is the drift design and tendency of the whole Scripture As also of all our Preaching that ye may obey God and keep his Commandments in all things Now that our own will should be brought under and given up to the Will of God that our Spirit should be subject unto the Father of Spirits this is an essential part and act of obedience unto God and herein also Contentment doth consist Be silent O all flesh before the Lord for he is raised up out of his Holy Habitation Zech. 2. 13. And so to be silent and to hold our Peace and to take it quietly whatever it be to humble our selves under the mighty hand of God Here is the mind that hath wisdom here is the Faith and Patience of the Saints This is the very temper and disposition of the Servants of the Lord God Now for the use and application of the foregoing discourse let him who shall hear or read these lines see well to it that the same mind be in him also Whensoever we hear good and right things spoken of there let our Hearts and Consciences be upon the work upon the examination and application of it all to our selves At the time and place of hearing How findest thou it O man or woman to be with 〈…〉 How do such and such good things belong to thee Canst thou find an Interest Propriety and share in them Is the blessing thine Why really here is the Life and Benefit of all Preaching and Hearing when we can say in truth and without deceit or a lie of the good things of God that they are mine When our Souls can Eccho back as we hear him Named that saying of Thomas one of the twelve Disciples My Lord and my God Thomas spake thus after he had reached his hand and thrust it into the side of Jesus Christ who was the Word And so Proportionablâ— more is the comfort and rejoycing when the words of God reach not our outside only but our inside also and then that Inhabitant which is within the Soul and Conscience doth answer thereupon My Lord and my God here is both Edification and Comfort in this as also it is a most Quickening and Powerful Exhortation to do all things whereby we may please and approve our selves unto our beloved There are more comfortable words to the same purpose in this very same 20th of John Go to my Brethren and say unto them I ascend unto my Father and your Father and to my God and your God Hereby in a most eminent manner he shews himself to be the first born amongst manâ— Brethren having infinitely greater Priviledge and Prerogative with the Father For by expresâ—ing it on that wise My God and your God He doth as it were in the first place single out God to himself and then he communicates him forth unto us If we may here use such Plainness of Speech as the Holy Ghost doth elsewhere upon like occasions It is like carving for ones self in the first place and then helping others And I am sure there is none of his disciples and followers do in the least grudge or think much that Jesus our fore-runner whom our Soul loves should thus in all things have the Pre-eminence especially sâ—nce that he hath Purcâ—ased a Church with his own blood he hath tâ—e assured prâ—mise that he shall see the travel of his soul he hath obtain'd of God such inexpresâ—â—ble Priviledges for poor mankind whose Portion before was folly misery shame Death thus it is that he doth convey forth thro' his own Life as a Pipe or Conduit his Goodness â—rierâ—sâ—ip Love to uâ— whom he vouchsases to call brethren Here is the sufficient rejoicing satisfaction to the reasonable creature who doth know conceive of these things as much as can be expected on this side of heaven To have the hope Assurance that our Creator is our Father and God is our God when we can say so in the Congregation and Communion if Saints each of us particularly hath the voice of God witnessing from within our selves that â—e is our God For as he is the God of Abraham Isaac Jacob so he is likewise the God of all his Saints servants by their several respective Names who do the works of Abraham and then the necessary consequence is that all things are ours if he is our God who is the â—reatoâ— Proprietor and Disposer of all things who hath promised and will perform it The Lord will give Grace and Glory no good thing will be with-hold from them that walk uprightly Psal 84 11. Here some may be apt to think all this is very good But what is it to the Dâ—ctâ—ine of Contentment It doth pertain and relate thereto for as there is a certain Band and Connexion which tyes and knits all the several visible Parts of the Creation together So it is as to the invisible and future things of God and of his Kingdom There is a certain Subordination and Connexion of one to another or one goes before another and so indeed there is of all the Graces and Gifts of the Spirit and of all the Duties pertaining to Religion As in the Natural Body of ours there are Ligatures and Strings Nerves Arteries and Sinews Which do hold the Bones and the several Parts together So likewise it is the very same as to the invisible Works of God and what pertains to the Souls of Men. In the last quoted place out of the Psalmist it is said The Lord will give Grace and Glory the one before the other the one here and the other hereafter And as the Blessing and Good Things of God given here in hand and in this Life are expressed throughout all the Old