he was not troubled for want of his eye-sight yes saith he I am but shall I be troubled for the want of that which even dogs have and shall I not rejoyce and be thankful for that I enjoy which Angels have The application is obvious A Christian man thus expostulates with himself Shall I be discontented and vex my self for want of that which dogs have They have bread and meat and kennels to lodge in and oft times the very dogs of some great Personages are fed with choicer food and lie in better rooms then some good Christians are accommodated withall shall I not then be contented with that which makes Angels themselves glorious For this cause the Apostle is exuberant in praises Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ What then though a child of God hath not promotions in earthly places yet if he have assurance of Gods love in Christ and an interest in heavenly places this consideration should be an especial engagement to contentment A poor beggar lying in a Church-porch read a lecture of contentment to a rich man The rich man being much discontented and tormented went on purpose to discourse with a beggar lying in straw in a Church-porch the rich man wisheth him a good morrow he wondred what-he meant then said he I wish you a good day Why saith the beggar do you wish me either good morrow or good day for I never knew bad morrow nor bad day in all my life nor did I ever meet with one bad night What is the reason said the rich man The poor man answered when I was in a rich estate I prayed always that petition in the Lords Prayer Thy will be done and now being in a poor condition I pray the same prayer Thy will be done so nothing comes amiss to me because I labour to submit my will in all things to the will of God If then we could imitate this man in all conditions to endeavour to bring our wills in obedience and subjection to the will of God we should then be good practitioners in this excellent art of Contentment SECT 3. Containing a sixth motive to Contentment THe sixth Consideration to mention 6. Consid The companions and associats of Contentment no more shall be drawn from the good companions and associats of this choice grace of contentment Diogenes when he was to let his house urged this great argument to get a good tenant because said he my house hath good neighbours round about it I am sure amongst many there are three special associats and bosom companions of contentment whose neighbourhood and acquaintance are much to be desired and prized and they are faith patience and heavenly-mindedness 1. Faith is a companion of contentment 1. Faith is a companion of contentment Faith and dependance on God is a special means to work the heart over to such an excellent temper For faith acting on the promises with a stedfast recumbence on the Word of God doth abundantly stay and quiet the hearts of Christians and support and carry them with cheerfulness through the greatest storms of afflictions A man faln into the water catcheth hold of any twig any cord or any hand to help him out so though a Christian be in a sinking condition yet if he can adhere to the divine promises and act faith upon them he will be held up above water It is unbelief which causeth so many tumultuous and vexatious thoughts in our hearts Could we beleeve God and trust in him on his word that he is faithful in all his promises all-sufficient omnipotent willing and able to relieve and help us and that he is of tender bowels full of compassion a Father of mercies and a God of all consolations such serious meditations as these would stifle all discontented thoughts in the conception nip them in the bud and crush them in their first motions The more faith the more contentedness and the more unbelief the more discontentedness Faith acts upon a ground of experience Rom. 8. 28. And we know that all things work together for good to them that love God to them who are the called according to his purpose Faith keeps a beleever alive in dying times it keeps the heart from fainting Psal 27. 14. Wait on the Lord Be of good courage and he shall strengthen thine heart wait I say on the Lord. Whence arise discontented murmuring speeches but from unbelief For unbelief is that root of bitterness which brings forth nothing but gall and wormwood When men are straitned for outward things they are exceedingly perplexed and troubled in their spirits but when faith interposeth it affords meat drink and clothes for a beleever trusts God with all and he accounts God his life and livelyhood and all How then doth a beleever live the Prophet tells us Hab. 2. 4. The just shall live by his faith For the excellency and usefulness of this sentence is so evident as that it is quoted in several places of Scripture and press'd home unto point of practice When troubles Rom. 1. 17. Gal. 2. 20. 3. 11. Hebr. 10. 38. and vexations arise from thwarting passages of providence faith steps in and returns away with Trophies of victory 1 Joh. 5. 4. This is the victory that overcometh the world even our faith When multitudes are perplexed and endangered by reason of the methods wiles and variety of Satans temptations then faith is to be made use of as a strong shield to ward off the blows 1. Pet. 5. 9. Whom resist stedfast in the faith In one word let it be spoken that in all troubles disasters and sufferings faith quiets the mind Faith is like that meal which being cast into the pot the wild gourds did no harm but notwithstanding 2 Kings 4. 42. they were shred in the pot yet as soon as the meal was put in the pottage became wholesom Faith sweetens the sowrest pills of afflictions and becalms the spirit amidst the sharpest sufferings Yet we must with caution express our selves Faith that is genuine and of the right stamp must be a purifying faith and a working Acts 15. 9. Gal. 5. 6. faith and however Luther be misunderstood when he saith Cavete à bonis operibus he means that we must beware of trusting in good works so as to plead merit and to expect salvation by them he elsewhere gives this character of faith Fides maxima heroica operatur Faith then is not to be understood as an instrument in working or meriting but as an instrument in receiving and applying of grace and mercy through Christ Faith is our act and it is our duty to beleeve but it is Gods gifts we of our selves are no more able to beleeve then to perform the Commandments The self-same power that raised up Christ from the dead can onely raise us up to beleeve Col. 2. 12. Buried
