for they shall eat the fruit of their doings In all our troubles and afflictions and amidst slanders and calumnies heap'd upon us what can comfort us but the answer of a good conscience This is cause of rejoycing that our 1 Cor. 1. 12. conscience testifies for us Amidst storms and tempests Euroclydons and tossings and tumblings a God reconciled will bear up our spirits against all Tranquillus Deus tranquillat omnia But because many pretend to conscience who are meer strangers to conscience and quiet themselves with a false peace and content themselves with a carnal security I will make mention of those distinguishing characters which St Bernard mentions Bona est conscientia Bern. de inter domo cap. 27. si habeat in corde puritatem in ore veritatem in actione rectitudinem What is that which sweetens the most bitter pill of afflictions but the testimony of a good conscience And what is that which imbitters all the pleasures in the world but an evil conscience One grain of an evil conscience intermixt amongst the grandeur and affluence of riches of the great ones of the world will prove like that wild gourd which spoiled the whole mess of pottage Luther hath a rare saying to this purpose Una guttula malae conscientiae totum mare mundani gaudii absorbet If then you would enjoy true and solid mirth and an abiding contentment labour to keep this Fort-royal impregnable I Hic murus aheneus esto Nil conscire sibi nulld pallescere culpà mean the bulwark of a good conscience This was the Apostles grand exercise to keep a conscience void of offence toward God and toward men Acts 24. 16. Faith and a good conscience are to be united 1 Tim. 1. 19. Holding faith and a good conscience If we unite them and hold them fast together we consult our own peace and tranquillity but if we divide them we lay our selves naked to the assaults of Satan the temptations of the world and the prevalency of our own corruptions 2. Another cause of contentment from 2. The right government of the affections is a cause of contentment our selves is the right government of the affections when affections are rightly regulated and bounded they administer great contentment and consolation The affections are frequently to be compared to the swelling and boisterous waves of the seas which keeps neither bounds nor banks but cause an inundation The affections are usually inordinate extravagant impetuous and disorderly and they set the whole man in a tumult The perturbations and disorders of the affections sets all in a hurly-burly of confusion But when through the grace of God the affections are set upon the right object and disposed in a right order then there ariseth a wonderful calm and serenity upon the spirit When the love joy hope and desire are weaned from the world and fixed upon heavenly things then the heart is quieted and abundantly satisfied But the disorder and divisions of the affections causeth great discontent for when the heart hankers partly after earth and partly after heaven there can be no solid contentment and acquiescence amidst such divisions and distractions But when all those affections love joy hope and desire make God the Centrum quietativum then all is right for then the heart is comforted and the conscience pacified and the whole man set in a right frame and temper A third cause of contentment is from the 3. There is cause encouragement for contentment from the examples of others examples of others This is causae exemplaris The examples of others may in an especial manner when God sets them home prevail with us to contentment Now we are to have a double aspect upon examples partly such as are above us and partly such as are below us 1. As for such as are above us we may 1. Let us look upon examples above us upon enquiry find many great and noble Personages contented with a small pittance of this world For instance of Moses it is recorded Heb. 11. 24. By faith Moses when he was come to years or as the Original is when he became a great man refused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magna fides quae principatus spernit contemptis se aggregat Grot. Joseph l. 2. c. 5. to be called the son of Pharaohs daughter Moses was so eminent in Pharaoh's Court as to be accounted the adopted son of Pharaoh's daughter Josephus an Historian of good note relates this story that Thermusis Pharaoh's daughter was the onely child of Pharaoh and he had no son to inherit the kingdom and that this his daughter had no child wherefore after she had found Moses at the rivers side she kept him hid for so long a time as it might be supposed to be her own child to the intent and purpose that he might inherit her fathers crown This history may be questionable but the Text evidently sets forth Moses his self-denial and contentedness of spirit Heb. 11. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt I may add farther the contentedness and self-denial of those worthies of whom the world was not worthy They wandred about in sheep-skins and goat-skins being destitute afflicted tormented of whom the world was not Heb. 11. 37 38. worthy They wandred in deserts and in mountains and in dens and caves of the earth Thus these holy men were contented with their mean contemptible condition in the world so they might obtain interest in a better life I question not but they might have worn better apparel then goat-skins sheep-skins and have lived in better houses then in dens and caves if they had complied with those times wherein they lived Galeacius Caracciolus left his Marquesdom of Vico and all his relations and contented himself to live in a retired private way at Geneva for he would not relinquish his Religion for the honours of the world but he resolved to hold fast the profession of his faith without wavering And he thunders out a dreadful anathema against such who make the wrong choice in these words Cursed be See the life of Galeacius Caracciolus the man who prefers all the gold and silver in the world before one days communion with Jesus Christ To this example I will add that of Hormisdas recorded by Theodoret. Theod. lib. 5. 