Testament by the Word Peace that is to say Peace of Mind and Conscience of Soul and Spirit Which also is confirmed and often mentioned again in the Gospel with this Addition and Improvement to it The Peace of God which passeth all understanding What is all this for So much promised by God and so much desired by his Saints But because that this same thing of Peace was an Earnest and Assurance a forerunner and certain token of the future and enduring blessedness which God would give unto them in the unseen State Now under the word Peace Contentment is also included and contained for they both signify near the same But only Peace is much more comprehensive and extensive then Contentment Inasmuch as Peace chiefly relates to inward Spiritual and Eternal Things and Contentment is as pertaining to out ward and Temporal things But seeing that to the well Being and Happiness of the whole Man there must of necessity be a Connexion of all things together in order to render any one in a Good State and Condition So that as Grace is a Pledge and Forerunner of Glory true and perfect Peace is a sure Token of Eternal Salvation So as it is written Who hath Sealed us and given the earnest of the Spirit in our Hearts 2 Cor. 1. 12. Even so this Christian Contentment afore-mentioned and afore-treated of is an Earnest and Seal before hand of that Rest which remaineth for the People of God So that in order to arrive unto and partake of that rest hereafter we must come unto and have Contentment here Vnto which promise our Twelve Tribes instantly serving God Day and Night hope to come Act. 26. 7. As this is the End of all our Religious assembling our selves together to worship the Lord and hear his word to set us one step yet nearer to it So there being a promise left us of entring into his Rest If you would indeed not come short thereof but enter therein you must of necessity do all the Mean and Preparatory Acts towards it See therefore well to it that ye have either Learned already or do for the time to come Learn in whatsoever State ye are in therewith to be content Written by RICHARD STAFFORD and Printed at London 1698.
Unprofitable but travels and makes towards the Father of Spirits A certain Heathen Poet hath described it on this wise That she is almost content with the present but yet doth attempt and try after greater things And indeed if we confine our selves only to such things which are Just Lawful and Right then indeed it is both the Duty and also very consistent with a Servant of the Lord To be up and be doing and so far endeavouring after them as they do not hinder from better and more Precious things This also comes within that Aphorism or Rule of the same Apostle through whom the Spirit of God hath made known the Words of our Text Art thou called being a Servant Care not for it but if thou mayest be made free use it rather 1 Cor. 7. 21. Thus having in some measure explained the Nature of Christian Contentment or at least so far hinted and intimated concerning it That the Reader may gather and understand the residue thereof Proceed we now to lay down some Arguments and Reasons to enforce the observance thereof or to beget the same mind in ye also as afore is said Those things which ye have both learned and received and heard and seen in his Apostle Paul do and the God of Peace under which word Contentment is included shall be with you The First and greatest Argument for Contentment or Contentation to me seems to be in knowing and considering throughly our own Creature state and that the will of God doth Order and Over-rule all things in this World This Consideration is two fold It would be proper therefore to speak somewhat of them severally and then connect and joyn them together and then shew what influence and efficacy this double Consideration hath to make us hold our Peace Submit our selves to God James 4. 7. and to learn in whatsoever state we are therewith to be content In the First place O Man know thine own Creature State how thou wert at first made by God and how that now thou art a Creature in his hands and purely at his Government Rule and Disposal One would think this were the easiest thing in the World to be understood but yet it remains a Mystery and doth puzzle the apprehensions of People for even unto this day when Moses or the Prophets or the Gospel is read the veil is upon their hearts and an Invisible God is an Unknown God to the multitude and generality of Mankind in what is called this Christian Nation For either because they see not God or rather they do forget him Thence it is that they do not look unto the Rock from whence they were hewn nor have Respect unto the hole from whence they were digged even so as to eye continually and have respect Which signifies looking back unto their Maker and so as to see him that is invisible Which holdeth our Soul in Life and suffereth not our feet to be moved Psal 66. 9. In the Margent there it is putteth which doth relate to the initial Act of our Creation as the Word holdeth doth denote the continuance thereof all the while we are in Life Both which are very proper and significative of what our Invisible Maker and Creator doth unto us For indeed he doth first put our Soul in Life and then holdeth it therein all the days which on this Earth it is in the Body Like as when Elijah raised the dead Child he cried unto the Lord and said O Lord my God I pray thee let this Childs Soul come into him again 1 Kings 4. 