Remedies Against Covetousness
REMEDIES AGAINST COVETOUSNESS.
god's special care of his children; and their great privileges.
Fhil. I must confess, Theologus, that you have fully entered into the matter of covetousness, yet there is one thing remaining wherein 1 desire to be satisfied.
Theol. What is that?
Phil.
I woidd gladly know which be the special remedies against covetousness.
Theol. There be two special remedies against covetousness ; to wit, contentment, and the meditation of God's providence.
Phil. Let us hear somewhat of contentment out of the scriptures.
Theol. The apostle saith, 1 Tim. vi.
7, 8, "Having food and raiment, we must therewith be content; for we brought nothing into this world, and it is certain we shall carry nothing out."
The Spirit also saith, "Let your conversation be without covetousness, and be content with your present estate," Heb. xiii. 5.
Again, the apostle saith, "He had learned in what estate soever he was, therewith to be content," Phil. iv. 11.
Note that he saith, he had learned; for he had it not of himself.
For contentment is the singular gift of God: as it is written; "The righteous eateth to the contentment of his soul, but the belly of the wicked shall want," Prov. xiii. 25.
An ancient father saith, (Cyril in Joan iv.) "We ought to accustom ourselves to live of a little, and to be content; that we may do no wicked or filthy thing
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for lucres' sake."
Another saith, (Chrysost. iiomil. li.) "He is not poor that hath nothing; but he that desireth much.
Neither is he rich that hath much but he that wanteth nothing; for contentment never wanteth.
There is no grief in lacking, but where there is immoderate desire in having.
If we will live after nature, we shall never be poor; if after our own appetite, we shall never be rich."
Well therefore, said the poet, (Euripedes,) "Wax not rich unjustly, but justly; be content with thine own things; abstain from other men's,"
Thus then we see, that both God himself, the fountain of all wisdom, and men also, both in the state of nature and grace, do all jointly advise us to strive for contentment; and then shall we have a sovereign remedy against covetousness.
Phil. Let us hear somewhat of the second remedy against covetousness.
Theol. An earnest thinking Upon the providence of God, is a present remedy against the most foolish and pining carefulness of men for this life.
For if we would seriously weigh and deeply consider the provident care that God hath had for his children in all ages, touching food and raiment; and how strangely he hath provided for them, it might suffice to correct this evil in us, and minister unto us a notable preservative against covetousness.—We read how wonderfullytheLord did provide for his prophet Elijah, in the time of the great dearth and drought, that was in Israel.
Did not the Lord command the ravens to feed him, by the river Cherith? did not the ravens bring him bread and flesh in the morning, and bread and flesh in the evening, and he drank of the river?
1 Kings xvii.
What should I speak
COVETOTTSNESS.
how miraculously God provided for Hagar and her infant, when they were both cast out of Abraham's house, and brought to great extremity! even both of them ready to give up the ghost for want of food, Gen. xxi. 15-21.
Did not God help at a pinch, as his manner hath always been ? did not he send his angel unto them, and both comfort them, and provide for them?
What should I speak how strangely God provided for his church in the wilderness? Exod. xvi. 4.
Did he not feed them with manna from heaven, and gave them water to drink out of the rock ? Exod. xvii. 6.
Hath not our heavenly father made many royal and large promises, that he will provide necessaries for his children ? Psalm Ixxviii.
Shall we not think that he will be as good as his word?
Doth he not say. Psalm xxxiv.
10, " The hons lack, and suffer hunger; but they which seek him, shall want nothing that is good?"
Doth he not " Fear him all ye saints ; for nothing is wanting to them that fear him?" Doth he not say, V. 9, say, Psalm 1xxxiv. 11, " No good thing shall be withheld from them that walk uprightly?
Doth he not say. Matt. vi. 23, " Our heavenly Father knoweth that we have need of these things; and that all these things shall be cast upon us, if we earnestly seek his kingdom?"
Doth he not bid us cast all our care upon him?
Pet. v.
7, "for he careth for all."
Doth he not bid us, " Take no thought what we shall eat, or what we shall drink, or wherewithal we shaU be clothed?"
Luke xii.
29, meaning thereby, no distracting or distrustful thought.
Doth he not say, he will not leave us, nor forsake us? Heb. xii.
Doth he not say, "The Lord is at hand: in nothing be careful?" Phil. iv. 5, 6.
