good things; with the provisions, the goodness, and fatness of his house; the poor of Zion he satisfies with spiritual bread; he satiates the weary soul, and replenishes every sorrowful soul, Psalm ciii. 5; especially the love of God is exceeding satisfying to a gracious soul; O Naphtali, satisfied with favour, and full with the blessing of the Lord, even to contentment; such as are favoured after this manner, are satisfied as with marrow and fatness, Deut. xxxiii. 23; and, indeed, a little of the good things of this life, and the love of God with them, are more satisfying, and give more contentment, than all the riches of the world can without it, Prov. xv. 17. I proceed to inquire,

II. How any come by true contentment of mind.

1. It is not natural to man; man is naturally a discontented creature, especially since the fall; nay, it was discontent which was the cause of that; our first parents not being content with the state of happiness in which they were, abode not in it, but fell from it; such was their ambition, prompted to it by the tempter, that they affected to be as God; or, however, perceiving there was a class of creatures superior to them, more wise and knowing, they could not be content with their present case and circumstances; but wanted to be upon an equality with them; and being told, that by eating the forbidden fruit they would attain to it, took and ate of it, and thus by coveting an evil covetousness, lost the happiness which they had; hence it is most truly said of man, that he is, at his best estate, altogether vanity, Psalm xxxix. 5. 2. It is not to be found in a natural or unregenerate man; such a man is always uneasy and disquieted; as restless as the troubled sea, and the waves thereof; let him be in pursuit of what he may, he never arrives to it to satisfaction; is it wisdom and knowledge he seeks after, as his first parents did? he gets no content; but finds, that in much wisdom is much grief and vexation of spirit and that, by an increase of knowledge sorrow is increased. Is it pleasure in the gratification of the senses? these are soon palled with it, and new pleasures are wanting; and these, when had, like the former, issue in bitter reflections, and remorse of conscience. Is it worldly honour, fame, and applause of men? these are fickle, transitory things, not to be depended on, and seldom last long; and amidst them there is something that mars the pride and ambition of men; as Mordecai's not bowing to Haman made the latter uneasy and discontented, notwithstanding the profusion of honours conferred upon him. Or is it wealth and riches? these are very uncertain and unsatisfying things, as has been observed. There is nothing can satisfy the mind of man but God himself; and if a man lives without God in the world, let him have what he will, he lives a discontented life; none but a godly man is a contented man; there may be content with godliness, but without it there is none.-3. Contentment is a thing that is to be learned, but not in the school of nature, and by the help of carnal reason; the philosophers among the heathens talked of it, but did not enjoy it; they neither learnt it themselves, nor could they teach it others; by all their wisdom and knowledge they knew not

God truly, and therefore could have no solid satisfaction in what they did know; and even by what they knew of God, they glorified him not as God, neither were thankful; and if not thankful, then not contented. The apostle Paul says, he learnt it; but he learnt this not at the feet of Gamaliel, where he was brought up; nor among the traditions of the elders, where it is not to be found; for though he was taught after the perfect manner of the fathers of tradition, he was left ignorant of God, and of his law, and of Christ and his righteousness, and of salvation by him; without which there can be no true contentment: but he learnt it, being taught it of God; he had it as he had the gospel; and, indeed, he learnt it by that; which, he says, he neither received of men, neither was taught it, but by the revelation of Jesus Christ; he was instructed in it by the Spirit of wisdom and revelation, in the knowledge of Christ; so that he learnt it of God, Father, Son, and Spirit. 4. This is learnt, not as a theory; but practically and experimentally; and by a train of experiences, and generally through a series of afflictive providences; so that it is learned in quite a different way than a carnal man can conceive of; for these very things which breed discontent in others, are the means of producing true contentment in gracious souls. The apostle Paul learned to be content, not only in, but by, the adverse providences which attended him; by his dangers at sea and by land; by his distresses, afflictions, and persecutions for Christ's sake; and so other saints have been instructed in some measure, in the same way, and have found it true, what the apostle says, Rom. v. 4, Tribulation works patience, &c., in such afflicted and experienced souls; and from all this flows contentment.

