MAN'S Terrene-Refuge SLIGHTED: AND THE EXCELLENCY OF CELESTIAL Concernments briefly ASSERTED, By RIC. WARDE Gent. And directed to his worthy Friend in a Letter.  Eccles. 4.6. 
Better is an hand-full with quietness, then both the hands full with travel and vexation of spirit.  1 Tim. 6.6. 
Godliness with contentment is great gain.  
LONDON, Printed by H. H. for Henry Seile 1651.   

To the Reader.  
AS the ensuing tract was composed at the immediate instance of, principally intended for, and directed to a private friend: so I knew not but that it might have been confined to his closet. For my own part, I had cause enough to account it unworthy of a public view; or to look forth into an age, wherein so little passeth that is not liable to censure. Nor am I ignorant, that whatever becomes obvious, (unless it appear in a polite dress) is esteemed contemptible. Nevertheless, no sooner was my pen and this paper divorced, but (through some secret intelligence, or (as I conceive) collateral knowledge of the thing) I met with importunities, more than a few, to exact my consent, for its publication. But how little proportion that held with my desire, those with whom I contested can readily witness. For, as I was willing to continue at a just distance, from any thoughts of sacrificing to my own net: so I could have been well satisfied this had slept in a single manuscript. Yet whatsoever I asserted in my own defence, wanted efficacy to satisfy my friends. Nothing less than an absolute grant of this particular, would suffice. Therefore being cast upon this strait, I rather chose to strike sail, as an argument of my condescension; then expose myself to the hazad of a farther encounter; & thereupon resolved to revise, and  it, with some additional thoughts. For (as empty vessels are most receptive: so) I was very sensible 'twas not only capable of correction, but repletion too, as being the bare issue of some broken hours; yet herein was I much prevented, the copy having continued sometime forth of my hands, upon enquiry, I found it committed to the press with greater expedition than I expected, although it was very requisite, both in reference to myself and others, it should not have seen the world, unless in a better habit. But since it will abroad, as I have no ground to commend it: so no prevailing faculty to indulge it to thee, only transfer it to thy  view. And if thou mayst imagine it worth a leisure hour, it's freely at thy devotion; and so farewell.  
R. W.   

The PREFACE.  
SIR,  
YOU Know it is not long, since you were pleased to express a very deep and deplorable fence of the distractions, and discontents that were too apparently predominant in the spirits of private men; especially when it was evident, that the wonder-working-hand of God, was immediately pointing at some very remarkable design that had reference to his Church and People. And that which amazed you was, that men's eyes were not fixed upon it, but their minds carried on to an impetuous height of Impatience and discomposure; I told you then it was the same consideration, that had possessed my own thoughts, wherein (by a private discussion or (as it were) a self-Conference) they had assumed a large Liberty: upon which acknowledgement, it was your pleasure to command something from me upon this subject; whereunto I made no positive promise; for what might principally induce you to this, I knew not, neither did I then, nor do I yet imagine, unless it were that small account I once gave you upon another particular.  
Whereupon returning to my Chamber, I was reduced to this Dilemma: Either I must dispense with your commands, (the thoughts whereof had a strict influence upon me) or else I must appear in a work, whereto I was deeply sensible of my insufficiency; so that to disobey your Injunction, or to frame the thoughts, I told you of, into words, and then digest those into a method fit for your view, both, to me were extremely difficult. By this you may easily judge, what conflict I had with myself; yet at last I resolved upon obedience, concluding that the safest course, though other respects urged me to decline it. And although I cannot in the least measure pretend to any proficiency in, or aptness to a Task of this Nature; yet I am willing to extend that power I have to its limit, and humbly pray it may be serviceable.  
What I offer in obedience to your Command, shall be no otherwise presented then in this Epistle; And that which you pleased to hint (in these words,) He that casts his eye upon past experiments, may observe, That sometime a cure hath been wrought by very low and contemptible Means and Instruments, that hath been given over as desperate, by Persons of more profound knowledge and riper judgement, shall (without any further Apology,) be my Encouragement to proceed as followeth.   


The Introduction.  
I Apprehend the greatest part of the Christian world groaning under the heavy burden of trouble and discontent, and (being now in travel) labours with no less extremity of peril, than pangs, to be delivered.  
And although many of us may be apt to plead, that we have been so far from declining, as that we have laid hold upon every occasion, and endeavoured to make a faithful improvement of all probable means that might tend to overrule the torrent, and give stop to its violence: Yet I humbly say, that it's much below the power of any Mortal to conquer in such conflicts, without a great measure of Divine assistance; and I am confident, that many by their frequent addresses, have solicited at Heaven's Throne in that particular; Yet however the Almighty may, for many causes best known to himself, for a time suspend his help, though not absolutely deny it, and also for some respects that fall within our knowledge. For it's not improbable, God does it to the end we may continue in a state of dependence on him, that so, not only those other heavenly graces, that the Lord out of his immeasurable bounty hath vouchsafed us, but our faith also may be exercised, which is very acceptable and wellpleasing to his sacred Majesty.  
And although we have formerly sent up our supplications to Heaven for aid; perhaps we have at that very time, for our hearts are deceitful beyond measure, had regard to some thing on earth, that in our apprehension seemed to hold forth satisfaction.  
Now this ground alone were enough to cause a suspension of help. For Almighty God out of a tender regard to his glory, will not suffer any earthly thing to come in competition with heavenly; and as he would have his own way and means used towards the accomplishing every end, so his holy Name chief glorified. But in regard I shall have occasion to speak more to this purpose, before I period my Epistle, I will in the next place endeavour to make inquiry after the causes, that might possibly usher in our discontents, and use my best diligence to remove them, that so the effects may cease.   

Twenty Quaer'es propounded.  
1. ANd first, it will become us to enter into an exact scrutiny with our own hearts, and ask our souls this question: Whether we have not set an over-endearing value upon sublunary things, and upon that score, contrary to intent and purpose of the great Creator and most wise Disposer, advanced the servant above the master?  
2. Let us press to know, how our hearts have stood affected to that which the world calls riches, than which nothing imaginable is more apt to attract the affections and seize upon the souls faculties, and thereby work a diversion from matters of a more high and heavenly concernment?  
3. Have we not said within ourselves, that without riches men are confined to a state of Penury, and therefore misery, and that in respect of their possession, the esteem of men in their days ebbs and flows proportionably?  
4. Hath it not troubled our spirits, that the sole Giver of all things, hath vouch safed a larger Alms or distribution thereof to others, which in our apprehension, have less deserved than ourselves; or advanced them to higher places of honour and repute, in respect of their authority amongst men, and thereupon our eye hath become evil, because our heavenly Fathers was good?  
5. Have we not given up ourselves to an over-solicitous and indirect seeking after these momentany trifles?  
6. Have we not connived at our own hearts, when they have been ready to converse with fraud and entertain conference with oppression, or embrace any other sinister course for the acquiring of worldly wealth?  
7. Have we not employed our wits and abilities in procuring thereof, at such times and seasons, which God out of his wisdom hath appointed more immediately for the sacred duties and performances that chief refer to his glory?  
8. Or at such a time when for the crying sins of a people, Judgement and Calamity is threatened, and is even ready to seize on every Family and Person in a Nation? For alas, when we should endeavour by all means to appease the wrath of an angry God, which we have shamefully provoked, it is then very unseasonable to seek after great things for ourselves.  
9 Have we been faithful stewards of that portion, which the Lord in his providence hath afforded us?  
10. Have we relieved a disciple in the name of a disciple? Have we administered to the necessity of the Saints? Have we supplied our distressed brethren in their exigents?  
11. Have we fed the hungry, clothed the naked? And have our bowels earned with compassion towards them in their extremities?  
12. And if our souls, upon private conference, can tell us that we have done this; Have we done it to a right end? Not for ostentation or popular applause, nor at the over-instance of Friends, nor importunity of Allies, but in obedience to God's command, and that his Name may have the Glory?  
13. Have we upon this account been ready and willing to defray and lay out a great part of our substance for the purposes aforementioned, and for the advancement of piety, without repining and reluctancy?  
14. Have we not been filled with an over-high expectation of content, that we imagined might flow from creature-comforts?  
15. And have not our thoughts been taken up and possessed with more than is really to be found in them?  
16. Have we considered the many inconveniences that must inevitably attend all worldly enjoyments, though they present themselves never so pleasant and amiable to the eye of a facile apprehension?  
17. Though as to our own particular, Providence may seem to have shared out a less pittance, than we think proportionable to the means we have used and the prayers we have put up for that purpose; have we considered that God in his wisdom hath abundantly made it up to other members of the Mystical body, that have possibly suffered want in an higher degree, and have therefore stood in greater need than ourselves?  
18. Have we considered, that those for whom God hath appointed an incorruptible inheritance that fades not away, in that Celestial Tabernacle not made with hands, the Heaven of heavens, have for the most part the meanest portion of outward things, and the least of worldly comfort in their enjoyment?  
19 Have we considered that afflictions and troubles of the world, are in some degree the inseparable companions of the choicest Christians? (Divine Writ imports no loss: Through many tribulations we must enter into the Kingdom of Rest.)  
20. Have we duly considered upon what a slippery place & dangerous precipice all those stand, that are encompassed about with such a confluence of earthly endearments, and become such slaves to their pleasures, that they have scarce liberty to entertain a thought either of Heaven or Hell, Death or Judgement, God or Christ, unless guided by an extraordinary principle of Grace?  
Now as we tender the good of our own souls and hope for comfort, It behoves us to enter into a serious and impartial examination with ourselves, and a due consideration of each particular Quaere, and labour faithfully to know how much they concern us; and by how much we find ourselves conscious, as to a failing in that wherein by duty we were engaged the contrary, by so much we may humbly conclude that Divine pleasure hath for a time given us over to a condition of trouble and discontent.  
Object. But you may be apt to say, that all this avails little to our help, and that it is a very harsh, if not, a preposterous way of cure to rip open causes after this manner.  
Answ. I answer, that all causes art not easily, but with much difficulty removed, unless well known. I have therefore taken liberty to insist a little upon this course, wherein I have desired to involve myself, as well as others, not despairing of some advantage by it.   

Inconveniences that attend discontent dilated.  
IN the next place I shall set forth and dilate the many sad and miserable inconveniences that accompany a discontented condition; And first, it will be necessary to render a definition of this malady; And although we may know by too woeful experience what it is, yet it's not unseasonable to take notice thereof: And herein I shall not much differ from a knowing Author that pointed to the same particular.  
Discontent is a composition or mixture of two violent discomposing passions, Anger, and Grief, both which stir up fearful Tempests and beget cruel conflicts in the soul: As 'twas said of Job (though a Mirror of patience) 
* Prov. 18.4.  that he toar himself in his anger; and according to the Echo of the chosen vessels voice, the sorrow of the world worketh death; so that either of which, though they encounter us single, come not without their mischiefs, and therefore of more danger, when their forces are united a in a confederacy or combination As first a discontented person he comes altogether indisposed to every duty that refers to his spiritual or temporal condition; for so long as he macerates himself through his own distemper, the preaching of th● Word, the performance of Prayer, o● the administration of any Divine Ordinance to him, is little available A Lecture to a distracted (I had a● most said to a dead) man is attended with as much efficacy: 
‖ Prov. 15.13.  For through a vexatious sorrow of hea●● the spirit is broken (says the w●● man) and so long as that continu● (as it were) disjointed, and in piec● it's altogether improbable that should receive an impression of goo● and bring forth fruit proportionably. Now herein, I would not be mistaken, for it is not a Godly pentential sorrow that I speak of, but a petulant vexatious trouble, that brings such a discomposure, and barrenness with it in respect of Good; For by the first (it must be confessed) that the spirit becomes more maleable, and of a more Divine and affable Temper, whereby the seed of the Word may take deeper root, and produce fruits answerably: In this case though the spirit may seem to be broken, yet no otherwise, than the superficies of the earth is, when the Husbandman intends to cast in grain; And as that by the influence of seasonable distilling showers is again compacted and consolidated, without any prejudice to the crop; so a Christians spirit (when softened with a pious sorrow) through the sunshine of divine dispensations, becomes more firmly cemented, and more fruitful than ever, being then in a better capacity to conform and yield obedience to the Apostles rule, in 
* 2 Pet. 1.5, 6, 7, 8.  adding to Faith, virtue; and to virtue, knowledge; and to knowledge, Temperance; and to Temperance, Patience and to patience, Godliness; and to Godliness, brotherly Kindness; and to brotherly Kindness, Charity; and those in whom these things are and abound shall neither be barren, nor unfruitful in the knowledge of Jesus Christ (as the Apostle observes.)  
Thus, having cleared my sense in this partticular I shall wade further towards the discovery of those inconveniences that attend discontent: And as I said before, it works an indisposition to Good, so it also lays Men open and leaves them liable to much evil; it's deplorable to think how many through the violence of that passion, have wilfully contracted the span of their life, by an untimely death, and made themselves more miserable by their distemper, than the Almighty ha● done by crosses: Alas! how apt ● that destroying enemy of Mankin● (Satan) (who watcheth every o● casion, and attends every oportu●ty to advance his kingdom of darkness to seize upon a discontent spirit, as being then most likely work its overthrow, either by aggravation of its misery, or some other insinuating suggestions? And on the other hand, How do those ensnaring subtleties, and deceitful allurements of the world, make it their advantage to encounter a spirit in distraction, as then supposing it to have cast off the protection of the meek spirit of patience (the best armour against such assaults?) Nor will a third dangerous enemy (the flesh) be idle at such a time, but fly out into rebellion and levy war against the Law of the mind, and so subject it to the law of sin, Thus we see what a conspiracy of evil Instruments there is to destroy poor souls. that are involved in this malady: Oh! than what a madness is it for contemptible clay to contend with the Potter that can fashion and mould it as he pleaseth! Oh! What a senseless thing is it, for a man to torment himself and harraze his own soul with the vexatious thoughts of those evils, that are beyond all remedy! He that spurnnes against pikes of Iron, can in reason expect to gain nothing but wounds: He that willingly runs against a rock, not only dashes the vessel in pieces, but loses all the fraught: for he that entertains or gives way to discontent, not only torments the body, but also casts the soul's welfare into extremity of hazard. What will not a man do in the midst of this passion? He'll create quarrels with men, and sometimes with those of nearest Relation to him, without any colour of cause, and so both betray his folly, and run himself into a guilt of gross enormities: And which is more sad, he'll not stick to quarrel and contend with God himself, if any thing be presented contrary to his liking, or offer to thwart his humour.  
What an heinous crime was it in that discontented Prophet, so vainly and furiously to contest with his Maker, about such a trivial thing, as a withered Gourd? And it could not but afflict good Jacob, (more than the sterility of his wife) to hear her queratously cry out 
‖ Gen. 30.1.  Give me children or else I die; as though Providence were confined either to grant her desire or accomplish her ruin; The latter is often true, if the first be inordinately sought after or unseasonably sued for: and this is very observable, that those who are excessively given up to the bent of their own wills, (When they see it disproportionable to the Will of the most High) do not only meet with grievous Troubles from within themselves, but for the most part, heavy Judgements from God: and thus it was with the murmuring and repining Israelites, who because they had not every thing they desired, esteemed slightly of what they had; and because they were not exactly humoured, became wilfully ingrateful and therefore were justly pursued with multiplied judgements.  
What a detestable humour was that in Ahab, who within the confines of all Israel could not sinned matter enough to feed his hungry desire, nor satisfy his discontented craving mind, unless he might enjoy Naboths poor Vineyard? What an high contempt of the Almighty's Munificence and bounty was this; that he could not content himself with a Kingdom, but labour with so much vehemency to gratify his corrupt pleasure with such an inconsiderable trifle?  
And to proceed yet further, discontent is the mother of disorder; it divides and subdevides not only the senses but the faculties, and sets them at an irreconcilable distance and enmity one with another, and through this feud and opposition they debilitate and weaken each other, whereby that natural and inherent life and vigour, whence there should proceed lively and perfect Issues, (being thus decayed) produceth little but obliquities, and effect of decrepit nature.  
Moreover he that is perplexed i● mind, seldom acts any thing that either pleaseth himself or another those actions and carriages that ●● late to his own particular, are for the most part looked upon with an evil eye, as carrying along with them direful troubles, doubts and disquieting Molestations: and so being discomposed and out of frame, it cannot be expected, that those actings which refer to others, should be any ways proportioned to their desires, or suited to their pleasures: But alas! this is not the worst, (although bad enough to be opposed both to ones own and others advantage) for he that discontentedly troubles himself for outward things (either in respect of their miscarryage, for that they have not directly occurred to his humour and given full answer to his expectation; or in regard of the deprivation of those enjoyments, on which his heart hath been set, but now irrecoverably lost) runs in a Dyametricall opposition to the rule of God's word manifested in sacred writ (which ought to be the guide of every man's life and actions) and thereby extremely displeaseth and irritates the Majesty of the most High, than which nothing in the world is of a more lamentable consequence.  
Thus (Sir) I have in some degree endeavoured to make a true discovery of those miseries and inconveniences that accompany discontent, and have accordingly given an account, of some of those many dangers, wherein a troubled and dissatisfyed person is involved: And although you may meet with a more ample and complete discovery (in relation to this particular) then this of mine, as proceeding from those of larger experience and riper judgement; yet as an exact proportionist will portray the whole stature of Hercules by the print of his foot, so may you by that skantling I have here given, and that little I have said, guess, what may be farther offered to this purpose.  
Object. But perhaps you'll say, I stand at a great distance from the cure, and that instead of applying comfortable cordials I have used cutting and corroding Gorrasives, which only tend to the aggravation of affliction, and not to the extenuation of grief; And that I have inverted that order, which compassion engages me to proceed in, in maladies of this nature; and deal like an hardhearted Chirurgeon, that extends his probe to a painful search, by ripping the wound, and terrifying his Patient with the danger thereof, before he pour in one drop of balsam, or apply one healing medicine.  
Answ. To all which I say; that although I have been a little strict in the inquiry after the causes, and laying down the effects of this distemper, yet I hope, my method and manner herein, hath been no other, then what may very well consist with our comfort and satisfaction; Though for the present, it may seem something harsh and disconsolate (especially to such, as have had experience of, and acquaintance with trials and dispensations of this nature:) Yet nevertheless I doubt not (through Divine Assistance) to prescribe and offer, some such effectual means, as may very probably tend to overrule the distemper, drive away the disease, and consequently estate us in a condition of content.   

