Doctrine of Contentment, Chapter 6
CHAP. VI.Chap. 6.
Containing an uſe of Exhortation, which is preſſed home by ſix moving conſiderations, to perſwade to Contentment.
SECT. 1.
Containing three Motives to Contentment.
I Proceed to a third uſe, which is for exhortation Ʋſe 3. For exhortation.to perſwade to the daily exerciſe and practice of this great duty of Contentment. The art of contentment (as I mentioned before) is a myſtery, and therefore in it there is ſome more then ordinary excellency to be underſtood. The duty incumbent on us is to be well inſtructed in this myſtery. It is a divine art, we muſt labour to be good proficients, and experienced ſcholars in it. Therefore to excite and perſwade to the learning and practiſing of this choice art (well worth our learning) of contentment, I ſhall lay down theſe ſix moving and weighty conſiderations.
1. Conſider what we brought with us 1 Conſid. We brought nothing with us into this world, and ſhall carry nothing out.into the world, and what we ſhall carry out of it. The Apoſtle informs us of a meer nullity, both of the one condition and the other, 1 Tim. 6. 7. For we brought nothing into the world, and it is certain, we can carry nothing out. Job amidſt his great afflictions confeſſeth, Job 1. 21. Naked came I out of my mothers womb, and naked ſhall I return thither. None of us all brought into the world mannours, lordſhips, or bags of gold and ſilver; neither ſhall we carry out of the world any ſuch things with us. That great Perſonage, who Pellaeo Juveni non unus ſufficit orbis.could not be contented with the whole world, but whin'd becauſe there was not another world to conquer, yet when he was dead, he was confined to a grave ſix or ſeven foot long. A little compaſs of earth will hold that man when dead, whom in his life time, many miles riding would not content. If then we conſider ſeriouſly how naked we all came into the preſent world, without furniture or proviſion, either of food or raiment, and when we go out of the world, we ſhall be diveſted and P…ucis minimiſque natura contenta eſt, cuj…s ſatietatem ſi ſuperfluis urgere velis, aut injucundum quod infuderis fiet, a…t noxium. Bocth. de Conſol. phil. lib. 2.ſtript of all our poſſeſſions, this weighty conſideration ſeriouſly ſet home upon our hearts, ſhould read us an uſeful lecture of contentment. A ſmall little pittance will ſuffice nature, and keep us alive in this preſent world, and carry us through it. And where grace is wrought effectually upon the heart, leſs will ſuffice; for grace will moderate the affections, and bridle the appetite, and ſo order the whole man into a quiet and ſweet frame, inſomuch as whatever we have (be it leſs or more) we ſhall with comfort and ſerenity of mind enjoy the ſame.
2. Conſider that our great comforts, 2. Conſid. That our great comforts, joys, hopes and treaſures, conſiſt not in the fruition of outward things.joys, hopes and treaſures, are not in the fruition of outward things; but our beſt reverſion and our greateſt ſatisfaction is to be had in heaven, and in the great things of eternity. Why then ſhould we take up our thoughts and immoderately perplex and intangle our ſpirits with an over-eager ſolicitude for the things of the preſent world? Upon an exact ſurvey, there will be found an impotency and inſufficiency in all things under the Sun, to quiet and ſatisfie the immortal ſoul of man. For the heart of man is triangular, and the world is circular, and it is impoſſible for a circle to fill a triangle. If we look for reſt in this preſent world, we look for it where it is not to be had; For here is not our reſt. If we look Micah 2. 10.for an abiding city here, we miſtake the place: It is not to be had in this world, onelyonly in the world to come: ſo ſaith the Apoſtle, For here we have no continuing city, but Hebr. 13. 14.we ſeek one to come. If we expect any ſatisfaction from earthly treaſures, we ſhall be diſappointed in our expectations; for they are all ſubject to variety of caſualties. Let us then take counſel from Chriſt, Matth. 6. 19, 20. Lay not up for your ſelves treaſures upon earth, where moth and ruſt doth corrupt, and where theeves break through and ſteal: But lay up for your ſelves treaſures in heaven, where moth nor ruſt doth corrupt, and where theeves do not break through and ſteal. Let us account Chriſt our chiefeſt treaſure, and let us be willing to part with all treaſures for Chriſt. Chriſt is infinitely more valuable then all the treaſures in the univerſe. He is the pearl of price; We muſt imitate the wiſe merchant, who when he had Matth. 