131. This Hermisdas was a Noble-man of Persia and because he would not deny Christ he was degraded from his dignity stript of his clothes and compelled to wear rags and keep camels He was well contented with this mean condition and when afterwards the King of Persia sent for him and clothed him with silken clothes and perswaded him to deny Christ he presently tore his silken clothes in pieces saying If for these you think to have me deny my faith take them again Whereupon he was with scorn cast out Had this great man been willing to deny Christ he might have kept his temporal dignities and riches but he preferred Christ before all honours and he was rather contented to be a slave to the King of Persia and keep his camels then deny Christ for the greatest preferments 2. And as we must reflect upon examples 2. Let us look upon examples below us above us for our imitation so we must reflect upon examples below us and learn from them this excellent lesson of Contentment From the poorest we may learn this lesson Such as have no more then what they work for and can onely reserve something to keep them alive on the sabbath day for which they have wrought in hard labour all the six days in the week these I say eat drink and sleep with a great deal of contentment They are contented with course bread small drink and sometimes water and with a hard bed of straw and yet they eat and drink heartily and sleep quietly and they and their children look fat and well-liking They have not those cares fears and vexations upon their spirits as those have who have thousands of gold and silver With such as these we should compare our selves and if so little a portion content them why should not much more content us For a close of this Treatise let us be exhorted and O! that the Exhortation might take good effect to account God our portion riches treasure and all in all and having him who alone can quiet content and satisfie our souls we shall be abundantly quieted contented and satisfied I shall conclude all with Psal 4. 6 7 8. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more then in the time that their corn and their wine increased I will lay me down in peace and sleep for thou Lord onely makest me dwell in safety FINIS
contented man is 1. A contented man is a gainer for the present a gainer for he is so well pleased with his present condition that he enjoys great serenity and calmness in his spirit Though boisterous and swelling waves roar and toss him up and down and exceedingly afflict the outward man yet as to his inward man he enjoys a marvellous tranquillity and quietness Though storms and tempests and Felix ille quem nec fortuiâ—a attollunt nec adversa deprimunt Sen. one affliction follows upon the neck of another as one wave of the sea followeth another yet a man of a composed spirit comfortably passeth through all for neither prosperity puffs him up neither doth adversity cast him down And in the observation of the eloquent Oratour It is the property of a strong Fortis animi constantis est non perturbari in rebus asperis nec tumultuantem de gradu dejici Cic. Offic. and constant mind not to be disturbed in rough passages nor tumultuously to be cast down from his degree and condition A man of this choice frame of spirit is a great gainer even in variety of dispensations for what he hath he enjoys with comfort Whereas many who have vast revenues Honesta res est laeta paupertas illa verò non est paupertas si laeta est Cui enim cum paupertate bene convenit dives est Sen. yet enjoy them not to contentment and satisfaction some discontent or other ariseth and imbitters all though they may be accounted rich in the worlds esteem yet for want of a contented mind they are very poor and beggarly but a good man who makes God his portion and accounts him his treasure is exceeding rich and always in a thriving way notwithstanding losses and crosses intervene for he hath great cause of contentment both from above him and from within him 1. From above him he hath great cause 1. A good man hath cause of contentment from above him of contentment because he hath interest in precious promises in the covenant of grace in Gods special providences and in the redemption and intercession of Christ Upon these grounds he raiseth to himself abundance of contentment And though he meet with disappointments and failing in creatures yet his God never fails nor disappoints him And though the cisterns be drawn dry yet the fountain is always full upon such considerations a good man receives great satisfaction and labours to use the language of praise and thankfulness and avoid all querulous and murmuring language 2. A good man hath cause of contentedness 2. A good man hath cause of contentedness from within him from within him Prov. 14. 