ftrange Country, is contented with any Diet or ufage, he is glad of any Thing: tho' he hath not that Refpect or attendance as he 1oks for at Home, nor is capable of the Privileges and Immunities of that Place, he is content; he knows, when he comes into his own Country, he hath Lands to inherit, and there he fhall have Honour and refpect: So it is with a Child of God, he is in a Pilgrim condition; I am a Stranger with thee, and a fojourner, as all my Fathers were, Pfalm 39, 12. Therefore let a Chriftian be content; he is in the World, but not of the World; he is born of God, and is a Citizen of the new ferufalem, Heb. 12. 10. therefore, tho' be hunger and thirst, and have no certain dwelling-place, 1 Cor. 4. 11. Yet he must be content; it will be better when he comes into his own Country. 3. We are in a mendicant Condition; we are Beggars, we beg at Heaven's Gate, Give us this Day our daily Bread: We live upon God's Alms, therefore must be content with any Thing; a Beggar muft not pick and choofe, he is contented with the Refufe. Oh, why doft thon murmur that art a Beggar, and art fed out of the Alms-basket of God's Providence. 9. 9. Rule 9. Let not your Hopes depend upon these outward Things. there is the fap of contentment in the Root of my Heart; I have ftill an Intereft in God, and that Intereft cannot be broken off. Oh never place your felicity in thefe dull and beggarly Things here below. . 10. Rule 10. Let us often compare our Condition. Queft. How should I compare? Aufw,Make this five-fold Comparison. Comparison 1. Let us compare our Condi tion and our Defert together; if we have not what we deferve, we have more than we de fire. For our Mercies we have deferved Lofs; for our Affliction, we have deferved more. First, In regard of our Mercies, we have deferved Lofs. What can we deferve? Can Man be profitable to the Almighty? We live upon free Grace. Alexander gave a great Gift to one of his Subjects; the Man being much taken with it, This (faith he) is more than I am worthy of. I do not give thee this, faith the King, becaufe thou art worthy of it, but I give a Gift like Alexander. Whatever we have is not Merit, but Bounty; the leaft bir of Bread is more than Ged owes us; we can bring Faggots to our own Burning, but not one Flower to the Garland of our Salvation; he that hath the leaft Mercy, will die in God's Debt. Secondly, In regard of our Afflictions, we have deferved more. Thou hast punished us less than cur Iniquities deferve, Ezra. 9. 1 13. Is our Condition fad? We have deferved it fhould be worfe; hath God taken away our Eftate from us? he might have taken away Chrift from us: Hath he thrown us into Prí fon; he might have thrown us into Hell, he might as well damn us, as whip us; this fhould make us contented. Lean not upon Sandy Pillars; we oft build our Comfort upon fuch a Friend or Eftate; and when that Prop is removed, all our joy is gone, and our Hearts begin either to fail or fret. A lame Man leans on his Crutches; and if they break, he is undone. Let not thy contentment go upon Crutches, which may foon fail; the ground of contentment must be within thy felf. The Greek Word autarkeia, which is ufed for contentment, fignifies felf fufficiency. A Chriftian hath that from with- Comparison 2. Let us compare our Conditiin that is able to fupport him; that ftrength on with others; and this will make us Conof Faith, and good Hope through Grace, as tent: We look at them who are above us bears up his heart in the deficiency of out- let us look at them who are below us; we fee, ward Comforts. The Philofophers of old, one in his Silks, another in his Sackcloth ; one when their Eftates were gone, yet could take hath the Waters of a full Cup wrung out to Contentment in the goods of the Mind, their him, another is mingling his Drink with Tears;; learning and virtue; and fhall not a Believer how many pale Faces do we behold, whom much more in the graces of the Spirit, that not Sickness, but want, hath brought into a rich enamel and embroidery of the Soul? Say Confumption! think of this, and be content. with thy felf, if Friends leave me, if Riches it is worfe with them, who perhaps deserve take Wings, yet I have that within which com- better than we, and are higher in God's Fa torts me, viz. An Heavenly Treafure: When vour. Am I in Prifon? was not Daniel in a the Bloffoms of my Eftate are blown off, ftill wolle worfe Place, viz. The Lion's Den? Do 1 live in a mean Cottage? look on them who are banished from their Houfes. We read of the primitive Saints, That they wandred up and down in Sheeps Skins and Goat Skins, of whom the World was not worthy, Heb. 11. 37. Haft thou a gentle Fit of an Ague? look on them who are tormented with the Stone and Gout, &c. others of God's Children have had greater afflictions, and have born them better than we. Daniel fed upon Pulfe, and drank Water, yet was fairer than they who ate of the King's portion, Dan, 1. 