13. 46.found one pearl of great price, he went and ſold all that he had and bought it. If then we have got poſſeſſion of Chriſt, we are rich enough. In him are hid all the treaſures of wiſdom and knowledge. The knowledge Col 2. 3. O Theſauris omnibus opulentior notitia Chriſti…of Chriſt is richer then all treaſures whatſoever, (as an ancient Father obſerves.) A traveller in his journey meets with variety of hardſhips and ſufferings; he meets with many a ſhower of rain, courſe fare, hard lodging, and many times falls into vile company, from whom he receives affronts and abuſes; but he in the mean time comforts himſelf with hopes of better uſage at home, (for home though homely will make amends for all.) What is this world but an Inn and thorow-fare to eternity? Heaven is the home of a true beleever, that's his journeys end; and there (as Job ſpeaks) The wicked ceaſe from troubling, and there Job 3. 17.the weary be at reſt. Would you not think that traveller to be a mad-man, when at his Inn (where he is to lie but for one night onelyonly) he calls for all the pots and pans, candleſticks, bedſteads, and all the lumber of the houſe to be brought into his chamber: juſt ſo is he whoſe continuance is to be very ſhort in the world, and but for a moment of time, and yet he doth ſo turmoil, encumber and involve himſelf with ſo much pelf and luggage of the world, and graſps ſuch large handfuls of earthly treaſures, as if he had no other thoughts but of fixing his ſtation, and ſettling himſelf here below, as if he dream'd of an eternity upon earth. But a child of God looks upon himſelf as a ſtranger and a pilgrim; and he accounts theſe outward things as tranſient, fading and periſhing things. He hath his eye fixed on heaven, that is his countrey, and he can cheerfully bear with hardſhips in his way, whileſt he is travelling to his countrey. So did thoſe beleevers deſire a better countrey, that is an heavenly. Hebr. 11. 16.So did Moſes eye the recompence of the reward. The words are emphatical. Something A foreign, Hebr. 11. 26.Moſes look'd from, he look'd off them, as one that altogether forſook them, and would have no more to do with them; and what were thoſe things you may read, Heb. 11. 25. They were the pleaſures of ſin; and Moſes made the better choice, Chooſing rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon. The Apoſtle look'd from them, and regarded not a whit any ſinful pleaſures, but there is ſomething (which abundantly ſatisfied him) that he look'd unto, and that is the recompence of the reward. The ſerious contemplation of heaven and the great things of eternity, will quiet our ſpirits, and make them be contented with leſſer matters here below, conſidering that there is reſerved a brave reverſion in heaven for us.
3. Conſider that this myſtery of divine 3. Conſid. That the myſtery of divine contentment is an excellent myſtery.Contentment is an excellent and ſublime myſtery. It is well worth the learning of the profoundeſt ſcholar, and this art is ſo excellent and honourable, as whoſoever he be that learns it, gains high honour, credit and reputation by it. It is no diſparagement in the leaſt (but a means to obtain high renown and honour) even for the moſt learned Rabbies and men of greateſt knowledge, to go with St Paul to ſchool, to learn this great leſſon of divine Contentment. This great Doctour of the Gentiles, a profound and every way accompliſhed ſcholar, the chiefeſt of the Apoſtles for acquired parts and endowments, made it his grand ſtudy and buſineſs, to learn to be contented in every eſtate and condition. Let us go and do likewiſe, and learn of the Apoſtle that which he firſt learned of Chriſt, and that is the excellent art of Contentment. I have often in this Treatiſe given to contentment this epithet of excellent, and I call it ſo the rather, becauſe it reſembles God. The word is foreign ſelf-ſufficient, Phil. 4. 11. There it is in the concrete; but it is in the abſtract, 1 Tim. 6. 6. foreign ſelfſufficiency. A foreign.Contentment, or ſelf-ſufficiency (as the word ſignifies) can be appropriated unto none but God; For he onelyonly is foreign (i. e.) primarily and abſolutely ſelf-ſufficient: But St Paul and others may be ſaid to be ſo ſecondarily and derivatively. Whoever he be, that deſires and endeavours to be thus content and ſelf-ſufficient, he muſt beg it of God, and whoſoever hath obtained this jewel, he muſt aſcribe to God the praiſe and glory of ſo rich a treaſure, and precious commodity.
