his covenant made with Abraham and Isaac and likewise promised great blessings to him and his seed and in the mean time God promised his special presence to Jacob both in going and returning After such mercies promised Jacob made a solemn vow Gen. 28. 20 21. And Jacob vowed a vow saying If the Lord will be with me and will keep me in the way that I go and will give me bread to eat and raiment to put on so that I come again to my fathers house in peace then shall the Lord be my God It is worth our observation that Jacob capitulates not for high diet nor costly raiment for beggers must not be choosers but he onely desires what is necessary for food and raiment Pererius upon the place gives his verdict whereunto many wise men will give their assent That Media vitae humanae conditio facultatum mediocritas optanda maximè est hominibus c. Quippe quòd arcet flagitia vitámque reddit frugalem quietam jucundam Pererius in Gen. 28. 20. a middle estate is to be most desired and he gives a strong reason Because a middle condition drives away vices and renders the life frugal and quiet and pleasant The said learned Authour quotes an obscure saying of an ancient Poet and refers himself to Plato's interpretation thereof The saying at first hearing seems a riddle or paradox viz. The half is more worth then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod whole Totum accipere as Plato observes noxium est Dimidium autem moderatum est conducibile Cui parum non est satìs ei nihil est satis Cui quod satìs est non est satìs ci nihil est satis 3. Example of Agur. A third Example I shall give instance in is in Agur. Which name of Agur amongst some of the Rabbins is accounted an appellative name of * Rabbi Levi putat etiam Salomonem sese nominásse Agur filiuÌ„ Jake Mercer King Solomon I put no stress upon that conjecture however without all question this Agur was a man of great wisdom humility and integrity and contentedness and it is worthy of an especial remark what was that which in such an earnest prayer he begs of God Give me neither Prov. 30. 8 9. poverty nor riches feed me with food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the name of God in vain He neither desired poverty nor riches but an indifferent estate 1. He desired not an abundance of riches nor a confluence of outward prosperity lest he should with Jesurun abuse his plenty of whom it is said But Jesurun waxed fat and kicked Thou Deut. 32â— 15. art waxen fat thou art grown thick thou art covered with fatness Then he forsook God which made him and lightly esteemed the Rock of his salvation Riches â—â—e snares and many times it so falls out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness and forgetfulness go together 2. Agur desired not 2. Paupertas inimica bonis est moria bus omnis poverty because it is accompanied with many inconveniences and an occasion of many sins He desired not poverty lest he should be put upon the temptation of stealing and so break the eighth Commandment or lest through his poverty and necessitous condition he should be put upon the temptation of taking the name of God in vain and so incurr the breach of the third Commandment Wherefore upon deliberate thoughts he desires convenient food sufficient for necessity and not for superfluity as if he should say to urge the significant expressions of two learned Authors one whereof saith Nourish me with the bread Ale me pane demensi mei qui miâ—ì satìs sit ut indè alar qui n. ihi convenit Mercer of my allowance which may be sufficient for me that I may thence be nourished with that which is convenient Hence we pray that God would give us our daily bread i. e. * Quidam vertunt panem sufficientiae nostrae inter quos Scultetus sed Syra meliùs à Tremellio vertuntur panem necessitatis nostrae à Bodero indigentiae nostrae videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisse quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud de Dieu Thalazar in Prov. 30. 8. for the day or the bread of our sufficiency and necessity and indigency c. Another learned Authour reads the words of Agur Da mihi praedam panem statuti mei and he quotes a Rabbin who draws a similitude from wild beasts quae in diem victitant non plura quaerunt aut diripiunt A fourth and last Example which I shall 4. Example of St Paul mention out of Scripture is St Paul Phil. 4. 11 12. I have learned in whatever state I am therewith to be content I know both how to be abased and I know how to abound Every where and in all things I am instructed both how to be full and to be hungry both how to abound and to suffer need this is an excellent profession and in it are observable these particulars 1. A lesson learned and that is Contentment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-sufficiency is attributed to God alone But after a sort that man may be said Hoc est novi quod adest boni consulere Erasm to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is endowed with a contented frame of spirit 2. Consider who was this experienced scholar 2. A 〈◊〉 res dicitur quae sufficit homo qui eo quod habet contentus est Grot. it was the Apostle Paul Here are two words whereby are set forth his thorough learning of his lesson