THE GODLY MERCHANT, OR The great gain. A Sermon preached at Paules-Crosse. Octob. 17. 1613. By WILLIAM PEMBERTON, Bachelor of Divinity, and Minister of God's Word at high Onger in Essex.  1. TIM. 4.7.8. 
Exercise thyself unto godliness. For bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.  
LONDON Printed by Edw. Griffin for Samuel Macham, and are to be sold at his Shop in Paul's Churchyard, at the Sign of the Bulhead. 1613.   

TO THE RIGHT Honourable, and truly religious Lord, Robert, Lord Rich, Baron of Leeze, etc. my singular good Lord, and Patron, all happy increase in the great gain of Godliness, and godly contentment.  
Our blessed day of Grace, (Right honourable Lord) in this bright sunshine of the Gospel in this Land, as it affordeth unto us happy opportunity, so it exacteth of us studious endeavour for prudent foresight, and timely provision of things most behoveful for our future use. 
Luc. 19.42.  And oh that we would know, even we, at least, in this our long and fair Summer- day, the things which belong to our eternal peace!  
We fairly bear ourselves and others in hand, that our Covenant with God of life and peace, 
Mal. 2.5.  is firm and sure, even everlasting: because the word of this covenant is still remaining with us, and that God will not turn away from us to do us good: 
jere. 32.40.  because the Lord's goodness is yet magnified toward us. And surely the Lord will not be unmindful of his Covenant with us, nor unfaithful in performance of his promise to us, 
Psal. 103.17.18.  if we start not back, and prove unfaithful, but keep covenant and promise with the Lord our God. 
2. Chro. 15.2.  The Lord is with us, while we are with him: if we seek him, he will be found of us: but if we forsake him, he will forsake us. Are our hearts then upright toward the Lord? and is the fear of God (even godliness) within our hearts? 
Esa. 55.3.  If this be so, O happy we, and ever blessed! for than shall our soul live, and the Lord will make his Covenant everlasting with us, even the sure mercies of David.  
True indeed (Gods name be praised) Christ's true religion (the Doctrine of Godliness) is by wholesome laws of our most gracious Sovereign, constant Defender of the true Faith, most firmly established: by a good part of his majesties most loyal subjects sincerely embraced: and generally approved or formally professed of all, unless of those unhappy Romish Nurselings, who have more deeply drunk of the golden cup of that Babylonish strumpet, 
Revel. 17.4.5.  whose soul-killing poison doth secretly spread to more dangerous infection, within the womb of our complaining Mother; complaining (I say) because her life is in daily hazard by them, and yet she can neither cure and heal them as her heart desireth: nor yet be cured and eased of them, as her safety would require. God grant her mildness toward them create not new dangers against herself.  
Did the power and practise of Godliness in the rest, attend the form and show thereof, then had she not cause of so great complaint, but matter of joy and good contentment, to see her children grow and prosper in Godliness, though this viperous brood lie still crawling and gnawing within her bowels. But, alas! alas! our times are perilous, our estate dangerous: 
2. Tim. 3.1.  the world is a gainer: God a loser. And howsoever God hath graciously given all things that belong to life and godliness, 
2. Pet. 1.3.  yet is there but little increase, or embrace of Godliness, either in heart, or life. Many through blindness are sottishly ignorant of it, and cannot be brought to sight of their misery without it. Many through security are careless of it, and will not be affected with any liking to it. Some through weakness grow ashamed of it, and are afraid to undergo any hardship for it. Many through lewdness are a shame unto it, and by their inordinate living bemire and deface it. And it is well, if some through profaneness would not outface and shame it, and by their graceless impiety oppose against it. Many by an art of seeming have painted their faces, but want the truth and substance of being in the heart. Many through satiety grow weary of this Manna, and their full stomachs begin to loathe this honie-comb. 
Numb. 11.6. Prou. 27.7.  And many having walked with God on earth, are daily taken hence to live with Christ in heaven. Now while so many are seduced by the error of the devil: so many are enthralled by the lusts of the flesh: so many are ensnared with the allurements of the world: and many of the best are removed from earth to heaven: where doth the sound Christian, and true godly man appear? or if he be seen, as (God be thanked he is) yet his life and courage is not such, it may be feared, as once it was, or now aught to be. Oh, what shall become of Religion in this land, if our first love to religion shall languish in us? 
Reu. 2. v. 4.  or what shall become of us in this land, 
verse. 5.  if our Candlestick be once removed from us? 
jere. 9.1. Psal. 119.136.  Fountains & rivers of heart-bleeding tears suffice not to bewail our sins, which threaten our misery; nor to prevent our misery, deserved by our sins. The Lord in his great mercy grant us grace to know the time of our gracious visitation; 
Luc. 19.44.  and to bethink ourselves of the things that belong to our peace, last hereafter they he hidden from our eyes.  
Oh that we could, in time, grow wise in heart, and rich in grace, and nourish the fear of God (even godliness) within our hearts! Then would the Lord surely rejoice over us, to do us good, 
jere. 32.40.  and still plant us in this land with his whole heart, and with his whole soul. No power nor plot of wicked enemies shall prevail against us, if the God of power and wisdom be loved and embraced of us. The Lord will soon subdue our enemies, 
Psal. 81.14.  and turn his hand against our adversaries. No want of good or sense of evil shall discontent us, if this gain of godliness be fully possessed of us. Wherefore it behoveth all, from the highest to the lowest to give care to that godly exhortation of that religious Ruler josua, Fear the Lord, 
Josh. 24.14.15.  and serve him in sincerity, and in truth. Or if the foolish and unhappy multitude will not embrace such blessed counsel; but it seem evil to them to serve the Lord, yet must every wise and courageous josua put on this constant resolution, as for me and my house, we will serve the Lord. What is that service of God in that holy resolution of that courageous Captain, but the exercise of that Godliness which ruled in the heart of that religious Ruler? What was the ground of his resolution, but godly contentment; whereby he rested wel-pleased in his sound Religion, and estate now enjoyed in this service of God? And what was the benefit he thence expected, but this great gain of Godliness; even fruition of blessedness, in communion with the true God? This is that oil (the oil of Grace) which those wise virgins provided in the vessels of their hearts, 
Math. 25. v. 4.  and did furnish their Lamps of their profession therewithal. This cheered their hearts with sweet contentment in their tedious expectation of the tarrying bridegroom, and readily guided them to the wedding chamber, where they did enjoy this great gain of godliness, the joyful company of their blessed bridegroom, in eternal society of felicity and glory. Our profession is the same with theirs: our practice also should be the like. Let us therefore hold fast our profession, 
Hebr. 4.14.  that outward profession of our hope, 
Hebr. 10.23.  without wavering: but not a seeming semblance without the truth & substance in the heart. 
Hebr. 13.9.  It is good that the heart which is naked to God, be established with grace, and that the life also which is open to men, be holy and unblamable, as becometh Saints. That the glorious excellency of grace in the heart, 
Psal. 45.7.  being adorned with the vestures of golden profession and practice of life, the king's daughter may be a fit spouse for her bridegroom. God cannot approve of the truthless show of godliness in our life, when the heart is not inwardly sound and sincere. Neither can we gain aught by seeming rich in grace, when we are, 
Apoc. 3.17.  indeed, both poor and miserable. But if we shall sincerely endeavour, that God may have the possession of our gracious hearts, 
Prou. 23.26.  and men the benefit of our religious lives, then shall God have glory from us, we comfort from God, and glory with him.  
And all this shall, by God's grace, be powerfully effected, shall we find and feel in heart and life the truth and efficacy of this short sentence, Godliness with contentment is great gain. Of which words I spoke (as it pleased God to direct and enable me) in that solemn assembly, whether I was, by authority, called to this service of God, and his Church: and where I endeavoured to become helpful to my present Auditors, in their spiritual good estate, by labouring to persuade them (under the Title of Godly Merchants) to make sure purchase to themselves of this great gain of godliness: which as it is most comfortably attended of sweet contentment, so it will abundantly enrich the possessor thereof, with all sufficiency of most precious treasures.  
What I then delivered by speech, I am now induced, at the earnest entreaty of sundry religious and well affected, to commit by writing to the public view. The ground of their request (as they well assured me) and of my assent thereunto (as the Lord doth witness with me) is desire and hope of further benefit thereby, through God's blessing, to redound to God's people. If God in mercy grant this success unto it, I shall much joy in fruition of my desire, and end of my labour.  
I have withal inserted some things, which I had provided to speak, but did purposely omit, for want of time. As for the allegations of some Authors, now in the margin, as I did not judge it fit, then to trouble the hearers with them; so may the readers at their pleasure pass by them.  
Let my earnest request, to the christian Reader, be this: that he will kindly accept, favourably interpret, diligently peruse, & religiously use, this little help (a poor mite cast into the Treasury of the Church) to the furthering of his purchase of Godliness, and nourishing of Contentment within his heart.  
And now▪ (Right honourable) I am bold to commend to the use of the godly Reader, these first fruits of my labours, under the Patronage of your Lo worthy name▪ Humbly beseeching your Honour to accept of them, as a small testimony of that great thankfulness, which, from my heart, I desire to return, first to God the gracious Author, and then to your Honour, as the ready instrument of a good blessing bestowed upon me.  
It pleased your Hon. long since to conceive well of me, and to retain a purpose to do me good, & upon sit occasion offered, by most kind letters to testify your pleasure, yea, and earnest desire to become my Patron, and therein the happy means of my free and comfortable entrance into my Charge, and ministery. For which sweet blessing of God, my soul doth daily bless God: and it may well be unto me a good encouragement unto constant endeavour, in that holy business, and weighty employment, for the glory of God, the edification of his people, the comfort of my own soul, and the better encouragement of your Honour, in the constant prosecution of your religious and careful course, of upright discharge, of that great trust, of a faithful Doorkeeper in the house of God: that, as much as in you lieth, God's Church may be provided of a supply of learned and godly Pastors, who by sound doctrine and holy life, may promote the glory of God in the salvation of many souls, while they every them with this great gain of godliness, by faithful dispensation of the treasures of Christ.  
The holy company of these Godly Merchants, whereof this present Sermon doth entreat, doth greatly rejoice to reckon your Honour among the chief of their Society. And it doth heartily praise God, for his goodness to you, in your large portion of temporal blessings, (as of wisdom, honour, authority, and good estate) but especially in Gods rich bounty to you in his spiritual talents (of saving knowledge in the mystery of godliness, faith in God's promises, zeal for God's glory, love to God's Saints, Christian humility, and studious endeavour to benefit the Church of God, with other precious graces of God's sanctifying spirit) those most durable riches, and invaluable treasures of the best return of Godliness.  
And this joy of this happy Company shall be much enlarged, to observe your wise employment of these goodly gifts of your person and estate, for your more happy growth in your heavenly wealth, for the greater increase of the sweet Contentment of your heart, for the farther adorning of your holy profession, and the advantage of your Lord and Master, and advancement of his glory, in the propagation of his truth, unto still succeeding times and persons. And all this shall be happily effected, as by constant prosecution of all other your godly courses, wherein the Lord expecteth your daily progress: so in maintaining still your deserved Honour, of an uncorrupt Patron, and crowning your good proceed with constant perseverance. That while too many enrich themselves with the price of blood, your Honour may still remain in the blessed number of such truly Honoured patrons, as (through faithful discharge of that weighty trust) purchase true wealth, and enriching treasures, in furthering the gain of souls, both their own, and others.  
The Lord, for his mercy, add to this number of uncorrupt patrons, make a daily supply of godly and learned Pastors: bless and multiply the company of sincere professors, (these Godly Merchants) and glorify his great name, in propagation of his Truth, and enlarging of his kingdom. The Lord do good in his good pleasure to this our Zion: 
Psal. 51.18.  The Lord build the walls of this our jerusalem. 
Psal. 122.7.  Peace be within her walls, 
Psal. 122.7.  and prosperity within her palaces. 
Psal. 128.5.  Let all that fear the Lord see the good of our jerusalem all the days of their life. 
Nehe. 13.14.  And the Lord, in goodness, remember you herein, and wipe not out your kindness which you have showed unto the House of your God, and for the Offices thereof. The Lord grant unto your Honour long and comfortable life; make you thrice happy and honourable, in your person and posterity; and give you a blessed increase in this great gain of Godliness; that you may assuredly find much prosperity in this life of Grace, and fruition of felicity in that kingdom of glory.  
Your Honours in all humble duty in Christ ever bounden, William Pemberton.   

THE GODLY Merchant, or the great gain.  1. TIM. 6.6. 
But godliness with contentment is great gain.  
RIght Honourable, and beloved in the Lord; 
Gal. 4.26.  The celestial jerusalem which is above, & the Mother of us all, is the chief City of the living God our heavenly Father, wherein all our elder brethren and fellow-servants, after faithful employment of their spiritual talents, 
Mat. 25.16, 17  having given up to God a good account, do rest from their labours and their works follow them: 
Ibid. vers. 21.23.  for they are entered already into the joy of their Lord, and enjoy their desired felicity in fruition of God.  
The Church of Christ on Earth is likewise a City of God, 
Ephes. 2.19. Gloriosissima Civitas Aug. de Civit. Dei. l. 1. c. 1.  yea a great City, and a place of great Traffic and Merchandise: all the Citizens whereof having received, from the Lord, their number of talents, are become Merchants, 
Mat. 25.15. etc.  or traders, in one kind or other, all unweariable in their painful endeavour, and all aiming at one common end; their return and increase in their profit and their gain. Or if any be slothful, he hopes to purchase ease, and that, in his account, is a sufficient gain.  
Now as it fareth in other Cities, so it falls out in this; that all prove not wise and faithful factors, using fair and honest dealing in their trading, and contenting themselves with a good and lawful advantage: but some are crafty and deceitful Merchants, who corrupt and adulterate their most precious wares, and all to feed their covetous humour. Such were the false Apostles mentioned in the former verses: who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach otherwise then they should, 
Vers. 3, 4, 5.  who consenting not to wholesome words, even the words of our Lord jesus Christ, and to the doctrine which is according unto godliness, did set out religion unto Sale, and used false imposture for their private advantage: Supposing in opinion or avowing in practice, that gain was godliness. While they measured Christianity by earthly commodity, and corrupted the truth of God, and abused the precious name of Piety, only to satisfy their greedy appetite: as though the mystery of godliness were a mystery of iniquity, 
1. Tim. 2.16. 2. Thess. 2.7.  or a trade to serve to their sordid and filthy lucre. And these are one sort of Merchants who trade in this City; and these have great doings and many partners, who make their fair profession of piety a sleight to further their earthly gain: yea and pretend religion the better to deceive. Of such false impostors, the Lord himself complains: That their silver is turned into dross, their wine is mingled with water, Esa. 1.22. of such our Apostle had experience that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt the word of God. 2. Cor. 2.17. and concerning such he forewarns Timotheus saying, from such separate or withdraw thyself verse 5  
There is another sort of Merchants that are wise and faithful, who having found the precious pearl of religion and piety, 
Mat. 13.45.46.  preserve it entire and uncorrupt without all imposture or mixture of their own. And such a Merchant was holy Saint Paul, 
1. Cor. 15 10. 2. Cor. 11.23.25.26.  that Great trader both by sea and land, who accounted all things dross and dung for Christ jesus alone, 
Phil. 3.7, 8.  the only pearl of price, and did impart it to others in all fidelity, (That they might partake with him in this heavenly wealth) while as of sincerity, as of God, 
2. Cor. 2.17.  in the sight of God, so he did preach in Christ. He accounted it great impiety to deal deceitfully, and extreme folly to aim at earthly commodity; and made this his rule of direction in all his traffic, which was an unmovable conclusion of his most serious deliberation: That, Godliness with contentment is the great gain.  