1. PARAGRAPH: Twenty particulars pointed at and insisted on.  
ANd in my apprehension there 〈◊〉 not any thing more considerable or more effectually conducible then unto then to possess our hearts with a consideration of the Instability 〈◊〉 variableness of all things here 〈◊〉 low; For without doubt, if 〈◊〉 were seriously and imparti●● weighed, the transitory trifles 〈◊〉 this life, would fall fare sh●●● of that high valuation, which m●●● men unadvisedly put upon them 〈◊〉 these days; Nor can any thing 〈◊〉 reason be alleged for such 〈◊〉 esteem, if we do but duly consider, th● there was never yet any one in the world, that upon infallible ground could promise and assure himself the enjoyment of any sublunar felicity, for the continuance of one day, which is but a small time compared with a man's life, and the longest tract of one's life, is but as a span in respect of eternity: For first either the wise disposer may suddenly take them away from us, or us from them; If we look upon ourselves in the largest dimension and highest capacity over the creatures, we shall find that we are but stewards, and stewards must either quit, or account for their employment when their masters please.  
All earthly things we do enjoy, are but ours upon condition; and how prone and ready the best of men are, to fail, on their parts, I leave to every experient and rational man to judge; I might dilate this into several particulars, and discover by how many ways and means, we may be deprived of outward enjoyments, and by what devises they may be snatched from us: but that amongst other things I shall transfer to our own thoughts, in regard it would swell this discourse beyond its intended limit, and render it 〈◊〉 there a volume, than Epistle: therefore next let's consider how soo●● we may be taken from the world who can assure himself of a mi●●● time? Though he be endued wid never so much wisdom, strengthened with never so much power, an compassed about with all the huma●● helps and advantages that can co●● within the circuit of his imaginatin yet as the Psalmist says, his soul is ●● tinually in His hands, nor does he 〈◊〉 but that it may expire in his next breath●●● Alas! The life of man is but like bubble, and how soon that vanisheth away (even before we can well apprehend it) experience tell us: or like the drop of a bucket, or the dust of a balance that's shaken off and buried from our view, by the least motion: or like Ionas his gourd that was fair and flourishing over night but withered and dead the next morning.  
How many have retired to their evening habitations with intent to take their healthful repose: and in order thereunto, have shut their eyes in a natural sleep, but never waked, except in another World? Hence we may gather how fragle and brittle a thing man's life is, even like a glass that by how much the finer it is, by so much it is the easier broken: or like a twined thread, which how soon it's cut a sunder, all men know; Therefore it argues a great measure of weakness and inconsiderateness in us, if we look not upon each day, as if it were the last, that's allowed to our Pilgrimage: why should we esteem ourselves in a better condition then good St. Paul Who 
* 1 Cor. 15.31.  protested by that rejoicing he had in Christ Jesus to die daily? What a miserable poor complaint was that of one of the Roman Emperors, (Titus Vespasian that great conqueror of the Jews) who being seized on by sickness, and conveyed in a litter, looks forth, and with much indignation quarrels with and accuses heaven for that he must die, and had not deserved it? When alas! silly Mortal, if he had but considered he was a man, it had been guilt enough and for which nature might just pronounce her sentence of dea● against him: But he had been so pu●● up with the honour and success his high Achievements, that he co●● not entertain any thoughts 〈◊〉 parting with this, and embaacing better life: and I hearty wish th● crime did not cry aloud in our dai● and that men's minds were less taken up, and their thoughts less i● ployed about secular affairs, a● the fading trifles of this world, a● more intent on those spiritu● things, that might advance a mo● glorious Kingdom, wherein th● souls might be happied with an eternal welfare.  
I am persuaded that the defe●● on of most men in this particularises through the want of due consideration of the vanity of earth things.  
What considerate man wo●● dote upon that goblin honour, t●● cannot be fit compared than 〈◊〉 mere shadow, which upon the 〈◊〉 interposure of a cloud is quite gone, without so much as leaving the least mention where it was? To this purpose observe the words of a learned Author: The same Sun (says he) sees Haman adored in the Persian Court like some Earthly Deity, and like some base vermin waving upon a Gibbet: Do we see the great and glorious Cleopatra shining in the pompous Majesty of Egypt? Stay but a while, and you shall see her in the dust, and her two children whom she proudly styled the sun & the moon, driven like miserable Captives before the chariot of their Conqueror.  

* Psal. 49.12.  Man being in honour abides not (saith the Psalmist) he perisheth, but his greatness (as more frail than he) is oftimes dead and buried before him, and leaves him the surviving executor of his own shame: Much more of vanity might be discovered in this trifling shadow (Honour.)  
Another thing which surprises the eye of the world, is Beauty, and that, if rightly considered, is but a sading flower which the revolution of one day's time, beholds both its glory and ruin, its birth and burial.  
It's no other than a light touch of nature's tincture cast upon the skin, and how suddenly thats wiped off with a little sickness or other casualty, experience tells us: He that had the choice of many thousand faces, (as well as a plenitude of all other enjoyments) could say towards the period of his Proverbs, 
* Prov. 31.30.  that favour is deceitful, and beauty is vanity; whereof we may be very credulous, since we know not a more valid authority, than this of the wiseman's, that will maintain the contrary.  
Nor does Strength and Vigour of body (which is more chief appropriated to our own sex) carry with it a less proportion of frailty, than the former: for though we could sustain and hold it up to its ultimate term, till hoary old age seize upon us; Alas! that's but a short time; it greets us before we be ware, often letting us know, by its decaying effects, that it hath us by the hand; it shrivels our flesh that before was brawney; weakens our sinews, that lately were strong, and cripples our joints that were nimble and active, and steals away (though almost by insensible degrees) that natural heat and vigorous warmth, whereby every part became enlivened and comfortably refreshed. But it may be observed, that many times, either solitary sickness or some wasting malady, prevents the decay and debilitations of age, and so subjects the stoutest man to a low condition, and pulls the strongest upon his knees, causing him to confess with the holy Preacher, that 
* Eccles. 11.10.  youth as well as childhood is vanity. Another thing which seizes many, and hurries them headlong to their own ruin (unless well grounded upon pious principles) is an Excess of worldly Pleasures, which may not improperly be called vanity in the abstract, a mere extempore flash, far more imaginary, then real, which for the most part dies in the birth: But admit them petmanent; yet the consideration of those direful effects they produce, administers matter enough for a loathing & detestation of them, & ground enough to deter every conscientious Christian from an eager pursuit after them, or delight in them.  
One would tremble to think what dangerous incendiaries they are to lust; and that so emasculates all the powers of the soul, that its noblest operations become brutish: It begets a wanton eye, a lascivious ear, obscene talk, unclean and filthy jests; besides many other secret abominations, not to be conceived without horror, much less to be mentioned.  
Therefore if we look upon sensual pleasures, as they are in themselves vain and transitory; or in their vile consequenses base and impious, they deserve not to have harbour in a sober mind: but rather to be ejected and utterly banished from our thoughts, as contemptible, and unworthy of our notice.  
Thus I have plainly laid down the vanity and short continuance of these last mentioned earthly felicities; and we may be satisfied, that all other temporal enjoyments are subject to the same fate and mortality. What can we fix our eyes upon, that does not admonish us of our frailty? Do not all our fellow-creatures die for us or by us? The brightsome cheerful day, dissolves into dark and melancholy night: The fruit-bearing-trees, and other pleasant plants of the earth, suffer an Autumnal nakedness: The beautiful face of that common mother of us all, doth once in each twelve month's time resemble death. Oh! what a stupendious height of madness is it in any worthless miserable mortal, to think he can extract a continuance of happiness out of an inch of time! That Chemistry or sacred art is only proper to him, to whom all things are possible: That Almighty power can draw forth the vast spaces of eternity out of a moment of time; can contract the swelling Ocean into the compass of a nutshell, and the capacious Earth into a grain of sand, and is able to accomplish those things, which are ten thousand degrees beyond the reach of all humane capacity and imagination.  
Do we then upon serious consideration manifestly discern the fading transitoriness of accumulated Riches, of adored Honour, of shining Beauty, of vigorous Strength, of delightful Pleasures; yea and of Life itself, and whatever else can be esteemed as dear and precious to us in this world; and can we (upon second thoughts) so fix our hearts on them, and dote after them, as to be troubled and dejected with our parting from them? Sure it betrays a great measure of folly in any one to bewail and afflict himself for the loss of that which he knows must certainly decay and vanish: yet such is the nature and condition of earthly-minded-men, whose wills are so vitiated, affections misguided, and understandings darkened, that they cannot see further. But wise Christians will value good things according to their continuance, and therefore set their hearts upon those unspeakable, and invissible comforts of a better life; as knowing (or at least truly believing) that the things which are not seen, are both happy and eternal.  
Therefore let's be persuaded, as a counterbalance to the Creatures vanity (having already seen how frail and transitory all outward and earthly enjoyments are, though their enticements be never so many, and seem to hold forth promises of a fair and pleasing nature) stead fastly so six our souls on those things which are of a more Celestial concernment, those inestimable Riches that are treasured up in heaven, where neither moth nor ruff can ever possibly corrupt, nor thiefs break through and steal, which are beyond all thoughts of diminution or decay. Oh that we could satisfy ourselves with an holy and humble contemplation of those unspeakable and unparallelled joys, wherewith the glorified Saints and Angels are perpetually happied, and whereof there is a plentiful portion reserved and appointed (through the bountiful providence of the most High) for every true pious believer! If we do but cast our souls upon that  rock (Christ Jesus) and lay hold on him by a steadfast faith, we may be confident, there shall not be one mercy, that respects our eternal happiness, withheld from us, as is very clear and evident by sacred Scripture-authority. What person then, that hath but a spark of grace, can afflict and macerate himself, for the want and deprivation of those creature-comforts, which are doomed to a fading mortality, when he may upon such soul-solacing, and saving terms become undoubted heir of all those glorious promises, that are recorded in Holy Writ, (in and through the merits of Christ) and have as great a share in that heavenly inheritance, as the highest Angel hath? I say, then who would trouble himself about the trifles of this world?   

2. PARAGRAPH.  
FOr although there be a confluence and continuance of all earthly endearments; yet they fall infinitely short of satisfaction; which is another particular I shall crave leave to insist on; not doubting to offer something that may not only appear, but prove considerable. As first, suppose that Life itself (without which all earthly things amount to nothing) were protracted to the utmost length of Methusalem his age; and then withal consider that original guilt and corruption, which is derived from the loins of our first Parents, whereby our whole man became depraved, and lost, (in respect of our first state of innocency) and alas! we shall find very small satisfaction in this length of days: we should be either much unsatisfyed, and out of order: we should grow insufferably weary of our selves, and of the world, making it our daily suit to be dissolved, and so exiled from, this unpleasing Pilgrimage.  
If we cast our eyes on those, whose age Providence hath drawn forth but to seventy or eighty years, for the most part we see them miserably tired and encumbered, crying and calling out for death, to release them from that burden. And certainly, if their lives should run forth into a larger term, it would be attended with a greater measure of toilsomenesse and trouble.  
Then again, admit that to length of days there were added, a fullness of earthly blessings, and those freed from many perplexities and grievances, wherewith they are commonly accompanied; yet very little satisfaction could the soul receive from them, or find in them: For without doubt if any thing of true contentment and of a comfortable durance could have been found i● them, Great and wise Solomon, that had the full command and enjoyment of them all, upon the fairest conditions that the earth could allow, would have afforded them a more favourable Character, than vanity of vanities: and why we should expect more from them, that have them upon far meaner terms, than that wise Monarch had, is to me no less than a Paradox? Nor can I rationally apprehend, why any should promise to himself a felicity in those things, which daily and hourly experience renders not only dissatisfactory but miserable. If we look upon the rich and covetous person (for indeed they are seldom separable) who, though he hath heaped up worldly wealth, to a seeming inexhaustible store, and as much as would probably satisfy many moderateminded-men; yet we shall hear him express a want of something, still vehemently craving, and inordinately desiring more: Though his substance be never so vast, it's too poor and narrow for his avaricious mind: The eye and the ear (those twins and purveyors for the flesh) still remain unsatisfyed, and thereupon the heart says, it's not enough: the more it hath, the more it craves; discontentedly afflicting itself, when it cannot attain to the utmost extent, of its boundless and unlimited desire. Nor is the proud and ambitious man less perplexed, when he cannot reach to the height of that honour, which his lofty spirit looks at: His aspiring thoughts will prompt him to leave no ways or means unassayed (though never so dangerous and unwarrantable) whereby he may possibly accomplish that, which his thirsty mind aims at; as we may plainly see in Hamans' case. If in the next place we observe the Voluptuous person, who baths himself in pleasures, and swims through times swift current, with as much vain mirth and jollity, as a created capacity can suggest; yet all this suffices not, so light and airy are all delights of this nature, that they pass away like a shadow, and are many times gone in the very moment of their enjoying; In so much that for the most part those men which are voluptuously given, are forced to feed their humours upon a stock of past pleasures, suffering their thoughts to run over with a kind of pleasing liberty (though indeed a most sinful licen ciousnesse) the former passages of their vicious and voluptuous lives. And all this (if rightly considered) is so fare from administering true content, that it aggravates their misery, by contracting a double depravity and guilt upon their own souls, which will one day reflect upon their miscarriages with sorrow and sadness, and bitterly condemn their own folly for giving way to such irreligious and horrible courses.  
Further if we look upon the Strong and Valiant man, we shall see how frail and unsatisfying that is (as I have before more fully declared) and how soon the most active and vigorous strength becomes weakness, either through the decaying of age, sickness, or other accidents. Samson (so famous in Holy Writ) that had as much cause to boast of himself in that particular as ever any, having thereby done such unparallelled things, as almost exceeded belief; yet how suddenly he was bereft of all that power and strength (
* Judge 16.17.  after he had discovered the cause thereof to his Dalilah) is notoriously known. I might run into 〈◊〉 multitude of Instances, of the creatures dissatisfaction, were it not rather to protract time, then afford content. Therefore in a word. thus That if all the pleasures and profits, earthly concernments and enjoyments of ten thousand worlds were heaped together, and became a monopoly; There is not so much efficacy to be found in all as would satiate the desires of one Immortal soul and the reason is this; for that they are of a frail and finite nature; and the soul purely infinite; they are material, but the soul immaterial; they are of a drossy substance, but the soul made up of heavenly faculties; so that there can be no more true fellowship betwixt them then there is betwixt light and darkness, which stand at an irreconcilable distance.  
Therefore since it appears that the choicest of all outward endearments are so little satisfying, (or rather so much dissatisfactory) It may induce us to give them a proportionable value and no more, and to six our hearts and affections on those higher things that are of a more durable substance; which we may be certain will not perturb our spirits, nor subject us to this destroying distemper of discontent.   

