Doctrine of Contentment, Chapter 2
CHAP. II.
Shewing wherein Contentedneſs conſiſts in five diſtinguiſhing Characters.
SECT. 1.
Containing three Characters of Contentedneſs.
IN purſuance of my Method propounded, my work lyeth before me in the firſt place to diſcover wherein contentedneſs conſiſts: 1 Wherein Contentedneſs conſiſts, inſtances are given in 5 ſeveral Characters.and this I ſhall repreſent in theſe five diſtinguiſhing Characters. 1. A contented perſon makes it his buſineſs to bring his mind ſuitable to his means. 2. He is a perſon thankfull for any thing, and every thing that he hath. 3. He ſtrives and endeavours againſt coveting thoſe things, which are not his own. 4. He enjoyeth himſelf cheerfully and goeth on contentedly and quietly in the management of the works of his calling. 5. Above all he labours to make God his portion: for he alone can perſwade the heart of any one to reſt content and be ſatisfied. I ſhall reſume the enlargement of theſe particulars, and proſecute them in their order.
1. A Contented perſon makes it his buſineſs Character 1. A contented perſon makes it his buſineſs to bring his mind to his means. Latus in praeſens animus quod ultra eſt, oderit curare. Hor. Lib. 2. Carm. 16.to bring his mind ſuitable to his means: Although his outward condition in the world may be very low, yet an inward frame of heart raiſeth the condition higher: for whoſoever though in a mean condition endeavours to get a compoſed and ſedate frame of ſpirit, he is rich enough, becauſe he hath brought his mind up to his means; and hereupon his ſpirit is quieted and ſetled. It's the diſcontented ſpirit of a man, that cauſeth him to eſteem a great eſtate but mean, becauſe his deſire is inſatiate and unlimited: whereas a contented perſon is endowed with ſuch an excellent temper, that he eſteems a mean eſtate great, becauſe his mind is quieted, his affections are regulated, and his heart acquieſceth in the divine diſpenſations; ſo that riches, honours, pleaſures, all are the portion of a contented man: becauſe a contented man enjoys a ſacred communion with God, and he finds all in the Fountain which was wanting in the Ciſterns, and in the deficiency of all Creatures, he finds all made up in the Allſufficiency of God. Though ſuch a man may want, according to the worlds verdict, many outward accommodations, yet in his own judgement he poſſeſſeth them, or elſe what is better, and more worth then them all: for his heart reſts contented, and is abundantly ſatisfied with the good pleaſure of God. This man makes God his portion and therefore hath all, as a Father ſaith, He hath all things, who hath him that poſſeſſeth Habet omnia, qui habet poſſidentem omnia. Aug.all things. Of this choice temper of ſpirit was David, Pſalm 16. 5, 6. The Lord is the portion of mine inheritance and of my cup. Thou maintaineſt my lot, Docet hic locus eos demum ritè in vera pietate edoctos eſſe quibus unus Deus ſufficit: Nam David partem ſortis ſuae & haereditatem vocando, & calicem, ſe eo uno ità contentum affirmat ut nihil appetat extra ipſum, nec pravis deſideriis titilletur. Calv. in loc.the lines are fallen to me in a pleaſant place, yea I have a goodly heritage. Upon this place it's obſerved, That thoſe are rightly inſtructed in true godlineſs who are ſatisfied with God alone, and are ſo contented with him, as to deſire nothing without him. This is the firſt Character of a contented perſon whoſe mind and means concur in a mutual harmony and correſpondence.