6. By comparing of all which together we come to know the truth and the manner of our being in this Life more than ever any Heathen could attain unto by meer reason by having it thus revealed unto us how that God at first putteth and then holdeth and at length causes the Soul to depart from this Body and in the Resurrection he will let our Souls come into our Bodies again In the aforesaid place of Psal 66. 9. it is added And suffereth not our feet to be moved Now the feet are the Instruments of our moving to and fro so that we may gather from hence that all our Actions or Motions are ordered by God according to what the Scripture elsewhere saith plainly in divers places Mans goings are of the Lord How can a man then understand his own way Prov. 20. O Lord I know that the way of a Man is not in himself it is not in man that walketh to direct his steps Jer. 10. 23. The steps of a good Man are ordered by the Lord and he delighteth in his way Psal 37. 23. Here it is expressed by goings and steps which take in all and extend even to the very least Motions of his for so are steps and so it is as to all of them particularly and severally But by that Phrase of Jeremiah O Lord I know is imported forth that his Saints and Servants do live in a continued sense and knowledge of as much which brutish Men and Ignorant Persons and Unbelievers do not For the Truth is As in him we live move and have our Being so our several Actions and Doings are ordered of the Lord though too many do not see and discern it Thou broughtest us into the Net thou laidst Affliction upon our Loins Psal 66. 11. I have much thought of this Scripture when I have been for the Word and Truth of God cast into Prison where was cross-barrs of Iron and Wood which did exactly resemble a Net Here again Carnal and Ignorant Persons and Unbelievers will say and reply That such brought themselves into Trouble and Afflictions and they think nothing of God herein But here again Let God be true and themselves Liars that thou mightest be justified in thy Saying and overcomâ— the Imaginations and Talk of People when thou judgest For David here saith thus by the Spirit and ascribes it up immediately to God himself Thou broughtest us into the Net thou laidst Affliction upon our Loins For indeed he doth herein speak as one that had a through Knowledge and Understanding of and insight into this Matter And it may be conceived after this manner the same Lord who siâ—teth on his Throne and all the Hoast of Heaven who also Order and Dispose of Things here on Earth stood by him on his Right and on his left And the Lord said Who shall go and perswade Ahab that he may go up and fall at Ramoth-Gilead And one said on this manner and another said on that manner And there came forth a Spirit and stood before the Lord and said I will perswade him And the Lord said unto him wherewith And he said I will go forth and I will be a Lying Spirit in the mouth of all his Prophets And he said Thou shalt perswade him and prevail also go forth and do so 1 Kings 22. 19 20 28. Why after the same similitude of things yea after the very same manner doth the Lord who
him 2 Sam. 6. 11. Abisha did call him a dead Dog for thus doing And here we may make use of this Parallel and Similitude we should not be like unto Ignorant and Angry Dogs to bite the stone without having respect unto him that flings it So alas We are too apt to blame and to have indignation at that Fellow-creature of ours or outward Accident whom or which we suppose to be the cause of our Affliction Loss or Disappointment But here we should rather be silent and submit take it with the Spirit of meekness and willing resignation for the Lord hath bidden him or he hath given Commission and Leave to such an Evil or Lying Spirit to Act through Incarnate or visible Instruments such afflicting things against us As in good things It is not such a Man but Christ who dwelleth in him doth the same so in evil things the Devil Acts through such who do evil And over and above all things we may look up to the Great Invisible God who Over-rules and Determines all for the Great Ends of his own Glory Who will make all things work together for Good to them that love God to them who are the called according to his Purpose Rom. 8. 28. The consideration of all this put together should make us to lay our hand upon our mouth to have a care least we reply against God Shall the thing formed say unto him that formeâ— it why hast thou made me thus Shall the Creature Governed by him and dependant on him say Why hast thou suffered or ordered it to be thus or thus with me which I do not like or I had rather it was otherwise Hath not the Potter Power over the clay of the same lump to make ouâ— Vessel to Honour and another to Dishonour Is it not Lawful for the Good Man of the House for the Lord and Governour of the World To do what he will with his own Shaâ—â— we receive Good at the Hands of God and shall we not receivâ— Evil The Lord gave and the Lord hath taken away Blessed be the Name of the Lord. For the Lord will not cast off for ever But though He cause grief yet will He have Compassion according to the Multitude of his mercies for He doth not afflict willingly nor grieve the Children of Men Lam. 3. 