a good thing: so for constancy and resolution, we must exercise them in good things. And courage and constancy well placed are of singular benefit and furtherance to contentment: whereas levity, fickleness and inconstancy of spirit, raiseth mutinies, tumults, and variety of perturbations in our thoughts: wherefore to be well skilled in this art of Contentment, we must abandon an unstable and inconstant spirit.  
5. A fifth Impediment of Contentedness 
5. Impediment of contentment is Voluptuousness.  is Voluptuousness. Voluptuousness is a grand remora and obstacle to all manner of contentedness; for voluptuous men are still a plotting, projecting and contriving to add more fuel to the fire of their unsatiable appetite; therefore they leave no stone unmoved, nor no device unattempted for the satisfaction of their lusts. Hence it comes to pass, that many persons of great estates care not how much they spend in gaming and drinking, etc. and to supply their exorbitances, they oppress and grind the poor, rack their tenants, and projects and devise irregular ways for the satisfaction of their lusts. Hence it comes to pass, that a prodigal man drowned in his voluptuous courses, and intoxicated with vain carnal delights, cares not what he is at, and what moneys he spends upon a lust, and he frets and torments himself, if his mind be not satisfied. But Solomon gives all voluptuous persons their doom, Prov. 21. 17. He that loveth pleasure shall be a poor man. He that loveth wine and oil shall not be rich. And the same wise man ironically gins, but concludes with a dreadful judgement, Eccles. 11. 9 Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know thou, that for all these things, God will bring thee into judgement. Who could ever tell of any person, who wasted his time, strength and estate in sinful lusts and pleasures, that found any real, solid and lasting contentment, when they looked back upon those days and companions, with whom they lived riotously? Can they take any satisfaction in the remembrance of them? Amnon committed. 
2 Sam. 13. 15.  an abominable sin of incest with Tamar, yet afterward, the hatred wherewith he hated her, was greater than the love wherewith he loved her. And all the Jovial, mad carousings of drunkards commonly terminate in discontent and contention: so saith Solomon, Who hath woe? 
Prov. 23. 29, 30. Cui accidunt multa incommoda corporis & animi, & fortunarum, Merc.  who hath sorrow? Who hath contentions? Who hath babble? Who hath wounds without cause? Who hath redness of eyes? They that tarry long at the wine, they that go to seek mixed wine. Belshazzar in the midst of his jollity, was surprised with a terrible hand-writting, which wrote down his swift destruction; as we read, Dan. 5. 5. In the same hour (i. e. when they were drinking and praising the gods of gold and silver) came forth fingers of a man's hand, and wrote over against the candlestick, upon the plaster of the wall of the King's palace, and the king saw the part of the hand that wrote; then the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. There is a laughter called Risus Sardonius, which ends always in great 
Immo ego Sardois videar tibi amarior herbis. Virg.  sorrow: the Poet alludes to it. And what else is the laughter and mad merriment of all ungodly men, but that which terminates in sorrow and mourning? For saith Solemon, Even in laughter the heart is sorrowful, and 
Prov. 14. 13.  the end of that mirth is heaviness. And Solomon gives his experimental verdict against laughter. I have said of laughter it is madness, 
Eccles. 2. 2.  and of mirth what doth it? It is known by experience, that a man who hath misspent a whole day in jovial company and mad merriment, can take no rest, nor quietly enjoy himself at night. However at present, some please themselves with the society of ungodly men, yet, when they come to themselves, and are composed and deliberate in their thoughts, than it is the grief and vexation of their hearts, that ever they cast in their lot amongst such vile wretches: wherefore we may upon sure grounds conclude that voluptuousness is a grand impediment of Contentedness.   

SECT. 2.  
Containing five Duties to be practised in order to Contentment.  
HAving removed these five Impediments mentioned in the former Section, I shall prescribe ten Duties (whereof five shall be handled in this Section, and five in the Section following after) which if they be reduced into point of practice (through the grace of God) they will be special helps and furtherers to the getting and keeping of this excellent grace of contentment.  
The first Duty is to reflect upon our 
1. Duty is selfreflection.  selves, and get a more familiar and intimate acquaintance at home: for it much conduceth to our advantage to be better known to ourselves. Amongst many choice sentences of that eminently pious Father St Bernard, two I shall apply to my purpose: one is this, There are many 

Multae sunt scientiae hominum, sed ●ulla melior est illam, quam eogn●scit homo seipsum. B●rn. de interiori domo, p. 1073.  
Beatus homo qui se potest cognoscere, probare & improbare. Nam qui sibi displicet, Deo placet; & qui sibi vilis est, Deo charus est. Bern. de interiori domo, p. 1072.   knowledges of men, but none is better than that whereby a man knoweth himself. Another is, He is a blessed man who can know himself, allow and disallow; for he that displeaseth himself, pleaseth God; and he that is vile in his own eyes, is dear in the eyes of God. If then we would learn the divine art of Contentment, we must study our own hearts, how filthy they are, and how vile and abominable we are by reason of the pollution of sin; when we ourselves are throughly known unto ourselves, we shall be better contented with our present condition, and then we shall attain unto a good degree of this knowledge of ourselves, when in the simplicity and singleness of our hearts, we can make such a confession as Jacob did, Gen. 32. 10. I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant. It is our great business and worth our best pains, to take a frequent survey of our hearts and lives, to walk in the cloister of a man's 
Ampulavi in claustro cordis mei. Bern.  own heart (as St Bernard expresseth it) and to search into every angle and winding, is time well spent. Upon a serious review, we shall find many miscarriages, and acknowledge that we have trod many steps awry, and are guilty of many deviations and transgressions from the rule of the word. Notwithstanding variety of mercies heaped upon us, we have with Jeshurun waxed fat 
Deut. 31. 15.  and kicked. God hath given us all things richly to enjoy, we are maintained by God's liberality; but we abuse so great bounty: our clothes which are given for a covering, we abuse to pride and vanity; the meat and drink which are given for our nourishment, we abuse to luxury and intemperance: the riches of the world which God hath given us for our comfortable subsistence, and for the supply of such as are in distress, we have abused to superfluity and prodigality; or else we have fixed our hearts so steadfastly upon the pelf and trash of the world, as if we acknowledged no other God but Mammon. Now then when in deliberate and serious meditations, we consider the wonderful bounty and patience of God so freely extended unto us, we shall with all thankfulness acknowledge the mercies of God in leaving to us any thing of this world to enjoy; for by reason of our great unthankfulness, and misimprovement of our talents, and abuse of mercies vouchsafed to us, we have made a forfeiture of all that we enjoy, and it is a miracle of mercy that God takes not the forfeiture, and strips and degrades us of all, and casts us down into the nethermost hell. Wherefore upon a serious consideration of our manifold provocations and rebellions against God, notwithstanding the patience, forbearings and long-sufferings of God exercised towards us, we have strong obligations to contentment. The mercies continued to us, are and aught to be esteemed of by us, as so many cords of love to draw us to this necessary duty of Contentment. Let us therefore every one resolve with himself, Mecum habitabo, I will dwell with myself (i. e.) let us be more at home, and study our hearts more, and then we shall learn to be content.  
