is truly humble, is a fit subject for all graces, and, amongst the rest, for the grace of Contentation.

Give me a man therefore, that is vile in his own eyes; that is sensible of his own wretchedness; that knows what it is to sin, and what belongs to that sin whereof he is guilty: this man shall think it a mercy, that he is any where out of hell; shall account all the evils that he is free from, so many new favours; shall reckon easy corrections amongst his blessings; and shall esteem any blessing infinitely obliging.

Whereas, contrarily, the proud beggar is ready to throw God's alms at his head; and swells at every lash, that he receives from the divine hand.

Not without great cause, therefore, doth the Royal Preacher oppose the patient in spirit, to the proud in spirit; Eccl. vii. 8: for the proud man can no more be patient, than the patient can be discontent with whatsoever hand of his God. Every toy puts the proud man beside his patience: if but a fly be found in Pharaoh's cup, he is straight in rage, as the Jewish tradition lays the quarrel; and sends his butler into durance and if the emperor do but mistake the stirrup of our countryman Pope Adrian, he shall dance attendance for his crown: if a Mardochee do but fail of a courtesy to Haman, all Jews must bleed to death and how unquiet are our vain dames, if this curl be not set right, or that pin misplaced! But the meek spirit is incurious; and so thoroughly subacted, that he takes his load from God, as the camel from his master, upon his knees: and, for men, if they compel him to go one mile, he goes twain; if they smite him on the right cheek, he turns the other; if they sue away his coat, he parts with his cloak also; Matth. v. 39, 40, 41.

Heraclius, the emperor, when he was about to pass through the golden gate, and to ride in royal state through the streets of Jerusalem, being put in mind by Zacharias, the Bishop there, of the humble and dejected fashion, wherein his Saviour walked through those streets towards his Passion, strips off his rich robes, lays aside his crown, and, with bare head and bare feet, submissively paces the same way, that his Redeemer had carried his Cross towards his Golgotha. Every true Christian is ready to tread in the deep steps of his Savicur; as well knowing, that if he should descend to the gates of death, of the grave, of hell, he cannot be so humbled, as the Son of God was for him.

And, indeed, this, and this alone, is the true way to glory. He, that is Truth itself, hath told us, that he, who humbles himself, shall be exalted: and wise Solomon, Before honour is humility; Prov. xv. 33. The fuller treads upon that cloth, which he means to whiten: and he, that would see the stars by day, must not climb up into some high mountain, but must

descend to the lower cells of the earth. Shortly, whosoever would raise up a firm building of Contentation, must be sure to lay the foundation in Humility.

(2.) Secondly, to make up a true contentment with the most adverse estate, there is required a faithful Self-Resignation into the hands of that God, whose we are; who, as he hath more right in us than ourselves, so he best knows what to do with us.

How graciously hath his mercy invited us to our own ease! Be careful, saith he, for nothing; but, in every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God; Phil. iv. 6. We are naturally apt, in our necessities, to have recourse to greater powers than our own; even where we have no engagement of their help: how much more should we cast ourselves upon the Almighty, when he not only allows, but solicits our reliance upon him!

It was a question, that might have befitted the mouth of the best Christian, which fell from Socrates: "Since God himself is careful for thee, why art thou solicitous for thyself?" If evils were let loose upon us, so as it were possible for us to suffer any thing that God were not aware of, we might have just cause to sink under adversities; but now, that we know every dram of our affliction is weighed out to us, by that allwise and all-merciful Providence; Oh, our infidelity, if we do make scruple of taking in the most bitter dose!

Here then is the right use of that main duty of Christianity, to live by faith. Brute creatures live by sense; mere men, by reason; Christians, by faith. Now, faith is the substance of things hoped for; the evidence of things not seen; Heb, xi. 1. In our extremities, we hope for God's gracious deliverance: faith gives a subsistence to that deliverance, before it be. The mercies, that God hath reserved for us, do not yet shew themselves: faith is the evidence of them, though yet unseen.

It was the motto of the learned and godly Divine, Mr. Perkins, Fidei vita vera vita; "The true life, is the life of faith ;” a word, which that worthy servant of God did both write and live.

Neither indeed is any other life truly vital, but this: for, hereby, we enjoy God, in all whatsoever occurrences. Are we abridged of means? we feed upon the cordial promises of our God. Do we sigh and groan under varieties of grievous persecutions? out of the worst of them we can pick out comforts; while we can hear our Saviour say, Blessed are they, which are persecuted for righteousness' sake; for theirs is the kingdom of heaven; Matth. v. 10. Are we deserted and abandoned of friends? we see him by us, who hath said, I will never leave thee, nor forsake thee; Heb. xiii. 5. Do we droop under spiritual desertions? we hear the God of Truth say, For a small

moment have I forsaken thee; but with great mercy will I gather thee: in a little wrath, I hid my face from thee; but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer; Is. liv. 7, 8. Are we driven from home? If we take the wings of the morning, and remain in the uttermost parts of the sea; even there also shall thy hand lead us, and thy right-hand shall hold us; Ps. cxxxix. 8, 9, 10. Are we dungeoned up from the sight of the sun: Peradventure the darkness shall cover us; but then shall our night be turned into day; yea, the darkness is no darkness with thee; vv. 11, 12. Are we cast down upon the bed of sickness? He, that is our God, is the God of Salvation; and, unto God the Lord belong the issues from death; Ps. lxviii. 20.

It cannot be spoken, how injurious those men are to themselves, that will be managing their own cares; and plotting the prevention of their fears; and projecting their own, both indemnity and advantages: for, as they lay an unnecessary load upon their own shoulders, so they draw upon themselves the miseries of an unremediable disappointment. Alas, how can their weakness make good those events, which they vainly promise to themselves; or avert those judgments, they would escape; or uphold them in those evils, they must undergo? Whereas, if we put all this upon a gracious God, he contrives it with ease; looking for nothing from us, but our trust and thankfulness.