So then the excellency of Contentment conſiſts in four particulars.
1. It reſembles God. There is a ſimilitude 1 Contentment and ſelf ſufficiency reſembles God.or aſſimilation unto God, ſo far as the meaſure of a creature will contain. By ſelfſufficiency (here rendred contentment) there is a ſimilitude unto God himſelf. God alone is ſelf-ſufficient, and the more beauty and excellency is put upon any creature, by ſo much the more it reſembles the Creatour.
2. God is the ſole Donour of contentment. 2. God is the ſole Donour of Contentment.God is the original, exact and perfect pattern. And the more holy we are, by how much the more we conform to our original. This gift of contentment is one of the good and perfect gifts which come James 1. 17.down from God. This is that which the Preacher ſo highly commends, That every Eccleſ. 3. 13.man ſhould eat and drink, and enjoy the good of all his labour, it is the gift of God. God gives us our beloved ſleep. God alone can Pſal. 127. 2.quiet and ſettle our ſpirits; ſo that we can never reſt ſatisfied, nor enjoy any acquieſcence, but in God alone. Hereupon St Auſtin in that rare book of his Confeſſions gives this experimental verdict, That whereever the ſoul of Quaquaver ſum ſe verterit anima hominis, ad dolores figitur alibi, praeterquam in te. Aug. Confeſs. lib. 4. cap. 10.man turns it ſelf, it is faſtned to ſorrows any where beſides God. And in another place, the ſame Authour adds further, viz. In all things which In omnibus quae percurro, non invenio tutum locum animae meae, niſi in te, quo colligantur ſparſa mea, nec niſi à te, quicquam recedat ex me. Aug. Confeſs. lib. 10. cap. 40.I run through, I find no place of ſafety for my ſoul but in thee, in whom all that is ſcattered in me is gathered together, neither can any thing come. from me without thee. God then is the onelyonly centre of our reſt. He can quiet and compoſe our ſpirits, and this is his work alone. Thus then the excellency of Contentment is diſcovered, becauſe it reſembles God, and it is the gift of God.
3. Add hereunto a third 3. It is difficult to attain unto this art of contentment.thing to ſet forth the excellency of Contentment, and this is drawn from the difficulty to attain it. We uſually ſay that ſuch things which are excellent, are hardly come by. foreignPrecious jewels and pearls of great value, are not eaſily compaſſed; there is required great pains and induſtry to get precious commodities; for pearls, many dive into the Indian ocean; many climb up dangerous rocks, for getting of precious ſtones: how many travel many a weary ſtep to purchaſe gold and ſilver, and how great pains do they take in digging and ſweating in the mines.
Non niſi ſublato reperitur gemmula ſaxo.
Every one underſtands not what worth is in a jewel, neither will every one be at any pains to ſeek for it: but after pains and diligence are uſed, and the pearl is poſſeſſed, it will make amends for all the labour. This contentment is a rare and precious jewel, difficult to get; but more worth then all the labour that is beſtowed in getting of it. There muſt be working, ſweating, faſting and praying: faith and patience muſt be exerciſed; but when once we are owners of this rich treaſure, the difficulty and labour in getting will ſweeten the fruition, and inhance the eſtimation thereof. For the more pains we have conferred to get this excellent jewel of contentment, the greater comfort we ſhall perceive in the fruition thereof.