3. PARAGRAPH.  
ANd because there may be some in the world that are more apt to be deterred from what they incline to, by an apprehension of danger then any other consideration; I shall therefore now show, how perilous it is, to overprize earthly comforts; and that will appear, f●● in regard it affronts the majesty 〈◊〉 the most High: for we lessen th● esteem, which we ought to entertain of the Almighty, when w● overvalue those things which a● subordinate: then consequent● this error must be acknowledged to be exceeding dangerous: Oh! How can that God endure, (whose bounty freely di●penseth itself to the relief of a● those that have interest and affiance in him) to see his creatures value above himself! It will vex a natural man to see his favours feasted o● and his person contemned, to b● beaten with his own weapon; Ho● may it much more provoke the fie● anger of the Omnipotent God to brea● forth and consume those that crea● to themselves an heaven on Earth who though they live and subsist upon mercy, yet under value the Gr● Giver and Author of it: For this 〈◊〉 undeniable that where the creature is overvalued the Creator is under valued; and (to speak it with reverence) we do then as much as in us lies to degrade the Deity, and debase the Majesty of our heavenly Father: we ought to be very circumspect in this particular, and armed with abundance of caution, against the insinuations and attempts of our subtle and deceitful enemies who lie in wait, and are ever ready to prompt us to enormities of this nature. Satan seeks all advantages to withdraw our affections from God, and to that end presents us with the world laid forth in all its variety, and in its most amiable dress, and if that take us, he hath gained great part of his design; for by the next degree he thinks to make us his own: And then the World, though a seeming friend, becomes a real enemy, and contributes to Satan's Design, and like a cheating Gamester suffers us to win at first, that at last he may go away with all: He courts us with smiling flatteries and pleasing pretences, until he hath engaged us; and then he makes us vassals.  
Nor are our corruptions idle, but ready to entertain the world's 〈◊〉 braces, and like Tinder fly in●● flame upon the first touch. In 〈◊〉 regard we ought to be very car●● how and upon what terms we 〈◊〉 verse with the world, that we 〈◊〉 not be involved in danger. 〈◊〉 fullness of the earth is made u●● many ingredients, and though t●● are for the most part of a gross nat●● and therefore less taking; yet 〈◊〉 are mixed with some that have a●● ring baits, and so attract our affections; when alas, in the end they 〈◊〉 into emptiness and can never sat●● the better part of man (the so●● but many times hazard the loss●● that most precious Jewel, that 〈◊〉 so dearly purchased with an Indomable Price, (the Innocent bl●● of the Lord Jesus) to recover which the powers on earth cannot lend 〈◊〉 least assistance.  
And that which yet brings m●● danger, the fullness of the world tainted with poison, with sin 〈◊〉 the curse of God. And what pleasure can any man take to drink that cup that's mixed with poison, though it be never so sweet and delicious to the taste? Besides it's a most defiling substance; for whatsoever the heart converses with thats worse than itself, it receives pollution thence and so becomes corrupted. And though we have never so great a share of this fullness, it falls below our expectation, sink it as low as we can. And that which is yet more dangerous; It costs us many thousand times more than it is worth: our precious time, which was a loathed us for a better improvement; our ●ar and daily thoughts that were given us to feed on higher things? and often takes up our Immortal souls which should not fix on finite objects: that here's a large stock laid out 〈◊〉 it: abundance of care to get it; extremity of fear to keep it; and many times exceeding much grief to ●●se it. And being obtained and ●●held with all this difficulty: it ●ay make us miserable, but dever tru●● make us happy. Oh! Then, ●hat man alive (unless he be given over to act his own ruin) that ha●● a God to serve, and a soul to sa●● an heaven to hope for, and an h●● to fear; sins to avoid, and Gra●● to acquire; will employ his tis●● his thoughts, his interest to beco●● the world's Favourite, when the 〈◊〉 fruition of earthly things in th●● highest felicity appears so dangerous? Let's rather be willing to p●● with all that's dear and delight to us in this life, then run so g●● an hazard as the displeasure of G●● and the loss of our own souls. L●● be ready upon every occasion to 〈◊〉 off these encumbrances, that imp●● our progress in our spiritual cou●● and cheerfully embrace those hel●● and advantages that may direct 〈◊〉 further us in our way to hea●● ward, where we shall enjoy hon●● without envy; solace without 〈◊〉 row; felicity without frailty; 〈◊〉 comfort without end.   

4. PARAGRAPH.  
HAving laid down the danger that involves all those whose hearts are let forth to an over-high valuing of creature-comforts: I shall next examine, what a perplexity and distemper is usually wrought both in the bodies and souls of those that have over-full estates: and also what a torment it is to them, when they are forced to part with them, or otherwise suffer a declension in their honour and greatness, (especially if they be such as are merely moral.) Experience tells us, that excess is attended with sickness, and superfluity produces a world of diseases, neither of which are ordinarily attained to without over-plentifull, estates. Observe that man whose curious and craving palate is such, that he cannot endure to satisfy himself with some dishes that are choice, but will extend his command to 〈◊〉 superfluous variety of them, an● after he hath fed so long as nature will admit him, many time's quarre● with himself, because his stoma●● will not receive another course o●● choicer morsels, but becomes glu●● upon the very sight of them: so tha● hence proceed surfeits, feavouri●● distempers, and abundance of other maladies that cry out for the Physician; who shall now be in more reque●● than the Cook, and a second sickness must endeavour to cure the first. Th●● health which is one of the greate● of sublunary mercies, must be wantonly destroyed, or at least be s● impaired, as will render such a person in a decaying sickly condition so long as his life lasts: When o● the contrary he to whom provident hath allowed a small portion in thi● world, eats and drinks proportionably, and so lives at a comfortable distance from such distempers.  
Besides, so great are the troubles tha● for the most part wait on a ful● estate, that me thinks a due conside ration of them, might induce us to rest satisfied with a little. First, Envy is an unavoidable companion of Greatness, this body can never walk without that shadow, they are inseparable: when on the contrary it scarce ever looks at a mean Condition: low shrubs are seldom struck with lightning; It is the lofty proud Cedars that are most liable to those devouring flames. David while he tended his father's flocks lived merrily and without disturbance; but when he once approaches the Court (though by Sacred Election and Appointment) and becomes arrested with applause and greatness; then emulation and envy, despite and malice, pursue him close at the heels; and though he forsake the Court, and wander in the Wilderness, thither these bloodhounds follow him: If he fly to the land of the Philistines, they'll find him out, and chase him to Ziklag: and though at last he arrive at his just Throne, and there hopes to breathe a little after all these tedious Encounters, yet still he's accosted with unquietness, and forced in a most pathetical and sensible manner to cry out 
* Psa. 132.1.  Lord remember David and all his troubles. Thus, many are betrayed by their wealth; and their very greatness creates a Judge to condemn them as malefactors.  
He that falls from an high precipice, cannot probably avoid bruises; but he that suffers a fall on even ground, is liable to little or no harm. Is it not then much better to be safe in a low condition then mounted high and subject to so much peril? And then further, greatness can never continue without vexatious and disquieting cares; that are ever ready to perplex both bed and board, to distract our sleep, disgust our meat, embitter our pleasures, and shorten our days. Nor are the holiest of men free or exempted from these perturbations: By how much the higher they are advanced in outward things, so much the more trouble and vexation they shall meet with (either in respect of instruments or otherwise) in the managery of those affairs: For where earthly promotion is, distraction (in some degree) inseparably attends it. That made Gregory, (none of the worst Bishops of Rome) passionately complain of the clog of his high preferment, confessing though he was outwardly advanced, he was inwardly debased; and that the burden of his honour did insufferably depress him, and his innumerable cares disquiet him on all sides. It was observed by the Jewish Doctors, that Joseph the Patriarch, was of a shorter life than the rest of his brethren, And this reason they render of it, that his cares were so much the more and greater, as his place and employment was higher.  
And further, sad experience tells us, that Honour is rarely upheld without sin, and that grievous temptations follow great Estates. The 
* 1 Tim. 6.9, 10.  holy Apostle Paul brands wealth with deceitfulness; for that it cheats many men of their souls, and so robs them of those everlasting treasures, that are preserved from all corruption and decay, whereof they might have been made partakers, 〈◊〉 not their hearts been inordinately 〈◊〉 on this thick clay, this mammon of th● world.  
And it is incredible to think, wit● what torment earthly men part wi●● this trash. How many men have lo●● their lives, rather than they woul● lose their bags; or at least runn● themselves into such extremity 〈◊〉 danger to preserve them, that they have ever after lived miserably? B●● that which is yet more in sufferably grievous and lamemtable, is the grea●● Account that will inevitably succeed these large entertainments, at th● last and General day of Judgement when every one shall be summone● to answer for what hath been don● in the flesh, and how they have employed (or rather improved) those Talents they have been entrusted with. Oh! How terrible will it be then for those to appear before the Majesty of Heaven, that have made Gold their God? That in this life have doted upon a moment of time, and so much slighted the vast spaces of eternity? Sure it must be very difficult, (if not impossible) for such to make a fair reckoning, in the failing whereof they become perpetually miserable. And that conscience that before seemed dead, will contribute to the soul's affliction and sorrow, and bring fresh to mind those evils it hath formerly delighted in.  
Now if these several particulars be summed up, as first, those tedious indispositions and distempers of body, occasioned through an Excess: Then those extraordinary troubles and perplexities of mind raised by inordinate and solicitous cares, for the support of greatness; together with that Mortal hatred and sinful emulation incident to a full Estate; besides the vexation in parting with, and torment in accounting for this worldly pelf; and that which is most dreadful, the hazard of losing our Immortal souls: certainly these considerations duly weighed, and seriously thought on, have sufficient force to deter any sober minded Christian from running on to a delight of these drossey and perplexing vanities, these rotten earthly treasures. Therefore steadfastly eyeing these many Inconveniences, we ought rather earnestly to pray, that we may be freed from the occasions of them, (which appears by what hath been said, to be outward pomp and secular greatness) then in the least measure to be afflicted for the want of them, when at best and in their highest capacity, they may perplex us, but never really content us.  
Object. It may be objected, that it's a fare easier thing to say we may be happily contented, and satisfied in the want of these worldly advantages, then to be truly so indeed; and that the practice is fare more difficult than the profession.  
Answ. I confess it is so, and that all have not learned that Divine Art: they must be diligent disciples in the school of Christ before they can take forth this lesson, and become proficients: Nevertheless if these particulars I have already insisted on, be well considered, as the unstable and momentany condition of all things here below, and how unsatisfying they are in their greatest confluence and abundance; together with that exceeding danger that arises by an over-high estimation of them; and also the many and great distempers and distractions that attend both body and soul, in the fruition of them and parting with them; and likewise the terror in accounting for them. These with such circumstances and enlargements as our hearts will be ready to find out and suggest: will in some degree learn us how to want.   