Are not these
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large promises sufficient to stay up our faith in ; Grod's providence? shall we think God jesteth with us ? shall we think he meaneth no such matter? shall we imagine he will not keep truth?
Oh, it were blasphemy once to think it? for God is true, and all men liars.
He is faithful that hath promised.
His word is more than the faith of a prince: more than ten thousand obligations.
Why then do we not rest upon it? why go we any further ? why do we not take his word ? why do we not depend wholly upon him ? why are we stiU covetous? why are we still distrustful? why do we dissemble and deceive? Oh we of little faith!
Om' Lord Jesus, knowing right well the distrustfulness of our nature, and the deep root it hath in us, is not only content to make these large and royal promises unto us which were enough; but also strengtheneth and backeth us with many strong reasons, to support our weakness in this behalf.
He therefore bringeth us " Consider back, to a due consideration of things.
(saith he) the ravens ; consider the fowls of the heavens : for they neither sow nor reap, nor carry into barns; and yet God feedeth them ; they want nothing.
Consider the lilies how they grow; they neither labour, nor spin ; yet Solomon in all his royalty, was not clothed like one of these,"
Luke xii. 22-30.
Oh, therefore, that we would ; consider these considers!
Oh that we would consider that our life is more worth than meatj and our bodies than raiment!
Oh that we would consider, that with all our carking and caring, we can do no good at all; no, not so much as add ; one cubit to our stature!* Truly, truly, if we = * "Stature."
The original Greek signifies "age."
See John ix. 23, ; as well as stature.
All our distrustful care cannot prolong our life one '
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would deeply ponder these reasons of our Saviour, and apply them to ourselves, they might serve for a bulwark and sure defence against covetousness.
If men would consider how that great King of heaven, who hath his way in the whirlwind, and the clouds are the dust of his feet, careth for the little wren, and silly spprrow; how he looketh to them, how he tendereth them, how he provideth for them every day, both breakfast, dinner, and supper: it might serve to correct our distrustfulness.
For who ever saw these, or any other soul starve for hunger? so good a father, and so good a nurse have they.
And are not we much better than they? hath not God more care of us, than of them? yes, verily, a thousand times.
For he loveth them, but for our sakes : how much more then doth he love ourselves?
Therefore I say again and again, if we would consider these things, and lay them to heart, they would nip covetousness on the head, and drive it quite out of our hearts.
Let us consider, therefore, that God provided for man before man was: then how much more will he provide for man, now that he is?
Is he our Father, and will he not provide for us?
Is he our King, and will he not regard us?
Is he our Shepherd, and will he not look to us?
Hath he provided heaven for us, and will he not give us earth ?
Hath he given us his Son Christ, and shall he not with' him give us all things?
Doth he provide for his enemies, and will he not provide for his friends?
Doth he provide for whoremongers, and wiU he neglect his chosen?
Doth he send his rain, and cause his hour. Job vii.
Why heap up treasure for uncertain lifer Trust God in well-doing—cast all anxious care upon tiim—and be ever waiting for his coming.
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sun to shine upon the unjust, and shall he not upon the just ?
Doth he provide for them which are not of the family, and will he not provide for his own family ?
Will a man feed his hogs, and not care for his servants? or will he care for his servants, and not regard his own children?
Oh, then, le^ us consider these reasons: let us re-, member, that our heavenly Father hath as great care for the preservation of his creatures, as once he had for their creation.
Let us therefore remember that our life consisteth not in these things; but in the providence of God.
Let us remember that he which giveth the day, will provide for the things of the day.
Let us remember that God always giveth for sustenance, though not for satiety.
Let us remember that God will not famish the souls of the righteous, Prov. x. 3.
Let us remember how God never failed his.
For who ever trusted in the Lord and was confounded?
Pldl. What then is the cause that many do want outward things?
Theol. The cause is in themselves, because they want faith.
For if we had faith, we could want nothing.
" For faith feareth no famine," as saith an ancient father.
And another saith, for as much as all things are God's, he that hath God can want nothing : if he himself be not wanting unto God.
Therefore to have God is to have all things.
For if we have him our friend we have enough, we need go no further.
For he will make men our friends: yea, he will make angels, and all creatures to be serviceable unto us : he will give them a special charge to look to us, to guard us, and to do continual homage unto us.
Therefore, let us make God our friend, and
COVETOUSNESS.
then have we done all at once that may concern our good, both for this life and a better.
