Doctrine of Contentment, Chapter 7
CHAP. VII.Chap. 7. Containing an uſe for direction.
Containing a fourth Uſe, which is for direction, wherein five Impediments are to be removed, and ten Duties are to be put in practice.
SECT. 1.
Removing five grand Impediments of Contentment.
I Proceed to a fourth Uſe, which is for Ʋſe 4. For direction.direction, and for the more profitable handling of this Uſe, I ſhall diſcover five grand Impediments, which as ſo many ſtumbling blocks are to be removed out of the way, and then I ſhall preſcribe ten choice duties, which are to be reduced unto point of practice.
1. For the impediments which obſtruct and ſet a bar againſt contentment, I ſhall amongſt a multitude that might be named, confine my ſelf unto five onelyonly, viz. Unbelief, Unthankfulneſs, Immoderate cares of the world, Inſtability of ſpirit and Voluptuouſneſs. Theſe five are as ſo many remora's and obſtacles in the way to hinder and ſtop contentment.
The firſt Impediment of contentment is 1. Impediment of contentment is unbelief.unbelief: for it is the mother of diſcontent, that curſed root, whereon grows thoſe curſed fruits of impatience, murmurings and repinings, and ſuch like, which are far more bitter then gall and wormwood. If we could truſt God and beleeve him to be Allſufficient and Omnipotent, and therefore able to help us, and could we beleeve God to be a God of truth, and therefore as good as his word, and could we beleeve him to be a God of wiſdom, knowing how to contrive and order all things for our good, then we ſhould ſoon baniſh out of our hearts all diſcontented and repining thoughts: but ſuch is the great miſchief of unbelief, that it foments and cheriſheth all vexatious perplexing thoughts. Hence it cometh to paſs, that an unbeleever diſcovers his diſcontent in reſpect of two objects, viz. The Word of God, and works of God. As to both unbelief diſcovers it ſelf.
1. An unbeleever queſtions and diſtruſts 1. An unbeleever diſtruſts the Word of God.the truth of the Word of God: for ſo God complains, Pſal. 106. 24, 25. Yea, they deſpiſed the pleaſant land, they beleeved not his word; But murmured in their tents, and hearkned not unto the voice of the Lord. God promiſed them a land flowing with milk and honey, and they ſent ſearchers to view the land. They brought goodly fruit, even a cluſter of grapes ſo great, as it Numb. 13. 23.was carried between two: yet notwithſtanding all Gods promiſes, and their own viſible experiences, they beleeved not his word. Many gracious promiſes God makes, and he is faithful in his promiſes: He glorieth that he is a God keeping covenant; (for his covenant is a covenant of ſalt, not capable of the leaſt putrefaction; yet) unbeleevers call all Gods promiſes into queſtion: ſuch were foretold of, 2 Pet. 3. 4. whom the Apoſtle brands for ſcoffers, walking after their own luſts, and ſaying, Where is the promiſe of his coming? The unbeleeving Prince mentioned, 2 Kings 7. 19, 20. is a ſtanding monument and warningpiece, who when the Lord promiſed plenty in Samaria, he diſtruſted Gods promiſe, and he was made a dreadful ſpectacle of unbelief; for the people trod him in the crowd to death. Let us forbear diſputings, reaſonings, expoſtulatings with God, and beleeve God upon his word; ſo did David, a pattern for our imitation, Pſal. 56. 3, 4. What time I am afraid, I will truſt in thee: In God I will praiſe his word: In God I have put my truſt, I will not fear what fleſh can do unto me.
2. An unbeleever queſtions and diſtruſts 2. An unbeleever queſtions & diſtruſts the works of God.the works of God. Notwithſtanding variety of protections, proviſions, ſecurity and comfort, and other experiences of the works of divine providence, an unbeleever ſtill diſtruſts God, and will not beleeve. O what wonderful works did God for the children of Iſrael, in delivering them from Egyptian bondage, and in making the ſea dry land for them to paſs over, and when they were ſafely paſſed over, God cauſed the ſea to return to its ſtrength, and in it Pharaoh and all his hoſt were drowned: and after this great deliverance of the children of Iſrael from the Red ſea, God opened his ſtore-houſes to make proviſion for them: Manna and Quails were rained down to feed them; and to quench their thirſt the flinty rock became a ſpringing well; yet notwithſtanding all theſe viſible providences, they beleeved not the works of God, Pſal. 78. 32. For all this they ſinned ſtill, and beleeved not for his wondrous works. Theſe were unbeleevers of the firſt magnitude, who neither beleeved the Word of God, nor the works of God, and therefore they muſt needs be their own enemies to all manner of contentment; for there can be no ſolid ground of contentment but in God, and from his gift. If then we diſtruſt him, and will neither beleeve his word, nor his works, there can be no poſſibility of …. Impediment of Contentment is unthankfulneſs.contentment.