14. A good man shall be satisfied from himself i. e. There are inward consolations arising from the testimony of Gods reconciled countenance which will afford abundant satisfaction The testimony of a good conscience is a soul-satisfying comforter So then though there be without storms and tempests yet if there be a calm within and notwithstanding outward troubles and vexations yet if there be inward comforts as peace of conscience the light of Gods countenance the apprehension of his love in Christ all these will swallow up and devour all outward troubles and sorrows as Aaron's rod swallowed up and devoured the rods of the Magicians of Aegypt And as a contented man is a gainer for the present so 2. A contented man gains as to his future condition In the second place a contented man is a gainer as to his future condition For he takes a direct and ready way to thrive and to improve his estate to the best advantage whosoever is of such a composed and settled spirit he can set upon any business cheerfully and prepare for variety of dispensations However things go he is a resolved man and thankful for all It was an heroical speech of Luther Let the world Felix sit mundus evertatur mundus benedicam Domino qui fecit mundum Luth. be in prosperity or let it be destroyed yet will bless God who made the world As the Ancients held the plow and prayed so a man of this sweet and contented frame of spirit manageth the duties of his calling with prayer and faith in God and to pray and be diligent in our calling is the readiest way to thrive so we may expect a blessing from heaven Prov. 10. 4. The hana of the diligent maketh rich Thus Jabez prayed for Gods blessing and God answered his prayer 1 Chron. 4. 10. And Jabez called on the God of Israel saying O that thou wouldest bless me indeed and enlarge my coast and that thine hand may be with me and that thou wouldest keep me from evil that it may not grieve me And God granted him that which he requested It is not an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 6. gain but a great gain that accrues unto godly persons and contented persons This then is the way to improve our estates to the best advantage when we joyn godliness and contentment together It is an argument drawn à bene conjunctis ad malè divisa we must joyn them together and make no separation 5. Consid The greatness of the mercies which we enjoy and the meanness of those things which we want A fifth consideration to move us to contentment shall be drawn from the greatness of those mercies which we enjoy and the meanness and emptiness of those things which we want We who have interest in Christ have a right to all the promises and covenant of grace In Christ we have a strong title unto them We are of the church of the first-born and of the Hebr. 12. 23. Gal. 6. 10. 2 Cor. 6. 28. Rom. 8. 17. houshold of faith sons and daughters of God heirs and joynt heirs with Jesus Christ Now the serious consideration of our interest in these great things of eternity may cause us to set a lower rate on these things of this present world What is all the gold and silver all the Eastern and Western treasures in comparison of heavenly things They are no better then trash and vanity in comparison of those things which in heaven are reserved for all true beleevers Let us compare the riches of Christ his purchases of justification and sanctification and glorification with the honours profits and pleasures of this present world and we shall find that these transient and perishing things are not worthy to be compared with those durable things We read that Abraham gave the sons of his concubines gifts and sent them away but he gave the inheritance unto Isaac the son of the promise so God gives outward gifts as riches and honours to the men of the world but the inheritance of heaven he reserveth for his children There is a notable story of two men one called Anthony and the other called Didymus This Didymus was a man eminent for parts and graces but he was blind Anthony asked him if
will take no denial and notwithstanding the owners dissent and reluctancy yet he will pursue his indefatigable endeavours to compass it this man without all question is a male-contented spirited person To produce an Instance notoriously known Ahab's heart was set upon Naboth's vineyard he tendred very fair proposals either to give the price in money to the full value or else by way of exchange to give another and a better vineyard The vineyard of Naboth was near to the palace of Samaria conveniently situated for Ahab's accommodation it lay near his Demesnes Naboth gave a flat and rational denial 1 Kings 21. 3. And Naboth said unto Ahab The Lord forbid it me that I should give the inheritance of my fathers unto thee Upon this answer Ahab took pet refused his meat laid him down upon his bed heavy and displeased v. 4. Thus this discontented man was sullen and vext himself because he could not possess that which was not his own his desire was inordinate and his spirit restless so that he could not enjoy himself in any thing else because his greedy desire was not satisfied in that particular concerning Naboth's vineyard Now let us take notice of the dreadful effects and consequences of this discontented spirit Upon this cursed root grew such fruit as was more bitter then gall and wormwood For first to compass Naboth's vineyard Ahab gave himself up to the wicked counsels of his wife Jezabel one who is stigmatized for the vilest of women for whoredoms and witchcrafts 2 King◠9. 22. 2. Hence followeth false-witness-bearing and false accusations against the ninth commandment Jezabel wrote in the Kings name and sealed the letter with the Kings signet Religion was pretended though nothing but murder was intended Naboth 1 Kings 21. 