15. Some Chriftians who have been in a lower Condition, that have fed upon Pulfe and Water, have looked better, viz. Been more patient and contented than we who enjoy abundance. Do others rejoyce in Affliction, and do we Repine? Can they take up their Crofs, and walk cheerfully under it, and do we under a lighter Crofs murmur? Comparison 3. Let us compare our Condition with Chrift's upon Earth; what a poor, mean Condition was he pleafed to be in for us? he was contented with any Thing. For ye know the Grace of our Lord Jefus Chrift, that though he was rich, yet for your fakes he became poor, 2 Cor. 8. 9. He could have brought down an Houfe from Heaven with him, or challenged the high Places of the Earth; but he was contented to be in the Wine-prefs, that we might be in the Wine-cellar; and to live Poor, that we might be Rich; the Manger was his Cradle, the cobwebs his cannopy; he, who is now preparing Manfions for us in Heaven, had none for himfelf on Earth, he had no where to lay his Head, Chrift came in forma pauperis; who being in the form of God, took upon him the form of a Servant, Phil. 2. 7. We read not of any Sums of Money he had, when he wanted Money, he was fain to work a Miracle for it, Matth. 17. 27. Jefus Chrift was in a low condition, he was never high, but when he was lifted up upon the crofs, and that was his Humility; he was content to live Poor, and die curfed. Oh compare your condition with Chrift's. Comparison 4. Let us compare our condition with what it was once, and this will make us Content. First, Let us compare our Spiritual Eftate with what it was once. What were we when we lay in our Blood? We were Heirs apparent to Hell, having no Right to pluck one Leaf from the Tree of the promife; it was a Chriftless and hopeless condition, Eph. 2.12. but now God hath cut off the entail of Hell and Damnation; he hath taken you out of the wild Olive of Nature, and ingraffed you into Chrift, making you living Branches of that living Vine; he hath not only caufed the Light to fhine upon you, but into you, 2 Cor. 6. 6. and hath interested you in all the privileges of Sonfhip; is not here that may make the Soul content. Secondly, Let us compare our temporal Eftate with what it was once: Alas, we had nothing when we stepp'd out of the Womb; For we brought nothing with us into the World, 1 Tim. 6. 7. If we have not that which we Defire, we have more than we did bring with us; we brought nothing with us (but Sin ;) other creatures bring fomething with them into the World; the Lamb brings Wool, the filk-worm filk, &c. but we brought nothing with us. What if our Condition at prefent be low? it is better than it was once; therefore, having Food and Raiment, let us be content; whatever we have, God's Providence fetcheth it in to us; and if we lofe all, yet we have as much as we brought with us. This was that that made Fob content, Naked came I out of my Mother's Womb, Job. 1 21. As if he had faid, Though God hath taken away all from me, yet why fhould I murmur? I am as Rich now as I was when I came into the World: I have as much left as I brought with me; naked came I hither: Therefore bleffed be the Name of the Lord. Comparifon 5. Let us compare our condition with what it fhall be fhortly. There is a Time fhortly coming, when, if we had all the Riches of India, they would do us no good: we muft die,and can carry nothing with us; fo faith the Apostle, It is certain we can cary nothing out of the World, 1 Tim. 4. 7. Therefore it follows, Having Food and Raiment, let us therewith be content, v. 8. Open the rich Man's Grave and fee what is there; you may find the Mifer's Bones, but not his Riches, fays Bede. Were we to live for ever here, or could we carry our Riches into another World, then indeed we might be difcontented, when we look upon our empty Bags; but it is not fo: God may prefently feal a Warrant for Death to apprehend us; and when we die,we cannot carry our Estate with t with us. Honour and Riches defcend not into the 4. 6. What a Vanity was it? Is it much to fee Grave, why then are we troubled at our out- a withering Gourd finitten? or to fee the Moon ward Condition? Why do we difguife ourselves dreffing itfelf in a new Shape and Figure? with Difcontent? Oh, lay up a Stock of Grace; be rich in Faith and good Works, thete Riches will follow us, Rev. 14. 13. No other Coin but Grace will país current in Heaven, Silver and Gold will not go there, labour to be rich toward God, Luke 12. 21. And as for other Things, be not follicitous, we shall carry nothing with us. 11. Rule 11. Go not to bring your Con- The Way for a Chriftian to be contented, is not by raifing his Eftate higher, but by bringing his Spirit lower; not by making his Barns wider, but his Heart narrower. One Man a whole Lordship or Mannur will not content; another is fatisfied with a few Acres of Land: What is the Difference? The one ftudies to fatisfy Curiofity, the other Neceffity; the one thinks what he may have, the other what he may fpare. 