The Art of Divine Contentment, Chapter 14

The Art of Divine Contentment · Chapter 14

p. 233CHAP. XIV.

USE. 5.

Containing a Christian Directory, or Rules about Contentment.

Use. V. I Proceed now to an use of direction,Use 5. Direction. to shew Christians how they may attaine to this Divine Art of Contentation. Certainly it is feasible, others of Gods Saints have reached to it, St. Paul here had it; and what do wee think of those we read of in that little book of Martyrs, Heb. 11. who had trialls of cruell mockings and scourgings, who wandered about in Deserts and p. 234Caves, yet were contented; so that it is possible to be had. And here I shall lay down some Rules for holy Contentment.

SECT. 1.

1. Rule. Advance Faith.

All our disquiets do issue immediately from unbelief. 'Tis this that raiseth the storme of discontent in the heart. Oh set faith a work; 'tis the property of faith to silence our doubtings, to scatter our feares, to still the heart when the passions are up. Faith workes the heart to a sweet, serene composure; 'tis not having food and raiment, but having Faith which will make us content. Faith chides down passion; When Reason begins to sinke, let Faith swim.

Quest. How doth Faith worke Contentment?Quest.

p. 235Answ. 1. Faith shewes the soule,Answ. 1. that whatever its trials are, yet it is from the hand of a Father; 'tis indeed a bitter cup, but, Shall I not drinke the cup which my father hath given me to drinke? 'tis in love to my soule; God corrects with the same love hee crownes me; God is now training me up for heaven, he carves me, to make me a polished shaft. These sufferings bring forth patience, humility, even the peaceable fruits of righteousnesse **Heb. 12. 11Heb 12:11. And if God can bring such sweet fruit out of a sower stock, let him graft me where hee please. Thus Faith brings the heart to holy Contentment.

2. Faith sucks the honey of Contentment out of the hive of the Promise. Christ is the Vine, the Promises are the clusters of Grapes that grow upon this Vine; and Faith presseth the sweet wine of Contentment out of these spiritual clusters of the Promises. I will shew you p. 236but one cluster; The Lord will give grace and glory **Ps. 84. 11.Ps 84:11: here is enough for Faith to live upon. The Promise is the flower out of which Faith distills the spirits, and quintessence of divine Contentment. In a word▪ Faith carries up the soul, and makes it aspire after more noble and generous delights then earth affords, and to live in the world above the world**Discite in hoc mundo supra mundum esse. Ambrose.. Would you lead contented lives? live up to the height of your Faith.

SECT. 2.

2. Rule. Labour for Assurance.

Oh let us get the interest cleard between God and our own souls. Interest is a word much in use, a pleasing word. Interest in great friends, interest-money; Oh if there be an interest worth looking after, 'tis an interest p. 237between God and the soule; Labour to say, My God. To be without money, and without friends, and without God too**Eph. 2. 12.Eph 2:12, is sad; but he whose faith doth flourish into Assurance, that can say, I know in whom I have beleeved **2 Tim. 2 12.2 Tim 2:12, (as Saint Paul,) that man hath enough to give his heart contentment. When a mans debts are paid, and he can go abroad without feare of arresting, what contentment is this? Oh, let your title be cleared; if God be ours, whatever we want in the creature, is infinitely made up in him. Doe I want bread? I have Christ the bread of life. Am I under defilement? his blood is like the trees of the Sanctuary, not only for meat, but medicine**Ezek. 47 12.Ezek 47:12. If any thing in the world be worth labouring for, it is to get sound evidences that God is ours. If this bee once clear'd, what can come amisse? No matter what stormes I meet with, so that I know where p. 238to put in for harbour. He that hath God to be his God, is so well contented with his condition, that hee doth not much care whether he hath any thing else. To rest in a condition where a Christian cannot say God is his God, is matter of feare; and if he can say so truly, and yet is not contented, is matter of shame. David encouraged himselfe in the Lord his God **Sam. 30.; It was sad with him, Ziklag burnt, his wives taken captive, he lost all, and like to have lost his Souldiers hearts too, for they spake of stoning him; yet hee had the ground of Contentment within him, viz. an interest in God, and this was a pillar of supportment to his spirit. He that knowes God is his, and all that is in God is for his good; if this doth not satisfie, nothing will.

p. 239SECT. 3.

