SERMON I. ON Phil. IU. 11. For I have Learned in whatsoever State 1 am, therewith to be Content.  
THE Drift and Design of all Preaching the Word is, that People may cease to do Evil and Learn to do well, as much as ever they can. And inasmuch as a great deal of sin is occasioned through distrust, murmuring, concerning the exceeding Sinfulness and Provocation whereof ye may read in several places in the Book of Numbers, our Hearts fretting against the Lord: (The Foolishness of Man perverteth his way, and his heart fretteth against the Lord Covetousness and such like. And on the other hand, that we may finish our Course with joy, even when Bonds and Afflictions abide us in every place. And the several severe and harsh dispensations of Providence which befall us (they being so many Exercises and Trials whereby God holds his Servants in warfare here on Earth) do not move us, nor yet hinder us, but that we may Nevertheless finish the Ministry which we have received of the Lord Jesus, to testify the Gospel of the Grace of God; And that no outward thing whatever which shall happen unto Men, may hinder them in the discharge of, and finishing that work which God hath appointed them severally on this Earth for to do; That ye may trust in the Lord and do Good, so shalt thou dwell in the Land, and verily thou shalt be fed. And perform every tittle of your respective Duties in whatever Vocation or Calling, Trade or Employment, State or Condition of Life God hath placed ye in, Come Prosperity or Adversity, whether ye receive Good, or Evil things from the Hands of God, That ye may still in all the several Periods and Stages of your ensuing life, whether it be up Hill or on smooth Ground, in dirty or clean way drive at these two ends, eschew Evil and do Good, bearing the same still in Mind and Practising the same, These and such like are the reasons of my choice to Discourse on this Subject, For I have Learned in whatsoever State I am in, therewith to be Content.  
They are the Words of St. Paul, which he brings in upon the occasion of an Act of Liberality which the Philippians shown towards him; which they would have done before, but they lacked opportunity, and at last they did it. Thus much is signified from those words immediately foregoing our Text. But I rejoiced in the Lord Greath, that now at the last your care of me hath flourished again; wherein ye also were careful but ye lacked opportunity. No that I speak in respect of want. Which words do carry an Innuendo, Intimation or Meaning, though he doth not affirm it plainly through modesty and shame by Nature, which doth usually accompany that condition of his want. Or rather, he doth afterwards so express himself, that wha● would be want to others was none to him; Because by this excellent Grace of Contentation he had so made it that want was as it were no want unto him. Not that I speak in respect of want, (Why should he use this Phrase and Manner of Speech unless there was something in it. In verse 16. He speaks out plainly, Ye sent once and again unto my necessity) For I have Learned in whatsoever Stat● I am in therewith to be Content.  
Brethren, It is no new or strange thing for the Saint and Servants of God to be in Want, Need, or Poverty for this is what happened to others of former Generation● and in other countries'. A remarkable Instance and Example whereof was the Apostle Paul as he giveth us her● to understand, as also in other places of his Epistles. No● there cried a certain Woman of the Wives of the Sons of the Prophets unto Elisha, saying, thy Servant, my Husband i● Dead, and thou knowest that thy Servant did fear the Lord and the Creditor is come to take unto him my two Sons to be Bondmen, whereupon Elisha did work a Miracle to pay that debt, 2 Kings 4. 1. Here was one that did fear the Lord and yet was in debt. The time would fail me to tell of all those his Servants and Prophets that were under the Old Testament Dispensation, of Christ and the Apostles, and the Poor Saints (to whom it is said in an eminent manner, the Gospel is Preached) who have been since that time in the World, who were but Poor and Low in Estate as to this World's Goods. The Patriarch Jacob was hardly put to his shifts, and yet he found sustenance by the Providence or providing of Almighty God; which he doth intimate and most thankfully acknowledge upon his Death Bed, God before whom my Fathers. Abraham and Isaac did walk, the God which fed me all along unto this Day. Gen. 48. 15. This answered unto that Vow, which he Vowed in the times of his Travels and Pilgrimage, we read in Gen. 28. 20. If God will be with 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. Which kind of Expression then uttered, did carry with it some kind of fear and distrust, as also therein was contained Prayer, Trust and Confidence. The Patriarch Goes on to add, The Angel which redeemed me from all Evil, Gen. 48. 16. Notwithstanding his saying of this, Nevertheless, he did meet with Afflictions and Weariness; But the Angel of the Lord, even at the very same time did preserve him from the Evil of those Afflictions; and afterwards redeemed him utterly from the afflictions and troubles themselves. Here it may be asked, What is the Evil of Afflictions? It is either sin, or to be made miserable by them; which the true Saint or Servant of God is not, nor yet doth he give way unto the other, in whatever affliction doth befall or happen unto him. It is an excellent Character that is left recorded of Job, that amidst all his Griefs and Calamities: In all this Job sinned not, nor charged God foolishly, Job 1. 22. And so it is with every one of us, that do serve and fear him. God doth not so much preserve us from Afflictions and Troubles; for he doth suffer, yea, and order them to fall upon us: But than it is, that he doth redeem us from all Evil, when amidst and under the Pain, Smart and Vexation of them, In all this we sin not, nor yet leave Duty undone, nor yet charge God foolishly. So that no hard thoughts do arise in our minds, nor yet do our hearts fret against the Lord.  
But even unto this day when Moses is Read (and so it is at this Day, when the Gospel of Christ is Read) the Veil is upon their Heart, 2 Cor. 3. 15. Seeing many things, but thou observest not, Isa. 42, 20. And so People read many things in the Scriptures, the Book of the Lord, but they Observe them not. They do not confer experiences in their own Souls, and commune and search with their own Spirit how it is there. The Lord hath given me that knowledge, even from the times of my Youth, and the days of my former Years, that what I did Read in that Book, I should apply unto myself. And I remember particularly, that above ten Years since, when I was in my Chamber and still, as it is written, Search the Scriptures, for in them ye think that ye have Eternal Life, John 5. 39 Of which Salvation the Prophets have enquired and searched diligently, searching what, or what manner of time, the Spirit of Christ did signify- 1 Pet. 1. 10. 11. So it was, That not upon the outward customary or cursory reading, but upon the searching (Mark that) yea upon the searching Diligently of the Scriptures I found, how that the whole Current and Stream of the Promises and good things of God were therein declared, and made unto the Poor and Needy.  