A second Duty is to compare ourselves 
2. Duty, to compare ourselves with others. 1. With our superiors.  with others, and that with such, who are above us in greatness, wealth, honours and promotions of the world. Notwithstanding their grandeur and riches, considering their vexations, discontents and troubles, we have no cause to envy them; for though many men have great possessions, yet they can take no content in them, nor enjoy them with any delight and comfort. Great persons are greater and larger marks oftentimes for their enemies to shoot against them. Stobaeus relates a story of Polycrates, 
Ferunt summos sydera montes.  who gave to Anacreon five talents, but he was so perplexed and disquieted with the thoughts of that money, that he could not sleep, nor any other way comfortably enjoy himself: wherefore Anacreon restores the moneys to Polycrates, saying, that they 
Non tanti esse quanti ipsorum nomine curâ laboraret. Stob. cap. 39  were not so much worth, as to recompense those distracting cares which he took for them. When we take strict notice how many there are, who compassed vast estates by oppression and extortion, by defrauding and circumventing others, making their ways by force and falsehood, might and policies prevailing above right and honesty, we shall find no cause of discontent, or envy, because we are not in their condition: when we likewise consider the turmoils, vexations and troubles which many undergo, to keep that have got already; we ought so far to abandon discontent and envy, as to abound in thanksgiving to God, through whose mercy we enjoy what we have in tranquillity and peace.  
2. If we compare ourselves with inferiors, 
2. Let us compare ourselves with inferiors.  such as are to estate and degree far below us in the world, we have great cause to be content. How many mechanics are there, who have not moneys to provide one day before another, & have not a bit of bread before they have wrought for it; yet they eat and drink, and sleep more cheerfully than those great Persons, who are possessed of Lordships and Manors, and thousands of gold and silver. If we would be better proficients in this art of contentment, we should not disdain to go to poor men's houses, and take notice of their manner of living, and after what way they maintain their families. If we enter into conference with some of the poorer sort of people, we shall be informed of remarkable passages of Gods good hand and providence for them and their children in times of famine and great scarcity. It is frequently observed, that many poor men's children, who far hardly, look more fat and well-liking than some who have great revenues. Let us therefore compare ourselves with poor and inferior persons, and see how contentedly they live with a little, and are thankful for far less than we are present possessors of. Such a weighty consideration as this set home upon our hearts may effectually (through the grace of God) banish from us all murmuring and whining language, and enlarge both our hearts and mouths to be thankful for the mercies which we enjoy, and move our hearts to open our bowels of compassion towards all such as are in poverty and necessitous conditions.  
A third duty is to labour for that excellent 
3. Duty to labour for self denial.  grace of self-denial. Contentment and self-denial are so near and dear to each other, that they live and die together; insomuch as these are convertible propositions, A selfdenying person is a contented person, and a contented person is a selfdenying person. Self-denial and taking up the cross are mentioned together▪ as if there were some connexion between. It frequently so falls out, that self-denial and bearing Christ's cross meet in one and the selfsame person. Both these duties of self-denial and bearing of the cross are mentioned in three Evangelists, viz. Matth. 16. 24. Mark 8. 34. Luke 19 23. whatever savours of self must be denied and altogether abandoned so far forth, as it stands in competition with, or opposition to Jesus Christ. A great scholar must deny his learning: a man of wisdom must deny his learning, and a strong man must deny his strength; a rich man must deny his riches, and a Nobleman must deny honours. All that is self must be denied, as self-opinions, self-reasonings and self-interests; even all must be denied for Christ. And when a man amidst the affluence of worldly things can deny himself, it is an evident demonstration that he is a man of a contented spirit; for contentment and self-denial do keep a sweet and amicable correspondence with each other. Self-denial exciteth and encourageth us to contentment, and contentment prevails with us to be willing to deny ourselves. This self-denial is of such great use and necessity, as Salvian saith, Abdicare à teipso, nè abdiceris à Christo; 
Salu. lib. 5. p. 167.  repudia te, ut recipiar is à Christo. That excellent Martyr Mr Bradford used to say, whosoever hath not learned the lesson of the Cross, hath not learned his A, B, C. in the school of Christ. This lesson of self-denial if it be learned well, it will teach us to bear our daily cross, both with patience and cheerfulness. Self-denial helps very much to humble a proud heart, and to mollify a hard heart. When one strikes with an hammer upon an anvil it makes a great noise, because hard and hard meeting together makes opposition: and in building, unless there be cement and solder, there can 
Durum super durum non vult condere murum.  be no wall reared up: but if one strikes a hammer upon a pillow, it makes no noise, because the pillow is soft and yields to the blow. Let God strike what stroke he pleaseth, a selfdenying spirit yields submissively and patiently to the blow. And of this root of self-denial, there grows the spirit of Contentment.  