13. was accused of blasphemy and two sons of Belial were suborned to give testimony to a false accusation Then thirdly followeth murder a palpable breach of the sixth Commandment Naboth was stoned to death And fourthly after the murder committed upon the person of Naboth Ahab came and took possession of his vineyard This was evident theft a breach of the eighth Commandment Thus we see the gradations of sin covetousness and discontent brought forth forgery and false accusations forgery and false accusations brought forth murder and murder brought forth theft robbery The source and orignal of all was a covetous spirit a greedy desire in Ahab to get that which was not his own and this desire is unlawful For any great man to impale the poor mans acre in his Park and to inclose the poor mans Cottage in a great mans Palace against the poor mans consent is absolutely unlawful both by the Law of God and man 2. As it is not lawful to desire another 2. It is not lawfull to desire another mans estate nor to improve our own by any unjust and indirect means mans estate and to endeavour to get it any indirect unjust or false way So neither is it lawful to improve a mans own estate by fraud and falshood cousenage and oppression It 's commonly said that every man may make the best of his own but that saying must be limited to just and honest means But multitudes there are who make themselves rich by rapine oppression and violence and many there are who offend in an high measure by cavilling in needless matters who by forged cavillations Iesuitical collusions and equivocations and by variety of tricks and wit seek to dispossess the right owners out of their own inheritance And others there are as bad as they who to make more room for themselves and to maintain their own Grandeur defraud many poor by Monopolies Inclosures and depopulations Many there are who rejoyce to build their own foundation upon the ruines of other men and to rear up a stately Fabrick upon that place where many houses have been pull'd down and many families have been destroyed What do these design and what other effects do follow but a Babel of confusion and a ready way to ruine themselves and their posterity Many so build houses such I mean as get estates by rapine and violence as if their very stately houses should be places of their sepulchres Those Scriptures are well known Oh! that they were as well laid to heart One is Jer. 17. 11. As the Partridge sitteth on eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool Another is Habak 2. 9 10 11. Wo unto him that coveteth an evil coveting to his house that he may set his nest on high that he may be delivered from the power of evil Thou hast consulted shame to thy house by cutting off many people and hast sinned against thy soul For the stone shall cry out of the wall the beam of the timber shall answer Many Histories are upon Rex cervū insequitur Regem vindicta Tyrellus Non bene praevisum transfixit acumine ferri v. Prid. Hist V. Cambden on Hantshire Record for terrour and caution One onely I shall mention of Will. Rufus recorded by many writers of our English Chronicles which a great Scholar a late B. of Worcester takes special notice of and in two verses describes the sad consequences thereof The story in brief is this William the Conquerour demolished four Abbeys and thirty six Parish Churches in Hantshire and turned out the Inhabitants for thirty miles compass to make a Forest for wild beasts which Forest to this day is called New Forest His son William Rufus was hunting in that Forest and was slain there by the glancing of an Arrow But in the second place as I have shewed 2 Positively in what case we may desire that which is anothers 1. In merchandise a man may exchange one thing for another negatively in two particulars wherein a man may not desire another mans estate so I will shew in two other particulars how a man may desire another mans estate and may improve what he hath of his own 1. In merchandise in buying and selling a man for his money may with moderation and equity desire and seek after that which is another mans He may in the shambles buy meat and in the shops buy cloth giving a valuable consideration for them always provided that in equity and good conscience the price ought to be worth the commodity and the commodity ought to be worth the price Caveat emptor though it is a common saying yet will not excuse any seller who knowingly goeth beyond his Brother Merchandizing and buying and selling trading and trafficking commuting one thing for another by mutual consent of the buyer and seller are not onely lawful but commendable Abraham communed with Ephron the Hittite about the cave of Machpelah for a burying place Ephron would have given it him but Abraham would not take it upon gift wherefore Ephron told him the value of the land to be worth four
of outward things and so in their fulness they forget God and are like those swine that eat the mast but never look up to the tree from whence they receive them And many there are who when they were in a meaner condition could never beleeve neither did it ever enter into their hearts to think that they should carry things so proudly and insolently as they do being advanced to a higher condition None sufficiently know their own hearts and how prosperity will puff them up Dic mihi si fuer is tu leo qualis eris Captain Hazael abhorred the thoughts of doing that which he boldly ventur'd upon when he was King Hazael It usually 2 Kings 8. v. 12 13. so falls out that some are far better in a meaner condition then they are after they are promoted to a higher condition so that those riches and honours which if well improved might have been for their welfare through abuse and misemployment prove unto them occasions of falling Now God in wisdom orders all things and allotteth unto us such a dimensum and portion which he knoweth fittest for us A wise physician diets his patient and prescribes unto him lest he should take that which might be hurtful unto him So doth the wise God of heaven and earth give us convenient food such as is most suitable to our condition If we then seriously meditate on the wise disposing providence of our gracious God we shall bear all dispensations with a quiet and contented frame of spirit and in all things submit and resigne our wills unto the will of God accounting his will good acceptable and perfect Rom. 12. 