2. A ſecond Impediment of Contentment is unthankfulneſs. None are ſo diſcontented, none ſuch murmurers, as unthankful perſons; ſuch as are not ſenſible of thoſe great mercies which they already enjoy, but are ſtill a whining and murmuring for what they have not, theſe in a high manner bewray their unthankfulneſs. Have not many of us more then Chriſt had when he was upon earth? He who was Owner and Commander of the whole world, was contented to be a ſervant, and live in a poor mean condition, 2 Cor. 8. 9. For ye know the grace of our Lord Jeſus Chriſt, that though he was rich, yet for your ſakes he became poor, that ye through his poverty might be rich. And when a man came to Chriſt, and profeſſed his readineſs to follow Chriſt whitherſoever he went, Chriſt who knew his heart gave a ſuitable anſwer; and Jeſus ſaith unto him, The foxes have holes, and Matt. 8. 20.the birds of the air have neſts, but the Son of man hath not where to lay his head. The man had a houſe in his deſigne and expectation, but he was diſappointed of his expectations. When in our ſerious thoughts we conſider what Chriſt wanted as earthly things, and what we have, this conſideration may excite us to thankfulneſs. But it is commonly obſerved, that ſuch as are unthankful for, and unſenſible of the preſent mercies which they enjoy, of all others they are ſtill murmuring and complaining becauſe they have no more. Wherefore to learn this leſſon of contentment, we muſt unlearn the leſſon of ingratitude. Amongſt Heathens as well as Chriſtians, the ſin of ingratitude is marked with a brand of infamy: Si ingratum dixeris, omnia dixeris, is a ſaying no more common then true, implying that a man that hath ſaid that which ſavours of ingratitude, hath ſaid all the worſt that he can. A learned Oratour takes notice, Omnes couſentiunt gentes terram creare nihil pejus homine ingrato. Baudii Orat. p. 114.That it is the conſent of all nations, that the earth brings forth nothing worſe then an ungrateful man.
Seneca reckons ingratitude amongſt the greateſt Inter plurima maximdque vitia nullum eſt frequentius quàm ingrati animi. Sen. foreign. Xenoph. Cyropaed. l. 1.vices; and Xenophon obſerves, that impudence follows ingratitude. It is left upon record as a badge of infamy upon the chief butler, Gen. 40. 23. Yet did not the chief butler remember Joſeph, but forgat him. Unthankful men are mentioned in the ſame catalogue with thoſe abominable ſinners, which ſhall come in the laſt and perilous times, 2 Tim. 3. 2. &c. For men ſhall be lovers of their own ſelves, covetous, boaſters, proud, blaſphemous, diſobedient to parents, unthankful, unholy, &c. Wherefore we muſt utterly deteſt and abhor this abominable ſin of ingratitude; not onelyonly in reſpect of others (becauſe it is a ſordid and ignominious ſin) but alſo in reſpect of our ſelves, becauſe it diſquieteth and vexeth the ſpirit, inſomuch as we enjoy nothing contentedly, that we poſſeſs.