31 32 33. These and such like things are written and scattered up and down here and there in the Book of the Lord for our Comfort and Contentment Be still and know that I am God That he is our Creator and we are pure and meer Creatures in his hands We may perceive a manifest diversity between his own Omnipotency or Almightiness if I may so express it and our own impotency inability and weakness For it is evident and experienced that there are many things which we would â—ave and yet we cannot obtain which we endeavour after and yet cannot accomplish As our Bodily motion is confined to such a degree beyond which we cannot move faster Our strength is also limited to such a Pitch that we can lift so much and no more So we may perceive as to all our other Powers of Action that they are determined and limited on every side There is none who in this mortal and imperfect state hath all his desires or every thing according to his mind even as he would have God is to be eyed and observed in this thing also and it is meet to be said unto him It is the Lord let him do with me what seemeth him Good It was a Good Resigned and Contented Temper and Disposition of David when he said If I shall find favour in the Eyes of the Lord He will bring me up again and shew me both it the Ark and his Habitation But if He thus say I have no delight in thee behold here am I let him do to me as seemeth Good unto him 2 Sam. 15. 25 26. Even so in all the difficulties and doubts of our Life amidst all fears and troubles we should refer them all unto God Commit thy way unto the Lord the Marginal readâ—ng is Roll thy way upon the Lord trust also in him and he shall bring it to pass Rest in the Lord and wait patiently for him Psal 37. 5 7. And under the Gospel it is commanded Casting all your care upon him for He careth for you 1 Pet. 5. 7. And thou shalt remember all the way which the Lord thy God led thee in the Wilderness where thou hast seen how that as a Man bareth his Son so did the Lord bare thee in all the way that thou wentest This expression of the Holy Ghost seems to allude unto a Man carrying a Suckling or Infant in his Arms which cannot go of it self but must go whither it is carried and it knows not Even so we are as Bâ—bes and Sucklings unto God And he doth so carry us his Creatures in this Life and through this Wilderness of the Earth tho' too many do not see know and discern as much For the Lords Portion is his People Jacob is the Lot of his Iâ—heriâ—ance He led him about He instructed him He kept him as the Apple of his Eye As an Eagle stirreth up her Nest fluttereth over her Young spreaâ—â—â—h abroad her Wings taketh them and beareth them on her Wings Behold what a fit Comparison here is to resemble and set forth how the Invisible Creator doth brood over his visible Creatures and take care of them Like as we read of in the beginning And the Spirit of God mooved upon the Face of the Waters Gen. 1. 2. Even so ever since his Spirit yea his own Being and Himself doth Encompass and contain and over-shadow the Face of all his Creation He upholding all things by the Word of his Power so the Lord alone did lead him and there was no strange God in him He made him ride on the High Places of the Earth that he might eat the Increase of the Fields and He made him to suck Honey out of the Rock and Oyl out of the flinty Rock Butter of Kine and Milk of Sheep with fat of Lambs and Rams of the Breed Bashan and Goats with the fat of Kidneys of Wheat and thou didst drink the Pure Blood of the Grape Deut. 32. 9 10 11 12 13 14. From all which we may see that even the least things pertaining to Life and to the Body the husk and shell of the Soul are ordered by God our Maker and then much more doth he take care and dispose of things for that even the better and more enduring substance within us I have often thought as to the several Passages Occurrences and Things which I meet withal in the course of mine own Life both as to what is past or present some of which I do remember but what is to come God only knows That as when Peter was let out of Prison by the Angel who bid him follow me when they were past the first and second
there The Lord hath given me that knowledge even from the times of my Youth and the days of my former Years that what I did Read in that Book I should apply unto my self And I remember particularly that above ten Years since when I was in my Chamber and still as it is written Search the Scriptures for in them ye think that ye have Eternal Life John 5. 39. Of which Salvation the Prophets have enquired and searched diligently searching what or what manner of time the Spirit of Christ did signifie 1 Pet. 1. 10. 11. So it was That not upon the outward customary or cursory reading but upon the searching Marke that yea upon the searching Diligently of the Scriptures I found how that the whole Current and Stream of the Promises and good things of God were therein declared and made unto the Poor and Needy For the Needy shall not alway be forgotten the expectation of the Poor shall not perish for ever Psal 9. 