one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned i. e. by study exercise and daily practise Q. But it may be asked whence had St Paul this learning I answer 1. Negatively the Apostle learned A. 1. Negatively not this lesson from Plato's Academy nor from Zeno's Stoa nor from Aristotle's Lyceum All the moral precepts and documents of heathens came too short of teaching so high a lesson as the divine art of Contentment Though Seneca went far for a heathen in laying down precepts yet in his own practice he condemned his precepts and though he wrote much for the contempt of the world yet he clave very close to the world witness his usury and avarice notoriously branded in those very times wherein he lived 2. Positively I 2. Positively answer that this divine lesson of Contentment the Apostle learned in the school of Jesus Christ For Christ alone can teach us this lesson and cause us to learn it Another word is mentioned v. 12. I am instructed 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am instructed The metaphor is taken from holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies initio imbuo thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived so that hence it
bid it welcome not onley of necessity I yeeld and submit to Gods providence but I submit with a ready and cheerful spirit because I know and acknowledge all Gods dispensations to be wise and holy and it is my obliged duty to rest satisfied and bow my self in submission to them We must know that it is a point of wisdom to learn contentment as well in an higher as in a lower condition in a great as well as in a mean estate in prosperity and confluence of riches to bear them without pride luxury and insolence is as difficult as to bear a mean estate without murmuring fretting and repining wherefore it concerns us both in prosperity and adversity to learn this excellent lesson of Contentation 1. We must be content in prosperity 1. We must be content in prosperity Object Answ But it will be objected who will not be content with a prosperous estate For answer there are many who notwithstanding they have abundance of riches and honours in this world yet they enjoy not themselves but are very strangers to this lesson of Contentment for the great share they have of outward things they vex and torment themselves more by casting about and projecting how to add to their estates and improve their revenues and advance themselves and their posterity to high promotions so that frequently it comes to pass that a day-labourer who hath not a peny but what he earns and enjoys onely enough to keep him alive from hand to mouth he I say lives more contentedly sleeps more sweetly eats though course diet more heartily then many great personages whose revenues are of several thousands per annum wherefore it is the duty of all such who are in a prosperous condition in the world to be thankful for the mercies they enjoy and to honour God with their substance in doing good and in distributing to â—he necessities of such as are in want and in the height of their riches to labour for a quiet fixed and composed frame of spirit 2. Let us be contented in adversity 2 We must be content in adversity Now is the time of trial amidst varieties of losses crosses poverty and disappointments to bear up the spirit with patience and learn the lesson of contentment An even sedate frame of spirit amidst variety of dispensations will much conduce to the learning of this choice art of Contentment for he that can moderate and bound himself in days of prosperity and not surfet of the sweetness thereof he will be the better inabled to bear the bitterness of adversity A heart fixed trusting in God hath made a good proficiency in this even frame and settled temper of spirit this man fears no bad news for his heart is above them The Psalmist gives him this character Psal 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. It is an observable saying of the Oratour Praeclara est aequabilit as Ciâ— Offic. in omni vita idem semper vultus eadémque frons Many trials we must expect and prepare for because afflictions are the common lot of Gods people and we must through many tribulations enter into Act. 14. 22. the kingdom of God Wherefore the duty incumbent on us is this That no man should 1 Thess 3. 3. be moved by these afflictions for your selves know that we are appointed thereunto How many and manifold are the afflictions that befall mens estates many have sustained great losses by fire being burnt out of house and home many are impoverished by the rot of cattel others are undone by decay of trade others have been undone by perfidious careless servants and many have been great sufferers in times of war being spoiled of their goods by rapine and violence and others have been much losers by high-way robbers so that many of considerable estates before are reduced to poverty and may take up the complaint of Naomi Call me not Naomi call me Marah Ruth 1. 