III. The arguments moving to such a disposition of mind, and exciting, under a divine influence, to the exercise of this grace, are,

as

if

I. The consideration of what we had when we came into the world; and what we shall have when we go out of it; which is just nothing at all: this is the argument the apostle uses to promote contentment in himself and others: For we brought nothing into this world, and it is certain, we can carry nothing out; and therefore upon it reasons thus; And having food and raiment, let us be therewith content, 1 Tim. vi. 7, 8; and that is enough for the present state, and is more than we shall carry with us, or shall hereafter have any need of; and this was what made Job contented with the loss of all he had; Naked came I out of my mother's womb, and naked shall I return thither; and now, he should say, I am stripped of all, I am but as I was when I was born, and shall be again when I die; and therefore I am content; the Lord gave all that I have had from my birth, and the Lord has taken away, and he has taken only what he gave, and to which he had a right; blessed be the name of the Lord, Job i. 21; and the like argument the wise man makes use of to show how fruitless and unprofitable it is for a man to be anxious to get perishing riches, and which his son, begotten by him, may not enjoy; but come into the world naked, and go out in like manner, Eccles. v. 14-16; and this is a reason urged by the Psalmist, why it should give no pain and uneasiness to persons

at the increase of the riches of others; since when he dies he shall carry nothing away; so that as it will be no longer his, it will remain to be enjoyed by others, Psalm xlix. 16, 17.

II. The unalterable will of God is an argument exciting contentment who does according to his will, as in the armies of the heavens, so among the inhabitants of the earth; he gives to every one their portion in this life as he thinks fit. What they have, is not to be attributed to their wisdom and sagacity, and to their diligence and industry, however commendable these may be; but is to be ascribed to the sovereign will and pleasure of God, who does all things after the counsel of his will, in the wisest and best manner; and, therefore, men should be content; and after all, they cannot make things otherwise than they are; for who can make that straight which he hath made crooked? Eccles. ix. 11; nor can any man, with all his care and thought, add one cubit to his stature; or make any change in his condition and circumstances, than what is according to the will of God.

III. Unworthiness to enjoy the least favour and mercy at the hand of God, should engage us to be content with what we have: we have reason to say, as Jacob did, I am not worthy of the least of all thy mercies, not of the bread we eat, nor of the clothes we wear; yea, if God was to deal with us according to our deserts, we should be stripped of all; and, indeed, it is of the Lord's mercies we are not consumed; and, therefore, have great reason to be content; since we merit nothing, have forfeited all, and cannot claim anything as our due; what is enjoyed is pure favour.

IV. A consideration of the great things which God has done for us; a dwelling in our thoughts, and meditation on what may excite thankfulness in us; a recollection of the benefits of every kind which God has conferred upon us, may tend very much to make us contented with what we have, giving thanks unto his name; where there is a proper sense of favours, there will be thankfulness; and where there is thankfulness there will be content.

v. The great promises God has made to his people of good things, here and hereafter, on the fulfilment of which they may depend, are sufficient to make them easy and contented; this is an argument used by the apostle to engage to contentment, Heb. xiii. 5, where he says, I well never leave thee, nor forsake thee! which promise itself, containing every favour and blessing, and securing everything that can be needful for comfort and happiness, is of itself enough to excite to contentment. But besides this, there are many other exceeding great and precious promises; as, they that fear the Lord shall lack no good thing; that God will supply all their need; that his grace will be sufficient for them; that as their day is, their strength shall be; yea, godliness has the promise of this life, and of that which is to come; and therefore that, with contentment, is great gain.

VI. Eternal glory and happiness; which is promised, prepared, and laid up for the saints, and which they will most certainly enjoy, may serve to make them content with present things, and even with some

things that are not agreeable to the flesh; thus Moses, having respect unto the recompense of reward, and a view of invisible things, cheerfully suffered affliction with the people of God, and esteemed reproach for Christ's sake greater riches than the treasures in Egypt; the suf ferings of this present life are not to be compared with the glory of another; and though the sainte now may have their evil things, they will hereafter have their good things, and shall be fully satisfied when they awake in the divine likeness; and, therefore, for the present should be content with their lot and portion.