12. Rule 12. Study the Vanity of the It matters not whether we have lefs or more of thefe Things, they have Vanity written upon the Frontispiece of them; the World is like a Shadow that declineth; it is delightful, but deceitful; it promifeth more than we find, and it fails us when we have moft need of it. All the World rings Changes, and is conftant only in its Difappointments: What then, if we have lefs of that which is at beft but voluble and fluid? The World is as full of Mutation as Motion; and what if God cut us fhort in Sublunaries? The more a Man hath to do with the World, the more he hath to do with Vanity. The World may be compared to Ice, which is fmooth, but flippery; or to the Egyptian Temples, without very beautiful and fumptuous, but within, nothing to be feen but the Image of an Ape: Every Creature faith concerning Satisfaction, It is not in me. The World is not a filling but a flying Comfort. It is like a Game at Tennis; Providence bandies her golden Balls, first to one, then to another. Why are we difcontented at the Lofs of thefe Things, but becaufe we expect that from them which is not, and repofe that in them which we ought not? Jonah was exceeding glad of the Gourd, Jon. 13- Rule 13. Get Fancy regulated. It is the Fancy which raifeth the Price of Things above their real Worth; what is the Reafon one Tulip is worth five Pounds, another perhaps not worth one Shilling? Fancy raifeth the Price; the Difference is rather imaginary than real: So, why fhould it be better to have thousands than hundreds, is, becaufe Men fancy it fo; it we could fancy a lower Condition better, as having lefs Care in it, and lefs Account, it would be far more eligible; the Water that fprings out of the Rock, drinks as fweet as if it came out of a golden Chalice; Things are as we fancy them. Ever fince the Fall, the Fancy is diftempered; God faw that the Imagination of the Thoughts of his Heart were evil, Gen. 6. 5. Fancy looks through wrong Spectacles: Pray that God will fanctify your Fancy; a lower Condition would content, it the Mind and Fancy were fet right. Diogenes preferred his cynical Life before Alexander's Royalty; he fancied his little Cloifter beft. Fabricius, a poor Man, yet defpifed the Gold of King Pyrrhus. Could we cure a diftempered Fancy, we might foon conquer a difcontented Heart. § 14. Rule 14. Confider how little will fuffice Nature. The Body is but of a fmall Continent, and is eafily recruited. Chrift hath taught us to pray for our daily Bread; Nature is content with a little. Not to thirst, not to ftarve, is enough, faith Gregory Nazianzen: Meat and Drink are a Chriftian's Riches, faith St Hierom; and the Apoftle faith, Having Food and Raiment, let us be content. The Stomach is fooner filled than the Eye; How quickly would a Man be content, if he would ffudy rather to fatisfy his Hunger than his Humour? § 15. Rule 15. Believe the prefent Condition is best for us. Flesh and Blood is not a competent Judge. Surfeiting Stomachs are for banqueting Stuff: but a Man that regards his Health, is rather for folid Food. Vain Men fancy fuch a Condition beft, and would flourish in their Bravery; whereas a wife Chriftian hath his Will melted into God's Will, and thinks it beft to be at his finding: God is wife, he knows whether we need Food or Phyfick; and, if we could ac quiefce quiefce in Providence, the Quarrel would foon be at an End. Oh, what a ftrange Creature would Man be, if he were what he could with himfelf? Be content to be at God's Allowance: God knows which is the fittest Pafture to put his Sheep in; fometimes a more barren Ground doth well, whereas rank Pafture may rot. Do I meet with fuch a Crofs? God fhews me what the World is; he hath no better Way to wean me, than by putting me to a Step-mother. Doth God ftint me in my Allowance? he is now dieting me. Do I meet with Loffes? it is, that God may keep me from being loft. Every crofs Wind fhall at laft blow me to the right Port. Did we believe that Condition beft which God doth parcel out to us, we fhould cheerfully fubmit, and fay, The Lines are fallen in plea-. Jant Places. § 16. Rule 16. Do not too much indulge the Fleft. We have taken an Oath in Baptifm to forfake the Flesh. The Flesh is a worfe Enemy than the Devil, it is a Bofom-traitor; an Enemy within is worst. If there were no Devil to tempt, the Flelh would be another Eve to tempt to the forbidden Fruit. Oh take heed of giving Way to it: Whence is all our Difcontent but from the fleshy Part? The Flelh puts us upon the immoderate Purfuit of the World; it confults for Eafe and Plenty; and if it be not fatisfied, then Difcontents begin to arife. Oh let it not have the Reins; martyr r the Flesh: In fpiritual Things the Flefh is a Sluggard, in fecular Things an Horfe-leech, crying, Give, give. The Flesh is an Enemy to Suffering; it will fooner make a Man a Courtier than a Martyr. Oh keep it under; put its Neck under Chrift's Yoke, ftretch and nail it to his Crofs: Never let a Chriftian look for Contentment in his Spirit, till there be Confinement in his Flefh. 