A ſecond Character of a contented perſon Character 2. A contented perſon is thankfull for what he hath.is to be thankfull for all that he hath: Though he ſeeth that many others have a larger ſhare of outward things then he hath, yet he is ſo far from murmuring againſt God, and envying of men, that he is thankfull for that little which he enjoys, and for it he returns unto God the Tribute of a thankfull heart. A contented perſon is ſuch an one, in whom godlineſs and contentment meet, (for none but godly men can truly be contented men.) He (I ſay) conſiders that whatever he poſſeſſeth is the liberal allowance of God, and that all his days he lives upon Gods alms, and is maintain'd by him, and if he enjoy a more large and plentifull eſtate, he receives all from the ſole Bounty and Largeſs of God, and if he poſſeſs a meaner eſtate yet he hath more then he deſerves; for (as a Reverend and godly Divine Mr John Dod who wrote on the Commandments and Lords prayer, &c.uſed to ſay) If we have leſs then Hell it's more then we deſerve. Upon ſuch deliberate thoughts we come to learn this excellent leſſon of Contentment; wherefore this is a ſignal teſtimony of Contentment, when we are ſo far from being diſcontented for what we want, as our mouthes are filled with the praiſes of the Lord, & our hearts are enlarged with thankfulneſs for the preſent mercies which we enjoy: for he that is the moſt thankfull perſon is the moſt contented perſon. Job was thankfull as well for adverſity as for proſperity. Job. 1. 21. The Lord (ſaith he) hath given and the Lord hath taken away, bleſſed be the name of the Lord. He well knew that the ſame wiſe God who gave him an eſtate could in wiſdom take it away, and reſtore it double (as it came to paſs) in his own appointed time. Of the ſame reſolved ſpirit was David, who had a fixed and contented ſpirit as well in adverſity as in proſperity: as will evidently be evinced by comparing Pſalm 57. with Pſalm 108. when he made this latter Pſalm he was in proſperity and exuberant in praiſes. v. 1, 2, 3. O God my heart is fixed. I will ſing and give praiſe even with my glory. Awake pſaltery and harp, I my ſelf will awake early. I will praiſe thee O Lord among the people, and I will ſing praiſes to thee among the nations. But when David penn'd Pſal. 57. he was in a great affliction (as the Title ſpecifieth) when he fled from Saul in the cave; and he complains v. 4. My ſoul is among lions: yet at that time of his diſtreſs, he diſcovered an excellent frame of ſpirit, ſuch an one as was fixed and reſolved, both contented and quieted. v. 7. My heart is fixed, O God, my heart is fixed, I will ſing and give praiſe.
A third Character of a Contented perſon Character 3. A contented perſon ſtrives againſt coveting thoſe things, which are not his own.is this, That he ſtrives and endeavours againſt coveting thoſe things that are not his own. The tenth Commandment forbids coveting, Exod. 20. 17. This expreſs letter of the Law St Paul carryed in his ſerious thoughts, and therefore he ſets it as a Frontlet before his eyes, Rom. 13. 9. Thou ſhalt not covet. Now according to the ſtrict letter of the Law, the conſcience of the Apoſtle clears him from all falſe accuſations, Acts 20. 33. I have coveted no mans ſilver, or gold, or apparel. Abraham was of a contented ſpirit, God did bleſs him with a great ſubſtance, he was exceeding rich; yet (though uſually they who have a great deal would willingly have more) he deſired not in the leaſt any augmentation unto his eſtate by the King of Sodom. Abraham might very fairly with juſtice and equity have detained and reſerved for his own uſe the goods of the King of Sodom, and he might have made a legal challenge of them by a double right and title. For firſt the goods foreign. Ariſt. 1 Palit.were Abrahams jure belli, becauſe he had won the field, and got thoſe goods by conqueſt. 2. Thoſe goods were Abrahams jure donationis, by the King of Sodom's free donation, Gen. 14. 21. And the King of Sodom ſaid unto Abraham, Give me the perſons, and take the goods to thy ſelf. However Abraham would rather cedere de ſuo jure, then be made richer by the King of Sodom.
Object. But it will be objected, that if we may not deſire that which is anothers, there can be no trading, nor merchandiſe, nor improvement of eſtates, nor good husbandry in the world: How can we then live in the world?
Anſw. To give in an Anſwer to this Objection; I ſhall firſt ſhew negatively, how it is no way lawfull to deſire that which is anothers: and ſecondly, I ſhall ſhew poſitively, how, and in what ſenſe it is lawfull to deſire another mans eſtate.
1. Negatively, In ſuch 1. Negatively. In what caſes we may not deſire another mans eſtate.caſes as theſe to be mentioned, it is not lawfull to deſire another mans eſtate. As for inſtance;
1. It is not lawful to deſire and covet an 1. A man may not deſire another mans eſtate againſt the right owners conſent.eſtate againſt the owners will and conſent. For though the buyer would willingly give a valuable price, yet he muſt not importune, force and neceſſitate the owner to part with his Inheritance againſt his will, much leſs uſe any indirect ways to circumvent, and go beyond the owner, to defraud him of his eſtate by any forged cavillations. When a man is reſolved to get another mans eſtate, and will take no denial, and notwithſtanding the owners diſſent and reluctancy, yet he will purſue his indefatigable endeavours to compaſs it, this man without all queſtion is a male-contented ſpirited perſon.