VII. The saints and people of God have all things in hand, or in promise, or in sure and certain hope; All things are yours; and, therefore, they may say, as Jacob did, I have enough, or I have all things; I am content. God has given us all things richly to enjoy; all things pertaining to life and godliness, both grace and glory; and what more can be desired?

has

I

1. God is theirs, Father, Son, and Spirit; all the perfections of God are on their side, and exercised for their good! and all the divine Persons are theirs, and they have an interest in them; and what can they have more?-God the Father is theirs; he is their covenant-God; he says, will be their God, and they shall be my people! and he not only avouches them to be his peculiar people; but they say, The Lord is my God! and avouch him, profess him, and claim their interest in him as such: he is their Father, and has declared himself in covenant to be so; predestinated them to the adoption of children; sent his Son to redeem them, that they might receive it; and his Spirit, to witness it unto them. He is their shield and exceeding great reward, as he promised to Abraham; he is their portion now and for ever; and what, not content!-Christ the Son of God is theirs; the gift of his Father's love, an unspeakable one he is; given as a head unto them; as a head of government, to rule over them and protect them; and a head of influence, to supply them; he is their husband, to love, nourish, and cherish them, as his own flesh, and to all whose goods they have a common right; he is their Saviour and Redeemer from sin, Satan, the curse of the law, and wrath to come; he is their Mediator and Peace-maker, their Prophet, Priest, and King. All that belong to him are theirs; his righteousness is theirs, for justification; his blood is theirs, to cleanse and pardon them; his flesh is theirs, to feed upon by faith; his fulness theirs, to supply their wants; he is ALL in ALL unto them; and what, not content!The Spirit of God is theirs; a gift which their heavenly Father has given them; and is given them to make known unto them the things which are freely given to them of God; he is the convincer of them of sin, righteousness and judgment; the illuminator of them in the knowledge of divine things; their quickener and sanctifier, their comforter, and the spirit of adoption to them; the earnest and seal of their future glory; theirs to begin, to carry on, and perfect the work of grace in them; and what, not content! 2. The covenant of grace is theirs; made with them, and made for them; all the stores of it theirs; the blessings of it, the sure mercies of David; the blessings of grace and of glory, provided and laid up in it; the promises of it,

both respecting this life and that which is to come; and what, not content!3. The gospel, and the ordinances of it, and the ministers of it, are theirs; All things are yours, whether Paul, or Apollos, or Cephas, 1 Cor. iii. 21, 22; the whole Scripture is written for their use, for their learning and instruction, for their comfort and edification; the gospel is ordained for their glory; and is sent into and published in the world for their good; and the ministers of it are their servants for Jesus' sake; they are gifts to the churches, to be their pastors and teachers; and have gifts given them to feed and instruct them; they are stewards of the mysteries of grace, and are appointed in the house of God, to give to every one their portion of meat in due season; and which surely must add to divine contentment. 4. Temporal things are theirs; Or the world, or life, or death, or things present, or things to come, all are yours, 1 Cor. iii. 22; the world, and the fulness of it, belongs to Christ, who is heir of all things; and saints being joint-heirs with him, are as Abraham was, heirs of the world; and all things in it are theirs, and work together, and contribute to their good; and they at last shall inhabit the new earth. Life is theirs in every sense, corporal, spiritual, and eternal. And death is theirs, a blessing to them whenever it comes; which will deliver them from the troubles of this life, and enter them into the glories of another. Things present are theirs; present mercies, no good thing is withheld from them needful for them, food to eat, and raiment to put on and things to come; the unseen glories of a future state; an inheritance incorruptible, reserved in heaven, a kingdom prepared from the foundation of the world. And surely all this is enough to give contentment!

OF THANKFULNESS TO GOD.

THANKFULNESS follows contentment; a discontented man is not thankful for anything; but a contented man is thankful for everything. Thankfulness is a branch of godliness; none but a godly man is truly a thankful man: there are some things not to be named among saints, and are not becoming them; but this is; and rather becoming them than many other things: an unthankful saint is a very odd sound, if not a contradiction; unthankful and unholy, are characters joined together, and agree, 2 Tim. iii. 2; and so unthankful and evil, Luke vi. 36; and particularly none but a holy man can give thanks at the remembrance of the holiness of God, Psalm xcvii. 12. Concerning this gracious disposition of mind, thankfulness, may be observed,

I. The things for which thanks are to be given; and they are all things; the rule, according to the will of God, is giving thanks always for all things; and again, In every thing, or for every thing, give thanks, Eph. v. 20, 1 Thess. v. 18.

1. For temporal mercies; for God is the Father of mercies, even of all such mercies; the author and giver of them, and therefore thanks