Doctrine of Contentment, Chapter 4
CHAP. IV.Chap. 4. Wherein are handled four Arguments to perſwade to Contentment.
Conſiſting of four Arguments to demonſtrate the truth of the Doctrine, and perſwade us to Contentment.
SECT. 1.
Conſiſting of two demonſtrative Arguments.
IN the fourth place let us aſſigne ſome Head 4.Arguments for the demonſtration of the Doctrine, That it is our obliged duty to labour after a Contented mind, and acquieſ…e quietly in that preſent ſtation and condition, wherein God is pleaſed to ſet us in this preſent world. For the demonſtration of the truth of the Doctrine I ſhall inſiſt on a fourfold Argument, drawn from Gods All-ſufficiency and Wiſdom, from the benefits which accrue from Contentment of mind, and the miſchiefs which proceed from diſcontent.
The firſt Argument is drawn from Gods Arg. 1. drawn from Gods Allſufficiency.All-ſufficiency. He is Omnipotent; and the Abſolute Sovereign Commander of heaven and earth: all creatures are at the command and diſpoſe of God: all the cattel upon a thouſand mountains are at Gods command. Pſal. 50. 10, 11. Every beaſt of the foreſt is mine, and the cattel upon a thouſand hills. I know all the fowls of the mountains, and the wild beaſts of the field are mine. And as all cattel are at Gods command and diſpoſal, ſo are all granaries at Gods command, and when he ſpeaks the word they ſhall yield food and ſuſtenance to his people. All treaſures are at Gods diſpoſal to enrich a people: and all magazines are at Gods diſpoſal to defend a people. God is not onelyonly potent and able to do ſome things, but omnipotent, and able to do all things, Gen. 17. 1. God appeared to Abraham Pronuncia… Deus ſe ad protegendum Abram ſatìs habere virtutis, quia …unquam aliter conſiſt… fides noſtra, quàm dum certò perſuaſi unicum Dei praeſidium nobis ſufficere, quicquid ſaluti noſtrae in mundo adverſum eſt ſecurè deſpicimus. Calv.and ſaid, I am the All-ſufficient God, walk before me and be thou perfect. Luther Eſto, diabolus ſit maguipotens, nunquam orit omnipotens. Luth.ſaid of the devil, Although he be able to do great things, yet he cannot do all things. But herein conſiſts the Chriſtians ſtrong ground of conſolation, Rev. 19. 6. The Lord God omnipotent reigneth. Though we live in an iſland encompaſſed round about with ſeas, yet that the Lord reigneth is unto us ſtrong ground of ſecurity and protection. For ſo ſaith the Pſalmiſt, The Lord reigneth, Pſal 97. 1.let the earth rejoyce: let the multitude of iſles be glad thereof. God incouraged Abraham to the leading of an holy life from the conſideration of the Omnipotency and All-ſufficiency which was promiſed, Gen. 17. 1. I am the Almighty God, Elſhaddai, Allſufficient. This one promiſe is of higher valuation then all the kingdoms of the world, and the glory of them. And Abraham had experimental knowledge of Gods all-ſufficiency, when he left his native countrey at Gods command, and went into the land of Canaan: as ſoon as he came into Canaan there was a famine in the land, Gen. 12. 10. yet God graciouſly ſuſtained him, and kept him and his great family alive in a time of famine. Afterward he went into Egypt, and there the beauty of Sarah became a ſnare, whereupon Abraham took an indirect courſe which was no leſs then equivocation, v. 12. but thinking thereby to eſcape one danger he fell into a greater danger, and expoſed his wife to a greater hazard, v. 15. But the power and mercy of God eminently appeared in a ſeaſonable reſcuing of Abraham from all dangers, v. 16. v. 20. This without all queſtion was a great inſtance of the All-ſufficiency of God: but a greater inſtance was put forth in the caſe of Iſaac: for Iſaac the ſon of the parents old age, the ſon of the promiſe, the beloved ſon, the onelyonly ſon was appointed for ſlaughter by Gods command, Gen. 22. 