But if he stand not our friend; if we have not him on our side; if he back us not, then all other things whatsoever can do us no good: all is not worth a button.
For quid prodest, si omnia hahes, eum tamen, qui omnia dedit, non habere?
WTiat is a man the better though he have all things, and be without him which is the author of all things ?
PhU. Herein you speak very truly, no doubt.
For we see, many have great plenty of outward things ; but because they have not God, they can have no true comfort in them, or blessing with them.
Theol. True, indeed; "For man liveth not by bread only, (saith our Lord Jesus} but by every word that proceedeth out of the mouth of God,"
Matt. iv. 4. And again he saith, " Though a man have abundance, yet his life consisteth not in the things that he hath," Luke xii. 15.
For without God's blessing there can be no sound comfort in any thing.
We see, by daily experience, how the Lord curseth the wicked, though they have abundance.
For some, having abundance, yet are visited with continual sicknesses.
Some, having abundance, pine away with consumptions.
Others, having abundance, die of surfeiting.
Others are snatched away by untimely death, in the midst of their jolUty.
Others are visited with gi-eat losses, both by sea and by land.
Others are vexed with cursed wives and disobedient children.
Some, again, commit murders, and treasons, and so lose all at once.
Others are wasted and consumed by the secret curse of God; no man knoweth how.
Some having great riches are given over to the murderer, some to
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the thief, some to the poisoner.
Therefore the wise king saith, " There is an evil sickness under the sun; riches reserved to the owners thereof, for their evil," Eccles. v. 13.
Zophar, also, the Naamathite, saith, " When the wicked shall have sufficient and enough, he shall be brought into straits," Job xx. 22, 23: the hand of every troublesome man shall be upon him.
When he should fill his belly, God will send upon him his fierce wrath, which he shall rain upon him instead of his meat.
Thus, then, it is clear that man's life and good estate dependeth not upon the abundance of outward things, but only upon the blessing and providence of God.
For, " His blessing only maketh rich, and it doth bring no sorrow with it," Prov. x. 4.
For, " Better is a little unto the just, than great abundance to many of the wicked," Psalm xxxvii. 16.
" Better is a little with righteousness, than great revenues without equity," Prov. v. 16, and xvi. 18.
Thus, then, I conclude this point: man liveth not by bread, but by a blessing upon bread; not by ; outward means, but by a blessing upon means.
For how can bread, being a dead thing, and > having no life in itself, give life to others ?
; Phil.
I do not well understand the meaning ' of these words: " By every word that proceedeth
\ out of the mouth of God."
Theol. Thereby is meant, the decree, ordinance, and providence of God, which upholdeth all things, even the whole order of nature; for the scriptures saith, "He spake and it was done: he commanded and they were created. Psalm xxxiii.
In words which we plainly see, that God doth but speak, and it is done; he doth command, and all creatures are preserved.
For God doth all
COTETOUSirESS.
things with a word.
He created all with his word; he preserveth all with his word; he speaketh, and it is done.
His words are words of power and authority.
Whatsoever he saith, whatsoever he calleth for, it must be done presently, without any delay, there is no withstanding of him.
He calleth for famine, and behold famine.
He calleth for plenty, and behold plenty.
He calleth for pestilence, and behold pestilence.
He calleth for the sword, and behold the sword.
All angels, all men, aU beasts, all fishes, all fowls, all creatures whatsoever must obey him, and be at his beck.
He is the greatest commander ; his word commandeth heaven and earth and the sea.
AU creatures must be obedient to his will, and subject to his ordinance.
This is the cause why aU things, both in heaven, earth, and the sea, do keep their immutable and invariable courses, times and seasons, even because he hath charged them so to do.
And they must of necessity always, at all times and for ever, obey ; for the creatures must obey the Creator.
This act of parliament was made the first week of the world, and never since was or can be repealed.
Phil. But, to call you back again to the point we had in hand, resolve me, I pray you, of this
: whether many of the dear children of God do not in this life sometimes want outward things, and are brought into great distress ?
Theol. Yes, certainly.
For Elijah did want, and was in distress.
Paul did want, and was in many distresses.
The holy Christians, mentioned in the Hebrews, did want, and were in marvellous distresses.
Many of God's dear ones have in aU ages wanted, and at this day also do want, and are greatly distressed.
