Doctrine of Contentment, Chapter 5
CHAP. V.Chap. 5. Containing an uſe of Reproof and Examination.
Containing an Uſe of Reproof and Examination.
SECT. 1.
Containing an Uſe of Reproof.
HAving handled the Doctrinal part, I now proceed to particular application. Let us then reflect upon our ſelves in theſe five enſuing Uſes, viz. For Reproof, Examination, exhortation, direction and Conſolation.
The firſt uſe is for Reproof of all malecontented Ʋſe 1. For reproof of all malccontented ſpirits.ſpirits, who are meer ſtrangers to this neceſſary duty of Contentment. Although they have food and raiment, and peradventure of the beſt and choiceſt in both kinds; yet they have not copied out this excellent leſſon of divine Contentment. Hence the confluence of riches and honours, pleaſures and profits of the world are a heavy burden and vexation to them, becauſe they enjoy them not with a quiet and a cheerful mind. Now, that I may not ſtay in generals, I will propound particular inſtances, and ſo diſcover who are diſcontented and never ſatisfied, and ſo come within the verge of this Uſe of Reprehenſion.
1. All envious perſons are in an eſpecial 1 Envious perſons are diſcontented perſons.manner to be numbred amongſt diſcontented perſons. For becauſe others are greater and richer, and in higher eſteem then themſelves, therefore they torment, vex and fret themſelves: this ſin the Pſalmiſt forbids, Pſal. 37. 1. Fret not thy ſelf becauſe of evil doers, neither be thou envious againſt the workers of iniquity. Their doom he propheſieth, v. 2. For they ſhall ſoon be cut down like the graſs, and wither as the green herb. And the remedy to cure envy, is preſcribed, v. 3. Truſt in the Lord and do good, ſo ſhalt thou dwell in the land, and verily thou ſhalt be fed. The way to cure envy, is to put our truſt in God, and to go to him as to our ſtrong hold, wherein we may repoſe our confidence. Appoſite to this purpoſe is the charge of Solomon, Prov. 23. 17. Let not thine heart envy ſinners, but be thou in the fear of the Lord all the day long. The fear of God fixed in the heart is a ſpecial means to root out this weed of envy. But where the fear of God is wanting, envy doth increaſe and multiply. Whoever therefore willingly allows himſelf in this grand ſin of envy, he can never enjoy himſelf, nor any thing he poſſeſſeth comfortably: for though he hath a liberal portion of earthly things, yet he is ſtill hankering after more, projecting and contriving variety of ways, according to the dictates of his own fancy, how to add houſe to houſe, land to land, and one bag of gold or ſilver to another; and when he takes notice that ſome others are richer then himſelf, he envies and grudgeth them, and his heart riſeth againſt them; ſo that any mans proſperity is the eye-ſore of an envious man. If then we would learn this leſſon of divine Contentment, we ſhould pluck up root and branch this bitter and curſed weed of envy; for whereever envy grows, contentment cannot grow near it. Envy is ſo bad and miſchievous a neighbour, as it hates and expells contentment out of its coaſts. And contentment of ſpirit is ſo good a neighbour of it ſelf, as it neither deſires nor ſeeks after acquaintance and neighbourhood with envy. There is not a greater antipathy in nature between a wolf and a lamb, then there is in morality between an envious and a contented perſon. Envy and Contentment are inconſiſtent, and cannot keep a mutual intimacy and correſpondence together: ſtill there will be claſhing and heart-burning between them. Though Saul was a King, yet he could not enjoy himſelf contentedly, becauſe he envyed David for the commendation which the women gave him in their ſinging and dancing; and the envy of Saul brake forth into ſuch rage and fury, as to ſeek David's deſtruction. Saul's envy and malice were ſo exceeding great, that he envyed David his very life, and thought that his poſterity ſhould never thrive, as long as David lived, 1 Sam. 20. 31. For as long as the ſon of Jeſſe liveth upon the ground, thou ſhalt not be eſtabliſhed, nor thy kingdom. All the grandieur and preferments which Haman enjoyed were nothing, ſo long as Mordecai was alive. Though Mordecai then was an inconſiderable perſon, and lightly eſteemed of in Ahaſuerus his Court, yet Haman envied him his life. For in the confluence of his great preferments, he enters this proteſtation against his own contentment, Yet all this availeth me nothing, Eſth. 5. 13.ſo long as I ſee Mordecai the Jew ſitting at the Kings gate. Whereever envy is, there diſcontent lodgeth under the ſame roof.