A third Impediment of Contentedneſs 3 Impediment of contentment, immoderate care of the world.is an immoderate care of the world: when the heart is encumbred and intangled with variety of perplexing and carking cares, there can be no contentment of mind: for as immoderate love of the world comes in at one door, contentment of mind runs out at the other door: we muſt then diſtinguiſh between a moderate and immoderate care, between a provident frugal care, and a carking vexatious care. A moderate and provident …are is lawful and neceſſary: none ought to eat the bread of idleneſs. And he that provides not for his family is worſe then 1 Tim. 5. 8.an infidel, and hath denied the faith. But the queſtion will be ask'd, How can a man be ſaid to deny the faith? I will give an anſwer from Calvin on the place, There can be no piety towards God, Nulla enim in Deum eſt pietas ubi quis it à humanitatis ſenſum exuere poteſt. Calv. in loc.where any can ſo put off all ſenſe of humanity. But the care forbidden is, that onelyonly which is immoderate carking and tormenting; this Chriſt in one Chapter three times forbids, Matth. 6. 25, 31, 34. Take no thought: The word is foreign. The etymology is foreign, it is a dividing, Solicitudo eſt aegritudo cam cogitatione. Cic. Tuſc. 4.diſtracting, rending and torturing the mind: foreign is ſolicitudo diffidentiae, a diſtruſtful ſolicitude accompanied with a vexatious carking care. The charge of the Apoſtle is, Phil. 4. 6. Be careful for nothing: foreign, Anxiè & cum ſumma animi ſolicitudiue atque aerumuā cogitare. Zanch.We are then to diſtinguiſh between a primary and ſecondary care: primarily our care muſt be to glorifie God, and ſave our ſouls. Secondarily, we muſt take care after worldly things: but in religion that figure called foreign muſt be carefully avoided: for many make that their firſt care, which ſhould be their laſt. The order which Chriſt preſcribes ought to be the certain and infallible rule, But ſeek ye Matth. 6. 33.firſt the kingdom of God and his …ghteouſneſs, and all theſe things ſhall be added unto you: but how many are there who intangle and inveigle themſelves with multiplicity of worldly incumbrances, like a mill-horſe, always walking if not running the round, and hurrying themſelves about with multitude of anxious and vexatious cares. And what get they by their anxious ſolicitous cares, but a farther addition of care and diſſatisfaction: for the more they thus turmoil and diſturb their ſpirits, the more diſcontented and unſatisfied they are. Hence it comes to paſs, that they can neither eat nor drink, nor ſleep quietly, becauſe they tire and wear out themſelves with multitudes of melancholical diſquieting thoughts. Hereupon they make aſſays and trials of many ways, and undertake variety of projects to advance their eſtate in the world, and it proves with them like thoſe ſmiths, who have too many irons in the fire, and ſo neglect ſome of them. It is frequently obſerved, that all thoſe who intermeddle in too many ways, miſcarry frequently in the managing of them, and after miſcarriages and diſappointments, O! how is a covetous mammoniſt perplexed and diſcontented: the love of the world hath ſwallowed up his affections, and therefore he accounts the wedge of gold his confidence. Micha, when the children of Dan robbed him, purſues them, and cries out in the bitterneſs of his ſpirit, Ye have taken away Judg. 1. and 24.my gods, and the Prieſt, and ye are gone away, and what have I more? So covetous worldlings cry out with ſo much bitterneſs, when any worldly loſſes befall them; as if God and heaven were to be undervalued in compariſon of them: wherefore it is a ſpecial duty incumbent on us, to baniſh away from us the immoderate love of the world; For the friendſhip of the world is enmity againſt John 4. 4.God, and it is our enemy likewiſe; for we can never enjoy any thing to our content and ſatisfaction, if our hearts with too much eagerneſs hanker after the world.
A fourth Impediment is inſtability of 4. Impediment, inſtability of ſpirit.ſpirit. An inconſtant fluctuating mind, unſettled and toſt up and down, can never enjoy any real and ſolid contentment; for it is a compoſed ſtable ſpirit which is Gods gift, which makes a Chriſtian contented with that preſent portion, and cauſeth him to reſt quietly in that preſent ſtation and condition, wherein God hath ſet him: When as on the contrary, an unſtable ſpirit, a wandring fickle head will not let a man be quiet in any place and condition. Solomon tells us, Prov. 27. 8. As a bird that wandreth from her neſt, ſo is a man that wandreth from his place. Grotius gives (as I Facilè capitur avis à …ido avolans; ſic & qui domo relict à, longè peregrinatur multis ſe objicit perculis. Grot. in Prov. 27. 