brand out of the burning and how in a time of pestilence when thousands fell besides thee and ten thousands at thy right hand God hath given thee thy life for a prey and in an hard time when trading decayed supplies were deficient and not visibly to be had then in that pinching time God provided for thee and supplied thy wants make then a catalogue of the merciful providences of God vouchsafed towards thee keep them written especially in the table-book of thy own heart and then upon grounded experience thou wilt infer these conclusions 1. God hath delivered supplied and helped 2. God is one and the same merciful God as able and as willing to help as ever 3. Hence is to be inferred that I will cast my self upon the providence and be guided by the wisdom and wait quietly for the salvation of God 4. That Christian who is a diligent observer of providence will conclude experimentally with David Psal 73. 28. But it is good for me to draw nigh unto God An eighth Duty is to be much in prayer Duty 8. Be much in prayer and frequent address unto the throne of grace Samuel a child of prayer was a child much beloved and a mercy received in answer to prayer is a very wellcome and seasonable mercy The way then to procure this excellent grace of Contentment is to beg it of God and to be earnest solicitours for it unto the throne of grace And although I do not conceive that at all times one and the self same method of prayer is necessary yet it is of great use to pour out such a prayer as may consist of these three parts Confession Petition and Thanksgiving 1. For Confession Let us confess our 1. Let us confess our sins sins in particular with their several aggravations against the Law and against the Gospel partly by omitting what the law commandeth and committing what the law forbiddeth Let us reflect upon our multiplied provocations how frequently we have sinned against knowledge and conscience and against many Sacramental Covenants of better obedience And what deserve we at the hands of God and what can we expect for our deserts less then hell and damnation We deserve not the least crumb of bread which we eat neither deserve we to breathe in the common air The serious consideration of our ill deservings and unworthiness should prevail with us to calmness and quietness of spirit for notwithstanding we suffer very great and heavy afflictions yet we suffer farr less then we deserve That we are on this side the grave and on this side hell and that we have any thing left to keep us alive in the world considering our many and manifold provocations it is Gods great patience to bear with us and his great and wonderful mercy to let us enjoy even the least of what 2. Let us joyn Petition with Confession we have 2. Let us joyn Petition with Confession in our prayers and let one petition amongst others be that God would give us a contented and quiet spirit This contented spirit comes alone from God and he alone can perswade the heart of man to be contented and satisfied God can both supply our wants and when we are surrounded with variety of wants give us a cheerful frame of spirit amidst them all The Apostle was assured My God shall supply all your need according to his riches in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 4. 19. in Christ Jesus In the best of those things which are under the Sun there is something lacking we must therefore go to God for supply What is wanting in any creature God is onely able to fill up All we are and have comes from God but that mercy which is given in answer to prayer is to be more valued for when we can say particularly and experimentally This mercy I sought of God in prayer and he hath vouchsafed unto me a gracious answer wherefore I will for ever trust God and stay upon his gracious promises then do we make a right and suitable improvement of mercies A contented mind is the gift of God it is worth asking for and worth having and keeping O Christian pray earnestly for this grace of Contentment and when thou hast got it part not with it but keep it with all care and delight 3. Let us with Confession and Petition 3. Thanksgiving joyn Thanksgiving to our prayer For there is not the least mercy that we enjoy but we have cause to be thankful for it As for our food and raiment and our daily preservation for our lives and livelyhoods even for all that we have we ought to be thankful There is not a bit of bread which we eat nor a sup of bear which we drink nor any clothes which we wear but for them all we ought to acknowledge Gods bounty to us with all thankfulness Gods providence watcheth over us and all our provisions supplies and comforts flow from his gracious hand of providence Now a thankful man both in his lips and heart is exuberant in extolling the name of God and celebrating his praises and speaking good of his name and telling of his loving kindnesses all the day long and such grateful language suppresseth all murmurings and repinings and settles the soul in a holy security and peace A ninth Duty is to exercise sobriety and Duty 9. Exercise sobriety and temperance temperance in the use of all those things which we enjoy as in eating drinking and sleeping and in the managing of all the duties of our calling we must be sober and temperate Sobriety and watchfulness are joyned together by the Apostle St Peter Be sober be vigilant because your adversary 1 Pet. 5. 