5. PARAGRAPH.  
But in regard all are not thus qualifyed, I will endeavour to show the difference betwixt those that know how to dispense with the want of creature-comforts, and those that do not. The first sort, are principally such, as have learned to frame their minds (with as much exactness as may be) to their estates. All satisfaction and contentment arises from this very conjunction of suitables; a convenient with a convenient: he that hath never so va●● an estate, if his heart be not framed to it, cannot be satisfied. And on the other hand if his fortune be never so mean and poor; if his heart be suited to it, he's content, and enjoys himself with much felicity. That person knows how to lack, that can speak with the same faithful heart in David's language, 
* Psal. 23.1.  The Lord is my Shepherd, and therefore can I lack nothing. And, that can also willingly embrace that saving exhortation of this good King, in another place, 
* Psal. 34.9.  O fear the Lord, ye that be his Saints; for they that fear Him lack nothing. It cannot be denied, that many Servants of God enjoy but small portions in this world, and may be reduced from a greater to a less estate: but they conclude that the wise providence of God finds it good for them; therefore they will humbly submit and submissively stoop to that Divine Hand, and subject themselves low at the feet of the Almighty, and with much patience endure what ever the Lord appoints them, and can with 
* Act. 16.25.  Paul and Silas, rejoice in their tribulation (if they be called to it.) These know how to want, and nevertheless faithfully rely upon that God which gave them a being, and walk conscionably before him, trusting that he who is Lord of the whole earth, and the fullness thereof, will not permit their careful and pious endeavours to go weeping away; but will in his own due and appointed time, (when most agreeable to his Sacred Will) vouchsafe them a better being. O! What an happy estate have those arrived at, that can improve misery to such an advantage? That become richer by their want, and better by their afflicton; & whose very infirmities afford them strength? This seems strange to flesh and blood, and a carnal mind will be ready 〈◊〉 condemn it for an heresy; yet nevertheless true with the children 〈◊〉 light, who are spiritually minde● that are so much the purer, in regard they have passed under the h●●● of the refiner, and know how 〈◊〉 bless God, and content themselves in the lowest condition. And such doubtless have the greatest Interest i● that incorruptible inheritance, that is laid up in heaven.  
Now on the contrary, such as a●● unskilled in this art, of knowing well how to want; are first those who● indigence is accompanied with d●strust. And though there be man gracious promises that hold fort● relief (or at least support) to tho●● that are subjected to a mean condition; yet such is their diffidence that they cannot endure to wait th● accomplishment. If they receive n●● supply in the very nick of time th●● they expect it, they begin to despa●● of ever obtaining any: so apt is depraved man to measure the merci●● and dispensations of the Almighty by the crooked line of his own sense, and by this means irritates the Majesty of the most High, rendering himself not only miserable, but offensive.  
There is a second sort whose poverty is clogged with envy, they abhor to see any in a better condition ●hen themselves; it many times ●●oubles them more than their own ●ant: such is the nature of this base ●●ssion, that it extends not only to 〈◊〉 hatred of others in respect of their ●●tward enjoyments; but also, of ●●e goodness that is in them. An ●●vious person cannot endure to ●hold one that makes more con●●ence of his course of life, than themselves; or that hath a fair repute ●●ongst those that are good; or that ●●deavours to avoid those ways that 〈◊〉 sinful and destructive: especially 〈◊〉 such a man prosper and flourish, ●●in that raging monster observes no ●●nds; but runs into all the in●●●rate exorbitances that may be, and 〈◊〉 qurrels with Divine Providence ●●lf, till he work his own ruin.  
There is a third sort whose 〈◊〉 is accompanied with Pride, 〈◊〉 though the very apprehension that condition, should be a m●●● rather to humble them, then to 〈◊〉 up their hearts to such a prepay rous Excess; yet notwithstand they often become guilty in 〈◊〉 case, and suffer their lofty 〈◊〉 to roave beyond their estates: of this number were the 
* Rev. 3.17.  fo● Laodiceans, that esteemed them rich, increased with goods, wanting nothing, when in truth were no better, then wretched miserable, poor, and blind, amasked. This proud conceit the 
* Eccles. 25.2.  〈◊〉 Man inveighes against as an alienation.  
Moreover, there is another 〈◊〉 people, whose want is attend●● abundance of impatience; by 〈◊〉 means they do not only ag●●● their own affliction; but (that 〈◊〉 is more lamentable) they p●●● and stir up the displeasure o●● by a sinful murmuring and re●● at his alwise dealing. Whe● 〈◊〉 ●●nstead of gaining relief to themselves, they add guilt to their misery which will one day prove a greater ●●rrow to the soul, than the want of 〈◊〉 outward accommodations can possibly be to the body.  
What a passionate humour (and ●uch to be lamented) was that of ●●e Prophet Jonah; who being deprived of the protection of that gourd, ●●ich a few hours before had no ●●ing; could, in the face of that God ●●ich made both him and it, say, 
* Joh. 4.9.  ●●o well to be angry, even to the death? ●ese and many more, that I might ●●ance in (should I further run into ●●ticulars) know not how to want, 〈◊〉 are so much the more miserable ●●d so to be pitied) by how much less knowledge they have in this ●●ssary Divine Art. Thus if we ●●ider and compare the particulars consisted upon, both in respect of 〈◊〉 that know how to want, and 〈◊〉 that are ignorant thereof; we 〈◊〉 easily discern the difference, see the vast disproportion be●●t them. The first are meek and humble, the other are proud 〈◊〉 impatient; the souls of the first 〈◊〉 filled with love and confidence 〈◊〉 Gods mercies, the other are envin● and diffident; the one observes 〈◊〉 the dispensations of God with spiritual eye, the other looks up●● them with the eye of sense; so 〈◊〉 there is as perfect antipathy 〈◊〉 twixt light and darkness.  
Therefore this should engage 〈◊〉 through the assistance of Almight God (whose help will never be honeyed to those that humbly 〈◊〉 faithfully implore it) to endear by all means possible, so to b●● and digest our wants, as that 〈◊〉 may neither indispose us to hi●●●cred service; nor disturb our 〈◊〉 souls, and thereby shut us 〈◊〉 all hopes of that holy content●●● which seasons and sweetens 〈◊〉 condition to us.   

6. PARAGRAPH.  
CErtainly we cannot be careless and negligent in this, if we con●●ider the Celestial estate of those that ●ive contentedly. If there be any 〈◊〉 appinesse under the Sun it must ●●e fixed here.  
For first if we be freed from those anxieties and disturbances that all ●●iscontented persons are liable to, ●e shall the better answer and manifest the end of our being, (which is 〈◊〉 serve our God in holiness and ●●uth) we shall be invested with a ●●ller capacity for that purpose. ●nd that's a felicity, beyond which 〈◊〉 mortal can attain to in this life: ●●or he that is once settled in the ●●vice of his Maker, dreads not ●●e worst of extremities, in respect 〈◊〉 any permanent misery they can ●●duce him to: For so long as his ●●onversation is above, what needs he be afraid of any cross acciden●● here below, since all things work●● together for the good of those that fear God? Whatever storms ari●● he can anchor in a safe Harbours Whatever adversaries he me●● with, he is sufficiently armed against them; for the Lord is his Shield an● Buckler, He's a present help in ti●●● of trouble: and if occasion be, 〈◊〉 hath a strong Tower, a Rock of R●fuge, and a Castle of Defence to 〈◊〉 treat to, that will secure him in 〈◊〉 greatest difficulty and danger.  
Another Privilege of those th●● live contentedly is, they comfort●●●● enjoy themselves without wh●●● (although a man possess the w●●● world) he's miserable. That 〈◊〉 enjoyment is this, when a man 〈◊〉 peaceably and quietly attend, 〈◊〉 the service of God, and his own ling, without distraction, and 〈◊〉 comfortably apply himself to 〈◊〉 vocation that providence hath 〈◊〉 pointed him in his Pilgrimage. A●● What doth it avail this Emper●●● that Monarch, though their T●●● ●all Governments extend as fare as Land, and their commands reach the Seas, when they can never address themselves to the managery of those weighty affairs, that fall with●n the compass of their Empires and Kingdoms without vexations and distracting disturbances? Do they not meet with daily and hourly troubles? Sometimes they are threatened with Invasions from without, insurrections within, and discontents on every side; which disturb their minds in such an high ●egree, that their powers become grievous, and their Honours insufferably burdensome.  
Furthermore, that which adds to ●he excellency of contentation, It 〈◊〉 no where to be found, but with ●ose that are truly Christians not nominally but really: who ever else ●etendes to it, will find he hath but small share, if he examine himself 〈◊〉 a right rule. It's true, many Mo●ll men may proceed far, and offer ●ir to this particular: yet if they be ●ought to the Teste; It will be found they fall much below an holy contentation. St. Paul the Great 〈◊〉 of the Gentiles, could say after 〈◊〉 conversion (not before) 
* Phil. 4.11, 12.  I have lea●ed in what state soever I am in, ther●●● to be content: I know how to be abase and how to abound. It was not th● learned Gamaliel, at whose feet 〈◊〉 sat, that learned him that Iesso● he had not that Divine skill; no, 〈◊〉 was his Heavenly Master that taught him this, and therefore he prof●●seth it. And hence may we kno● not only how to attain it, but a●●● how to value it. And by how m●● the more difficulty it is obtained, 〈◊〉 much the higher estimation we● engaged to set upon it; for if 〈◊〉 once arrive at this haven, we ha●● taken a degree in Heaven, and the goodness of our merciful Fa●● know how to be happy both in 〈◊〉 and abundance. What a rare a●● excellent advantage is this, when the midst of troubles and comb●●●ons, how great, and of what na●● soever they be, a Christian can co●● fortly acquiesce, and enjoy that 〈◊〉 peace within, which the world is not worthy of, nor hath any acquaintance with.  
Though a man be otherwise never so well accomplished, never so tightly learned (which I must confess is highly commendable: and could the face of humane learning be presented in its beauty, and made obvious to every eye; I am persuaded it would almost ravish every spectator;) yet without this inward soul-satisfying peace, all outward acquirements, and natural endowments would prove empty and dissatisfying. How nearly then it concerns us, as we tender our own satisfaction and comfort, as we regard the service of our Heavenly Father, to send up our earnest petitions to heaven, and to lay forth all our power and Interest for the purchasing this precious Jewel, which in the worst of times will be of singular advantage.   

7. PARAGRAPH.  
IT's true, to quiet ourselves in the contrariety of estates is difficult; yet by the assistance of God's holy spirit, and the use of such Sacred means as are appointed, it may be attained to. That which most opposes us in this work, is our querilous natures, that are hardly brought to know what they would have; and when they have it, are ignorant how to approve of it. Many would be happy; yet are extremely unwilling to part from their houses of clay: they love not to think of their dissolution, (which is the beginning of true happinisse, to those that have made their calling and election sure.) They desire to have their lives prolonged, and drawn out to a large term, yet are loath to endure the troubles, and the decay incident to old age. They express a willingness to be kept in order, and so to be made meet for their master's use, yet cannot well digest the chastisements of affliction. And thus in many instances of this kind, most men suffer a distraction in the contrariety of estates and conditions, and that in no small measure, so long as perverse nature is predominant: But if once Grace, (that spiritual habit of the soul) master and overcome that (otherwise untameable) monster; (rebellious nature I mean) from thenceforth it becomes cowardly, unpowerful and dead, in respect of any prejudice it can possibly reduce us to. Let our condition be what it will, we shall be enabled to rest satisfied; which arrives us at some degree of perfection. Nevertheless it must be acknowledged, that middle estate, or Golden mean, which the wise Monarch's thoughts seemed to pitch on, (when he desired 
* Prov. 30.8.  neither poverty nor riches; but that he might be fed with the food of his meet allowance,) is in all rational apprehension the best, and will most probably avoid those perturbing inconveniences that are incident to both extremes. For poverty, o● the one hand, (especially if it m●● with a man merely natural) will deject him lower in his thoughts then the very earth that bears hi●● and be apt to render him fare more desp icable in his own esteem, than the want of substance makes him poor. Nor doth it rest here; but many times engageth him in a quarrel with his maker, and prompts him to fly in the face of heaven; because he is not master of a larger portion of earth: And to contemn the inexhaustible Treasures that are above, because he wants a little transitory trash here below; and thus at on●● continues not only poor but offensive.  
So on the other hand, he that's gl●●ted, in riches, and wallows in wealth and rather prey's then feeds on the fatness of the earth, discovers a● much unquietness in his estate, as those that have but a skantling (compared with his fullness.) Besides his unlimited and avaricious desire importunes for more, and with the horseleech, still cries, Give, Give; seldom or never considering how he hath carried himself in his stewardship; nor regarding what pious improvement he ought to have made of so great a substance; nor minding that strict account that will one day be exacted, for the whole carriage of his life, and especially for the managing such a large possession. Alas! these things are too often exiled from his thoughts, so that he grows imperious, and that carries him to a contempt of those below him; but in the end (to his misery) sets him at a greater distance from true happiness. Thus both extremes are hazardous, unless they meet with a gracious heart, that like a skilful Pilot, which way soever the wind blows, can steer them to his advantage, and whensoever storms arise (though never so boisterous and terrible) can provide for his own safety. How necessary is it then for all that respect their own happiness, by all industrious means to labour and endeavour after this gracious habit of the soul, that will rend●● every condition placable, and eve●● estate comfortable, without whi●● we may only wish, but never, upon sure grounds, hope for content, amongst those many cross traver●●● and contrarieties of occasion tha● the world pre●ents us with? Th● wise Seaman, whose ship is tossed 〈◊〉 the angry Ocean with furious an● irresistible waves, will be ready t● feed the sea with his fraught (though never so rich) by casting it overboard if he may thereby secure his own li●● and his friends: Much more ought we, that are continually tossed in the troubled sea of this world, to cast away all carnal affections and worldly desires, and willingly suffer a deprivation of earthly endearments to preserve that main necessary, (a gracious heart) which will prove of far greater moment than all outward Considerables.   

8. PARAGRAPH.  
THis great advantage an holy heart furnisheth us withal. It seriously considers that Divine Providence orders and overrules all Events. Whatever is done in heaven or earth, is obedience to it: not so much as an hair from our heads falleth, whereof God is ignorant: no transaction whatsoever, respecting our spiritual or temporal estate; but falls under the cognizance of the Almighty. That alwise God measures out to every creature such a due proportion: as he knows will tend most essentially to his good: nor will he suffer any one child of his to want that, wherewith he should be truly bettered in the enjoyment of it. Alas! Of ourselves we are most prone to make choice of those things that affect our sense, and appear amiable and delightful at first view, though otherwise they ma● produce dangerous and destructiv● effects and consequences. Wha● would become of us in this case, if Almighty God did not direct us and like a merciful Father, with a kind of Gentle compulsion, even force us to a reception and embracement of those better things, that have regard to the glory of his name and our own Eternal Welfare? 〈◊〉 our station were not set us, we should respect no bounds, observe no limi●● but wander in those ways that would destroy us.  
There is no outward condition that can be universally good for all that which is healthful and nourishing meat for one, may prove a medicine to another. The Turk find food and Physic in that Opium, which would cast one of us into our la●● sleep: should the painful daily labourer, be confined to the Gentle man's dainty fare, it would either naucerate his stomach, or leave i● to quarrel for stronger provision. What one loves another dislikes therefore providence furnisheth every one with that which is most fit for him; although perhaps not always to our apprehension. There is not a creature in the world but is provided for by the Almighty: but we are altogether unfit to be our own Carvers, for that we know no measure. It is the Lord that looks down from heaven (says the Psalmist) he beholds all the sons of men; From the place of His habitation, He looks upon all the inhabitants of the earth; and to those whom He hath given a being, makes such provision for, as is most agreeable to his wisdom and their condition, and will, out of the abundance of his love (in his own appointed ●●me) give them such helps, as may ●●nd to their better being. Certainly ●e must betray a world of infidelity, 〈◊〉 we do not believe that God infinitely ●ise doth know what is best for us, ●ho by his immense wisdom hath ●●rmed the earth, and by his understanding hath established the heavens; 〈◊〉 whose knowledge the depths are broken up, and the clouds dro●● down dew. Nor is his mercy le●●● infinite to will what he knows b●●● for us: He opens his hand (sait● David) and satisfyes the desires 〈◊〉 every living thing; but especially fulfils the desires of them that fe●● him, and graciously preserves tho●● that love him. His power is also in●●nite to do what He wills: in whose rig●● hand is length of days, and in 〈◊〉 left hand riches and honour. Th● he that is steadfastly persuaded 〈◊〉 that overruling power, and Sup●● intendency, that Divine Provide● hath over all persons and occasion cannot but be well satisfied, 〈◊〉 submit himself totally to the Lo●● will; and in what condition soever he be, with Christian wisdom and meekness say, It's the Lo●● dealing, let him do what he 〈◊〉 What cross or calamity soever be●● us in this life, is endured with m● more easiness, if we consider 〈◊〉 Providence takes notice of it; an● it be for righteousness sake, 〈◊〉 not only relieve us, but rewa●● for our sufferings. Very rarely hath any. Child of God, fainted under affliction, that hath but seriously eyed Providence in its several dispensations, and faithfully endeavoured to make such an holy use of them, as becomes those that live under the Government of such a ruling Majesty. It's true, God's ways are as fare above our ways, as heaven is above earth, and therefore are not so easy to be discerned by the sons of men, yet a steadfast and well-grounded faith will very much supply our defects in this particular; and we may nevertheless justly admire, what we cannot fully comprehend: and this may be taken for granted, that there is not any imaginable accident in the world, that befalls those that have an interest in God, but it hath a secret saving end in it, though it is not immediately made obvious to ●he eyes of those it respects; nay, ●●ough it carry never so seeming an antipathy, as to their wills and pro●ensions. All men naturally desire 〈◊〉 enjoy health, without which all other outward enjoyments have 〈◊〉 relish, yet, Sacred Providence ma●● find that bodily sickness is essential to our souls health. Life is likewise much esteemed by us, but if He tha● gave it, hath appointed that nothing less than death can render us glorious, sure we ought to be well satisfied. We cannot but betray a w●●● of weakness, if we do not express 〈◊〉 earnest and real willingness, to pa●● with a life, of a span long (whi●● for the most part is attended wi●● trouble and grief) for that which full of bliss to all eternity. Wha● soever the deal of the Almighty are, they should have a sanctify influence upon our hearts. An h●●ble and serious observation of eve● step of God's providence, will mu●● improve our spiritual stock, and e●able us to bear any condition wi●● comfort. Although our suffering be of an high nature, and never●● much aggravated by circumstance●● though our nearest Relations shou●● hold us in contempt, our famil●● Friends should despise us, and inste●● of lending us relief, (as much as in them lies) add to the measure of our afflictions: and though all outward means, which we use for our own recovery deny us help, and utterly fail our expectation; yet the consideration that God hath an hand in all this, and that by his wise Providence, he can reduce it to our good, and make us happy in the midst of our unhappiness, will abundantly quiet our souls and engage us to look above all second causes. Thus we see what a sovereign remedy this is, against all disasters that may encounter us in this distracted world.   