2. Proud, ambitious, haughty ſpirited 2 Proud ambitio…s perſons are diſcon…ented perſons.perſons are to be reproved for their great diſcontent: for they are always puft up with ambitious aſpiring thoughts of climbing higher. They are not ſatisfied with their preſent condition, but ſtill purſue greater things for themſelves. This was a check to Baruch, Jer. 45. 5. And ſeekeſt thou great things for thy ſelf, ſeek them not. This was the ſin of ambition whereof thoſe Apoſtles were guilty, Luke 22. 24. And there was alſo a ſtrife amongſt them, which of them ſhould be counted the greateſt. A ſtrange thing Vix credibile tam luctuoſo tempore vaca…ſſe animos ambi…ioſo certamini. Grot.(as a learned Commentatour obſerves) that in ſuch a time of mourning, they ſhould be at leiſure for an ambitious contention. And if through infirmity good men be overtaken with this ſin of ambition, queſtionleſs ungodly great men drive a trade and habituate themſelves in pride and ambition. Suppoſe a great proud man abound in titles of honour, even ſo many as to clog his memory; yet notwithſtanding his proud ſpirit is inſatiate. Ceſaer and Pompey were of ſuch high ſpirits; inſomuch as one could in no wiſe brook, that the other ſhould be his equal, nor he brook, that the other ſhould be his ſuperiour. The Prophet Jeremy could propheſie nothing to the content of his proud …earers: for ſo we read, Jer. 43. 2. Then ſpake Azariah the ſon of Hoſhaiah, and Johanan the ſon of Kareah, and all the proud men, ſaying unto Jeremiah, Thou ſpeakeſt falſly: The Lord our God hath not ſent thee to ſay, Go not into Egypt to ſojourn there. A proud perſon is in no kind a contented man: for dignities and preferments, her thinks the greateſt he can get too little, and many preferments heaped on him, he reckons but as a very few. And as for favour and eſtimation in the world, a proud perſon thinks he can never be enough valued and applauded: his own glory he prefers before Gods glory, and chooſeth rather the praiſe of men then the glory of God. And as for ſpiritual matters, which moſt nearly concern the ſoul, none more diſcontented then a proud perſon; for he is ſo well conceited of himſelf, that he is too proud to learn; he deſpiſeth inſtruction, and thinks himſelf wiſer then the beſt of Teachers. If a proud opinionated man hear a plain powerful ſermon, he is not contented with the ſimplicity of the Goſpel, his palate is vitiated, and he cannot reliſh wholeſom food; he cannot content himſelf with the form of ſound words; but he affects curioſities of humane inventions, fragments of Poets, gleanings of Comedians, and ſuch like traſh he prefers before plain edifying preaching: ſo then look upon a proud perſon upon any account whatever, you ſhall find him a diſcontented man.
3. A third ſort of diſcontented Perſons 3 Covetous perſons are diſcontented perſons.(which come under this reproof) are covetous greedy worldlings, mammoniſts, who are earth'd and ſwallowed up with the immoderate love of the world. Theſe, though they have much of the world already, yet they are of ſuch a ravenous diſpoſition, as they are greedy after more. Their hunger and thirſt is after corn and wine, and they have a large graſp to hold together abundance of the worlds goods. A covetous man degenerates into a horſeleech, and uſeth the ſelf-ſame language Give, give. And upon a review, a covetous man is far worſe then the horſeleeches daughter; for when ſhe hath glutted her ſelf with abundance of bloud-ſucking, ſhe lets go her hold and falls off; but a covetous man is ſo far from falling off, as he falls faſter on, and therefore he falls upon new projects and devices to ſatisfie (though he will never be ſatiſfied) his devouring and ravenous appetite. Hell and the grave are never ſatisfied; no more can the hell and grave of an inordinate greedy deſire after the world ever receive any ſatisfaction.
There are two ſignificant words uſed by the Apoſtle to ſet forth covetouſneſs: one is foreign, and the other is foreign. Ex vi nominis ſignificat ſtudiū ſemper plus …abendi. Gerſh.The firſt word is foreign, which word ſignifieth having more; ſo that a covetous man is ſtill deſiring of more. And this deſire is immoderate, even with the loſs of others (as Beza obſerves.) Significat immodicam acquirendi cupiditatem, etia… cum aliorum de…r…mento. Beza in Luc. 12. 15.This man is rapax, greedy; to be compared to a greedy devouring wolf, or to a vulture and cormorant, ſwallowing up all he can get. If he may compaſs riches, he cares not how he comes by them, whether per fas vel nefas, quocunque modo rem, all is one to him; ſo he may ſwim, he cares not who ſinks; ſo he may ſtand, he cares not who falls; ſo he may be a gainer, he cares not who is the loſer. Wherefore he ſticks not, nor ſcruples at oppreſſion, rapi…e and violence, bribery, calumnies and unjuſt ſuits, ſacriledge, perjury, (for any thing he can ſwallow down, which may bring moſt griſt to his own mill.) And this man (though he eſcape the puniſhment of man oftentimes, yet) God brands him for an Idolater, Eph. 5. 3. Amongſt other choice qualifications of a Biſhop, one is—not greedy of filthy lucre, foreign. Covetouſneſs is a great ſin in any man, but more notorious in a Miniſter of the Goſpel. God abhorrs a Pſal. 10. 3.covetous man, and bars him out of heaven. The covetous are ranked amongſt the vileſt of ſinners, Know ye not, that the unrighteous 1 Cor. 6. 9, 10.ſhall not inherit the kingdom of God? Be not deceived, neither fornicatou…rs, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the kingdom of God.