To produce an Inſtance notoriouſly known; Ahab's heart was ſet upon Naboth's vineyard, he tendred very fair propoſals, either to give the price in money to the full value, or elſe by way of exchange to give another and a better vineyard. The vineyard of Naboth was near to the palace of Samaria, conveniently ſituated for Ahab's accommodation; it lay near his Demeſnes: Naboth gave a flat and rational denial, 1 Kings 21. 3. And Naboth ſaid unto Ahab, The Lord forbid it me that I ſhould give the inheritance of my fathers unto thee. Upon this anſwer Ahab took pet, refuſed his meat, laid him down upon his bed heavy and diſpleaſed, v. 4. Thus this diſcontented man was ſullen, and vext himſelf, becauſe he could not poſſeſs that which was not his own: his deſire was inordinate and his ſpirit reſtleſs, ſo that he could not enjoy himſelf in any thing elſe, becauſe his greedy deſire was not ſatisfied in that particular concerning Naboth's vineyard. Now let us take notice of the dreadful effects and conſequences of this diſcontented ſpirit. Upon this curſed root grew ſuch fruit as was more bitter then gall and wormwood. For firſt, to compaſs Naboth's vineyard, Ahab gave himſelf up to the wicked counſels of his wife Jezabel, one who is ſtigmatized for the vileſt of women, for whoredoms and witchcrafts. 2 King… 9. 22.2. Hence followeth falſe-witneſs-bearing and falſe accuſations againſt the ninth commandment. Jezabel wrote in the Kings name, and ſealed the letter with the Kings ſignet. Religion was pretended, though nothing but murder was intended. Naboth 1 Kings 21. 13.was accuſed of blaſphemy, and two ſons of Belial were ſuborned to give teſtimony to a falſe accuſation. Then thirdly followeth murder, a palpable breach of the ſixth Commandment, Naboth was ſtoned to death. And fourthly, after the murder committed upon the perſon of Naboth, Ahab came and took poſſeſſion of his vineyard; This was evident theft, a breach of the eighth Commandment. Thus we ſee the gradations of ſin; covetouſneſs and diſcontent brought forth forgery and falſe accuſations; forgery and falſe accuſations brought forth murder, and murder brought forth theft & robbery. The ſource and orignal of all was a covetous ſpirit, a greedy deſire in Ahab to get that wch was not his own; and this deſire is unlawful. For any great man to impale the poor mans acre in his Park, and to incloſe the poor mans Cottage in a great mans Palace againſt the poor mans conſent, is abſolutely unlawful both by the Law of God and man.
2. As it is not lawful to deſire another 2. It is not lawfull to deſire another mans eſtate, nor to improve our own by any unjuſt and indirect means.mans eſtate, and to endeavour to get it any indirect, unjuſt, or falſe way; So neither is it lawful to improve a mans own eſtate by fraud and falſhood, couſenage and oppreſsion. It's commonly ſaid that every man may make the beſt of his own, but that ſaying muſt be limited to juſt and honeſt means. But multitudes there are who make themſelves rich by rapine, oppreſſion and violence: and many there are who offend in an high meaſure, by cavilling in needleſs matters, who by forged cavillations, Ieſuitical colluſions and equivocations, and by variety of tricks and wit, ſeek to diſpoſſeſs the right owners out of their own inheritance. And others there are as bad as they, who to make more room for themſelves, and to maintain their own Grandeur, defraud many poor by Monopolies, Incloſures and depopulations. Many there are who rejoyce to build their own foundation upon the ruines of other men, and to rear up a ſtately Fabrick upon that place, where many houſes have been pull'd down, and many families have been deſtroyed. What do theſe deſign, and what other effects do follow, but a Babel of confuſion, and a ready way to ruine themſelves and their poſterity? Many ſo build houſes (ſuch I mean as get eſtates by rapine and violence) as if their very ſtately houſes ſhould be places of their ſepulchres. Thoſe Scriptures are well known, (Oh! that they were as well laid to heart) One is Jer. 17. 11. As the Partridge ſitteth on eggs and hatcheth them not, ſo he that getteth riches, and not by right, ſhall leave them in the midſt of his days, and at his end ſhall be a fool. Another is Habak. 2. 9, 10, 11. Wo unto him that coveteth an evil coveting to his houſe, that he may ſet his neſt on high, that he may be delivered from the power of evil. Thou haſt conſulted ſhame to thy houſe by cutting off many people, and haſt ſinned againſt thy ſoul. For the ſtone ſhall cry out of the wall, & the beam of the timber ſhall anſwer. Many Hiſtories are upon Rex cervū inſequitur, Regem vindicta, Tyrellus Non bene praeviſum transfixit acumine ferri, v. Prid. Hiſt. V. Cambden on Hantſhire.Record for terrour and caution. One onelyonly I ſhall mention of Will. Rufus recorded by many writers of our Engliſh Chronicles, which a great Scholar a late B. of Worceſter takes ſpecial notice of, and in two verſes deſcribes the ſad conſequences thereof. The ſtory in brief is this. William the Conquerour demoliſhed four Abbeys and thirty ſix Pariſh Churches in Hantſhire, and turned out the Inhabitants for thirty miles compaſs, to make a Foreſt for wild beaſts, (which Foreſt to this day is called New Foreſt.) His ſon William Rufus was hunting in that Foreſt, and was ſlain there by the glancing of an Arrow.