8. the devil as a roaring lion walketh about seeking whom he may devour And in that golden chain which the Apostle mentions 2 Pet. 1. 6. Temperance is one of those golden links so that a ready way to learn contentment is to be temperate and moderate in the use of any worldly things Neither must we deny our selves in unlawful things onely for that we must do at all times but sometimes we ought to deny our selves in things lawful by not taking our utmost liberty in exacting with rigour our own rights and dues The charge of the Apostle is Let your moderation be Phil. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. animus in convictu moderatus miuimè rigidus etiam sui juris exactor Beza in loc known unto all men The Lord is at hand If then we labour after sobriety temperance and moderation and have made some considerable progress in those studies we shall be well contented with Gods allowance in the present station wherein God hath been pleased to place us in this present world Whence comes discontents and vexations and tumultuous perturbations of spirit but from intemperance and want of moderation Could men with sobriety and moderation order all their affairs though they had lesser estates
Calvin on the place as he frequently doth gives a choice observation upon the words In that saith he the Apostle maketh mention of food and Quum alimenta tegmina nominat delicias abundantem copiam excludit Natura enim parvo contenta est superfluum autem quicquid exuperat naturalem usum Non quòd liberalior usus per se damnari debeat sed appetitus semper vitiosus est Calv. Paulus ea solum nominavit quae omnibus in universum hominibus necessaria sunt idque simpliciter non ad certos fines duntaxat sub quibus caetera ferè possunt comprehendi Estius raiment he excludes delights and an abundant plenty For nature is content with a little and that 's superfluous which goeth beyond a natural use not that a more liberal use is to be condemned but a vicious appetite is always to be condemned By food and raiment all things necessary are comprehended and other things which are necessary are reduced unto these two things food and raiment A third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word though it be of the future tense yet as the Hebrew phrase is usual it evidently denotes the force of an Imperative signification as those commands do Thou shalt not kill Thou shalt not commit adultery c. Estius propounds the question whether this be a counsel or a command and he determines That it 's a command Praeceptum est idémque ad omnes pertinens atque adeò ex ipsa naturae lege profectum Nam superflua quaerere contra naturam est si petere superflua à Deo non licet ergò nec quaerere Estius appertaining to all as proceeding from the law of nature for to seek superfluities is against nature and if it be not lawfull to beg of God superfluities therefore not to seek them Beza renders Beza in loc the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec tibi satìs erunt These things will be sufficient for us Junius renders the words Propter hoc Junius in loc nobis sufficit alimentum operimentum If we have to nourish and cover us we have sufficiency and have cause enough to be content And as Chrysostom observes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom the place We ought to eat such things as are sufficient for nourishment for the quantity and quality and we ought to be clothed with such garments as will cover nakedness and nothing ought to be superfluous It 's the observation of Reverend Perkins Mr Perkins in loc on the words That it 's not said cates nor delicate food but food that may feed It 's not said ornaments or habiliments but covering garments so much as may defend us from the cold Hence a Lexicographer and Critick in several languages derives Garment quasi Minshaw's Diction Guardment implying that our clothes should be for a safeguard from the cold and not for vanity and superfluity Hence hath place that of the Poet Toga quae defendere frigus Horat. ◠Serm. Quamvis crassa queat Aquinas expounds the Bona sunt propter necessitatem quibus indiget homo propter interiora consumentia haec sunt alimenta vel contra exteriora corrumpentia sic indiget homo tegumentis vestium domorum Aquinas in locum Text concerning those good things which are for necessity such as we stand in need of So then let us consider what a great mercy it is to have sufficient food and raiment for us and ours let us therefore account what we have sufficient and give God thanks for what we have esteeming what God gives us to be enough and sufficient for us The words thus divided and expounded contain this obvious Doctrine to be reduced unto our daily practise viz. Doctr. That it 's our obliged duty which concerns us all to labour after a Contented mind and to acquiesce and rest satisfied with the present condition and station wherein God is pleased to set us in the present World In the prosecution of this practical Assertion Method propounded which is the Ground-work of the ensuing Treatise I shall confine my self to a plain and perspicuous Method 1. To discover wherein Contentedness consists 2. To illustrate the point by choice examples 3. To quote Scripture Precepts injoyning and commanding obedience to the duty 4. I shall endeavour to confirm the Doctrine by demonstrative Arguments 5. I shall conclude with a practical Application and particular reflection upon our selves hoping and desiring through Christ that strengthneth me to prevail with the Reader to learn this Excellent lesson of Contentedness and reduce it into daily practise throughout his whole life and conversation 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 All-sufficiency of God Though such
