A SERMON ON Phil. IU. 11, 12. 
For I have Learned in whatsoever State I am in 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 to be full and to be hungry, both to abound and to suffer need.   
THese latter Words of the Apostle Paul, do chiefly and immediately relate to that two fold Condition of Life, Prosperity or Adversity, Plenty or Poverty, in the one of which all People are in, or in an even middle State between them both. And therefore, by God's assistance (which I do humbly and earnestly pray for, O send out thy Light and thy Truth, let them lead me.) I shall endeavour to treat of them under this Limitation and Restriction; That we may know how to demean, behave and carry ourselves, either in Prosperity or Adversity, either in Plenty or under Poverty, or in that even middle State and Condition between them both. So that, Every where, and in all things we may be instructed, both to be full and to be hungry, both to abound and to suffer need.  
When I have felt and experienced within myself, some Covet and Aspire above my present condition, I have checked the same again with this thought and consideration, That if I myself were to be upon a level and an equality with the rest of Mankind, I should not then have so much, nor yet so good of the sort of outward things, as I have had throughout all my past Life, and yet I have right unto. And I both know and have often reasoned within myself, That the same God who caused me to have been born of such Parents, might have made me a Beggar's Offspring, and have at first placed me in the Lowest and Poorest State and Condition, that any of his reasonable Creatures are in throughout this Earth. This following Scripture hath run very much in my mind, When the most High divided to the Nations their Inheritance, when He separated the Sons of Adam, He set the bounds of the People according to the Number of the Children of Israel, Deut. 32. 8. It is here said, According to the Number of the Children of Israel: So He did at first things near by an Equality; and accordingly He doth now proportion it out both to this and to other Nations and Countries. Allotting to each such a Number of Inhabitants, as He knows it will conveniently feed and maintain. And after that, God had in his Infinite Knowledge and Wisdom so divided to the Nations, and set forth the bounds of the People according to the Number of its several Inhabitants, Evil came presently afterwards into the World, with Covetousness and Discontent, and the Sons of Violence and Transgression Sprang up. Wickedness quickly Got head and the greater part of its side. And then some by Labour and Industry obtained what others through Negligence and Idleness parted withal, the World going on in the usual way as it doth now. But the Great Landlord of all (Whose is the Earth and the fullness thereof) hath originally given enough for all for the Fruits and  (Blessed be his Goodness) are abundantly sufficient to maintain all its Inhabitants: But He hath set Limits, Bounds, and Landmarks, that every one might know what was his own with a severe forbidding, and Curse Annexed to him that Shall remove his Neighbour's Landmark. We may here use such Boldness of Speech, God, who giveth the Beasts their Food, and the young Ravens which cry, is, if we may so speak, bound, (that is, it is a thing which belongs to him, and is expected from him) to give necessary Food unto his Living Creatures; and accordingly He doth so stand obliged in Covenant; yea, and He doth perform the same: That is to say, To supply real Wants and not unnecessary Lusts; to give what is absolutely necessary or sufficient, but not superfluities, or needless things. Behold the Fowls of the Air for they sow not, neither do they reap, nor Gather into Barns; Yet your Heavenly Father feedeth them. Mat. 6. 26. We may as it were see with our Eyes his watchful and especial Providence (or providing, for that is the proper signification of the Word Providence) over all his Living Creatures. The Eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand and satisfiest the desire of every Living thing. Psal. 145. 15, 16. Who covereto the Heaven with Clouds, who prepareth rain for the Earth, Who maketh Grass to Grow upon the mountains. He giveth to the Beast his Food, and to the young Ravens which cry, Psal. 147. 8, 9 Are ye not much better than they? Yea, much more Men and Women, the Principal part of the Creation of God, are under his Care and Provision.  
Every least Part, Word and Syllable in Scripture is significative, and when it is Written, I know that the Lord will maintain the Right of the Poor. Psal. 140 12. We may hence assuredly Gather and Conclude, That the Poor have as much Right unto necessary Food and Raiment, as any have to his House, Lands, or Money. I will go on to add, and I will prove it: That they have more and greater Right unto that by this Law and true saying of God, than they have a right unto the other things, only by the Laws and Establishment of Man. Now the first is of as much greater Force and Authority, as the Law of God is above the Law of Man, which is as much as God is greater than Man; which again, is as much as the vast fabric of the World doth exceed in bulk, and dimension one single dust of the Balance, or the least Grain of Sand.  
Again, whereas it is Written, When the Poor and Needy seek water and there is none, and their Tongue faileth for Thirst, I the Lord will hear them, I the God of Jacob will not forsake them. Isa. 41. 17. How is this fulfilled and found true? For I myself, have seen a Poor and Needy Creature look with much Earnestness and Anguish for a meal of Victuals, when He hath been hunger bitten, and for all that, He hath been at length forced to go away without it: Nevertheless this Promise of God stands firm and sure to such as to futurity, and in the time of the restitution of all things, it will be literally made Good. But here again it may be surmised, What is this the near, if one shall be famished in the mean while, as I have heard that in an hard Winter, or in a Dearth or scarcity of Victuals, some have died for want of necessaries. The sin whereof will be required of that respective Place and Generation, if the Inhabitants thereof could have possibly prevented and avoided it. Yet still there is a great deal in this Promise of God, for He that turneth Man to Destruction, will say, Return ye Children of Men, Psal. 90. 3. He will raise up and restore that same Life which they lost, and will so order the matter that it shall never be lost again, by changing it into Life for evermore. But herein especially, is that promise fulfilled at this present Time, When the Poor and Needy seek water and there is none, and their Tongue faileth for Thirst, I the Lord will hear them, I the God of Jacob will not forsake them; That is, what is of God and appears forth in any of his Saints, Servants and Creatures; This Godlike Nature and Disposition, doth actually reach forth Bread and Water to them that need it. So much as is of God in any Man or Woman, will hear the Poor and Needy, so as to give what they ask and to grant their Requests, and will not forsake them: for it is a certain Rule, that where any one is hard hearted, or close fisted towards the Poor and Needy, there is little of God, or Goodness in that Man or Woman. As again, on the other hand, where is Compassion or bounty towards them according to our several Ability, It is not so much we which do that Good deed, but God and Christ that dwelleth in us. It is the Spirit of him doth Act in and through us, who hath promised and doth perform it, When the Poor and Needy seek Water, and there is none, and their Tongue faileth for Thirst, I the Lord will hear them, I the God of Jacob will not forsake them.  