9 PARAGRAPH.  
THere is no estate whatsoever, from whence we may not extract some advantage. Poverty is the least desirable of any, and yet from this (if it be not in the utmost extremity) much benefit may be reaped. The poor man that enjoies but little of the world, is first freed from those terrible heart-breaking and soule-distracting fears, that frequently attend those of the richer sort, wh● many times suffer a deprivation o● their wits, out of an apprehension they have of parting with their substance, and so cast themselves into a deep degree of misery; when th● poor man rests quietly, and sleep● securely and seldom or never mee● with any such terrors by day, 〈◊〉 affrightments by night. And the● again, he's free from those solicitor and turmoiling cares that inseparabl● wait on full estates.  
He that hath riches upon the be terms that this life can allow, 〈◊〉 subject to many troubles and care●●● solicitations about the due ordering, and right managing of that sto●● which the Almighty's bounty ha●● furnished him withal. He consider that a great weight lies upon hi●● and that an exact account of his 〈◊〉 behaviour will one day be called fo●● But the troubles which follow wicked worldly men are insufferably more grievous, those are of a more perplexing and destroying nature, racking their joints and harazing every part, when the poor man's care is only to purchase so much with his pains and industry as may keep him honest, and in some small measure maintain himself and his charge; and if at any time a better morsel be afforded to sweeten his courser fare, he sits down exceedingly rejoiced, and sends up as many or more hearty thanks to God, (the great Giver of all) as he that hath fed deliciously and feasted on the choicest dishes all his days. There is not the meanest mercy that an honest poor man meets with, but he highly values, and raises it to a rich esteem: when on the other hand, great mercies are very little or none at all regarded by those that are worldly-minded and fatted up with the fullness of the earth; so strangely do the hearts and minds of men become corrupted.  
But to trace poverty a little farther, I have sometimes taken occasion to converse with people of very poor and narrow fortunes (as to th● world) such as indeed have looke● very near an extremity. And I cannot but admire to think how abundantly well satisfied they have been with their condition, and have expresse● more of spiritual worth, than thousands that have moved in a far higher Orb, (in respect of temporals.) Certainly this can be esteemed 〈◊〉 less than a very great benefit, whe● men so low in the eyes of the worl● live so high in the eyes of their Maker, and it must be imputed to 〈◊〉 extraordinary goodness of God, 〈◊〉 that he furnisheth them with su●● proportionable support, to ke●● their spirits from fainting, and the●● souls from sinking in such outwa●● adverse conditions. When gre●● men hoist their topsail and laun●● forth into the main, having the sp●cious clew, which they spread, exposed to the violence of wind a●● weather, the poor man sails n●● the shore, and when an angry sto●● threatens, puts into the next creek, and in a calm security wears out the extremity of the Tempest, whilst he observes prouder vessels miserably tossed, and many times fatally wracked. Nor is it a small benefit, that the poor man is freed from the peril of hateful contrivances and spiteful machinations, the Nimrods' of the world think him too inconsiderable to take notice of; no man will sharpen his axe to cut down such a shrub: It is the lofty Cedars and large Timber of the world that have most cause to fear hewing. He fears not the danger of a fall that lies flat to the ground. Besides it cannot but have a very close reflection upon any spirit (though but morally ingenious) to trample upon those, whom the Almighty hath already laid so low. Sure it is an high degree of aggravation, for any one to harbour a thought of adding misery to those, that are in any measure miserable: and whoever becomes guilty of this; will one day be sadly sensible of it. Christian Prudence and compassion teaches this Lesson, that wh●●ever we see a Child of God under affliction, we should be earnest by 〈◊〉 possible means to administer relie●● and hold forth secure: by this 〈◊〉 do not only help the distresse● (which is great satisfaction) and 〈◊〉 imitate our Saviour, but also gain●● further interest in the Father of mercies.  
Another singular benefit that arisen to those of a low and mean condition; is this, they have less interruption and more freedom in thei● recourse to heaven, than those whic● are clogged with the encumbering cl●● and mammon of the world. The po●● man, his affections being not glue● to the things below, in his secret addresses soars heaven-ward, an● there finds such inestimable riche● as worldly men are not worthy of and though for the present he enjoy but in part; yet he is satisfied of a fuller fruition hereafter when all creaed powers are dissolved, and earthly advantages fled away. And then again, those persons that are accounted so despicable here, cannot but receive a great support from those gracious promises which are recorded in Holy Writ, and do more immediately respect them than others. The poor and needy are pronounced blessed, and have assurance given that the Lord will deliver them in time of trouble. And though they should be denied the very crumbs that fall from the rich man's table; yet hereafter to be happyed with such a receptacle as Abraham's Bosom, must needs be accounted a full compensation for all their sufferings.   

10. PARAGRAPH.  
IN the next place, the better to beget a satisfaction, I would have all men seriously consider, what a small pittance will suffice nature; and certainly whatsoever exceeds that, is merely matter of opinion. The Apostle Paul gives out this charge, that 
* 1 Tim. 6.9.  having food and raiment we should be therewith content. Nature car●● for no more, then what may len● us nourishment, and hid our nakedness; It's only our want on will that render us guilty of a fastidion choice: and when they cannot attai●● to that they rove after, than o●● condition becomes implacable. Wha● a madness is this in any person living to be both Author and promoter of his own disturbance; to giv● so much way to a peevish perve●● will, as to distract his whole course and make him not only a servant, 〈◊〉 a slave to its imperious tyrannical i●trusions?  
It would contribute much mo●● to our satisfaction, if we laboure● to put a restraint upon our wills, tha● they run not into such exorbitance● nor affect such superfluities. Ancient stories relate, that those AN● CHORETS of old, that retire● into deserts, and sustained nature with the sparest diet that those place● could afford; lived longer than others, who usually stifled themselves with a gluttonous variety. How often have we seen poor industrious people, whose fare hath been as hard as their labour, enabled with a greater measure both of health and strength, than those that have fed daintily, and lived as idly all their days? If it were duly considered how pernicious an enemy Excess is, and how destructive both to nature and grace; we should rather decline it, than so vehemently thirst after it; and learn to limit our desires within moderate bounds; and so we should find mediocrity and ease. Extremes on all hands are not only dangerous, but deadly. And without doubt if we could but once reduce our minds to a satisfaction in those things which are only necessary, and there acquiesce; our conditions would be fare more comfortable and well pleasing both to ourselves and others. For as one well observes, he is not rich that hath much, but he that desires not much. And the best and truest measure of having or desiring is not what we would, but what we ought: And if we we●●●ut brought to this rule, we shoul●●e so fare from being sollicitove i● the acquiring great things, that 〈◊〉 should rather slight them; and a●● count it much greater advantage 〈◊〉 enjoy a mean, then to riot in abundance.  
It is a most pernicious temper in any one to let his affections run after variety, when much less may rationally suffice. It's only nature in in● depraved condition that hunts after novelty; and such is our misery that we want propension as well as power to restrain it. Therefore 〈◊〉 should be our daily task to implore help from that Majesty, that can with more ease give it, than we desire it, whereby we may be enabled in some good measure to set limits to our craving minds; that they may not hurry us on to such a prodigious Excess, which rather serves to increase our trouble, then give quiet to our condition. When we observe a poor man (as the world accounts him) by his care and industry, so to husband and manage one small patch or parcel of earth, as to raise thence provision for all his household uses, with meat and medicine, oil and honey; how can we with any face of reason or modesty desire to glut ourselves with such a confluence as would comfortably support many? Certainly this is a crime of an higher consequence, than we are apt to imagine, and aught to be overruled, before it grow too monstrous; otherwise it will be very difficult to subdue. Let me add one supposition more to this particular, and so leave it. Admit we had the actual possession of as much as our desires extend to, and were withal denied hearts (which is the heaviest curse that can be) to dispense it towards those that are reduced to extreme want; and suppose them to be such, as may in many respects, deserve better than ourselves, and yet ready to perish for want of succour; Oh! then let's consider what an insufferable burden this would be to a conscience that is not seared, to any heart that is not totally obdura●● and hardened beyond all degrees 〈◊〉 sense and commiseration. Beside how formidable is it to conceive what a vast disproportion this carries to the sacred Will of the Almighty.  
And how inconsistent it is, 〈◊〉 that course a Christian should observe; and how impossible it wi●● be to give a just account at the la●● and terrible day of Judgement, wh●● a Summons shall issue from the high● Court of Heaven, to require all 〈◊〉 every corner of the World to attend before that Great TRIBUNAL, and answer for a●● things done and passed in their live● where every action that hath stepped 〈◊〉 silence, shall be discovered, and th● secrets of all hearts laid open.   

11. PARAGRAPH.  
FRom what I have said appears, how little may suffice: beyond which, whatsoever we desire, renders us guilty of the sin of Excess. Now it may be objected, that it is not so much the want of substance, as other crosses and calamities, that disturb and perplex the condition of ●en in this life. To which I answer, that (however we conceive) afflictions are absolutely necessary to those ●hat sojourn in this Tabernacle of clay; ●nd the very observation of God's ●ispencing them will tend much to satisfaction. He does it so seasona●ly, and so intermixes them with ●is Favours, that none but illnatured children can grudge or repine at 〈◊〉. 
* Psa. 103.9.  He does not always chide us ●saies the Psalmist,) we have more ●●iles than frowns from the beautiful face of the Almighty. It was a most excellent answer, (and tha● which carried a most high evidence of Christianity) wherewith Patien● Job stopped the querulous mouth o● his impatient wife. What! (saith he) 
* Job 2.10.  shall we receive good at the hand of God and shall we not receive evil? Suppose a man hath for the greatest part 〈◊〉 his life enjoyed health (which is th● sum of earthly blessings) and towards his declension may be sei●● on with some afflicting malady 〈◊〉 distemper; shall this man add wra● to the measure of his misery? O● no, let him rather kiss the rod, 〈◊〉 acknowledge all Gods deal 〈◊〉 be just, and account it a mercy th● he hath been spared, till the eve●ing of his age. The very corrupti●● we brought with us into the wo●● besides those daily actual enormity whereof we are guilty, carry 〈◊〉 enough to reduce us to a conti●● torment; so that we have very 〈◊〉 ground to bless God for those li●● and short afflictions we are subject to. For they are a special mea●● to give us a better understanding that overruling hand, that wounds and heals, yea, even kills and cures at pleasure. They learn us also more truly to know ourselves, and to confess that we are but clay in the hands of the Potter, who may fashion and mould us as he pleaseth; and make us vessels of honour, or dishonour, happy or miserable, without the least check to his justice, or prejudice to his Providence. Me thinks it's a great shame to Christians, that they should be less sensible of Gods various actings and dispensations, than the very Heathens, who by the glimpse of nature, and their own experience, could in some measure observe the change and intercourse of the Almighty's proceed, and make some use of them.  
It is storied of CAMILLUS, ●hat after he had upon a tedious ten ●ears siege, taken the opulent City ●EJOS; prayed that some misfortune might befall himself and ROME, the better to qualify and ●emper so great an happiness.  
And ALEXANDER the Great, upon a Recount of those wonder ●●● victories and high Achievement wrought by his Armies, could c●● to his JUPITER, to intermi●● some ill news with that which wa● so happy. If such men as these, coul● through their dark principles conclude it best, that blessings should b● attended with crosses; Then mud● more we, that have a fuller degre● of illumination.  
Nor is it enough to endure cross patiently; but according to our Saviour's direction be ever ready t● take up the cross, and account 〈◊〉 our highest happiness when we suffer, especially for the Testimony of CHRIST or a good conscience.  
Afflictions (if they be not of a overpressing nature) are an Excelled means to keep the heart in order● and to provoke us to a more stri●● and frequent course in our address to HEAVEN; where we shall me●● with such a glorious compensation for all our suffering, as no heart 〈◊〉 able to conceive, nor tongue express such a recompense (I say) to which all imaginary earthly felicities, cannot carry the least equality or proportion. And that we may not doubt of this, the blessed Apostle St. Paul, directly assures us, 
* 2 Cor. 4.17.  That our light affliction that is but for a moment, works for us, a fare more exceeding, eternal weight of glory. I hearty wish that this expression may be effectually thought on: for I never read any sentence in Scripture fuller than this, or that carries such efficacy and power in every word: A fare more exceeding, eternal weight of glory. Do but observe, how every word rises a degree higher than other, till it come to the height of Eternity itself. This is a singular comfort for Christians, that though sorrow and heaviness may seize on them for a night; yet joy comes in the morning, and continues with them for a longer term; which ought to engage every heart to over flow with thankfulness, and comfortably digest small troubles, out of a lively sense of future blessings.  
Why should we murmur at pe●● grievances, when the Author to th● Hebrews tells us, 
* Heb. 2.10.  the Captain 〈◊〉 our salvation, (Jesus Christ) was 〈◊〉 perfect through sufferings? 
* Heb. 12.2.  HE endure the Cross, and despised the shame for the joy that was set before HIM. And that we which were fettered i● chains of iniquity, and bond-sla●● to sin and Satan, might be fre● from that thraldom, and delivere from destruction.   