A fourth and laſt excellency of Contentment 4. There is ſatisfaction and complacency in contentedneſs.I ſhall mention is this; That herein conſiſts the excellency of a contented ſpirit, that it receives ſatisfaction, and apprehends it ſelf ſatisfied, and thereupon takes delight and complacency. In this reſpect a man of a contented mind is richer then many great and noble Perſonages; for they are not contented with a great deal, the other is contented with a little. It is not within the ſphere of any thing under the Sun, whether riches, honours, pleaſures, friendſhips, &c. to afford any real and ſolid ſatisfaction to an immortal ſoul. Still there is one thing or other defective, ſtill there is obſerved one or other bitter pill, that ſowrs all our enjoyments in this preſent world. The eye is not ſatisfied with ſeeing gaudy pageants; neither is the ear ſatisfied with hearing the moſt melodious muſick; neither is the heart ſatisfied with plotting, projecting and contriving high things in this world. But when God is pleaſed to vouchſafe contentment and ſettlement of heart, then there is abundance of ſatisfaction Antiſthenes an heathen Philoſopher deſired a great boon of the heathen Gods, which was, that they would give him the ſpirit of Socrates. Now Socrates was a man of ſuch an even and conſtant frame of ſpirit, that he was one and the ſelf-ſame man, and no way diſcontented, or diſcompoſed in his ſpirit amidſt viciſſitudes of affairs. It is Seneca's commendation of a good man; to be Vir bonus eſt ſemper idem, & in omni act … par ſibi. Sen.one and the ſame in all conditions. Thus much we may learn from heathens themſelves, that there is a great and excellent vertue in a contented mind. But (as I formerly mentioned) I ſay this down for a propoſition of eternal truth: That the art of divine Contentment cannot be learned ſufficiently in the ſchools of Philoſophers; but onelyonly in the ſchool of Chriſt. For he alone can teach us this choice leſſon, and make us willing to learn it. Wherefore that we may obtain true and real ſatisfaction, let us go to God for it, and make our applications to the throne of grace. Let us pray with Moſes the man of God, Pſal 90. 14. O ſatisfie us early with thy mercy, that we may rejoyce and be glad all our days. And let us as Philip did ask that grand queſtion, of abſolute neceſſity to be known, John 14. 8. Philip ſaith unto him, Lord, ſhew us the Father, and it ſufficeth us. No ſatisfaction, no contentment can be found, but in God alone. If we look for contentment in worldly things, we ſeek for the living amongſt the dead. If we expect ſatisfaction in creatures, we ſhall meet with diſappointments, and by experience find an inſufficiency and deficiency in creatures, and an inability to anſwer the deſires of our hearts.
SECT. 2.
Containing a fourth and fifth Motive to Contentment.
I Proceed to a fourth moving conſideration, 4. Conſid. The art of Contentment is an exceeding enriching and gainful art.which is, that the art of Contentment is an exceeding enriching and gainful art: it is a thriving and advantageous employment; he that drives this trade, takes a ready way to thrive, and be a great gainer. However a man hath an indifferent eſtate, and low in compariſon of many others, yet if he can enjoy what he hath contentedly, and keeps up a quiet ſettled mind, he is a great gainer, not onelyonly for the preſent, but for the future.
1. For the preſent, a contented man is 1. A contented man is a gainer for the preſent.a gainer: for he is ſo well pleaſed with his preſent condition, that he enjoys great ſerenity and calmneſs in his ſpirit. Though boiſterous and ſwelling waves roar and toſs him up and down, and exceedingly afflict the outward man; yet as to his inward man, he enjoys a marvellous tranquillity and quietneſs. Though ſtorms and tempeſts, and Felix ille quem nec fortui…a attollunt, nec adverſa deprimunt. Sen.one affliction follows upon the neck of another, as one wave of the ſea followeth another; yet a man of a compoſed ſpirit comfortably paſſeth through all; for neither proſperity puffs him up, neither doth adverſity caſt him down. And in the obſervation of the eloquent Oratour, It is the property of a ſtrong Fortis animi & conſtantis eſt, non perturbari in rebus aſperis, nec tumultuantem de gradu dejici. Cic. Offic.and conſtant mind, not to be diſturbed in rough paſſages; nor tumultuouſly to be caſt down from his degree and condition. A man of this choice frame of ſpirit is a great gainer, even in variety of diſpenſations; for what he hath, he enjoys with comfort. Whereas many, who have vaſt revenues, Honeſta res eſt laeta paupertas, illa verò non eſt paupertas ſi laeta eſt. Cui enim cum paupertate bene convenit, dives eſt. Sen.yet enjoy them not to contentment and ſatisfaction; ſome diſcontent or other ariſeth and imbitters all; though they may be accounted rich in the worlds eſteem, yet for want of a contented mind, they are very poor and beggarly: but a good man, who makes God his portion, and accounts him his treaſure, is exceeding rich and always in a thriving way, notwithſtanding loſſes and croſſes intervene: for he hath great cauſe of contentment, both from above him, and from within him.