Having Discoursed these Truths, in the General and by way of Introduction to the following matter, (which same Truths, are necessary and useful to be made known) Let us come somewhat nearer to our intended Subject in hand.  
It hath been said, That Nature is content with a little, but certain it is, that Grace is content with less. We are expressly told, that Godliness with contentment is great Gain, 1 Tim. 6. 6. Which exactly Answers to what hath been aforesaid, how that Paul had so Learned in whatsoever state he was in therewith to be content, That what would be really and indeed want unto others, was no want unto him. Even so it is here again; for speaking in the foregoing Verse, of Men of corrupt Minds and Destitute of the Truth, supposing that gain is Godliness; That is, they imagine that to get Gain, that is serving God and Answering the ends of their Creation; and minding their business, that is Religion. (We have many that talk after the very same manner in these our days) In Answer to whom comes in this Precious Truth, Godliness with contentment is great Gain. That is, Godliness with contentment is Equivalent and doth contain in it, and is altogether as Good as real Gain; for it doth all one, and as much (I say, more) help and contribute to the well Being and Happiness of Man as the other doth. But this is a mystery to Worldlings, and an Art which cannot be by them understood and apprehended, How that a little that a righteous man hath, is better than the riches of many Wicked, Psal. 37. 16. Better is a little with Righteousness, then Great Revenues without right, How that the having neither Poverty nor Riches, but being fed with Food convenient for us, when this is joined with the knowledge and fear of the Lord, with the Practice of Universal Christianity, shall make Men and Women to live more sweetly and comfortably, than ten times the quantity and abundance without it; All this is Parable and Mystery (though the thing is true, and experienced by his Saints and Servants) and as a strange thing to the People of the World; Besides that assured Preparation and Tendency which it hath unto Eternal salvation. Thou hast put gladness into my Heart, more than in the time that their Corn and their Wine increased, Psal. 4. 7. But how common is it with the People of the World in their Contracts and such like, to judge and esteem of each Person according to what Money or Lands they have, more than according to what and Person is. For alas! In this thing they are Ignorant, that Grace and Goodness, Knowledge and Wisdom in any Man or Woman, will lay in a better and more sure Foundation for a comfortable contented and happy Life, even in this World, than Thousands of Gold and Silver; Besides, that all this is the only means towards the being saved and blessed in the World to come, into which we are all just entering.  
But observe further, with what kind of unanswerable reasoning the Apostle Paul doth back and confirm the aforementioned Truth, Godliness with Contentment is great Gain. Thereupon He immediately adds and subjoins, For we brought nothing into this World, and it is certain we can carry nothing out. Then He takes up again the same Exhortation, and having aforeshewed the excellency and also the reason thereof, And having Food and Raiment, let us therewith be content, 1 Tim. 6. 6, 7, 8.  
This State of having just Food and Raiment is neither Plenty nor yet Poverty, but that even middle State between them both. And if we can be content therewith, as also be content with Plenty, and what is yet harder, Be content under Poverty, Why then every where, and in all things we are instructed, both to be full and to be hungry, to abound and suffer need.  
There is no such great matter in being content amidst Plenty and Prosperity may some imagine, but even in them the Lesson of Contentment is to be Learned and Practised; for there is a tiresomness and unsatisfactoryness even in Plenty and Prosperity itself; for the Spirit may be observed to be even then restless and troubled. Which doth partly arise from the insufficiency in the thing itself, to give real contentment and satisfaction to the Soul and Heart of Man. For Plenty and Prosperity do chiefly relate to outward things, and these do pertain only to the Body. So that it is no more to be wondered, that the Soul should still remain unsatisfied even whilst the Body hath them, then that the Body should suffer hunger, even whilst the Soul is fed with her proper Food, the Words of Knowledge and Wisdom. As also a discontent doth arise even amidst Plenty and Prosperity, when People do not know fully and throughly the Nature of things, and then they do not subordinate things rightly according to their several Ends and Objects; Or, they do not suffer the stream of their affections to fix on those Objects which are most worthy, and that is God and Immortality. They imagine and place too much good in Temporal and Visible things; and again they imagine and place too little or less Good, and esteem in Eternal, Invisible and Spiritual things then really there is in them: Or rather, they do cross, and act contrary to that Rule and Direction of the Apostle, Set your Affection on things above, and not on things on the Earth, Colos. 1. 3. For it is too evident and certain, That most People (even among those who seem to be Religious also) do set their Affection, or as it is in the marginal reading, their mind on things on the Earth and not on things above. And thence it comes to pass, that tho' they have their full and plenty of the things of this Earth, yet the Creature being made Subject to Vanity, Rom. 8. 20. And there being an Insufficiency or Inability in it, to give real Peace and Rest, or Contentment to the Soul of Man, thereupon (that is from this Vanity) doth arise Vexation of Spirit. So that it is too true (for the same is seen and experienced, That several People have fullness and abundance and yet they have not Contentment: The want whereof makes them to go out again, and betake themselves to further Covetousness and its appendent of injustice and wrong, to the Pleasures of sin for a season, and to those several kinds of Mad and Frantic Actions which are done throughout this Earth. Thou art wearied in the Greatness of thy way, yet saidst thou not there is no Hope, Isa. 57 10. And so they are tired and wearied in looking out and seeking after satisfaction; yet they will go on still to expect the same and not sit down persuaded, that there is no satisfaction to be had from the things of this World. And then here is their fault Now and Vexation, and will be their Punishment and Misery hereafter, that for all it is so, Nevertheless, they will not turn the current and stream of their Affection from the things on Earth, and lift up their mind and set their affection on things above: For if they once did that, than all would go right again and as it should be; for they should be sought after and Minded and Loved in the first Place, and all other things should be brought in Subordination, subserviency and tendency to them.  
Now the Grace and Knowledge of our Lord Jesus Christ (which the People of the World have not, or at least do not act by) doth all this, and supply what is wanting and defective in them. For as that doth inform and acquaint us of things present, and things to come, of what things pertain to the Body and what pertain to the Soul; what doth belong to the life that now is, which is as a Vapour and continueth not, and what relates unto future and endless Life. As hereby we know the Order, Connexion and Subordination of things one to another, and as we give to each thing its proportion and weight, and no more, and so labour and seek after it accordingly, thus the Grace of God which bringeth Salvation; Thus the Grace and Knowledge of our Lord Jesus Christ bringeth Contentment; And it hath appeared unto all Men. For God hath showed it unto them, or it is within them, Teaching them, or in the Phrase of our Text, Every where, and in all things, instructing them both to be full and to be hungry, both to abound and to suffer need. This way only, may any one learn to be content amidst Plenty and Prosperity.  