The scope of the words.  The intent of Saint Paul that experienced Merchant (that I may follow the allegory) is to persuade Timotheus, a much entrusted factor, and all others that trade in this kind: not to follow the guise of such deceitful dealers, as measured Christianity by outward gain (as though he were the holier who is the wealthier) and made their preaching and practice of the doctrine of piety, to become a base and sordid trade to compass their earthly commodity: but to become partners with him in his approved course: to embrace the Gospel in all integrity, and to content themselves with their least increase in their outward condition, so they were surely possessed of the rich pearl of piety, able of itself to cause a wel-contenting sufficiency, and therefore he backs this conclusion with all force of reason. That, Godliness with contentment is great gain. 
Ver. 7, 8, 9.10   

The contents of the words.  These words then contain in them, a sound position of Saint Paul a true Apostle, opposed to a fond supposition of the false Apostles. Their fond supposition, in effect, was this. gain is godliness. Goods are goodness. Where there is wealth enough there is religion enough. For they preached and professed the religion of Christ, only to purchase the wealth of the world.  
But Saint Paul's sound position most acutely opposed to their fond supposition is this. Godliness is gain. True goodness is the true goods. Where there is religion enough, there is wealth enough. Yea, godliness is great gain. Naked piety is the wealthy commodity. True grace is the richest treasure. Godliness with contentment is great gain. Godliness is attended with contentment. True piety brings true plenty, and of itself will cause a wel-contenting sufficiency.  
The summary conclusion of all is this. It is most false, which the false Apostles did so profanely and impiously suppose: that, gain is godliness. But it is most true, which the true Apostle did most fitly and religiously oppose: that, godliness with contentment is great gain. 
1. Tim. 6.5.  And therefore, those are foolish and deceitful Merchants, of sick brains, corrupt minds, profane hearts, that suppose gain to be godliness; while they publish & profess the religion of Christ, for private respect of the pelf of the world; But those are wise and faithful dealers, of wel-staied heads, prudent minds, upright hearts, who esteem godliness to be the true gain, and as therewith right well enriched, rest well contented with a lesser portion in their outward condition.  
And further, those are certain losers that account gain godliness, for such crafty Merchants as are so cunning to deceive others, become so wily that they beguile themselves, and shall find themselves but bankrupts, when they make up their accounts, and are cast into prison till they have paid their debts. 
Mat. 18.3, 4.  In stead of an estate of plenty, which they vainly expected; they shall meet with an estate of misery which they little feared. But those are sure saviours who make godliness their gain. Who purchase to themselves not so much this worldly wealth, as those heavenly treasures: who fill, not their houses, but their hearts: not their coffers, but their consciences: who are rich, not so much in earth, as in heaven: not in themselves, but in God, even in Christ jesus, in whom are all treasures of godliness, even the fullness of the Godhead. Who became poor to make us rich: 
Mat. 8.20.  and by his extreme outward penury, purchased our exceeding inward plenty. Who was poor for a time, that we might be rich for ever. Who will cast unto us here, after our godliness begun, a wel-sufficing competency, and will replenish us hereafter, when our godliness is perfected, with all-sufficient felicity. So then: godliness with contentment is great gain.  
Hitherto we have been taking a general survey of the coherence, and scope, and sum of this sentence. Now let us enter into a more special view thereof, as it is in itself an heavenly position, and a divine conclusion, short but pithy, in very few words very greatly commending the worth and excellency of godliness, as the only pearl of price, worthy the purchase of the wisest and richest Merchant.  
In this golden sentence, or heavenly aphorism, we may consider a simple or naked assertion, godliness is gain. The parts of this assertion. 1. The subject (or antecedent) godliness. 2. The attribute (or consequent) gain, are either amplified and illustrated by their several attendant.  
1. The attendant of godliness is contentment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true piety is attended with an autarkie or wel-contenting sufficiency. True contentment being (as I conceive it) a fruit and effect, and (as I may so speak) a daughter of godliness: borne of her, bred up by her, & an inseparable attendant of her: and therefore they are by this particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, linked together as with a golden chain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godliness (attended) with contentment.  
2. The attribute of godliness, that is, gain, is amplified and enlarged by an attendant quantity, great. Godliness with contentment is great gain. And this attendant quantity, or greatness imports a commendation of this gain, which, the greater it is the more commendable. Godliness is such a gain as is great. 1. Great in itself simply considered: as a rich treasure of great sufficiency. 2. And great comparatively in respect of other gain. Godliness attended with contentment is of all the greatest gain. The true gain, the great gain, the greatest gain of all is: Godliness attended with contentment. Even true piety, which bringeth with it good contentment, or, a wel-contenting sufficiency.  
The particular branches of my future discourse, (as by that which is spoken, you may discern) for order and number may well be these.  
The first concerning godliness the subject of this gain.  
The second concerning contentment, the attendant of godliness.  
The third concerning gain, the attribute of godliness. And herein that.  

1. True godliness is true gain.  
2. True godliness is great gain.  
3. True godliness is the greatest gain of all.   
And of these in order as God shall enable, and your patience, and time permit.  
The matter or subject of this true, this great, this greatest gain is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godliness or piety. The name imports as much as true worship or religious adoration. Which Nazianzene (distinguishing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifies worship of false gods) describes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
definite. 152.  The religious adoration of the blessed Trinity. The thing itself, which we understand by the name of Godliness, is of very great and large extent. It consisteth of the concurrence of all those precious gifts, and lovely graces of the sanctifying spirit of God: and containeth the whole body of those divine virtues of Christian religion, expressed sometime by the fear of God, as where it is said of Cornelius that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devout or godly man, 
Act. 10.2.  and one who feared God. Where the fear of God, which erewhile notes out one special grace; or gracious disposition, may well comprise, all religious devotion & due respect of God, both in heart and life: and may plainly and briefly be thus described.  

What ' godliness is.  Godliness is that religious reverence & awful respect of God, which ariseth from the true knowledge of God, and sense of his love, and causeth a studious endeavour to walk with God, in all holy duties, both inward and outward, and that in sincerity.  
This true godliness (the character and cognizance of true-believing Christians, which distinguisheth the new and right-born sons of God, from the bastard-brood of Satan, and corrupt generation of Adam) is for nature and property a religious reverence and awful respect of God, possessing the heart of man with all due regard of the holy presence of God. The wellspring or root thereof is the feeling and effectual knowledge of God, which is the ground of happiness, the seed of all virtue that groweth in the heart, and the first gift which God imparteth to a people selected to serve him, and to be admitted into league and covenant with him. 
jer. 24.7.  First God gives an heart to know him, that he is the Lord, and then, and not before, he will be their God, and they shall be his people. Without this sacred and saving knowledge man is not godly but godless: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 2.12. Eph. 4.18.  not in Covenant with God, but a stranger from the life of God. Men cannot live well that do not believe well: nor believe well, that do not know well.  

Whence godliness springeth.  But from what knowledge of God doth godliness spring? surely from knowledge and acknowledgement. I. Of the glorious majesty and sublimity of God's divine nature, and of his pure holiness infinitely surpassing the model of the most excellent creatures: in comparison of whose brightness the very sun is dark: in comparison of whose purity the very heavens are polluted: 
job. 15.15.  for resplendency of whose glory the very Angels cover their faces: 
Esa. 6.2.  before whose dreadful presence the earth melteth, 
Psalm 97.5 Esa. 51.6  the heavens, fly away, the devils tremble, and all creatures stand astonished and amazed. 
jam. 2.19.   
Godliness springeth from the knowledge of God's all-seeing eye, 
Prou. 15.4. Hebr. 4.13.  all-knowing wisdom, al-beholding presence: whereby God pondereth the paths, observes the gestures, heareth the words, 
jer. 17.10.  searcheth the hearts, trieth the reins, 
Prou. 15.11 job. 26.6.  and prieth into the bottom of hell and destruction itself.  
Godliness springeth from the knowledge of God's all-ruling providence, 
Mat. 10.30.  al-commanding power, sovereign authority, and unlimited Lordship. Whereby God can, and will, overawe and order all creatures and actions, conditions and estates: and curb, and keep under all proud resisters and rebellious opposers; can bruise them in pieces with his iron rod, 
Psal. 2.9.  and consume them to nothing with the breath of his nostrils. Yea command and work the weal or woe, life or death, felicity or misery of all manner his creatures.  
Godliness springeth from the knowledge and acknowledgement of God's exact justice, and impartial equity: whereby the Lord, 
Rom. 2.11.  not accepting persons, nor taking rewards, doth distribute and divide to every one his deserved right in good or evil, rewards or punishments, for obedience or breach of his holy, divine, and sovereign revealed good will and pleasure. And all these considerations do strongly urge and powerfully enforce unto piety or godliness.  
But that godliness may indeed be wrought, and grow, and flourish in the heart of a Christian (and that he may draw near to God and not be deterred from God) he must above all find and feel the quickening juice of God's eternal love, issuing out of the root of the true vine, Christ jesus, through conveyance and sweet influence of the spirit of God, which arising into the heart of a true Christian, will both mollify, heat, and effectually affect the heart, and most kindly cause therein true godliness, and religious respect of God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz.  And thus this true godliness wrought in the heart being an habit of good things (as Nazianzene speaks) doth take the possession and government of every part of the soul, doth their reside and rule and causeth an exercise of goodness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and exerts and shows itself in certain actions and works called the exercises of godliness or religious devotion, both inward in the heart, 
The large extent of godliness.  and outward in the life, which express the nature and power of piety. Of which kind are these. Effectual faith, diligent love, patiented hope, reverend fear, pure conscience, sound repentance, assured confidence, all holy affections, divine meditations, godly resolutions, earnest petitions, devout gestures unstained profession, religious speech, unblamable conversation.  
At these actions of piety doth our holy Apostle aim, when he adviseth Timotheus to exercise himself unto godliness. 
1. Tim. 4.7.  When he exhorts that prayers and supplications be made for all men: 
1. Tim. 2.1.2.  for Kings and for all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty. Lastly, at this doth the Apostle Saint Peter level, upon serious meditation of the final dissolution of the world. 
2. Pet. 3.10, 11, 12, 13, 14.  Seeing the day of the Lord shall come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up: seeing than that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, or duties of godliness— being diligent in exercise of the offices of piety, that ye may be found of him in peace, without spot and blameless.  
And this I take to be the sum and substantial nature of this godliness, which our holy Apostle commends unto us as the great gain: to which if we shall add one seasoning grace, it will abide the touch, and be approved of God.  

Sincerity a seasoning grace.  This seasoning grace is sound sincerity of the soul and inner man, freed and purged from dissembling and hollowhearted hypocrisy, so that it may abide the through trial of God's discerning view. And so much the name godliness doth seem to import, as taken from God: so that, in my apprehension, the godliness of a Christian is such inward disposition of heart, as consorts with the nature and will of God: such outward conversation of life, as beseems the presence of God. Without this soundness and perfection of the inwards, and the heart, our pretended godliness is little better than profaneness; 
Mat. 23.  and our seeming piety detestable hypocrisy. 
Luk. 16.15.  But shall this sound integrity and true candour be dispersed as blood through every vein of the whole body of true piety, and as seasoning salt be sprinkled on every action and work thereof: 
Mark 9.50.  this godliness shall be accepted for true and good: the heart shall be sound, and actions approved: and then may this precious pearl of piety be commended of God, and esteemed of us as our greatest gain, and truest treasure.  
This (beloved in the Lord) even this is the comely feature of godliness, the subject of our gain, a thing of great worth and excellency every way: which yet notwithstanding is so smally respected, yea so greatly contemned, as is lamentable to behold, of the most and greatest part, of this foolish world. Oh that our blind eyes were able to behold it! Oh that our perverse hearts were able to esteem it! Surely, surely: it would command both eye, & hand, and heart, and all, to seek it, to embrace it, to yield all kind and loving entertainment unto it. I will not now speak but pray. That the God of all grace would grant unto you all, this marrow of all grace, true godliness and piety to guide both heart and life.  
Thus much I thought good to premise concerning godliness alone, which is presupposed as the matter, and subject of our gain: now I proceed to the attendant of godliness which is Contentment, for godliness, is not alone but attended of contentment. Godliness with Contentment is our great gain.  

The 2. general point of godly contentment.  The attendant of godliness is contentment: a most worthy waytingmaide of so honourable a Mistress! True Godliness is as it were a royal Queen full of Majesty and beauty, striking admiration, and reverence into the hearts of all earnest beholders: and Contentment as a young Lady and Princess, a pure and spotless Virgin of seemly feature and well-pleasing demeanour, ever attending godliness as her Lady and Mistress. Both for progeny of the blood Royal, of offspring divine, drawing their line and lineage from God himself. For as godliness is from God: so is Contentment from godliness, borne of her, bred up by her, and of bounden duty, an inseparable attendant of her; both are sent, of God, into this world together, that being entertained into the hearts of men, they might make both heart and life Godly, and gainful: holy, and happy. And holy sure and happy is that heart, that house, that town, that city, that country, that court, that church, that kingdom, where godliness and contentment do rule and bear the sway. These surely will cause an heaven on earth, and bring in time from earth to heaven.  

