Four useful discourses viz. ... /Four usefull discourses viz. ... /

But I would not look back to any thing that I have spoken concerning that Argument, but leave those things that have been delivered, to the blessing of God upon you; hoping that when any Temptation arises for Discontentment, that some truths that have been delivered, may come into your Minds: and that some of you may be able, when you see others discontented, as the Wife with the Husband, the Husband with the Wife, or one Brother or Friend with another, to make use of something out of the Text for this Grace of Contentment. For though we have been preaching a long time of it, yet it is longer a learning then it is a teaching; you need be longer time to learn it than I have been a preaching of it. It is not a few weeks that will learn it, we had need be years a learning this great Lesson.

Well, but now we are come to another lesson that is as hard to learn as this; and that is, How to be full. I have learned, saith he, how to be content in all Estates; I am instructed how to be full. Now this, though it be a hard lesson, yet because these times are times wherein that generally people suffer, and have not things so full as formerly; therefore I told you, I would not be so large upon this Argument as upon the other; that being more suitable: and yet because the truth is, we that live here, in comparison of our Brethren in other parts, though we be not so full as we have been, yet we may be said to be full; and the lesson will be useful and profitable (I hope) to us to learn how to be full, and it's the only way for ⟨p. 3⟩God to hasten our fullness, if we be taught how to be full when it comes. I shall come to speak of this Lesson, I am instructed how to be full (saith the Apostle) any condition, either full or empty, any way. There's many people, they are neither well (as we use to say) full nor fasting. If they be in affliction, then they are froward and discontented; if they be in prosperity, there they are wanton; just like Children, if you let them not have what they would have, then they cry and are froward; and if you do let them have what they would have, then they are wanton; and so they are not in order any way. There are some of such cross and untoward dispositions, that in whatever condition they be put into, they are untoward. As I remember I have read of Hannibal, he said concerning Marcellus, He can neither bear good nor ill fortune; so he called it: That is, if he be conquered, he cannot tell how to bear that; no nor he cannot tell how to be a Conqueror. So there are some, having untoward hearts, are untoward in every state they are put into: But Paul by the work of the Grace of God, he was fitted for all estates; not only for affliction, but if God did will him prosperity, he could tell how to make use of that. A place somewhat parallel to this we have in the