But as saith the Proverb, Of all sorrows, a fat sorrow is best: So there seems to be no such great difficulty to learn to be content when in the Prophet's Phrase, Their Portion is Fat and their Meat Plenteous, Hab. 1. 16. Their Eyes stand out with Fatness, they have more than heart could wish, Psal. 73. 7. But indeed there is greater difficulty to be content under Adversity and Poverty. Here again, all things are equally possible to an Almighty Power; for the same Grace and Knowledge of Jesus Christ which doth instruct how to be full, will also instruct how to be hungry, and how to suffer need, all one as how to abound. I will assure ye, hunger and need are sensible things; for altho' those that are full, can speak lightly and disdainfully thereof, yet they are indeed afflicting and sore Evils. Here again conceive or feel it in its very worst, yet the Grace and Knowledge of our Lord Jesus Christ speaks a Word of Consolation and Contentment, as it saith on this wise.  
Let not your heart be troubled, ye believe in God, believe also in me. So O Man or Woman, be not troubled if thou art in want here, for that will be ended; but have together with it Poverty of Spirit, (which shuts out all Murmuring and Aspiring Thoughts) and then yours is the Kingdom of Heaven, Mat. 5. 3. Which is Everlasting, and will have no End. And Jesus lifted up his Eyes on his Disciples and said, Blessed be ye Poor for yours is the Kingdom of God. Blessed are ye that hunger now, for ye shall be filled. Blessed are ye that weep now, for ye shall laugh, Luk. 6. 20, 21. Why should People be cumbered and make such a stir about the things of this Life; for the Rejoicing or Vexation, as to their abundance or want, expires with the moment before us. Every Revolution of the Sun, the Night comes and shuts up all. Those who did Cry or Laugh, are in deep silence. The Laborious or Idle Persons are at rest. And here it is found true, the sleep of a Labouring Man is sweet, but the laziness, fullness, or guilt of others makes that it doth not become so unto them. The fine  are laid aside, and so is the vile Raiment The mouth is still, or shut with Sleep that fed upon Dainties, or common fare. Many are apt to stomach it, and have Indignation that they are forced to feed upon course Food. But is not the flesh that feeds upon it, gross and filthy also? And doth it not become more filthy when it is cast our into the drought and goes forth in Excrements. Every thing that People Eat or Drink, is more fine and clean in its kind, than the Belly, or those uncomely parts of us, which receives it in and vents it. Be not offended, for even in the Scriptures we meet with these very same, or such kind of Expressions; as indeed, sometimes they are necessary to be used in bringing out the very Truth. And so do People grudge at and are ashamed of their Vile Raiment, Jam. 2. 2. I would only ask such as think so, Is it not a Vile Body, Phil. 3. 21. That is to be arrayed therewith? The Goodness, or Excellency of Man doth not consist in these things, which are merely extrinsical unto him. And as our Saviour Jesus Christ did say, sufficient unto the day is the evil thereof. So here it may be conceived, as the same is known and experienced, that the outward good or evil of each day is determined and finished with the day, which goeth and passeth away, and it is as a Dream when one awaketh, For what much greater difference is there between yesterday Action's and Do, and last night's Dream. As one day and night is to the time of our Sojourning here, so is the whole as to Eternity and future Life. The things which we have already done, would not profit, unless we did build on further and finish them: So it will be of all labour done as to the things here, which will have an end, and signify nothing; but yet the good or evil of each thing will come into judgement; For God will bring every secret thing into judgement, with every work, whether it be good or bad, Eccles. 12. 14. So that each deed done in the Body (though it is over and passed) will tend to our benefit or loss at that day.  
Now as it is written, This spoke he signifying by what death he should glorify God, Joh. 21. 19 So this is the thing to be attended unto, and endeavoured after, by what life we shall glorify God. So that if we can and also do glorify God in our Adversity and Poverty, it will be better unto us than to have had Plenty and Prosperity. And as it is elsewhere written, Abraham was strong in Faith, giving glory unto God, Rom. 4. 20 so it is here; he that is content under Adversity and Poverty, the same Person doth give glory unto God. How so? After the same manner as Abraham did; for he staggered not at the promise of God through unbelief, and is fully persuaded, that what God hath promised he was able also to perform; how that he will save the poor afflicted People, and that he will give unto his Creatures yet better things in the future state, which the contented Christian doth firmly believe, and patiently wait for. For though he might remedy or get out of his present adverse and poor Condition by sinful or evil means, yet he will not consent unto, nor do them. Thus while he is under those outward evils and necessities, he doth not charge God foolishly, nor yet suffer his heart to fret against him, nor yet will he sin to be eased or delivered out of them. In all this he doth glorify, or give glory unto God.  
Love not the World, neither the things that are in the World, 1 Joh. 2. 15. One reason of this is added, ver. 17. which though it is expressed in short, is of mighty force and cogency; and the World passeth away and the lust thereof. This is necessary to persuade and exhort unto, and for People to practise and observe, in order to Contentment; for almost all discontent doth arise from too much love of and hankering after the things of this World, and imagining more satisfaction therein than really there is; and thence it is that People are so vexed and upon the fret to miss of or be disappointed of them. But if there is no love placed thereon, according as this Divine Command runs, then if we have the things of this World, we may be thankful and moderate in the use of them, and also be so much the more patiented in Spirit if we have them not. Nothing is so apt to make us indifferent and unconcerned as to them, as a thorough knowledge and consideration of the Transitoriness and Vanity of all the things of this World. They all pass away, and they are vain. Saith God in Jeremiah 8. 13. The things that I have given them shall pass away from them. Let the Reader call to mind all the enjoyments that he ever had in all his past Life, and what doth remain out of them at this present moment? He is desired not to make the reflection in Sickness, or on a Deathbed, but even now, in the day of Health, and whilst he hath and enjoys them. Are they not the very same as if they were never perceived or had? Thou canst think upon such a day that was passed in joviality and merriment, and another which went away in vexation and dulness; compare them both now together, and what advantage hath one over the other? There is no difference of happiness or misery as to the past.  