2. Take now thy ſon, thine onelyonly ſon Iſaac, whom thou loveſt, & get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. This was a difficult command contrary to fleſh and bloud, a great trial of Abraham's obedience. We read not that Abraham acquainted Sarah with the command, neither did he himſelf make the leaſt demurr, or enter into the leaſt diſpute againſt it, but he yielded preſent and cheerful obedience thereunto, for ſo we read, Gen. 22. v. 10. And Abraham ſtretched forth his hand and took the knife to ſlay his ſon: now what was that which quieted and ſupported the heart of Abraham, but the conſideration of Gods All-ſufficiency. The ſame God who gave him Iſaac was able to preſerve him: ſee how ſtrenuouſly the faith of Abraham acted. Heb. 11. 17, 18, 19. By faith Abraham when he was tempted offered up Iſaac, and he that had received the promiſe foreign recepit, neque mactavit, neque recepit ex morte, ſed cùm id facturus fuerit, perinde eſt ac ſi mact âſſet, ac rurſum in vitam revocatum recepiſſet, hoc eſt quod dicit foreign. quòd ipſa res non facta ſit, ſed facta eſſe videatur. Clariùs, foreign (i. e.) foreign, per imaginem quandam reſuſcitationis ex mortuis, jam enim mortuus erat in ſua & patris opinione. Grot.offered up his onelyonly begotten ſon, of whom it was ſaid, that in Iſaac ſhall thy ſeed be called, accounting that God was able to raiſe him up even from the dead, from whence alſo he received him in a figure. And hereunto may be added the queſtion of Moſes, (which was in him a ſin of unbelief) Numb. 11. 22. Shall the flocks and the herds be ſlain for them to ſuffice them? or ſhall the fiſh of the ſea be gathered together for them to ſuffice them? But obſerve what anſwer God gives to Moſes, v. 23. And the Lord ſaid unto Moſes, Is the Lords hand waxen ſhort? Thou ſhalt ſee now, whether my word ſhall come to paſs unto thee, or no. Amaziah propounds a queſtion of diſtruſt and perplexity, but the Prophet gives him a full and ſatisfactory anſwer, 2 Chron. 25. 9. And Amaziah ſaid to the man of God, but what ſhall we do for the hundred talents, which I have given to the army of Iſrael? And the man of God anſwered, The Lord is able to give thee much more then this. If then we would frequently and in good earneſt make it our buſineſs to meditate on the power and All-ſufficiency of God, and beleeve that God is always and throughly able to help, relive and ſuccour us in all our ſtraits; we ſhould upon ſuch deliberate conſiderations, reſolve to ſit down quietly under various diſpenſations, and cheerfully ſubmit and reſigne our wills, to the diſpoſing and ordering will of a wiſe and Omnipotent Lord God: but when people yeeld to the temptations of a diſtruſtful murmuring ſpirit, and thereupon preſume to call the power and providence of God into queſtion, and repine at Gods dealings, then they utterly undo themſelves, and inſtead of eaſing themſelves of preſent burdens, they add to themſelves far greater and weightier burdens too heavy for them to bear. If then we would be good proficients in the art of divine Contentment, we muſt beleeve this fundamental truth, That God is All-ſufficient.