20 21 for the Almighty hath dealt very bitterly with me I went out full and the Lord hath brought me home empty again why then call ye me Naomi seeing the Lord hath testified against me and the Almighty hath afflicted me Times of affliction are times of trial and read unto us necessary and serviceable lectures of contentment Many sore afflictions befall our bodies and some are troubled with variety of diseases Every one meets with one disease or other as an alarm to warm him of the frailty and short continuance of his life upon earth When the stone strangury cholick gout tooth-ach feavers and such other like distempers rage in their extremity then patience meekness and contentedness afford great help and assistance to bear those burdens with more facility for hereby the disease is more mitigated and less painful But on the contrary raging fretting and vexing under pains and anguish adds more fuel to the flame and in stead of lessening aggravates the grief more and more But of all griefs and sorrows none are so sad and painful as inward wounds such as are wounds of conscience The spirit of a man will sustain his infirmities Prov. 18. 4. but a wounded spirit who can bear Such a time especially when the arrows of the Almighty stick fast in a man and an awakened conscience cries loud against the sinner not excluding other times requires the exercise of faith and patience and setting of the spirit of prayer on working and resigning of our wills to the will of God in every thing The duty incumbent on us is fully express'd Isai 50. 10. Who is among you that feareth the Lord that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God Although for the present God may respite an answer of peace to his own children yet his deferring is no denial He will speak peace in his own appointed time after he hath prepared and seasoned his people for the reception of so great a mercy he will send it them Psal 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Though God may hide his face from his own people for a time and his hiding may cause much grief and trouble to them yet in his good time he will lift up the light of his countenance upon them Our duty then is to watch and pray and act faith on promises and quietly and submissively yeeld up our wills to the will of God Although at present there be no dawning of comfort yet a clear sun-shine will break forth Let us then make particular application of these Scripture cordials â—sal 97. 11. Light is sown for the righteous and joy for the upright in heart There is some considerable interval of time between seed time and harvest wherefore as the husbandman must wait patiently for the appointed time
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
it to our particular concernments and conditions Let us abandon covetousness and a greedy pursuit after the world and labour to learn this excellent art of Contentment and then we may incourage our selves in this good word of promise That the Lord will never leave us nor forsake us CHAP. IV. Chap. 4. Wherein are handled four Arguments to perswade to Contentment Consisting of four Arguments to demonstrate the truth of the Doctrine and perswade us to Contentment SECT 1. Consisting of two demonstrative Arguments IN the fourth place let us assigne some Head 4. Arguments for the demonstration of the Doctrine That it is our obliged duty to labour after a Contented mind and acquiesâ—e quietly in that present station and condition wherein God is pleased to set us in this present world For the demonstration of the truth of the Doctrine I shall insist on a fourfold Argument drawn from Gods All-sufficiency and Wisdom from the benefits which accrue from Contentment of mind and the mischiefs which proceed from discontent The first Argument is drawn from Gods Arg. 1. drawn from Gods All-sufficiency All-sufficiency He is Omnipotent and the Absolute Sovereign Commander of heaven and earth all creatures are at the command and dispose of God all the cattel upon a thousand mountains are at Gods command Psal 50. 10 11. Every beast of the forest is mine and the cattel upon a thousand hills I know all the fowls of the mountains and the wild beasts of the field are mine And as all cattel are at Gods command and disposal so are all granaries at Gods command and when he speaks the word they shall yield food and sustenance to his people All treasures are at Gods disposal to enrich a people and all magazines are at Gods disposal to defend a people God is not onely potent and able to do some things but omnipotent and able to do all things Gen. 17. 1. God appeared to Abraham Pronunciaâ— Deus se ad protegendum Abram satìs habere virtutis quia â—unquam aliter consistâ—â— fides nostra quà m dum certò persuasi unicum Dei praesidium nobis sufficere quicquid saluti nostrae in mundo adversum est securè despicimus Calv. and said I am the All-sufficient God walk before me and be thou perfect Luther Esto diabolus sit maguipotens nunquam orit omnipotens Luth. said of the devil Although he be able to do great things yet he cannot do all things But herein consists the Christians strong ground of consolation Rev. 19. 6. The Lord God omnipotent reigneth Though we live in an island encompassed round about with seas yet that the Lord reigneth is unto us strong ground of security and protection For so saith the Psalmist The Lord reigneth Psal 97. 1. let the earth rejoyce let the multitude of isles be glad thereof God incouraged Abraham to the leading of an holy life from the consideration of the Omnipotency and All-sufficiency which was promised Gen. 17. 