(3.) In the third place, it will be most requisite to furnish the soul with True Inward Riches: I mean not of mere moral virtues, which yet are truly precious when they are found in a good heart; but of a wealth as much above them, as gold is above dross; yea, as the thing, which is most precious, is above nothing.

And this shall be done, if we bring Christ home to the soul; if we can possess ourselves of him, who is God all-sufficient. For, such infinite contentment there is, in the Son of God made ours, that whosoever hath tasted of the sweetness of this comfort, is indifferent to all earthly things; and so, insensible of those extreme differences of events, wherewith others are perplexed. How can he be dejected with the want of anything, who is possessed of him, that possesseth all things? How can he be over-affected with trivial profits or pleasures, who is taken up with the God of all Comfort?

Is Christ mine, therefore? how can I fail of all contentment? How can he complain to want light, that dwells in the midst of the sun? How can he complain of thirst, out of whose belly flow rivers of living waters? John vii. 38. What can I wish, that my Christ is not to me? Would I have meat and drink? My flesh is meat indeed; and my blood is drink indeed; John vi. 55. Would I have clothing? But, put ye on the Lord Jesus

VOL. VII.

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Christ, saith the Apostle; Rom. xiii. 14. Would I have medicine? He is the Tree of Life, the leaves whereof are for the healing of the nations; Rev. xxii. 2. Would I have safety and protection? He truly is my strength and my salvation: he is my defence, so as I shall not fall. In God is my health and my glory; the rock of my might; and in God is my trust; Ps. lxii. 6, 7. Would I have direction? I am the way, and the truth; John xiv. 6. Would I have life? Christ is to me to live; Phil. i. 21. I am the resurrection and the life; John xi.

Would I have all spiritual good things? We are in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 1. Cor. i. 30.

Oh, the happy condition of the man that is in Christ, and hath Christ in him; Shall I account him rich, that hath store of oxen, and sheep, and horses, and camels; that hath heaps of metals, and some spots of ground? and shall I not account him infinitely more rich, that owns and enjoys him, whose the earth is, and the fulness of it; whose heaven is, and the glory of it? Shall I justly account that man great, whom the king will honour and place near to himself? and shall I not esteem that man more honourable, whom the King of Heaven is pleased to admit unto such partnership of glory, as to profess, To him, that overcometh, will I grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne; Rev. iii. 21.

It is a true word of St. Augustin, that every soul is either Christ's Spouse, or the Devil's Harlot. Now, if we be matched to Christ, the Lord of Glory; what a blessed union is here! What can he withhold from us, that hath given us himself? I could envy the devotion of that man, though otherwise misplaced, whom St. Bernard heard to spend the night in no other words, than, Deus meus et omnia; "My God, and all things." Certainly, he, who hath that God, hath more than all things; he, that wants him, whatever else he seems to possess, hath less than nothing.

SECT. 3.

Holy Resolutions for Contentment. (1.) That our present estate is best for us :- -(2.) To abate of our Desires :-(3.) To digest smaller Inconveniences :-(4.) To be frequent and fervent in prayer.

AFTER these serious Considerations and meet Dispositions, shall, in the last place, follow certain firm RESOLUTIONS, for the full actuating our Contentment.

(1.) And, first, we must resolve, out of the unfailable grounds

of Divine Providence formerly spoken of, That the present estate wherein we are, is certainly the best for us; and, therefore, we must herein absolutely captivate our understanding and will, to that of the Highest.

How unmeet judges are flesh and blood, of the best fitness of a condition for us! As some palates, which are none of the wholesomest, like nothing but sweetmeats; so our nature would be fed up, with the only delicacies of pleasures and prosperity: according to the false principle of Aristippus, that he only is happy, which is delighted. But the all-wise God knows another diet, more fit for our health; and, therefore, graciously tempers our dishes, with the tart sauces of affliction. mother of the two sons of Zebedee and her ambitious children, are all for the chief peerage in the temporal kingdom of Christ: but he calls them to a bitter cup and a bloody baptism, rather: and this was a far greater honour, than that they sued for.

The

There is no earthly estate absolutely good for all persons; like as no gale can serve for all passengers. In Afric, they say, the north wind brings clouds, and the south wind clears up. That plant, which was starved in one soil, in another prospers: yea, that, which in some climate is poison, proves wholesome in another. Some one man, if he had another's blessings, would run wild; and if he had some other man's crosses, would be desperate.

The infinite wisdom of the great Governor of the World allots every one his due proportion. The fitches are not thrashed with a thrashing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod, saith Isaiah; ch. xxviii. 27.

And, no otherwise, in matter of prosperity: Joseph's coat may be party-coloured; and Benjamin's mess may be five times so much as any of his brethren; Gen. xliii. 34. It is marvel if they, who did so much envy Joseph for his dream of superiority, did not also envy Benjamin for so large a service, and so rich gifts at his parting: this, it seems, gave occasion for the good Patriarch's fear, when he charged them, See that you fall not out by the way; Gen. xlv. 24. But, there had been no reason for so impotent an envy: while the gift is free, and each speeds above his desert, who can have cause to repine? It is enough that Joseph knew a just reason of so unequal a distribution, though it were hidden from themselves. The elder brother may grudge the fat calf and the prime robe to the returned unthrift; but the father knows reason to make that difference.

God is infinitely just and infinitely merciful, in dispensing both his favours and punishment. In both kinds, every man hath that, which is fittest for him; because it is that, which God's will hath designed to him; and that will is the most absolute rule of justice.