For the Needy shall not always be forgotten, the expectation of the Poor shall not perish for ever, Psal. 9 18. For the Oppression of the Poor, for the Sighing of the Needy, now will I arise saith the Lord, I will set him in Safety from him that puffeth at him Psal. 12. 5. I know that the Lord will maintain the Cause of the Afflicted, and the Right of the Poor, Psal. 140. 12. When the Poor and Needy seek Water and there is none, I the Lord will hear them, I the God of Jacob will not forsake them, Isa. 41. 17● Saith Jesus Christ, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel unto the Poor, Luke. 4. 18. Blessed be ye Poor, for your is the Kingdom of God, Luke, 6. 20. Hath not God chosen the Poor of this World, Rich in Faith, and Heirs of the Kingdom which he hath Promised to them that Love him, James. 2, 5. There are Innumerable other places of Scripture to the same purpose. But Observe here the Limitation and Restriction; for the divinely Inspired Apostle doth not here say, the Lord hath chosen all the Poor of this World, but only those, who (as the Words immediately following add) are Rich in Faith and Heirs of the Kingdom which he hath Promised to them that Love him. So that none of the good things afore or hereafter mentioned, do belong to such Poor as are Ungodly, Ignorant or Sinners.  
Again, in the same Scriptures of Truth, there are many Evil things spoken against the Rich of the People. But ye have despised the Poor. Do not Rich Men oppress you, and draw you before the Judgement Seat? Do they not Blaspheme that Worthy Name by the which ye are called? James. 2, 6, 7. Go to now ye Rich Men, Weep and Howl for your Miseries that shall come upon you. Your Riches are corrupted and your Garments are moth eaten. Your Gold and Silver is Cankered, and the Rust of them shall be a witness against you and shall eat your Flesh as it were Fire. Ye have heaped Treasure together for the last Days: ye have lived in pleasure on the Earth, ye have Nourished your Hearts as in a Day of Slaughter, James, 5, 1, 2, 5. woe unto you that are Rich, for you have received your Consolation, Luke. 6. 24. woe unto them that join House to House that lay, Field to Field— Therefore Hell hath enlarged herself and opened her Mouth without measure: And their Glory, and their Multitude, and their Pomp, and he that rejoiceth, shall descend into it, Isa. 5. 8, 14. Now the Scripture saith nothing in vain; for all of it, even to every tittle must be fulfilled; and that Woe which is therein Pronounced against them, and hangs over their Head, will at length fall down upon them in Punishment and Misery. They are enclosed in their own fat, with their Mouth they speak proudly.— Deliver my Soul (saith David by the Spirit) from the Wicked, which is thy Sword, from Men which are thy Hand, O Lord, from Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasure. They are full of Children, and leave the rest of their Substance to their Babes, Psal. 17. 10, 14. Then said Jesus unto his Disciples, Verily, I say unto you, that a Rich Man shall hardly enter into the Kingdom of Heaven. And again I say unto you, It is easier for a Camel to go through the eye of a Needle, then for a Rich Man to enter into the Kingdom of God, Mat. 19, 23, 24. Therefore shall the Lord of Hosts, send among his fat ones leanness— Behold the Lord of Hosts, shall lop the Bough with Terror, and the High ones of Stature shall be hewn down, and the Haughty shall be Humbled, Isa. 10. 16, 33. The Lord of Hosts hath Purposed it, to Slain the Pride of all Glory, and to bring into contempt all the Honourable of the Earth, Isa. 23. 9 How much she hath Glorified herself, and lived deliciously, so much Torment and Sorrow give her, Rev. 18, 7. The Lord God hath Sworn by himself, saith the Lord God of Hosts, I abhor the Excellency of Jacob, and hate his Palaces, Amos. 6, 1. Here God (whose thoughts are not your thoughts Isa. 55, 8. declares his abhorrence and hatred against them, whom the World Loves and Respects, Flatters and endeavours to please. Surely Men of Low degree are Vanity, and Men of High degree are a lie, Psal. 62, 9 Observe here that Blunt expression, and plain English (if we may so say) of the Holy Ghost, Men of High degree are a lie. Which seems to intimate forth, that that opinion or Estimation, which other People have of them, or they of themselves, as if there were some what in them, which were more, above, or better than other Men, is a mere lie and Falsehood. Yet now our Flesh (speaking of those in Debt and Poverty) is as the Flesh of our Brethren, (who were more Rich and Wealthy) our Children as their Children Neh. 5, 5. God hath made of one Blood all Nations of Men, Acts. 17, 26. Which includes High and Low, Rich and Poor alike. So it is in God's account now, and as to the future Judgement he will make concerning them. Will he esteem thy Riches, no not thy Gold, nor all the forces of Strength, Job. 36, 19 That accepteth not the Persons of Princes, nor regardeth the Rich more than the Poor, for they are all the Work of his Hands, Job, 34, 19 O that there were the same Godlike mind in my kindred according to the Flesh; for as to them and some others, this following Scripture is Literally fulfilled in me, Our So● exceedingly filled with the Scorning of those that are at Ease, and with the contempt of the Proud, Psal 123. 4. Indeed it is fit and Requisite, that there should be some order and Distinction amongst Men and Women in the World; but then on the other hand, for any one whatever, to have hi● Heart lifted up above his Brethren, Deut. 17, 20. Or to despise the Poor, James, 2, 6. is a Sinful and Wrong extreme  
The Lord seethe not as Man seethe, For Man looketh on the outward Appearance, but the Lord looketh on the Heart, 1 Sam 16, 7. If there be Beauty or Gaiety without, Man hath ● Wonderful conceit of him, as of some goodly one; but i● the Heart (which is as manifest in God's Sight, as the outward Face is in ours) be evil, notwithstanding the fine outside such an one is as much hated and abhorred (It is his own Phrase in Amos 6, 8.) in God's Sight, as the most abject and contemptible Fellow is in ours. For thou wilt save the afflicted People, but wilt bring down High looks, P●●l, 18, 27. In the former Part of this Verse is Favour and Mercy to the Poor and Afflicted, but in the latter part thereof, is Terror and Evil to the Rich and High minded. God's thoughts are contrary to Man's thoughts; for he speaks in favour and comfort of the Poor, whom the World abhorreth and despiseth. On the other hand, he speaks Terror, and to Humble those (as may be seen in Isa. 10. 33. aforequoted) who are so much flattered and whose Persons are had in Admiration because of advantage, Judas 16. The significancy of all which they shall feel, who do not mind these things, nor take due warning. The Scripture runs thus all a long, when it mentions that difference of outward State and Condition, of Poor and Rich, promising good things to the former sort, and denouncing evil things to the latter sort. And Abraham said to the Rich Man, Son, Remember that thou in thy Life Time Receivedst thy Good things, and likewise Lazarus Evil Things, but now he is Comforted, and thou art Tormented, Luke 16, 25.  