2. The grand duty incumbent upon us is this to make a good improvement of one or more talents wherewith God instructeth us and to order our affairs with discretion and to endeavour to be thankful for what we have so through the grace of God we shall be good practitioners and proficients in this excellent art of divine Contentment SECT 2. Consisting of a third and fourth Argument I Proceed to a third Argument to engage Arg. 3. drawn from the benefits coming from Contentedness to Contentedness of spirit and this is drawn from those singular benefits accruing from Contentment Argumentum ab utili is usually a prevailing piece of Rhetorick and by this the Oratour perswades his auditours to approve of what he commends unto them There is a twofold benefit or emolument arising from a Contented mind viz. upon a temporal and spiritual account 1. Upon a temporal account All the 1. Upon a temporal account Contentedness of mind brings great benefits outward accommodations of this world whether they be riches or honours or relations c. are much sweetned to us and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of spirit No man sleeps so sweetly as a contented man Eccles 5. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep A Contented man eateth his meat savourily and relisheth sweetness in hard meat and course fare his heart is merry and a good conscience is a cause of true mirth Hence saith the wise man He that is of a Prov. 15. 15. merry heart hath a continual feast Solomon made a magnificent feast for seven days and Ahasuerus made a feast for one hundred and fourscore days but he that feasts with a good conscience keeps a feast every day A Contented man goeth on cheerfully in the works of his calling with such a calm and sedate spirit as he is neither puft up with prosperity nor cast down by adversity insomuch that such a man though of a mean estate enjoys all that he hath be it less or more more comfortably then a malâ— contented person who hath in his possession thousands of gold and silver It is not the high and honourable condition nor the rich and wealthy condition that can render a mans life pleasant and comfortable but it is Gods blessing that maketh rich and adds no sorrow to it I have read how a learned Heathen describes a happy man thus He is not happy who hath all that he desires Beatus est non qui habet quae cupit sed qui non cupit quae non habet Sen. Et minùs haec optat qui non habet Juven Satyr 14. but he is happy who desires not what he hath not Take then a survey of contented persons who have learned this rare art of Contentment and you shall see that they live comfortably and enjoy that little that they have with more satisfaction and complacency then multitudes who have more pounds then the other hath pence Wherefore to eat and drink and sleep with a merry heart and to follow the works of our calling with cheerfulness of spirit the ready way is to put in practice that excellent lesson of the Apostle I have learned saith Phil 4. 11â— he in whatsoever state I am therewith to be content For he is the wise man and thrives best in whatsoever he sets his heart and hands unto who hath learned this choice lesson of Contentment And thus upon a temporal account great is the benefit which contentment produceth 2. Upon a spiritual 2 Upon a spiritual account Contentment brings great benefit account much benefit ariseth from a contented spirit For instance in hearing a meek and quiet frame of heart much conduceth to our profiting by the word of God For so saith the Apostle Wherefore lay apart all filthiness and James 1. 21. superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls When a man comes to hear a Sermon with a quiet and calm spirit O what wonderful effects hath the Word upon such a person hereby his attention and intention are quickned the affections are set in right order and the memory is retentive I may give another instance in prayer When discontented perplexing thoughts are driven away as Abraham Gen. 15. 11. drave away the fowls which some apply to vain distracting thoughts then are Christians prepared to pour out their hearts to God in prayer So likewise for meditation that I may call an up-hillduty whereby a Christian ascends from earth to heaven in divine contemplations There is no greater obstacle to divine meditation then a perplexed spirit intangled with variety of worldly incumbrances Wherefore such persons as delight in meditation retire themselves as Isaac did as we read of him And Isaac went out to meditate in the field at Gen. 24. â—3 even-tide Serenity and settledness of mind do very much conduce to the profitable exercise of meditation but when the hurry of the world and the carking and vexatious cares about it surprize our hearts and take possession of them then we become altogether as unfit and indisposed for meditation as a bird is for flying either when an heavy stone is tied