Another word whereby covetouſneſs is expreſs'd is foreign—the love of money. foreign.And the Apoſtle tells us, that it is 1 Tim. 6. 10.the root of all evil, which while ſome coveted after, they have erred from the faith, and pierced themſelves through with many ſorrows. There is an emphatical word, foreign, Ad hoc ut poſthac evadendi emergendique facultatem non habeant. Oecumen in locum.which ſignifies ducking or plunging. Covetous muckworms are as it were duck'd and plunged over head and ears with the love of money, and therefore (unleſs a hand of mercy deliver them) they cannot eſcape without inevitable deſtruction. And ſuch a man whoſe heart is thus ſwallowed up with the love of the world, is as much tenax, to hold faſt what he hath already got, as rapax, ravenous and greedy after more. Who are there to be found of ſuch ſordid and penurious ſpirits, as covetous perſons? They ſit upon their riches, as Rachel ſat upon the ſtuff, not willing to riſe up from it. Gold and ſilver are the darlings which they hug in their boſoms. Job ſets a mark on them (as their ſpeech bewrays them) who ſay to the Job 31. 24.wedge of gold thou art our confidence. Wherefore a greedy penurious man grudgeth himſelf his neceſſary food and raiment. As by oppreſſing, griping and racking, he is a thief to the poor in robbing and ſpoiling of them, by a ſin of commiſſion; or otherwiſe by not relieving, not feeding, nor clothing them, which is a ſin of omiſſion; ſo he is a thief to himſelf, being not willing to allow Cupit hic gazis implere famem, n…c tamen omnis. plagu gemiferi ſufficit iſtri, nec tota ſitim L…dia vincit, &c. Sen. Trag. Herc. Oet.himſelf what is neceſſary and fitting for his eſtate and calling. And of all others, no man is ſo great a male-content, as a covetous muck-worm: for the more he hath, the more he craves; as the more fuel is added to the fire, it breaks forth into a greater flame: ſo more riches, as gold and ſilver, lands and revenues, when they are given unto a covetous man, they are like oyl caſt into the fire to make a greater blaze; he is ſtill diſturbed in his ſpirit, and perplexed with multitude of tumultuous thoughts, becauſe he hath not all that he deſires: ſo then it evidently appears, that covetouſneſs and contentedneſs are oppoſite, and can admit no terms of reconciliation; for one goeth out as ſoon as the other comes in.
4. A fourth and laſt ſort (which I ſhall 4. Murmurers are diſcontented perſons.mention) of diſcontented perſons, who fall under this reproof, are Murmurers, who are frequent in muttering, whining, and in uſing of querulous and reviling language, even to the traducing of divine providence, and repining at divine diſpenſations: becauſe they have not what they would have; they are ſo far from being thankful for that which they have, (and the leaſt that they have is infinitely more then they deſerve) as they exceedingly offend through murmuring, grudging and complaining for what they want. The Iſraelites highly provoked God in this kind, and deeply ſmarted for their provocation. Inſomuch as their example is a ſea-mark or monitory example, to beware of their ſin, leſt we partake of their puniſhments, 1 Cor. 10. 10. Neither murmure ye, as ſome of them alſo murmured, and were deſtroyed of the deſtroyer. The Iſraelites …brajd… of peeviſh and froward children, who (as we uſe to ſay) are never contented, neither full nor faſting. They were afflicted with hard bondage in Aegypt, and were forced to ſerve with rigour; ſo that all they did eat and drink was ſauced with hard ſervitude. But as ſoon as ever they had obtained their liberty, and were delivered from their Aegyptian bondage, and in the wilderneſs met with wants of bread and water, they fell a murmuring, and were ſo inſenſible of, and unthankful for their liberty reſtored, as that they preferred the garlick and onions of Aegypt, before their deliverance. Wherefore in a mutinous and rebellious manner, they combined againſt Moſes and Aaron, Numb. 14. 4. And they ſaid one to another, let us make a Captain, and let us return into Aegypt. None are more diſcontented then murmurers: Their thoughts are diſturbed, their devotions diſtracted, the works of their calling are neglected, their ſleep paſſeth from them, they reliſh no pleaſant taſte in their eating and drinking, becauſe their minds are diſquieted and unſatisfied. Hence it comes to paſs, that the tongue of a murmurer is ſet on fire of hell, becauſe he gives himſelf up to a habit of reviling and railing at others, becauſe they are in a more proſperous condition then himſelf. This murmuring language grows on that curſed root of unbelief, and diffidence of Gods promiſes and providences. Hence, from this ſin of murmuring ariſe ſo many fluctuating and tumultuous thoughts, and ſo many roving imaginations, which obſtruct the tranquillity of the mind, and diſorder the affections by putting them into a confuſion, or elſe ſetting the whole man in combuſtion.
SECT. 2.Uſe 2. For Examination.
Shewing who is the Authour of Contentment, and what are the Objects of Contentment.
I Proceed to a ſecond uſe, which ſhall be for Examination. Queſt. The queſtion is, Whether we have learned this divine and excellent art of Contentment?
Anſw. For a ſerious and deliberate anſwer to this queſtion, we muſt make enquiry into three things, and give anſwers accordingly. 1. We are to enquire of whom we muſt learn this great and choice leſſon of Contentment? 2. What is the object of Contentment? 3. What diſtinguiſhing characters may be ſet down, whereby we may know whether we have learned this excellent leſſon of Contentment, yea or no?
Queſt. 1 1. We muſt make enquiry, of whom we Of whom we muſt learn contentment.muſt learn this leſſon? The ground of enquiry is, becauſe every one cannot teach this leſſon of Contentment, and it is not commonly to be found. It is not an herb that groweth in every garden, but it is a plant of our heavenly Fathers plantation.
Anſw. I ſhall therefore firſt anſwer negatively, Given negatively and poſitively.where contentment is not to be found; then ſecondly, poſitively, where it is to be found. 1. Negatively, I ſhall produce an inſtance or two, where contentment cannot be had as,
1. Nature cannot teach us this leſſon. 1. Nature cannot teach contentment.Nature is corrupt, vitiated and depraved; for we are by nature inclined to all manner of inordinate affections, and the vergency of the heart is carried in a ſwift career after every luſt, as a boat in a full tide, which with the ſail hoiſed up is carried down the ſtream, with all manner of violence. Nature excites us to a greedy and eager purſuit after the world, and provokes the appetite to all inordinate and boundleſs deſires: inſomuch as a man may as eaſily fill a ſieve brim full with water, as fill up the diſorderly deſires of a natural man.
