Upon these and many more considerations, it is most evident, that a state of mediocrity in externals is to be preferred before an estate of much wealth, honor, or grandeur; that of the two extremes, pov. erty on the one side, or very great wealth and glory on the other; the latter is in truth more dangerous and difficult than the former; but that of Agur's prayer, a state of mediocrity, neither poverty nor riches, but food convenient for a man's condition, is the most desirable state in this life, and that which avoids the difficulty of both extremes.

I would willingly from these considerations, therefore, learn to attain such a temper and disposition of soul, as might be safe and useful for me in relation to all these three conditions of life, whichsoever of them the Divine Providence should send unto me:

1. In reference to a state of mediocrity, or such a state of externals, as might be suitable to the exigence and nature of my condition in this life; I should make such a state my choice, and not my trouble : I should with all thankfulness acknowledge both the goodness and wisdom of Almighty God, in giving me so competent, and so safe a condition; that hath by his providence delivered me from the difficulties, and inconveniences, and dangers, and temptations of both extremes, namely, great want, and great wealth: and I shall bear my lot, not only with great patience and quietness, but with great contentation and thankfulness.

2. In reference to an estate of Want or Indigence:

If it should please the Divine Providence to appoint that condition to me, I should nevertheless comfort and support myself with such considerations as these: 1. Though my condition be narrow and necessitous, yet it is that which the great wise Lord of the great family of the world hath appointed to me; I will therefore bear it with patience and resignation. 2. Though it be an estate of indigence and narrow. ness, yet it is such as affords me and my family life and subsistence, though not without much pains and difficulty; it might have been worse, and it may please God to make it better, when he seeth fit; I will therefore bear it with contentedness, as well as patience. 3. Though my state be very narrow and pinching, yet it is possible much more safe than an estate of grandeur and affluence: my account is the less; my temptations not so dangerous; my cares fewer; my lessons of dependance upon God, of hu. mility and lowliness of mind, of temperance and sobriety, of contempt of the world, of valuation of eter. nity and provision for it, are better learned in this extreme than in the other; I shall therefore endeav. or to improve the opportunities, even of this hard condition, and bear it not only with contentedness but thankfulness.

3. In reference to an estate of Redundance and affluence of externals, an estate of wealth and plenty, of honor and grandeur, of power and authority and pre-eminence; I will consider, 1. That this is an estate full of temptations, and temptations of the great

est size and the most dangerous nature; as, pride and insolence, forgetfulness of God, luxury, intemper. ance, carnal confidence and security, contempt of others, and infinite more: and if any of these get the advantage, they will do me more mischief, than all my wealth will do me good. 2. Therefore I will learn and exercise very great vigilance and attention, that I be not cheated into these temptations. 3. I will take a true estimate of the world and of all these goodly appearances that I am attended with from it; and I will not take my measure and estimate of them by common opinion of the world, or by their splendid outside, but I will look more strictly into them, and find whether they are not uncertain, deceiving things; what stability there is in them; what good they will do me after death; what quietness and tranquillity of mind they will give me, or rather take from me; whether they have in themselves any real influence to make me better or wiser. 4. Upon these considerations, if I find, as find I shall, that they have not that real worth in them that the vain world imagines, I will not set my heart upon them, nor lay any confidence upon them, nor lay out much of my love unto them, nor any great esteem for them. 5. I will set my heart to a true and serious consideration of those durable riches, and glory and honor that our dear Lord hath provided for us in the life to come, and that eternal weight of glory will in finitely outweigh all the wealth and honor, and glory that I do or, can enjoy in this world. 6. And upon

this consideration also I will rectify my judgment concerning this world, and the greatest glory of it, and thereby habituate myself to a low esteem of the wealth I have, or can have, and set up my hopes and treasure in more noble and durable enjoyments. 7. I will consider that I am but a steward when all is done, and the greater my wealth and honor is, the greater my accounts must be, and the more difficult to keep them fair. 8. That in as much as I am but a steward, I will be very careful that my management of my trust may be such as will bear my Lord's scrutiny; I will not employ my stock of wealth or honor to the dishonor of my Lord, in riot or excess, in vanity or oppression; but will do as much good with it as I can, according to the trust committed to me, that I may give a just and fair and comfortable account of my stewardship when my Lord and Master calls for it. 9. That in as much as those very externals are in themselves blessings, if well employ. ed, though not the blessings of the greatest mag. nitude; I will with all humility and thankfulness acknowledge the Divine bounty to me, in trusting me with abundance, and will employ it to his honor.

OF

CONTENTMENT,

AND THE MOTIVES TO IT, BOTH MORAL

AND DIVINE.

PHIL. IV. 11.

For I have learned in whatsoever state I am therewith to be content.

There are three excellent virtues which especially refer to our condition in this life, and much conduce to our safe and comfortable passage through them. 1. Equality of Mind, or Equanimity.

2. Patience.

3. Contentedness.

1. Equality of Mind, or Equanimity, is that virtue which refers both to prosperity and adversity, where. by in all conditions of that kind we carry an even and equal temper, neither over-much lifted up by prosperity, nor over-much depressed in adversity.

Patience properly refers to causes, disappointment, afflictions, and adversity, whereby we carry a