3. Rule. Get an humble spirit.

The humble man is the contented man; if his estate bee low, his heart is lower then his estate; therefore he is content. If his esteem in the world be low, hee that is little in his own eyes, will not bee much troubled to be little in the eyes of others. He hath a meaner opinion of himself then others can have of him. The humble man studies his own unworthinesse; he looks upon himself as less then the least of Gods mercies**Gen. 32. 10.Gen 32:10, and then a little will content him: He cries out with Paul, that he is the chief of sinners **1 Tim. 1. 15.1 Tim 1:15; therefore doth not murmure, but admire: Hee doth not say his comforts are small, but his sins are great. He thinks it a mercy he is out of hell, therefore is contented. p. 240He doth not goe to carve out a more happy condition to himselfe; he knowes the worst piece God cuts him, is better then he deserves. A proud man is never contented, he is one that hath an high opinion of himselfe; therefore under small blessings is disdainfull, under small crosses impatient. The humble spirit is the contented spirit; if his cross be light, he reckons it in the inventory of his mercies; if it be heavie, yet takes it upon his knees, knowing that when his estate is worser, it is to make him better. Where you lay humility for the foundation, Contentment will bee the superstructure.

p. 241SECT. 4.

4. Rule.1 Tim. 3. 9.1 Tim 3:9 Keep a cleare Conscience.

Contentment is the Manna that is laid up in the Arke of a good conscience; Oh, take heed of indulging any sin. 'Tis as naturall for guilt to breed disquiet, as for putred matter to breed vermine. Sinne lies as Ionah in the ship, it raiseth a tempest. If dust, or motes be gotten into the eye, they make the eye water, and cause a sorenesse in it; if the eye be clear, then it is free from that sorenesse: If sin be gotten into the conscience, which is as the eye of the soule, then grief and disquiet breeds there; but keep the eye of conscience clear, and all is well. What Solomon saith of a good stomack, I may say of a good conscience: Pro. 27. 7.Prov 27:7To the hungry soule every bitter thing is sweet; so to a p. 242good conscience every bitter thing is sweet; it can pick contentment out of the Crosse. Good conscience turnes the waters of Marah into wine. Would you have a quiet heart, get a smiling conscience. I wonder not to hear Paul say, he was in every state content; When hee could make that triumph, I have lived in all good conscience to this day **Act. 23. 1.Acts 23:1. When once a mans reckonings are clear, it must needs let in abundance of contentment into the heart. Good conscience can suck contentment out of the bitterest drugge; under slanders, This is our rejoycing, the testimony of our conscience **2 Cor. 1. 12.2 Cor 1:12: in case of imprisonment, Paul had his prison-songs, and could play the sweet lesson of contentment when his feet were in the stocks**Acts 16. 25. Augustive.Acts 16:25; one calls it bonae conscientiae Paradisus, the Paradise of a good conscience; and if it be so, then in prison wee may be in Paradise. When the times are troublesome, p. 243good conscience makes a calme; If conscience he clear, what though the dayes be cloudy? Is it not a contentment to have a friend alwayes by, to speak a good word for us? such a friend is conscience. Good conscience, as Davids Harp, drives away the evil spirit of discontent. When thoughts begin to arise, and the heart is disquieted; Conscience saith to a man as the King did to Nehemlah, Why is thy countenance sad **Neb. 2. 2.? So saith Conscience, hast not thou the seed of God in thee? art not thou an heir of the Promise? Hast not thou a treasure that thou canst never be plundered of? Why is thy countenance sad? Oh keep conscience clear, and you shall never want contentment. For a man to keep the pipes of his body, the veines and arteries free from colds and obstructions, is the best way to maintaine health: So, to keep conscience clear, and to preserve it from the obobstructions p. 244of guilt, is the best way to maintaine contentment. First conscience is pure, and then peaceable.

SECT. 5.

5. Rule. Learn to deny your selves.

Look well to your affections, bridle them in. Do two things,

1. Mortifie your desires.

2. Moderate your delights.

1. Mortifie your desires; Wee must not be of the Dragons temper, who (they say) is so thirsty, that no water will quench his thirst; Mortifie therefore your inordinate affection **Col. 3. 5.Col 3:5; in the Greek it is foreign, your evill affection; to shew that our desires when they are inordinate, are evill. Crucifie your desires, p. 245foreign, be as dead men; a dead man hath no appetite.