Now to make known how I did apply all this to myself, which the Reader may apply to himself also; for in the application and bringing it home to ourselves, there is the Use and Godly Edification. I say, that Considering all these things together, and weighing them in my mind; For I do believe, and am persuaded, that it is as certainly true, and will be so in the times of the Restitution of all things, as, now I am sure that I writ these lines; hereupon God knows that I Lie not, I did wish and desire, that I myself might be brought into the condition of the Poor and Needy, to the intent that I might come in for a share, and to be a partaker of those Precious Promises, which throughout the Scripture God hath made unto them.  
As God commanded Hosea to take a Wife of Whoredoms, so I was directed, and for which same Reason also I did afterwards, viz. On the seventh Day of the seventh Month, 1694. Marry a Maiden, Ezek. 44. 22. as Poor in outward State and Condition, as Poor well could be; for she and her Parents were in the very next degree, to open and downright Beggary. But I made choice of such an one the rather, Thinking that hereby I might make more sure of Partaking of those Precious Promises  and that hereby I should obtain a better Resurrection in the future State of things.  
Marvel not at this; for it is somewhat like that Mind which was also in Christ Jesus, Phil. 3. 5. Who though h● was Rich, yet for our sakes he became Poor, that we through his Poverty might be Rich, And so though I was in a Moderate Condition, yet I Voluntarily (of mine own free choice, and not out of any Imprudent Management) became Poor for the Gospel's sake, and for the better making known the Truth as it is in Jesus. The like may any one else do, Provided it be in good Works, 1 Tim. 6. 18, 19 and in Acts o● Alms giving to their Power, yea and beyond their Power, 2 Cor. 8. 3. but not in Pride or Pleasure, Prodigality o● Vain Things, or in what is Sin, Foolish or Unlawful; for such who become Poor any of these ways will not receive any thing from the Lord, but Wrath and Punishment,  
But my first Wish and Desire of this Nature, was some Considerable time before I had ever known. what Want o● Need was in all my foregoing Life, which I have Experienced since, and may yet again. I did not then know nor in the least apprehend, how or after what manner, or by what I should be involved, into Poverty▪ which God hath Since showed to me, That is to say By Publishing of, and Suffering for God's Eternal Truth (which is the best of Works) and by the oppression of Man, Pfal. 119, 134 which hath arose upon that occasion. Although this sam● Truth hath occasioned to me Poverty, Imprisonments 2 Cor. 11. 23. Trouble and Sorrow, But I will Hope continually and Praise thee yet more and more. For I believe still tha● at Length it will have the Contrary Good Effects, and ● shall yet Praise thee upon the Psaltery, even thy Truth, O m● God. Psal. 71. 14, 21. Which will be, if either I should live on this Earth to see it Obeyed. For there is an Obedienc● Nevertheless due to the Truth, as may be gathered from Rom. 2, 8. Gal. 3, 1. although in both those places People obey it not. Or rather it will be when my Work shall be Rewarded, in the time of the Restitution of all Things for my bringing it forth, and for my Suffering for it.  
I Do hereby take this occasion and opportunity, to Praise the Lord for his Goodness, and to declare his Wonders (for ● am as a Wonder unto many, Psal. 71, 7.) Even to thank and Exalt his Holy Name for Granting my desire in this thing; for it Springs into my Soul, as some Comfortable Evidence (though Strangers, and Natural People cannot preceive and discern it) that I am indeed an Heir of Salvation, in that I have lived by his Grace and good Providence here on Earth, and was in the same Low Estate, Psal: 136, 23. For the same and like Reasons, as his Elect, and Servants of former Generations. Whose are the Promises of better things, than those which pertain to the Life that now is, even to that which is to come. According as his Divine Power hath given unto us, all Things that pertain to Life and Godliness, 2 Pet. 1. 3. Although the former Sort were Poor, Low and Mean, yet they were Sufficient to that End: According as his Divine Wisdom and Goodness thought expedient. Bless the Lord O my Soul, and all that is within me Bless his Holy Name. Bless the Lord O my Soul, and forget not all his benefits; which aforementioned I esteem and receive as such: Although the Natural Man discerns it not, 1 Cor. 2. 14. The Ignorant Person and Unbeliever do not apprehend any in it, but they call it my Misfortune Ruin and Misery. But I know whom I have believed, and I lay hold on that Promise, They shall not be Ashamed that Wait for me, Isa. 49. 23. And although in this present life, where neither the Judgement written, Ps. 149. 9 is Executed, nor yet the Reward promised is Actually given, many of the Servants of God, have been Liable to shame and disappointment from the World; Yet the answer of God, saith unto them on this Wise, for further Hope and Encouragement, But Israel shall be Saved in the Lord, with an Everlasting Salvation. Ye shall not be ashamed, nor Confounded World without End, Isa. 45, 17. At long Run, it shall not be thus; but in the End of Time, all things that are written in the Scriptures, shall be fulfilled and found True.  
As also hereby I have been taught and experienced with the Apostle Paul in the Text: (One calls the School of Afflictions the best School; and the wisdom of God saith as to this, It is good for a Man that he bear his Yoke in his Youth, Lam. 3. 27.) 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. I can do all things through Christ which strengtheneth me.  