But this is a most infaUi-
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ble truth, that howsoever God's children may want, and be low brought, yet they are never utterly forsaken, but are holpen even in greatest extremities; yea, when all things are desperate, and brought even to the last cast.—To this point, most notably speaketh the apostle, saying, "We are afflicted on every side, but yet we despair not; we are persecuted, but not forsaken; cast down, but we perish not,"
Cor. iv. 7, 8.
The prophet Jeremiah also saith, "The Lord will not forsake for ever : but though he send affliction, yet will he have compassion, according to the multitude of his mercies.
For he doth not punish willingly, or from his heart, nor afflict the children of men,"
Lam. iii.
The kingly prophet saith, "Surely the Lord will not fail his people, neither will he forsake his inheritance," Psalm xciv, 14.
The Lord himself saith, "For a moment in mine anger, I hid my face from thee; but with everlasting mercy have I had compassion on thee," Isa. liv.
7, 8.
So then we may fully assure ourselves, and even write of it, as a most undoubted and sealed truth, that God's children shall never be utterly forsaken in their troubles.
Phil.
Since the care and providence of God is so great for his children, as you have largely declared, what then I pray you is the cause, why God suflFereth his to be brought into so many troubles and necessities ?
Theol. Their profit and benefit is the cause, and not their hurt.
For he loveth them, when he smiteth them.
He favoureth them, when he seemeth to be most against them.
He aimeth at their good, when he seemeth to be most angry with them. He woundeth them, that he may heal them.
He presseth them, that he may ease them.
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He maketh them cry, that afterward they may laugh.
He always meaneth well mito them, he never meaneth hurt.
He is most constant in his love towards them.
If he hring them into necespatience, and diligence in prayer.— If he cast them into the fire, it is not to consume them, hut to purge and refine them.
If he bring them into sities, it is hut for the trial of their faith, love, great dangers, it is but to make them call upon him more earnestly, for help and deUverance.—
He presseth us, that we might cry; we cry, that we may be heard; we are heard, that we might be delivered.
So that there is no hurt done; we are worse scared than hurt.
Even as a mother, when her child is wayward, threateneth to throw it to the wolf, or scareth it with some poker or bullbeggar, to make it cling more unto her and be quiet; so the Lord oftentimes sheweth us the terrible faces of troubles and dangers to make us cleave and cling faster unto him; and also to teach us to esteem better of his gifts when we enjoy them, and to be more thankful for them ; as health, wealth, peace, hberty, safety,
«fcc.
So then, still we see, here is nothing meant on God's part, but good; as it is written, "All things work together for good, to them that love God."
For even the affictions of God's children are so sanctified unto them by the Spirit, that thereby they are made partakers of God's holiness.
Thereby they enjoy the quiet fruit of righteousness.
Thereby they attain unto a greater measure of joy in the Holy Ghost.
Thereby the world is crucified to them, and they to the world.
Thereby they are made conformable to Christ's death.
Thereby they are kept from the condemnation of the world.
Thereby they learn experience, pa-
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tience, hope, &e.
So that, all things considered, God's children are no losers by their afflictions, but gainers.
It is better for them to have them, than to be without them ; they are very good for them.
For when God's children are chastised, it is as it should be.
For to them, the cross is mercy, and loss is gain.
Afflictions are their schooling, and adversity their best university.
"It is good for me, saith the holy man of God, that 1 have been afflicted, that I might learn thy statutes."
By his afflictions thereby, he learned much, and became a good scholar in God's book, and well seen in his statutes and laws.
He grew to great wisdom and judgment by his chastisements.
All things turned about, in God's merciful providence, to his everlasting comfort.
For I say again, and again, that all things tend to the good of God's chosen people.
And therefore, that estate, which God will have his children to be in, is always best for them.
Because he, who can best discern what is best, seeth it to be best for them: whether be it sickness or health, poverty or plenty, prison or liberty, prosperity or adversity.
For sometimes sickness is better for us than health, and poverty than plenty.
Are therefore the children of God sick ? it is best for them.
Are they poor? it is best for them.
Are they in any trouble? it is best for them; because their good Father will turn it to the best.
He will oftentimes cut us short of our lusts and desires; because he seeth we will bane ourselves with them.
He, in fatherly care, will take the knife from us ; because he seeth we will hurt ourselves with it.
He will keep us short of health and wealth, because he knoweth we will be the worse for them.
He will not
roB god's feople.
give us too much ease and prosperity in this world; for he knoweth it will poison us.