Quest. How should a Christian martyr his desires?Quest.

Quest. 1. Get a right judgment of the things here below:Answ. They are mean beggarly things; Wilt thou set thine eyes upon that which is not **Pro. 23. 5Prov 23:5? The appetite must be guided by reason; the affections are the feet of the soule, therefore they must follow the judgement, not lead it.

2. Often seriously meditate of mortality; Death will soon crop those flowers which wee delight in, and pull down the fabrick of those bodies which we so garnish and beautifie. Think when you are locking up your money in your chest, who shall shortly lock you up in your coffin?

2. Moderate your delights. Set not your hearts too much upon any creature**Ps. 62. 10Ps 62:10. What we over-love, we shall over-grieve. Rachel p. 246set her heart too much upon her children, and when she had lost them, she lost her self too; such a veine of grief was opened as could not be stenched, she refused to be comforted. Here was discontent. When we let any creature lie too near our heart, when God pulls away that comfort, a piece of our heart is rent away with it. Too much fondnesse ends in frowardnesse. Those that would be content in the want of mercy, must be moderate in the enjoyment. Ionathan dipt the rod in honey, he did not thrush it in. Let us take heed of ingulphing our selves in pleasure; better have a spare diet, then by having too much to surfeit.

p. 247SECT. 6.

6. Rule. Get much of heaven into your heart.

Spiritual things satisfie; the more of heaven is in us, the lesse earth will content.**ps. 63. 5. He that hath once tasted the love of God, his thirst is much quenched toward sublunary things; the joyes of Gods Spirit are heart-filling and heart-chearing joyes; he that hath these, hath heaven begun in him, Rom. 14. 17. and shall we not be content to be in heaven? Oh get a sublime heart, Seek the things that are above **Col▪ 3. 1Col 3:1; flie aloft in your affections, thirst after the graces and comforts of the Spirit; the Eagle that flies above in the aire, fears not the stinging of the serpent; the serpent creeps on his belly, and stings onelyonly such creatures as goe upon the earth. p. 248Discontent is a Serpent that stings onelyonly an earthly heart; an heavenly soule that with the Eagle flies aloft, findes abundantly enough in God to give contentment, and is not stung with the cares and disquiets of the world.

SECT. 7.

7. Rule. Look not so much on the dark side of your condition, as on the light.

God doth chequer his providences, white and black, as the pillar of cloud had its light side and dark; look on the light side of thy estate; who looks on the back side of a landskip? Suppose thou art cast in a Law-suit, there is the dark side; yet thou hast some land left, there is the light side. Thou hast sickness in thy body, there is the dark side; but grace in thy p. 249soule, there is the light side. Thou hast a childe taken away, there is the dark side; thy husband lives, there is the light side. Gods providences in this life are various, represented by those speckled horses among the Myrtle-trees**Zach 1. 8.Zech 1:8, which were red and white; mercies and afflictions are interwoven, God doth speckle his worke. Oh, saith one, I want such a comfort: but weigh all thy mercies in the balance, and that will make thee content. If a man did want a finger, would he be so discontented for the losse of that, as not to bee thankfull for all the other parts and joints of his body? Look on the light side of your condition, and then all your discontents will easily disband; doe not pore upon your losse, but ponder upon your mercies. What? wouldst thou have no crosse at all? Why should one man think to have all good things, when himselfe is good in part? wouldst p. 250thou have no evill about thee, who hast so much evill in thee? thou art not fully sanctified in this life, how then thinkest thou to be fully satisfied? never look for perfection of contentment till there be perfection of grace.

SECT. 8.

8. Rule. Consider in what a posture we stand here in the world.

1. We are in a military condition, we are souldiers **2 Tim. 2 3.2 Tim 2:3; now a souldier is content with any thing, what though he hath not his stately house, his rich furniture, his soft bed, his full table? yet doth not complaine; he can lie in straw as well as doune; he mindes not his lodging, but his thoughts run upon dividing the spoile, and the garland of honour that shall bee set p. 251upon his head; and for hope of this, is content to runne any hazard, endure any hardship. Were it not absurd to hear him complaine that he wants such provision, and is faine to lie out in the fields? a Christian is a military person, he fights the Lords battels, he is Christs, Ensigne-bearer. Now, what though hee endures hard fare, and the bullets flie about, he fights for a Crowne, and therefore must be content.