12. PARAGRAPH.  
FOr our further satisfaction, let consider what worthy example we may meet with, that have be● content in their greatest extremities Did not the Prophet 
* 1 Kings 17.6.15. etc.  Elijah receive 〈◊〉 food from Ravens, and after th● his meat from the poor widow 〈◊〉 SAREPTA? Were not an 
* 1 Kings 18.13.  hundred men of the LORD'S Proph●● (when Jesehell endeavoured to 〈◊〉 them) hide by fifty in a cave, and fed with bread and water? And was not a few barley loaves and small fishes, a poor repast for our SAVIOUR'S Company, (which were four thousand upon record?) And was it not hard for that glorious Apostle St. Paul, to apply his hands to Tentmaking, to procure food for his belly? Yet in all these we do not find the least repining, or any expressions of discontent.  
Further let's fix our eyes upon the highest example that ever was, and that's the Eternal SON of GOD, Who took upon him the form of a Servant, and became poor that we might be made rich, suffered the most vile and ignominious death, that we might enjoy Everlasting Life: HE that could command Heaven and Earth, and all the Treasures and Precious things in them, that could by the word of HIS Mouth have erected the Statelyest Magnificent Palace, that ever any Earthly Monarch had, or any eyes beheld; yea he that could have brought down a Celestial Tabernacle, and have pitched it here below, says to the certain Scribe in St. Matthewes Gospel, 
* Mat. 8.20.  The Foxes have holes, and the Birds of the aite have nests; but the SON of M●● (meaning himself) hath not where 〈◊〉 lay his head. This did our blessed SAVIOUR suffer, that our wants might be sanctified to us, and that HE might learn us contentation in our lowest condition.  
If we cast our eyes upon Men merely moral, (whereof History makes large mention) we may find to what an height they attained in this virtue, & how they have run away with great losses and extreme poverty as inconsiderable sleight burdens, and out of a willing choice have freely embraced those conditions, which others that perhaps have been esteemed more Christian, have startled at and endeavoured to avoid with much dreadfulness. Do not we then deserve to have this recorded to our utter shame, that PAGANS should outstrip us in those practices that so nearly concern us? Do we observe an ARISTIPPUS drowning his Gold in the Sea, that it may not drown him? And do we hear a DEMOCRITUS confidently affirm, that the way to be rich, is to be poor in desires, and can we forbear to wonder? What an admirable saying, was that of ONESICRITUS, a very Indian? The earth is to me (saith he) as the mother to the child; for the mother supples her Infant with milk: so the earth yields me all necessaries. And when ALEXANDER the Great, would have given him Gold, Persuade (said he) if thou canst these Birds to accept thy silver and Gold, that they may sing the sweeter; If thou canst not do that, why shouldst thou think me worse than them? And further asserts, that our desires as to riches and the like, proceed from the want on nesse of our own wills, to which no bounds can be set, and not so much from any motion of Nature; and proves it by this ARGUMENT: Natural hunger when we have taken Food, ceaseth. And if our minds did also naturally desire GOLD, than so soon as w●● had received it, our Appetites, 〈◊〉 to that, would presently cease; 〈◊〉 such a distance are we from this Temper, that the more we have the more without intermission w●● inordinately crave, and thi●● after.  
This was an Excellent DISCOURSE, if we consider it proceeding from an Heathen, and indeed such as might very well become a CHRISTIAN. Hence I passionately wish, that all (but especially those that make a Profession of HOLINESS) would abhor to fix their sole affections, upon such worthless transitory things; and be convinced ho● unsatisfying they are, and learn to entertain afflictions with joy.   

13. PARAGRAPH.  
HAving now run through most of those Grievances and perplexities, that are apt to distract us in our lives, and also taken notice how frail and fading all sublunary things are: And likewise having endeavoured to raise some matter for satisfaction in our deepest exigences, from the consideration of those nobler things, that are of a more durable and heavenly concernment: I shall next survey that condition which of all other seems most terrible, and is therefore termed the KING of Fear, and that is Death itself, whose very name is attended with trembling; in respect of which all the afflictive incidences of man's life, carry little or no proportion. And so it is indeed more formidable than I can express, to those that have not some assurance of a better life, that are not furnished with spiritual Armour for this last encounter. But I shall make it appear, it's much otherwise to those that have an interest in CHRIST; who consider the unavoidable necessity of it; grounded upon that unalterable Eternal Decree of Heaven; And, that 
* Heb. 9.27.  all men are appointed once to die. They are so fare from desiring an exemption from that condition, that they are said in Scripture to wait and long for it. There are two especial days, for which the Children of GOD are said to wait.  
The first is the day of death, wherein they go to the LORD.  
The second is the day of appearing, wherein the LORD shall come to them.  
They sojourn in the body, more weary of it, than David was of his dwelling in the Tents of KEDAR; they wait with patiented 
* Job 14.14.  Job, till the day of their change come, and desire with the Apostle to be 
* Phil. 1.23.  dissolved and be with CHRIST; yea they pray for it, so often as they mention that petition: 
* Mat. 6.10. & Lu. 11.3.  Let thy Kingdom come. They labour after death, so far, as it may be a means to abolish sin, that CHRIST their KING may alone reign in, and over them. It is nevertheless true, that wicked and irreligious persons, put the remembrance of death far from them; yet for all that it comes upon them suddenly, as 
* 2 Kings 23.24.  Jehu furiously came upon Jehoram, though they run to their Chariots, (that is) their Refuges of vanity; Death's dart surely overtakes them. But the good Israelites of GOD desire to be ever prepared, with their 
* Exod. 12.11.  loins girded, and their staves in their hands, ready to take their journey from EGYPT to CANAAN, whensoever the Majesty of the Most High GOD shall command them. As fowls desirous to fly, stretch forth their wings; so do these extend their affections towards HEAVEN.  

* Gen. 18.1.  Abraham sat in the door of his Tabernacle, when the Angel appeared to him; 
* 1 Kings 19.9.  Elias came out to the mouth of his Cave, when the LORD appeared to him: so should we rejoice and be glad to come o●● of the Cave and Tabernacle of th●● wretched body, that we may me●● with the LORD of Glory. This Messenger (DEATH) cures all our Maladies, and rescues us from all our fears and dangers; This is that Cherub, that stands Sentinel at the Gate of Paradise: There's no entrance but under his hand. There● no passage to those glories above, but through the Gates of Death here below.  
But that which renders death yet more desirous to the Godly, is the second day (which they are said to wait for.) And that's CHRIST'S second coming. The Apostle gives this as a Token of the rich Grace of GOD, bestowed on the Gorinthians, 
* 1 Cor. 1.7.  that they waited for the appearance of CHRIST, yea he gives it out as a mark of all those that shall be glorified, when he says, 
* 2 Tim. 4.8.  There is laid up for me a Crown of Righteousness, and not for me only; but all those, that love Christ's second appearing. And again, 
* Heb. 9.28.  CHRIST was offered to take away the sins of Many; and unto them that look for HIM, shall HE appear without sin unto salvation. Amongst the Jews as the day of 
* Leu. 25.10.  Jubilee drew nigh: so the joy of those that were in prison increased; for that it brought them an assurance of relief. Much more cause have we to rejoice, the nearer the day of our Eternal Jubilee approaches, when all tears shall be wiped from our eyes, and sorrow and mourning shall fly away for ever.  
But to encounter a little further with this great Combatant; first I say, that Death which the righteous suffer, is not total; for it can never strike the whole man; but only the weakest part, his body: the more excellent part, the soul, is partaker of Eternal Life.  
Nor secondly is it perpetual; for our souls shall not abide under the Bonds of Death: the spirit of Christ that dwells in us, shall raise us up, and  us with Immortality. There is begun in the Children 〈◊〉 Light, a life, which no death is eve● able to extinguish; though it ma● invade the vital, natural powers 〈◊〉 the body, and suppress them one after another, and at last break in upon this lodging of clay, and demolish it to the ground; yet that man 〈◊〉 GOD which dwells in the Body, shall escape with his life. Though the Tabernacle is cast down, (which is the worst our enemy can do) ye● he that dwelled in it is removed to better. As the Bird escapes out o● the snare of the Fowler: so the soul i● death flies away with joy to her Maker The dissolving of the body, to the Children of GOD is but the unfolding of the net, and breaking open the Prison wherein they have been detained, that so they may be delivered from that Captivity. Here's comfort in abundance, for all those, whose consciences can give evidence of their well-led lives. And for those also whose peace is made with GOD through CHRIST, by means of those two powerful Mediators, steadfast faith, and unfeigned repentance.  
The Apostle Paul in his Epistle to the Romans, gives us this assurance, 
* Ro. 5.1.  That being Justified by Faith, we have peace with God through our Lord Jesus Christ; The efficacy of whose death effectually applied to our souls, will sufficiently season and sanctify death unto us. For how can we possibly fear that enemy, whom our Redeemer hath already conquered? As in the battle betwixt our 
* Gen. 3.  Saviour and Satan, Satan's head was bruised, and he did no more than tread on the heel of our Saviour, so shall it be in the conflict of all his members. By the power of the Lord Jesus, we shall be more than conquerors. The 
* Ro. 16.20.  God of our peace shall tread down Satan under our feet: There is a seed of immortal life in our souls, which no power of the Enemy is ever able to overcome. So soon as we launch forth of this life, we arrive at the blessed Haven of everlasting happiness, where there is a Glory for all those that are heirs of the Promise, which is both infinite, and incomprehensible.   

14. PARAGRAPH.  
THus I have in some measure made it evident, how advantageous the day of dissolution is to the Children of God; and therefore cannot but wonder, how any, upon solid grounds, can desire a continuance in this valley of tears; especially, if they consider also the many miseries and inconveniencies, that a● incident both to soul and body i● this life, and the irreconcilable enmity that is betwixt them in the● Conjunction; As the Apostle Paul of serves in his Epistle to the Galation 
* Gal. 5.17.  The flesh lusts against the spirit, and 〈◊〉 spirit against the flesh, and these 〈◊〉 contrary one to the other, so that 〈◊〉 cannot do the things we would such and so many continued jarr●● are betwixt them, that they are ev●● prone to exhibit Articles of impeachment against each other. The soul it complains of that Original guilt and corruption, which was translated upon humane nature, through Adam's transgression, wherewith it was not tainted, nor defiled, as it came only from the Immaculate hands of its pure Creator. And then again, the soul says, had it been single without this earthly Partner, it had never had that propension to sin, nor that inclination to rebellious actings against the Majesty of Heaven; nor that averseness and indisposition to good; Nor had its understanding (as to those spiritual things which pertain to God) been so eclipsed and benighted at the noonday of such Glorious Dispensations; Nor had it been liable to such distracting cares, and such discomposing passions, which bring forth storms and terrible Tempests that daily threaten its ruin and destruction.  
These & such like complaints hath the soul against the body, the spirit against the flesh. There is amongst many more, another particular which we have just cause to resent with much reluctancy.  
This burden of flesh, this house of clay retards our glory, and for a time, secludes us from our Celestial Mansion. 
* 2 Co. 5.1. & 6.  For we know (says that Great Apostle) that if our earthly house of this Tabernacle were dissolved, we have a building of GOD, an house not made with hands, eternal in the Heavens. And a little after that, says, While we are at home in the body, we are absent from the Lord; from that Lord which inhabits that Celestial house (before mentioned) to all eternity. O! Of what excellent use it would be, if we seriously considered that word ETERNITY! It is of that extent, that no men, nor Angels, are able to express, being so fare beyond the reach of all conception. For if all men in the world were exact Arithmeticeans, and were employed all their lives to add number to number, and multiply years, the product of all their labours, and the total sum of all their Accounts (in respect of time) would not carry the least proportion to ETERNITY. Or if the mighty mass of whole earth, were contracted into one heap, & all that translated into such sand as lies by the seashore, one single small Bird would remove it all, grain by grain, before ETERNITY looks towards an end.  
Having already taken notice of those disadvantages, that unavoidably attend us, during the time that our souls and bodies are conjoined, that is, our pilgrimage in this world: We have so little cause to keep our desires at a distance from our dissolution (especially if we have any comfortable assurance of an interest in heaven) that on the contrary, we may justly rejoice, when that day approaches, and the hour draws nigh, wherein we shall be happily freed, not only from the guilt, but also (which to a good soul is fingular comfort) the temptations and occasions of sin. Then shall that interposing veil, be either made transparent, or drawn quite from our eyes, that we may with clearness and perspicuity discern the glorious sunshine of God's favour, and pass under the tender appellation of dear Children; and 
* Rom. 8.17.  if children, than heirs, heirs of God, and joint-heirs with Christ, being freed from the spirit of bondage again to fear, and filled with the spirit of adoption, whereby we cry Abba, Father.   

15. PARAGRAPH.  
ANd that we may be capable of such a Celestial Estate, It concerns us first to be truly humble, to harbour a mean esteem of ourselves and to set a rich value upon every mercy we receive; and let the let mercy (which is more than we deserve) be an engagement upon our souls to walk in a more constant course of Holiness, to the Glory o● HIM that is the Author of all ou● good. That spirit is far from Christian, that stands upon terms with his maker, that dare look upon the least blessing with a disdainful aspect, or upon the greatest cross with indignation. It is an humble soul and a meek spirit that are highly acceptable to God, and where these dwell, Grace ever attends them, and that in a full measure.  
He that hath a sense of his own unworthiness, and considers sin as it offends the merciful God of Heaven; looks upon every exemption from evil, as a mighty mercy, and every chastisement for sin as a blessing. And if precept will not engage us to be humble; we have the most powerful and prevailing example, that ever was exposed to imitation, and that's our Saviour Christ; with what abundance of humility HE endured all HIS suffering, Holy Writ makes plentiful mention. Who then would not be willing to tread in his Saviour's steps, as knowing that it is the surest way to glory? He that humbles himself shall undoubtedly be exalted, as in the General Epistle of St. James: 
* Jam. 4.10.  Humble yourselves in the sight of the Lord, and HE shall lift you up. And again, God resists the proud and gives grace to the humble.  
And that which will further conduce to our happiness, is a state of self-resignation. He that in the midst of all adverse conditions, can cast himself into the hands of his God, shall not fail to find support and comfort. HE best knows how to dispose of us. Natural men in their exigences are prone to make application, and have recourse to those which have greater Authority and power then themselves, though they have no assurance of relief from them: but certainly they have no sense of their own happiness, that will not trust themselves with the Lord, who does not only allow; but solicit their reliance on him: Witness that Text in the Epistle to the Philippians, 
* Phi. 4.6.  Be careful (says the spirit of God) for nothing; but in every thing by prayer, and supplication, with thanksgiving, let your requests be made known unto God. There is no affliction can possibly seize on us, whereof our heavenly Father takes not strict notice, and weighs every dram thereof, in the scale of his Divine Providence (which I have before more particularly insisted on) which consideration alone is sufficient to preserve our spirits from sinking. He that can steadfastly believe, needs not fear; for he shall have deliverance, in the greatest extremity. And as the Author to the Hebrews observes, 
* Herald 11.1.  Faith is the substance of things hoped for, the evidence of things not seen. It's that by which deliverance subsists, in the womb or in the bowels of the promise, before it be brought forth for our relief and succour. He that upon Christian grounds casts his care upon God, ●hall never lose his reward. That spirit shall not want support in the prossest occurences. It is not the severest persecution of our enemies; nor the sad desertion of our Friends and humane confidence; nor disconsolate captivity; nor wand'ring banishment; nor pale-faced sickness nor the deprivation of all earth endearments, that can set us at a l●● with our God, 
* Psal. 68.20.  if we trust in him; 〈◊〉 hath the issues of death in his band, & h● faithfully promised that 
* Herald 13.5.  HE 〈◊〉 never leave us, nor forsake us, b● compass us with his everlasting kindness, and who will convert our dark est night into cheerful day, and e●● greatest sorrow into refreshing joy Moreover if we can by faith ma● Christ ours, we shall purchase tha● whereof the world is not worthy but though I said purchase, it sha●● be without price, according to th● remarkable place in the Prophecy 〈◊〉 Isaiah, that glorious invitation 〈◊〉 all those that long after Christ, th●● 
* Isa. 55.1.  Ho, every one that thirsteth, come ye● the waters, and he that hath no money come ye, buy and eat; yea, come, buy wi● and milk without money and without pri●● If we take this in a spiritual sens● we shall find that Jesus Christ is a●● in all. HE is food, raiment, health● liberty, protection, preservation direction, provision, 
* 1 Cor. 1.30.  Wisdom, strength, righteousness, sanctification, redemption and salvation unto life. HE heals all our wounds, binds up all our breaches, cures all our maladies, and by the effectual power of HIS spirit, crucifies our lusts, regulates our wild affections, kills our base corruptions, and through his mercy, restrains us from those nefarious actings, and rebellious courses, to which our defiled natures prompt us. HE is that true riches in respect of which all the riches of the world, are but contemptible dross, and carry no comparison. The Heavens are His babitation, the Earth is His foot stool, and He sits on that Celestial Throne with His Father, and there reserves seats for all those that have an interest in him, to be everliving partners of his Glory. Who then would not lay out all his stock to purchase this Pearl, spend all his time, extend all his endeavours, and apply himself to the use of all possible means, to arrive at this Haven of happiness, and become partaker of this Everlasting Bliss?   