But in the ſecond place as I have ſhewed 2 Poſitively, in what caſe we may deſire that which is anothers. 1. In merchandiſe, a man may exchange one thing for another.negatively in two particulars wherein a man may not deſire another mans eſtate; ſo I will ſhew in two other particulars, how a man may deſire another mans eſtate, and may improve what he hath of his own.
1. In merchandiſe, in buying and ſelling, a man for his money, may with moderation and equity, deſire and ſeek after that which is another mans. He may in the ſhambles buy meat, and in the ſhops buy cloth, giving a valuable conſideration for them, always provided that in equity and good conſcience the price ought to be worth the commodity, and the commodity ought to be worth the price. Caveat emptor (though it is a common ſaying, yet) will not excuſe any ſeller, who knowingly goeth beyond his Brother. Merchandizing and buying and ſelling, trading and trafficking, commuting one thing for another by mutual conſent of the buyer and ſeller are not onelyonly lawful but commendable. Abraham communed with Ephron the Hittite about the cave of Machpelah for a burying place. Ephron would have given it him, but Abraham would not take it upon gift; wherefore Ephron told him the value of the land to be worth four hundred ſhekels of ſilver, Gen. 23. 15. Abraham paid that ſum, v. 16. He did not dodge or cheapen the Market, much leſs force any abatement, but comes up to Ephron's price. In this caſe a man may deſire what's not his own at preſent, but what's yet remaining in another mans poſſeſſion, both parties being agreed, one to buy, and the other to ſell.
2. It's both lawful and neceſſary for any 2. A man may improve in good ways his own eſtate.man to make a good improvement of what he poſſeſſeth of his own. And though probably at preſent ſome profits ariſing and accruing out of his eſtate are not yet viſible to him, yet he ought by good husbandry and a frugal management of his eſtate to make it better, and what yet he hath not, to make his own (as far as equity permits) by induſtry and diligence. Thus Solomon ſaith, The Prov. 10. 4. Prov. 12. 27. Prov. 13. 4. Prov. 12. 24.hand of the diligent maketh rich. The ſubſtance of a diligent man is precious. The ſoul of the diligent ſhall be made fat. The hand of the diligent ſhall bear rule. The thoughts of the diligent tend to plenteouſneſs, Prov. 21. 5. Such as are diligent are preferred to high honour and dignity, Prov. 22. 29. Seeſt thou a man diligent in his buſineſs? He ſhall ſtand befor Kings, he ſhall not ſtand before mean men. Wherefore diligence and induſtry, a provident and frugal care in the diſcharge of the duties of our calling are not onelyonly ſeaſonable, but neceſſarily requiſite. Every perſon ought to be induſtrious in his calling. None ought to eat the bread of idleneſs. Drones and Loiterers are not to be permitted to be in a hive. It is the Labourer and not the Loiterer that is worthy of his hire. And in an eſpecial manner it is a Chriſtian duty incumbent on Maſters of Families to provide for their houſhold, as the Apoſtle ſaith, But if any man provide not for his own, and … Tim. 5. 8.eſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe then an infidel. So then contentedneſs doth not in the leaſt debarr and put by honeſt labours, and an induſtrious care in a mans calling. But contentedneſs moderates, directs and limits our care and induſtry, that whatever labour we undertake, be not inordinate and immoderate, and may not exceed the bounds of a juſt and due proportion. But the inlargement of this Particular will more properly fall into the next Section.