1. From above him, he hath great cauſe 1. A good man hath cauſe of contentment from above him.of contentment, becauſe he hath intereſt in precious promiſes, in the covenant of grace, in Gods ſpecial providences, and in the redemption and interceſſion of Chriſt. Upon theſe grounds, he raiſeth to himſelf abundance of contentment. And though he meet with diſappointments and failing in creatures, yet his God never fails, nor diſappoints him. And though the ciſterns be drawn dry, yet the fountain is always full: upon ſuch conſiderations a good man receives great ſatisfaction, and labours to uſe the language of praiſe and thankfulneſs, and avoid all querulous and murmuring language.
2. A good man hath cauſe of contentedneſs 2. A good man hath cauſe of contentedneſs from within him.from within him, Prov. 14. 14. A good man ſhall be ſatisfied from himſelf. (i. e.) There are inward conſolations ariſing from the teſtimony of Gods reconciled countenance, which will afford abundant ſatisfaction. The teſtimony of a good conſcience is a ſoul-ſatisfying comforter. So then, though there be without ſtorms and tempeſts, yet if there be a calm within, and notwithſtanding outward troubles and vexations, yet if there be inward comforts, as peace of conſcience, the light of Gods countenance, the apprehenſion of his love in Chriſt, all theſe will ſwallow up and devour all outward troubles and ſorrows, as Aaron's rod ſwallowed up and devoured the rods of the Magicians of Aegypt. And as a contented man is a gainer for the preſent, ſo2. A contented man gains as to his future condition.
In the ſecond place a contented man is a gainer as to his future condition: For he takes a direct and ready way to thrive, and to improve his eſtate to the beſt advantage; whoſoever is of ſuch a compoſed and ſettled ſpirit, he can ſet upon any buſineſs, cheerfully, and prepare for variety of diſpenſations. However things go, he is a reſolved man and thankful for all. It was an heroical ſpeech of Luther, Let the world Felix ſit mundus, evertatur mundus, benedicam Domino qui fecit mundum. Luth.be in proſperity, or let it be deſtroyed, yet will bleſs God who made the world. As the Ancients held the plow and prayed, ſo a man of this ſweet and contented frame of ſpirit, manageth the duties of his calling with prayer, and faith in God: and to pray and be diligent in our calling, is the readieſt way to thrive; ſo we may expect a bleſſing from heaven, Prov. 10. 4. The hana of the diligent maketh rich. Thus Jabez prayed for Gods bleſſing, and God anſwered his prayer, 1 Chron. 4. 10. And Jabez called on the God of Iſrael, ſaying, O that thou wouldeſt bleſs me indeed, and enlarge my coaſt, and that thine hand may be with me, and that thou wouldeſt keep me from evil, that it may not grieve me: And God granted him that which he requeſted. It is not an ordinary foreign. 1 Tim. 6. 6.gain, but a great gain that accrues unto godly perſons and contented perſons. This then is the way to improve our eſtates to the beſt advantage, when we joyn godlineſs and contentment together. It is an argument drawn, à bene conjunctis ad malè diviſa, we muſt joyn them together and make no ſeparation.5. Conſid. The greatneſs of the mercies which we enjoy, and the meanneſs of thoſe things which we want.