16. PARAGRAPH.  
THen let the consideration of th● Glory hereafter, carry us on t● an holy and resolved acquiescency i● that condition that our heaven's Father appoints us in this life, esteeming it of all other the best. A●● we low? Let not our envy fee on those that are advanced to a● higher pitch. Are we exalted? Let in no measure contemn those tha● live in a meaner state. Are we sick 〈◊〉 Let's not quarrel with the Physician Are we in health? Let's not abus● it. Are we in outward distress? Let'● patiently look up to him, that b● his Providence order all Events Let our wills and understandings render an absolute submission to his m●● Sacred Will. We have no power a● all to determine what is fittest for u● in our Pilgrimage. Flesh and blout are the most incompetent Judges in ●●e world, as to that particular. It 〈◊〉 only the infinite wisdom of the ●reat Arbiter of the universe, that ●n best allot us our portions. He ●ely knows how, where and when 〈◊〉 dispense savours and inflict pu●shments. His heavenly will is the ●ost absolute rule of justice. We ●ave not the least cause to complain, 〈◊〉 our outward Man suffer some cha●sement, so that the Inner Man may 〈◊〉 more throughly renewed. But ●as! Such is the temper of some ●en, that if they enjoy all they wish ●r, they would be thence transports to such an imperious height of ●ride and Prodigious Impiety, that the ●ry earth would groan to bear ●en; some there are likewise, that 〈◊〉 they endured such an heavy meager of affliction as others, would ●ow irrecoverably desperate. In this herefore, doth the great wisdom and ●ercy of God eminently appear, that he 〈◊〉 every man with such a condition, 〈◊〉 is most agreeable and contributory 〈◊〉 the advancement of his Glory, and their own Good. And thou● by reason of that thick darkness 〈◊〉 our understandings and the dimness of our apprehensions, we cannot 〈◊〉 perspicuously discern these vario● deal and distributions of the A● mighty; yet such they are, & do stri●ly challenge our serious observa●ons; and whoever is negligent he● in, betrays not only his gross ignorance, but hateful ingratitude  
When on the other hand, he th● diligently eyes the diversity of d● pensations, and with his whole he● faithfully and savingly intends th● hath already attained to a good in● provement.  
Therefore let not our wills, b● God's be done; there was never a● man unhappy, that was contented disposed to be what God would ha● him.   

17. PARAGRAPH.  
THere is another particular very necessary to be resolved on; that is, an abatement of our desires, as to earthly things, especially in such a juncture of time as this is; When the Captain General of heaven and earth, is in so deep a contest with the whole world, and threatens to dash in pieces all sublunary powers; how fare his Divine judgements have already reached, experience in some measure tells us; And how Epidemical that stroke may be, is beyond our capacity to determine; Every day producing new plead, and controversies betwixt God and the world; in so much that the foundation thereof shakes, and all the dominions thereof, seem to have the mark of ruin stamped in their aspects; and the Lord knows how soon (for our rebellions against heaven have long since cried out for vengeance it may be cast into a general conf●● gration; so that it's palpably evident we are even now cast upon the ve● point or crisis of deliverance, or d● struction.  
All this being considered, we ha● little reason to advance our desire (touching temporals) to such a sh●● pendious height; but rather wi●● Christian discretion set down the●● positive bounds, and say as the Almighty said to the Sea, 
* Job 38.11.  Hither to sh● you come and no further, and here sh● your proud waves be stayed. Let's in th● manner give check to our ambition thoughts, that they may not rove a● such a prodigious rate. For I a● persuaded, could the vast desires 〈◊〉 some take effect, so exorbitant th● are, that if possible, they would en● slave the whole world. Be more the● the sea, which though a raging element, is confined within his limits More than the heavens which neve● pass their circumference: yea mor● than the Sun, which never travels beyond the ecliptic. But sure w● ought to be much otherwise minded, and strive to be of St. Paul's temper, who (as one well observes) was the richest poor man that ever lived, as having all things, yet possessing nothing. We have it from good Authority, that there is neither safety, nor true pleasure in Excess, (as I have formerly expressed.) Too much is troublesome; what a clog was to SARENA a Parthian Lord, (whereof History takes notice) that could never remove his family, with less ●hen a thousand Camels? Satisfaction doth not consist in abundance; for a superfluity both of profits and pleasures, hath commonly a very ill influence upon the mind, and is apt ●o reduce it to a strange kind of debauchery and insatiableness. Too ●arge a quantity of meat (though Good) doth as ordinarily offend 〈◊〉 weak stomach, as that which is ●oth unsavoury and unwholesome. ●ome Appetites are sooner wearied, ●en satisfied. He that feeds spaingly, for the most part, is in a bet●●r state of health, than he that feeds much; for the latter often gluts a●● overcharges nature, so that inste●● of receiving nourishment, she beco●● distempered, and runs forth in● diseases. This holds a direct parallel with the desires of men, as 〈◊〉 other earthly enjoyments. Therefore it justly concerns us, to gi●● strict and severe repulses to the f●●● overtures and appearances of inordinate desires, and to curb the unruly motions of our hearts in th●● very infancy, otherwise they ●●● grow too strong and incorrigib●● and so carry us on to a wild Exce●● which is not only dangerous ●●● destructive. But as to spiritual thi●● our desires can never be inordina●● our thirstings and long a●●●● Grace and holiness, is that sacri●●● which of all other, is most pleas●●● to God, and most beneficial to 〈◊〉 own immortal souls. This 〈◊〉 stand us instead when all transit●●● trash, and vain delights vanish. 〈◊〉 will be a means not only to suppo●● us here, but rejoice us hereafter. A●● lastly, we have the greater cause, contract and limit our desires in earthly things, for that the guilt of misinjoying them, will attend us with sorrow to our graves, and after that to the judgement-seat, that Great Tribunal.   

18. PARAGRAPH.  
THerefore since it is necessary, that Nature be kept short of her Demands: Let's resolve first to deny her ●mall things, and so by degrees we ●hall be able to overcome her in that wherein otherwise she would grow impetuously violent, and less lya●e to subduction, (but observe I ●eak of her here in a depraved conation.) We shall be in a fare better opacity to encounter with great afflictions, if we exercise ourselves ●ith digesting small crosses. He that ●●ath a distempered state of body, and supplies himself to the advice of his ●●ysitian, will first take a preparative, before a strong Potion. It is requisite 〈◊〉 should observe the same course with the troubles that seize upon the min● petty grievances are endured wi●● more ease, and open a way for o●● patience and further support, under those of a more pressing nature. 〈◊〉 that will not suffer a check, nor ●●ceive a frown, will hardly take 〈◊〉 blow, but retort it with vehemen●●. Nor will he endure the violence of tempestuous storm, that will not 〈◊〉 bide a little wet. Those that ha●● lived long in prosperity, and ha●● been thence transported to the t●● of worldly pleasure, seldom or ●●ver meeting with the least gust, 〈◊〉 counter-blast of adversity; If af●● all this, Providence surprise the●● with some anxious sharp affliction Oh! How it presseth them down 〈◊〉 the earth; and (unless they be w●● principled) distracts all their faculties, works a strange discomposure in all their thoughts, destroys 〈◊〉 their joy, and hurries them to a de●● degree of impatience; and so engages them to quarrel with that i●● resistible Divine hand that strikes; whereby they add offence to their misery. And much of this may be imputed to their non-acquaintance with former sufferings. He that can discover a calm contented temper, when his friends and intimates fail him, his dear relations disappoint him in those things wherein he promised himself a satisfaction: If he can pass over these and such like occurrences, so as not to be passionately concerned; certainly this man will be in a comfortable capacity to entertain crosses of an heaviour consequence.  
I have observed, those that desire to have their Children strong and active, as a means conducible thereunto; have enured them to pitch bars, to toss ponderous weights, to handle foils, and the like; which serves both to extend and strengthen the Nerves, and gives an aptitude to exercises of that nature. Truly, it is not unworthy our imitation in the course of our lives; for if we acquaint ourselves with a patiented bearing of those lesser cross incidences, that unavoidably attend 〈◊〉 in our Pilgrimage; we shall have 〈◊〉 greater power to deal with, and more Christian fortitude to ove● rule, the distracting influences of th● severest troubles.  
It was an excellent use (and wor●● our observation,) that Socrates ma●● of the sharp tongues of his wives, f●● (said he) They prepare my patience 〈◊〉 public sufferings. It will very mu●● avail us in this particular, if 〈◊〉 thwart our novile wanton appetite in those things wherein they pla●● so much pleasure, and do curb our ●●riosity with a delatory forbearant of those seeming contentment which we so fond affect. Do va●● (though pleasurable) delights pro● us to embrace them? Let's de●● ourselves the liberty of compliance though they earnestly importune 〈◊〉 Let's not gratify our curious hum●● with the taste of those endearing novelties, that meet us with such insinuating invitations. We have 〈◊〉 very memorable Example in Dav●● and that which argued a Rare Regiment of his passions; That when he was in extremity of thirst, and longed for refreshment, could say, 
* 2 Sma 23.15.16.17.  Oh! that one would give me to drink of the water of the well of Bethlehem, which is by the Gate! But when he perceived that water was purchased with the hazard of the lives, of three of his mighty men, which rushed through the Army of the Philistines to draw it at the well; being brought unto him, he would not drink it; but (says the Text) poured it unto the Lord. This was a singular piece of self-denial in that Good King, to reject the benefit of that he so exceedingly desired, in regard of his thirst; because it was obtained with so much hazard and difficulty, as appears by the subsequent verse: Be it fare from me, O Lord (saith David) that I should do this. Is not this the blood of the men that went in jeopardy of their lives? Thus if we can hold a resolution, to put a restraint upon our desires, in those things they so eagerly affect; and with all digest Anxieties of a lighter stamp, and make them preparatory to heavier afflictions, we shall find this course very conducible to our satisfaction.   

19 PARAGRAPH.  
NOw I arrive at the approved Antidote, and Sovereign Remedy for all our Evils; and that's devours prayer. Nothing under Heaven will state us in a peaceable quiet condition, if this fail us; without which all our possible endeavours and actings for relief, are perfunctory, vai●● and fruitless. It must be the fervent and faithful supplications of ou● souls, presented to the Majesty o● the Most High God, through the precious merits of Jesus Christ, together with the inoperation of that H●ly Spirit, 
* Ja. 1.17.  from whom, every good gift and every perfect giving proceedeth, tha● can alone both settle our inwar● and outward peace, and free us fro● those disturbing perplexities, and distractions, wherewith the world is apt to encounter us. Are we environed, with temptations? Prayer repels their violent assaults. Are we faint and feeble, and compassed about with infirmities? The 
* Ro. 8.26  spirit of God in prayer, helps our infirmities, and makes request for us with sighs, that cannot be expressed. It is that spirit of Adoption that instructs us how to pray. Prayer is like that 
* 2 Ki. 2.  Fiery Chariot, wherein Elijah was carried from earth to heaven: For by it, we poor Mortals, are transported to have conversation with God, and to speak with him in a familiar manner; and being in the body, we are carried out of the body. This praying spirit, presents our sighs, inflames our affections, and whispers words that we are not able to repeat. Whoever speaks against us, it becomes our Advocate, and makes request for us, is a means to infatuate the Counsels of all our adversaries, and to remove every prejudice that is cast upon us. All the imaginable malice off men and devils, cannot cut off the Intelligence of a Christian with the Lord: though he be separated from all humane society here below, and locked up in some unaccessible cave; yet can no man hinder his access to God, and his addresser to Heaven. If his tongue should be cut forth of his head; yet his very sighs and groans (which trouble may increase, but cannot destroy) will echo forth his humble requests to the Almighty. This is singular comfort to the Children of God, that when they are cast into that extremity, that neither eye, nor hand, nor tongue, can assist them in prayer; they may consider Good King Ezekiah, who was so much weakened with bodily diseases, and infirmities, that he could not express his mind, nor pray distinctly to his heavenly Father; yet his 
* Isa. 38.14.  mourning like a Dove, and chaffering like a Swallow, entered into the Lord's ear, and brought him back a comfortable answer. The least word of God, in return of prayer, hath power enough to make the blind see, the lame walk, the dumb to speak, the deaf to hear, and she that is sick of a Fever to arise up and minister. We cannot want consolation if we can get grace to pray. For as our supplications ascend, the multiplied mercies of God descend: light comes to resolve our doubts, resolution to expel our fears, comfort to mitigate our troubles, joy to seclude our sorrows, means to supply our wants, and strength to sustain our weakness.  
If we converse with Scripture, and Ecclesiastic story, we shall find, what wonderful things have been accomplished by this incomparable Engine. 
[a] Gen. 20.17.18.  Abraham's prayer opened the barren wombs of Abimilech's household; and 
[b] Gen. 18. from 22. to 32.  closed up the hands of the Angels who went with a purpose to destroy Sodom but could not bring down fire upon it, till righteous Lot was removed thence. The prayer of 
[c] Ex. 14.22, 23.  Mosos; parted the Red Sea, and was more forceable to overthrow the Army of 
[d] Ex. 17.11.  Amaleck, than all the weapons of Israel. The prayer of 
[e] Josh. 10.12.  Joshua made the sun stand still in the Firmament. 
[f] 1 Sa. 7.9, 10, 11.  Samuell's prayer brought loud thunder, and heavy hailstones upon the Philistines. 
[g] Ja. 5.15, 16, 17.  Eliah's prayer closed the heavens for the space of three years and six months, & opened them again; and this Example St. James applies to every Goodly man; That we should not think they did these things, by the privilege of their persons, rather than the efficacy of their prayers: he shows that Eliah was a man subject to the same infirmities, whereunto we are subject; and that the prayer of any Godly man avails much; yea (if it be fervent) no less than his. And though we work not by prayer such external miracles as he did; yet thereby we draw down inward grace, bringing light to the blind, life to the dead, and works an admirable change by repentance. It is storied of Aurelius Antonius, that in his expedition against the Germans, he had in his Army a Legion of Christians, who by their earnest prayer unto God, obtained rain for the refreshment of his Army, when it was like to perish by thirst; and likewise brought down fearful thunderings upon their enemies: Insomuch that ever after, he called that Legion, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fulminatrix.  Thundering Band.  
Thus in all age's prayer hath been so powerful and efficacious, that it hath sometimes altered the very course of nature without, and at all times wrought a change of corrupt nature within. Nor can it be otherwise, if we consider the most effectual intercession of our great 
* Herald 9.11, 12.  Highpriest, (Jesus Christ) who presents our prayers, our praises, duties, services and all our spiritual performances unto God the Father, and procures acceptance of him. At the very instant of our praying, he perfumes the Mercy-Seat (having before sprinkled it with His blood) and mingles our duties with His Intercessions, and together, carries them upon the Golden Censer into the Holy of Holiest, and there presents them to his heavenly Father; unto whose sacred presence He takes our persons (though not perceived by us) as knowing that if they be not accepted, our prayers will not; for though by the Covenant of works, God did first accept the work and then the person, yet in the Covenant of Grace, he first accepts our persons (in His Son) and then our performances. And that which is infinite comfort to every Christian, because that in our best estate, in our most refined Condition here below, we are subject to many failings and imperfections in our holiest duties: Therefore does our Eternal Highpriest, diligently observe what evils, or infirmities attend our prayers, that may any ways interrupt their access to heaven, and those he draws out, and takes quite away, before He present our petitions to His Father. Here is mercy in such eminent manner, as cannot be sufficiently expressed! And this is clearly held forth by that in 
* Ex. 28 & Mal. 3.  Exodus, where the Highpriest, after Moses law (who was a Type of Jesus Christ) took away the iniquities of the Holy things of God's people.  
To proceed yet further, there is not any thing that can be expressed, that is so highly pleasing to God, as the fervent prayers of his Servants. He delights to have his Holy Name called on, and to be conversed with inan humble supplicatory way. We cannot be so ready to express our wants, as God will be to relieve us. If we do in faith and humility, implore the throne of Grace, Almighty God, does most certainly, either grant that which we humbly and immediately desire, or in lief thereof, something of an higher nature, that may more advantage us, or else (that which is a greater mercy then either of the former) he sanctifyes the want of those things to the satisfaction of our souls.  
Seldom or never did any faint under affliction that was attended with a praying spirit; It is the most powerful help and surest support, that ever Christian was acquainted with. Though all the inveterate persons in the world were joined in a confederacy to contrive our ruin, and left no probable ways unassayed, 〈◊〉 accomplish and effect that end; ye● such a regard hath the merciful Majesty of our God to the prayers o● his Servants, that they shall become a rock to preserve us, and split ou● enemies, such a rock, that all the weapons and instruments which a●● can imagine, (though put into th● most dexterous hands) shall neve● be able to hawe asunder. At the voice of prayer, the very Gates of heave● fly open to make way for the ascension of our supplications to the mo●● High, at which all the blessed Angels in that Celestial Mansion (to speak● with reverence) even leap for joy. When we are at the greatest loss either in respect of our spiritual o● temporal estate, prayer comfortably recovers us, renews our acquaintance with God, and so enables us to encounter with the greatest difficulties● to repel the fiery darts of Satan, and to arm ourselves against the destroying influence of his subtle insinuations, whereby he daily endeavours to deceive us. It is a means to frustrate the sinful contrivances of wicked men, and to make discovery of their pernicious intendments, and clandestine practices against the righteous, and so prevents them. It's a special remedy against the insurrection of evil thought, it crushes and destroys ●hem in embryo, it strikes them with ●eath before they can fully recover ●●fe; and kills corruptions in the ●●ud, before they be full blown. And 〈◊〉 regard the purest gold, may not 〈◊〉 altogether free from some dross, 〈◊〉 effectually refines the earthly part ●●f a regenerate man, that he may be wholly fit for his Master's use. Oh! ●hat we could live and die upon this ●bject, in reference to which, time ●ould rather fail, than matter to discourse of. Therefore since 'tis ●ident, how excellent a means ●ayer is against all our inward and ●●tward evils, and what a comfort 〈◊〉 all distress, let our souls and spi●es give up themselves to a constant ●nscientious, practise in this sa●●ed acceptable duty, that God may have the glory, and delight in th● work of his own hands, so shall 〈◊〉 be happyed to all eternity.   