master instructeth and teacheth his 2. A master instructeth and teacheth his family family It is a grand and necessary duty incumbent upon all masters of families to instruct all under their roof in the knowledge and service of God for performing this duty God highly commended Abraham Gen. 18. 19. For I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him It was the resolution of Joshua c. 24. v. 15. but as for me and my house we will serve the Lord. And David stands upon record for a pattern of imitation Psal 101. 2. I will walk saith he within my house with a perfect heart And what purging work he resolved to set upon in his family is evident v. 3 4 5. This Psalm Bishop Ridley frequently expounded to his family and press'd upon them their duties accordingly Let us then thus inferr if earthly masters as duty binds them instruct their families much more doth God instruct his great family Other instructers and masters of families may err and teach their families wrong because men are fallible and subject to errour but God is the great Master and Instructer of his family and cannot err for he is altogether infallible Gods teaching is an unerring and infallible way of teaching He not onely teacheth his scholars but can make his scholars learn and profit by his teaching God promiseth his Spirit Ezek 36. 27. And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my commandments and do them Gods children have eye-salve from Christ and an unction from the holy One. Rev. 3. 18. 1 Joh. 2. 20. 3. A master rules and governs his family 3. A master rules and governs his family A master of a family is bound to command all under his roof to live in the fear of God In an especial manner a master should regard the observation of the sabbath by himself and his whole houshold Exod. 20. 10. Thou shalt not do any work thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates A master of a family must not suffer refractory and incorrigible persons to live with him such as will not serve God he must not continue in his service He that is a master of a family hath a great price put into his hands to do a great deal of good he must discountenance and punish sins and wickedness and he must encourage the practice of religion and encourage the power of godliness Now doth a master on earth rule carefully and faithfully in his family how much more doth the great Master of the whole world rule and govern all his houshold Other rulers and masters have dominion onely over the bodies of men but the great Master of heaven and earth is the Lord and Ruler over all the consciences of men This Sovereign Lord and Master prescribes laws and not onely commands obedience but makes his subjects willing to yeeld obedience But as for such as are rebellious and will neither bend nor bow to his sceptre he breaks them to pieces Psal 2. 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel There is no opposing of Christs government for who ever rebelled against him and prospered If then we profess our selves Christs servants let us yeeld cheerful obedience to him as our Sovereign Lord and Master And having interest in such a Master we have greatest reason to be contented servants A fourth consideration why we should 4. Consider God is our Husband have cause of contentment from God is this because God is our Husband so he calls himself Jer. 31. 32. And when a people revolted from God he would no longer be their Husband Hos 2. 2. It is took for granted for so it ought to be that husbands should abound in love and be tender-hearted and provide for their wives and concern themselves in their wives concernments O! how superabundantly doth this love evidence it self in God! for he loves his people and takes care of them and provides for them There is an union between Christ and his Church and this is a great mystery Eph. 5. 32. And the love of husbands to their wives should be like the love of Christ to his Church which is a tender sincere undivided and constant love and farther this love is a mutual and reciprocal love Cant. 2. 16. Love must be returned for love though our love to Christ is but like a drop to the ocean or a sand to the balance when we compare it with Christs love to us Hence then will be raised a ground of satisfaction and singular contentment unto the Church of God for Christ is the Bridegroom the Church is his Spouse God accounts himself an Husband to his people therefore he engageth himself to take care of them Jer. 3. 14 15. Turn O back sliding children saith the Lord for I am married unto you and I will take you one of a city and two of a family and I will bring you to Zion and I will give you pastours according to mine heart which shall feed you with knowledge and understanding Thus you have seen what causes there are of contentment from God SECT 2. Shewing causes of Contentment from our selves and from the example of others IN the next place and to conclude this Sect. 2. Shewing causes of contentment from our selves Treatise I shall represent unto you several causes of contentment from our selves Though these causes are wrought within us yet they are wrought without us and above us by the omnipotent power of God They are our acts but Gods gifts and he crowns his own gifts in us Not to mention many causes that might be named I shall onely insist on two causes as special grounds of contentment viz. peace of conscience and a right government of the affections 1. Peace of conscience is a strong ground 1. Peace of conscience is a cause of contentment of contentment and consolation It is a remarkable saying of Aquinas melior est pura conscientia quà m plenum marsupium A man from himself as Gods gift can receive Quasi dicat fore ut quisquam à se actorum fructum percipiat constare cuique suarum actionum mercedem 3 saepe etiam in hac vita sed certissimè in altera Merc. in loc satisfaction according to that of Solomon Prov. 14. 14. A good man shall be satisfied from himself Now none by his own power and wisdom can satisfie and quiet his own spirit but when the conscience is pacified and God is reconciled to a soul there is an inward soul-satisfying consolation compare this with Isa 3. 10. Say ye to the righteous that it shall be well with him