What the word signifieth.  The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] translated contentment, sounds (as I may so speak) selfe-sufficiency: and points out such an estate and condition, as hath sufficiency of itself to furnish itself withal; and needs not to seek for supply elsewhere, and therefore affords contentment within it self, 
Gen. 17.1.  such properly and absolutely is the estate of God alone, who alone is El-schaddai, the almighty and all-sufficient God. God all-sufficient in himself, of himself and for himself, and for all his creatures, of whom all creatures stand in need, but he in need of none, but resteth, ever wel-contended within himself as being jehova, 
Exod. 34.6.  the fountain infinite and inexhaust of his uncreated being, well-being, life, wisdom, will, power, felicity and glory, daily delighting and rejoicing always within himself Prou. 8.30. and such is the autarkie of the Nature divine abounding in itself, not needing us.  

Contentment from God, aswell as godliness.  Now as godliness is from God, and goodness from this first good: so is sufficiency and true contentment from this all-sufficiency of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Our sufficiency is from God. 2. Cor. 3.5. From God we derive our being, our welbeeing, our ability to do well, to suffer ill: our godliness, our goodness, and our good contentment in our own condition, which, with our godliness, we receive from our God. Which our holy Apostle most elegantly and emphatically expresseth to the magnifying of God's bounty and our felicity. 2. Cor. 9.8. And God is able to make all grace abound towards you, that ye always having all sufficiency, in all things, may abound in every good work. As God is able, so is he willing, as in grace to bestow godliness: so with godliness to give this happy attendant of Contentment, 
By what means.  and that 1. While by faithful promise he endoweth godliness with so rich a portion, as may well suffice and give contentment: for godliness hath the promises of the life that now is, 
1. Tim. 4.8.  and of that which is to come.  
2. While he causeth the godly mind recounting with itself it own inward plenty (as being enriched with treasures of spiritual goodness) to rest wel-pleased, and wel-appayed, with what outward estate or condition can befall him: which, whatsoever it is, is that which his heavenly Father hath shared out unto him, and therefore he is resolved to rest content therewith till it shall please God to better the same: having by the instruction of godliness learned with Saint Paul, 
Phil. 4.11.  in all Estates to be content, and if any occasion of discontent befall him, he retires himself into his countinghouse: and there findeth himself so well stored through Godliness, that he sees no place for discontentment?  

Godly contentment is no stoical senselessness.  Where note by the way, that this godly contentment whereof we speak, is no careless stupidity of Stoical minded, or rather mindless and graceless humorists, who are no way affected with any change: but as they never tasted of this godly sufficiency: so rest content in their insensible misery. But this our contentment is such as the heart affected with the sweetness of God's house can comfortably recount, and doth daily observe to issue from true piety: which as it bringeth with it, wel-contenting sufficiency: so it poiseth the heart to holy equability, and quieteth the mind in all Estates.  

When contentment attendeth godliness.  Now the estates and times wherein contentment attendeth godliness, are generally two. One in this life, the other in the life to come: in this of grace: in that other of glory. And as this and that life are not two in kind, but only one; and two in degree of grace and happiness: so is godliness itself, and godly contentment, in these two several times; not two in nature, but only in degree: either suiting and consorting with either condition, both live and love, go and grow together. When godliness begins, then begins contentment, as godliness increaseth, so contentment is enlarged, and when godliness is grown to full perfection, then shall the godly heart find full contentation. Perfect holiness shall be attended with perfect happiness, perfect piety with perfect felicity: and all this through full fruition of God in Christ, who is the wellspring of our godliness and goodness: and the ful-flowing fountain of our sufficiency and contentment.  

Contentment attendeth godliness in this life.  That godliness in this life is attended of contentment, it is manifest out of the word of God: especially out of the Gospel, which the Apostle styles the truth, 
Tit. 1.1. 1. Tim. 6.3.  or doctrine according to godliness, which holy doctrine directeth unto godliness, and unto godly contentment. Unto godliness, in this tenor: 
Mat. 6.33.  seek ye first the Kingdom of God and his righteousnesse-purchase piety, gain godliness. Then, exercise thyself unto godliness: 
1. Tim. 4.7.  enure thyself unto the practice of piety. Unto contentment in this manner. Be not careful for your life saying: 
Mat. 6.25.31.  what shall we eat? what shall we drink? wherewith shall we be clothed? (where prudent provision is enjoined, distractive care condemned) For your heavenly Father knoweth, 
Ibid. vers. 32.  that you have need of these things. 
Verse 33.  These things shall be cast unto you, (being godly) without your ungodly care) let your conversation be without covetousness, 
Hebr. 13.5.  and be content with those things which you have. And when piety provokes to pray for more, it prescribes godly moderation, with this limitation; Give us this day our daily bread, 
Mat. 6.11.  that is, a reasonable competency of necessary provision. But it condemneth covetousness as the enemy of godliness; 
1. Tim. 6.10. 1. joh. 2.15.16.  and permits not the King himself to multiply his horses, his silver, or his gold, 
Deutr. 17.16.17.  above due measure of godly moderation: or in any measure arguing his discontent, or want of dependence on God for a competent portion, or needful protection, by good and godly means.  

What ought to content.  Yea, beloved in the Lord, this doctrine of godliness doth inform, what ought to content, viz. Meat drink and apparel; if God give no more. If we have food & raiment let us therewith be content. 
1. Tim. 6.8.  Nature (saith the Physician) is content with a little: as, not to thirst, not to starve, 
Galen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cibus & potus sunt divitiae Christianorum. Hieron. Bp.  and grace ought to content itself with less. In this case, meat and drink are the riches of Christians: yea bread and water with the Gospel are good cheer. More ought not to discontent, if God give more. Less if God give not so much. (Any thing is more, than any man can challenge. The smallest good is above man's greatest desert, all is of mercy nothing of merit.) Whatsoever God measures out unto us, that aught to give contentment to us.  
And a godly man may well content himself in all estates: and if in any, he find himself not well: it is not because he might not therein be well: but because he doth not in such holy manner demean himself, 
Why a godly man is sometime not content.  as godliness would direct, for so out of question he should be well. True indeed it is, that contentment, which attendeth godliness in this life, is not such a settled composedness of mind, and quiet tranquillity of all the affections, as never meeteth with any turbulence of passion, or is never interrupted nor assailed of discontment. For as godliness in this life is not perfected: so is the mind of a godly man not fully contented. But, through inward distemper and outward occurrence, is sometimes shaken with unsettledness and discontent. The sea is not so calm in Summer, but is sometimes troubled with some boisterous wind: no not the stable mountain so firm, but may be moved with some fearful earthquake. So is it with the mind of a godly man: it is sometimes moved, sometimes tossed with winds and terrors. Yet so well is it ordinarily composed through habitual resolution of dependence on God, and equability of affection in all estates: that it's neither often disturbed, nor long disquieted: but after some lesser or shorter distemper, it doth quietly compose and settle itself again, and through the power of godliness doth recover itself, and enjoy again this sweet Contentment.  
Happy, happy, yea thrice happy is that soul, that is so quietly settled, and so well composed, that it is not much shaken and tossed with discontent! and so happy may every one of our souls become, shall we seriously consider, 
How to come to godly contentment.  how we may become so happy. Which if any desire indeed to know, let him lend his ear, yea his heart, a little, and cast his eye of faith upon the doctrine of godliness; and he shall therein behold such strong foundations of true contentment laid, as that the gates of hell may well assail, but shall not prevail against it.  

4. Grounds of godly contentment.  The foundation of godly contentment hath these four degrees. 1. God's powerful providence. 2. God's prudent love. 3. God's gracious promise. 4. The present portion which God bestoweth upon a godly man.  
The first ground of godly contentment is Gods powerful providence, 
1. God's powerful providence.  whereby he wisely ordereth, and sweetly disposeth all actions and events, conditions and estates. The Lord killeth and maketh alive, 
1. Sam. 2.6.  he bringeth down to the grave, and bringeth up. 
7.  The Lord maketh poor, and maketh rich: 
8.  he bringeth low and exalteth: he raiseth up the poor out of the dust, and listeth up the beggar from the dunghill, to set them amongst Princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lords, and he hath set the world upon them. The Lord, 
Psal. 147. v. 4. vers. 8.  the Lord, guides and numbers the stars in heaven, hangs the clouds in the firmament, 
Mat. 6.26.28.  feeds the fowls of the air, clothes the flowers of the field, takes care for the oxen in the stall, multiplies the fishes in the sea, numbers the sands by the shore, preserves the hair on the head, and the drowning of a swine, 
Mat. 8.31, 32. Mat. 10.29, 30.  the falling of a sparrow, the perishing of an hair doth not escape the powerful providence of our most gracious God. 
Act. 17.28.  Yea and our God (in whom we move, live, are) is able for bread to give manna from heaven, 
Exod. 16.14, 15. Exod. 16.13. Exod. 17.6. ver. 78. Exod. 13 21. Deut 29.5.  for flesh to send quails from the sea, for drink to give water out of the flinty rock, for shelter a cloud. For direction a pillar of fire, for want of new apparel can preserve the old: 
Ios. 3.15, 16 Exod. 14.21, 22.  for a passage can divide Iorden, and make a dry lane with watery walls through the deep channel of the red sea. Out of bondage can give deliverance; out of sickness, health; out of death, life; out of sin, good; and out of misery, can draw felicity. 
Numb. 11.23. Esa. 50.2.  His hand is not shortened that he cannot now help: he is now God all-sufficient, as well as ever he was. And what cannot our God do for us? God is able (saith our holy Apostle) to make all grace to abound toward you, 
2. Cor. 9 ●.  that ye, always, having all sufficiency, in all things, may abound to every good work.  
Every word hath it weight. Our God all-sufficient hath all-sufficiency, for us all, always, in all things, to cause all grace to abound to us, and to cause us to abound to every good work. Oh the powerful providence of our gracious God? Oh the unmovable foundation of godly contentment! What fear of want or woe can discontent us, seeing our God hath all-sufficient for us? our God hath sufficient wisdom for our instruction; sufficient power for our preservation: sufficient grace for our infirmities: sufficient plenty to supply our penury: sufficient mercy for all our miseries: sufficient comfort for all our maladies: sufficient honour to wipe away our infamy: sufficient life to overcome our death, and sufficient glory to perfect our felicity. Thus is our God able to make all grace to abound toward us, that we always having all-sufficiency in all things may abound to every good work. On this foundation may a godly man begin to build his house of godly contentment thus. 
Use. The meditation, of God's powerful providence.   
Doth any evil or cross befall me? It comes not from the hapless stroke of blind Fortune, but from the all-ruling hand of an all-seeing God. Did the spiteful tongue of my enenemy defame me? Or his powerful hand oppress and injure me? Or did any other creature bring any evil upon me? Whatsoever was the means, or how ill soever affected to me, God's overruling providence hath some hand therein. Not indeed himself unjustly striking, or instilling malice into the striker, or exciting him to sin, or excusing him in sin: yet guiding the blow, and directing it to me, as an actor in, not an idle spectator of the action: yet no author or approver, but judge and revenger of the evil, of the action. 
jer. 25 12.14.  Threatening & punishing the instrument of the evil, and correcting evil in me, by the good event of this evil accident, intended for evil, by evil man, against me: but turned to good, by God's goodness, unto me. Well; whatsoever it is: Gods will appointed it, God's providence ordereth it, his power overruleth it, his hand limiteth it: and, when he sees fit, he can as easily remove it, as permit it, and turn this great evil to my greater good, and therefore I will be content.  
The second ground of godly contentment is Gods prudent love. 
2. God's prudent love.  God's powerful providence, able to work our welfare, is seconded with his prudent love, which makes him willing. Such is God's love unto a godly man, that he cannot but wish well to him, and do well for him.  
Your heavenly Father (saith our blessed Saviour, 
Mat. 26.32.  our elder brother) knoweth that you have need of these things. God is your Father, if you be godly: yea, your heavenly Father; and bears unto you the affection of a Father: and cannot but love you, as being your Father: and that prudently, as your heavenly Father. 
Mat. 7.11.  And if you being evil know how to give good things unto your children, how much more shall your Father which is in heaven, give good things to you that ask him? God your Father is heavenly wise, and knows better than you, what is best for you. The God of heaven is your good and loving Father, and will not, for his love, suffer you to want what might do you good. And therefore not to rest content with that which your Father gives you, were either to make yourselves wiser than he, as if you knew better than he, what is best for you: or more loving to yourselves, than your heavenly Father is to you, in wishing more good to befall you, than your heavenly Father is, in love, willing to bestow upon you. If you doubt of God your Father's prudence, it is because you are not wise: if of his love to you, it is because you love not him. For God is not ineprudent in any of all his actions, nor wanting in love to any of all his creatures: nor in any degree of love, to those that love him well. And if God so clothe the grass of the field, 
Mat. 6.30.  shall he not much more clothe you? Oh ye of little faith to your Father, if you believe not this word and promise of your Father! Oh ye of little love to your Father, if you be not so well persuaded of your Father, that he loves you well!  

Use. The meditation of God's prudent love.  And this is the second foundation of godly contentment: whereupon a godly man not doubting of the prudent love of God his heavenly Father unto him, must needs in prudence content himself with that portion which God his Father hath carved out unto him.  

3. God's gracious promise  The third foundation of Godly contentment, (wherein Gods prudent love most brightly shineth) is God's gracious promise passed to a godly man. And what is this gracious promise? He hath said. I will not leave thee nor forsake thee, 
Ios. 1.5. Hebr. 13.5.  therefore let your conversation be without (ungodly) covetousness, and be content with such things as ye have.  
Question But what if I have not, but want, shall I then be content?  
Answ. Fear not want, but fear the Lord: 
Psal. 34.9.  for there is no want to them that fear him.  
Obie. Yes, some that fear the Lord do sometime want (as Elijah. Lazarus. Paul, 
1. King. 17. Luk. 16. 2 Cor. 1.8. Hebr. 10. Psal. 34.10. Psal. 84.11.  and many godly Christians) Sol. The young Lions do lack and suffer hunger: but they that seek the Lord shall want nothing that is good. Every thing, good in itself, is not good for thee. If good for thee, it shall not be wanting unto thee. Surely the Lord will not fail his people, 
Psal. 94.14. Phil. 4.19.  Thy God will supply all thy necessities. Thou shalt sometimes want indeed (as those godly ones did) because it is good for thee sometimes to want. But thou shalt want nothing that is good for thee to have: unless thou be wanting to thyself. And therefore thou shalt not sometimes want afflictions: because it is not good for thee, 
Psal. 119.71. Lam. 3.27.  sometimes, to want them, but good to have them. And when they are upon thee, thou shalt not want due comfort in them, for God hath said: I will not leave thee nor forsake thee. 
Ios. 1.5. Hebr. 13.5. Esa. 43.2.  I will be with thee in the fire and in the water. The Lord will not forsake, for ever: but though he cause grief, 
Lament. 3.31 32.  yet will he have compassion, according to the multitude of his mercies. 
2. Cor. 12.9  His grace is sufficient for thee. He will lay no more upon thee than he will make thee able to bear. 
1. Cor. 10.13.   