A fifth conſideration to move us to contentment, ſhall be drawn; from the greatneſs of thoſe mercies which we enjoy, and the meanneſs and emptineſs of thoſe things which we want. We who have intereſt in Chriſt have a right to all the promiſes, and covenant of grace. In Chriſt we have a ſtrong title unto them. We are of the church of the firſt-born, and of the Hebr. 12. 23. Gal. 6. 10. 2 Cor. 6. 28. Rom. 8. 17.houſhold of faith, ſons and daughters of God, heirs, and joynt heirs with Jeſus Chriſt. Now the ſerious conſideration of our intereſt in theſe great things of eternity, may cauſe us to ſet a lower rate on theſe things of this preſent world. What is all the gold and ſilver, all the Eaſtern and Weſtern treaſures in compariſon of heavenly things? They are no better then traſh and vanity in compariſon of thoſe things which in heaven are reſerved for all true beleevers. Let us compare the riches of Chriſt, his purchaſes of juſtification and ſanctification, and glorification, with the honours, profits and pleaſures of this preſent world, and we ſhall find that theſe tranſient and periſhing things are not worthy to be compared with thoſe durable things. We read that Abraham gave the ſons of his concubines gifts, and ſent them away, but he gave the inheritance unto Iſaac the ſon of the promiſe: ſo God gives outward gifts; as riches and honours to the men of the world, but the inheritance of heaven he reſerveth for his children. There is a notable ſtory of two men, one called Anthony, and the other called Didymus; This Didymus was a man eminent for parts and graces, but he was blind: Anthony asked him if he was not troubled for want of his eye-ſight; yes (ſaith he) I am, but ſhall I be troubled for the want of that which even dogs have, and ſhall I not rejoyce and be thankful for that I enjoy, which Angels have? The application is obvious. A Chriſtian man thus expoſtulates with himſelf: Shall I be diſcontented and vex my ſelf for want of that which dogs have? They have bread and meat, and kennels to lodge in; and oft times the very dogs of ſome great Perſonages are fed with choicer food, and lie in better rooms then ſome good Chriſtians are accommodated withall: ſhall I not then be contented with that which makes Angels themſelves glorious? For this cauſe, the Apoſtle is exuberant in praiſes, Eph. 1. 3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſsings in heavenly places in Chriſt. What then though a child of God hath not promotions in earthly places, yet if he have aſſurance of Gods love in Chriſt, and an intereſt in heavenly places, this conſideration ſhould be an eſpecial engagement to contentment. A poor beggar lying in a Church-porch, read a lecture of contentment to a rich man: The rich man being much diſcontented and tormented, went on purpoſe to diſcourſe with a beggar lying in ſtraw in a Church-porch: the rich man wiſheth him a good morrow; he wondred what-he meant; then (ſaid he) I wiſh you a good day; Why, ſaith the beggar, do you wiſh me either good morrow or good day? for I never knew bad morrow, nor bad day in all my life, nor did I ever meet with one bad night. What is the reaſon ſaid the rich man? The poor man anſwered, when I was in a rich eſtate, I prayed always that petition in the Lords Prayer, Thy will be done, and now being in a poor condition, I pray the ſame prayer, Thy will be done; ſo nothing comes amiſs to me, becauſe I labour to ſubmit my will in all things to the will of God. If then we could imitate this man in all conditions, to endeavour to bring our wills in obedience and ſubjection to the will of God, we ſhould then be good practitioners in this excellent art of Contentment.
SECT. 3.
Containing a ſixth motive to Contentment.
THe ſixth Conſideration (to mention 6. Conſid. The companions and aſſociats of Contentment.no more) ſhall be drawn from the good companions and aſſociats of this choice grace of contentment. Diogenes, when he was to let his houſe, urged this great argument, to get a good tenant, becauſe (ſaid he) my houſe hath good neighbours round about it. I am ſure amongſt many there are three ſpecial aſſociats and boſom companions of contentment, whoſe neighbourhood and acquaintance are much to be deſired and prized, and they are faith, patience and heavenly-mindedneſs.