A ſecond Argument is drawn from the Arg. 2. drawn from the wiſdom of God.Wiſdom of God. The wiſdom of God continually puts forth it ſelf in the ordering and governing of all the affairs of the univerſe. And queſtionleſs the dividend and portion which God allows, is the beſt portion which any man can have, and what any enjoy is James 1. 5. foreign.from God, who giveth liberally to all men and upbraideth not. What wicked men poſſeſs is by common donation and ordinary providence; Exlargitate Dei, they partake in a great meaſure of Gods liberality. They have their portion in this life, and the riches, Pſal. 17. 14.honours and pleaſures of this terreſtrial world is all the heaven they ſhall have: and if we enter upon deliverate conſiderations, by what means wicked men come by their riches, and how they purchaſe earthly riches with the loſs of their heavenly-bornbeing ſouls, we have no cauſe to envy the proſperity of ungoldly men. How many are there, who by oppreſſion, couſenage, extortion and forgeries, compaſs to themſelves great eſtates? they add houſe to houſe, and call them by their own names, and raiſe their buildings upon the ruines of others, even of widows, orphans, and others unable to defend themſelves; ſo that might many times prevails above right. But theſe men verifie an old proverb, in being peny wiſe and pound fooliſh: for by overbuſying themſelves to heap up tranſient and periſhing riches, they loſe a durable ſubſtance (i. e.) eternal riches, and being over ſolicitous for riches in this world, they loſe the riches of heaven in a better world to all eternity. David was a while at a ſtand, and ſtumbled at the proſperity of the wicked, Behold (ſaith he) theſe are the ungodly Pſal. 73. 12, 13.who proſper in the world, they increaſe in riches, verily I have cleanſed my heart in vain, and waſhed my hands in innocency. But David corrects himſelf and goeth into the Sanctuary, and there his judgement is ſet right, Until I went into the Sanctuary of Pſal. 73. 17, 18.God, then underſtood I their end. Surely thou didſt ſet them in ſlippery places, thou caſteſt them down into deſtruction. The Prophet Jeremiah was much perplexed about the ſelfſame thing. He pleads and expoſtulates the caſe with God after this manner, Righteous Jer. 12. 1, 2.art thou, O Lord, when I plead with thee, yet let me talk with thee of thy righteous judgements, wherefore doth the way of the wicked proſper? wherefore are all they happy that deal very treacherouſly? Thou haſt planted them, yea they have taken root, they grow, yea they bring forth fruit, Thou art near in their mouth, yet far from their reins. But none have cauſe to envy them, if they obſerve how the Prophet prayeth againſt them, Pull them out like ſheep for the Jer 12. v. 3.ſlaughter, and prepare them for the day of ſlaughter.
But though wicked men have a liberal ſhare in worldly riches, (and they have ſuch a right as no man may rob and defraud them;) yet godly men enjoy the things of this life by ſpecial providence, and by covenant-intereſt, and they have all the creatures ſanctified to them; for they enjoy Chriſt in the creatures: for ſo ſaith the Apoſtle, He that ſpared not his own Son, but delivered Rom. 8. 32.him up for us all, how ſhall he not with him freely give us all things? Gods children have an ample Charter of immunities, (as the Apoſtle mentions) 1 Cor. 3. 22, 23. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods.
Queſt. But how are all things the intereſt of Saints?
Anſw. I anſwer, 1. Becauſe they have an intereſt in Chriſt, and ſo they hold all in capite, in their head Chriſt, and this of all others is the beſt tenure. 2. They have a promiſe of all. They have promiſes of Chriſt, of his Spirit, and of heaven, and all the promiſes are yea and Amen, (i. e.) 2 Cor. 1. 20they are ſure and certain, not off and on, not faſt and looſe, but firm, and ſure and ſtedfaſt; theſe are precious promiſes. 3. The 2 Pet. 14. foreign.Saints have all by donation, and what can be ſurer and better title then free gift? what can be ſo ſure as the free gift of the omnipotent Lord God? Chriſt hereupon comforts his children, and encourageth them againſt all diſtruſtful cares and fears, Luke 12. 32. Fear not little flock, for it is your foreignFathers good pleaſure to give you the kingdom. Here is nothing of merit, but all of mercy: nothing to be aſcribed to mans free will, but all muſt be aſcribed to Gods free grace. I ſhall add onelyonly one more appoſite Scripture to prove all things to be by Gods free donation, and that is an excellent and choice promiſe, Pſal. 84. 11. For the Lord God is a ſun, and a ſhield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. 4. The ſaints have poſſeſſion of all, and ſo all is theirs, Joh. 3. 36. He that beleeveth on the Son hath everlaſting life. All Gods children have the earneſt of their inheritance, and ſome firſt-fruits and fore-taſts of heaven. They have heaven inchoative begun in an holy life and converſation in this world, and they ſhall have it perfective in glory and happineſs in another world. Not a bit of bread which a true beleever eats, but he begs Gods bleſſing upon it; and as he prays, that God would give him his daily bread and ſanctifie the uſe of it to him, ſo eſpecially he prays that God would give him Chriſt the Bread of Life. Let us then Joh. 6. 35.