There is such a do and stir made in the World about Prosperity and Adversity; how wonderfully careful, diligent and solicitous are People to have the first, and how wonderfully afraid are they, and how do they seek to avoid the other? And yet for all, take the Galleyslave who hath for so many days or years toiled at the Oar, or the vagrant Beggar, or who hath led the most miferable, laborious, and tiresome life. And on the other side, take the World's most happy Minion, who hath had all things at will, and in the greatest plenty; who hath past all his whole foregoing time in all health, mirth and jollity, and compare both these together; and as to all the past time of their respective Lives there is no odds between them both. It doth seem and appear so now, even whilst we are in the midst of one or the other; and much more will it seem and appear so, when we are translated from Time to Eternity, from Earth to Heaven, and the former shall not be remembered, nor come into mind, Isa. 65. 17. All the whole business, employment and small variety of this present Life will be as a Dream when one awaketh, or as the Dream of a Night Vision. And yet notwithstanding all this Vanity, Transitoriness, and passing away of things, yet according to the Good or Evil, Duty or Sin we have done and committed in this vain and transitory Life, it will proportionably tend to our advantage, or loss, our reward or punishment for all Eternity. For God hath so ordained it, and he will accordingly do and recompense unto Men and Women, the reasonable Inhabitants of this Earth. So that the right consequence is, Art thou called in a prosperous and plentiful Condition of Life? Do all the good that ever thou canst, and abstain from all appearance of evil. Stand in awe and sin not, and leave no Duty whatsoever undone. Thou art to do the very same also if thou art placed in a poor and adverse Condition; or if thou art in an even and middle state between them both, there Trust in the Lord, and do good, so shalt thou dwell in the Land, and verily thou shalt be fed. Delight thyself also in the Lord, and he shall give thee the desires of thine heart, Psal. 37. 3, 4.  
And what is the Desires of thine heart? If thou art a Worldling, or Sensualist, than it is for plenty of Corn and Wine, for a good Estate, and for a great deal of Money; for Health, and long Life, and such like. I profess solemnly and seriously this is not the desires of mine heart, for I would not be so content and put off, if God Almighty should say to me, thou shalt have the desires of thine heart; or if the Lord should appear to me in a Dream by Night, as he did to Solomon, 1 Kings 3. 5. (see it,) and say Ask what I shall give thee. I do here make known what in this case I would ask of God, Peace here, and Salvation hereafter; Contentment here, and afterwards that Rest which remaineth for the People of God; Grace here, and Glory hereafter. Give therefore thy Servant an understanding heart, that I may discern between good and bad, ver. 9 Give me pardon and forgiveness of all my past Sins, in as full, free and ample manner as God hath any where promised in his word; and give to me grace, strength and power to abstain from Sin for the time to come, and that I may finish the Work which he hath sent me on Earth for to do; and that I may perform all the mean and preparatory Acts which are necessary, that my Soul may be committed into the hands of God, and received up into Heaven, after it shall be dislodged from this Body, or Tenement of Clay, wherein now for a very little time longer it doth inhabit and reside. These are the desires of mine heart; and I do again truly declare, that I have not the least desire or coveting whatever, but what comes within or in subordination under these first and great desires.  
If I have any further desires after more Money or Estate than now I have, it is, not that I may consume it upon my Lusts, James 4. 3. or upon my Pleasures (according to the Marginal reading there) or the pride of Life, but that I may hononr the Lord with my substance, and consecrate my gain unto the Lord, and my substance unto the Lord of the whole Earth, Micah 4. 13. for then I would be ready to distribute the same towards the outward charge and labour, for the publishing and propagation of his Eternal Truth. I would to God there was th● same and alike mind in the Rich and substantial People: That they also would be Rich in good Works, ready to distribute, willing to communicate, 1 Tim. 6. 18. and contribute towards it; for the Work of the Lord is common, and should be the joint endeavour of all his Servants.  
The Lord hear thee in the day of trouble, the name of the God of Jacob defend thee, Grant thee according to thine own heart, and fulfil all thy Counsel, Psal. 20. 1, 4. But if the Lord grant me according to mine own heart, and fulfil all my Counsel, then, as it is elsewhere written, the Lord hath d ne great things for us, whereof we are glad, Psal. 126, 3. So the Lord would do great things for me; he would do even my all that I am capable of; that is, to serve him here according to his will, so that I may be accepted of him at the last, and obtain and be invested with Eternal Salvation.  
The same Lord who Created the Soul, Created those Desires also that are in the same Soul; and it may be observed that these Desires are in relation and tendency unto, and they reach after somewhat which again is not vain; for the same God who first implanted in a desire towards it, will afterwards give the thing itself. And this Desire puts us upon using the Means, Labour, Endeavour, and seeking after it. Now the Complex and whole of the Desire of Man is after these things (which are also connected together) Life, Happiness, and Salvation. As the hungry craves after Food, the covetous Riches, the ambitious Honour, and every one Rest and Satisfaction; and they will use also the common means in their own Power towards the having them. So likewise there is a desire engrafted into Man, after those things which God hath promised. And it is but reasonable he should do so much towards obtaining them, as the Men of the World do for the things of this World; for otherwise he will come short of them. And those pertaining to the Kingdom of God, are set forth by the very same things, in a greater degree than what is so earnestly followed after here. We should do well to give heed, and attend unto the working of those desires within us, which way they make, and after what they do point and reach forth. If those desires be after Temporal and worldly Things; Here the best way is by contracting and lessening of them; for a Man may sooner draw off those boundless and unlawful desires, than he can fulfil them. He may be more quickly contented then great; and he will find it better to have been innocent, then to have been Rich. But if these Desires do rise up after Heavenly, Spiritual, and Eternal Things, there let God enlarge thy Heart, and in his Name desire as much as ever thou wilt. The more thou desirest, if thou dost accordingly labour after it with diligence, and earnestness, the better it will be for thee, and the more thou wilt receive; for here the sure word of promise is, Open thy Mouth wide, and I will fill it, Psal. 81. 10. the wider it is opened, the more it will receive. And nothing is a more certain Truth (though we must apprehend and lay hold upon it by Faith, because it will not be all fulfilled in this Life, and on this Earth) then that God will at length satisfy those Desires he hath put into us. He will fulfil the desire of them that fear him. Psal. 145. 19 This is expressed in the future tense, and in ver. 16. it is said, He satisfieth the desire of every living thing. That is spoken in the present tense, because that belongs to the living and unreasonable Creatures; for we may perceive evidently, that Beasts, Birds, and Fishes, are contented and satisfied with the things before them; whereas Man is not. It is the same Creator of all: But hereby is shown forth, that God will do somewhat more for Man in the future state of things, which he will not do for them. And hereunto is another Promise, The Lord will perfect that which concerneth me. Psal. 138. 8. And we are to wait his good and appointed Time.  