2. We are in a peregrine condition; Pilgrims and Travellers. A man that is in a strange countrey is contented with any diet or usage, hee is glad of any thing, though he hath not that respect or attendance as he looks for at home; nor is capable of the priviledges and immunities of that place, he is content; he knowes when he comes into his own countrey he hath lands to inherit, and there he shall have honour and respect: So it is with a childe of God, he is in a p. 252pilgrim-condition, I am a stranger with thee, and a sojourner, as all my fathers were **Ps. 39. 12Ps 39:12. Therefore let a Christian be content, he is in the world, but not of the world; he is borne of God, and is a Citizen of the new Ierusalem **Heb. 12. 10.Heb 12:10; therefore, though hee hunger and thirst, and have no certain dwelling place **1 Cor. 4 11.1 Cor 4:11, yet he must be content, it will be better when he comes into his own countrey.

3. We are in a mendicant condition; we are beggers, we beg at heaven gate, Give us this day our daily bread; we live upon Gods almes, therefore must be content with any thing; a begger must not pick and choose, he is contented with the refuse. Oh, why dost thou murmure that art a begger, and art fed out of the almes-basket of Gods providence?

p. 253SECT. 9.

9. Rule. Let not your hopes depend extrinsicè upon these outward things.

Leane not upon sandy pillars; wee oft build our comfort upon such a friend or estate, and when that prop is removed, all our joy is gone, and our hearts begin either to faile or fret. A lame man leanes on his crutches, and if they break he is undone: let not thy contentment goe upon crutches, which may soon faile; the ground of contentment must be within thy selfe. The word foreign, which is used for contentment, signifies selfe-sufficiency; a Christian hath that from within that is able to support him; that strength of faith and good hope through grace, as bears up his heart in the deficiency of outward p. 254comforts. The Philosophers of old, when their estates were gone, yet could take contentment in the goods of the minde, their learning and vertue; and shall not a beleever much more in the grace of the Spirit, that rich enamel and embroidery of the soul? Say with thy self, If friends leave me, if riches take wings, yet I have that within comforts me, viz. an heavenly treasure, Omnia mea mecum porto; when the blossoms of my estate are blown off, still there is the sap of contentment in the root of my heart, I have still an interest in God, and that interest cannot be broken off. Oh never place your felicity in these dull and beggerly things here below.

p. 255SECT. 10.

10. Rule. Let us often compare our condition.

Quest. How should I compare?

Answ. Make this five fold comparison.

1. Let us compare our condition and our desert together;1. Comparison. if we have not what we desire, we have more then wee deserve. For our mercies, we have deserved lesse; for our afflictions, we have deserved more.

First, in regard of our mercies, we have deserved lesse. What can we deserve? 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 (saith he) is more then I am worthy of; I do not give thee this, saith the King, because thou p. 250art worthy of it, but I give a gift like Alexander. Whatever we have is not merit, but bounty; the least bit of bread is more then God owes us; wee can bring faggots to our own burning, but not one flower to the garland of our salvation; he that hath the least mercy, will die in Gods debt.

2Secondly, in regard of our afflictions we have deserved more. Thou hast punished us lesse then our iniquities deserve **Ezra 9. 13.Ezra 9:13. Is our condition sad? we have deserved it should be worse; hath God taken away our estate from us? he might have taken away Christ from us: hath he thrown us into prison? he might have thrown us into hell; hee might as well damne us, as whip us; this should make us contented.

2. Let us compare our conditions with others,2. Comparison. and this will make us content; wee look at them who are above us, let us look at them who are below us**Dum tibi aliena pericula memoras, mitiùs portas tua…. Isid. Soliloq. l. 1.; we see one in his p. 251silks, another in his sackcloth; one hath the waters of a full cup wrung out to him, another is mingling his drink with teares; how many pale faces doe we behold, whom not sicknesse, but want hath brought into a consumption! think of this and be content. 'Tis worse with them, who perhaps deserve better then wee, and are higher in Gods favour. Am I in prison? was not Daniel in a worse place, viz. the Lions den? Do I live in a meane cottage? look on them who are banished from their houses. We read of the Primitive Saints, that they wandered up & down in Sheeps skins and Goats skins, of whom the world was not worthy **Heb. 11. 37.Heb 11:37. Hast thou a gentle fit of an Ague? look on them who are tormented with the stone and gout, &c. others of Gods children have had greater afflictions, and have borne them better then we. Daniel fed upon pulse and dranke water, yet was fairer then they who p. 258ate of the Kings portion**Dan. 1. 15.Dan 1:15; some Christians who have been in a lower condition, that have fed upon pulse and water have looked better, viz. been more patient and contented then we who enjoy abundance. Do others rejoyce in affliction, and do we repine? Can they take up their crosse, and walk chearfully under it, and do we under a lighter crosse murmure?