Use. The meditation of God's gracious promise.  On this foundation may a godly man thus frame his sanctuary of godly comtentment. God will lay no more upon me, than he will make me able to bear etc. Either my cross shall be moderated, or my ability to bear increased. Either my burden shall be made lighter, or my faith stronger, as God doth press me down with one hand, so will he raise me up with the other. God can draw me to himself, with the cords of love, under the rods of men. And if my crosses shall prove great, Gods love therein shall prove as great. In greatest crosses God useth to wrap up the greatest mercies, and turns the deadly poison of afflictions into wholesome and sovereign medicines. That which in my apprehension may seem the greatest evil, God's gracious dispensation shall turn to greatest good. All things shall work together for the good of the Godly (that love God): 
Rom. 8.28.  greatest evils to greatest good. The heaviest cross shall find the happiest issue. 
1. Cor. 10.13.  Death itself shall prove a rich revenue, 
Phil. 1.21.  bringing the happy return of an eternal life.  
Oh how sweet a song of triumph may a godly man sing, in the greatest threats or assaults of his most dreadful foes!  

A godly man's song of triumph.  Whence my enemies intent me greatest danger, thence shall I purchase greatest honour. My enemies may behead me, but cannot hurt me: Slay me, but cannot conquer me. 
Rom. 8. v. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we more than conquer.  My enemies may take away my life, but not my hope: My head, but not my crown. Whether I be wounded or slain, I shall not lose the victory, if I die in the battle, I shall triumph after the fight, and if I fight till death, 
2. Tim. 4.8.  I shall receive a crown of life. 
Act. 14.22.  I may go (and if God see fit) I must go, yea, I shall go, by the cross, to a crown: and through cruel martyrdom unto a glorious Kingdom.  

4. A godly man's present portion.  What yet is wanting to a godly man, to make up his bulwark of godly contentment? Unless it be the consideration of his portion? Which yet is not wanting unto him: because God hath in part already bestowed it on him. And what is this portion? Surely such as may well uphold and support his soul with godly contentment. He is already possessed df some part of godliness it self, which of itself is a goodly portion: as being a rich treasure of all precious pearls of grace and goodness. Yea; 
Psal. 119 57 Psal. 16.5, 6  Thou art my portion O Lord (saith holy David.) The Lord is the portion of mine inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me, in pleasant places; I have a goodly heritage. My flesh and my heart faileth: 
Psal. 73.26.  but God is the strength of my heart, and my portion for ever. The Lord is my portion, 
Lam. 3.24.  saith the soul of mournful jeremy, 
jer. 10.16. & 51.19.  in his doleful lamentations. The Lord of hosts is the portion of jacob: and Israel is the rod of his inheritance. If the Lord himself be Aaron's portion and his inheritance: 
Num. 18.20  why should not Aaron content himself, though he have no other inheritance among the people? And if the Lord be the portion of jacob, of Israel, of every godly man, 
Gal. 6.16.  who is of the Israel of God: why should he not rest well contented, although he want an inheritance in the things of this world? Oh happy man, that in that his want enjoyeth more, than the world can either perform or promise!  

Use. The meditation of a godly man's portion.  The serious view of this goodly portion, of a godly man, may afford unto him this holy meditation. God himself is my portion, if I be godly; and God all-sufficient in himself is all-sufficient unto me. 
Psal. 100.3. Hos. 2.20. joh. 3.16.  God gave me to my self: God gave himself to me. God the Father gave his Son to me: God the Son gave himself to me: God the Holy ghost gave his seal, 
Ephes. 1.11.  to assure this gift unto me, and shall I not be content? God the Father hath sent the spirit of his Son into my heart, 
Gal. 4.6.  to make me call God my Father, and Christ my Redeemer: and shall I not be content? That which I was, 
Quod homo est, esse Christus voluit, ut & homo possit esse, quod Christus est. Cypr. de idol. vanitate.  Christ would be, that I might be that which Christ is: The Son of God by grace (as he by nature) and fellow-heire with him, of all things, in glory, and shall I not be content? What shall I say more? God the Son received all things from the Father for me: that in him, and through him, and with him, I might receive all things from the Father. 
1. Cor. 3.21.22.  And why should I not content myself with him; without whom all things are as nothing: and with whom no-can be in stead of all things? Surely the man that is indeed godly, is infinitely above all measure wealthy, and therefore I will be content.  
Tell me now (beloved in the Lord) can that true godly soul shrink down through discontentment, that is so strongly propped with these so many pillars? or can it ever languish, and wax faint, while it doth seriously recount and call to mind, God's powerful providence disposing all things for him: Gods prudent love intending all good unto him: Gods gracious promise assuring him of his love: and his plentiful portion, as a pawn of God's gracious promise? While he hath received godliness, as a treasure of goodness, and holiness as a pledge of his happiness, and some measure of grace as a forerunner of unmeasurable glory? The rain of afflictions may fall indeed: 
Mat. 7.25.  floods of persecution may come, the winds of temptations may blow, and beat upon the house of a godly man's contentment: and shake and batter it, but it shall not fall: for it is builded on the foundations of God. Even upon the rock Christ jesus, and chief corner stone, 
1. Pet. 2.6. & vers. 5.  upon whom all godly men as living stones are built, and whereupon also they build and found their impregnable fortress of godly contentment.  
On these grounds and foundations doth a godly man, when he is himself, build a sanctuary to his soul of godly contentment: wherein he doth shelter, and solace himself, in all the changes of this present mortality, in this manner.  

The use of the four grounds of contentment.  If God, in goodness, give abundantly, he is joyful, and receives it thankfully: if a competency, he is cheerful, and enjoys it comfortably: if but a little, he is quieted, and accepts it willingly: if not any thing at all, yet he is patiented, and waiteth hopefully. For he wisely considereth; that God gives abundantly, that man might be an instrument of God's bounty. God gives moderately, that he might not be cumbered with superfluity. God gives sparingly, that he might ask both these, and better things, more earnestly. Yea, God sometimes withholds these outward things, and sendeth crosses in stead of them: for trial of some grace, exercise of some virtue, prevention of some danger, cure of some disease. To wean him from the world, to direct him toward heaven: to draw him to himself: or some way, or other, for God's glory, others example, and his own true good. He knows that God's providence disposeth of all: Gods love to him is firm in all: 
Rom. 8.23.  God's promise is passed, that all shall turn to his good: and his present portion is not only good, but a pawn of a greater. If more were now behoveful, he should not want it: and seeing more is not given, he feels no want without it. But finds a supply in his storehouse of godliness, which is ever attended of well-pleasing Contentment.  
What now is there, in all the world, that can threaten, and cause discontentment unto a godly man? Surely many things threaten it: 
4. Causes of discontentment.  as namely these four. First, conscience and remembrance of evil committed. Secondly, strength and violence of temptation enforced. Thirdly, sense, or fear of evil suffered. Fourthly, want and defect of good desired. And these indeed, are of great force to work or threaten discontentment. For where guilt of sin is not removed: where assaults and temptations are not repelled: where the bitterness of crosses is not sweetened: and where desire of good is not competently supplied, peace and contentment cannot lodge in the heart of any mortal man. Here is a large field opened, but I may not walk therein at length. In one word therefore. God be thanked. 
These causes removed.  1. Christ hath suffered, and the guilt of sin is removed. 2. Christ hath conquered, and temptation shall be vanquished. 3. The comforter is sent, and crosses are sweetened. 4. Heaven is prepared, and all wants shall be supplied, unto a godly man, and therefore a godly man may well content himself to live by faith for the time of this life, and to comfort himself by assured expectation of joyful fruition of all desired good, and safe exemption from all suspected evil. 
Of these more largely.  More largely thus.  

1. cause of discontentment.  Conscience and remembrance of sin committed, is of great force to disease the mind, and to distemper the heart with discontentment. For howsoever sin proffer delight, and promise contentment, in the beginning: yet it worketh woe, and breedeth sorrow, in the ending, and never can true contentment lodge in the heart within, as long as the guilt of sin is not removed out. Sin causeth God to be discontent with man, man with himself, while God, & his conscience do war against him, what can work contentment in him?  

1. cause removed.  But God be thanked, Christ hath suffered, and God's justice is satisfied, sin remitted, God reconciled unto a godly man, by his faith in Christ his person is justified, conscience pacified, affections quieted, discontentment removed, and his heart is refreshed with new delight, in the renovation of his covenant of peace between his late offended, but now wel-pleased Father, and his late disquieted, but now appeased conscience; which formerly was an accuser and caused bitter sorrowing: but now is become an excuser and causeth sweet rejoicing.  

2. cause of discontentment.  As sins committed caused discontentment: so importunate assaults of new temptations work much disturbance; and never cease to vex and disquiet, till they be either utterly vanquished, or strongly repelled. The soul is not contented, until it be settled; never settled, while it is importunately molested: and as this molestation cannot be avoided: so danger of falling cannot, by nature, be prevented.  

2. cause removed.  But herein a Christian hath such a privilege as can exempt him from the greatest danger of that evil which Satan enforceth, and nature furthereth. For the doctrine of godliness doth sufficiently inform him, and the power of godliness doth in some measure enable him, to compose disordered passion within, & to resist disturbing assaults without. The religious exercise of mortification doth expel the venom of viperous corruptions, and the skilful use of the shield of faith doth repel the poisoned darts of temptations. Or if they press so sore upon him that he cannot overmaster them, yet doth he so quell and weaken them, that they cannot conquerre him. He knows that if he fight manfully, he shall win the field; and though he be pricked and wounded, yet he shall not be killed. 
Graviter tent●t●●, minime s●p●ratus. Aug. de C●●it. Dei. lib. 1. c. 10.  He finds his heart religiously disposed to please the Lord, and absolutely resolved, to avoid, to his power, the offence of God, and cries for help when he feels the danger, and so rides at anchor in most boisterous storms, feels ground of comfort in greatest depths, and holds unsurprised, in most violent assaults, his impregnable fortress of godly Contentment.  

3. cause of discontentment.  Crosses do naturally disquiet the mind, which, when it is crossed, groweth discontented. Now the life of a Christian lies exposed to afflictions, and cross follows cross, as wave after wave. The latter oftentimes over-takes the former, and sometimes many do meet together (as disease of body, loss of goods, defamation in name, disappointment of hopes, or other sad accidents) which pressing sore on every side, drive oft to great exigence and dangerous extremities, and these make a natural man weary of his part, yea of his life, and so distract him, that he is scarce himself; but sometimes breaks out into grievous complaints, and opens his mouth against the God of heaven; or, in miserable silence, makes his own hands the Surgeons by desperate cruelty to seek for hopeless remedy, or, if he suffer himself to live, he lives disquieted, and so his mind is discontented, and a man truly godly, through violence of the assault, and weakness of grace, may be drawn very far this way, and no human skill can invent a remedy, to cure such biting and vexing maladies.  

3. cause removed.  But godliness in this point of greatest extremity is of sovereign force and experienced virtue, both to prevent unnecessary crosses, which godless men draw down upon themselves; and to mitigate and allay the force of such, as men use to aggravate against themselves; and safely to bring through such bottomless depths, as wherein the ungodly are utterly overwhelmed. And when imaginary crosses, to a godless man, seem heavy and unsupportable: the truest pressures, to a godly man, grow easy & comfortable; through the work and operation of the spirit of comfort. Hence, for the most part, it comes to pass; 
joh. 14.16.  that, after some conflicts and first assaults, a godly wise and courageous Christian doth take to himself such heart of grace, (while the spirit of grace doth possess the heart) that he declines the dint of the most deadly blows. Godliness doth instruct, both certainly to expect them, wisely to foresee them, timely to provide for them, resolutely to undertake them, patiently to bear them, constantly to pass through them, and prudently to make advantage of them. And not only to be cheerful in them, but thankful for them; as true tokens of Gods Fatherly love, needful promoters of sanctification, and present pawns of future good: of a crown of glory, after a pennyweight of the Cross; and eternity of joy, 
2. Cor. ●. 17.  after momentany sufferings. And this is that which enlarged the hearts of the faithful to joy and exultation in the furnace of fire, 
Dan. 3. Dan. 6. Act. 16.  in the den of Lions, in the stocks, at the stake, in torments, in death: and is the quiet fruit of righteousness to all that are exercised thereby. So that he hath but small experience of the power of godliness, who hath not learned some measure of contentment in present miseries, on assured expectation of future deliverance, and infallible hope of a better resurrection. 
Psal 34.19. Hebr. 11.35.   

4 Cause of discontentment.  Lastly, the present want of some desired good doth greatly unsettle and discontent the mind, for hope deferred is the languishing of the soul. It is the nature of the desire, still to put forth itself, until it receive well-pleasing satisfaction, through fruition of some desired good. Now were the desire directed by judgement, and bounded within the limits of Christian moderation, it were easy to satisfy and well to content it. But as it is ever ranging and roving after every faire-seeming show, so it is not always satisfied with sound and solid good; and while it carelessly neglecteth the true good, it remains unprovided of true contentment.  

4. cause removed by two means.  But godliness will provide for satisfaction of the desires upon due consideration of those forenamed grounds. And whereas good things desired are either earthly, or heavenly, it teacheth moderation toward those, gives direction to these.  

