The True Christians T est, Part 1 · Meditation 42
MEDITAT. XLII. Of Diſcontentedneſs.
DIſcontent is the Souls Tumultuation or Mutiny: In Civil Affairs, Mutiny is accounted a degree of Treaſon; and it is no leſs in Spirituals.
A reſtleſneſs and unſatisfiedneſs of mind with our preſent condition, is a preferring of our own wills, or our own eaſe and accommedation, before the Will of God.
This I diſtinguiſh from Impatience, in that Impatience always ſuppoſes Evils; but Diſcontent may be in plentiful and good condition.
When this Diſcontent is predominant, it argues a worldly temper, a Soul too much affected towards worldly things, and an unſubduedneſs to the Will of God; it argues, I ſay, Pride and Unbelief.
It is plainly our Duty to be content with ſuch things as we have.
What then, may ſome one ſay, May we not pray to be deliver'd out of Affliction, out of Priſon, Debt, or Diſeaſe?
This Objection belongs to the Head of Impatience, whither I refer it.
But may not a man pray and ſ…k, though he have enough, to have mere; to be ſtill richer and richer?
Anſw. In general, it is an admirable temper to ſeek rather nothing. If we have enough, we ought not to deſire more: for by the ſame Rule, we may deſire ſtill more than that, and yet more, and no meaſure will be put to our deſires.
But it will be asked, What is enough?
Which is a very hard Queſtion to anſwer. It is not theſame to all: yet there is ſuch a quantum, as enough, in the World. To the Apoſtle Paul, Food and Raiment were enough, 1 Tim. 6. 8. To Jacob, Bread to to eat, and Raiment to put on, were enough; Gen. 28. 20. A little is enough, if we reckon right; if we reckon wrong, nothing is. Natura paucis contenta, was the old ſaying, Nature is content with few things, and ſure Grace deſires no more. Let us contemplate the Holy Jeſus, and conſider what he accounted enough. It is moſt certain, that he might have had more, therefore his was no contentment upon force; ſo far as can be gather'd from his ſtory, a ſmall pittance in the World was enough to him.
I know it may be reply'd, Christ had no Children to provide for.
I anſwer, That he had a great deal of Kindred whom to make great; We are told in the Hiſtory of Nepotiſmo, That thoſe that pretend to great Holineſs, are much given to board for their Nephews, though they have no Children.
Suppoſe we have Children, If we know what is truly enough for our ſelves, we may know what is enough for them. Will it certainly be the better for them to be left Rich? I am ſure it proves worſt to many; a Fuel to Vice, and that is worſt. Poor means Children commonly prove the beſt; not only the beſt Men, but the beſt Scholars, the beſt Artiſts. To marry Children richly, is not the way to make them better, but prouder, and idler. The beſt proviſion for Children, is Education; the beſt matching them, is the uniting of their Souls to God.
But what ſhall we ſay to thoſe that covet for they know not whom; that have neither Child nor Brother, yet are not ſatisfi'd with riches, Eccleſ. 4. 8. If this be not rank vanity, I know not what is.
But ſtill it will be pretended, We deſire more, onelyonly to have to give away, and to do good with.
This, I doubt, is but a pretence, and a meer fallacy. Has any man indeed ſo great a deſire to do good, that he will load himſelf with certain Accompts, for the uncertain thing of doing good; venture upon temptations and ſnares, endanger his Soul to do good. This were a fervent Lover of God indeed: But who will ſhew him me!
Lord convince me of the wiſdom of the Divine Will, that cares for all men most conveniently: let my Soul be ſo maſter'd with the ſenſe of it, that I may rather nothing! Mortifie in me all proud preferring of my own will and wiſdom before thine! Suffer me not to allow my ſelf in any Diſcontent, but a holy wearineſs of my diſtance from thee, and a holy reſtleſneſs in my motions towards my Centre!
Amen, Amen.