3. Let us compare our condition with Christs upon Earth; what a poor, mean condition was he pleased to be in for us? he was contented with any thing. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poore **2 Cor. 8. 9.2 Cor 8:9. He could have brought down an house from heaven with him, or challenged the high places of the earth; but he was contented to be in the wine-presse, that wee might be in the wine-celler; and to live poor, that we might die rich; the manager p. 259was his cradle, the cob webs his canopy; he who is now preparing mansions for us in heaven, had none for himselfe on earth, he had no where to lay his head. Christ came in Formâ pauperis; who being in the forme of God, took upon him the forme of a servant **Phil. 2. 7.Phil 2:7. We read not of any summes of money he had; when he wanted money he was faine to work a miracle for it**Mat. 17. 27Matt 17:27. Jesus Christ was in a low condition, he was never high, but when he was lifted up upon the Crosse, and that was his humility; he was content to live poor, and die cursed. Oh compare your condition with Christs.

4. Let us compare our condition with what it was once,4. Comparison. and this will make us content.

1First, let us compare our spirituall estate 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 leafe from the p. 260tree of the promise; it was a Christless and hopelesse condition,**Eph. 2. 12.Eph 2:12 Ephes. 2. 12. but now God hath cut off the entaile of hell and damnation; he hath taken you out of the wild Olive of nature, and ingraffed you into Christ, making you living branches of that living Vine; he hath not onelyonly caused the light to shine upon you, but into you**2 Cor. 4 6.2 Cor 4:6, and hath interessed you in all the priviledges of sonship; is not here that may make the soul content?

2Secondly, let us compare our temporall estate 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. 7.1 Tim 6:7; if we have not that which we desire, wee have more then we did bring with us; wee brought nothing with us (but sinne;) other creatures bring something with them into the world; the Lamb brings wooll, the Silkeworme silke, &c. but we brought nothing with us. What if our condition p. 261at present be low? it is better then it was once; therefore having food and raiment, let us be content; whatever we have, Gods providence fetcht it in to us; and if we lose all, yet we have as much as we brought with us. This was that that made Iob content, Naked came I out of my mothers womb **Job 1. 2…Job 1:2; as if he had said, though God hath taken away all from me, yet why should I murmure? 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 blessed be the Name of the Lord.

5. Let us compare our condition with what it shall be shortly.5. Comparison. There is a time shortly coming, when if we had all the riches of India, they would do us no good; we must die, and can carry nothing with us; so saith the Apostle, It is certain, we can carry nothing out of the world **1 Tim 6. 71 Tim 6:7; therefore it followes, having food and raiment, let p. 262us be therewith content, Vetera …rangantur …epulchra, …ssa divi…um agnos…as non …pes. Bede.verse 8. Open the rich mans grave, and see what is there; you may finde the Misers bones, but not his riches: were we indeed to live for ever here, or could wee carry our riches into another world, then indeed we might be discontented when we look upon our empty bags; but it is not so▪ God may presently seale a warrant for death to apprehend us, and when we die, we cannot carry our estate with us. Honour and riches descend not into the grave, why then are we troubled at our outward condition? why doe we disguise our selves with discontent? Oh lay up a stock of grace, be rich in faith and good works, these riches will follow us **Rev. 14. 13.Rev 14:13; no other coine but grace will passe currant in heaven, silver and gold will not goe there; labour to be rich towards God **Luke 12 21.Luke 12:21; and as for other things be not solicitous, we shall carry nothing with us.

p. 263SECT. 11.