And because of what Christ saith, For there is nothing hid which shall not be manifested, neither was any thing kept secret but that it should come abroad, Mark 4. 32. Therefore from this being the mind of Christ, I think it both proper and convenient to declare and make known, what condition, I one of his Ministers and Members have been brought into, as I was in the Ministration of his word and suffering for the same. I being once in great Anguish of Spirit with Tears in mine Eyes, like Hagar in the Wilderness, When the Water was spent in the Bottle, Gen. 21. 15. Being at a considerable distance from my Native Country, when almost all my Money was gone, and I did not know where to have more, and then I had most need of it; I thereupon fell down upon my knees to God. And there I Poured out my complaint before him and shown him my trouble. And as it is commanded and directed in the Gospel, Be careful for nothing, but in every thing with Prayer and Supplication, with thanksgiving let your requests be made known unto God, Phil. 46. Accordingly I did then make known my Requests unto him, and then within less than a quarter of an hour, I perceived a still Voice speaking to my Soul on this wise, Thou hast made known thy Requests unto God, go forth and do the same unto his Servants. This was one of the most sensible Answers, and Return to Prayer that ever I perceived and observed in all my Life-time, and was somewhat like that which we read in Dan. 9 21, 22, 23. And thereupon I went forth the day following, and made known my Requests unto them, and asked for the Alms and willing Contribution of Christian People; and of the two first which I ever made application unto, I had rather a matter of Bounty and Liberality, than a common , being received by them with a great deal of courteousness and civility. And from thenceforth for well nigh two years and an half (Blessed be the Lord, for he hath showed me his kindness in a strong and populous City) I subsisted, and was fed by a wonderful and continued train and course of Providence, according to that usual method thereof He that had gathered much, had nothing over; and he that had gathered little, had no lack, 2 Cor. 8. 15. It being agreeable with the wisdom and ways of God, to do nothing which is superfluous, or more than needs must; nor yet is he wanting in what means are absolutely necessary: And so I had just sufficient for my several needs, and not much more nor yet less; and it was reached forth unto me by the visible hand of Invisible Providence just at the time, or a little before as I had occasion. Herein I found that Scripture literally fulfilled in me, When my Father and my Mother forsake me, than the Lord will take me up, Psal. 27. 10. The Holy Spirit by speaking after that manner, doth presuppose that the Servants of God may be reduced to such kind of straits and exigencies, for the Scripture saith nothing in vain. And so when my Father and Mother-in-Law did forsake me and withhold Maintenance, than the Lord did take me up and provide for me by the good will and ministration of his Servants, Blessed be his Name for it. Thus in this Poor, Low, Beggarly (that is, a condition of ask) Estate, I have learned to be content, and in all things I have been instructed both to be full and to be hungry, both to abound and to suffer want. By the way it is better, and rather to be chosen to be a Beggar, than to be unjust or unrighteous, for we read of one Beggar, namely Lazarus, who went to Heaven, but the Scripture saith expressly, Know ye not that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9 Yea, of what was extended towards me by way of Alms I had a sweet relish and enjoyment thereof, because I did Eye the goodness of God in and through it: And hereby a proof and trial was had of People's subjection and obedience to the commands of the Gospel. Said the Author thereof, Christ Jesus, The Poor are suffered to be with you always, that whensoever you will, you may do them good.  
As the Apostle Paul doth thus write in his own Person unto the Phillippians, as in our Text, and so he doth in many other places of his Epistles, so it doth in no wise derogate or vary from the Gravity, Seriousness, or Usefulness of sound Preaching or Writing, for the Minister to declare his own Experiences unto the Hearers; for they, by comparing theirs with the same, may be Profited and Edified hereby. That according to what is written, It may be the same with them also, Those things which ye have both Learned and Received, and heard and seen in me, (saith Paul to the Phillippians) do, and the God of Peace shall be with you, Phil. 4. 9  
It is an easy matter to be content with a Plentiful, Prosperous and Abounding State; but here is the Virtue and the Praise, if People can be and are content with, as that amidst and under these Evil things, they will not charge God foolishly, nor suffer their hearts to fret against him; nor yet will they sin, nor put forth their hands to Iniquity. Although thereby they might be delivered and freed from them.  
Contentment doth denote an even and smooth temper of mind, a Calmness and Tranquillity of Spirit, in opposition to those liftings up and castings down, or when it is like the troubled Sea and cannot rest. Again, It is Peace and not Stupidity or Ignorance. It rubs and goes on through this Earth, and doth not lie still in sloth and deadness. I mean, when a Man knows throughly the Nature of things and therewith is content; but he is somewhat beyond the blockishness and sense of a Beast; which is content with its condition, because it knows nothing better. As also the Soul, tho' it is content with what outward things she hath, is not therefore Idle or Unprofitable, but travels and makes towards the Father of Spirits. A certain Heathen Poet hath described it on this wise, That she is almost content with the present, but yet doth attempt and try after greater things. And indeed, if we confine ourselves only to such things which are Just, Lawful and Right, then indeed it is both the Duty, and also very consistent with a Servant of the Lord; To be up and be doing, and so far endeavouring after them, as they do not hinder from better and more Precious things. This also comes within that Aphorism, or Rule of the same Apostle, through whom the Spirit of God hath made known the Words of our Text, Art thou called being a Servant? Care not for it, but if thou mayest be made free, use it rather, 1 Cor. 7. 21.  
Thus having in some measure explained the Nature of Christian Contentment, or at least so far hinted and intimated concerning it; That the Reader may gather and understand the residue thereof, Proceed we now to lay down some Arguments and Reasons to enforce the observance thereof, or to beget the same mind in ye also, as afore is said. Those things which ye have both learned and received, and heard and seen in his Apostle Paul, do, and the God of Peace, (under which word Contentment is included) shall be with you.  
The First and greatest Argument for Contentment or Contentation, to me seems to be, in knowing and considering throughly our own Creature state; and that the will of God doth Order and Overrule all things in this World. This Consideration is two fold. It would be proper therefore to speak somewhat of them severally, and then connect and join them together, and then show what influence and efficacy this double Consideration hath to make us hold our Peace; Submit ourselves to God, James 4. 7. and to learn in whatsoever state we are therewith to be content.  