A fourth Duty is to study the vanity of 
Duty 4. Study the vanity of the creatures.  the creature. All things under the Sun are vanity and emptiness, and fading and perishing things; both deficient and insufficient, and altogether unable to afford any real contentment and satisfaction to an immortal and heavenly-born-being soul. Why then should we set our hearts upon worldly things? When we grasp them most greedily, we grasp nothing but smoke, or make an attempt to hold the wind in our fists. Historians writ, that the apples of Sodom are of such a beautiful aspect, as to invite the beholders to take them, but as soon as ever they touch them, they fall into cinders and ashes. Tertullian gives his verdict of earthly things, saying, that they 
Omnia imaginaria in seculo, & vihil veri Tertull. de corona militis, cap. 13.  are imaginary in the world, and contain no solidity in them. Solomon had greater experience of earthly things than many thousands have had, yet in that rare Book (which may be called his Retractations) he gives this censure, Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. Considering therefore the emptiness 
Eccles. 1. 2.  and dissatisfaction, the vanity and deficiency of all created things, why should we then so much perplex and torture ourselves for the want of them; but rather labour to be contented with what we have, than overtire and waste our spirits with immoderate grief and vexation, for what we want and would have; which if we had, notwithstanding we should remain discontented. Cyprian hath a remarkable saying to this purpose, That whatsoever 
Quodcunque nunc nascitur mundi ipsius senectute degenerate, ut nemo mi●ari debeat singula in mundo coepisse desicere, c●m totus ipse jam mundus in defectione fit. Cypr. contrae Demetr.  is born in this old age of the world degenerates, so that no man needs wonder, that particular things in the world have begun to fail, seeing that the world is now in defection. Wherefore upon a serious consideration, that the creature is subject to vanity, and causeth much vexation of spirit, and is altogether unable to satisfy an immortal soul; and seeing that we experiment a great deal of treachery and deceitfulness in creatures, we should hence raise ground of contentment in those things, which we enjoy at present, fearing that we may meet with frustrations and disappointments in our expectations after greater matters. The things in this world are usually compared to bubbles, vapours, flowers, dreams, etc. and till we can lay any fast hold on those things, we cannot fix upon earthly vanities. A mushroom is suddenly gone. Jonah's gourd in one night sprang up and withered. As soon as Jonah was glad of the shade of the gourd, God prepared a worm to smite it. There are inward worms, as the terrors of afflicted consciences, and outward worms of crosses and losses, which may soon dash all our comforts, and spoil all our mirth. The horrors of a tormenting and galling conscience, the loss of a dear and near relation, deprivation of an estate by fire, robbery, etc. may soon embitter our remaining enjoyments. If then we make reckoning of any certain fruition of any thing under the Sun, we are utterly mistaken, and account that something which is a mere vanity. We are soon at the bottom of all creatures, and we may quickly apprehend the utmost which they can afford, and upon an exact computation, we shall find them to be but mere cyphers and insignificant things; so that if we study the vanity of all earthly things, we shall the sooner learn this choice lesson of Contentment.  
5. A fifth Duty is to study the fullness that 
Duty 5. Study the fullness that is in Jesus Christ.  is in Jesus Christ: if we get the knowledge of Jesus Christ, and understand that fullness that is in him, we shall set an higher price on Christ, and value the world at a lesser rate; we shall account Christ our portion, and if we can make sure our interest in him, we shall be well contented, though we enjoy the less of the world. The Apostle tells us, For it pleased the Father, 
Col. 1. 19  that in him should all fullness dwell. We usually distinguish, that there is Plenitudo fontis, & plenitudo vasis. In Christ there is a fullness of a fountain; for God 
Joh. 3. 34.  giveth not the Spirit by measure unto him. Now this fullness in Christ is communicated unto his children, and they shall receive thereof according to their measure, as much as their vessels can hold. Let us take special notice of John 1. 16. And of his fullness have all we received, and grace for grace. Beza upon this Scripture quotes a learned Author, and understands grace for grace, Gratiam gratiâ cumulatam, but upon after thoughts he determines according to the judgement of St Augustine, who saith, Instead of the grace of the law which passeth away, we have received the grace of the Gospel which abideth, and instead of shadows and representations of the old Testament, grace and truth is revealed by Jesus Christ. Wherefore if we believe (as we should) that there is a fullness in Jesus Christ, why should we vex and disquiet ourselves, because we want the things of the world, which are vain, empty, and no ways able to satisfy an immortal soul? Christ enjoyed is infinitely to be preferred before all the world: for in him there is fullness of wisdom to council us, fullness of mercy to pardon us, fullness of righteousness to justify us, fullness of holiness to sanctify us, and fullness of glory to make us happy to all eternity. If then in good earnest we busy ourselves with the meditation of the fullness of Christ, we shall get our hearts alienated from things below, and fixed on things above. The apprehension of Christ's fullness will quickly discover the vanity and emptiness of all creatures. If then a man enjoy very little of the world, and in the mean time enjoyeth a sacred acquaintance and communion with Jesus Christ, he hath abundantly enough, and therefore he is contented and satisfied, because he hath made God his portion, and accounts Christ his treasure, riches, even all in all; and such a person is a contented person.   

SECT. 3.  
Containing five more duties to be practised in order to contentment.  
THe sixth Duty is to study the divine 
Duty 6. Study the divine promises.  promises. There is enough in God's promises to quiet and satisfy the soul of any man. The promises may be compared to those breasts of consolation mentioned, Isai. 66. 11. That ye may suck, and be satisfied with the breasts of her consolations, that ye may milk out and be delighted with the abundance of her glory. There is much nourishment to be got in the divine promises; and the promises may be compared to the wells of salvation, Isai. 12. 3. Therefore with joy shall ye draw water out of the wells of salvation. O what sweet refreshing promises are there to revive and comfort us in variety of conditions. The promises afford a salve for every sore, therefore if we would learn this grand lesson of Contentment, let us be well acquainted with the divine promises. As for instance, if the want of earthly things strike too close upon us, and afflict our spirits, amongst many promises, let us make particular application of those three especially; one is Psal. 84. 11. For the Lord is a sun and shield, the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. A second promise is, Matth. 6. 33. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. A third promise is, Rom. 8. 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? Suppose farther, a man be afflicted with sore and lingering diseases, let him study the promises. Two I shall mention, one is, Exod. 15. 26. I will put none of these diseases upon thee, which I have brought upon the Egyptians, for I am the Lord that healeth thee. Another promise is, Psal. 103. 3. Who forgiveth all thine iniquities, who healeth all thy diseases. If a man be afraid of potent enemies, let him apply the promises. Amongst many, I shall give one only instance, which may serve instead of many, and that is, Isai. 41. 10, 11. Fear thou not, for I am with thee, be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness: Behold, all they that were incensed against thee shall be ashamed and confounded, they shall be as nothing, and they that strive with thee, shall perish. In a word, there is abundant matter of consolation in the promises, to quiet and stay the heart of a Christian in all sorts of conditions, whether they concern this life, or that which is to come. For, saith the Apostle, Godliness is profitable unto all things, having 
1 Tim. 4. 8.  promise of the life that now is, and of that which is to come. We must therefore be well studied in the promises, and live upon them, and if we have so much wisdom as to make a suitable and particular application of them, we shall extricate ourselves (through the strength of God) out of many emergent straits and difficulties, and learn this necessary lesson of contentment: for the more we know and believe the promises, and taste sweetness in them, the more contentment we shall have, and through the grace of God we shall banish murmuring and repining thoughts.  