11. Rule. Go not to bring your condition to your minde, but bring your minde to your condition.

The way for a Christian to be contented, is not by raising his estate higher, but by bringing his spirit lower; not by making his barnes wider, but his heart narrower**Non qui parùm habet, sed qui plus cupit, pauper est Laert. Diogenes.; one man a whole Lordship or Mannor will not content; another is satisfied with a few acres of land; what is the difference? the one studies to satisfie curiosity, the other necessity; the one thinks what he may have, the other what he may spare **Si vis ess… Dives (in quit Pythocles) no… est pecuni… adjiciendi… sed cupidi…tatibus d… trahendum….**foreign. Chrysost..

p. 264SECT. 12.

12. Rule. Study the vanity of the creature.

It matters not whether wee have more or lesse of these things, they have vanity written upon the frontispice of them; the world is like a shadow …hat declineth; it is delightful, but deceitfull, it promiseth more then we finde, and it failes us when we have most need of it**O quantum est in rebus inane.. All the world rings changes, and is constant onelyonly in its disappointments: what then if we have lesse of that which is at best but voluble and fluid? The world is as full of mutation as motion; and what if God cuts us short 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 yee, which is smooth, p. 265but slippery; or to the Egyptian Temples, without very beautiful and sumptuous, but within nothing to bee seene but the image of an Ape; every creature saith concerning satisfaction, It is not in me. The world is not a filling, but a flying comfort. 'Tis like a game at Tennis; Providence bandies her golden balls, first to one, then to another. Why are we discontented at the losse of these things, but because we expect that from them which is not, and repose that in them, which ought not? Ionah was exceeding glad of the Gourd **Jonah 4. 6.Jonah 4:6? what a vanity was it?Quid est omnis hujus mundi voluptas? annon virens hedera, quae textili sylvâ per parietem inserpit, latamque supra caput umbram explicat? paravit Deus vermem & percussit he…eram, & exaruit: is à prorsus hederae nostrae subi…ò marcescunt, simúlque cum illis omne illud umbratile gaudium. Drexel. de Eter. p. 163. is it much to see a withering Gourd smitten? or to see the Moone dressing it self in a new shape and figure?

p. 266SECT. 13.

13. Rule. Get phancy regulated.

It is the phancy which raiseth the price of things above their reall worth; what is the reason one Tulip is worth five pounds, another perhaps not worth one shilling? phancy raiseth the price; the difference is rather imaginary then reall: so, why it should be better to have thousands then hundreds, is, because men phancy it so; if we could phancy a lower condition better,**Status humilis efficax virtutis gymnasium. Achesilaus. as having lesse care in it, and lesse account, it would be far more eligible; the water that springs out of the rock, drinks as sweet, as if it came out of a golden chalice**Dulcis prosiliens aqua siverè Petra fluens, sive in poculo, sive ex mandibulo asini, ad restinguendam sitim sufficit. Paenis subcinericius, mel agreste possunt te fortem reddere aequè ac cibus splendi-dissimus. Hyperius.; things are as we phancy them. p. 267Ever since the fall the phancy is distempered; God saw that the imagination of the thoughts of his heart were evill **Gen. 6. 5Gen 6:5. Phancy looks through wrong spectacles; pray that God will sanctifie your phancy; a lower condition would content, if the minde and phancy were set right. Diogenes preferred his Cynical life before Alexanders royalty; he phancied his little cloyster best. Fabricius a poor man, yet despised the gold of King Pyrrhus.

—Contentus honesto

Fabricius parvo spernebat munera regum:

Sudabatque gravi Consul Serranus aratro. Claud. l. 1.

Could wee cure a distempered phancy, we might soone conquer a discontented heart.

p. 268SECT. 14.

14. Rule. Consider how little will suffice nature.

The body is but of small continent, and is easily recruited. Christ hath taught us to pray for our daily bread; Parvaseges satis est, nature is content with a little; foreign, not to thirst, not to starve is enough, saith Gregory Nazianzen, meat and drinke is a Christians riches, saith St. Hierome **Cibus & potus sunt divitiae Christianorum.; and the Apostle saith, Having food and raiment, let us be content.

—O prodiga rerum

Luxuries, nunquam parvo contenta paratu,

Et quaesitorum pelago, terrâ que ciborum

Ambitiosa Fames, & lautae gloria mensae.

Discite quàm parvo liceat producere vitam,

p. 269Et quantum natura petat.—

Lucan. l. 4. Pharsal.