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 It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 eâ—â—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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 CHAP. III. Wherein the Doctrine is illustrated by Chap. 3. Containing an illustration of the doctrine by Examples several examples and proved by Scripture SECT 1. Wherein the Doctrine is illustrated by Examples 2. IN the second place I shall illustrate 2 Head Wherein the doctrine is illustrated by Examples the truth of the doctrine by Examples I shall make mention of four Scripture Examples as choice patterns for our imitation The first Example of Contentment I 1. Example of Abraham shall instance in is Abraham I before mentioned his Contentedness in refusing the goods of the King of Sodom What I shall now take special notice of shall be concerning his Contentedness in managing and ending the controversie between his herdsmen and Lots herdsmen First Abraham perswades to peace and amicable agreement Gen. 13. 8. And Abraham said unto Lot Let there be no strife I pray thee between thee and me and between thy herd-men and my herdmen for we are brethren Secondly Abraham though the uncle and superiour offers to Lot though his nephew and inferiour the choice of what place he would go to v. 9. Is not the whole land before thee separate thy self I pray thee from me if thou wilt take the left hand then I will go to the right or if thou depart to the right hand then I will go to the left And Lot accordingly took his choice v. 11. Then Lot chose him all the plain of Jordan Thus Abraham discovered signal and exemplary humility in yielding to his nephew Lot the choice of a place and as signal and excellent contentedness of spirit in taking Lots leavings A second Example I shall instance in is 2 Example of Jacob. of Jacob Abraham's grand-child who trode exactly in his grandfathers steps Jacob was constrain'd to flie for his life and to be an exile from his fathers family that so he might escape the murder design'd by his incensed brother Esau He came the first night of his travels to Bethel and what lodging Gen. 28. 11. he had there is upon record He had no other canopy then the Expansum of the heavens and no other pillow but hard stones yet there where he lay subdiò exposed to wind and weather God graciously appeared Gen. 28. 13 14 15. in a dream unto him and renewed
we should upon such deliberate considerations resolve to sit down quietly under various dispensations and cheerfully submit and resigne our wills to the disposing and ordering will of a wise and Omnipotent Lord God but when people yeeld to the temptations of a distrustful murmuring spirit and thereupon presume to call the power and providence of God into question and repine at Gods dealings then they utterly undo themselves and instead of easing themselves of present burdens they add to themselves far greater and weightier burdens too heavy for them to bear If then we would be good proficients in the art of divine Contentment we must beleeve this fundamental truth That God is All-sufficient A second Argument is drawn from the Arg. 2. drawn from the wisdom of God Wisdom of God The wisdom of God continually puts forth it self in the ordering and governing of all the affairs of the universe And questionless the dividend and portion which God allows is the best portion which any man can have and what any enjoy is James 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God who giveth liberally to all men and upbraideth not What wicked men possess is by common donation and ordinary providence Exlargitate Dei they partake in a great measure of Gods liberality They have their portion in this life and the riches Psal 17. 14. honours and pleasures of this terrestrial world is all the heaven they shall have and if we enter upon deliverate considerations by what means wicked men come by their riches and how they purchase earthly riches with the loss of their heavenly-born-being souls we have no cause to envy the prosperity of ungoldly men How many are there who by oppression cousenage extortion and forgeries compass to themselves great estates they add house to house and call them by their own names and raise their buildings upon the ruines of others even of widows orphans and others unable to defend themselves so that might many times prevails above right But these men verifie an old proverb in being peny wise and pound foolish for by over-busying themselves to heap up transient and perishing riches they lose a durable substance i. e. eternal riches and being over solicitous for riches in this world they lose the riches of heaven in a better world to all eternity David was a while at a stand and stumbled at the prosperity of the wicked Behold saith he these are the ungodly Psal 73. 12 13. who prosper in the world they increase in riches verily I have cleansed my heart in vain and washed my hands in innocency But David corrects himself and goeth into the Sanctuary and there his judgement is set right Until I went into the Sanctuary of Psal 73. 17 18. God then understood I their end Surely thou didst set them in slippery places thou castest them down into destruction The Prophet Jeremiah was much perplexed about the self-same thing He pleads and expostulates the case with God after this manner Righteous Jer. 12. 