In the First place, O Man, know thine own Creature State, how thou wert at first made by God, and how that now thou art a Creature in his hands, and purely at his Government, Rule, and Disposal. One would think, this were the easiest thing in the World to be understood, but yet it remains a Mystery, and doth puzzle the apprehensions of People; for even unto this day, when Moses or the Prophets, or the Gospel is read, the veil is upon their hearts; and an Invisible God is an Unknown God to the multitude and generality of Mankind, in what is called this Christian Nation. For either because they see not God, or rather they do forget him. Thence it is that they do not look unto the Rock from whence they were hewn nor have Respect unto the hole from whence they were digged; even so as to eye continually, and have respect, Which signifies looking back unto their Maker, and so as to see him that is invisible; Which holdeth our Soul in Life, and suffereth not our feet to be moved, Psal. 66. 9 In the Margin there it is putteth, which doth relate to the initial Act of our Creation, as the Word holdeth doth denote the continuance thereof all the while we are in Life. Both which are very proper and significative of what our Invisible Maker and Creator doth unto us. For indeed he doth first put our Soul in Life, and then holdeth it therein, all the days which on this Earth it is in the Body. Like as when Elijah raised the dead Child, he cried unto the Lord, and said, O Lord, my God, I pray thee, let this Child's Soul come into him again, 1 Kings 4. 6. By comparing of all which together, we come to know the truth and the manner of our being in this Life, more than ever any Heathen could attain unto by mere reason, by having it thus revealed unto us, how that God at first putteth, and then holdeth, and at length causes the Soul to departed from this Body; and in the Resurrection he will let our Souls come into our Bodies again. In the aforesaid place of Psal. 66. 9 it is added, And suffereth not our feet to be moved. Now the feet are the Instruments of our moving to and fro; so that we may gather from hence that all our Actions or Motions are ordered by God according to what the Scripture elsewhere saith plainly, in divers places, Man's go are of the Lord, How can a man then understand his own way, Prov. 20. O Lord, I know that the way of a Man is not in himself; it is not in man that walketh to direct his steps, Jer. 10. 23. The steps of a good Man are ordered by the Lord, and he delighteth in his way, Psal. 37. 23. Here it is expressed by go and steps, which take in all, and extend even to the very least Motions of his; for so are steps, and so it is as to all of them particularly and severally. But by that Phrase of Jeremiah, O Lord, I know, is imported forth that his Saints and Servants do live in a continued sense and knowledge of as much; which brutish Men, and Ignorant Persons, and Unbelievers do not. For the Truth is, As in him we live, move, and have our Being, so our several Actions and Do are ordered of the Lord, though too many do not see and discern it. Thou broughtest us into the Net, thou laidst Affliction upon our Loins, Psal. 66. 11. I have much thought of this Scripture, when I have been for the Word and Truth of God cast into Prison, where was cross-barrs of Iron, and Wood, which did exactly resemble a Net. Here again Carnal and Ignorant Persons, and Unbelievers, will say and reply, That such brought themselves into Trouble and Afflictions, and they think nothing of God herein. But here again, Let God be true, and themselves Liars; that thou mightest be justified in thy Saying, and overcome (the Imaginations and Talk of People) when thou judgest. For David here saith thus by the Spirit, and ascribes it up immediately to God himself; Thou broughtest us into the Net, thou laidst Affliction upon our Loins. For indeed he doth herein speak as one that had a through Knowledge and Understanding of, and insight into this Matter.  
And it may be conceived after this manner; the same Lord who si●teth on his Throne, and all the Host of Heaven (who also Order and Dispose of Things here on Earth) stood by him on his Right and on his left. And the Lord said, Who shall go and persuade Ahab that he may go up and fall at Ramoth-Gilead? And one said on this manner, and another said on that manner. And there came forth a Spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, wherewith? And he said, I will go forth, and I will be a Lying Spirit in the mouth of all his Prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so; 1 Kings 22. 19, 20, 28. Why after the same similitude of things, yea after the very same manner doth the Lord, who looketh from Heaven, he beholdeth all the Sons of Men from the place of his Habitation, He looketh upon all the Inhabitants of the Earth, he fashioneth their hearts alike, he considereth all their Works, Psal. 33. 14, 15. And so he doth Order and Overrule, and dispose of all their ways and Works. For thus much may be understood; that he our God, or an Evil Spirit from the Lord acts in every Man and Woman by Thoughts or Imaginations. By Thoughts I mean such as are true and good. By Imaginations I intent such as are false or evil. And these Thoughts or Imaginations are the immediate Forerunners, Principles, or Causes of Action. But here take heed how thou affirmest too far, for let no Man say when he is tempted, I am tempted of God; for God cannot be tempted with Evil, neither tempteth he any Man, James, 1. 13. So do not thou say, that God acts in Man or Woman by false or evil Imaginations, for God cannot be the Author of Falsehood or Evil; neither doth he tempt or act any Man to it. All this is true, but yet this difficulty may be well understood and reconciled from the aforecited, 1 Kings 22: for there it is said, All the Host of Heaven stood before him on his right Hand, and on his left. So that there were good and true Spirits which probably stood on his right Hand; and evil and false Spirits which stood on his left Hand. But as an Earthly King doth this or that thing by his Ministers or Officers, so the Everlasting God, the Creator of the Ends of the Earth, whom the Scripture styles a great King, (as so indeed he is) doth act and work through and by his created Being's; that is, by his Angels or Spirits. He sends forth and commands his good Angels or Spirits. He permits or suffers the evil Angels or Spirits. And one of these two sorts doth actuate, or Act in all the Children of Men, according as we read of the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. True it is, Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity, Hab. 1. 13. Nor yet is he the Efficient Cause or Author of sin or Evil. But yet as He giveth to all Life and Breath, and all things, Acts 17. 25. And he hath Created all things, and for thy Pleasure they are and were Created, Rev. 4. 11. And so he doth uphold and govern all things, that they cannot move or act without him; Therefore of necessity he must be so far concerned in sin or evil (for he suffers that, as he did the manners of the Israelites Forty Years in the Wilderness) as is before explained. For though it hath been a puzzling thing unto Divines to assign, how that nothing hath been, nor yet can be done in the World, but what is the Will of God that the same should have been done, for otherwise it was impossible and had never been done, and yet in all this, to keep his Holiness unstained from the Sin or Evil; That he is not in the least a Partaker with and sharer thereof, and that the Will of God is Holy, and Just, and Good; but too many things have been done on this Earth which are Unholy, Unjust and Evil. But yet by Ascribing Greatness unto our God, how he at first made and containeth all things, By lifting up our Eyes on high, and beholding who hath created all these things, that bringeth out their Host by Number, he calleth them all by their Names, by the Greatness of his might, for that he is strong in Power, not one faileth: By knowing how that he is Sovereign and Infinitely above all other things. By knowing how that the same God, Who made Man at first upright, but he sought out many Inventions: So in the very beginning he made the Devil and all his Legions of Spirits Good Creatures at first, for that is the return made upon the several parts of the Creation. And God saw that it was Good. But the Devil and his Angels became Evil of themselves, and sinned, 2 Pet. 2. 4. and kept not their first Estate, Judas 6. And now they are the Black Fountain beneath, from whence do spring up all Sin or Evil. But God (who now suffers it all, and overrules it for the Great Ends of his Glory) is high, and as much exalted above it all, as the Sun in the Firmament shining in its brightness, is above a Quagmire, Dunghill, or dark hole of the Earth. For all the Sin or Evil which hath been, now is, or shall ever be, doth no more Impair, Lessen, or Darken his Holiness, than the other now doth, as to the bright Beams of the Sun. Take and consider all this together into our understandings, with the other Divine Truths which relate to this matter, and they do all most clearly open and unfold this mystery, How God doth suffer sin and yet is not the Author thereof; and how all things both Animate and Inanimate do his will; and yet Nevertheless His Will, like his Commandment, Is Holy, Just and Good. So that though the Committing of Sin is not according to the will of God in which he is well pleased; yet it is the will of God barely to suffer, and then afterwards to Punish it. For Notwithstanding all that is here said, still there is a fault, Evil deserving and wilfulness in the reasonable Creature, in Committing Sin or Evil, or in speaking Falsehood; & upon that fault & evil deserving of theirs, the future Punishment of God is righteously founded.  