ſeriouſly conſider, that whatſoever God giveth to one or other, he gives in wiſdom. To one he gives more, to another he gives leſs, and yet for moſt wiſe ends and purpoſes. God knows what is better for every one of us, then we can know for our ſelves. Doth not experience teſtifie how many being overcome by the temptations of proſperity are utterly undone, for that their plenty and riches have become ſnares to them? For they grow wanton and luxurious in the abundance of outward things, and ſo in their fulneſs they forget God, and are like thoſe ſwine that eat the maſt, but never look up to the tree, from whence they receive them. And many there are, who when they were in a meaner condition could never beleeve, neither did it ever enter into their hearts to think that they ſhould carry things ſo proudly and inſolently as they do, being advanced to a higher condition. None ſufficiently know their own hearts, and how proſperity will puff them up. Dic mihi ſi fuer is tu leo, qualis eris. Captain Hazael abhorred the thoughts of doing that, which he boldly ventur'd upon, when he was King Hazael. It uſually 2 Kings 8. v. 12, 13.ſo falls out, that ſome are far better in a meaner condition, then they are after they are promoted to a higher condition: ſo that thoſe riches and honours, which (if well improved) might have been for their welfare, through abuſe and miſemployment prove unto them occaſions of falling. Now God in wiſdom orders all things, and allotteth unto us ſuch a dimenſum and portion, which he knoweth fitteſt for us. A wiſe phyſician diets his patient, and preſcribes unto him, leſt he ſhould take that which might be hurtful unto him. So doth the wiſe God of heaven and earth give us convenient food, ſuch as is moſt ſuitable to our condition. If we then ſeriouſly meditate on the wiſe diſpoſing providence of our gracious God, we ſhall bear all diſpenſations with a quiet and contented frame of ſpirit, and in all things ſubmit and reſigne our wills unto the will of God, accounting his will good, acceptable and perfect. Rom. 12. 2.The grand duty incumbent upon us is this, to make a good improvement of one or more talents wherewith God inſtructeth us, and to order our affairs with diſcretion, and to endeavour to be thankful for what we have; ſo (through the grace of God) we ſhall be good practitioners and proficients in this excellent art of divine Contentment.
SECT. 2.
Conſiſting of a third and fourth Argument.
I Proceed to a third Argument, to engage Arg. 3. drawn from the benefits coming from Contentedneſs.to Contentedneſs of ſpirit, and this is drawn from thoſe ſingular benefits accruing from Contentment. Argumentum ab utili is uſually a prevailing piece of Rhetorick, and by this the Oratour perſwades his auditours to approve of what he commends unto them.
There is a twofold benefit or emolument ariſing from a Contented mind, viz. upon a temporal and ſpiritual account.
1. Upon a temporal account. All the 1. Upon a temporal account, Contentedneſs of mind brings great benefits.outward accommodations of this world whether they be riches, or honours, or relations, &c. are much ſweetned to us, and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of ſpirit. No man ſleeps ſo ſweetly as a contented man, Eccleſ. 5. 12. The ſleep of a labouring man is ſweet whether he eat little or much, but the abundance of the rich will not ſuffer him to ſleep. A Contented man eateth his meat ſavourily, and reliſheth ſweetneſs in hard meat and courſe fare: his heart is merry, and a good conſcience is a cauſe of true mirth. Hence ſaith the wiſe man, He that is of a Prov. 15. 15.merry heart hath a continual feaſt. Solomon made a magnificent feaſt for ſeven days, and Ahaſuerus made a feaſt for one hundred and fourſcore days: but he that feaſts with a good conſcience keeps a feaſt every day. A Contented man goeth on cheerfully in the works of his calling, with ſuch a calm and ſedate ſpirit, as he is neither puft up with proſperity, nor caſt down by adverſity: inſomuch that ſuch a man though of a mean eſtate enjoys all that he hath, be it leſs or more, more comfortably then a mal… contented perſon, who hath in his poſſeſſion thouſands of gold and ſilver. It is not the high and honourable condition, nor the rich and wealthy condition, that can render a mans life pleaſant and comfortable; but it is Gods bleſſing that maketh rich, and adds no ſorrow to it. I have read how a learned Heathen deſcribes a happy man thus, He is not happy who hath all that he deſires, Beatus eſt, non qui habet quae cupit, ſed qui non cupit quae non habet Sen. Et minùs haec optat, qui non habet. Juven. Satyr. 14.but he is happy who deſires not what he hath not. Take then a ſurvey of contented perſons, who have learned this rare art of Contentment, and you ſhall ſee that they live comfortably, and enjoy that little that they have with more ſatisfaction and complacency then multitudes who have more pounds, then the other hath pence. Wherefore to eat and drink and ſleep with a merry heart, and to follow the works of our calling with cheerfulneſs of ſpirit, the ready way is to put in practice that excellent leſſon of the Apoſtle, I have learned (ſaith Phil 4. 11…he) in whatſoever ſtate I am, therewith to be content. For he is the wiſe man, and thrives beſt in whatſoever he ſets his heart and hands unto, who hath learned this choice leſſon of Contentment. And thus upon a temporal account great is the benefit which contentment produceth.