1 2. art thou O Lord when I plead with thee yet let me talk with thee of thy righteous judgements wherefore doth the way of the wicked prosper wherefore are all they happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit Thou art near in their mouth yet far from their reins But none have cause to envy them if they observe how the Prophet prayeth against them Pull them out like sheep for the Jer 12. v. 3. slaughter and prepare them for the day of slaughter But though wicked men have a liberal share in worldly riches and they have such a right as no man may rob and defraud them yet godly men enjoy the things of this life by special providence and by covenant-interest and they have all the creatures sanctified to them for they enjoy Christ in the creatures for so saith the Apostle He that spared not his own Son but delivered Rom. 8. 32. him up for us all how shall he not with him freely give us all things Gods children have an ample Charter of immunities as the Apostle mentions 1 Cor. 3. 22 23. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods Quest But how are all things the interest of Saints Answ I answer 1. Because they have an interest in Christ and so they hold all in capite in their head Christ and this of all others is the best tenure 2. They have a promise of all They have promises of Christ of his Spirit and of heaven and all the promises are yea and Amen i. e. 2 Cor. 1. 20 they are sure and certain not off and on not fast and loose but firm and sure and stedfast these are precious promises 3. The 2 Pet. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints have all by donation and what can be surer and better title then free gift what can be so sure as the free gift of the omnipotent Lord God Christ hereupon comforts his children and encourageth them against all distrustful cares and fears Luke 12. 32. Fear not little flock for it is your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fathers good pleasure to give you the kingdom Here is nothing of merit but all of mercy nothing to be ascribed to mans free will but all must be ascribed to Gods free grace I shall add onely one more apposite Scripture to prove all things to be by Gods free donation and that is an excellent and choice promise Psal 84. 11. For the Lord God is a sun and a shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly 4. The saints have possession of all and so all is theirs Joh. 3. 36. He that beleeveth on the Son hath everlasting life All Gods children have the earnest of their inheritance and some first-fruits and fore-tasts of heaven They have heaven inchoative begun in an holy life and conversation in this world and they shall have it perfective in glory and happiness in another world Not a bit of bread which a true beleever eats but he begs Gods blessing upon it and as he prays that God would give him his daily bread and sanctifie the use of it to him so especially he prays that God would give him Christ the Bread of Life Let us then Joh. 6. 35. seriously consider that whatsoever God giveth to one or other he gives in wisdom To one he gives more to another he gives less and yet for most wise ends and purposes God knows what is better for every one of us then we can know for our selves Doth not experience testifie how many being overcome by the temptations of prosperity are utterly undone for that their plenty and riches have become snares to them For they grow wanton and luxurious in the abundance
a mutual harmony Let none therefore imagine that by a prudent and liberal distribution of his goods to the necessity of others that he shall be any whit a loser for God himself will be his paymaster Prov. 19. 17. He that hath pity on the poor lendeth unto the Lord and that which he hath given will he pay him again An open-handed man that is considerately charitable for indiscreet charity is culpable is a blessed man Psal 41. 1 2. Blessed is he that considereth the poor the Lord will deliver him in time of trouble When contentment and godliness go hand in hand then charity puts forth it self For in testimony of thankfulness a good man abounding in riches will abound in acts of charity and disperse to the poor with a cheerful and willing mind Psal 112. 9. He hath dispersed he hath given to the poor his righteousness endureth for ever The fear of want and rolling disturbing thoughts cause many to be so niggardly and close-fisted But a man of a contented mind is industrious in his calling thankful for what he hath and therefore fears no want but he exerciseth with all cheerfulness acts of charity and improveth the present season making his own eyes his overseers and his own hands his executours for by doing good in his life time he may to his comfort behold the good success of his charity and likewise enjoy the benefit of the fervent and powerful prayers of many who have fared the better by him and whose loyns do bless him Now a ready way to evidence the truth of our religion is to exercise works of mercy and compassion towards such as are in want Let not rich persons be afraid that they shall miscarry in their liberality for we read Prov. 11. 25. The liberal soul shall be made fat and he that watereth shall be watered also himself Isai 32. 8. But the liberal deviseth liberal things and by liberal things shall he stand Quest But the question will be ask'd how far charity is to be extended Answ For answer our Saviour propounds God the Fathers example Luke 6. 31 36. He is kind unto the unthankful and the evil Be ye therefore merciful as your Father also is merciful Sometimes we should give to one who is in distress though a vile man quà homini si non homini tamen humanitati The Apostle commands the enlargement of charity yet he appropriates it to some more then others in an especial manner Gal. 6. 