20. PARAGRAPH.  
NOW I come to the last particular I shall insist on, which 〈◊〉 this; That we endeavour by all p●●sible means, and resolve throu●● Divine assistance to be truly thank●● to God in each condition, to re●●praise to His Glorious Name, in w●● state soever Providence hath cast 〈◊〉 If there were no other arguments the world to engage us to suc● course, this alone were sufficient which the Apostle Paul asserts in 〈◊〉 of his Epistles, thus: 
[a] 1 The. 5.18.  In earthing give thanks; for it is the will of 〈◊〉 in Christ Jesus, concerning you.  
Who dares upon reading th●● words, run into such a conte●● as to violate the Sacred Will of 〈◊〉 Most High? It rather concerns to give up our lives in an absolute conformity thereunto. 
[b] Psa. 103.1.  Bless the Lord O my soul (saith David) and all that is within me bless his Holy Name. And in another place, 
[c] Psa. 146.2.  While I live will I praise the Lord, I will sing praises to my God, while I have a being. 
[d] Psa. 145.2.  Every day will I bless thee; And I will praise thy Name for ever and ever. He that peruseth the Psalms of this Sacred Penman, shall almost in every page of that book find his earnest and pathetical exhortations to praise God for his Divine love and care, his power and mercy, his Providence, his Word and Ordinances, yea also for troubles, afflictions, and every thing. He exhorts all 
[e] Psa. 148.  Celestial, Rational, and Terrestrial creatures to this Duty; and to perform it upon all kinds of 
[f] Psa. 150.  Instruments. Never was any a greater Scholar in this School, nor a greater Proficient in this work then David, and hath left it as a Rule to all that ●hall succeed him. Job was of an excellent temper too, who when he had ●ost his estate, lost his children, and all Relations, that were near and dear to him, could comfortably say 
[g] Job 1.21.  The Lord gives, and the Lord take blessed be his name. Though his enemy increased, and his friends stood af●●● off, and he himself almost given 〈◊〉 to the hands of Satan; yet for all th●● he blesseth the Lord. If we consider th●● excellencies of God, we have infinal cause to praise him, if we likew●●● look upon the mercies and bene●●● we daily receive, we have as mu●● cause to give thanks: There is 〈◊〉 condition so disconsolated, but atte●●ed with some good: No darkness in that extremity, but hath ●o●● light: No affliction so miserable but is mingled with mercy; therefore we are engaged to be thankful Our Saviour Christ could say; wh●● he had not where to lay his head, 
[h] Ma. 11.25.  Fa●● I thank thee. When he went to his 〈◊〉 gony, and sweat drops of bloud● There was (says the Text) a Psalm of praise. Who would not be willing to follow such a glorious example. There is no affliction that can be●● a Christian (though never so sha●● and grievous) but is usually atte●●ed with this advantage, it gives an opportunity to exercise such graces, as patience and the like; which a prosperous estate seldom or never takes notice of; so that if our tribulation seem to deprive us of one mercy, it fits us with another; which may justly call for our thankfulness. Though the children of Israel lost their Moses, God gave them a Jo●hua; Though he took away Ely, he raised up Samuel: so that this is but mercy exchanged, to the greater benefit of those it respects. It is God's way to examine what stock of grace we have, and to make other provision for us accordingly. And if he observe that our gifts, acquirements, and natural parts soar high, and grow strong, and are unwilling to hold proportion with our stock of Grace; then doth he mingle our wine with water, and takes us a degree lower; yet nevertheless this loss becomes our gain, and this weakness makes us strong: so that hence we have abundant cause to bless God in this Condition. And though the malice of our enemies pursue us with terrible persecutions● 
(i) Phi. i 29.  To you it is given (saith Paul) not 〈◊〉 to believe, but to suffer; whatsoever 〈◊〉 given of God, deserves our thank●●● It is a great privilege to be kept pur● and the people of God are never 〈◊〉 pure then under persecution. That truth to which we bear testimony, an● for which we suffer, increaseth an● spreads itself the more through ou● sufferings. Therefore let's be advised by the Apostle Peter, 
(k) 1 Pet. 4.16.  That if 〈◊〉 man suffer as a Christian, let him not 〈◊〉 ashamed, but let him glorify God in th●● behalf. And although the sunshine of Gods beautiful aspect, seem so eclipsed, that our spiritual condition is ove● clouded, yet it may be day when th● beams of the Sun do not appear, an● though it be dark without, there m●● be light within. And this for o●● future comfort is certain, that thought God may for a moment withdraw His comforting presence from 〈◊〉 children, yet never his supporting presence; They still find that they ha●● that interest in him and that dependence on him, that they would no● relinquish for all the world; and though they seem low, even lost and forsaken, for all this a gracious heart will not renounce the ways of his Saviour; so that here's plentiful matter for our praise and thanksgiving. And then further, it is an infinite mercy and well worth our thanks, that in all our temptations (though never so terrible and impetuous) we have a secure refuge to fly to, where we shall undoubtedly be relieved; 
(l) Herald 2.18.  He was in all things tempted, (saith the Author to the Hebrews) that he might secure those that are tempted. 
(m) Joh 16.33.  Christ bids be of comfort, for he hath overcome the world, he hath subdued Satan, and bound him up in chains, that he cannot stir a foot without permission from above, as is evident by that expression in St. Luke's Gospel, 
(n) Lu. 23.  Simon, Simon, (saith our Saviour) Satan hath desired thee that he may winnowe thee as wheat, but I have prayed for thee, that thy faith fail not. If he had had power of his own, he would never have asked leave. Jesus Christ prays for us at the very instant of our temptation, and is that brazen serpent, that cures us when we are stung. And though he suffer us sometimes to be tempted, it is that we may not be 
(o) 2 Co. 12.7.  exalted above measure; to keep us humble, and preserve us from being split upon spiritual Pride, (a rock that would soon dash us in pieces.) Temptation, as one well observed, is the souls rape, it may offer violence, and deflower our souls; but if we do not yield to it, it can never deprive us of our innocency. And how eminent a mercy it is to be kept chaste unto Christ, let every Christian judge. If then there be such just cause to praise God in these extremities; Certainly we shall meet with much more, in the daily blessings and favours that are dispensed to us, by the hands of our bountiful Father. But above all that can be thought on, was that eternal mer-of God; in giving his dearly beloved Son, to suffer death for our transgressions, and that in the shamefullest, and severest manner that ever story made mention of, for no other end, but that we which were dead in trespasses and sins, might be made alive; that we which were bondslaves to Satan, might be released from that hellish thraldom; that we which were vagabonds and aliens, might be made heirs of that incorruptible and Celestial inheritance, that never was, nor ever will be capable of diminution or decay. All our days are too few to spend in praise for such a glorious endearment as this is; and yet we have many more of a very transcendent nature to draw forth our hearts in thankfulness. As that precious Gospel, and written word of God, that together with the Holy Spirit, conveys the glad tidings of salvation to our souls; that serves as a light to our feet, and a lantern to our paths, that searches the dark corners of our hearts, and makes discovery of our gross corruptions, and so slays them; that they may not rise up in rebellion against us, to terrify us at that great and general day of Judgement; whereto there will be an universal Summons, nor any ways be able to contribute to our condemnation. It is likewise a great mercy and worth our thanks, that our eyes behold our Teachers, that the doors of God's Tabernacle are not shut 〈◊〉. That we have faithful Pastors, whole endeavours are daily employed to gather us into that sheepfold, whereof Jesus Christ is shepherd; and to break that bre●● of life, wrapped up in the word & ordinances, and dispense it to our souls, for our spiritual nourishment, whereby we are further enabled to grow in Grace and holiness from one degree to another, till by that Celestial repast we attain in an higher improvement and perfection. In may also call for our thankful acknowledgements that we are preserved from peril and bodily danger, to which we are liable every moment. Should we be dea●● with according to our deserts, in respe●● of our sins, every morsel we eat might be mixed with poison, every shower that fall● from heaven, instead of rain, might he sulphur, and every flash of lightning, fire to reduce us to ashes; The very earth whereon 〈◊〉 tread, might open her bowels, and swallow us quick for our rebellions, as it did 
(p) Numb. 1631.  Core, Dathan and Abiram. If we cast our eyes into Holy Writ, and observe what fearful judgements God hath inflicted on sinners, and made them sudden example● of his justice, as 
(q) Gen. 19.26.  Lot's wife for her looking back was turned into a pillar of salt; 
(r) Gen. 19.24.  Sodom for her pride, was destroyed with fire and brimstone; 
(s) 1 Kings 13.4.  Jeroboam for his burning incense, had his hand withered; 
(t) 1 Sam. 4.18.  Ely for suffering his children to abuse the Priest's office, had his neck broke; The 
(u) 2 Kin. 2.23, 24.  children for mocking Elisha, were devoured with bears; 
(w) 2 Ki. 9  Jesabel for oppressing Naboth, was eaten with dogs; 
(x) Leu. 10.1, 2.  Nadab, and Abibu, for using profane fire upon the Altar, were consumed with fire; 
(y) 1 Sam. 15.28.  Saul for disobeying Samuel, lost his Kingdom, 
(z) Lu. 1.20.  Zachary for his unbelief, was strucken with dumbness; 
(a) Act. 13.11.  Elymas for hindering the course of the Gospel; with blindness; 
(b) 2 Ki. 5.27.  Gehazi, for taking bribes, with leprosy; 
(c) Dan. 5.30.  Balshazzar, for profaning the holy vessels; and 
(d) Act. 5.10.  Ananias and Saphira, for telling a  were struck with death; Yea and 
(e) Deu. 32.48, 49, 50, 51.  Moses for trespassing at the waters of Meriba, was shut out of the Land of Canaan; And that we which are guilty of as great enormities, and yet suffered to live free from such punishments, is the mirror of mercy, and that which may justly exact praise and oblige us to bless God, that he vouchsafes us an opportunity for that purpose. Further, that we have liberty, and not only so; but invitation and encouragement to pray and make known our wants, and acknowledge our unworthiness, and solicit at the Throne of Grace for comfort and relief, is all rich matter for our thankfulness. It were an endless task to enumerate the multiplied occasions that are daily and hourly offered us, as monitors to this duty. Therefore let's resolve by the assistance of the Almighty, to draw forth our hearts and souls in all humble thankfulness, in all estates, and in all our conditions. Do we pray God in adversity? It is a means, to speak it with due reverence, to engage God to make us prosperous. Do we praise him in prosperity? It's a means to continue us in that state. Are we low? He will raise us, up. Are we deserted? He will enlarge us and shine upon us. He that can bless God, for that his eyes are opened to see his sins; God will open those eyes to see their Saviour. Do we bless God in affliction? He will make those afflictions blessings to us. A Christian that can praise and glorify God in adversity, shames Satan and utterly confounds that adversary: As one very well observes, upon this occasion, and instances in that of Job, where the devil says unto God concerning him; 
[f] Job 1.11, 12. & 21.  Do but touch him and he will curse thee to thy face: he is in thy hand, saith the Lord, only save his life; so satan touched him. What then? The Lord gives, and the Lord takes away, saith Job, blessed be his Name. So that we see here is blessing instead of cursing. Job is of another temper than Satan thought him to be of. Thus is it evident how advantageous a thankful heart is upon all all occasions: and we shall more easily attain to that temper, if we first consider the interest we have in a Saviour, and endeavour to maintain the assurance of our union with him; and to persuade ourselves that all his dispensations proceed from love, and likewise that all things work together for our good; which is infallibly true in reference to all the Children of God. And lastly, let's be sure to maintain the sense of our own unworthiness, both in respect of our emptiness as creatures, and in respect of our sin as depraved creatures. David was herein a very great Proficient: for there was never any man more thankful than he, as is manifest by his whole book of Psalms, as before observed, being as it were, composed and made up of thankfulness; yet did never any one in the world express an higher sense of his own unworthiness.  
Therefore let his eminent example prevail with us; and engage us to a conscientious Performance of this and all other Duties, that we have in Command from that inviolable Supreme Authority of Heaven.  
To close all, That the Dominion of JESUS CHRIST may be Advanced, the Great Name of our GOD Eternally Glorified, and that our Immortal Souls may therein, ever see themselves satisfied and saved, is and ever shall be the earnest prayer of  
From my Chamber this 7. of Aug. 1650. SIR, Your Devoted and most faithful Servant R. WARDE.    

ERRATA.  
PAge 24. line 4. for fragle read frail, p 34. l. 21. f. either r. rather: p. 44. l. 26. f. dever. r. never: p. 74. l. 24. f. doth r. to: p. 87. l. 3. f. oer. be: p. 114. l. 28. f. confidence r. confiden s: p. 122. l. 10. f. was to, r. was it to.