2. Upon a ſpiritual 2 Upon a ſpiritual account Contentment brings great benefit.account much benefit ariſeth from a contented ſpirit. For inſtance, in hearing, a meek and quiet frame of heart much conduceth to our profiting by the word of God. For ſo ſaith the Apoſtle, Wherefore lay apart all filthineſs and James 1. 21.ſuperfluity of naughtineſs, and receive with meekneſs the engraffed word, which is able to ſave your ſouls. When a man comes to hear a Sermon with a quiet and calm ſpirit, O what wonderful effects hath the Word upon ſuch a perſon; hereby his attention and intention are quickned: the affections are ſet in right order, and the memory is retentive. I may give another inſtance in prayer, When diſcontented perplexing thoughts are driven away, (as Abraham Gen. 15. 11.drave away the fowls, which ſome apply to vain diſtracting thoughts) then are Chriſtians prepared to pour out their hearts to God in prayer. So likewiſe for meditation, that I may call an up-hillduty, whereby a Chriſtian aſcends from earth to heaven in divine contemplations. There is no greater obſtacle to divine meditation then a perplexed ſpirit intangled with variety of worldly incumbrances. Wherefore ſuch perſons as delight in meditation retire themſelves as Iſaac did, (as we read of him) And Iſaac went out to meditate in the field at Gen. 24. …3.even-tide. Serenity and ſettledneſs of mind do very much conduce to the profitable exerciſe of meditation: but when the hurry of the world, and the carking and vexatious cares about it ſurprize our hearts, and take poſſeſſion of them, then we become altogether as unfit and indiſpoſed for meditation, as a bird is for flying, either when an heavy ſtone is tied to her leg, or elſe when ſhe is entangled by lime-twigs: if then we would learn to climb up the hill, and be in the mount with Moſes, and enjoy communion with God in the exerciſe of this divine art of meditation, we muſt in the mean time labour for a ſerious, compoſed and contented ſpirit, and abandon vexatious, diſcontented and carking cares. And thus upon a temporal and a ſpiritual account both, we ſhall be exceeding great gainers by being well inſtructed in this myſtery of Contentment, and by being diligent practitioners in this excellent art.
The fourth and laſt Argument ſhall be Arg. 4. drawn from the miſchiefs of diſcontent.drawn from the miſchiefs that proceed from diſcontent.
There is a threefold miſchief occaſioned by a diſcontented ſpirit, viz. to the body, to the eſtate, and to the ſoul.
