I have perused this Treatise, entitled "The Remedy of Discontentment;" and, judging it to be very pious, profitable, and necessary for these Sad and Distracted Times, I License it to be printed and published; and should much commend it to the Christian Reader, if the very name of the Author were not in itself sufficient, without any further testimony.

JOHN DOWNAME.

TO

THE CHRISTIAN READER,

GRACE AND PEACE.

What can be more seasonable, than, when all the world is sick of Discontentment, to give Counsels and Recipes of Contentation?

Perhaps the patient will think it a time ill chosen for physic, in the midst of a fit: but, in this case, we must do as we may. I confess, I would rather have staid till the paroxysm were happily over; that so, the humours being somewhat settled, I might hope for the more kindly operation of this wholesome medicine. But, partly, my age and weakness, despairing to outlive the public distemper; and, partly, my judgment, crossing the vulgar opinion for the season of some kind of Recipes; have now put me upon this safe and useful prescription.

God is my witness, that I wrote this in the depth of mine own afflictions; the particulars whereof, it were unseasonable to trouble the world withal : as one, that meant to make myself my own patient, by enjoining myself that course of remedies, that I prescribe to others; and as one, who, by the powerful working of God's Spirit within me, labour to find my heart framed to those holy dispositions, which I wish and recommend to every Christian soul.

If there be no remedy, but the worst of outward troubles must afflict us ; it shall be happy yet, if we may find inward peace in our bosoms: which shall be, if we can reconcile ourselves to our offended God; and calm our spirits to a meek undergoing of those sufferings, which the Divine Providence hath thought fit to measure forth unto us. This is the main drift of this ensuing labour.

Now the same God, who hath, in these blustering times, put into my heart these quiet thoughts of Holy Contentation, bless them in every hand, that shall receive them; and make them effectual to the good of every soul, that shall now and hereafter entertain them! that so their gracious proficiency may, in the day of the appearance of our Lord Jesus, add to the joy of my account; who am the unworthiest of the servants of God and his Church,

J. N.

[2.] Of Divine Providence over-ruling

all Events.

[3.] Of the Worse Condition of others.

(1.) The Di-
versities of
life; as

[4.] Of the Incon-
veniences of great
Estates.

(2.) Death it-
self: where-
in are to be
considered

((a.)Expose to Envy. (b.) Macerate with

[5.] Of the Benefits
of Poverty.

(b.) Freedom from

Fears of Keeping. (c.) Freedom from Fears of losing.

[6.] Of how little will suffice Nature.
[7.] Of the Miseries of Discontentment.
[8.] Of the Vicissitudes of Favours and
Crosses.

[9.] Examples of Contentation, both with-
out and within the Church of God.

[1.] Remedies
against the Ter-<
rors of Death,

[2.] Miseries and
Inconveniences
of the continued-
Conjunction of
Soul and Body.

((a.) Necessity and
Benefit of Death.
(b.) Conscience of a
well-led Life.
(c.) Final Peace
with God.
(d.) Efficacy of

Death

Christ's applied. (e.) Comfortable Expectation of certain Resurrection and immediate Vision of God. ́(a.) Defilement of Sin Original. (b.) Proneness to Sin. (c.) Difficulty of doing well. (d.) Dulness of Understanding. (e.) Perpetual Conflicts.

(f.) Solicitude of Cares.

(g.) Multiplicity of Passions.

(h.) Retardation of Glory.

2. DISPOSITIONS.

3. RESOLUTIONS.

HOW TO ABOUND.

(1.) Humility.

(2.) Self-Resignation.

(3.) True Inward Riches.

((1.) That our Present Condition is best for us. (2.) To abate of our Desires.

(3.) To digest smaller Inconveniences.

(4.) To be Frequent and Fervent in Prayer.

This Analysis is arranged somewhat differently from that printed in the former editions, to render it more conformable to the Treatise itself.-PRATT.

THE

REMEDY OF DISCONTENTMENT.

INTRODUCTION.

The Excellency of Contentation; and how it is to be had.— The Contrariety of Estates, wherein Contentation is to

be exercised.

If there be any happiness to be found upon earth, it is in that, which we call Contentation. This is a flower, that grows not in every garden. The great Doctor of the Gentiles tells us, that he had it. I have learned, saith he, in what estate soever I am, therewith to be content: I know how to be abased, and I know how to abound". Lo, he could not have taken out this lesson, if he had not learnt it: and he could not have learnt it of any other, than his Master in Heaven. What face soever philosophy may set upon it, all morality cannot reach it; neither could his learned Gamaliel, at whose feet he sat, have put this skill into him: no, he learnt it since he was a Christian, and now professeth it. So as it appears, there is a Divine Art of Contentation to be attained in the School of Christ: which whosoever hath learnt, hath taken a degree in heaven; and now knows, how to be happy, both in want and abundance.

The nature of man is extremely querulous. We know not what we would have; and, when we have it, we know not how to like it. We would be happy: yet we would not die. We would live long: yet we would not be old. We would be kept in order: yet we would not be chastised with affliction. We are loth to work: yet are weary of doing nothing. We have no list to stir: yet find long sitting painful. We have no mind to leave our bed: yet find it a kind of sickness to lie long. We would marry; but would not be troubled with household cares: when once we are married, we wish we had kept single. If, therefore, grace have so mastered nature in us, as to render us content with whatever condition, we have attained to no small measure of perfection. Which way soever • Phil. iv. 11. ἔμαθον: Verse 12. μεμνημαι.

Si sedeas, requies est magna laboris; si multùm sedeas, labor est. Tert. Carin.