The stomack is sooner fill'd then the eye; How quickly would a man be content, if he would study rather to satisfie his hunger then his humour?

SECT. 15.

15. Rule. Beleeve the present condition is best for us.

Flesh and blood is not a competent judge. Surfeited stomacks are for banqueting stuffe; but a man that regards his health, is rather for solid food. Vaine men fancy such a condition best, and would flourish in their bravery; whereas a wise Christian hath his will melted into Gods will, and thinks it best to be at his finding. God is wise, he knowes whether we need food, or physick; and if wee could acquiesce p. 270in providence, the quarrell would soon be at an end. O, what a strange creature would man be, if he were what he could wish himself? Be content to be at Gods allowance. God knowes which is the fittest pasture to put his sheep in; Sometimes a more barren ground doth well, whereas rank pasture may rot. Doe I meet with such a crosse? God shewes me what the world is; he hath no better way to weane me, then by putting mee to a step-mother. Doth God stint me in my allowance? he is now dieting me. Do I meet with losses? it is that God may keep me from being lost. Every crosse winde shall at last blow mee to the right port. Did we beleeve that condition best which God doth parcell out to us, we should chearfully submit, and say; The lines are fallen in pleasant places.

p. 271SECT. 16.

16. Rule. Doe not too much indulge the flesh.

Wee have taken an oath in Baptisme to forsake the flesh. The flesh is a worse enemy then the devil; it is abosome traitour: A bosom-traitour.an enemy within is worst. If there were no devil to tempt, the flesh would be another Eve to tempt to the forbidden fruit. Oh take heed of giving way to it; whence is all our discontent, but from the fleshly part? The flesh puts us upon the immoderate pursuit of the world; it consults for ease and plenty; and if it be not satisfied, then discontents begin to arise. Oh, let it not have the reines, martyr the flesh; in spirituall things the flesh is a sluggard, in secular things an Horsleech, crying, Give, give. The flesh is an p. 272enemy to suffering**Non durum est quod patimur, sed molles sumus. Seneca., it will sooner make a man a Courtier then a Martyr, Oh keep it under; put its neck under Christs yoke, stretch and naile it to his Crosse; never let a Christian look for contentment in his spirit, till there be confinement in his flesh.

SECT. 17.

17. Rule. Meditate much on the glory which shall be revealed.

There are great things laid up in heaven, Though it be sad for the present, yet let us be content in that it will shortly be better, it is but a while, and we shall be with Christ, bathing our souls in the fountaine of his love; we shall never complain of wants or injuries any more; our crosse may be heavie, but one sight of Christ will make us forget all our former sorrowes. There are two things should give contentment.

1. That God will make us able to p. 273bear our troubles**1 Cor. 10. 13. Chrysost.1 Cor 10:13. God, (saith Chrysostome) doth like a Lutenist; who will not let the strings of his Lute be too slack, lest it spoile the musick; nor will he suffer them to be too hard stretched, or serued up, lest they break: So doth God deal with us, he wil not let us have too much prosperity, lest this spoile the musick of prayer and repentance; nor yet too much adversity, lest the spirit faile before him, and the soules which he hath made **Isa. 57. 16.Isa 57:16.

2. When we have suffered a while **1 Pet. 5. 10.1 Pet 5:10, we shall be perfected in glory; the Crosse shall be our ladder by which we shall climbe up to heaven. Be then content, and the scene will alter. God will ere long turn our water into wine; the hope of this is enough to drive away all distempers from the heart. Blessed be God, it will be better: We have no continued City here **Heb. 13Heb 13, therefore our afflictions cannot continue. A wise man looks still to p. 274the end: The end of the just man is peace **Psal. …7. 37.Ps 7:37. Me thinks the smoothnesse of the end should make amends for the ruggednesse of the way. Oh eternity, eternity! think often of the Kingdome prepared. David was advanced from the field to the throne. First he held his Shepherds staffe, and shortly after the royall Scepter. Gods people may be put to hard services here; but God hath chosen them to be Kings, to sit upon the throne with the Lord Jesus. This being weighed in the balance of Faith, would be an excellent meanes to bring the heart to contentment.

SECT. 18.