A seventh Duty is to take a serious review, 
Duty 7. Observe the divine providences.  and make a diligent observation of divine providences. God's providences evidently prove the truth of his promises, and if we (according to our duty) treasure up our experiences concerning providences, how in variety of straits and troubles, we have received supplies and succours from heaven, and how God hath made provision for us, and kept us alive in times of dearth and scarcity; such considerations set home upon our hearts will read us an useful lecture of Contentment, and help us to be good proficients in this kind of learning. Are our eyes in our heads? (as Solomon saith the wise man's are) 
Eccles. 2. 14.  Do we take notice of providences as we ought to do? Then we should observe how God's providence doth extend itself to all his creatures both small as well as great; God takes care for vegetives: He clothes the grass, and puts a greater glory upon one lily, then upon all Solomon's royal 
Matt. 6. 28.  estate. God takes care for bruits. God feeds the ravens: the lions seek their meat of God. Though lions be creatures of 
Luke 12. 24. Ps. 147. 9 Ps. 104. 21.  great strength, and greedy after their prey, yet they receive their food through God's bountiful provision. Now seeing God takes so great care for brutish creatures, it is evident, that he takes abundantly much more for mankind. God doth good for 
Matth. 5. 45. Luk. 6. 36.  all; even the vilest of men are protected, sustained, provided for, and kept alive by God's common providence: but as for such as have interest in the covenant of grace, they enjoy the benefit of God's special providences, for protection, direction, supplies and assistance; so that the good things of the world (which the men of the world enjoy by common bounty and ordinary providence) true believers receive them sanctified, and Christ with them; he conveying them unto them through the covenant of grace. Wherefore, O Christian, take a strict survey of Providences, how when thou wast bewildered and entangled with variety of troubles, and God hath delivered thee, how when thou livedst in a place, where were dreadful burn, and God hath snatched thee as a brand out of the burning; and how in a time of pestilence, when thousands fell besides thee, and ten thousands at thy right hand, God hath given thee thy life for a prey; and in an hard time, when trading decayed, supplies were deficient, and not visibly to be had, then, in that pinching time, God provided for thee, and supplied thy wants: make then a catalogue of the merciful providences of God vouchsafed towards thee, keep them written especially in the table-book of thy own heart, and then upon grounded experience, thou wilt infer these conclusions, 1. God hath delivered, supplied and helped. 2. God is one, and the same merciful God, as able, and as willing to help as ever. 3. Hence is to be inferred, that I will cast myself upon the providence, and be guided by the wisdom, and wait quietly for the salvation of God. 4. That Christian, who is a diligent observer of providence, will conclude experimentally with David, Psal. 73. 28. But it is good for me to draw nigh unto God.  
An eighth Duty is to be much in prayer, 
Duty 8. Be much in prayer.  and frequent address unto the throne of grace. Samuel a child of prayer was a child much beloved, and a mercy received in answer to prayer is a very welcome and seasonable mercy. The way then to procure this excellent grace of Contentment, is to beg it of God, and to be earnest solicitours for it unto the throne of grace. And although I do not conceive, that at all times one and the self same method of prayer is necessary, yet it is of great use to pour out such a prayer as may consist of these three parts, Confession, Petition, and Thanksgiving.  
1. For Confession, Let us confess our 
1. Let us confess our sins.  sins in particular, with their several aggravations; against the Law, and against the Gospel: partly by omitting what the law commandeth, and committing what the law forbiddeth. Let us reflect upon our multiplied provocations, how frequently we have sinned against knowledge and conscience, and against many Sacramental Covenants of better obedience. And what deserve we at the hands of God? and what can we expect for our deserts less than hell and damnation? We deserve not the least crumb of bread which we eat; neither deserve we to breathe in the common air. The serious consideration of our ill deservings and unworthiness should prevail with us to calmness and quietness of spirit: for notwithstanding we suffer very great and heavy afflictions, yet we suffer far less than we deserve. That we are on this side the grave, and on this side hell, and that we have any thing left to keep us alive in the world (considering our many and manifold provocations) it is Gods great patience to bear with us, and his great and wonderful mercy to let us enjoy even the least of what 
2. Let us join Petition with Confession.  we have.  
2. Let us join Petition with Confession in our prayers, and let one petition amongst others be, that God would give us a contented and quiet spirit. This contented spirit comes alone from God, and he alone can persuade the heart of man to be contented and satisfied: God can both supply our wants, and when we are surrounded with variety of wants, give us a cheerful frame of spirit amidst them all. The Apostle was assured, My God shall supply all your need according to his riches in glory 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phillip 4. 19  in Christ Jesus. In the best of those things which are under the Sun, there is something lacking; we must therefore go to God for supply. What is wanting in any creature God is only able to fill up. All we are and have, comes from God: but that mercy which is given in answer to prayer, is to be more valued; for when we can say particularly and experimentally, This mercy I sought of God in prayer, and he hath vouchsafed unto me a gracious answer, wherefore I will for ever trust God, and stay upon his gracious promises, then do we make a right and suitable improvement of mercies. A contented mind is the gift of God: it is worth ask for, and worth having and keeping. O Christian! pray earnestly for this grace of Contentment, and when thou hast got it, part not with it; but keep it with all care and delight.  