1. Diſcontent is miſchievous unto the 1. Diſcontent is miſchievous to the body.body, for when a man is tortured with variety of diſcontented and vexing thoughts, his body is macerated with continual grief, and pines away till it become a very Skeleton. Though ſuch a male-contented man lie ſoft in a bed of Down, yet he feels no refreſhment there: becauſe he takes no more contentment upon ſuch a bed then a bed full of thorns. At his table, where is ſumptuous fare, choice and delicate food; yet all thoſe ſweet dainties are ſawced and ſowred with a fretting diſcompoſed ſpirit, ſo that his bread taſtes no better then gravel, and his cup taſtes as bad as poiſon. Wherefore any man will enjoy as much eaſe and delight, even when he is tortured upon a rack, and his bones are diſlocated upon a wheel, as he ſhall enjoy who is tormented with a repining, impatient and malecontented ſpirit. Sleep (which is called Pſal. 127. 2.beloved ſleep, and a great refreſhment to nature; yet it) refreſheth not ſuch a man. Bread and water which are the ſtay and ſtaff of a mans life, theſe nouriſh not, nor are digeſted; good and profitable company delight not, melodious muſick cannot pleaſe the ears, gaudy pageants cannot pleaſe the eye, when the heart is incumbred and toſt up and down, and the head troubled and diſquieted with variety of carking imaginations, nothing can give content. Jonadab asked Amnon, Why art thou being the Kings 2 Sam. 13. 4.ſon lean from day to day? So great, rich and honourable perſons in this world may have this queſtion propounded to them, Why are you being Nobles and rich Perſonages, ſo much macerated with grief and vexatious troubles? Is not this the reaſon, becauſe your hearts are unſetled and unſatisfied, and the pomp and vanities of the world ſit too heavy, and too cloſe and near unto your hearts? This is the main cauſe oft times, why the body doth inſenſibly pine away with fretting; becauſe the mind is ſo diſtracted with tumultuous perturbations, and perplexed with variety of earthly intanglements.
2. The miſchief of diſcontent evidenceth 2 The miſchief of diſcontent is to the eſtate.it ſelf to the eſtate of a diſcontented perſon. For by projecting, contriving and diſtracting himſelf about multitudes of buſineſs, he knows not how to fix upon any thing to any good purpoſe, or intent. So true is that obſervation of that great Hiſtorian, That diverſity of things breaks off Rerum diverſitas aciem intentiouis abrumpit. Florus.the edge of intention. What got that notorious fool mentioned in the Goſpel by plotting and contriving ways for the advancement of his eſtate, and taking of his fill in his imaginary delights and jollities. Luke 12. 16.He was on a ſudden diſappointed of his expectations, Luk. 12. 19. we read what he promiſed to himſelf, And I will ſay to my ſoul, Soul, thou haſt goods laid up for many years, take thine eaſe, eat, drink and be merry. But obſerve what became of him, v. 20. But God ſaid unto him, Thou fool, this night thy ſoul ſhall be required of thee, then whoſe ſhall thoſe things be, which thou haſt provided? And a particular application is made, v. 21. So is he that layeth up treaſure for himſelf, and is not rich towards God.3. Diſcontentedneſs is miſchievous to the ſoul.
A third and laſt miſchief (which I ſhall name) is this, That diſcontentedneſs of ſpirit is miſchievous to the ſoul; and ſuch a miſchief as redounds to the ſoul is the worſt miſchief of all. For it is an experimented obſervation that of all perſons there is none who more prejudice their own ſouls, then male-contented perſons: when they are in a Congregation, where the Word is preached, the entanglements of the world do ſeiſe ſo much upon them, ſo that they heed no more what the Preacher ſaith then the ſeats whereon they ſit. Theſe auditours are of the ſame temper as thoſe were, of whom the Prophet ſpeaks, Ezek. 33. 31. And they come unto thee as thy people cometh, and they ſit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they ſhew much love, but their heart goeth after their covetouſneſs. When they are admitted into conference with ſerious Chriſtians, by whoſe ſociety they might be gainers, then the cares of the world creep into their thoughts, and ſo diſturb them, inſomuch that all good diſcourſe is loſt upon them, and becomes like water ſpilt upon the ground, that cannot be gathered up again. Farther, in their private prayers the world ſteps in, and diſtracts them in the performance of that duty. And when they ſhould in a ſolemn manner at the Lords Supper keep their thoughts to the great buſineſs in hand, then the world interpoſeth, and diverts them from ſerious meditations. Experienced Chriſtians are ſenſible of theſe failings, and bewail them in their ſerious addreſſes to the throne of grace. Who is able to declare ſufficiently, how many are thoſe miſchievous conſequences which grow upon this root of diſcontent, which is a root of bitterneſs that brings forth nothing but gall and wormwood? It is evident by what hath been forementioned, that the body, eſtate and ſoul of a man are all exceedingly the worſe by reaſon of a diſcontented ſpirit.