Here we should remember our Creature State, How that Angels and Devils, Men and Beasts, Birds and Fishes, Things with life or without life, visible or invisible, they are all but Creatures, or Instruments in the Hands of God, for to do whatever his hand or his Counsel hath determined or suffered to be done. For of a Truth against thy Holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles, and the People of Israel were gathered together, for to do whatsoever thy Hand and thy Counsel determined before to be done, Act. 4. 27 28. In like manner it may be reasoned and applied of the whose Creation of God, Fire and Hail, Snow and Vapour, stormy Wind fulfilling his Word, Psal. 148. 8. So all the living Creatures in all their Actings and Movings, do agree and meet herein, for to do Whatsoever thy Hand and thy Counsel determined before to be done. So the Devil and his Legions, and all those People in the flesh, our Fellow-creatures, they are all but Instruments in the Hands of God (for the Devil Acted through Herod and Pontius Pilate, in putting Christ to Death) for to do Whatsoever thy Hand and thy Counsel determined before to be done. And so all those Afflictions, Trials and Temptations, are to be looked upon, which do befall any of the Children of Men. David could say concerning Shimei, Let him alone, let him Curse, for the Lord hath bidden him, 2 Sam. 6. 11. Abisha did call him a dead Dog for thus doing. And here we may make use of this Parallel and Similitude, we should not be like unto Ignorant and Angry Dogs to by't the stone, without having respect unto him that flings it. So alas! We are too apt to blame, and to have indignation at that Fellow-creature of ours, or outward Accident, whom, or which we suppose to be the cause of our Affliction, Loss, or Disappointment. But here we should rather be silent and submit, take it with the Spirit of meekness and willing resignation for the Lord hath bidden him, or he hath given Commission and Leave to such an Evil or Lying Spirit, to Act through Incarnate or visible Instruments such afflicting things against us. As in good things, It is not such a Man, but Christ who dwelleth in him, doth the same, so in evil things the Devil Acts through such who do evil. And over and above all things, we may look up to the Great Invisible God, who Overrules and Determines all for the Great Ends of his own Glory. Who will make all things work together for Good, to them that love God, to them who are the called according to his Purpose, Rom. 8. 28.  
The consideration of all this put together should make us to lay our hand upon our mouth, to have a care lest we reply against God. Shall the thing form say unto him that forme● it, why hast thou made me thus? Shall the Creature Governed by him and dependant on him, say, Why hast thou suffered or ordered it to be thus or thus with me, which I do not like, or I had rather it was otherwise. Hath not the Potter Power over the clay of the same lump, to make ou● Vessel to Honour and another to Dishonour? Is it not Lawful for the Good Man of the House, for the Lord and Governor of the World, To do what he will with his own? Sha●● we receive Good at the Hands of God, and shall we not receiv● Evil? The Lord gave and the Lord hath taken away; Blessed be the Name of the Lord. For the Lord will not cast off for ever; But though He cause grief, yet will He have Compassion according to the Multitude of his mercies; for He doth not afflict willingly, nor grieve the Children of Men, Lam. 3. 31, 32, 33. These and such like things are written and scattered up and down here and there in the Book of the Lord for our Comfort and Contentment. Be still and know that I am God. That he is our Creator, and we are pure and mere Creatures in his hands. We may perceive a manifest diversity between his own Omnipotency, or Almightiness (if I may so express it) and our own impotency, inability and weakness. For it is evident and experienced, that there are many things which we would ●ave, and yet we cannot obtain, which we endeavour after, and yet cannot accomplish. As our Bodily motion is confined to such a degree, beyond which we cannot move faster: Our strength is also limited to such a Pitch, that we can lift so much and no more. So we may perceive as to all our other Powers of Action, that they are determined and limited on every side. There is none who in this mortal and imperfect state hath all his desires, or every thing according to his mind, even as he would have. God is to be eyed and observed in this thing also, and it is meet to be said unto him, It is the Lord, let him do with me what seemeth him Good. It was a Good Resigned and Contented Temper and Disposition of David, when he said, If I shall find favour in the Eyes of the Lord, He will bring me up again, and show me both it (the Ark) and his Habitation. But if He thus say, I have no delight in thee, behold here am I, let him do to me as seemeth Good unto him, 2 Sam. 15. 25, 26. Even so in all the difficulties and doubts of our Life, amidst all fears and troubles, we should refer them all unto God. Commit thy way unto the Lord, (the Marginal reading is, Roll thy way upon the Lord) trust also in him and he shall bring it to pass: Rest in the Lord and wait patiently for him, Psal. 37. 5, 7. And under the Gospel it is commanded, Casting all your care upon him, for He careth for you, 1 Pet. 5. 7.  
And thou shalt remember all the way which the Lord thy God led thee in the Wilderness; where thou hast seen how, that as a Man bareth his Son, so did the Lord bore thee in all the way that thou goest, This expression of the Holy Ghost seems to allude unto a Man carrying a Suckling, or Infant in his Arms, which cannot go of itself, but must go whither it is carried, and it knows not. Even so we are as Babe's and Sucklings unto God; And he doth so carry us his Creatures in this Life and through this Wilderness of the Earth, tho' too many do not see, know and discern as much. For the Lords Portion is his People, Jacob is the Lot of his Inheritance. He led him about, He instructed him, He kept him as the Apple of his Eye. As an Eagle stirreth up her Nest, fluttereth over her Young, spreadeth abroad her Wings, taketh them and beareth them on her Wings. (Behold, what a fit Comparison here is to resemble and set forth, how the Invisible Creator doth brood over his visible Creatures and take care of them: Like as we read of in the beginning, And the Spirit of God, moved upon the Face of the Waters, Gen. 1. 2. Even so ever since his Spirit, yea, his own Being and Himself doth Encompass and contain and  the Face of all his Creation, He upholding all things by the Word of his Power) so the Lord alone did lead him, and there was no strange God in him. He made him ride on the High Places of the Earth, that he might eat the Increase of the Fields, and He made him to suck Honey out of the Rock▪ and Oil out of the flinty Rock. Butter of Kine, and Milk of Sheep, with fat of Lambs, and Rams, of the Breed Bashan; and Goats, with the fat of Kidneys, of Wheat, and thou didst drink the Pure Blood of the Grape, Deut. 32. 9, 10, 11, 12, 13, 14. From all which we may see, that even the least things pertaining to Life and to the Body (the husk and shell of the Soul) are ordered by God our Maker, and then much more doth he take care and dispose of things for that, even the better and more enduring substance within us.  