Here this great Expectation from the last end and distribution of things, should quiet and silence our Spirits every time they begin to rise and be troubled. Who is much concerned for the pleasantness or dreadfulness of a Dream, after that it is over and past? For there is no odds, and it is all near the same as to the good or evil nature thereof. All this may be learned and understood as a Man.  
But then the Grace and Knowledge of our Lord Jesus Christ doth set before us such very great, wonderful, and enduring things, that the present is or aught to be no more minded in comparison to them, than one who is in pursuit and likelihood to obtain ten thousand Pounds, doth value or regard the loss of a Pin, or of a Farthing. However unconcerned he stands to it now, yet the reasonable Creature can never be content to miss of Happiness and Salvation; and so he will manifest and make it appear when this Happiness and Salvation comes to be present and ●ust before him; for therefore it is, that People do so little regard it, because 〈◊〉 seems future, and to be at a distance; and there 〈◊〉 this disadvantage against all our Preaching, concerning which they imagine, He prophesieth of Times afar off, Ezeck. 12. 27. Whereas all this great matter which is cried up so much to be at a distance, and to be afar off, is no further off then the death of each Man or Woman; which for aught we know, may be this Night, to Morrow, within a Week, or a Month, or a Year, as to the healthiest, youngest, and lustiest of us all; which will most certainly come upon every one of us, one time or another. And then if there be amongst ye, any profane Person as Esau, who for one morsel of Meat, sold his Birthright; who, for the Pleasures of Sin for a season, for the Reward of Iniquity, or the Gains of Unrighteousness, hath forfeited his or her share in that Blessing which the Lord hath commanded, even Life for evermore. Even these very same Persons either when they come to lie in the point or extremity of Death, or more certainly, (because many may remain stupid or ignorant, or unbelieving even then) afterward that their Souls are gone forth into the invisible World, they would fain inherit the Blessing; and then they will seek for it carefully with Tears, though it will be to no purpose, for they will find no place for Repentance, because here he gave them a space for Repentance, and they repent not. Then (if such a thing were possible, and might be admitted of, which yet is not) even those very same Persons would give thousands of Rams, and ten thousand Rivers of Oil, their first born, for their Transgression, and the fruit of their Body for the sin of their Soul; who now will not make Restitution for one farthing of ill gotten Goods; nor yet hardly give a thousand farthings in Alms giving, or towards good Works; or who will not now give up a Lust, or a sinful profit at all the commandments and Requirings of God. If any such profane, careless, and indifferent Souls should hear or read these lines, Behold I have told you before, I do hereby warn and make known unto such before hand, that their Thoughts and Apprehensions will be thus mightily altered and changed, as to what they stand so unconcerned and unaffected now; for as on the one hand it will be the best contentment, and greatest satisfaction (I shall be satisfied when I awake with thy likeness, Psal. 17. 12.) to be possessed of, and make sure of Heaven: So again, there will be no discontent so bad as that, to miss and come short thereof. This will be the gnawing of the Worm which shall never die. Of this kind will be that Indignation and Wrath, Tribulation and Anguish, which shall be upon every Soul of Man that doth evil, Rom. 2. 8, 9 There shall be weeping and gnashing of Teeth, when ye shall see Abraham, Isaac, and Jacob in the Kingdom of God, and ye yourselves thrust out. Though as to these little, vain, and fugitive things, we may know and be instructed, and also bear with how to be full, or how to be hungry: But as to that fullness, or Hunger spoken of in Luke 6. 21. 25. Blessed are ye that hunger now, for ye shall be filled. woe unto you that are full, for ye shall hunger. Here it is Impossible even for the Tongue of Men and Angels to instruct the Creatures, or persuade the Souls to be contented and bear therewith. The reasonable Creature can never be content to lose Heaven, and fall into Hell, because of the exceeding greatness of the loss, that complete and absolute Misery this would be to be involved in, as also from the very long duration, and irreversibleness thereof. If God comes to contend for ever in the Punishment and Misery of his Creatures, and to be always wroth, than the Spirit should fail before me, and the Souls which I have made.  
But on the other better hand, if one is a Child of God, and an Heir of the Kingdom of Heaven, than he can very well be contented under all the Evils and Hardships of this present World. All one as an Heir of a good Estate doth rub through some little and trivial Inconveniencies in the mean while, out of Prospect and Expectation of that. Besides the Faith of Great and unseen things which are Eternal, a through Knowledge of the littleness of all present and temporal things will soon make us content as to the having or not having them; or rather work us into that blessed Temper and Disposition of Paul, As having nothing, and yet possessing all things. His Mind was so qualified with Grace, and transformed into the Divine Nature, that it was the same as if he possessed all things.  
As to the littleness of all present things, consider within yourselves, What is your Life? It is as a Vapour that appeareth for a very little time, and then vanisheth away. Remember how short my time is, Wherefore hast thou made all Men in vain? Their Mirth or Divertisements are as the flyings up and down of a Swallow, during its appointed time. Their heaviness or Misery seems all one as the mourning of a Dove, which also is ended. Whatever delights or afflicts, soon passeth away, and we are gone. As to our outward sensible good or evil, though we would fain have the one, and avoid the other; yet there is not much more in it, than the tickle of a Feather, or to prevent the scratchings of a Pin. Our go up and down each day, appear as the moving of a Shadow, which is lost in darkness. And so we might run through or over all the several things of this present Life, they are all little, fugitive, and vain.  
As on the one hand, this true consideration is a mighty word of Comfort and Contentment to the Children of Faith, the Heirs of Life and Immortality; so on the other, the more knowing People of this World turn it into a matter of Scepticism; as also the more brutish, ignorant and ungodly sort of People, do hereby harden and confirm themselves in their old wont manner of Life of Brutishness, Ignorance, and Ungodliness; and they will not easily be brought off from it; for like as there are in the last days, Scoffers walking after their own ungodly Lusts, and saying, Where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation. So they imagine and reason within themselves, What need of any words of Comfort or Contentment at all, seeing that all things here are so little, fugitive and vain? All things come alike to all. There is one Event to the Righteous and to the Wicked; to the good, to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the Good, so is the Sinner. And he that sweareth, as he that feareth an Oath. The World passeth away, and goes on in its course; and we will make a shift to rub through it as well as other People, and there is an end. Here hath been delivered a Discourse concerning Contentment, and for all that, and all the words in the World concerning it, we do perceive that those People live altogether as contented for the Life, who do not hear them, as those who do hear them: As is the knowing Man, so is the ignorant Person; it seems to come all to one.  