Secondly moral Education cannot teach 2 Moral education cannot teach contentment.a man this excellent leſſon of Contentment. Seneca though he wrote rare precepts and counſels for contempt of the world and for a contented mind, yet it is ſtoried of him, that he was a great Uſurer, and a greedy covetous man. All the grounds of contentment which Philoſophers give are of too low an elevation: For (ſaith a learned Doctour.) Their Topicks were taken from the Dr Saunderſons Serm. 2. ad Aulam. p. 116. fol.dignity of man, from the baſeneſs of outward things and m…tability of fortune, and from the ſhortneſs and uncertainty of life, and ſuch like other conſiderations as come within their own ſphere, uſeful indeed in their kind, but unable to build ſuch a pile or roof as they would build thereupon.
But as I have ſhewed negatively where contentment cannot be learned, I will now ſhew poſitively where it is to be learned, and of whom, viz. we muſt repair unto the Sanctuary and ſearch the holy Scriptures, and The holy Scriptures teach contentment.beſeech God to teach us to make a right application of them. We muſt be taught of God, and anointed by the Spirit of God, before we can learn the excellent leſſon of divine Contentment. St Paul though he was an Hebrew of the Hebrews, (i. e.) an Hebrew both by the father and mothers ſide; though he was bred up at the feet of Gamaliel, a learned Doctour and expoſitour of the law, and though he was one of the Phariſees, the ſtricteſt Sect amongſt the Jews (for the proverb was amongſt them, That if onelyonly two men were to be ſaved, one of them would be a Phariſee) yet notwithſtanding all theſe advantages St Paul had, he could learn this leſſon of Contentment no where elſe but in the ſchool of Jeſus Chriſt. Now it is the ſaving knowledge of Chriſt ſeated in the heart, and the image of Chriſt (which is righteouſneſs and holineſs) formed in the life and converſation, whereby a man is caſt into a new mould, which frames the heart into ſuch a ſerene and quiet temper, as notwithſtanding ſtorms and tempeſts are boiſterous without yet there is a marvellous calm within. So then queſtionleſs contentment is the gift of God: of him we muſt beg, he is the ſole donour of it. Contentment is a leſſon onelyonly taught in the ſchool of Chriſt: other teachers (whatſoever they may pretend) can never perſwade the heart to a quiet and ſettled repoſe and acquieſcence, but ſtill there will ariſe perturbations of the mind, which will ſet the whole man out of order. But Chriſt, who is the onelyonly Lord and Maſter, who hath ſovereign and abſolute command over the hearts and conſciences of all men, he can perſwade the heart and prevail with it effectually to be contented, acquieſce and reſt in him, as lines in their proper centre. Philoſophers ſpent much time in preſcribing precepts (which they call their Documenta) for the better ordering of the lives and converſations of mankind: but all their precepts reach no farther then the outward man: they medled not at all with the inward man: whereas contentment and diſcontentment ariſe from the mind, and from things within, rather then from things without; wherefore the wound is moſt uſually inward, and therefore more tormenting. The mind apprehends things after a different way, and as there is a different conception, content and diſcontent act accordingly. Now when the mind of a godly man is firſt placed on God, and wholly depends on him, and accounts God his riches, treaſure and honour; and accounts Chriſt all in all, then there abides contentment and tranquillity in abundance in that ſoul.
In the ſecond place (in handling this uſe) 2. The objects of Contentment.we are to propound an enquiry, What is the object of Contentment? I anſwer with the Apoſtle, Phil. 1. 11. I have learned in whatſoever ſtate I am, therewith to be content. The Apoſtle ſpecifies without any limitation, foreign, as if he ſhould thus inlarge himſelf; Be my eſtate what it is, indifferently high or low, rich or poor, proſperous or adverſe, yet I am ſenſible that all comes from the ordering and diſpoſing wiſdom of God; therefore I not onelyonly muſt of neceſſity bid my preſent condition welcome, but I am willing with cheerfulneſs to bid it welcome: not onley of neceſſity I yeeld and ſubmit to Gods providence, but I ſubmit with a ready and cheerful ſpirit; becauſe I know and acknowledge all Gods diſpenſations to be wiſe and holy, and it is my obliged duty to reſt ſatisfied, and bow my ſelf in ſubmiſſion to them. We muſt know that it is a point of wiſdom to learn contentment, as well in an higher as in a lower condition, in a great, as well as in a mean eſtate; in proſperity and confluence of riches, to bear them without pride, luxury and inſolence, is as difficult, as to bear a mean eſtate without murmuring, fretting and repining: wherefore it concerns us both in proſperity and adverſity to learn this excellent leſſon of Contentation.
1. We muſt be content in proſperity.1. We muſt be content in proſperity. Object. Anſw.
But it will be objected, who will not be content with a proſperous eſtate?