18. For the Oppression of the Poor for the Sighing of the Needy now will I arise saith the Lord I will set him in Safety from him that puffeth at him Psal 12. 5. I know that the Lord will maintain the Cause of the Afflicted and the Right of the Poor Psal 140. 12. When the Poor and Needy seek Water and there is none I the Lord will hear them I the God of Jacob will not forsake them Isa 41. 17â— Saith Jesus Christ The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel unto the Poor Luke 4. 18. Blessed be ye Poor for your is the Kingdom of God Luke 6. 20. Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath Promised to them that Love him James 2 5. There are Innumerable other places of Scripture to the same purpose But Observe here the Limitation and Restriction for the divinely Inspired Apostle doth not here say the Lord hath chosen all the Poor of this World but only those who as the Words immediately following add are Rich in Faith and Heirs of the Kingdom which he hath Promised to them that Love him So that none of the good things afore or hereafter mentioned do belong to such Poor as are Ungodly Ignorant or Sinners Again in the same Scriptures of Truth there are many Evil things spoken against the Rich of the People But ye have despised the Poor Do not Rich Men oppress you and draw you before the Judgment Seat Doe they not Blaspheme that Worthy Name by the which ye are called James 2 6 7. Go to now ye Rich Men Weep and Howl for your Miseries that shall come upon you Your Riches are corrupted and your Garments are moth eaten Your Gold and Silver is Cankered and the Rust of them shall be a witness against you and shall eat your Flesh as it were Fire Ye have heaped Treasure together for the last Dayes ye have lived in pleasure on the Earth ye have Nourished your Hearts as in a Day of Slaughter James 5 1 2 5. Wo unto you that are Rich for you have received your Consolation Luke 6. 24. Wo unto them that joyn House to House that lay Field to Field Therefore Hell hath enlarged her self and opened her Mouth without measure And their Glory and their Multitude and their Pomp and he that rejoyceth shall descend into it Isa 5. 8 14. Now the Scripture saith nothing in vain for all of it even to every tittle must be fulfilled and that Wo which is therein Pronounced against them and hangs over their Head will at length fall down upon them in Punishment and Misery They are inclosed in their own fat with their Mouth they speak proudly Deliver my Soul saith David by the Spirit from the Wicked which is thy Sword from Men which are thy Hand O Lord from Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure They are full of Children and leave the rest of their Substance to their Babes Psal 17. 10 14. Then said Jesus unto his Disciples Verily I say unto you that a Rich Man shall hardly enter into the Kingdom of Heaven And again I say unto you It is easier for a Camel to go through the eye of a Needle then for a Rich Man to enter into the Kingdom of God Mat. 19 23 24. Therefore shall the Lord of Hosts send among his fat ones leanness Behold the Lord of Hosts shall lop the Bough with Terrour and the High ones of Stature shall be hewn down and the Haughty shall be Humbled Isa 10. 16 33. The Lord of Hosts hath Purposed it to Stain the Pride of all Glory and to bring into contempt all the Honourable of the Earth Isa 23. 9. How much she hath Glorifyed her self and lived deliciously so much Torment and Sorrow give her Rev. 18 7. The Lord God hath Sworn by himself saith the Lord God of Hosts I abhor the Excellency of Jacob and hate his Palaces Amos. 6 1. Here God whose thoughts are not your thoughts Isa 55 8. declares his abhorrence and hatred against them whom the World Loves and Respects Flatters and endeavours to please Surely Men of Low degree are Vanity and Men of High degree are a lie Psal 62 9. Observe here that Blunt expression and plain English if we may so say of the Holy Ghost Men of High degree are a lie Which seems to intimate forth that that opinion or Estimation which other People have of them or they of themselves as if there were some what in them which were more above or better then other Men is a meer lie and Falshood Yet now our Flesh speaking of those in Debt and Poverty is as the Flesh of our Brethren who were more Rich and Wealthy our Children as their Children Neh. 5 5. God hath made of one Blood all Nations of Men Acts. 17 26. Which includes High and Low Rich and Poor alike So it is in God's account now and as to the future Judgment he will make concerning them Will he esteem thy Riches no not thy Gold nor all the forces of Strength Job 36 19. That accepteth not the Persons of Princes nor regardeth the Rich more then the Poor for they are all the Work of his Hands Job 34 19. O that there were the same God-like mind in my kindred according to the Flesh for as to them and some others this following Scripture is Literally fulfilled in me Our Soâ— exceedingly filled with the Scorning of those that are at Ease and with the contempt of the Proud Psal 123. 4. Indeed it is fit and Requisite that there should be some order and Distinction amongst Men and Women in the World but then on the other hand for any one whatever to have hiâ— Heart lifted up above his Brethren Deut. 17 20. Or to despise the Poor James 2 6. is a Sinful and Wrong extream The Lord seeth not