By this Objection Satan works in the Minds of many People, especially of the common and poorer sort; and hereby he serves the great Ends of his Kingdom of Darkness, in beating People off from God and good things. But to answer them in their own familiar way of speaking, All is well that ends well. It is the same old threadbare Imagination of the People of former Generations, which is come down amongst us also, and dwells in the Hearts of many People of the present Generation. Ye have said it is vain to serve God; and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts. Then they that feared the Lord spoke often one to another, and the Lord harkened and heard it, and a Book of Remembrance was written before him for them that feared the Lord, and that thought upon his Name. And they shall be mine, saith the Lord of Hosts, in the day when I make up my Jewels; and I will spare them as a Man spareth his own Son that serveth him. Then shall ye return, and discern between the Righteous and the Wicked; between him that serveth God, and him that serveth him not. Mal. 3. 14, 16, 17, 18. So we refer our Objectors and Unbelievers, those ignorant and ungodly Persons, that think thus in their Minds, over unto the day of Death, and of Judgement, when they shall see that twofold Distribution of things, that is to be made in the after State. True indeed, the End and Event is to prove all things. But whoso suspends his Faith until then, his Condition will be without Remedy. Then shall they return, that is, to the proper Understanding of Men, and discern, what before they might have believed; for it was declared and told unto them over and over, that there should be a diversity made of Happiness to the one, and Misery to the other, between the Righteous and the Wicked, between him that serveth God, and him that serveth him not.  
As to that great doubt and surmise which is in the Thoughts of the Heart of almost every one, How that all things happen alike to all, and that there is one and the same Event to Godly or Ungodly, Righteous or Wicked, I have in a printed Sermon on Deut. 8. 2. opened and explained that Mystery, wherein I have showed and assigned the very Reason thereof, Why God ordained it so to be, Namely, That it is to prove the Children of Men, To know what is in their Heart, whether they will keep his Commandments or no. Indeed, if People were not still puzzled and perplexed; if they did not always err in their Heart, Heb. 3. 10. whereat his Soul is grieved, they would never imagine and talk after that manner, That it was the same thing, whether they heard or received into their Knowledge, words of Comfort or Contentment, or not; for they may, yea and they do think and say the same, as to the other words of Grace and Salvation al●o. I would ask such vain Imaginers, and foolish Reasoners, Is it the same thing as to natural ●…ife, Whether they do eat and drink, or they do not? No, here they will say, It is not; for except we eat and drink, we must famish and die. Even so it is here in the like manner, though they can be hardly made to apprehend this; for the natural Man discerneth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. As Simeon waited for the Consolation of Israel, so the Soul cannot be comforted without the words of Consolation. The Soul cannot possibly be saved and happy, without the words of Salvation and Happiness. As the Body would die for want of Sustenance, so the Soul may be indeed held in suspense a little longer time, even all the days it is in the Body; whereas that cannot be much longer without Food than fourteen days: So without the words of Knowledge and Salvation, the Soul would die Eternally, and fall down into Misery. Send Men to Joppa, and call for Simon, whose Surname is Peter, who shall tell thee words, whereby thou and thy House shall be saved, Acts 11. 13, 14. Even so God hath sent unto us Men and Women, the reasonable Inhabitants of this Earth, Moses and the Prophets, Christ and the Apostles, who have, and do tell us words, whereby we, and all such as receive and obey the same words, shall be saved. Christ in an emphatical manner is called the Word, John 1. 1. and the word of God. For all the words which God made known through Moses and the Prophets, the Evangelists and Apostles do all relate unto, and meet in him, as lines in their Centre. And all things were made by him, (the Word) and without him was not any thing made that was made. Here the Evangelist hath reference unto John 1. 1. Psal. 33. 6. So the certain consequence is, That all Men and Women will be saved by him (the Word) that shall ever be saved. For there is no other way under Heaven given unto Men, whereby we must be saved. And as Moses of old time had, even so at this day Christ hath those that Preach him every Sabbath day. Therefore see that ye refuse not him that speaketh; for if they escaped not who refused him that spoke on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven, Heb. 12. 25. For though Christ is long since ascended on high, and sits at the right Hand of God, yet he speaks to us even now by his Word, and by his Ministers; He that rejecteth me, and receiveth not my Words, hath one that judgeth him; the Word that I have spoken, the same shall judge him at the last day, John 12. 48. And if we will not hear that Word, nor yet his Ministers, neither would we be persuaded, if Christ should come once again into the World after the same manner as he did: But his next coming is unto Judgement.  
I have often mentioned these and the like things, to the froward Inhabitants of this my Country and Generation, who are Non-Hearers, or Non-Readers of the Word, wherever it is faithfully and truly Preached, or made known. I have warned them often, and I do hereby warn them again, and I could almost tell them weeping, (for my Soul hath Grief and Indignation at them for their stubbornness and refusal herein) That since that his Word is every Sabbath day, or Week day, purely, truly, and faithfully Preached, or made known, God will require it of them, and impute it as Sin to them, severally, for as often as they have neglected to come to hear it.  
Hereby also may be seen and perceived, How much this Ordinance of Preaching the Word doth further, and is absolutely necessary unto the Salvation of Mankind; and how that such Men and Women, who would indeed have their Souls be saved in the day of the Lord Jesus, aught, and must attend continually upon the Ministry, and hearing thereof; for this same Preaching of the Word, which doth lead, direct, and help towards obtaining the rest to come, doth also instruct, that others may learn, in whatsoever state they are in, the mean while therewith to be content; to know how to be full, and how to be hungry.  