1. Faith is a companion of contentment. 1. Faith is a companion of contentment.Faith and dependance on God is a ſpecial means to work the heart over to ſuch an excellent temper. For faith acting on the promiſes, with a ſtedfaſt recumbence on the Word of God, doth abundantly ſtay and quiet the hearts of Chriſtians, and ſupport and carry them with cheerfulneſs through the greateſt ſtorms of afflictions. A man faln into the water catcheth hold of any twig, any cord, or any hand to help him out: ſo though a Chriſtian be in a ſinking condition, yet if he can adhere to the divine promiſes, and act faith upon them, he will be held up above water. It is unbelief which cauſeth ſo many tumultuous and vexatious thoughts in our hearts. Could we beleeve God, and truſt in him on his word, that he is faithful in all his promiſes, all-ſufficient, omnipotent, willing and able to relieve and help us, and that he is of tender bowels, full of compaſſion, a Father of mercies and a God of all conſolations; ſuch ſerious meditations as theſe would ſtifle all diſcontented thoughts in the conception, nip them in the bud, and cruſh them in their firſt motions. The more faith the more contentedneſs, and the more unbelief the more diſcontentedneſs. Faith acts upon a ground of experience, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpoſe. Faith keeps a beleever alive in dying times; it keeps the heart from fainting, Pſal. 27. 14. Wait on the Lord: Be of good courage, and he ſhall ſtrengthen thine heart, wait I ſay on the Lord. Whence ariſe diſcontented murmuring ſpeeches, but from unbelief? For unbelief is that root of bitterneſs which brings forth nothing, but gall and wormwood. When men are ſtraitned for outward things, they are exceedingly perplexed and troubled in their ſpirits; but when faith interpoſeth, it affords meat, drink and clothes; for a beleever truſts God with all, and he accounts God his life and livelyhood, and all. How then doth a beleever live? the Prophet tells us, Hab. 2. 4. The juſt ſhall live by his faith. For the excellency and uſefulneſs of this ſentence is ſo evident, as that it is quoted in ſeveral places of Scripture, and preſs'd home unto point of practice. When troubles Rom. 1. 17. Gal. 2. 20. & 3. 11. Hebr. 10. 38.and vexations ariſe from thwarting paſſages of providence, faith ſteps in and returns away with Trophies of victory, 1 Joh. 5. 4. This is the victory that overcometh the world, even our faith. When multitudes are perplexed and endangered, by reaſon of the methods, wiles and variety of Satans temptations, then faith is to be made uſe of as a ſtrong ſhield, to ward off the blows, 1. Pet. 5. 9. Whom reſiſt, ſtedfaſt in the faith. In one word let it be ſpoken, that in all troubles, diſaſters and ſufferings, faith quiets the mind. Faith is like that meal, which being caſt into the pot, the wild gourds did no harm, but notwithſtanding 2 Kings 4. 42.they were ſhred in the pot, yet as ſoon as the meal was put in, the pottage became wholeſom. Faith ſweetens the ſowreſt pills of afflictions, and becalms the ſpirit amidſt the ſharpeſt ſufferings. Yet we muſt with caution expreſs our ſelves. Faith that is genuine and of the right ſtamp, muſt be a purifying faith, and a working Acts 15. 9. Gal. 5. 6.faith: and however Luther be miſunderſtood, when he ſaith, Cavete à bonis operibus; he means that we muſt beware of truſting in good works, ſo as to plead merit, and to expect ſalvation by them; he elſewhere gives this character of faith, Fides maxima & heroica operatur. Faith then is not to be underſtood as an inſtrument in working or meriting, but as an inſtrument in receiving and applying of grace and mercy through Chriſt. Faith is our act, and it is our duty to beleeve; but it is Gods gifts; we of our ſelves are no more able to beleeve, then to perform the Commandments. The ſelf-ſame power that raiſed up Chriſt from the dead, can onelyonly raiſe us up to beleeve, Col. 2. 12. Buried with him in baptiſm, wherein you are alſo riſen with him through the faith of the operation of God, who hath raiſed him from the dead. That we may not reſt as Papiſts do, opere operato, the Apoſtle mentions the Authour and Giver of faith. And ſo likewiſe the Apoſtle Cùm Baptiſmi efficacia ſalutaris à fide pendeat, aquum eſt ut ipſa fides à ſolo Deo expectetur, nè nobis in nobis detur aliqua anſa gloriandi. Dav. in Col. 2. 12.tells us, Eph. 2. 8. For by grace are ye ſaved through faith, and that not of your ſelves, it is the gift of God. Faith is a neceſſary companion of contentment, they both come from God, and where they are, they do (as the expreſſion is) mutuas locare operas, they joyn in a mutual ſerviceableneſs one to another, and as the proverb is, Vara vibiam ſequitur; ſo faith and contentment joyn together in a mutual aſſiſtance, and furtherance of each other. Thus faith is one companion of contentment.