SECT. 2.Sect. 2.
Containing a fourth and fifth Character of Contentedneſs.
I Proceed to a fourth Character of a Contented Character 4. A contented man goes on cheerfully in the works of his calling.mind, and that is to engage a man to go on cheerfully in the diſcharge of the works of his calling.
There's a twofold calling (which every man either hath or ought to have) One is a General Calling as a Chriſtian: The other is a Particular Calling as relating to the ſecular affairs of this preſent world, as Merchandizing, &c.
1. For a General Calling. How can a 1. A contented man goes on cheerfully in the works of his general calling.man go on cheerfully in the performance of religious duties, unleſs his heart be quieted, compoſed and ſettled? Vexatious diſcontented thoughts, worldly intanglements and a hurry of earthly incumbrances will follow men into their cloſets, and diſtract them, even when they are upon their knees a praying. When diſcontented and tumultuous thoughts lie near the heart they will follow men into a publick Congregation; ſo that though their bodies be in the Church, yet their hearts run after their covetouſneſs. Further, diſcontent will follow a Preacher unto his pulpit, and there diſtract and divert his thoughts and moſt ſerious meditations: but when mens thoughts are ſedate and fixed, Oh! how much profit do they reap by the word preach'd and the word read? how fervently do they pray! and how much are their affections rais'd in meditation! and how powerfully and affectionately doth a Preacher deliver the word of God, when the inward frame of his ſpirit is well ordered and compoſed. We read that the blind man in the Goſpel threw away his coat when he heard that Chriſt was coming by that way; ſo muſt we (eſpecially when we are about religious duties) caſt out of our thoughts the lumber of the world, and throw away earthly intanglements; that ſo we may go on cheerfully in the performance of every duty. But variety of diſcontented perplexing thoughts and carking vexatious cares, are like plummets of lead to depreſs and bow down the ſpirit: whereas a quiet and contented ſpirit drives on with ſuch expedition in every duty as did the chariots of Amminadab.Cant. 6. 2.
2. As a Contented ſpirited man goeth 2 A contented man goes on cheerfully in the works of his particular calling.on cheerfully (as a good Chriſtian ought to do) in the works of his general Calling, as in praying, hearing, reading, meditating, ſo in the works of his particular calling he goeth on with alacrity of ſpirit. For inſtance, one is a Miniſter, another is a Phyſician, a third a Lawyer, a fourth a Merchant, and variety of perſons (as their mind leads them) take upon them variety of callings; whoſoever then he be that hath learned this divine art of Contentment, he manageth the works of his particular calling with much alacrity of ſpirit; he labours to improve his preſent calling to his beſt advantage, and he ſeeks not great things for himſelf: he looks upon his preſent portion (though meaner then many others have) as Gods liberal allowance. Though he enjoys but one talent (whil'ſt others have many yet,) he looks upon himſelf as obliged to make a diligent improvement of that one talent, having in his eye that promiſe, Matth. 25. 21. His Lord ſaid unto him who with five talents had gained five more—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. Thus then it evidently appears, that to be diligent and induſtrious in the preſent ſtation and calling wherein God hath ſet us, and to be cheerful in our employment plainly evidenceth a contented mind.