And though it be here surmised, nevertheless, That those people also are content who do very seldom or ever hear the word preached, much less are they frequenters of it. What advantage then of my preaching, and what profit of your hearing the word? Much every way, chief because it is an Ordinance, and appointment of God; for those who have the gifts of preaching to preach and profit therewithal. But the manifestation of the spirit is given to every man to profit withal, 1 Cor. 12. 7. For what if some do despise and refuse to attend upon this Ordinance, shall their despising or Refusal make this Ordinance of God of none effect? or that the word which goeth out of his mouth, shall return vo●…? In no wise, God forbidden; for so it is, some will be ●aved by the Ministry of the Word; others will be condemned by it. Some will be more edified and benefited, others (thro' their refusal, and turning away their Feet from the place where it is preached with a lively Voice, will be more hardened, and rendered yet worse, and more inflexible to the Exhortation thereof.)  
But it will be so much the better for every man or woman the more he or she shall glorify God, and the more good they shall do in their Generation, as also the more they shall abstain from all appearance of Evil. Now the Word, and the preaching thereof, doth help and assist us in these two points, to eschew Evil, and do Good Unless these two Ends of Life, eschewing Evil, and doing Good, are answered and observed, it would be better not to have been born, or not to have lived at all. Most people, when they hear or read such a Scripture as this following, do not attend thtoughly to the full meaning and signification thereof; For all this they sinned still, and believed not his wondrous works. Therefore their days did he consume in Vanity, and their Years in trouble, Psal. 78. 32, 33. The Life of sinners and ungodly is spent in one of these two either Vanity or Trouble. Ay but many think that the former of these is no Curse or Punishment; For, as it is written, O ye sons of men, how long will ye love Vanity? Psal. 4. 2. And it is seen and experienced that they take mirth and delight therein. But to those who have Faith and Knowledge, nothing sounds so bad as to have their Days consumed in Vanity, and their Years in trouble. Because that every thing in this life tends to future Account one way or another. And to this thing of consuming their Days in Vanity, succeeds loss for all Eternity. Even a loss of that Reward and Blessedness God hath promised and reserved for his Creatures, if such had been found worthy, and had been meet to have been partakers thereof. Cast the unprofitable Servant into utter darkness; there shall be Weeping and Gnashing of Teeth. Now Vanity and Unprofitabless is near the same thing. And to them who thus consumed their Years in trouble, will succeed endless Pains. Now to be miserable here, and miserable hereafter also is a sad thing. For indeed, if they had consumed their Years in trouble, in the way of Duty, in the Service of God, or in a Good thing, then indeed it might have been Reasonably expected as to such, the promise that they should have Rested from their Labours, and they were of the Number of those, who through Manifold Tribulations should enter into the Kingdom of God; And the return should have been made upon them when they arrived there, These are they that have came through Great Tribulation. But whereas contrariwise as it is in the Words of our Psalmist, They sinned still; then the only consequent which they will meet withal, is Condemnation and Misery hereafter. As for those who sin still, or add sin to sin, against whom a Woe is pronounced, They do Treasure up to themselves wrath against the Day of wrath: It is alike, yea, and the very same Folly and Madness, as for a Man himself to carry and heap on more fuel on that fire which shall burn and torment him, but yet never consume him. Many Sorrows shall be to the Wicked, Psalm 32. 10 for whether his days are consumed in Vanity (judge by the way, whether or no the consuming one's time in Cards, Dice, Alehouses, Skettle-pins, Shufflboard, idle Talk, Play, Gaming, or such like, is not consuming one's days in Vanity, according to the intent of the Holy Ghost here) he shall suffer so much the more loss throughout all Eternity; which some think to be the greatest pain of Hell. Or whether their years are consumed in Trouble; (as they all are in one or the other) to this succeeds Pain, and Punishment of Sense, even more Misery and Torment still; which shall as much exceed his Trouble here, as to be thrown into a hot fiery Furnace is beyond a Flea-biting. Consider of this ye that forget God, or who pretend to serve him a little in Form or Custom, or outward Manner; but ye do not think much of him afterwards. Whose days are consuming in Vanity, and whose Hearts are in trouble, or in doubt and fear about what your future State and Condition will be. Bethink yourselves throughly, and how can ye be content to go on in such a kind of Life as that is? Know ye not, or do ye not believe it? However, ye will find it so that ye must give Account; and such an Account I tell ye before hand, of your days being consumed in Vanity, ye will be forced to give up with Grief, and not with Joy, which will be unprofitable for ye. For here to allude again unto Heb. 13. 17. The right consequence is, and the word of Instruction to every one of ye is, seeing that we must all give Account, (for noth●…g is so sure and certain as that is) we should so live in the mean while, that we may give up this same Account with Joy, and not with Grief, for that will be profitable for us. As was before said, none will be, nor can be contented hereafter, to lose Heaven, and fall into Hell: So now, in this short mean while between, though the generality of the World is settled upon their Lee●, yet none ought, nor yet should be contented with a vain, sinful, or ungodly Life now, for this will bring them unto the other sad thing.  
The sensual blinded World judge very much by Events; and because (it may be) they have Health and Plenty, and things at will, and things continue as they were since the days of the Creation, they are apt to think that God is not angry or displeased with them. So it is in the Sense and Mind of the Spirit, when a Nation or People commit a great deal of Sin, than God is angry with them; as again, when they please him, and he smells a sweet savour from the Earth, than he hath Mercy on them. Then the Angel of the Lord answered and said, O Lord of Hosts, How long wilt thou not have Mercy on Jerusalem, and on the Cities of Judah, against which thou hast had Indignation these threescore and ten years. Zech. 1. 12. The words immediately foregoing are, All the Earth sitteth still, and is at rest. So that the certain consequence is, that God may have Indignation against the Inhabitants of the Earth at the very same time, when all the Earth sitteth still, and is at rest; or at the very same time when the Inhabitants thereof are in Prosperity and Impunity, or without Punishment as yet. If you should hereupon ask me, Whether the Lord God hath now Indignation these threescore years and ten? Or (during the time of this present Generation.) against the Inhabitants of England, or against the Inhabitants of such a particular Town or Neighbourhood? Or whether he hath Indignation against such a Man or Woman at this very time, pointing them out by their several Names and respective Persons. The answer hereunto is very critical, as we use to say, and I will be very careful herein. But as one instructed out of his Word, I do believe, and tremble thereat, That the Lord God of Heaven hath at this very moment of my writing this, Indignation against the Inhabitants of England, and the Towns and Villages thereof; and in a word, against all those several Men and Women, taking them by their Names, or respective Persons, who commit Sin, Iniquity, Transgression, Hypocrisy, or any manner of Evil whatever.  