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith And the practice of charitable acts is a character of pure religion James 1. 27. Pure religion and undefiled before God and the Father is this to visit the fatherless and widows in their affliction and to keep himself unspotted from the world A second signe of a contented man is 2. A contented man is moderate in his desires after the world this when he is sober and moderate in his desires after the things of the world Although all the lands and revenues and whatever he possesseth are his own proper goods and he is diligent to improve them yet he orders all his affairs with moderation as that man is blame-worthy who is greedy and eager in the pursuit after another mans estate so is he to be blamed who is over eager and solicitous for recovering of his own right For instance If a tenant have his barns fired by lightning and his corn burnt up or multitude of his cattel die of the rot notwithstanding the rigour of the law requires exact performance of covenants yet the landlord is obliged in conscience to shew mercy and compassion There are cases of necessity and charity by reason of emergent casualties wherein a man may and ought cedere de suo jure For a man in every thing to require the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strickt and punctual as not to abate a peny in case of poverty losses and sickness and such like cases this is to be righteous over-much which Solomon prohibits Eccles 7. 16. Be not righteous over-much neither make thy self over-wise why shouldest thou destroy thy self Our common Proverb gives some light to this Scripture viz. Right in extremity is the greatest Summum jus summa injuria injury Our duty is to moderate our zeal with prudence and temper all acts of justice with moderation Tacitus Retinuit quod est difficillimum ex sapientia modum Quisquis plus justo non sapit ille sapit Tacitus in vita Agric. in the life of Agricola saith that he retained that which is most difficult a moderation in wisdom He is wise that is not over-wise Such then who are too strict and greedy in exacting every peny to the utmost though it be their own without any consideration of emergent losses by the hand of God do plainly discover themselves to be without bowels of compassion and persons of covetous and discontented spirits 3. Another signe of 3. He is a contented man who amidst great losses patiently and quietly submits unto the hand of God contentment is this when a man who formerly enjoyed a plentiful estate but by losses either at sea or at home or variety of casualties is reduced to a mean condition yet this man looks at and acknowledgeth the hand of God and without fretting or murmuring and without reviling of second causes he patiently and submissively undergoes his sufferings and losses When a man can part with that which God hath given him and quietly resigne that to God which he hath received from God this shews much of a contented and patient spirit Though many have their houses burnt and their goods consumed in the flames yet there is great mercy in that they escaped with their lives and the acting of thankfulness for so great a deliverance as this should silence all murmuring for the loss of the other We should in deliberate thoughts all consider that all that we have and hold is in trust from God our great Lord and Creditour The title propriety and interest of all we are or have are in God alone we onely are stewards or usu fructuarii That God hath lent any of us an estate so long is a great testimony of his bounty and a great obligation to engage us to thankfulness wherefore we must not think hardly of God nor murmure at God for calling for his own again For God is the absolute Sovereign Lord and Owner of all we are onely tenants at his will and pleasure God is our Master we are his stewards and engaged to give an account for all that which is committed to our trust Job is a pattern of patience chap. 1. 21. The Lord gave saith he and the Lord hath taken away blessed be the name of the Lord. And when his wife gave him a cross answer and wicked counsel he returns a wise answer Job 2. 10. Thou speakest as one of the
is He is a blessed man who can know himself allow and disallow for he that displeaseth himself pleaseth God and he that is vile in his own eyes is dear in the eyes of God If then we would learn the divine art of Contentment we must study our own hearts how filthy they are and how vile and abominable we are by reason of the pollution of sin when we our selves are throughly known unto our selves we shall be better contented with our present condition and then we shall attain unto a good degree of this knowledge of our selves when in the simplicity and singleness of our hearts we can make such a confession as Jacob did Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant It is our great business and worth our best pains to take a frequent survey of our hearts and lives to walk in the cloyster of a mans Ampulavi in claustro cordis mei Bern. own heart as St Bernard expresseth it and to search into every angle and winding is time well spent Upon a serious review we shall find many miscarriages and acknowledge that we have trod many steps awry and are guilty of many deviations and transgressions from the rule of the word Notwithstanding variety of mercies heaped upon us we have with Jeshurun waxed fat Deut. 31. 