3. Let us with Confession and Petition 
3. Thanksgiving.  join Thanksgiving to our prayer: For there is not the least mercy that we enjoy, but we have cause to be thankful for it. As for our food and raiment, and our daily preservation; for our lives, and livelyhoods, even for all that we have, we ought to be thankful. There is not a bit of bread which we eat, nor a sup of bear which we drink, nor any clothes which we wear, but for them all we ought to acknowledge God's bounty to us with all thankfulness. God's providence watcheth over us, and all our provisions, supplies and comforts flow from his gracious hand of providence. Now a thankful man both in his lips and heart is exuberant in extolling the name of God, and celebrating his praises and speaking good of his name, and telling of his loving kindnesses all the day long; and such grateful language suppresseth all murmur and repine, and settles the soul in a holy security and peace.  
A ninth Duty is to exercise sobriety and 
Duty 9 Exercise sobriety and temperance.  temperance, in the use of all those things which we enjoy; as in eating, drinking and sleeping, and in the managing of all the duties of our calling, we must be sober and temperate. Sobriety and watchfulness are joined together by the Apostle St Peter, Be sober, be vigilant, because your adversary 
1 Pet. 5. 8.  the devil as a roaring lion walketh about, seeking whom he may devour. And in that golden chain which the Apostle mentions, 2 Pet. 1. 6. Temperance is one of those golden links; so that a ready way to learn contentment is, to be temperate and moderate in the use of any worldly things. Neither must we deny ourselves in unlawful things only (for that we must do at all times) but sometimes we ought to deny ourselves in things lawful; by not taking our utmost liberty in exacting with rigour our own rights and deuce. The charge of the Apostle is, Let your moderation be 
Phil. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. animus in convictu moderatus, & mivimè rigidus, etiam sui juris exactor. Beza in loc.  known unto all men, The Lord is at hand. If then we labour after sobriety, temperance and moderation, and have made some considerable progress in those studies, we shall be well contented with God's allowance in the present station, wherein God hath been pleased to place us in this present world. Whence comes discontents and vexations, and tumultuous perturbations of spirit, but from intemperance and want of moderation? Can men with sobriety and moderation order all their affairs (though they had lesser estates, yet) they would live far more contentedly, than greater persons, who possess many thousand pounds per annum.  
The tenth and last Duty (which I shall 
Duty 10. As one man we should all drive a trade for heaven.  name) is that we should all as one man drive a trade for heaven; that so our love, joy, hope, hearts desire and whole man, and whole conversation may be there. Let us make it our grand business to mind the great things of eternity. The Apostle speaks in his own name, and in the name of all true believers, Phil. 3. 20. Our conversation is in heaven. And he gives an express command, Col. 3. 2. Set your affections on things above, and not on things on the earth. And it is the command of our Saviour, Matth. 6. 33: Seek first the kingdom of God, and his righteousness. Wherefore considering, that we have an interest in the best inheritance, which is the kingdom of heaven, why then should we vex and disquiet ourselves for the loss of earthly things? What matter if we want the shallow waters of a cistern, as long as we enjoy waters abundantly flowing from the fountain? Christ hath made many promises to his children, and every promise is a debt; heaven will make performance, and give a full discharge of all Christ's debts and engagements. Heaven will infinitely compensate and satisfy the loss of all earthly things: for (saith the Apostle) I reckon that the sufferings of this present 
Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aliquid apud se subductis rationibus quosi collectum firmiter statuere, ac proinde non dubiae opinicnis, sed firma persuasionis significationem habet. Gerrh.  time are not worthy to be compared with the glory that shall be revealed in us. Upon exact computation the Apostle found it so; or as Doctor of the Chair he thus determined the question. How then comes it to pass, that we fret and murmur by reason of afflictions which are incumbent on us? It is because our hearts are not above, but below: we set too high a price on the dross and dung of the world▪ and value not the chiefest price (as we ought to do) viz. the riches of Christ. Wherefore we must copy out St Paul's lesson and learn it throughly, Phil. 3. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord. When we can thus set a low price on the world, we shall learn to set a higher price on Jesus Christ. And when our hearts are fixed on heaven where our treasure is, we shall look upon all things under the Sun, as below our cognizance, and too low for our affections. Hence than it will abundantly appear, that heavenly-mindedness, and a holy conversation will in an especial manner produce contentment and settlement in the mind of Christians; and although the things of the world run cross to us, and all their motions are eccentric, yet the riches of Christ, and the consideration of the high calling in him, the crown of glory, and the inheritance immortal and undefiled, that fadeth not away, reserved in heaven for us, will abundantly content, comfort, and satisfy our spirits: And thus if we can put those ten Duties forementioned into practice, we shall (through Christ that strengtheneth us) learn the divine art of contentment, and understand that excellent mystery, which St Paul learned and commended to our imitation.    

CHAP. VIII.  
Containing an use of Consolation.  

SECT. 1.  
Showing Causes of Contentment from God, and from ourselves, as God gives it to us.  
I Am now to conclude this Treatise with 
Use 5. For consolation.  a fifth and last Use (which I shall mention) and that is for abundant consolation unto all such, who have learned this divine art of Contentment. They reap exceeding great comfort from it, and are fitted for all services, whether they concern corporal or spiritual affairs. In all conditions, even as well in adversity, as in prosperity, they who have learned contentment, know how to order all their affairs with discretion, and know how to manage them to the best advantage.  
True believers have great cause of contentment from God, and from themselves, as God bestows it upon them, and from the examples of others.  
1. True believers have great cause of Contentment (and above all other causes) from God supremely, and this will appear in these ensuing particulars.  
1. God is their Father: And this name 
1. God is our Father.  sounds the nearest relation.  
More particularly consider,  
1. He is a merciful, tenderhearted, compassionate 
1. A merciful Father.  Father and full of bowels. Thus his bowels are expressed, Isa. 16. 11. Wherefore my bowels shall sound like an harp for Moab, and mine inward parts for Kirharesh. His bowels yearn towards all his children, and are rolled together: He is the Father of all mercies, and the God of all consolations. God is compared to a tenderhearted Father, Psal. 103. 13. Like as a Father pitieth his children, so the Lord pitieth them that fear him.  
2. As God is a merciful Father, full of 
2. God is a wise Father.  bowels and tenderhearted, so he is a wise Father, of infinite wisdom and knowledge. The thoughts of our hearts, and our secretest intentions are known to God: the darkest corners of our hearts are transparent and visible to God: what we have most need of, and what is most fit for us, God knows; and he in wisdom provides for us, and supplies all our wants in his own time, as he seethe best for us. If he give not what we would have, he gives us what is better: for if we had our wills satisfied, we should be undone; but Gods will is best, and must stand. Now seeing God knows what is better for us, than we know for ourselves, let us renounce our own wisdom, and yield ready obedience to the wise disposing will of God.  