Fifthly, (and the laſt Character but Character 5. A contented perſon makes God his portion.chiefeſt of all I have named) is this, viz. That man is contented who makes God his portion. God onelyonly can perſwade the heart, and prevail with it, to reſt ſatisfied and abundantly contented with himſelf. Wherefore the Apoſtle ſaith, 1 Tim. 6. 6. foreign. Quies animae eſt nihil appetere. Lud. de Dieu. Pietas cum animo ſorte ſ…a contento. Beza. Eſt ſufficientia quá quis ſua ſorte eſt contentus, &c. C. à Lapide.Godlineſs with contentment is great gain. The word ſignifies ſelf-ſufficiency: this God onelyonly can give; and godlineſs alone as derived from God can bring contentment; and he is a rich man indeed, who is content with Godlineſs. It is an excellent obſervation of Calvin, That God is always preſent Semper adeſt ſuis Dominus, & quantum illorum neceſſitati ſufficit ex ſua plenitudine ſuum cuique demenſum erogat. Calv. in loc.with his people, and he gives to every one of them that portion that may ſuffice for their neceſsity. Whoever therefore makes God his portion and treaſure, his honour and refuge, his ſhield and buckler; he hath the greateſt cauſe to be content, for he hath all in God. Eſau ſaid to Jacob, I have enough, Gen. 33. 9. But Jacob ſaid, I have all, for of all, ſeeing God gave him his grace: For grace is more worth then a whole world: beſides Jacob had intereſt in the Ex benignitate Dei omnia mihi abundè ſuppetunt. Paulus Fagius.Covenant of grace, and having God his portion he had all, David profeſs'd that the Lord was the portion of his inheritance. Pſal. Benignè largitus eſt mihi Deus, quamplurima & omnia mihi ſuppetunt, & nullâ re indigeo. Vatablus.16. 5. The Lord is the portion of my inheritance, and of my cup: thou maintaineſt my lot. So Pſalm 119. 57. he again profeſſeth; Thou art my portion, O Lord: ſo likewiſe the Church profeſſeth, Lam. 3. 24. The Lord is my portion ſaith my ſoul, therefore will I hope in him. If then we deſire reſt and quietneſs, all our hopes, love, joy and deſire Amor eſt pondus animi, quocunque feror: & amore fertur animus in Deum tanquam in centrum aeternae quietis. Aug. de Civit. Dei, lib. 1. cap. 13.muſt centre upon God. The dove could find no reſt for the ſole of her foot till Noah took her into the ark. There can be no reſt nor acquieſcence for any Chriſtian, but in God. Its frequently obſerved by learned men that all the letters in Jehovah are quieſcent, to imply unto us that there is no reſt to be had but in God alone. Doſt thou Oh Chriſtian! deſire treaſures? they are to be had in Chriſt. 1 Pet. 2. 7.Col. 2. 3. In whom are hid all the treaſures of wiſdom and knowledge. Doſt thou deſire honours, they are to be had in Chriſt; for he is ſaid to be foreign in the abſtract, and he puts a great honour upon all his Saints, as we may ſee 1 Pet. 2. 9. But ye are a choſen generation, a royal prieſthood, an holy nation, Rev. 1. 5.a peculiar people. Gods children are Kings and Prieſts unto God. Chriſt (ſaith Col. 3. 11.the Apoſtle) is all and in all. Auguſtine hath a memorable ſaying, viz. Chriſt alone Ipſe unus Chriſtus erit tibi omnia, quia in ipſo uno bono, bona ſunt omnia. Aug.will be to thee all, for in that one good are contained all. And in that rare book of his Confeſſions, amongſt many choice ſayings he propounds from his own experience this excellent one; viz. All my plenty, if Omnis mihi copia, quae Deus meus non eſt, e… ſtas eſt. Aug. Confeſ. lib. 3.God be not there is poverty. Here then is evidenced, wherein conſiſts the experimental knowledge of Contentment. That man queſtionleſs hath not onelyonly the Theory, but the Practice of Contentment, who accounts God his riches, honours, pleaſures, profits, refuge and all. While the Epicure continues ſwallowing, and the covetous is ſcraping, and the ambitious continues climbing, and the voluptuous man with all eagerneſs purſues his vain delights and pleaſures, a true beleever makes his addreſs and application unto God. He finds and taſts riches, pleaſures, delights, and all comforts whatſoever concentred in his God. His God is all and above all, and the light of his countenance he prefers before all the treaſures in the univerſe. This is that grand requeſt that David prefers to the throne of grace, Pſalm 4. 6, There are many that ſay, who will ſhew us any good? Lord lift thou up the light of thy countenance upon us. The multitude in general ask after that which is good: for good in general is the object of the will (as the Philoſopher obſerves.) foreign. Ariſt. Rhet.But there are variety of miſtakes, and many miſtake that for good which is not. Wherefore the Pſalmiſt determines wherein ſaving good, real and ſolid conſiſts, viz. In the light of Gods gracious countenance. Moſes the man of God prays, O ſatisfie us early with thy mercy, Pſal. 90. 14.that we may rejoyce and be glad all our days. Such an one who hath theſe deſires in ſincerity and truth is the truly contented man.