18. Rule. Be much in Prayer.

The last Rule for Contentment is, Be much in Prayer. Beg of God that he wil work our hearts to this blessed frame; Is any man afflicted, let him pray: **Jam. 5. 13.Jas 5:13. So, is any man discontented, p. 275let him pray. Prayer gives vent. The opening of a vein, lets out the bad blood: When the heart is filled with sorrow and disquiet prayer lets out the bad blood. The key of prayer oiled with teares**… lachrymis egeritúr que dolor., unlocks the heart of all its discontents. Prayer is an holy spell or charme to drive away trouble; Prayer is the unbosoming of the soule, the unloading of all our cares in Gods brest, and this ushers in sweet contentment. When there is any burden upon our spirits by opening our minde to a friend, we finde our hearts finely eased and quieted. It is not our strong resolutions, but our strong requests to God which must give the heart case in trouble; by Prayer the strength of Christ is brought into the soule; and where that is, a man is able to go through any condition. Paul could be in every state content; but that you may not think hee was to do this of himself, he tells you, that though p. 276he could want and abound, and foreign, doe all things **foreign. Chrysost.; yet it was through Christ strengthening, him Phil. 4. 13. 'Tis the childe that writes, but it is the Scrivener guides his hand. St. Paul arrived at the hardest duty in Religion, viz. Contentment; but the Spirit was his Pilot, and Christ his strength, and this strength was ushered in by holy prayer. Prayer is a powerfull Oratour, Constantine the Emperour, as he did write Christs Name upon his door, so he did invoke his Name in his closet**Eusebius.. Prayer is an exor… with God, and an exoroist against sin. The best way is to pray down discontent▪ What Luther faith of Concupiscence I may say of Discontent; Prayer is a sacred Leech**Oratio est hirudo animae. to suck out the venome and swelling of this passion. Prayer composeth the heart, and p. 277brings it into tune. Hath God deprived you of many comforts? blesse God that he left you the Spirit of Prayer.

Use. 6. The last use is of comfort,Use. VI. Consolation. or encouraging word to the contented Christian. If there be an heaven upon earth, thou hast it. O Christian, thou may'st insult over thy troubles, and with the Leviathan laugh at the shaking of a spear,Job 4. 1. 29Job 4:1Job 4:29 Iob 41. 29. What shall I say? thou art a crown to thy profession; thou dost hold it out to all the world, that there's vertue enough in Religion to give the soule contentment. Thou shewest height of grace. When grace is crowning, it is not so much for us to be content; but when grace is conflicting, and meets with crosses, tentations, agonies; now to be content, this is a glorious thing indeed.

To a contented Christian, I shall say two things for a farewell.

First, God is exceedingly taken p. 278with such a frame of heart. God saith of a contented Christian, as David once said of Goliahs sword, There is none like that, give it me, 1 Sam. 21. 9. If you would please God, and be men of his heart, be contented. It is said that Rebecca made Isaac savoury meat, such as her husband loved; would ye give God such a dish as he loves? bring him this of Contentment. The Musician hath many lessons to play, but he hath one above all the rest: There are many lessons of holy Musick that delight God, the lesson of repentance, humility, &c. But this lesson of Contentment is the sweetest lesson that a Beleever can play. God hates a froward spirit.

Secondly, the contented Christian shall be no loser. What lost Iob by his patience? God gave him three times as much as he had before. What lost Abram by his contentment? he was content to leave his Countrey at Gods call; the Lord p. 279makes a Covenant with him, that he would be his God, Gen. 17. Hee changeth his Name; no more Abram, but Abraham the Father of many Nations. God makes his feed as the Starres of heaven; nay, honours him with this title, The Fatther of the Faithfull. The Lord makes known his secrets to him,Gen. 18. 17.Gen 18:17 Shall I hide from Abraham the thing that I will do? God settles a rich inheritance upon him, that land which was a type of heaven, and afterwards translated him into the blessed Paradise. God will be sure to reward the contented Christian. As our Saviour said in another case to Nathaniel, Because I said I saw thee under the fig-tree, beleevest thou? thou shalt see greater things then these. John 1. 50.John 1:50So, I say, Art thou contented (O Christian) with a little, thou shall see greater things then these▪ God will distill the sweet influences of his love into thy soule: Hee will raise p. 280one in the cru…e; and when that is done, he will crowne thee with an eternall enjoyment of himselfe; he will give thee Heaven, where thou shalt have as much contentment as thy soule can possibly thirst after.

FINIS.