3. God is a Father of infinite ability 
3. God is a Father of infinite ability.  (for he is omnipotent) to help and secure us, he alone is able to extricate us out of all straits, and the most pressing exigencies. Though our troubles are in our thoughts insuperable, yet God can conquer them all; and though they are multiplied, yet God can deliver us out of them all. That God is infinitely able to help us, is a strong argument to persuade us to be contented in all conditions. Ofttimes God suffers his people to be brought into great exigencies, and into such sad perplexing troubles, that they know not what to do; then, even then, in that needful time of trouble, God appears for their deliverance; so that the glory may redound only to the name of God, and his right hand alone may have the preeminence, and it may appear to the world, that none less than God himself, could work out such a great salvation for them. When the people of God are reduced unto the greatest dangers, and are in their own account most shiftless and helpless, then God puts forth his power for their help and secure. David experimentally spoke, Psal. 46. 1. God is our refuge and strength, a very present help in trouble. And in Psal. 136. 23. upon a strong ground of experience he acknowledgeth God's wonderful deliverance, saying, Who remembered us in our low estate, for his mercy endureth for ever. Add hereunto God's gracious promise, which was really accomplished, Isa. 33. 9, 10. The earth mourneth, and languisheth, Lebanon is ashamed and hewn down; Sharon is like a wilderness, Bashan and Carmel shake off their fruits; now will I rise, saith the Lord, now will I be exalted, now will I lift up myself.  
4. God is a Father willing to help his 
4. God is a Father willing to help.  children; he will deny them nothing that may conduce to his glory, and their good. Sometimes indeed for God to deny a petition, is a great mercy, and a denial is a token of love. A loving Father will not suffer his child to take poison, neither will he put a sword into his hands, when he hath not years of discretion, lest he hurt himself therewith; no more will God grant all that his own children desire, lest the grant of their desires may be hurtful unto them. The Apostle gives a reason why many desires are not granted, James 4. 3. Ye ask and receive not, because ye ask amiss, that you may consume it upon your lusts. The great condition required of us in our prayers is mentioned, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. If ever we expect good success of our prayers, let us ask for matter, manner and end, only that which is agreeable to the will of God.  
And as God is a Father, merciful, wise, able, and willing to help, so consider,  
Secondly, God is our Shepherd, and from 
2. God is our Shepherd.  this relation there ariseth great cause of contentment and consolation, Psal. 23. 1. There is a special relation, The Lord is my Shepherd, and a special illation, I shall not want.  
In a shepherd there are observable many and necessary properties.  
1. A shepherd knows his sheep, he 
1. A shepherd knows his sheep.  knows and distinguisheth them, not only from goats, wolves and such like creatures; but he knows and puts difference by certain marks between his own sheep and other men's sheep; so Christ perfectly knows all his own sheep, Joh. 10. 14. I am the good shepherd, and know my sheep, and am known of mine. There is a mutual knowledge of and acquaintance with Christ and his sheep; He knows them, and they know him.  
2. Another property of a shepherd is to 
2. A shepherd calls his sheep.  call his sheep. A shepherd by a whistle calls his sheep; so Christ calls his sheep, by the voice of the ministry of his word, and by the motions of his Spirit, and by the whispers of conscience; and Christ's sheep hearken to his call, Joh. 10. 27. My sheep hear my voice.  
3. A shepherd feeds his sheep. A good 
3. A shepherd feeds his sheep.  shepherd carries his sheep into good pastures, and in frost and snow he feeds them: so God is the good Shepherd, who makes provision for his people. There is a grand promise, Ezek. 34. 13, 14. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. And I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountain of Israel.  
4. A shepherd watcheth over his flock. 
4. A shepherd watcheth over his flock.  Sheep have many enemies, as wolves, dogs, foxes, etc. Jacob watched day and night over Laban's sheep: so God watcheth over his children. He is the keeper of Israel, and a most watchful keeper. Psal. 121. 4. Behold, he that keepeth Israel, shall neither slumber nor sleep. A shepherd watcheth against enemies: he hath his fold to keep his sheep in the night, and both day and night, a Shepherd is vigilant; he hath his staff to defend them, still his eye is watchful over them, lest they should go astray, and their enemies meet with them and devour them; how watchful was David in rescuing his sheep out of the mouth of the Lion, and the paw of the Bear. Above all others, God is watchful, he is the most vigilant Shepherd to defend and protect his sheep. God promiseth, Zech. 2. 5. I will be unto her a wall of fire round about, and will be the glory in the midst of her. And Jer. 31. 10. Hear the word of the Lord O ye nations, and declare it in the isles afar off, and say, he that scattered Israel will gather and keep him, as a shepherd doth his flock.  
5. A shepherd rules, guides and directs 
5. A shepherd rules and guides his sheep.  his sheep whither to go. The selfsame word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to rule and to feed; of all creatures, sheep are most apt to go astray; The shepherds vigilant eye is over them; he takes notice which way they go; he calls them with his whistle, sends his dogs for them, and he leads them the way, showing them where they should feed: so the great Shepherd of our souls calls us home to him, by his word, and sometimes by afflictions he calls upon us to come unto him. Afflictions are like a shepherd's dog, which brings home straying sheep unto the shepherd. And this great Shepherd of our souls leads us into that way, where he would have us go, Psal. 23. 2. He maketh me to lie down in green pastures: He leadeth me beside the still-waters. If then we seriously consider the efficacy of this relation, that God is our Shepherd, we should be engaged to a contented frame of spirit.  
3. Consider God is our Master, and we 
3 God is our Master.  are his family; now a master provides for his family, and instructs his family, and governs his family.  
1. A master provides for his family; those 
1. A master provides for his family.  of his household, are so many deposita committed to his charge, and it is the obliged duty of the master, to make provision for them of his household, 1 Tim. 5. 8. But if any provide not for his own, and specially those of his own house, he hath denied the faith, and is worse than an infidel. Now than if masters on earth take care of, and make provision for their families; how much more care doth the great Master of all the world take, in making supplies and provisions for them all? All the  on a thousand mountains are at his command: as absolute Sovereign Lord of all, he sends supplies, and makes provision for all.  