He wiU not allow us continual rest, like standing ponds ; for then he knoweth we wUl gather scum and filth.
He dealeth fatherly and mercifully with us in all things, even then seeking our greatest good, when we think he doth us most harm.
Ajid, to speak all in a word, he bringeth us into troubles and straits, to this end especially, that he may hear of us.
For he right well knoweth our nature ; he is well acquainted with our disposition.
He knoweth we will not come at him, but when we stand in need of him : we care not for him so long as all goeth well with us.
But if we come into distress, or want any thing that we would fain have, then he is sure to " In hear of us.
As he saith by the prophet, their affliction, they will seek me early," Hosea V.
15.
And another prophet saith, "Lord, in trouble have they visited thee.
They poured out a prayer, when thy chastisement was upon them,"
Isa. xxvi.
16.
So then now, I hope, you do plainly see the cause why the Lord bringeth his children into so many troubles and necessities.
Phil.
I do see it indeed; and I am very well satisfied in it.
But let me ask you one thing further.
Are God's children always sure to be delivered out of their troubles ?
Theol. Yes, verily; and, out of doubt, so far forth, as God seeth it good for them.
For it is written, "Great are the trouble of the righteous; but the Lord delivereth them out of all," Psalm
" The Lord knoweth how to deUver the godly out of xxxiv.
19.
St.
Peter saith, 2 Epis. ii. 9, temptation."
As if he should say, he is beaten
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in it, and well seen and experienced in it: so as lie can do it easily, and without any trouble at all.
It is said of Joseph, being in prison, Psalm cv.
19, 20, that, "When his appointed time was come, and the counsel of the Lord had tried him, the king sent and loosed him, the ruler of the people delivered him " and again the scripture saith, "The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles.
The angel of the Lord tarrieth round about them that fear him, and delivereth them," Psalm xxxiv.
; 7, 17.
And, in another place, the Lord himself saith, concerning the righteous man.
Psalm xci.
14, 15, "Because he hath loved me, therefore I will deliver him.
I will exalt him, Isecause he hath known my name.
He shall call upon me in trouble, and I will hear him; I will be with him in trouble; I will deliver him, and glorify him."
So also saith Eliphaz the Temanite, Job " He shall deliver thee in six troubles ; and in the seventh, the evil shall not touch thee." "Come
V. 19, my people, saith the Lord, enter thou into thy chambers, and shut thy doors after thee; hide thyself for a very little while, until the indignation pass over," Isa. xxvi. 20,
And the prophet saith, Obad. 17, "Upon Mount Zion shall be deliverance, and it shall be holy; and the house of Jacob shall possess their hereditary possessions."
Almost innumerable places of the scriptm'es might be alleged, to this purpose ; but these may suffice.
Therefore let us know for a certainty, that so sure as trouble and affliction are to the children of God, so sure also is deliverance out of the same.
As we may write of the one, and make reckoning of it as sure as the coat of our back: so may we also, in God's good time, write of the other, and
FOE gob's people.
make full account of it, as sure as the Lord is true.
Abraham was in trouble, but delivered.
Job in trouble, but delivered.
David in great troubles, but delivered.
The three children in the furnace, but delivered.
Daniel in the lion's den, but delivered.
Jonah in the whale's belly, but delivered.
Paul in innumerable troubles, but delivered out of an.
Phil. All this being true, that you say, it followeth that God's children are chastised only for their good, and evermore sure of deliverance in his appointed time.
Which thing being so, methinketh there is no cause at all why they should be over heavy, or too much cast down in their afflictions.
Theol. Assuredly there is no cause at all ; but rather cause why they should rejoice, clap their hands, and sing care away.
For can a father forsake his children? a king his subjects? a master his servants? or a shepherd his sheep?
Doth not Jehovah say, " I will not leave thee nor forsake thee?" Heb. xiii.
Doth not our heavenly Father know, we have need of these things?
Hath not God given us his word, that we shall not want outward things.
Hath he not said, they shall be cast upon us?
Why then should we be dismayed?
Why should we hang down our heads? Why do we not pluck up our hearts, and be of good cheer?
God is our dear Father; he is our best friend: he is our daily benefactor: he keepeth us at his own costs and charges: he grudgeth us nothing: he thinketh nothing too much for us.
He loveth us most dearly: he is most chary and tender over us: he cannot endure the wind should blow upon us: he will have us want nothing that is good for us.
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we will eat gold, we shall have it.