For anſwer there are many, who notwithſtanding they have abundance of riches and honours in this world, yet they enjoy not themſelves, but are very ſtrangers to this leſſon of Contentment: for the great ſhare they have of outward things, they vex and torment themſelves more by caſting about, and projecting how to add to their eſtates and improve their revenues, and advance themſelves and their poſterity to high promotions: ſo that frequently it comes to paſs, that a day-labourer who hath not a peny, but what he earns and enjoys, onelyonly enough to keep him alive from hand to mouth, he (I ſay) lives more contentedly, ſleeps more ſweetly, eats (though courſe diet) more heartily, then many great perſonages whoſe revenues are of ſeveral thouſands per annum: wherefore it is the duty of all ſuch who are in a proſperous condition in the world, to be thankful for the mercies they enjoy, and to honour God with their ſubſtance in doing good, and in diſtributing to …he neceſſities of ſuch as are in want, and in the height of their riches to labour for a quiet, fixed and compoſed frame of ſpirit.
2. Let us be contented in adverſity. 2 We muſt be content in adverſity.Now is the time of trial, amidſt varieties of loſſes, croſſes, poverty and diſappointments, to bear up the ſpirit with patience and learn the leſſon of contentment. An even ſedate frame of ſpirit amidſt variety of diſpenſations, will much conduce to the learning of this choice art of Contentment: for he that can moderate and bound himſelf in days of proſperity, and not ſurfet of the ſweetneſs thereof, he will be the better inabled to bear the bitterneſs of adverſity. A heart fixed, truſting in God, hath made a good proficiency in this even frame and ſettled temper of ſpirit: this man fears no bad news, for his heart is above them. The Pſalmiſt gives him this character, Pſal. 112. 7. He ſhall not be afraid of evil tidings, his heart is fixed truſting in the Lord. It is an obſervable ſaying of the Oratour, Praeclara eſt aequabilit as Ci…. Offic.in omni vita, & idem ſemper vultus eadémque frons. Many trials we muſt expect and prepare for: becauſe afflictions are the common lot of Gods people, and we muſt through many tribulations enter into Act. 14. 22.the kingdom of God. Wherefore the duty incumbent on us is this, That no man ſhould 1 Theſſ. 3. 3.be moved by theſe afflictions▪ for your ſelves know that we are appointed thereunto. How many and manifold are the afflictions that befall mens eſtates: many have ſuſtained great loſſes by fire, being burnt out of houſe and home: many are impoveriſhed by the rot of cattel; others are undone by decay of trade, others have been undone by perfidious careleſs ſervants, and many have been great ſufferers in times of war, being ſpoiled of their goods by rapine and violence, and others have been much loſers by high-way robbers, ſo that many of conſiderable eſtates before, are reduced to poverty, and may take up the complaint of Naomi, Call me not Naomi, call me Marah; Ruth 1. 20, 21,for the Almighty hath dealt very bitterly with me, I went out full, and the Lord hath brought me home empty again, why then call ye me Naomi, ſeeing the Lord hath teſtified againſt me, and the Almighty hath afflicted me? Times of affliction are times of trial, and read unto us neceſſary and ſerviceable lectures of contentment. Many ſore afflictions befall our bodies: and ſome are troubled with variety of diſeaſes. Every one meets with one diſeaſe or other, as an alarm to warm him of the frailty and ſhort continuance of his life upon earth. When the ſtone, ſtrangury, cholick, gout, tooth-ach, feavers, and ſuch other like diſtempers rage in their extremity, then patience, meekneſs and contentedneſs afford great help and aſſiſtance to bear thoſe burdens with more facility; for hereby the diſeaſe is more mitigated and leſs painful. But on the contrary, raging, fretting and vexing under pains and anguiſh adds more fuel to the flame, and in ſtead of leſſening aggravates the grief more and more. But of all griefs and ſorrows none are ſo ſad and painful as inward wounds, ſuch as are wounds of conſcience. The ſpirit of a man will ſuſtain his infirmities, Prov. 18. 4.but a wounded ſpirit who can bear? Such a time eſpecially (when the arrows of the Almighty ſtick faſt in a man, and an awakened conſcience cries loud againſt the ſinner) not excluding other times, requires the exerciſe of faith and patience, and ſetting of the ſpirit of prayer on working, and reſigning of our wills to the will of God in every thing. The duty incumbent on us is fully expreſs'd, Iſai. 50. 10. Who is among you that feareth the Lord, that walketh in darkneſs and hath no light, let him truſt in the name of the Lord, and ſtay upon his God. Although for the preſent, God may reſpite an anſwer of peace to his own children, yet his deferring is no denial. He will ſpeak peace in his own appointed time: after he hath prepared and ſeaſoned his people for the reception of ſo great a mercy, he will ſend it them, Pſal. 85. 8. I will hear what God the Lord will ſpeak; for he will ſpeak peace unto his people, and to his ſaints; but let them not turn again to folly. Though God may hide his face from his own people for a time, and his hiding may cauſe much grief and trouble to them, yet in his good time, he will lift up the light of his countenance upon them. Our duty then is, to watch and pray, and act faith on promiſes, and quietly and ſubmiſſively yeeld up our wills to the will of God. Although at preſent there be no dawning of comfort, yet a clear ſunſhine will break forth. Let us then make particular application of theſe Scripture cordials, …ſal. 97. 11. Light is ſown for the righteous, and joy for the upright in heart. There is ſome conſiderable interval of time between ſeed time and harveſt, wherefore as the husbandman muſt wait patiently for the appointed time of harveſt, ſo muſt a true beleever wait Gods appointed time. Light and gladneſs are ſown, true beleevers ſhall reap the benefit thereof in Gods own convenient time. Another Scripture cordial is Pſal. 112. 4. Unto the upright there ariſeth light in darkneſs. O Chriſtian, labour for uprightneſs, (i. e.) ſincerity, and aſſure thy ſelf, that the light of Gods countenance will diſpell thy darkneſs, and his conſolations will cheer up and revive thy ſpirit abundantly.