2. A master instructeth and teacheth his 
2. A master instructeth and teacheth his family.  family. It is a grand and necessary duty incumbent upon all masters of families to instruct all under their roof in the knowledge and service of God: for performing this duty, God highly commended Abraham, Gen. 18. 19 For I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgement; that the Lord may bring upon Abraham, that which he hath spoken of him. It was the resolution of Joshua (c. 24. v. 15.) but as for me, and my house, we will serve the Lord. And David stands upon record for a pattern of imitation, Psal. 101. 2. I will walk (saith he) within my house with a perfect heart. And what purging work he resolved to set upon in his family, is evident, v. 3, 4, 5. This Psalm Bishop Ridley frequently expounded to his family, and pressed upon them their duties accordingly. Let us then thus infer, if earthly masters (as duty binds them) instruct their families; much more doth God instruct his great family. Other instructers and masters of families may err, and teach their families wrong, (because men are fallible and subject to error) but God is the great Master and Instructor of his family, and cannot err; for he is altogether infallible. God's teaching is an unerring and infallible way of teaching. He not only teacheth his scholars, but can make his scholars learn and profit by his teaching. God promiseth his Spirit, Ezek. 36. 27. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my commandments and do them. God's children have eyesalve from Christ, and an unction from the holy One. Rev. 3. 18. 1 Joh. 2. 20.  
3. A master rules and governs his family. 
3. A master rules and governs his family.  A master of a family is bound to command all under his roof, to live in the fear of God. In an especial manner, a master should regard the observation of the sabbath, by himself and his whole household, Exod. 20. 10. Thou shalt not do any work, thou, nor thy son, nor thy daughter; thy manservant, nor thy maid-servant, nor thy , nor thy stranger that is within thy gates. A master of a family, must not suffer refractory and incorrigible persons to live with him; such as will not serve God, he must not continue in his service. He that is a master of a family hath a great price put into his hands, to do a great deal of good; he must discountenance, and punish sins and wickedness, and he must encourage the practice of religion, and encourage the power of godliness. Now doth a master on earth rule carefully and faithfully in his family, how much more doth the great Master of the whole world rule and govern all his household? Other rulers and masters have dominion only over the bodies of men; but the great Master of heaven and earth is the Lord and Ruler over all the consciences of men. This Sovereign Lord and Master prescribes laws, and not only commands obedience, but makes his subjects willing to yield obedience. But as for such as are rebellious, and will neither bend, nor bow to his sceptre, he breaks them to pieces, Psal. 2. 9 Thou shalt break them with a rod of iron, thou shalt dash them in pieces, like a potter's vessel. There is no opposing of Christ's government; for who ever rebelled against him and prospered? If then we profess ourselves Christ's servants, let us yield cheerful obedience to him, as our Sovereign Lord and Master. And having interest in such a Master, we have greatest reason to be contented servants.  
A fourth consideration why we should 
4. Consider God is our Husband.  have cause of contentment from God is this, because God is our Husband, so he calls himself, Jer. 31. 32. And when a people revolted from God, he would no longer be their Husband, Hos. 2. 2. It is took for granted (for so it ought to be) that husbands should abound in love, and be tenderhearted, and provide for their wives, and concern themselves in their wife's concernments. O! how superabundantly doth this love evidence itself in God for he loves his people, and takes care of them, and provides for them. There is an union between Christ and his Church, and this is a great mystery, Eph. 5. 32. And the love of husbands to their wives, should be like the love of Christ to his Church, which is a tender, sincere, undivided and constant love; and farther, this love is a mutual and reciprocal love, Cant. 2. 16. Love must be returned for love, though our love to Christ is but like a drop to the ocean, or a sand to the balance, when we compare it with Christ's love to us. Hence then will be raised a ground of satisfaction, and singular contentment unto the Church of God, for Christ is the Bridegroom, the Church is his Spouse. God accounts himself an Husband to his people, therefore he engageth himself to take care of them, Jer. 3. 14, 15. Turn O back sliding children (saith the Lord) for I am married unto you: and I will take you, one of a city, and two of a family, and I will bring you to Zion, and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. Thus you have seen what causes there are of contentment from God.   

SECT. 2.  
Showing causes of Contentment from ourselves, and from the example of others.  
IN the next place, and to conclude this 
Sect. 2. Showing causes of contentment from ourselves.  Treatise; I shall represent unto you several causes of contentment from ourselves.  
Though these causes are wrought within us, yet they are wrought without us and above us, by the omnipotent power of God. They are our acts, but God's gifts, and he crowns his own gifts in us. Not to mention many causes that might be named, I shall only insist on two causes, as special grounds of contentment, viz. peace of conscience, and a right government of the affections.  
1. Peace of conscience is a strong ground 
1. Peace of conscience is a cause of contentment.  of contentment and consolation. It is a remarkable saying of Aquinas, melior est pura conscientia, quàm plenum marsupium. A man from himself (as God's gift) can receive 
Quasi dicat fore, ut quisquam à se actorum fructum percipiat, constare cuique suarum actionum mercedem 3 saepe etiam in hac vita, sed certissimè in altera. Merc. in loc.  satisfaction, according to that of Solomon, Prov. 14. 14. A good man shall be satisfied from himself. Now none by his own power and wisdom can satisfy and quiet his own spirit; but when the conscience is pacified, and God is reconciled to a soul, there is an inward soul-satisfying consolation: compare this with Isa. 3. 10. Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their do. In all our troubles and afflictions, and amidst slanders and calumnies heaped upon us, what can comfort us, but the answer of a good conscience? This is cause of rejoicing, that our 
1 Cor. 1. 12.  conscience testifies for us. Amidst storms and tempests, Euroclydons, and toss and tumblings, a God reconciled will bear up our spirits against all; Tranquillus Deus tranquillat omnia. But because many pretend to conscience, who are mere strangers to conscience, and quiet themselves with a false peace, and content themselves with a carnal security, I will make mention of those distinguishing characters, which St Bernard mentions, Bona est conscientia, 
Bern. de inter. domo, cap. 27.  si habeat in cord puritatem, in ore veritatem, in actione rectitudinem. What is that which sweetens the most bitter pill of afflictions, but the testimony of a good conscience? And what is that which imbitters all the pleasures in the world, but an evil conscience? One grain of an evil conscience intermixed amongst the grandeur and affluence of riches of the great ones of the world, will prove like that wild gourd which spoilt the whole mess of pottage. Luther hath a rare saying to this purpose, Una guttula malae conscientiae totum mare mundani gaudii absorbet. If then you would enjoy true and solid mirth, and an abiding contentment, labour to keep this Fort-royal impregnable, I 
Hic murus aheneus esto, Nil conscire sibi, nulld pallescere culpà.  mean, the bulwark of a good conscience. This was the Apostles grand exercise, to keep a conscience void of offence toward God and toward men, Acts 24. 16. Faith and a good conscience are to be united, 1 Tim. 1. 19 Holding faith and a good conscience. If we unite them and hold them fast together, we consult our own peace and tranquillity, but if we divide them, we lay ourselves naked to the assaults of Satan, the temptations of the world, and the prevalency of our own corruptions.  