1. Moderation of desire of earthly things.  1. It teacheth to moderate the desire of earthly things; to accustom himself to live of a little, and to be content: and as for superfluities, not to affect it, in heaping together these earthly things; as unworthy for themselves to be desired or loved: the inordinate desire whereof, either depriveth of possession of them, or dispossesseth of contentment in them. So that he that desireth them more than he should, doth either lose them sooner than he would, or not find that contentment in them which he expecteth, while he makes a God of them, and God an Idol, and more than this; godliness teacheth moderation in care for them (which follows upon and draweth after it, desire of them) by calling to mind those heavenly exhortations. In nothing be careful, 
Phil. 4.6.  cast all your care on God, 
1. Pet. 5.7.  for he careth for all, and, cast thy burden upon the Lord & he shall nourish thee. 
Psal. 55.22.  Delight thyself in the Lord, 
Psal. 37.4, 5.  and he shall give thee thine hearts desire etc. And applying to the heart such experiments of Gods gracious supply of great necessities of his Church in the wilderness, 
Exod. 16. and 17. 1. King. 17. Psal. 147.9. Luk. 12.24.  Elijah in the dearth and drought, etc. That God that feeds the very Ravens, can cause the Ravens to feed the godly.  
2. Godliness provides for satisfaction of the desires by directing them to things above, 
2. Direct on of the desire to heavenly things. Col. 3.2, 3. Phillip 3.7, 8.  laid up in Christ jesus, the godly man's gain, and sufficiently able to give contentment. He is abundantly rich, 
Affatim Dives est, qui cum Christo pauperest Hieron. Ep ad H●liodord e vita solitaria.  that is poor with Christ, a replenished treasury of grace and glory: beyond whom a godly man's desire can never extend or enlarge itself: but must needs contentendly rest in him, as in the uttermost period of all desired, and all-sufficient good.  
Now, 
Use.  to draw to an end of this branch of my discourse, which entreateth of Contentment the attendant of godliness. If this be true indeed, as it is most true, that godliness is attended of true contentment: 
Why so many men live discontent.  what then is the cause of so many men's mislike of their own estates; of such private murmurs, such public clamours, and common complaints which fill the ears both of God and men; especially of those, who have sufficient to do justice to others, and to pay their debts: to refresh themselves and to maintain their families: to fit them for God's service in their lawful callings?  

Discontent groweth through want of godliness, and how.  Surely the want of contentment argueth the want of godliness: and men therefore complain of their own estate as unpleasing and comfortless, because they have not obtained the true-contenting gain of piety and godliness.  
1. Some, through ungodliness, have plunged themselves into comfortless and heartbreaking miseries: and for want of godliness, can find no means of remedy and relief. 2. Others have great wealth, but little contentment; because they have much goods, but little goodness: great return of earthly riches, but little increase of heavenly graces: great store of pelf, but little piety. For certain it is, that according to the measure of godliness is the measure of godly contentment. Little godliness, little contentment: no godliness, no true contentment: great godliness, great contentment. Many complain as well when they have, as when they want; because they want it, while, they have it, as wanting godliness which teacheth. 1. How to esteem it. 2. How to enjoy it. 3. How to bestow it. Yea, the more they have, the less they are satisfied: because, the further they are from godliness, the further from contentment. They greedily gape for more gain without, because they want due measure of godliness within. For were they wel-stored of godliness inwardly, they would not feel such want of riches outwardly.  

Why some men live contented.  In the heart of every godly man which is Deo plenum filled with (the grace of) God, there is little room left, for these frail and earthly things, but it is contented with a smaller portion of them. The godly man can find content in poverty: the ungodly finds discontent in plenty. The godly man finds content in disgrace. The ungodly, discontent in honour. The godly, content in pain: the ungodly, discontent in pleasure. And, to omit the ungodly man, (who never enjoys any true, any sound, any durable contentment) the godly man finds plenty in poverty; honour in disgrace: pleasure in pain: health in sickness: solace in sadness: life in death, and hope of future felicity, in sense of present misery. Godliness made Saint Paul and Silas, in prison (in the inner prison) in the stocks, 
Act. 16.24, 25  to sing for joy: while the ungodly jews were, at liberty, either sleeping or sorrowing; or senseless of their present sin and future misery. And the unconverted jailor was ready, for fear of their escape, to make away himself.  

Objections answered. 2 Cor. 6.9.10.  And suppose a godly man be in sorrow: yet is he sorrowful, as always rejoicing: as chastened, yet not killed: as dying, yet behold he liveth: as having nothing yet possesseth all things. 
2 Cor. 4.8,  Be he troubled on every side, yet is he not distressed: perplexed yet not in despair: persesecuted yet not forsaken: cast down, yet not destroyed: dying for jesus, yet receiving life from jesus. And though he fall, yet the Lord shall raise him up: Though he sit in darkness, 
Mic. 7.7.  yet the Lord shall be a light unto him. Weep may endure for a night, 
Psal. 30.5.  but joy cometh in the morning. And the more his former affliction increased, the more his after-ioy aboundeth. Godliness can mitigate and assuage the grievousness of present afflictions, and make patiented of change from better to worse, in the fluent uncertainty of this outward estate and the power of godliness is a sovereign cordial to cheer up the spirits, and to make able to countervail all assailing dangers, and sinister or cross events. So that it is the privilege of a truly godly and sound hearted Christian to rejoice in tribulation, 
Rom. 5.3. Rom. 8.31.32 etc. 1 Cor. 15.55.56.57.  and to triumph over death, and spiritual enemies: so that he alone hath sufficient cause to live comfortably, and to applaud himself in his happy condition, when all the world doth threaten, or is threatened, misery.  

Godly contentment giveth good direction in the life of man.  Worthy were it to consider for the commendation of godliness, but too long to relate for want of time: how safely and comfortably, This godly contentment will cause men to walk in the golden mean between those two fowl extremes of careless neglect of that which they ought to take; and greedy grasping after that which they ought not to desire. 1. A godly man dare neither live out of a calling, nor neglect his duty in a gainful course; because he is godly. 2. Neither can he be greedy of gain, and rend himself with distractive care, or use unseemly means to rake to himself that which is not his; because he is content with his own. This constant endeavour is, not to decline either to the right hand or to the left: but to bond himself within the limits of Christian prudence, and religious moderation. He accounts him rich, not who abounds in his wealth, but who is godly in his desires, not who hath his possessions enlarged, but who hath his affections moderated, and if the greedy appetite be not satisfied; he accounts the treasures of Dives extreme poverty: and the penury of St. Paul sufficient plenty. And marvels not that a godly Swain can find more content in his beggars cottage; then an ungodly Emperor in his princely Palace. In a word: he can learn of godliness with godly Saint Paul; in whatsoever estate he is, therewith to be content, 
Phil. 4.11.  he knows how to be abased, and how to abound: to be full, and to be hungry to abound and to suffer need. He can do all things through Christ who strengtheneth him: and through the power of godliness which works contentment in him. The holy Teacher of wisdom tells him, that, better is a little with the fear of the Lord, 
Prou. 15.16.  then great treasure & trouble therewith. That a little which the righteous man hath, 
Psal. 37.16.  is better than the riches of many wicked. Not because that less which he hath is better: but because he which hath that less, is better. And as a godly man finds his holiness increased, so he esteems his estate bettered. And when he knows himself perfectly holy: then shall he find himself perfectly happy. And then, and not before, shall he obtain the full fruition of heavenly felicity, when he hath bid farewell, to all earthly store, and outward plenty. As his godliness is a wellspring of his contentment: so is his holiness a forerunner of his happiness. 
Conclusion.  Oh let us be godly, that we may be content: and holy, that we may be happy. For true piety brings well-pleasing sufficiency: and perfect holiness, eternal blessedness. And thus much of Contentment the attendant of godliness.  

The 3. general point▪ Of the great gain of godliness.  Time and desire, now hasten us forward unto the attribute of godliness attended of contentment: and that is gain. Godliness with Contentment is gain, and this gain is not small, but Great. Godliness with contentment is great gain. Where under the borrowed terms of gain and advantage in trading and traffic in the course of this world, the worth and excellency of godliness is magnified and extolled.  
Return and increase in worldly profits is esteemed gain: and so it is, but not such gain as the profane Apostles did fond suppose: 
Vers. 5.  as though the holy doctrine of godliness, and precious name of piety should be basely prostituted to serve this earthly commodity as though religion were to be a bawd to covetousness, or an art in policy invented to compass this worldly profit. No, no, but yet the truth is; That 1. True godliness is true gain: 2. Yea great gain: 3. Yea the great gain or greatest gain of all. And here are three points, and as it were three precious pearls, found out by our holy Apostle, in turning over the dunghill of those profane Apostles, who abused religion to filthy lucre. And these are three links in a chain of gold, one in-linked within another, which howsoever they may be distinctly conceived, yet can they not well be separately handled. For when I affirm that godliness is gain, I intimate withal, that it is great gain, and when I avouch, that godliness is great gain; I further insinuate, that it is the greatest gain of all. In one word then, Godliness is true gain, invaluable, and incomparable, or more distinctly thus. 1. True godliness is true gain. 2. True godliness is great gain. 3. True godliness is the greatest gain of all, and of these in order.  

1. Godliness is true gain.  True Godliness is true gain. Godliness as it is a divine habit of grace, wrought in the heart of man, is ●●esteeme in itself, though not esteemed: commendable in itself, though not commended, apearle of price, a treasure very rich. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  It is profit indeed to get gain into the soul. 
b Verae divitiae non opes sunt, sed virtutes. Bern.  Virtue not wealth is the true riches. So gracious is virtue in the eye of the worst, that it can extort from the vilest man an approbation of it true goodness.  
The Heathen wise in their three orders of their 
c Bona.  goods. (1. Of body: as health, strength, beauty. 2. Of Fortune (as they termed them) as riches, lands, treasures. 3. Of the mind: as knowledge of arts and tongues, wisdom, virtue) placed virtue in their highest rank of all; Wealth in the lowest. This scarce deserving the name of good; as unable to make the owner good. That of large extent, and most divine; as able of itself to make man happy. If they so highly esteemed of the shadow of virtue, little better, indeed, then shining vice: where shall we place the substance, or virtue itself, truly and indeed divine and heavenly? which whosoever hath gotten, & surely enjoyceth, oh happy he truly & blessed! The wise man thus speaketh, inspired by God's spirit: Blessed is the man that findeth wisdom, 
Prou. 3.13.  and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver: and the gain thereof then fine gold.  
No sum of silver, no mass of gold, is so true a gain, as virtue and godliness. Gold and silver what are they? Their matter is mud, of the basest element. Their greatest estimation from the folly of the vainest men. Yet if this mire and mud (condensated by heat of the Sun, and influence of the heavens, purified by the heat of the fire, instamped with the image and inscription of the King, attained & purchased by labour and industry,) be accounted truly gain, and a blessing of God, as indeed it is; What then shall we say of this true pearl of piety, which is not digged out of any earthly mine, but fetched down from the highest heavens: not of mire and mud, but of divine offspring: not generated by the heat of this visible Sun, or inferior cause, but through divine influence of God's eternal spirit: not drossy and impure, but clean, and sincere: not bearing the stamp, and inscription of mortal man, but the image and similitude of the immortal God? The having whereof will not only enrich him, but transform him into the glorious similitude of the invisible King of heaven: whose image instamped in man's heart by creation, consisted in conformity with him in divine graces and virtues, 
Ephes. 4.24.  which are so many parts and parcels of the habit of godliness? Surely, we can say no less of godliness, but that it deserves the name, and title, of true gain.  

2. Godliness is great gain: and how.  As godliness is true (and as I might have said Great) gain as it is (in itself) a divine habit of grace, in itself considered; so is it great gain indeed, as it intiteleth and interesteth into further advantage, in that it hath the promises of the life that now is and of that, which is to come. 1. Tim. 4 8. Of life natural, and life spiritual.  

1. The spiritual return of godliness.  The first and chiefest part and parcel of that rich return, which godliness by God's promise is interessed in, is that heavenly revenue of rich holiness and happiness which belong to a life spiritual, both this of grace and that other of glory. And here we must know that this promise is made, and made good in Christ, from whom as our Head, we derive our Godliness, and in whom we find all our treasures of goodness.  
Christ our treasury emptied (as it were) himself, to replenish us: became poor to make us rich. Poor in outward estate, to make us rich in our inward condition: poor in our nature, that we might be rich in his grace: poor temporally, to make us rich eternally. In Christ we gain sufficient treasures of righteousness to discharge our debt of disobedience. 
1. Cor. 1.30. 2. Cor. 5.21. Hebr. 9.14. & 10.14.  The all-sufficient sacrifice of his death to ransom us from the death of sin. 
Esa. 53.5, 6. 1. Pet. 2.24. Col. 2, 3. 2. Cor. 5.18, 19  The treasures of wisdom and holiness to remove our folly and deformities. We gain reconciliation with God, 
Eph. 3.12. Hebr. 10.20.22.  in stead of enmity; access to God, in stead of alienation from God; 
Rom. 5.1. Rom. 15.13.  Peace of conscience, in stead of terrors; joy in the holy Ghost in stead of sorrow in our soul; 
Rom. 14.17. 1. joh. 1.4.  comfortable hope in stead of dreadful despair. In Christ we gain privilege of Sonship and spiritual adoption, 
Rom. 5.2. Ehpes. 1.5. Apoc. 1.6.  title to a crown, and fellowship in a Kingdom. Blessed communion with God our Father, 
1. joh. 1.3.  the son (himself) our redeemer, and the holy spirit our blessed guide, and strong supporter, sweet comforter, & perfect sanctifier. In Christ we gain the prayers of the Saints, yet living with us: the love of the Saints glorified before us: 
Hebr. 1.14.  the Ministry of Angels working for us, grace in earth: and glory in heaven. In Christ our gain is such, as that we shall have all losses recompensed; all wants supplied; all curses removed, all crosses sanctified; all graces increased: all hopes confirmed: all promises accomplished; all blessedness procured, Satan conquered, death destroyed, 
Ose. 13.14. 1. Cor. 15.54.55.  the grave sweetened, corruption abolished, sanctification perfected, heaven opened for our happy entrance. Lift up your heads, Oh ye heavenly gates, 
Psal. 24.7.  and be ye lifted up ye everlasting doors, that the King of glory may bring us in. Now when Heaven shall be our gain, what can be our loss? Unless we lose our tears, wiped from our eyes? Unless we lose our sorrows, expelled from our hearts? Unless we lose our dangers, removed from our persons? Unless we lose our infirmities, our deformities, our transitory estate, our temporal condition (which we account for precious) to change them for permanent and eternal happiness? And what is, or rather is not the gain of godliness, when it hath brought man to happiness? That, indeed, which no mortal eye hath ever seen, 
Esa. 64 4. 1. Cor. 2.9.  no ear heard, no tongue uttered, no heart conceived. What hand can measure the bounds of infinity? What mind can number the years of eternity? What hand, what mind, can measure, can number, the unmeasurable measure, and innumerable number of the wealth and treasures of piety and godliness? Oh that I had the tongues of the glorious Angels, in some sort, for your sakes to utter? Oh, rather, that you had the hearts of the glorified Saints, in some little small measure to conceive, of some part and parcel of this spiritual gain of godliness! But this glorious Sun doth so dazzle my weak eyes, this bottomless depth doth so overwhelm my shallow heart, and the surpassing greatness of these rich treasures doth so every way overcharge me, that I must needs stand silent, amazed and astonished, at the serious consideration of the exceeding abundant excellency of these revenues of godliness.  