15. and kicked God hath given us all things richly to enjoy we are maintained by Gods liberality but we abuse so great bounty our clothes which are given for a covering we abuse to pride and vanity the meat and drink which are given for our nourishment we abuse to luxury and intemperance the riches of the world which God hath given us for our comfortable subsistence and for the supply of such as are in distress we have abused to superfluity and prodigality or else we have fixed our hearts so stedfastly upon the pelf and trash of the world as if we acknowledged no other God but Mammon Now then when in deliberate and serious meditations we consider the wonderful bounty and patience of God so freely extended unto us we shall with all thankfulness acknowledge the mercies of God in leaving to us any thing of this world to enjoy for by reason of our great unthankfulness and misimprovement of our talents and abuse of mercies vouchsafed to us we have made a forfeiture of all that we enjoy and it is a miracle of mercy that God takes not the forfeiture and strips and degrades us of all and casts us down into the nethermost hell Wherefore upon a serious consideration of our manifold provocations and rebellions against God notwithstanding the patience forbearings and long-sufferings of God exercised towards us we have strong obligations to contentment The mercies continued to us are and ought to be esteemed of by us as so many cords of love to draw us to this necessary duty of Contentment Let us therefore every one resolve with himself Mecum habitabo I will dwell with my self i. e. let us be more at home and study our hearts more and then we shall learn to be content A second Duty is to compare our selves 2. Duty to compare our selves with others 1. With our superiours with others and that with such who are above us in greatness wealth honours and promotions of the world Notwithstanding their grandeur and riches considering their vexations discontents and troubles we have no cause to envy them for though many men have great possessions yet they can take no content in them nor enjoy them with any delight and comfort Great persons are greater and larger marks oftentimes for their enemies to shoot against them Stobaeus relates a story of Policrates Ferunt summos sydera montes who gave to Anacreon five talents but he was so perplexed and disquieted with the thoughts of that money that he could not sleep nor any other way comfortably enjoy himself wherefore Anacreon restores the moneys to Policrates saying that they Non tanti esse quanti ipsorum nomine curâ laboraret Stob. cap. 39. were not so much worth as to recompense those distracting cares which he took for them When we take strict notice how many there are who compass'd vast estates by oppression and extortion by defrauding and circumventing others making their ways by force and falshood might and policies prevailing above right and honesty we shall find no cause of discontent or envy because we are not in their condition when we likewise consider the turmoils vexations and troubles which many undergo to keep that have got already we ought so far to abandon discontent and envy as to abound in thanksgiving to God through whose mercy we enjoy what we have in tranquillity and peace 2. If we compare our selves with inferiours 2. Let us compare our selves with inferiours such as are to estate and degree far below us in the world we have great cause to be content How many mechanicks are there who have not moneys to provide one day before another have not a bit of bread before they have wrought for it yet they eat and drink and sleep more cheerfully then those great Persons who are possessed of Lordships and Mannours and thousands of gold and silver If we would be better proficients in this art of contentment we should not disdain to go to poor mens houses and take notice of their manner of living and after what way they maintain their families If we enter into conference with some of the poorer sort of people we shall be informed of remarkable passages of Gods good hand and providence for them and their children in times of famine and great scarcity It is frequently observed that many poor mens children who fare hardly look more fat and well-liking then some who have great revenues Let us therefore compare our selves with poor and inferiour persons and see how contentedly they live with a little and are thankful for far less then we are present possessours of Such a weighty consideration as this set home upon our hearts may effectually through the grace of God banish from us all murmuring and whining language and enlarge both our hearts and mouths to be thankful for the mercies which we enjoy and move our hearts to open our bowels of compassion towards all such as are in poverty and necessitous conditions A third duty is to labour for that excellent 3. Duty to labour for self denial grace of self-denial Contentment and self-denial are so near and dear to each other that they live and die together insomuch as these are convertible propositions A self-denying person is a contented person and a contented person is a self-denying person Self-denial and taking up the cross are mentioned together as if there were some connexion between It frequently so falls out that self-denial and bearing Christs cross meet in one and the self-same person Both these duties of self-denial and