But some may be apt to say, How doth this appear that the Lord God hath Indignation against them? for have we not the appointed Weeks for the Harvest? Blessed be God for that; and sufficient of Wheat and Barley for Bread, and Beer, and Cheese, and of all manner of Provision for the Life of man? Yea, was there not Peace in the midst of our Nation, when the Nations Round about were weltering in blood? and even now they also, and we live in peace? Is it not likewise an Healthful time enough in all the Country Round about, so that there is no Plague, Pestilence, or but scarce a malignant Fever? Blessed be God for that also. How then doth it appear that the Lord hath Indignation against England, and the Cities, Towns and Villages thereof? And then besides, they go by multitudes to Church, or to such and such Congregations, to worship, atone, and please God. Thou must not make it worse than it is neither. No, that I ought not to do in any wise. But yet when there is such a Catalogue of Sins, Transgressions and Iniquities committed throughout this Nation, by the people thereof, both High and Low, Rich and Poor, as is rehearsed up particularly in Isa. 59 when their Lies speak Lies, and their Tongue muttereth Perverseness. People do not much Regard or heed whether they speak Lies and Falshood in their common Talk, and ordinary conversation. None calleth for Justice, nor any pleadeth for Truth; They trust in Vanity, and speak Lies; they conceive Mischief, and bring forth Iniquity, V 4 And then the Prophet goes on to reckon them up; For our Transgressions are multiplied before thee, and our sins testify against us. What is the Result and Consequent of all we may Read, ver. 15. And the Lord saw it, and it displeased him. I will Repeat the same over again, that it may be more observed and taken notice of. And the Lord saw it, and it displeased him. So that certain it is, let either a Nation in general or the several people in particular, have never so much Peace and Plenty, Health or Prosperity, or all manner of outward Blessings (For God sendeth Rain upon the just and the unjust, and is kind to the unthankful and Evil); Yet as long as they commit Sin, Iniquity. Transgression, Hypocrisy, Disobedience, or any manner of Evil whatever, God hath at the very same time Indignation and Displeasure against them: God is angry with the wicked every day, Psal. 7. 11, Albeit the wicked do not believe, or rather they are not sensible of his Anger against them.  
Now to apply all this. I shall begin from that Scripture, And as they did eat, Jesus said to the Twelve Disciples, Verily I say unto you, that One of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Lord, is it I? So this which we are now in, being a mixed Assembly of Saints and sinners, Godly and Ungodly, it is odds but that the Lord God of Heaven and Earth hath indignation and displeasure against some men and women herein; which is so nevertheless they have health and strength; though their strength is firm; They are not in trouble as other men, neither are they plagued like other men, Psal. 73. 4, 5. And so he hath had most or all the foregoing days of their Life. Whoso hears or Reads this, had need to be exceeding sorrowful, and begin every one of you to be upon the search and Examination, Is it I against whom the Lord hath had Indignation these threescore years and ten, or so many years as I am old, and have lived? For the sinner being an hundred years old shall be Accursed. And who can abide, or stand before his Indignation? No man living, no more than stubble doth before the devouring fire. The Counsel, Advice and Direction which the Scripture gives herein, is to Agree with thine Adversary quickly; and to forsake those sins which cause the Indignation of the Lord against any one.  
As on the one hand it is very terrible and bad to have the Indignation, Displeasure and Wrath of God, so on the other it is as good to have the Favour, Mercy and Loving Kindness of God. To be as Daniel was, Thou art greatly beloved, Dan. 9 23. Or a man of Desires. I had rather (though I am clothed with Rags, or in a Prison) have this character from the Holy Ghost, than to be the greatest Prince on Earth, sitting on his Throne. And this may be Known the very same way as the other is; for as when people are given up to their own Hearts Lusts, and to follow their own counsel, when they sin still, and proceed from Evil to Evil; from bad to worse; although they have never so much Health, Plenty and Prosperity; God hath nevertheless at the very same time Indignation and Displeasure against them. So on the other hand, as we walk before him in Righteousness and Holiness, in all Obedience and Duty, although the Saint or Servant, may be in a poor, adverse and afflicted condition, as to outward things; yet God hath a Favour, Love and Mercy towards him at the very same time. This is a Mystery to the people of the World, but yet it is a certain Truth. It comes to pass through Ignorance, stupidity and strong delusions, which are annexed to the not receiving the Love of the Truth. That most people, when they are under the Indignation of the Lord, they do not know as much, or they are not sensible of it, although they have little Glimpses thereof by Remorses of conscience, and those Fears and Doubts which sometimes arise in their mind. So it is on the other side, the Saints and Servants of the Lord are always a Knowing People. And hereby they Know and Perceive the Love and Favour of God towards them, by the Answer of a good conscience from within them; when that speaks Peace, Peace, or Perfect Peace; such as is true and sound, in opposition and contradistinction to that False and Rotten Peace of ignorant persons and Hypocrites.  
Let us now hear the conclusion of the whole matter. As we began, s● we End. It was said in the Entrance of this our Discourse on Phil. 4. 12. That I did therefore choose it as an help to avoid Evil (Especially those grievous Sins, of Distrust, Murmuring, or such like) which hath been accordingly showed throughout the whole; that we may know both how to be abased, and how to abound, every where, and in all things; we may be instructed both to be full and to be hungry, both to abound and to suffer need; and in all this to sin not, nor yet to charge God foolishly, nor to suffer our hearts to fret against him. And on the other hand, in this Twofold Condition, or in that Even Middle state between them both, to dwell in the Land, and do Good; serve God, and perform all our Duty towards him, our Neighbour or ourselves; For he that would learn in whatsoever state he is in, therewith to be content, or attain unto contentment (which, as one saith, is but another Phrase for Happiness) must do this. For he that will love Life, and see Good Days, (is not all our Desire and Endeavour after this, especially the Life for evermore, and the good Days of Eternity) let him refrain his Tongue from Evil, and his Lips, that they speak no Guile. Let him eschew Evil. and do Good. (Here are the Two Ends of the Compass according to which we are to steer the whole course of our Life) Let him seek Peace, and ensue it; for the Eyes of the Lord are over the Righteous, and his Ears are open unto their Prayers; but the Face of the Lord is against them that do Evil, 1 Pet. 3. 10, 11.   

Written by Richard Stafford.  
London, Printed, and are to be sold by Ralph Simpson, at the Harp in St. Paul's Church yard. 1698.