1. I am the Almighty God Elshaddai All-sufficient This one promise is of higher valuation then all the kingdoms of the world and the glory of them And Abraham had experimental knowledge of Gods all-sufficiency when he left his native countrey at Gods command and went into the land of Canaan as soon as he came into Canaan there was a famine in the land Gen. 12. 10. yet God graciously sustained him and kept him and his great family alive in a time of famine Afterward he went into Egypt and there the beauty of Sarah became a snare whereupon Abraham took an indirect course which was no less then equivocation v. 12. but thinking thereby to escape one danger he fell into a greater danger and exposed his wife to a greater hazard v. 15. But the power and mercy of God eminently appeared in a seasonable rescuing of Abraham from all dangers v. 16. v. 20. This without all question was a great instance of the All-sufficiency of God but a greater instance was put forth in the case of Isaac for Isaac the son of the parents old age the son of the promise the beloved son the onely son was appointed for slaughter by Gods command Gen. 22. 2. Take now thy son thine onely son Isaac whom thou lovest get thee into the land of Moriah and offer him there for a burnt offering upon one of the mountains which I will tell thee of This was a difficult command contrary to flesh and bloud a great trial of Abraham's obedience We read not that Abraham acquainted Sarah with the command neither did he himself make the least demurr or enter into the least dispute against it but he yielded present and cheerful obedience thereunto for so we read Gen. 22. v. 10. And Abraham stretched forth his hand and took the knife to slay his son now what was that which quieted and supported the heart of Abraham but the consideration of Gods All-sufficiency The same God who gave him Isaac was able to preserve him see how strenuously the faith of Abraham acted Heb. 11. 17 18 19. By faith Abraham when he was tempted offered up Isaac and he that had received the promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit neque mactavit neque recepit ex morte sed cùm id facturus fuerit perinde est ac si mact âsset ac rursum in vitam revocatum recepisset hoc est quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd ipsa res non facta sit sed facta esse videatur Clariùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per imaginem quandam resuscitationis ex mortuis jam enim mortuus erat in sua patris opinione Grot. offered up his onely begotten son of whom it was said that in Isaac shall thy seed be called accounting that God was able to raise him up even from the dead from whence also he received him in a figure And hereunto may be added the question of Moses which was in him a sin of unbelief Numb 11. 22. Shall the flocks and the herds be slain for them to suffice them or shall the fish of the sea be gathered together for them to suffice them But observe what answer God gives to Moses v. 23. And the Lord said unto Moses Is the Lords hand waxen short Thou shalt see now whether my word shall come to pass unto thee or no. Amaziah propounds a question of distrust and perplexity but the Prophet gives him a full and satisfactory answer 2 Chron. 25. 9. And Amaziah said to the man of God but what shall we do for the hundred talents which I have given to the army of Israel And the man of God answered The Lord is able to give thee much more then this If then we would frequently and in good earnest make it our business to meditate on the power and All-sufficiency of God and beleeve that God is always and throughly able to help relive and succour us in all our straits
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
obstacles in the way to hinder and stop contentment The first Impediment of contentment is 1. Impediment of contentment is unbelief unbelief for it is the mother of discontent that cursed root whereon grows those cursed fruits of impatience murmurings and repinings and such like which are far more bitter then gall and wormwood If we could trust God and beleeve him to be All-sufficient and Omnipotent and therefore able to help us and could we beleeve God to be a God of truth and therefore as good as his word and could we beleeve him to be a God of wisdom knowing how to contrive and order all things for our good then we should soon banish out of our hearts all discontented and repining thoughts but such is the great mischief of unbelief that it foments and cherisheth all vexatious perplexing thoughts Hence it cometh to pass that an unbeleever discovers his discontent in respect of two objects viz. The Word of God and works of God As to both unbelief discovers it self 1. An unbeleever questions and distrusts 1. An unbeleever distrusts the Word of God the truth of the Word of God for so God complains Psal 106. 24 25. Yea they despised the pleasant land they beleeved not his word But murmured in their tents and hearkned not unto the voice of the Lord. God promised them a land flowing with milk and honey and they sent searchers to view the land They brought goodly fruit even a cluster of grapes so great as it Numb 13. 