puts forth his power for their help and succour David experimentally spake Psal 46. 1. God is our refuge and strength a very present help in trouble And in Psal 136. 23. upon a strong ground of experience he acknowledgeth Gods wonderful deliverance saying Who remembred us in our low estate for his mercy endureth for ever Add hereunto Gods gracious promise which was really accomplished Isa 33. 9 10. The earth mourneth and languisheth Lebanon is ashamed and hewn down Sharon is like a wilderness Bashan and Carmel shake off their fruits now will I rise saith the Lord now will I be exalted now will I lift up my self 4. God is a Father willing to help his 4. God is a Father willing to help children he will deny them nothing that may conduce to his glory and their good Sometimes indeed for God to deny a petition is a great mercy and a denial is a token of love A loving Father will not suffer his child to take poison neither will he put a sword into his hands when he hath not years of discretion lest he hurt himself therewith no more will God grant all that his own children desire lest the grant of their desires may be hurtful unto them The Apostle gives a reason why many desires are not granted James 4. 3. Ye ask and receive not because ye ask amiss that you may consume it upon your lusts The great condition required of us in our prayers is mentioned 1 Joh. 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us If ever we expect good success of our prayers let us ask for matter manner and end onely that which is agreeable to the will of God And as God is a Father merciful wise able and willing to help so consider Secondly God is our Shepherd and from 2. God is our Shepherd this relation there ariseth great cause of contentment and consolation Psal 23. 1. There is a special relation The Lord is my Shepherd and a special illation I shall not want In a shepherd there are observable many and necessary properties 1. A shepherd knows his sheep he 1. A shepherd knows his sheep knows and distinguisheth them not onely from goats wolves and such like creatures but he knows and puts difference by certain marks between his own sheep and other mens sheep so Christ perfectly knows all his own sheep Joh. 10. 14. I am the good shepherd and know my sheep and am known of mine There is a mutual knowledge of and acquaintance with Christ and his sheep He knows them and they know him 2. Another property of a shepherd is to 2. A shepherd calls his sheep call his sheep A shepherd by a whistle calls his sheep so Christ calls his sheep by the voice of the ministery of his word and by the motions of his Spirit and by the whispers of conscience and Christs sheep hearken to his call Joh. 10. 27. My sheep hear my voice 3. A shepherd feeds his sheep A good 3. A shepherd feeds his sheep shepherd carries his sheep into good pastures and in frost and snow he feeds them so God is the good Shepherd who makes provision for his people There is a grand promise Ezek. 34. 13 14. And I will bring them out from the people and gather them from the countreys and will bring them to their own land and feed them upon the mountains of Israel by the rivers and in all the inhabited places of the countrey And I will feed them in a good pasture and upon the high mountains of Israel shall their fold be there shall they lie in a good fold and in a fat pasture shall they feed upon the mountain of Israel 4. A shepherd watcheth over his flock 4. A shepherd watcheth over his flock Sheep have many enemies as wolves dogs foxes c. Jacob watched day and night over Labans sheep so God watcheth over his children He is the keeper of Israel and a most watchfull keeper Psal 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep A shepherd watcheth against enemies he hath his fold to keep his sheep in the night and both day and night a Shepherd is vigilant he hath his staff to defend them still his eye is watchfull over them lest they should go astray and their enemies meet with them and devour them how watchfull was David in rescuing his sheep out of the mouth of the Lion and the paw of the Bear Above all others God is watchfull he is the most vigilant Shepherd to defend and protect his sheep God promiseth Zech. 2. 5. I will be unto her a wall of fire round about and will be the glory in the midst of her And Jer. 31. 10. Hear the word of the Lord O ye nations and declare it in the isles afar off and say he that scattered Israel will gather and keep him as a shepherd doth his flock 5. A shepherd rules guides and directs 5. A shepherd rules and guides his sheep his sheep whither to go The self-same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to rule and to feed of all creatures sheep are most apt to go astray The shepherds vigilant eye is over them he takes notice which way they go he calls them with his whistle sends his dogs for them and he leads them the way shewing them where they should feed so the great Shepherd of our souls calls us home to him by his word and sometimes by afflictions he calls upon us to come unto him Afflictions are like a shepherds dog which brings home straying sheep unto the shepherd And this great Shepherd of our souls leads us into that way where he would have us go Psal 23. 2. He maketh me to lie down in green pastures He leadeth me beside the still-waters If then we seriously consider the efficacy of this relation that God is our Shepherd we should be engaged to a contented frame of spirit 3. Consider God is our Master and we 3 God is our Master are his family now a master provides for his family and instructs his family and governs his family 1. A master provides for his family those 1. A master provides for his family of his houshold are so many deposita committed to his charge and it is the obliged duty of the master to make provision for them of his houshold 1 Tim. 5. 8. But if any provide not for his own and specially those of his own house he hath denied the faith and is worse then an infidel Now then if masters on earth take care of and make provision for their families how much more care doth the great Master of all the world take in making supplies and provisions for them all All the cattel on a thousand mountains are at his command as absolute Sovereign Lord of all he sends supplies and makes provision for all 2. A