2. A ſecond companion of contentment is 2. Patience is a companion of contentment.patience; the ready way to learn contentment, is to prepoſſeſs our ſelves with patience. Who are the diſcontented perſons, but ſuch as are impatient, fretting and diſquieting themſelves under their burdens? But ſuch as are patient, ſubmiſſive ſpirited perſons, have attained unto a good proficiency in this choice art of contentedneſs. This grace of patience is of ſingular uſe, for thereby we poſſeſs our ſelves, and enjoy all that we have quietly and contentedly. It is our Saviours command, Luke 21. 19. In your patience poſſeſs ye your ſouls. And there is an abſolute neceſſity of exerciſing this grace of patience, Hebr. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promiſe. As a ſouldiers courage is known in a day of battel; ſo is a Chriſtians patience tried in time of affliction. Tribulation worketh patience, and patience experience, and experience hope. Wherefore Cyprian that eminent Martyr, in that excellent book of patience gives this counſel, In thy grief bear, and in thy humility In dolore ſuſtine, & in humilitate tua patientiam habe, quoniam in igne probatur aurum & argentum; ſic Job examinatus eſt & probatus, & ad ſummum faſtigium lau …is patientiae virtute provectus. Cypr. lib. de patientia.have patience, becauſe gold and ſilver is tried in the fire, as Job was tried and approved, and by the vertue of patience, promoted to the higheſt top of praiſe. Wherefore then, the right remedy is, when afflictions many and great are incumbent on us, to baniſh all diſcontents and murmurings, and quietly and patiently to ſubmit to the correcting hand of God. Thus patience is another companion of contentment.
3. A third companion of 3. Heavenly mindedneſs is a companion of contentedneſs.contentedneſs is heavenly mindedneſs. A godly mans converſation or citizenſhip (for ſo the word imports) is in heaven. His negotiations foreign, &c. Nos autem ut coelorum cives nos gerimus. Beza.and merchandizings, even all the trade which he drives is for heaven: heaven is his countrey, that is his Fathers houſe. When Anaxagoras was asked, Haſt thou any regard of thy countrey? Yes (ſaith he) and pointed his hand up towards heaven. He that accounts heaven his throne and inheritance, will look upon earth no better then his footſtool. He lives above earth, whoſe heart is in heaven. Whence then proceeds ſo many murmuring and querulous ſpeeches? How comes it to paſs, that upon any croſs thwarting providence, we fret and repine, and are ſo exceedingly perplexed with melancholy and diſcontent? The reaſon is, becauſe we ſet our hearts too much upon the world, and mind earthly things. If ſin ſat heavy (as Reverend Mr Dod uſed to ſay) then the world would ſit light, but becauſe the world ſits heavy, ſin ſits light. If our converſation was in heaven, and we took a proſpect of it in ſerious contemplations; and if we aſcended up into the mount with Moſes, and retired our ſelves into the fields with Iſaac, to have more freedom for meditation; and did we with Enoch walk with God, and with David's bleſſed man meditate in the Law of God, day and night, if this was our condition, we ſhould take ſo much delight and ſatisfaction in heavenly things, as we ſhould not vex and torment our ſelves for the want of worldly things. Wherefore then let us with all holy greedineſs labour after heavenly mindedneſs, and this is an excellent means to learn the leſſon of divine Contentment. If we account heaven our treaſure, joy and hope, our hearts will be fixed thereon, our tongues will be ſpeaking thereof; even our whole joy, deſires and delights will be taken up, and employed about the ſerious thoughts of heavenly things. Wherefore though in this preſent world (as it is the lot of travellers in their Inn) we may meet with many diſappointments and diſſatisfactions; yet the ſerious meditations of heaven (which is our home) will abundantly make amends for all. If we ſhould fancy a perpetuity in an Inn, and dream of an abiding happineſs there, we ſhould exceedingly forget our ſelves. We may apply Pſal. 49. 11, 12. Their inward thought is, that their houſes ſhall continue for ever, and their dwelling places to all generations; they call their lands after their own names. Nevertheleſs man being in honour abideth not; he is like the beaſts that periſh. We ſhould not look upon our ſelves as perpetual proprietours and poſſeſſours of a fee-ſimple without any alteration; but we ſhould look upon our ſelves as ſtrangers and pilgrims (as the Apoſtle writes) 1 Pet. 2. 11. Dearly beloved, I beſeech you, as ſtrangers and pilgrims abſtain from fleſhly luſts, which war againſt the ſoul. Whoever then is willing to learn this grand leſſon of Contentment, let him make choice of thoſe three choice companions, viz. faith, patience and heavenly mindedneſs, and queſtionleſs, through the aſſiſting grace of God, he ſhall arrive unto an high attainment and perfection, in this ſo much to be deſired art of divine Contentment.