2. Another cause of contentment from 
2. The right government of the affections is a cause of contentment.  ourselves, is the right government of the affections: when affections are rightly regulated and bounded, they administer great contentment and consolation. The affections are frequently to be compared to the swelling and boisterous waves of the seas, which keeps neither bounds, nor banks, but cause an inundation. The affections are usually inordinate, extravagant, impetuous and disorderly, and they set the whole man in a tumult: The perturbations and disorders of the affections sets all in a hurly-burly of confusion. But when (through the grace of God) the affections are set upon the right object, and disposed in a right order, than there ariseth a wonderful calm and serenity upon the spirit. When the love, joy, hope and desire are weaned from the world, and fixed upon heavenly things, than the heart is quieted and abundantly satisfied. But the disorder and divisions of the affections causeth great discontent; for when the heart hankers partly after earth, and partly after heaven, there can be no solid contentment and acquiescence amidst such divisions and distractions: But when all those affections, love, joy, hope and desire make God the Centrum quietativum, than all is right, for then the heart is comforted, and the conscience pacified, and the whole man set in a right frame and temper.  
A third cause of contentment is from the 
3. There is cause & encouragement for contentment from the examples of others.  examples of others: This is causae exemplaris. The examples of others may in an especial manner (when God sets them home) prevail with us to contentment.  
Now we are to have a double aspect upon examples, partly such as are above us, and partly such as are below us.  
1. As for such as are above us, we may 
1. Let us look upon examples above us.  upon enquiry find many great and noble Personages contented with a small pittance of this world: For instance: of Moses it is recorded, Heb. 11. 24. By faith, Moses when he was come to years, or (as the Original is) when he became a great man, refused 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Magna fides quae principatus spernit, & contemptis se aggregat. Grot. Joseph. l. 2. c. 5.  to be called the son of Pharaohs daughter. Moses was so eminent in Pharaoh's Court, as to be accounted the adopted son of Pharaoh's daughter. Josephus an Historian of good note, relates this story, that Thermusis Pharaoh's daughter was the only child of Pharaoh, and he had no son to inherit the kingdom, and that this his daughter had no child; wherefore after she had found Moses at the river's side, she kept him hid for so long a time, as it might be supposed to be her own child, to the intent and purpose that he might inherit her father's crown. This history may be questionable, but the Text evidently sets forth Moses his self-denial, and contentedness of spirit, Heb. 11. 26. Esteeming the reproach of Christ greater riches than the treasures of Egypt. I may add farther the contentedness and self-denial of those worthies, of whom the world was not worthy; They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not 
Heb. 11. 37, 38.  worthy: They wandered in deserts and in mountains, and in dens and caves of the earth. Thus these holy men were contented with their mean & contemptible condition in the world, so they might obtain interest in a better life. I question not, but they might have worn better apparel, than goatskins & sheepskins, and have lived in better houses then in dens and caves, if they had complied with those times wherein they lived. Galeacius Caracciolus left his Marquesdom of Vico, and all his relations, and contented himself to live in a retired private way at Geneva: for he would not relinquish his Religion for the honours of the world, but he resolved to hold fast the profession of his faith without wavering. And he thunders out a dreadful anathema against such who make the wrong choice, in these words, Cursed be 
See the life of Galeacius Caracciolus.  the man, who prefers all the gold and silver in the world, before one days communion with Jesus Christ. To this example, I will add that of Hormisdas, recorded by Theodoret. 
Theod. lib. 5. 131.  This Hermisdas was a Nobleman of Persia, and because he would not deny Christ, he was degraded from his dignity, stripped of his clothes, and compelled to wear rags and keep camels. He was well contented with this mean condition, and when afterwards the King of Persia sent for him, and clothed him with silken clothes, and persuaded him to deny Christ, he presently tore his silken clothes in pieces, saying, If for these you think to have me deny my faith, take them again. Whereupon he was with scorn cast out. Had this great man been willing to deny Christ, he might have kept his temporal dignities and riches; but he preferred Christ before all honours, and he was rather contented to be a slave to the King of Persia, and keep his camels, then deny Christ for the greatest preferments.  
2. And as we must reflect upon examples 
2. Let us look upon examples below us.  above us, for our imitation; so we must reflect upon examples below us, and learn from them, this excellent lesson of Contentment. From the poorest we may learn this lesson. Such as have no more than what they work for, and can only reserve something to keep them alive on the sabbath day, for which they have wrought in hard labour all the six days in the week; these, I say, eat, drink and sleep, with a great deal of contentment. They are contented with course bread, small drink, and sometimes water, and with a hard bed of straw, and yet they eat and drink hearty and sleep quietly, and they and their children look fat and well-liking. They have not those cares, fears and vexations upon their spirits, as those have, who have thousands of gold and silver. With such as these, we should compare ourselves, and if so little a portion content them, why should not much more content us?  
For a close of this Treatise, let us be exhorted (and O! that the Exhortation might take good effect) to account God our portion, riches, treasure, and all in all, and having him, who alone can quiet, content and satisfy our souls, we shall be abundantly quieted, contented and satisfied. I shall conclude all with Psal. 4. 6, 7, 8. There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will lay me down in peace, and sleep: for thou Lord only makest me dwell in safety.    
FINIS.