SECT. 3.
Containing four ſigns and Characters of contentment.
I Proceed to a third enquiry, what ſigns 3. Enquiry, what be the ſigns of contentment.and characters may be given, whether we have learned this excellent art of Contentment, yea or no? For ſatisfaction to this enquiry, I ſhall ſet down certain foreign, or diſtinguiſhing ſigns, which diſcover a great difference between contented and diſcontented perſons, as I ſhall repreſent unto you in theſe enſuing particulars.
1. A contented perſon is a charitable 1. A contented perſon is a charitable perſon.perſon, open-handed, large-hearted and liberal. As God hath given him a competent ſhare of this worlds goods, ſo he communicates and diſtributes them to the ſupply of ſuch as are in a neceſſitous condition. He looks upon himſelf as a ſteward in truſt, and therefore ingaged to diſpence to others that are in need, in feeding the hungry, clothing the naked, viſiting the impriſoned and relieving the diſtreſſed. God hath made as well the poor as rich: and the rich ought to open their hands and hearts for the relieving of the poor. The commands are very many to this purpoſe; onelyonly I ſhall inſtance in two or three, one command is, Eccleſ. 11. 1, 2. Caſt thy bread upon the waters, and thou ſhalt find it after many days. In our old Engliſh tranſlation it is read, Caſt thy bread upon wet faces; implying, that the poor mans miſery cauſeth him to weep. Now charity beſtowed upon the poor is not loſt; it is like ſeed ſown, Wch will bring forth a plentiful harveſt. But ſome may complain of the times, and may fear that they themſelves may want. But this thought muſt not hinder charity. For v. 2. it is ſaid, Give a portion to ſeven and alſo to eight, for thou knoweſt not what evil ſhall be upon the earth. There is a certain definite number uſed for an uncertain and indefinite, implying the great extent of charity, that many ought to be made partakers of it. And though evils are foreſeen, and feared, yet whileſt we have this worlds goods, we ſhould take the preſent opportunity of doing good with them. Another command is, 1 Tim. 6. 17, 18. Charge them that are rich in this world, that they be not high-minded, nor truſt in uncertain riches, but in the living God, who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to diſtribute, willing to communicate. In this Scripture are many choice things obſervable, 1. There is a word of command, foreign: Mandatum ab alio acceptum aliquibus d… nunciare. Zanch.it is a judicial term taken from charges at Aſſizes given by Judges: they give their charge as they receive it from the rule of the law, and ſo the Apoſtles gave their charges and word of command, as they received it from Jeſus Chriſt. 2. To whom is this command given? I anſwer, it is to them that are rich in this world, ſuch as have the affluence of worldly goods, as gold and ſilver, corn, lands and revenues: Such as have abundance of the good things of this life are not to hoord them up, but to diſtribute and do good. 3. Obſerve two obſtacles or impediments, which muſt be avoided.
The firſt is high-mindedneſs, foreign 1. Highmindedneſs hinders good works.this is a grand impediment; it is all one with pride of heart, and it obſtructs the practice of charity: for proud perſons graſp all they can, and think all they have too little to ſatisfie their pride: and hence it comes to paſs, that many will beſtow many pounds in gorgeous apparel, and care not what they expend upon ridiculous and exotick garbs and faſhions, and in the mean time they grumble at a few pence ask'd of them towards the relief of ſuch, as are in extreme poverty.
A ſecond impediment is worldly confidence, 2. Worldly confidence hinders good works.it is expreſs'd, not truſt in uncertain riches: for confidence in riches, truſting and relying upon them hinder all acts of charity. The words are emphatical, foreign Neque ſpem pouere in divitiis incertis: Hypallage Hebraica pro foreign, & hoc pro foreign. Dugards Lexicon.Who of any underſtanding would truſt in uncertainties? But here is poſitively ſet down in whom truſt ought to be repoſed, it is ſaid in the living God. Riches they periſh, the owners die, but God lives for ever, and to truſt in God here is a ſtrong ground of encouragement in the ſubſequent words, who gives us richly all things to enjoy. Therefore we muſt alienate our hope and truſt from all earthly things, which fade, decay and wither, and place our whole hope and confidence in the living God. Now the particular acts of charity are expreſſed in four particulars. 1. To do good, foreign, and this implies liberality and beneficence. Not onelyonly a bare doing of good, but in a bountiful manner. Quò quiſque opibus abundat, eò amplior illi bene ficentiae materiae ſuppetit, & quò ſemper ad erogandum pigriores ſumus quàm deceat, eò pluribus ver bis eam virtutem commendat. Calv.2. To be rich in good works: not onelyonly a doing good, but doing good in a plentiful manner is commanded. A niggardly giving for a rich man is here forbidden. 3. That they be ready to diſtribute, here is ſet forth a ready propenſion of the mind. 4. That they be willing to communicate. This is exegetical of the former; diſtributing and communicating are acts of charity. And ſuch as exerciſe theſe duties ſhall reap the comfortable fruit thereof. 1. Tim. 6. 19. Laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life. From this Scripture Papiſts plead for merit, Remuneratio non ex meriti ratione pendet, ſed ex liberali Dei acceptione. Calv.and Eſtius cauſeleſly blames Calvin, (as uſually Papiſts do) for ſaying (and that orthodoxly) That reward depends not on merit, but on Gods free acceptance. To this Scripture I will add one other, which may give light to this, viz. Hebr. 13. 16. But to do good and to communicate forget not, for with ſuch ſacrifices God is well pleaſed. So that here is neither merit in the work, nor in the worker, but it is Gods acceptance we muſt onelyonly plead. For by what hath been mentioned appears, that acts of charity and contentedneſs of ſpirit joyn together in a mutual harmony. Let none therefore imagine, that by a prudent and liberal diſtribution of his goods to the neceſſity of others, that he ſhall be any whit a loſer: for God himſelf will be his paymaſter, Prov. 19. 17. He that hath pity on the poor lendeth unto the Lord, and that which he hath given, will he pay him again. An open-handed man that is conſiderately charitable (for indiſcreet charity is culpable) is a bleſſed man, Pſal. 41. 1, 2. Bleſſed is he that conſidereth the poor, the Lord will deliver him in time of trouble. When contentment and godlineſs go hand in hand, then charity puts forth it ſelf. For in teſtimony of thankfulneſs, a good man abounding in riches will abound in acts of charity, and diſperſe to the poor with a cheerful and willing mind, Pſal. 112. 9. He hath diſperſed, he hath given to the poor, his righteouſneſs endureth for ever. The fear of want and rolling diſturbing thoughts cauſe many to be ſo niggardly and cloſe-fiſted: But a man of a contented mind is induſtrious in his calling, thankful for what he hath, and therefore fears no want; but he exerciſeth with all cheerfulneſs acts of charity, and improveth the preſent ſeaſon, making his own eyes his overſeers, and his own hands his executours: for by doing good in his life time, he may to his comfort behold the good ſucceſs of his charity, and likewiſe enjoy the benefit of the fervent and powerful prayers of many, who have fared the better by him, and whoſe loyns do bleſs him. Now a ready way to evidence the truth of our religion is to exerciſe works of mercy and compaſſion towards ſuch as are in want. Let not rich perſons be afraid, that they ſhall miſcarry in their liberality, for we read, Prov. 11. 25. The liberal ſoul ſhall be made fat, and he that watereth ſhall be watered alſo himſelf. Iſai. 32. 8. But the liberal deviſeth liberal things, and by liberal things ſhall he ſtand.
Queſt. But the queſtion will be ask'd how far charity is to be extended?
Anſw. For anſwer, our Saviour propounds God the Fathers example, Luke 6. 31, 36. He is kind unto the unthankful and the evil. Be ye therefore merciful as your Father alſo is merciful. Sometimes we ſhould give to one who is in diſtreſs, though a vile man, quà homini, & ſi non homini tamen humanitati. The Apoſtle commands the enlargement of charity, yet he appropriates it to ſome more then others in an eſpecial manner, Gal. 6. 10. As we have therefore opportunity, let us do good unto all men, eſpecially unto them, who are of the houſhold of faith. And the practice of charitable acts is a character of pure religion, James 1. 27. Pure religion and undefiled before God and the Father, is this, to viſit the fatherleſs and widows in their affliction, and to keep himſelf unſpotted from the world.
A ſecond ſigne of a contented man is 2. A contented man is moderate in his deſires after the world.this, when he is ſober and moderate in his deſires after the things of the world. Although all the lands and revenues, and whatever he poſſeſſeth are his own proper goods, and he is diligent to improve them, yet he orders all his affairs with moderation: as that man is blame-worthy, who is greedy and eager in the purſuit after another mans eſtate; ſo is he to be blamed, who is over eager and ſolicitous for recovering of his own right. For inſtance, If a tenant have his barns fired by lightning, and his corn burnt up, or multitude of his cattel die of the rot (notwithſtanding the rigour of the law requires exact performance of covenants, yet) the landlord is obliged in conſcience to ſhew mercy and compaſſion. There are caſes of neceſſity and charity, by reaſon of emergent caſualties, wherein a man may and ought cedere de ſuo jure. For a man in every thing to require the foreign, to be ſtrickt and punctual, as not to abate a peny, in caſe of poverty, loſſes and ſickneſs, and ſuch like caſes, this is to be righteous over-much, which Solomon prohibits, Eccleſ. 7. 16. Be not righteous over-much, neither make thy ſelf over-wiſe, why ſhouldeſt thou deſtroy thy ſelf? Our common Proverb gives ſome light to this Scripture, viz. Right in extremity is the greateſt Summum jus, ſumma injuria.injury. Our duty is to moderate our zeal with prudence, and temper all acts of juſtice with moderation. Tacitus Retinuit quod eſt difficillimum ex ſapientia modum. Quiſquis plus juſto non ſapit, ille ſapit. Tacitus in vita Agric.in the life of Agricola ſaith, that he retained (that which is moſt difficult) a moderation in wiſdom; He is wiſe that is not over-wiſe. Such then, who are too ſtrict and greedy in exacting every peny to the utmoſt (though it be their own) without any conſideration of emergent loſſes by the hand of God, do plainly diſcover themſelves to be without bowels of compaſſion, and perſons of covetous and diſcontented ſpirits.