23. was carried between two yet notwithstanding all Gods promises and their own visible experiences they beleeved not his word Many gracious promises God makes and he is faithful in his promises He glorieth that he is a God keeping covenant for his covenant is a covenant of salt not capable of the least putrefaction yet unbeleevers call all Gods promises into question such were foretold of 2 Pet. 3. 4. whom the Apostle brands for scoffers walking after their own lusts and saying Where is the promise of his coming The unbeleeving Prince mentioned 2 Kings 7. 19 20. is a standing monument and warning-piece who when the Lord promised plenty in Samaria he distrusted Gods promise and he was made a dreadful spectacle of unbelief for the people trod him in the crowd to death Let us forbear disputings reasonings expostulatings with God and beleeve God upon his word so did David a pattern for our imitation Psal 56. 3 4. What time I am afraid I will trust in thee In God I will praise his word In God I have put my trust I will not fear what flesh can do unto me 2. An unbeleever questions and distrusts 2. An unbeleever questions distrusts the works of God the works of God Notwithstanding variety of protections provisions security and comfort and other experiences of the works of divine providence an unbeleever still distrusts God and will not beleeve O what wonderful works did God for the children of Israel in delivering them from Egyptian bondage and in making the sea dry land for them to pass over and when they were safely passed over God caused the sea to return to its strength and in it Pharaoh and all his host were drowned and after this great deliverance of the children of Israel from the Red sea God opened his store-houses to make provision for them Manna and Quails were rained down to feed them and to quench their thirst the flinty rock became a springing well yet notwithstanding all these visible providences they beleeved not the works of God Psal 78. 32. For all this they sinned still and beleeved not for his wondrous works These were unbeleevers of the first magnitude who neither beleeved the Word of God nor the works of God and therefore they must needs be their own enemies to all manner of contentment for there can be no solid ground of contentment but in God and from his gift If then we distrust him and will neither beleeve his word nor his works there can be no possibility of ◠Impediment of Contentment is unthankfulness contentment 2. A second Impediment of Contentment is unthankfulness None are so discontented none such murmurers as unthankful persons such as are not sensible of those great mercies which they already enjoy but are still a whining and murmuring for what they have not these in a high manner bewray their unthankfulness Have not many of us more then Christ had when he was upon earth He who was Owner and Commander of the whole world was contented to be a servant and live in a poor mean condition 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich And when a man came to Christ and professed his readiness to follow Christ whithersoever he went Christ who knew his heart gave a suitable answer and Jesus saith unto him The foxes have holes and Matt. 8. 20. the birds of the air have nests but the Son of man hath not where to lay his head The man had a house in his designe and expectation but he was disappointed of his expectations When in our serious thoughts we consider what Christ wanted as earthly things and what we have this consideration may excite us to thankfulness But it is commonly observed that such as are unthankful for and unsensible of the present mercies which they enjoy of all others they are still murmuring and complaining because they have no more Wherefore to learn this lesson of contentment we must unlearn the lesson of ingratitude Amongst Heathens as well as Christians the sin of ingratitude is marked with a brand of infamy Si ingratum dixeris omnia dixeris is a saying no more common then true implying that a man that hath said that which savours of ingratitude hath said all the worst that he can A learned Oratour takes notice Omnes cousentiunt gentes terram creare nihil pejus homine ingrato Baudii Orat. p. 114. That it is the consent of all nations that the earth brings forth nothing worse then an ungrateful man Seneca reckons ingratitude amongst the greatest Inter plurima maximdque vitia nullum est frequentius quà m ingrati animi Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed l. 1. vices and Xenophon observes that impudence follows ingratitude It is left upon record as a badge of infamy upon the chief butler Gen. 40. 23. Yet did not the chief butler remember Joseph but forgat him Unthankful men are mentioned in the same catalogue with those abominable sinners which shall come in the last and perilous times 2 Tim. 3. 2. c. For men shall be lovers of their own selves covetous boasters proud blasphemous disobedient to parents unthankful unholy c. Wherefore we must utterly detest and abhor this abominable sin of ingratitude not onely in respect of others because it is a sordid and ignominious
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