Online Bible 1995 March/ROM-1025.iso/olb/gill/d_500.lzh/D_575.TXT

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ChAr. XII.                                   OF CONTENTMENT OF MIND.                                                                575

content with godliness, but without it there is none.
-----3. Contentment is a thing that is to be ]earned;
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 enioy 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 igno-
rant 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 gos-
pel; and, indeed, he learnt it by that; which he says,
he neither received of men; neither was taught it, but
in the revelat,bn of Jesus Christ ; he was instructed in
t by the Spirit of wisdom and revelation, in the know-
ledge of C/trist; 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 affhctive
providenoes; so that it is learned in quite a different
way than a carnal man can conceive of; for these very
things which breed disconteut 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 providenoes which attended him; by
his dangers at sea and by land; by his distresses, af-
flictions, 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
t]ows contentment.
Ill. The arguments moving to such a disposition of
mind, and exciting, under a divine influence, to the
exercise of this grace, are,
1st, 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, I 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 mo-
ther's womb, and naked shall I return thither; and
now, as if he should say, I am strippe3 of all, I am
but as I was when I was born, and shall he again when
I die {}; and therefore I am content; the Lord gaveall
that I |tare had fi'om 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 Matt makes use of
to show how fruitless and unprofitable it is for a man
to be anxious to get perishing ri.ches, 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, 15, 16. and this is a reason urged hythe Psalm-
ist, why it should give no pain and uneasiness to per-
sons 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,
2dig, 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 inha-
bitants of the earth; he gives to every one their por-
tion 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. and vii. 13. 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.
3dly, 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 mer-
cies, Gen. xxxii. 10. 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 con-
tent; since we merit nothing, have forfeited all, and
cannot claim any thing as our due; what is enjoyed is
pure favour, Psalm cxlv. 9.
4thly, A consideration of the .great things which
God has done for us; a dwelling m 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 fayours
there will be thankfulness; and where there is thank-
fulness there will be content.
5thly, The great promises God has made to his
people of good things, here and hereafter, on the ful-
filment 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 will never leave thee nor for-
sake thee / which promise itself, containing every fa,.
your and blessing, and securing every thing that can be
needfu! for comfort and happiness, is of itself enough
to excite to contentment. But besides'this, there are

~ Nemo tam pauper vivit quam natus est. Seneca de Providentis, c. 6.