3. Another ſigne of 3. He is a contented man who amidſt great loſſes, patiently and quietly ſubmits unto the hand of God.contentment is this, when a man who formerly enjoyed a plentiful eſtate, but by loſſes either at ſea or at home, or variety of caſualties is reduced to a mean condition; yet this man looks at and acknowledgeth the hand of God, and without fretting or murmuring, and without reviling of ſecond cauſes, he patiently and ſubmiſſively undergoes his ſufferings and loſſes. When a man can part with that which God hath given him, and quietly reſigne that to God which he hath received from God, this ſhews much of a contented and patient ſpirit. Though many have their houſes burnt and their goods conſumed in the flames, yet there is great mercy in that they eſcaped with their lives, and the acting of thankfulneſs for ſo great a deliverance as this, ſhould ſilence all murmuring for the loſs of the other. We ſhould in deliberate thoughts all conſider, that all that we have and hold is in truſt from God, our great Lord and Creditour. The title, propriety and intereſt of all we are or have are in God alone; we onelyonly are ſtewards, or uſu fructuarii. That God hath lent any of us an eſtate ſo long, is a great teſtimony of his bounty, and a great obligation to engage us to thankfulneſs; wherefore we muſt not think hardly of God, nor murmure at God, for calling for his own again. For God is the abſolute Sovereign Lord and Owner of all; we are onelyonly tenants at his will and pleaſure. God is our Maſter, we are his ſtewards and engaged to give an account, for all that which is committed to our truſt. Job is a pattern of patience, chap. 1. 21. The Lord gave (ſaith he) and the Lord hath taken away, bleſſed be the name of the Lord. And when his wife gave him a croſs anſwer, and wicked counſel, he returns a wiſe anſwer, Job 2. 10. Thou ſpeakeſt as one of the fooliſh women ſpeaketh; what ſhall we receive good at the hand of God, and ſhall we not receive evil? He is a very bad debter, who grumbles and falls out with his creditour when he calls for his own. It oftentimes ſo falls out that the lender who in kindneſs hath lent a conſiderable ſum of money, when he calls for it again, he loſeth a friend of the borrower: but this is a high piece of ingratitude, to be utterly abhorred. But he is a ſober and ſettled ſpirited man, and hath learned the leſſon of contentment, who is willing to reſigne that up to God which he hath received from God. If he loſeth an eſtate by fire, robbery, decay of trading, ſhipwrack, &c. he looks at the higheſt hand and cheerfully ſubmits. He ſaid well who uſed this expreſſion, Non contriſtor quia recepiſti, ago gratias quòd dediſti. Whenever then loſſes, poverty or affliction befall us, when we are deprived of that which formerly we enjoyed, we muſt exerciſe two graces, viz. patience in ſubmitting to Gods will, both for the preſent and future; and thankfulneſs for that eſtate which we have enjoyed ſo long; and patience and thankfulneſs are grand evidences of contentation.
A fourth ſigne (and the laſt I ſhall name) 4. A contented man takes juſt and regular courſes.of Contentment is this, that a contented man takes juſt and regular courſes, both in getting an eſtate, and keeping it when it is got. In both he acts regularly, not according to any law of his own luſts, but according to the unerring rule of the Word of God. Solomon preſcribes ſeveral irrefragable principles, which may be called Propoſi…iones aeternae veritatis. One is Prov. 16. 8. Better is a little with righteouſneſs, then great revenues without right. A ſecond principle is, Prov. 10. 2. Treaſures of wickedneſs profit nothing, but righteouſneſs delivereth from death. A third principle is, Prov. 15. 16. Better is little with the fear of the Lord, then great treaſures and trouble therewith. A fourth principle is, Prov. 20. 17. Bread of deceit is ſweet to a man, but afterward his mouth ſhall be filled with gravel. A fifth principle is, Prov. 20. 21. An inheritance may be gotten haſtily at the beginning, but the end thereof ſhall not be bleſſed. A ſixth (to name no more) principle is, Prov. 9. 17, 18. Stoln waters are ſweet, and bread eaten in ſecret is pleaſant, but he knoweth not that the dead are there, and that her gueſts are in the depths of hell. Theſe are ſelect aphoriſms and experienced principles delivered by Solomon: who then of any underſtanding dare adventure to advance an eſtate by bribery, forgery, extortion, ſacriledge, &c? The gold called Aurum Tholoſanum, made every one the poorer that had it. And a coal with a piece of fleſh, which an eagle took from the altar, ſet her neſt on fire. It is commonly obſerved that eagles feathers will not mix with any other feathers. Men of ſerious and conſcientious ſpirits, will not ſuffer any goods unjuſtly gotten to mingle with their eſtates. Solomon tells us, Eccleſ. 10. 1.Dead flies cauſe the ointment of the apothecary to ſend forth a ſtinking ſavour. One wild gourd ſhred in with other herbs, ſpoiled a whole meſs of pottage: ſo any eſtate gotten by unjuſt ways, mingled with the reſt, will bring a curſe upon the whole. It argueth queſtionleſs a male-contented ſpirit, when men make haſte to be rich, and run on in the eager purſuit of unjuſt practices and crafty devices, to over-reach and go beyond their brethren, ſo that they may gain by others loſſes, and lay their foundation and build upon others ruines. But ſuch vile practices prove the ruine of the practitioners. Whereas a contented ſinglehearted man keeps on his calling with all faithfulneſs, and accounts no ways gainful and beneficial, but ſuch onelyonly which are juſt and honeſt. A heathen, one of the eloquenteſt of them all could ſay, That Quod non eſt honeſtum illud non eſt mile cenſendum. Cic. Offic.which is not honeſt is not to be accounted profitable. Whatever imaginary gain the world boaſts of is not to be valued, onelyonly true gain is purchaſed by honeſt and true ways.