I have often thought as to the several Passages, Occurrences, and Things which I meet withal in the course of mine own Life, both as to what is past or present, some of which I do remember, but what is to come God only knows; That as when Peter was let out of Prison by the Angel who bid him follow me, when they were past the first and second Ward, they came unto the Iron Gate that le●deth unto the City, which opened to them of his own accord, Acts 12. 10. From that last, I have thus several times concluded and reasoned within m● self, that if such, or such a thing which I have a desire or coveting after, were indeed the mind or will of God, that it should be done for me or had by me; why then, as Peter did follow the Angel, so if I did use the common means and endeavours after it, viz. such means as are true and prudent, lawful and right and no others, as after they had past the first and second ward, the Iron Gate opened to them of his own accord. So altho' there may be some mean difficulty and opposition, which may be rubbed over and got through, yet at length away would open of its own accord, to Perfect and Consummate the same thing, That we may actually and indeed obtain it, or arrive at the place where we would be. Whither or no I have guessed at, or rather found out the very Truth as it stands in the Nature and Connexion of things, the Lord knows. But I protest by your rejoicing, which I have in Christ Jesus our Lord; I Protest, by my Trouble and Vexation of Spirit, which I have sometimes about worldly and outward things, this same is a mighty Word of Consolation and Contentment unto me, in the several Expectations which I have framed and raised to myself, and in the several Disappointments which I have met withal throughout this life, centring still upon this Foundation and Point, The Will of the Lord be done, and let me willingly submit unto that same his will, whatever it is or shall be.  
These things I have spoken unto you, that in me ye might have Peace, in the World ye shall have Tribulation, but be of Good Cheer, I have overcome the World, John 16. 33. Is not this very same thing felt and experienced at this Day? For doth not all the Tribulation, Trouble and Vexation arise from the World and from the things thereof? It is so●● very deed with me as I think off, and am busied in the things and concernments thereof, but when again, I lift up my heart above all the thoughts thereof, than it becomes Calm and Peaceable, Smooth and Clear, as the upper Region of the Air, which is above all Winds, Storms, Tempests, or Clouds. For the Knowledge of God and the great things of Eternity, doth swallow up, darken and obscure all the little things of this lower World, as the Sun shining in its Brightness at Midday, doth make, so that we do not then perceive any Light of Moon or Stars, albeit they are then equally fixed in the Firmament, and give their faintlight all one as at night time  
There is no such help in the World towards Contentment, as to have the Knowledge of God; Especially to know and conceive of him as hath been just now explained. The Apostle Paul doth intimate that some of the Christians dwelling at Corinth to whom he Writes, Had not the Knowledge of God, I speak this to your shame, 1 Cor. 15. 34. As truly it is to the shame of all who Name, or profess the Name of Christ to be found without it. But it must be supposed, yea, It is most certain and evident, that Paul himself had the Knowledge of God. For otherwise, as he could never have wrote so many true and excellent things concerning God. And it was by this Knowledge of God (even, as he is the Creator, Governor and Disposer of all things) that he had thereby Learned in whatsoever State he was therewith to be content. I know both how to be abased, and I ●●ow how to abound, etc.  
By what hath been aforesaid, this Lesson may be somewhat Learned, in whatsoever State, Thou O Man, art in, therewith to be Content. And that ye may come to this Knowledge, both to be abased and how to abound, Be sure to take in the Knowledge of God and of our Lord Jesus Christ, and then this Lesson is easily Learned, as also the other Knowledge will be soon attained unto. But seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you. So here it is, in the first place, know God and the Lord Jesus Christ, as He, or they are to be Known; and then all the other will fall in of Course. For then according to the Words of our Text, Every where, and in all things, ye will be entrusted both to be full and to be hungry, both to abound and to suffer need.  
There is no need to use many more Words, to show and inculcate the same. But as it is Written, And this is Life Eternal, that they might know thee, the only true God and Jesus Christ whom thou hast sent: Even so this is the Sweetness and Comfort, the Peace and Satisfaction, the Quiet and Smoothness 〈…〉 ness of this present Temporal Life. To know thee, the only true God (as He is Supreme Lord, Governor and Disposer of all things) and Jesus Christ whom he hath sent, the Eternal Word, whereby God is more seen and manifest unto our Souls. Alas! when we are amidst trouble, Vexation and Restlessness of Spirit, it is most commonly because we forget God, and behave ourselves falsely in his Covenant▪ But did we know and see him with the Eyes of our Understanding being enlightened? Were our Hearts pure and upright before him? How sweetly and contentedly might we live, under the Apprehension and Care, and Protection of this Good God above; All one, yea, and much more than Subjects under a Lawful and Excellent Prince, Children under a Loving and Good, a Just and Wise Father; and as Servants under the best of Masters. For God doth approve himself more so towards his Creatures, than all those Relations whatever, according to the Flesh.  
At that day shall a Man look unto his Maker, and his Eyes have Respect unto the Holy one of Israel, Isa. 17. 7. And so when the Invisible, God is to us All in All; when we see him in all our ways, and in all our go, in all our Do and Actions which are ordered by him. As one doth well express it, When we have wandered all our Ways, Death comes and shuts up the Story of our Days. Even so all our Ways, Go, Do and Actions, that we Creatures are concerned in, it is all, but Whatever thy hand and thy Counsel determined before to be done; This lays in the surest base and best Foundation for Patience and Contentment. I do write the same things over again, which to you it is safe, That ye may come to the perfect knowledge, and have the continued remembrance of this same Great Truth.  