917. Rule 17. Melitate much on the Glory which shall be revealed." There are great Things laid up in Heaven. Tho' it be fad for the prefent, yet let us be content, in that it will fhortly be better; it is but a while and we fhall be with Chrift, bathing ourselves in the Fountain of his Love; we Thall never complain of Wants and Injuries any more; our Crois may be heavy, but one Sight of Chrift will make us forget all our former Sorrows. There are two Things fhould give Contentment, 1. That God will make us able to bear our Troubles, 1 Cor.10. 13. God (faith Chryfoftom) doth like a Lutenift, who will not let the Strings of his Lute be too flack, left it fpoil the Mufick of Prayer and Repentance; nor yet too much Adverfity, left the Spirit fail before me, and the Souls that I have made, Isa. 57. 16. 2. When we have fuffered a while, i Per. 5. 10. we fhall be perfected in Glory: The Crofs fhall be our Ladder, by which we fhall climb up to Heaven. Be then content, and then the Scene will alter: God will e're long turn our Water into Wine; the Hope of this is enough to drive away all Diftempers from the Heart. Bleffed be God it will be better: We have no continuing City here, Heb. 13. therefore our Afflictions cannot continue. A wife Man looks ftill to the End; The End of the juft Man is Peace, Pfalm 37. 37 Methinks the Smoothnels of the End fhould make Amends for the Ruggedness of the Way. O Eternity, Eternity! Think often of the Kingdom prepared. David was advanced from the Field to the Throne : Firft he held his Shepherd's Staff, and fhortly after, the Royal Sceptre. God's People may be put to hard Services here; but God hath chofen them to be Kings, to fit upon the Throne with the Lord Jetus. This being weighed in the Ballance of Faith, would be an excellent Means to bring the Heart to Contentment. 6 18. Rule 18. Be much in Prayer. The laft Rule for Contentment is, Be much in Prayer. Beg of God, that he will work our Hearts to this bleffed Frame; Is any Man afflicted, let him pray, Jam. 5. 14. So, is any Man difcontented? let him pray. Prayer gives vent: The opening of a Vein lets out bad Blood; when the Heart is filled with forrow and difquiet, Prayer lets our the bad Blood. The Key of Prayer oiled with Tears, unlocks the Heart of all its difcontents. Prayer is an holy Spell or Charm to drive away Trouble; Prayer is the unbofoming of the Soul, the unloading of all our Cares in God's Breaft; and this ufhers in fweet Contentment. When there is any Burden upon our Spirits, by opening our Mind to a Friend, we find our Hearts finely cafed and quieted. It is not our ftrong Refolutions, but our ftrong requests to God, which muft give the Heart cafe in Trouble: By Prayer the ftrength of Chrift comes into the Soul; and where that is, a Man is a ble 3 3 ble to go through any Condition. Paul could The laft Ufe is of Comfort, or an encourag- To a contented Chriftian, I fhall fay two First, God is exceedingly taken with fuch Sam. 21. 9. If you would pleafe God, and be Men of his Heart, be contented. It is faid that Rebecca made Ifaac favoury Meat, fuch as her Husband loved; world ye give God fuch a Difh as he Loves? bring him this of Contentment. The Mufician hath many Lef fons to play, but he hath one above all the reft: There are many Leffons of holy Mufick that delight God; this Leffon of Repentance, Humility, &c. But this Leffon of Contentment is the fweeteft Leffon that a Believer can play. God hates a froward Spirit. He Secondly, The contented Chriftian fhall be no lofer. What loft Job by his Patience? God gave him three Times as much as he had before. What loft Abraham by his Contentment? he was content to leave his Country at God's call? the Lord makes a Covenant with him, that he would be his God, Gen. 17. changeth his Name; no more Abram, but Abraham, the Father of many Nations. God makes his Seed as the Stars of Heaven: nay, Honours them with his Title, The Father of the faithful, Gen, 18. 17. The Lord makes known his fecrets to him, Shall I kide from Abraham the Things that I will do? God fettles a rich Inheritance upon him, that Land which was a Type of Heaven, and afterward tranflated him to the bleffed Paradife. God will be fure to reward the contented Chriftian. As our Saviour faid in another Cafe to Natkanael, Because I said Ifaw thee under the Fig-tree, believeft thou? thou shall fee greater Things than thofe, John 1. 50. So I fay, Art thou contented (O Chriftian) with a lit tle? thou fhall fee greater Things than these; God will diftill the tweet influences of his Love into thy Soul: He will raife thee up Friends; he will blefs the Oil in the Crufe and when that is done, he will Crown thee with an eternal Enjoyment of himself, he will give thee Heaven, where thou fhalt have as much Contentment as thy Soul can poffibly thirst after, ; |