He hath given us his faithful promise that, as long as we live, we shall never want.
Let us therefore rejoice and be merry: for heaven is ours, earth is ours, God is ours, Christ is ours, all is ours: as the apostle saith, "All is your's, and you are Christ's, and Christ is God's."
The world clap their hands, and crow long before it be day, saying, all is theirs: but the children of God may say, and say truly, all is ours.
For they have a true title and proper interest, through Christ, in all the creatures.
Many are their privileges; great are their prerogatives.
They are free of of heaven, and free of earth.
They are the only free denizens of the world, Christ hath purchased for them their freedom.
Christ hath made them free, and therefore they are free indeed.
They are free from sin, free from hell, free from damnation.
They are at peace with God, men, and angels.
They are peace with themselves.
They are at peace with all creatures.
They are young princes, angels' fellows, descended of the highest house, of the blood royal of heaven, states of paradise, and heirs apparent to the immortal crown.
Therefore God hath commanded his angels to guard them, being such young princes as they are: yea, he hath given a very straight charge to all his creatures, to look to them, to see to them, that they want nothing, that they take no hurt; so zealous, so chary, so tender is he of them.
The angels must comfort Jacob.
The whale must rescue Jonah.
The ravens must feed Elias.
The sun and moon must stay for Joshua.
The sea must divide itself, that Moses and his people may pass through.
The fire must not burn the three
FOR god's people.
children.
The lions may not devour Daniel.
All the creatures must change their nature, rather than God's children should not be holpen and delivered.
Oh, therefore, how great is the happiness of God's chosen!
Who can express it? who can utter it?
They know not their own happiness: it is hid from them.
Afflictions do cloud it, troubles do overshadow it, crosses do dim it; and there is an interposition of the earth, between their sight and it.
But this is most certain and sure, that the best is behind with the children of God: all the sweet is to come.
Their happiness doth not appear in this world, "Their life is hid with Christ in God.
When Christ shall appear, then shall they also appear, with him in glory," Col. iii. 3, 4.
"It doth not yet appear, what they shall be: but when he cometh, they shall be made like unto him," 1 John iii. 2.
Their names are already taken, and entered into the book of life: and one day, they shall be crowned.
One day it shall be said unto them, "Come ye blessed,"
&c.
One day they shall enjoy "his presence, where is fulness of joy; and at whose right hand, there is pleasure for evermore," Psalm xvi.
Therefore let all God's secret ones rejoice, sing and be merry.
For howsoever in this world they be contemned, trodden under the foot, made nobodies, and walk as shadows; being counted as the very rags of the earth, and the abjects of the world: yet the time will come, when their happiness and fehcity shall be such, as never entered into the heart ofman: it is endless, unspeakable, and inconceivable.
Phil.
I do now plainly see, that there is no cause why God's people should be too heavy and dumpish in their afflictions.
I see, that though
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they be not free from all afflictions, yet they are free from all hurtful afflictions.
For no rod, no cross, no chastisement is hurtful unto them: hut all, in the conclusion, cometh to a blessed issue.
Theol. You have uttered a great, and a most certain truth.
For there is no affliction or trial, which God imposeth upon his children, but if they endure it quieth% trust in his mercy firmly, and tarry his good pleasure obediently, it hath a blessed and comfortable end.
Therefore the people of God may well be merry in the midst of their sorrows.
They may, with patience and comfort, submit themselves to their Father's corrections ; taking them patiently, and even kissing his holy rod, and saying in themselves, since my
Father will have it so, I am content ; seeing it is his mind, I am willing withal.
As old Eli said, "It is the Lord, let him do what he wiU," 1 Sam. iii. 1§.
And as David, in like submission, said in a certain case, "Behold, here am I; let him do to me, as it seemeth good in his own eyes," 2
Sam. XV. 26.
And in another place he saith, "I was dumb, and opened not my mouth: because thou. Lord, hast done it," Psalm xxxix. 9.
Behold, here, then the patience of God's saints, and their humble submission unto his most holy will.
They know all shall end well; and that maketh them glad to think of it.—I conclude then, that the children of God are happy, in what state soever they are: happy in trouble, happy out of trouble, happy in poverty, happy in plenty, blessed in sickness, blessed in health, blessed at home likewise, and abroad, and every way blessed.
But on the contrary, the wicked are cursed, in what state soever they are: cursed in sickness, cursed in health, cursed in plenty, cursed in poverty.