This Duty of Contentment springs up as a Natural Result: and Consequence to what we all own unto him, viz. That we should obey God. It is often inculcated and commanded in Scripture, that we should obey the Voice of God, or that man should obey God: Yea, it is the drift, design and tendency of the whole Scripture. As also of all our Preaching, that ye may obey God and keep his Commandments in all things. Now that our own will should be brought under and given up to the Will of God, that our Spirit should be subject unto the Father of Spirits, this is an essential part and act of obedience unto God, and herein also Contentment doth consist. Be silent, O all flesh before the Lord, for he is raised up out of his Holy Habitation, Zech. 2. 13. And so to be silent and to hold our Peace, and to take it quietly whatever it be, to humble ourselves under the mighty hand of God, Here is the mind that hath wisdom, here is the Faith and Patience of the Saints; This is the very temper and disposition of the Servants of the Lord God.  
Now for the use and application of the foregoing discourse, let him, who shall hear or read these lines see well to it, that the same mind be in him also. Whensoever we hear good and right things spoken of, there let our Hearts and Consciences be upon the work, upon the examination and application of it all to ourselves. At the time and place of hearing, How findest thou it, O man or woman to be with 〈…〉 How do such and such good things belong to thee? Canst thou find an Interest, Propriety and share in them? Is the blessing thine? Why really, here is the Life and Benefit of all Preaching and Hearing, when we can say in truth (and without deceit or a lie) of the good things of God, that they are mine. When our Souls can Echo back, as we hear him Named, that saying of Thomas, one of the twelve Disciples, My Lord, and my God. Thomas spoke thus, after he had reached his hand, and thrust it into the side of Jesus Christ who was the Word. And so Proportionabl●, more is the comfort and rejoicing when the words of God reach not our outside only, but our inside also; and then that Inhabitant which is within (the Soul and Conscience) doth answer thereupon, My Lord, and my God, here is both Edification and Comfort in this, as also it is a most Quickening and Powerful Exhortation to do all things, whereby we may please and approve ourselves unto our beloved. There are more comfortable words to the same purpose in this very same 20th of John, Go to my Brethren and say unto them, I ascend unto my Father and your Father, and to my God and your God. Hereby in a most eminent manner, he shows himself to be the first born amongst man● Brethren, having infinitely greater Privilege and Prerogative with the Father. For by expressing it on that wise, My God and your God, He doth as it were in the first place single out God to himself; and then he communicates him forth unto us. If we may here use such Plainness of Speech, as the Holy Ghost doth elsewhere upon like occasions; It is like carving for one's self in the first place, and then helping others. And I am sure, there is none of his disciples and followers do in the least grudge or think much, that Jesus our forerunner (whom our Soul loves) should thus in all things have the Pre-eminence; especially s●nce that he hath Purchased a Church with his own blood, he hath t●e assured pr●mise, that he shall see the travel of his soul, he hath obtained of God such inexpressible Privileges for poor mankind, whose Portion before was folly & misery, shame & Death: & thus it is that he doth convey forth through his own Life as a Pipe or Conduit, his Goodness, ●rier●s●ip & Love to u●, whom he vouchsafes to call brethren. Here is the sufficient rejoicing & satisfaction to the reasonable creature (who doth know & conceive of these things) & as much as can be expected on this side of heaven. To have the hope & Assurance, that our Creator is our Father, and God is our God; when we can say so in the Congregation and Communion if Saints; & each of us particularly hath the voice of God witnessing from within ourselves, that ●e is our God. For as he is the God of Abraham, Isaac & Jacob, so he is likewise the God of all his Saints & servants by their several respective Names, who do the works of Abraham; and then the necessary consequence is, that all things are ours, if he is our God, who is the ●reato● Proprietor and Disposer of all things; who hath promised and will perform it; The Lord will give Grace and Glory; no good thing will be withhold from them that walk uprightly, Psal. 84 11.  
Here some may be apt to think, all this is very good; But what is it to the Doctrine of Contentment? It doth pertain and relate thereto, for as there is a certain Band and Connexion, which ties and knits all the several visible Parts of the Creation together. So it is, as to the invisible and future things of God and of his Kingdom. There is a certain Subordination and Connexion of one to another, or one goes before another, and so indeed there is of all the Graces and Gifts of the Spirit, and of all the Duties pertaining to Religion. As in the Natural Body of ours, there are Ligatures and Strings, Nerves, Arteries and Sinews, Which do hold the Bones and the several Parts together: So likewise it is the very same as to the invisible Works of God, and what pertains to the Souls of Men. In the last quoted place out of the Psalmist it is said. The Lord will give Grace and Glory, the one before the other; the one here and the other hereafter. And as the Blessing and Good Things of God given here in hand, and in this Life are expressed throughout all the Old Testament by the Word Peace, that is to say, Peace of Mind and Conscience, of Soul and Spirit. (Which also is confirmed and often mentioned again in the Gospel, with this Addition and Improvement to it. The Peace of God which passeth all understanding) What is all this for? So much promised by God and so much desired by his Saints? But because that this same thing of Peace was an Earnest and Assurance, a forerunner and certain token of the future and enduring blessedness, which God would give unto them in the unseen State. Now under the word Peace, Contentment is also included and contained; for they both signify near the same. But only Peace is much more comprehensive and extensive than Contentment. Inasmuch as Peace chief relates to inward Spiritual and Eternal Things; and Contentment is as pertaining to out ward and Temporal things. But seeing that to the well Being and Happiness of the whole Man, there must of necessity be a Connexion of all things together, in order to render any one in a Good State and Condition. So that as Grace is a Pledge and Forerunner of Glory, true and perfect Peace is a sure Token of Eternal Salvation: So as it is written, Who hath Sealed us, and given the earnest of the Spirit in our Hearts, 2 Cor. 1. 12. Even so this Christian Contentment  and afore-treated of is an Earnest and Seal before hand of that Rest which remaineth for the People of God. So that in order to arrive unto and partake of that rest hereafter, we must come unto and have Contentment here. Unto which promise our Twelve Tribes instantly serving God Day and Night, hope to come, Act. 26. 7. As this is the End of all our Religious assembling ourselves together, to worship the Lord and hear his word, to set us one step yet nearer to it; So there being a promise left us of entering into his Rest, If you would indeed not come short thereof but enter therein, you must of necessity do all the Mean and Preparatory Acts towards it. See therefore well to it, that ye have either Learned already, or do for the time to come, Learn in whatsoever State ye are in, therewith to be content.   

Written by RICHARD STAFFORD▪ and Printed at London, 1698.