2. The temporal return of godliness.  As those who find their tender eyesight dazzled by gazing directly upon the body of the Sun, do learn to behold it in some obliqne reflection (as we observe the eclipse in a basin of water) even so let us perceiving the eye of our mind now dimmed and dazzled with the exceeding brightness of the gain of godliness, in the chiefest glory thereof) look upon it more indirectly in the secondary reflections of earthly blessings, which (as you may remember) were entailed on godliness by the gracious promise of God. 
1. Tim. 4.8.  Godliness hath the promise of the life that now is. Whatsoever true gain can be found in this life, it is annexed to godliness as an auctarie or appendent, and is as an overplus or over-measure cast unto him, 
Mat. 6.33.  who shall first have sought the kingdom of God and his righteousness, 
Hebr. 1.2.  conveyed by Christ the heir of all unto him that is truly godly, or truly believing.  
A godly man hath two treasuries, without him of gainful revenues. Heaven above a replenished treasury of blessings spiritual: 
Mat. 19.21.  and Earth below a wel-furnished storehouse of benefits temporal. As those above are bestowed only upon a godly man: so these below are by most just title to descend to him, who is fellow heir with Christ, 
Rom. 8.17.  the heir of all things. Stranger's may have some portion of them, but the right of inheritance belongs to the sons of God. Riches and honour, delights and pleasures, life and length of days, 
Prou 3.16.17 & 8.18. Deut. 28. Ps. 1 12.2.3.  seed and posterity are entailed to such as are truly believing, and fear the Lord. And howsoever the ungodly man may lay some claim unto them, and that by some kind of right from God; (as a preserver of nature, 
How a godless man may lay claim to temporal blessings.  a sustainer of his creature, a maintainer of callings, a rewarder of industry, as a god of mercy alluring by benefits, and a god of justice to make men, refusing his mercy, excuseless.) And howsoever no man can despoil him of them, without great sin, yet can he not enjoy them with any great comfort; as wanting the best title, through the want of Christ. Now than if any man be possessed with an overweening conceit, of the exceeding worth of worldly gain: be it known unto him that whatsoever it is, rightly to weigh it, and properly to speak of it, it is all, and only entailed to godliness. The best title being lost in Adam, restored by Christ; for godliness hath the promises both of this life present and of that which is to come: 
1 Tim. 4.8. Levit. 26. Deut. 28.  ungodliness the threats, and curses of them both.  
Yet if any be so recklessly peevish and perverse, that he will still contend: that the gain of the world belongs aswell to the ungodly, as godly, as de facto, so de iure. To leave the deciding of that controversy as a fit Nisiprius for the great judge of all, at the general Assizes, be it granted unto him that his claim is as good: yet his gain is still less than the godly man's is, for howsoever the gain of the world be granted to be great, yet the gain of godliness is of all the greatest gain. And in this I am to spend, the last part of my discourse.  

3. Godliness is the greatest gain of all.  That the gain of Godliness should be of all the greatest gain, it is holden a Paradox and a strange assertion, among many in the world. The godless worldling, take him in his humour, would be loath to be thought so foolish, as to exchange his gain with a godly man's. His eyes are so blinded, and his heart so possessed with the supposed worth and excellency of this earthly gain; that he hath neither eyes to see, nor heart to esteem the price of the heavenly. Yea the ever-thirsting desire, and restless endeavour, after that gain of the world, and the careless neglect and reckless contempt of this of Godliness, which is seen in the most, doth plainly demonstrate that, of all, the fewest do account of godliness, as of all the best, and greatest gain.  

A comparison between the gain of the world and the gain of godliness.  Let us now enter into a comparative discourse between that temporal gain of the world (which a godless worldling may have in common with the godly) and the spiritual gain: of godliness (which a godly man doth alone possess, besides his part and portion in that other:) and it shall soon appear (I hope to our profit) that the gain of godliness is far the greater gain. 
1 General and that in. 1 Profits of the worldling.   
1. And worldlings gain may be great in deed, shall we (to help him) suppose him possessed, of pleasant gardens, fruitful orchards, fields and vineyards, fair palaces, and large provinces, shall we suppose him enriched with wealth at will, 
Eccle. 2.  in store and abundance of gold as silver; of silver, 
2 Chron. 1.15  as stones; of pearls, as pebbles in the streets: yet were the gain of godliness greater than this: and a godly man far richer than he. 
Profits of the Godly man.  For Christ the Lord of all is his Lord-treasurer, and the infinite fullness of his all-sufficient deity the store that's laid up in the godly man's treasury, some jewels (which Christ doth here bestow) are these; 
Prou. 3.  Wisdom, which is better than fine gold, more precious than the Rubies; 
job. 28.  faith which is precious, love of God, hope of glory, piety, righteousness, holiness, all heavenly virtues, and divine graces, treasures invaluable, of incomparable worth. And what were those worldly goods in the judgement of the wisest among the heathen? surely but indifferent. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peripatet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Platonic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth.  Neither good nor evil. Or good, not so much in their own nature, as in the judgement of men. Others accounted them, useful to some good end. Or let them be good, as indeed they are, the good blessings of God: yet are they good things but of the lowest rank of good. 
Bona minima. Aug. retract. l. 1. c. 9  The covetous worldling may esteem wealth the most Honourable good. And silver to him may be blood and soul: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  and when he hath lost his goods he may hang himself, as having lost already his life, laid up in his goods. Let all be trifles compared with his gold. Yea let him say to the wedge of gold thou art my hope, 
job. 31.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  and esteem silver and gold his most profitable gods. Yet what of all this? is he therefore rich? The godly hath wealth which is a God in deed, for Christ is his gain; and God is his portion. 
Phil. 1.2 ●. & 3 7. jer. 10.16.  It is not good simply to be wealthy; but to be wealthy in good things; especially in God who is goodness itself.  
2 Let the worldling's wealth be graced with honour, 
2 The honour of the worldling.  backed with Empire, and authority royal. Let him sit on the Throne, wear the crown, saay the sceptre, prescribe laws, command, forbidden, reward, punish: Let him be able to help his friends, to hurt his foes, to advance his favourites, to debase his opposites: Let him be royally attended, highly honoured, lowly saluted; as victorious, wise, prudent, politic: Let him be hearty loved, and loyally embraced, as the pillar of the weal-public, father of his country, pattern of antiquity, 
Amor & deliciae generis humani.  love and darling of wholem mankind, with Titus Vespasian: Let him be esteemed the light of the eyes, 
Bonus Deus Constantinum Imperatorem tantis terrenis implevit muneribus, quanta optare nullus a●deret. Aug. de Civit. Dei. lib. 5. cap. 25.  joy of the heart, breath of the nostrils of many millions of subjects. And to conclude: Let him be so fully replenished with such earthly good things, as no mortal man durst wish so great (As Augustine speaks of Constantine the Great) Yet if in all this prosperity he be but a mere worldling, the godly man's game is greater than this; shall he be likewise invested with his expected sovereignty. 
The honour of the godly.  For he shall be adorned with the glorious robes of the righteousness of Christ, victoriously triumph over the world, flesh, sin, and satan: prescribe laws to inordinate affections; be ctowned a King in heaven, 
Apoc. 1.6.  attended of the Angels, honoured of all creatures, live in nearest communion with God himself, enjoy his glorious presence, 
Luk. 12.32. Mat. 25.34.  and partake with him in an eternal Kingdom.  

3. Pleasures of the worlding.  3 Lastly, let the worldlings wealth be not only adorned with honour, but sweetened with pleasures. Let him enjoy the sweet comforts of health of body, tranquillity of mind, faithful, fair, and fruitful wife, towardly and obedient sons and daughters, trusty servants, good neighbours, kind acquaintance, able and stable friends. Let him enjoy dainty meats, sweete-sounding music, 
Eccle. 2.10.  and all the delights of the sons of men. 
Pleasures of the godly.  Yet is the godly man's estate far better than this: for he doth most comfortably enjoy the sweetest delights and comforts of the soul: due submission of body to soul, of soul to God: peace of conscience, joy in the holy Ghost, comfort in affliction, strength in temptation, life in death, and neverfading delights, and rivers of pleasures; the joy and solace of a Son of God, of a spouse of Christ, of an inhabitant of heaven, and of an enjoyer of God, in fullness of joy, and unchangeable glory.  
Oh consider (I beseech you, beloved in the Lord) consider and weigh these things a little. The matter is worthy your deepest meditation. 
2. A special comparison of the gain of the worlding, and godlieman.  Consider (I say) and you shall assuredly find; that the greatest gain of the worldling is very small: the smallest of the godly is very great. This of worth, that worthless.  
The greatest gain the worldling can enjoy, is but outward and superficial, 
1. The worldling's gain is but outward and superficial.  serving only for the use of human and corporal life, which consists in conjunction of soul and body united alone by the bond of nature: but the gain of the godly is inward and substantial, 
The godly man's inward and substantial.  of use to a life divine and spiritual, which consists in conjunction of the whole person, both soul and body, with God, and that by a bond of the spirit of God. That frees but from some outward evil: as poverty, the least of evils, which one rich and ready friend may easily remedy. From disgrace, which may sometimes prove glorious, as for such cause, or with such persons, as where disgrace is honour. From outward pain, which may work us pleasure, and prepare for greater joy and solace. But this freeth from the greatest evils: from spiritual beggary, ignominy, misery, and makes rich within, glorious, and well appayed. And what were it to have a purple coat, & a polluted conscience? a gay gown, and a sick heart? a bed of gold, and a diseased mind? a full chest, and an empty soul? affair face, and foul affections? to glister in jewels, and to be filthy in manners? to be in grace with men, and disgrace with God? One dram of that true inward gain is far more worth than a thousand worlds.  

2. The worldling's gain is mutable and uncertain.  The worldling's gain is mutable and uncertain, and soon, God knows, is changed for a loss! it is constant in nothing, but in mutability, 
1. joh. 2.17.  the inseparable property of all earthly vanities. Now a man is rich, presently poor: now in honour, anon in disgrace: now in pleasure, even now in pain. 
Prou. 23.5.  Riches take their wings and fly away: honour with every cross blast is blown away: and pleasures melt in the taste, as dew before the morning sun. How soon are our feasts turned into fasts, and our sweetest songs into mournful lamentations! 
Lament 3.5.  They that did feed delicately are desolate in the streets, and they that were brought up in scarlet embrace the dunghill. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poet. Instin. histor. lib. 2.  How soon fayre-shining Fortune's fall and fail! Renowned Xerxes, the fame of antiquity, passed over into Greece, in passing state and pride, but returned home in great baseness and fear. As he went, he covered the seas, with his gallant ships: but as he came, was scarce provided of a mean fisher's boat. He went guarded with an army so huge and mighty, that it emptied deep rivers, did eat up large countries, and was a burden to the very earth: but he returned not attended of a waiting boy. And he who of late was the terror of the world a broad, was presently in contempt with the meanest of his house at home.  
Would you see an admirable spectacle of human mutability? 
Munster. Chronol. de Tureis. lib. 4. c. 64.  cast your eyes upon Bajazet that terrible Turk, and cruel scourge of Greece. How soon was he subdued by Tamerlane the Tartar, led about on a scaffold, as a beast, in a chain of gold, and carried with him abroad, in all his expeditions, as a footstool to tread on, when he mounted on horseback, and as a dog to pick crumbs from under his table. And what became of the estate of this cruel conqueror, who in devilish pride disdaining the name of man, would be styled, the wrath of God, the vastity and calamity of the world? He left his kingdom, stuffed with wealth and treasures, to be dissipated and extinguished by his disagreeing sons. Read the history of Adonibezek. 
judg. 1.6, 7.  Who having in his pride and cruelty caused. 70. Kings, having their thumbs and great toes cut off to be g'ad like whelps to gather crumbs from under his table: he was requited of God, and brought to like misery, and experienced the mutability of all earthly states. What should I mention the known History of Croesus, 
Herodet. Clio. sine lib. 1.  who in the top of his prosperity, would needs have Solon to pronounce him happy; but anon overtopped by Cyrus, and set on a pile of wood to be burnt, (finding his sudden change from supposed happiness to certain calamity) cried out in grief and sorrow of heart, Oh Solon, Solon, Solon! The cause of this outcry when Cyrus understood, he gave him his life, and entreated him kindly, fearing the like misery to befall himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hered. ib.  as knowing the instability of human affairs, and calamity whereto all men are subject, as the Historian doth well observe. Of all the days of this mortal life the latter finds him not as the former left him.  
No marvel though Tiberius the Emperor refused the style of Pater patriae, father of his country, on this ground of uncertainty of all these earthly thing, saying. All mortal men's estates are uncertain: 
Cuncta mortalium incerta, quantoque plus adeptus foret, tanto se magis in lubrico dictitaus'. Tacit. annal. lib. 1. De Civit. Dei. l. 1. c. 1. Esa. 28.4.  man hath gotten, the more slippery is his condition. Let me in one word (with Saint Augustine) speak thus of them all: Sunt omnia terrena cacumina temporali mobilitaie nutantia. All terrene heights do reel with temporal mutability. Hear the Lord himself: The glorious beauty (of all earthly excellency) which is on the head of the fat valley, shall be as a fading flower, and as the hasty fruit before the Summer: which when he that looketh upon it, seethe it, while it is yet in his hand he eateth it up. The best settled states grow soon unsettled: and these adamantine kingdoms have foundations of sand.  

The godly man's chief gain is immutable and certain.  But the choice gain of godliness is immutable and certain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom unshaken. The heavenly calling and special gifts thereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hebr. 12.28. Rom. 11.29. Beza in Locum Nec prodi nec perdi possunt. Aug de civit. deil l. 1. cap. 10.  Such as whereof God can never repent himself, that he gave them, or repenting take them back again. These good things can neither be betrayed nor lost. The same God that gave them will still maintain them; and second his kindness with a supply of newgrace, This grace of God hath no end, knows no stint. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryst. in Rom. 5  Temptation may obscure the outward gloss, but cannot hurt the in ward substance. Some leaves may fall, and some fruit may fade: but the feed and root of grace shall still remain. Some showers and clouds are here below: but above these mountains there are no clouds; in the highest heavens is no mutability. But in that day shall the Lord of Hosts be for a crown of glory, and for a durable diadem of neverfading beauty unto the residue of his people. Esay. 28.5.  

3 The worldlings gain is for a short time.  The worldlings gain, though it were firm and certain, yet is it but for a time. The longest term is but the short life of man, and what is the life of man? short and uncertain. 
job. 14.1.2. brevis est vita, & ipsa brevitas semper incerta. Aug. de verb. dom. serm. 10.  As grass in the field, soon withering: as a flower in the garden, soon fading: as a bubble on the water, soon falling: as an unconstant shadow, soon flitting: as a drowsy man's dream, soon vanishing. A gnat, a fly, ill smell, moisture of dew, infected blast, or suspense of short breath dislodgeth the soul of body and dispossesseth both body and soul of the world, and here is farewell to all; and thus all this gain is gone. Unless he hope his name shall live in the mouths of commenders; which gain (if but for worldly respects) is a smoke of no weight, in St. Augustine's balance: or to purchase a tomb for his lifeless carcase, which sometimes proclaims to the world his not yet-dying ambition; and whereon oft-times for his ill demeanour, are instamped the characters of long-lasting disgrace. 
Euseb. de vita Constant. lib 1. cap 3. Tacit. Annal. lib. 3.  Alexander the great (as likewise Caesar Germanicus) lived but 32 years: his reign was little more than one third of that: In his short reign, he was glorious, for slaughter and cruelty: and withal ignominious, for reveling, and drunkenness. The glorious reign of Cyrus ended in an ignominious death, he was conquered by a woman, 
Euseb. de vit. Constant. lib. 1. cap. 3. Thomyris. Satia te saenguine, quem sitisti, cuiusque insatiabilis semper fuisti. justin. histor. lib 1.  and his head was cast into a vessel of blood, with vile exprobration of his bloody designs. Yea, and all godly Kings, and religious Emperors must part with this part of their advantage & gain; and must trust to that more refined portion of their wealth, 
The godly man's gain is for ever. Prou. 8.18.  that proper gain of godliness, which is constant and durable; not dying with the body or left below; but living with the soul through indissoluble union and communion with God in Christ, 
1 joh. 2.17. Bona huius vitae sunt, vanescendo transeuntia: futurae sine fine mansura. Aug. de civit. Dei. lib. 20. cap. 3.  the wellspring of life to the soul, while the body lies in the grave, & who shall raise the body to partake in glory. When the world is passed and vanished away: this gain shall be constant, for ever remaining. That gain is like a sudden shower, which speedily falls, and hastily is gone: this like a wellspring or flowing fountain ever streaming and streaming unto all eternity. 
* Facile contemnit omnia, qui se semper cogitat esse moriturum. Hieron. op. 2. lib. 2.  He will easily contemn that earthly gain, who always thinks that once he must needs die: & ever highly prise that heavenly wealth, which shall make him ever blessed, & never forsake him. For it were much to pass from small wealth to extreme penury: from short honour to eternal disgrace: and from momentany pleasure to everlasting pain.  

4. The worldling's gain is mixed and infected with loss.  The worldling's gain is not sound and sincere, but mingled and infected with some attendant loss, here's no good entire, without some loss: no commodity, without some inconueniency. 
Ipsemundi qualiscunque status plus anxietat is, quam iucunditatis habet: & si qua tamen est, praeterit iucunditas non reditura, & manet anxietas non relictura. Bern. ep. 113.  The best provided earthly estate hath more anxiety (or vexation) than sweetness, and the sweetness, if any, passeth away not to return; the anxiety remaineth and will not go away. So that a worldling is most-what affected, if not afflicted, with ungrateful remembrance of some evil past: or unpleasant sense of some evil present: or distractive fear of evil to come. And man is naturally affected more with evil, then good: with pain, than pleasure. A short sickness more affecteth then long health: small pain swalloweth up much pleasure: a little disgrace defaceth much honour: and a little loss of wealth sustained doth more disquiet, than much wealth retained doth content. Now no worldling so happy, but feels some calamity: none gets such gain, but meets with some loss, and this loss doth make the gain to seem but small. 
The godly man's gain is sound and sincere.  But the gain of godliness (principally after this life when the chief return thereof comes in) is thoroughly sound and truly sincere, without mixture of loss, or concurrence of evil. 
Apoc. 22.3.5.  there's no ungrateful remembrance of evil past, but joyful triumph over evils escaped. there's no unpleasant sense of evil present, but sweet and sincere delight and pleasure. there's no distrustful fear of evil to come, but safe security, and interrupted tranquillity.  

5. The worldling's gain is imperfect and cannot content.  The greatest worldlings gain (suppose it greater than ever it can be) only good without positive evil: yet is is imperfect and cannot content the mind of man. The desire of man doth far exceed the model, and compass of all inferior objects: they are all too scant and narrow to fill man's heart. So that the worldling is usually much disquieted with discontent at the imperfection of some good attained: or with languishing hope of some good expected. He often devours that in hope, whereof he misseth: or if his hap be so good, as to hit on it; yet is his joy far passed, before the thing be had, or if it be had with expected joy, yet is it enjoyed with less than expected comfort; while it melteth and dissolveth in the very taste. Hence it comes to pass, that a Godless man (who hath gained the world, but not godliness, and therewithal godly contentment) is like to a sick man tumbling on his couch, and finding all repose weariness; tediously conversing with things present, and longingly desiring things to come. Stilthe desire exceeds the fruition, & so the affection still wants contentation: yea and though the present desire be granted, yet is not the mind herewith satisfied: for men use highly to account the things they would have, and when they have them, count them little worth. And though they have never so much, yet be their any thing else which they cannot have; the want of that more troubleth them, than the fruition of all they have, can please them. Yet more than this: let a mere godless worldling have what he can desire, yet can he but suppose that he might have more: that vain and foolish supposition will much detract from his good contentment.  
What should I say more? The heart of man is, for possibility of desiring, so unlimited, that no earthly thing can fully replenish it. All may be in it, 
Anima rationalis ad imaginem-Dei facta, caeteris omnibus occupari potest, repleri non potest. Ber●. Serm dedicat. Esa. 28.20. Esa. 29.8.  but cannot fill it. This bed is shorter than that a man can stretch himself on it: this covering is narrower than that he can wrap himself in it. A godless worlding shall be even as when an hungry man dreameth, and behold he eateth: but he awaketh, and his soul is empty; or as when a thirsty man dreameth he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite in it. The reason is: God made the reasonable soul in his own image, 
Animam rationalem-Dei capacem quicquid Deo minus est nonimplebit. Bern. Serm. dedieat.  in some sense, capable of himself (as Bernard speaks of the unlimited desire of the soul) therefore, whatsoever is less than God cannot fill it full.  
But the gain of godliness is absolutely perfect; 
The godly man's gain is perfect and can give content.  and sit alone to give contentment; as being the gain, not of earth alone, but the heaven alone, but of him also who fills both earth and heaven, 
jer. 23, 24.  and heart and all; even jesus Christ with the infiniteness of his abundant store, as far as man's heart is capable of that which God communicateth, when he shallbe all in all. Then also shall the desire of the glorified soul be wonderfully enlarged, and the desire enlarged, shall be fully contanted. Where between temporal and eternal good things observe this difference. Those (temporal) are most desired before they be obtained, and when they are enjoyed, are less accounted of (which because they are imperfect, give not full content:) but these (eternal) are less esteemed before they be attained, but assoon as they are tasted, they are more ardently loved: the more ardently loved, the more earnestly are they desired: and most of all admired, when most abundantly enjoyed: and that in that blessed kingdom of heaven, where our love shall enjoy as much (if not more) as our mind can conceive, 
Esa. 64.4.  our heart desire, our faith believe, or hope expect. And what is that gain which can give full contentment, but this infinite abundance of incorruptible good?  
The worldings gain exposeth to many dangers: 
The worldling's gain exposeth to dangers.  but godliness directeth how to escape them all. Those dangers do meet with (if not environ) this worldly trader on every side: both in getting, and keeping, and parting with it.  

1. In getting.  Such is the baseness of this worldly gain, that it may be gotten, not only by Truth and Virtue, but also by Fraud and falsehood. 
Aug. de Civit. Dei. lib. 5.12.  Not only by the bounty and blessing of God, but also by proffer and promise of the devil, who proclaims himself owner of this world, 
Luk. 4.  with the glory thereof, and bestower of them on whom he will. And the fairest dealing in the course of trading is said to bring in, most commonly, such slender return: that it is grown a proverb among the multitude: That, plain dealing is a jewel, but he that useth it shall die a beggar. And many are of mind, especially tradesmen, that, if they deal truly they shall not be able to live. Whereupon it followeth: that many run on in the wide way of the world, that they may better compass the wealth of the world. 
Ios. 7.21.  Achan gains his goodly garment, his shekels of silver, and wedge of gold, by stealth. Balaam would curse to obtain his wages. Ahab and jezebel get the vineyard by murder. 
1. King. 21. Act. 19  Demetrius for his gaine-sake doth raise an uproar against Paul. Demas, for his better advantage this way 
2. Tim. 4.10.  forsaketh the Apostles, and embraceth the present world. And judas for the price of thirty pieces of silver, 
Mat 26.15.  betrayeth the Lord, his Lord and master. And to add one more to increase the number. That Antichrist of Rome, the pretended Vicar of Christ, but successor of judas, in his wicked practice, and son & heir of the Prince of this world, maketh merchandise of God's word, of religion, of heaven, of hell, of the souls of men, of Christ, of God, and all; and all for the purchase of this gain of the world. The love of money is the root of all evil: the stepmother of goodness: the mother of naughtiness: the mother-city of all iniquity. This thirsting desire in the godless worldling, that is may make way for richer return, will expel and abandon natural duty out of the family, human cruility out of the city, religion out of the Church, respect of good laws out of the commonwealth, and all difference and respect of just and unjust, good and evil. It doth persuade many to violate friendship, to falsify promise, to cousin their friends, to oppress the poor, to defraud the Orphans, to murder the innocent, to spoil the Temple, to betray the country, blow up the Parlament-house, 
The Gunpowder treason. Nou. 5. 1605.  to kill the Prince, to forswear themselves, to damn their souls, maliciously to blaspheme the God of Heaven: and, if it were possible to confound both heaven and earth, and to leave no wickedness unattempted. Desire of gold and gain what doth it not constrain to undertake? It is an assertion as true as ancient: That, Over whomsoever covetousness hath dominion, he is evidently subject to all kind of vices. And such is the roadway, wherein many a worldling doth ride, and run, to leap, thereby, into fair houses, large possessings, and places of account: sometimes, it may be, into the emperors Throne; and very often into the Pope's Chair.  
And what gain is this? 
Gen 25.33. Heb. 12.15.  to gain the pottage, and to sell the birthright? to gain the garment, and to lose his faith? to gain the silver pieces, and to betray his Lord and Master? this is gain in the coffer, but loss in the conscience: gain of the world, but loss of heaven. And such is often the worldlings godless gain in getting.  

2. In keeping.  Secondly; as the worldling's gain exposeth to danger in getting: so it inwrappeth in danger in keeping. It intrappeth his mind, it wins his affection, it insnareth his heart, it bewitcheth his soul, it stealeth his love and affection from God, and placeth and fixeth them upon itself, and causeth him, oft-times, not only, most unjustly to defraud both himself and others of the use of it, but impiously and superstitiously to honour it as a God: to place his affiance & confidence therein, & to turn base-slave to Mammon his Lord and his God. The ambitious worldling is in the same case: for albeit the people serve him, yet his ambitious desire to domineer over others, doth most imperiously domineer over him. He adores honour and authority; as his Prince and God: so his glory is turned into shame. The voluptuous worldling, 
Phil. 3.  who drowns himself in pleasures, yields himself captive to his imperious Dames, turns slave to his lust, 
Phil. 3.19.  and makes his belly his God, and purchaseth to himself damnation in the end, and such is often the worldlings gain in keeping.  

3 In spending  Thirdly; the worldlings gain exposeth him to danger in spending; while it draweth from humility to pride; from sobriety to riot: from moderation to excess: from labour to voluptuousness: from chastity to uncleanness: from love and practise of virtue and piety, to liking and following of iniquity and vice.  
Oh how many and great are the dangers and difficulties which attend this gain of the world in getting, and in keeping, and in spending the same.  

Cum itsis opibus lasc●uire coepit Ecclesia. Platina in Bened. FOUR  The Church of God had experience hereof, which, when it waxed wealthy, began to wax wanton, and it was not causelessly observed by one of the Ancient; That, 
Religto pep●● it diuitia●, & filia denoravit matrem. Aug.  religion brought forth wealth and the daughter devoured the mother, many in the Church of God, (God knoweth) who have stood in adversity, have fallen in prosperity: have increased in goodness while the world frowned, but decreased in grace when the world fawned. The world by fawning deceiveth, and by embracing killeth; and blessed is he that hath both worldly wealth and heavenly wisdom,  
And so every way dangerous is this gain of the world, while it insnareth with desire of getting: oppresseth with care of keeping: corrupteth with voluptuousness in spending.  
Who therefore can easily account, these goods, which are gotten so badly? or this wealth which is kept so woefully? or this gain, which is spent so hurtfully? and what great gain is this of the world, that brings in danger of the loss of heaven?  

The gain of godliness is free from danger. 1. In getting.  There is no such danger in the gain of godliness. It is not got but by good and godly means: through the ordinances of God, and work of God's spirit. No ill means can be an immediate cause of any spiritual good: but if any evil be occasion of any such good, it's by the skilful hand of God's omnipotent goodness, that turns poison into potions, and evil to good. 
2. In Keeping.  This gain is not kept but in good and godly manner, not laid up in a napkin, but put out to God's use. It is not bestowed, but to good and godly purposes. 
3. In bestowing.  And it doth not only make the owner thereof good through getting, better through keeping, and best of all by using it well; but it doth teach and direct to use the world's gain well which without this we could not but use very ill: 
Godliness teacheth how to use worldly gain well.  and that while it well adviseth, not to place our happiness in it, but to further our happiness by wise employment of it: by making friends of this unrighteous Mammon that we may be received into that everlasting habitation. 
Luc. 16.9.  And when this gain of godliness hath brought us to our best condition here, it will put us into possession of perfection elsewhere: and that not in this earth below, where this worldly gain is got, and used, and left behind us: but in heaven above, whence this is received, where it is reserved: & where it shall be most happily enjoyed.  

7. The worldling's gain cannot make happy: this of godliness can.  Lastly, that I may not be infinite in this discourse, but may come to a conclusion of this comparison. That gain of the world makes many miserable, none happy: this of godliness all happy, none miserable. Those goods, 
Aug. de civit. De●. lib. 5. c. 1.  such men may have as are not good, and therefore not happy. These, none but such as are good and therefore not miserable. That worldly wealth makes neither us nor our children happy: for either while we live, we lose it: or when we die, we leave it, to whom we know not, or to whom we would not. But this is such as neither leaves us, nor we it: but remaineth ever with us, ever to enrich us. And whereas happiness is not enjoyed but in fruition of God, who is the only felicity of the soul of man. This gain of godliness uniteth us to God, and worketh our blessedness, 
Psal. 144.15.  while the Lord is our God. And that not only in this covenant of grace: but specially in that communion of glory, 
Eph. 1.2 3.  with God in Christ; which is the fullness and upshot of all felicity, 
Eph. 3.19.  where God filleth all in all: and where we shall be filled with all fullness of God.  
Now to apply all this unto ourselves. The Merchants of whom I speak, are (among the rest, you, Right Honourable and beloved) unto whom I speak. The gain at which I would advise you to aim, is the purchase of Godliness, That true, that great, that all-sufficient gain. Your talents and means of purchase are, your abilities of body, mind, estate, joined with the holy and divine ordinances of God. Your traffic and trading is your manner of carriage, in your purposes, desires, delights, studies and endeavours both of heart and life. The Mart-day is at hand, the day of grace is come, the the Sun is up, the Gospel is preached. These precious wares of godliness are readily exposed to the open view of all willing beholders, all wise and provident merchants, all prudent professors, are busy at their work, and redeem foreflowed time by double diligence in their painful endeavour. The owner of all this wealth doth call unto you, by the ministry of his servants, in the preaching of his word, saying. What lack you? what buy you? Come: see: buy: gain: be happy, be blessed: Come; purchase the hidden treasure. this goodly pearl: 
Mat. 13.44.76.45.  The priceless wealth: this wel-contenting gain of piety and Godliness. Come now while the day lasteth, God knoweth how soon our sun may set. Come all, young, old, rich, poor, learned, unlearned, mean, great. None 'tis too good, too great, too mean, too miserable, to trade in this merchandise.  
Let the King himself account it the crown of his glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be first of this company: as it is his deserved honour to be chief of all the rest. And let him more feelingly rejoice: with good Theodosius to be a member of the Church, 
Se esse membrum ecclesiae magis quam in terris regnare. Aug. de civit. Dei lib. 1. c. 26.  than a Monarch in the world: to be truly styled constant Defender of one true faith, then to be rightful Ruler of three large Kingdoms. Let him make choice with King David, rather to be a doorkeeper in the House of God, 
Psal. 84.10.  then to rule & reign in the tabernacles of ungodliness. Much more to be keeper of both the Tables of God's law: a Prince and feeder of the people of God: and by laws and authority, by learning and industry; in heart, by hand, 
Pietas est verus Imperatoris ornatus. evagr. hist praefat. 2d Theodosium (iuniorem) imperaetorem.  a resolute Patron and bright shining pattern, of (this chief ornament of an Emperor) religion and godliness.  
Let the Queen his happy yoke-fellow join heart and hand in this, and become a blessed help to promote their mutual blessedness. Let her make it appear with the Queen of Sheba, 
1 King. 10.  that her chief end of coming from far, was to hear this true wisdom from the mouth of her Solomon. Let her try him with questions, and receive his answers; and account herself happy to be partner with him, in this wisdom and prosperity of piety and godliness.  
Let the most hopeful Prince, in the morning of his state, lay the ground & foundation of his princely greatness, in the desired return of these rich revenues. Let him esteem this gain of Godliness the chief part of his patrimony, and his hopes in heaven his happiest inheritance,  
Let the Ho. Lords and Counsellors of state, who advise for the weal and welfare of this land, consult for the enriching of this renowned Kingdom with a blessed increase in this gain of godliness.  
Let the noble Lords and Peers of the land, ennoble their blood in the blood of Christ: every their estates with his treasures of grace: and place their felicity in the favour of God. Let goodness be their greatness, and religion their renown, and this gain of godliness their desired Happiness.  
And you right Honourable the Lord Maior, with other the Governors, and all the inhabitants of this famous City, give me leave to speak unto you. You trade by your callings: you gain by your trading: and you rise by your gain unto honour and respect. God's blessing be upon you, in your outward estates; and bless your traffic with comfortable increase: and give you your hearts desire, so your hearts be upright. But take heed to yourselves, I pray you, that you go not down the wind. Leave of betimes (I beseech you, from the Lord) those hurtful courses, incident to your places, 
Mich. 6.10.11.12.  of worthless profits too too much used by too many of your company. Their corrupting of wares, engrossing of commodities, enhancing of prices, falsehood and deceit, in buying, and selling, weight, measure, and the like. Lest you find gain in the chest, but loss in the conscience: increase of goods, but decrease of goodness: prove rich in the world, 
Luk. 12.21.  but not in God. Oh, purchase piety, gain godliness, grow rich in grace: so shall your hearts and lives be holy, your estates wealthy, and your persons happy in the day of your great accounts.  
You reverend judges, and Ministers of justice, be lovers of justice, and not of reward. 
Mich. 3.9.11.  Suffer not your eyes to be blinded with bribes, and your hearts to be corrupted with gifts in your bosom, to make you wrest judgement, 
Prou. 17.23.  and pervert the right. Oh judge you right for the fatherless and widows, 
Esa. 1.17.  though your sentence and pleading should pass both without gift, and gain: so shall you wax rich in this gain of godliness: your cause shall go well at the great assizes: and you shall escape the dreadful sentence of the highest judge of all.  
You patrons and bestowers of the revenues of the Church, consecirated to their use, who serve at God's Altar, no more enrich yourselves with the price of blood: while, by bargain and sale, you pass them over, 
Esa. 56.10.11.  into the hands of unable and unconscionable men. Who through negligence in teaching, or bad example of lewd life, do little less than murder the souls of the poor people of God. Oh make wise choice (I beseech you) of men of desert, for learning and life, fit to be pastors of souls: so shall you gain comfort to yourselves, and good to God's Church, through increase of godliness, and religion of Christ.  
You Landlords, and letters of houses, of tenements and grounds, in no wise oppress, and grind the faces of the poor; 
Esa. 3.15.  by racking and exacting above due measure, or overcharging with burdens too heavy to be borne. Oh deal in love, deal in pity, with your poor Christian brethren, that they may not (as many distressed ones do) droop and languish with grief and sorrow, but may join with you in cheerfulness, in the service of God: so shall you both grow rich in this gain of godliness, and find a better increase in this heavenly wealth.  
Let the poor, whose estate is weak in the world, amend his condition by this gainful purchase of grace into his heart: that this spiritual wealth may supply his wants, and the riches of Christ may relieve his misery. 
Mat. 20.  Let the poor labourer toil all the day of his painful life, that he may receive this penny at the night of his death. Let no time seem long, no travel tedious. This penny will bring him true felicity, and make up his want of that golden dross, which worldlings so admire in this present life.  
And whom should I further name? Let biting usurers, become free lender's. Let bloodsucking extortioners become ready restorers. 
Luk. 19.8.  Let poore-murthering oppressors become comfortable helpers. Let pinching misers become bountiful benefactors. And all of us good to our brethren, in conscience unto God: that all may attain this gain of godliness.  
Let the high Lords Treasurers, 
1 Cor. 4.1. Mat. 13.52.  the Servants of Christ, the learned scribes, and faithful stewards of God, 
1. Cor. 4.2.  bring out of the Scriptures, the Treasuries of the Lord, 
2. Cor. 4.7.  the true treasure to enrich the souls of the people of God. Though gold and silver we have none, yet such as we have, let us give: 
Act. 3.10. 2. Cor. 6.10.  so we being poor, shall make many rich: and grow rich ourselves, by enriching our brethren. While we are liberal to others, God will be bountiful unto us, and multiply our talents under our hands.  
Lastly, let all that profess the name of Christ, join stock, and become partners in this happy gain. or if the foolish and unhappy world, will needs grasp at the shadows of transitory gain, and will needs grow wealthy, by falsehood and forgery, bribery and extortion, and all kind of unjustice, and underhand dealing: Eating the bread of deceit, taking the wages of iniquity, and expecting rewards with unhappy Felix. 
Act. 24.26.  Yet thou, O man of God, O godly man, have thou nothing to do with that unrighteous Mammon. But partake with other godly in the happy interest, of these substantial, and eternal treasures.  
And what if the godless man go away with the gain of the world? Look not thou on his wealth with an envious eye, nor on his prosperity with an unquiet spirit. It is weakness of spirit to be disquieted with variety of desire after the world's gain, for thyself; or to envy at the fruition thereof, in others. Thou art a Christian indeed, a greater gainer than the world can make thee: and a surer keeper, then that the world can hurt thee. As for him, he is miserable, to be pitied, not happy to be envied: thou art happy to be envied: and withal, so happy, as not to be hurt by envy. Let not the conceit of his prosperity molest thee: but the assurance of thine own felicity content thee. As thou shouldest not rejoice at his soul's loss: so shouldst thou not be grieved at his world's gain. He is a broken-stated bankrupt, that takes up for day, and receives a penny to return a pound: thou art a rich heir, who livest on thy small pension, the time of thy minority; thine inheritance is reserved for thee entire, till thou come to age.  
And what, if for this spiritual gain, thou be feign to sit down with some temporal loss? better it is to beg thy bread then to lose thy faith. Better to cast overboard some parcel of thy goods, then to make shipwreck of thy good conscience. Neither shall this prove any loss at all, but an happy exchange for thy better advantage; of wealth, of delights, and honour on earth; for riches, and pleasures, and glory in heaven. And thus did those godly ones of old solace themselves in their light losses with hopeful expectation of greater gain: 
Sic magnis sunt lucris leuta d●m●a solati. Aug. de Civit. Dei. lib. 1. c. 10.  a better and more enduring substance. They esteemed with Moses the rebukes of Christ greater riches than the treasures of Egypt: 
Hebr 10.34. Hebr. ●1. 26.  and could not be withdrawn, 
Nul●o praemio huius mundi ab aeternae illiu● patriae societat● seducti. Aug. de Civit. Dei. lib. 5 cap. 11.  by any worldly reward, from the society of that heavenly country. They had respect to the recompense of reward, which was the rich return of this gain of godliness: 
Heb. 11.26.  a sure increase of a full hundreth-fold, 
Mat 19.29.  with a promised inheritance of everlasting life.  
Come therefore now, whosoever thou art, that bearest the name and show of a Christian: dote no longer upon these worldly vanities. Rest not bewitched with the pleasing show, or smell, or sound of worldly gain. And if thou hast heretofore either immoderately desired, or unlawfully obtained that copper-mettall, guilt over to beguile thee: leave off betimes that hurtful trade. Turn thyself forthwith unto a better course. Take heed and beware (in the name of God) of godless covetousness, of wicked worldliness, of graceless voluptuousness, and profane lewdness; with all those open practices of cruelty, and injustice; and secret mysteries of so many iniquities. Those sworn enemies of religion: those cut-throats of goodness: those devilish havock-makers of the gain of godliness: and desperate over-turners of thy eternal good estate  
Desire new profits, seek for better gains. First seek the Kingdom of God, 
Mat. 6.33.  and his righteousness. First in time before all: first in degree above all other gain. Yea, first, and last, and without interruption, even in the midst of thy earthly employments. And give all diligence hereunto. For howsoever the world flows in on many, of it own accord: yet this gain comes not in without good endeavour. God indeed is free and ready to give it: but none that are careless are fit to receive it; 
Prou. 2.4.  but must dig and delve, and blow and sweat, if they will enrich themselves with these hidden treasures. 
Mat. 13.44.   
Well then; dost thou, from thy very heart, desire thine own true weal and welfare? which if thou do not, oh foolish man thou, and most miserable! but dost thou indeed from thy soul desire it? then use, I beseech thee, all thy will and skill, all thy industry and circumspection, in timely prosecution of such holy endeavours, as God himself hath made the happy means of this most blessed gain.  
Be instant in reading, hearing, meditating and conferring of the holy Word of God, be frequent in earnest invocation of the holy name of God. Exercise thyself incessantly in the duties of repentance, and new obedience. Labour for faith, for hope, for love, and fear of God, and all other, sanctifying and saving graces, as for life itself, even the life of thy soul.  
Let slip no time, no occasion, no helps of daily increase & growth in this heavenly wealth: let the word of God dwell in thee richly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.16.  through sacred and saving knowledge. Let those blessed rich graces of God's sanctifying spirit be treasured up abundantly, in the storehouse of thy soul. Replenish both heart, and mind, memory, and conscience, & every room, and corner of thy soul. And when thou hast gotten abundantly, keep it safely, that so thou mayest both live and die rich & wealthy, 
Prou. 4.23.  in this gain of godliness: and being rich in grace mayest be rich in glory.  
And if thou shalt in this holy manner demean thyself, and through faithful employment of thy spiritual talents, shalt give account to thy Lord of a good increase. Then shalt thou hear with thy ear, to the joy of thy heart: 
Mat. 25.21.23.  Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord: Thou hast been faithful, as a servant: I will make thee a Ruler. Thou hast been faithful over a few things; I will make thee ruler over many things. Thou hast been faithful in the employment of thy master's talents: enter now into the joy of thy Lord. And what is this joy? surely, the blessed fruition of thy Lord and Saviour, in communion and fellowship of thy Father, and Holy spirit. Where thou shalt enjoy, even joy without sorrow: wealth without want: honour, without disgrace: pleasure without pain: peace without disquietness: light without darkness: health without sickness: life with out death: This wel-contenting gain of piety and godliness: that eternal fruition of felicity and blessedness.  
Now blessed Lord God, thou God of all grace, rich in grace, in mercy, and bounty, to all that fear and call upon thee. Vouchsafe, we most humbly beseech thee, to make all grace to abound unto us all: that we always having all-sufficiency in all good things, may abound to every good work. every our hearts with the treasures of godliness: settle our affections with godly contentment: and grant unto us a daily increase in this truest and richest gain; that we may comfortably enjoy all needful blessings in this life, and full fruition of glory and felicity in the life to come. And that through the all-sufficient merits of thine only Son, and our alone Saviour, jesus Christ the righteous, to whom with thee, O father, and thy blessed spirit, one only wise and all-sufficient God, be ascribed of us, & of thy whole Church, all honour, glory, praise, power, dominion, and thanksgiving, from this time forth for evermore: Amen.  
All glory be to God.