8.conceive) an appoſite expoſition on the place, A bird, ſaith he, flying from her neſt is eaſily taken; ſo is he that journeyeth a long way from his houſe, expoſed to many dangers. So when men relinquiſh their calling, and ramble abroad, leaving their families to ſink, or ſwim, taking no care of them, they bring ſwift deſtruction on themſelves and their poſterity. It is a common ſaying, that a tumbling ſtone never gathers moſs: no more do unſettled fickle perſons …hrive whitherſoever they go, and ſuch are they, who are ſo deeply overcome with melancholy, as that they neither enjoy themſelves comfortably at home, nor abroad: for when they are at home, their hearts are abroad, and when they are abroad their hearts are at home. They fix no where; for by being every where in their wandring and extravagant thoughts, they are fixed no where to any good purpoſe. Theſe unſtable and fickle-headed perſons are full of diſcontents, and not more diſcontented with troubles from abroad, then from thoſe emergences which fall out at home: they are not more vexed at others, then they are at themſelves. A man of an inconſtant ſpirit is like a wave of the ſea, toſt up and down, or like a weather-cock that turns with every wind; he is ſo inconſtant, that he knows not his own mind, he knows not what he would have, he is not his own man; but he is inconſtant and unfaithful to himſelf. St James gives a character of ſuch a man, A double-minded man is unſtable James 1. 8. foreign.in all his ways. Now to find out a double and unſtable man, where to have him no man knows. You may hear him murmuring, whining and grumbling, but you cannot truſt nor beleeve him on his word. Many heathens were renowned for their conſtancy and ſettled reſolution. It was ſaid of Fabricius, that one might ſooner turn the Sun out of the firmament, then turn him from the courſe of Juſtice. Regulus was a man conſtant to his engagement, though he foreſaw the enſuing danger which did befall him. And Ariſtides could not be ſeduced from the courſe of Juſtice. Cicero againſt Catiline Defendi Rempublicam adoleſcens, non deſeram ſenex. Contempſi Catalinae gladios, non pertimeſcobam tuos. Cic. Orat. 2. Philipp. Non ſi fractus in me ruat mundus pavens, non ſi cavernis toenarus nutet fremens, non, ſi caterva peſtium obſideat latus, mutabo mentem quam mihi Chriſtus dedit. Cauſ. Sol. p. 232.profeſſeth himſelf to be one and the ſame man, in his elder and younger years (that is,) a true friend to the Common-wealth. Cauſinus hath an high paſſage ſetting forth the conſtancy of his reſolution, which amounts to this ſenſe, Come what will come, even the worſt that can be imagined, yet he will not alter his mind. This conſtancy and reſe…tion of mind is a ready way to procure contentment; but by way of caution, we muſt always ſuppoſe, that conſtancy and ſettledneſs muſt be fixed upon right grounds and principles; let us be certain, that the principles are right, and then let us reſolvedly put them into practice. It is good to be zealouſly affected always in a good thing: ſo for conſtancy and reſolution, we muſt exerciſe them in good things. And courage and conſtancy well placed are of ſingular benefit and furtherance to contentment: whereas levity, fickleneſs and inconſtancy of ſpirit, raiſeth mutinies, tumults, and variety of perturbations in our thoughts: wherefore to be well skill'd in this art of Contentment, we muſt abandon an unſtable and inconſtant ſpirit.
5. A fifth Impediment of Contentedneſs 5. Impediment of contentment is Voluptuouſneſs.is Voluptuouſneſs. Voluptuouſneſs is a grand remora and obſtacle to all manner of contentedneſs; for voluptuous men are ſtill a plotting, projecting and contriving to add more fuel to the fire of their unſatiable appetite; therefore they leave no ſtone unmoved, nor no device unattempted for the ſatisfaction of their luſts. Hence it comes to paſs, that many perſons of great eſtates care not how much they ſpend in gaming and drinking, &c. and to ſupply their exorbitances, they oppreſs and grind the poor, rack their tenants, and project… and deviſe irregular ways for the ſatisfaction of their luſts. Hence it comes to paſs, that a prodigal man drowned in his voluptuous courſes, and intoxicated with vain carnal delights, cares not what he is at, and what moneys he ſpends upon a luſt, and he frets and torments himſelf, if his mind be not ſatisfied. But Solomon gives all voluptuous perſons their doom, Prov. 21. 17. He that loveth pleaſure ſhall be a poor man. He that loveth wine and oyl ſhall not be rich. And the ſame wiſe man ironically begins, but concludes with a dreadful judgement, Eccleſ. 11. 9. Rejoyce O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the ſight of thine eyes, but know thou, that for all theſe things, God will bring thee into judgement. Who could ever tell of any perſon, who waſted his time, ſtrength and eſtate in ſinful luſts and pleaſures, that found any real, ſolid and laſting contentment, when they looked back upon thoſe days and companions, with whom they lived riotouſly? Can they take any ſatisfaction in the remembrance of them? Amnon committed. 2 Sam. 13. 15.an abominable ſin of inceſt with Tamar, yet afterward, the hatred wherewith he hated her, was greater then the love wherewith he loved her. And all the Jovial, mad carowſings of drunkards commonly terminate in diſcontent and contention: ſo ſaith Solomon, Who hath wo? Prov. 23. 29, 30. Cui accidunt multa incommoda corporis & animi, & fortunarum, Merc.who hath ſorrow? Who hath contentions? Who hath bablings? Who hath wounds without cauſe? Who hath redneſs of eyes? They that tarry long at the wine, they that go to ſeek mix'd wine. Belſhazzar in the midſt of his jollity, was ſurpriſed with a terrible hand-writting, which wrote down his ſwift deſtruction; as we read, Dan. 5. 5. In the ſame hour (i. e. when they were drinking and praiſing the gods of gold and ſilver) came forth fingers of a mans hand, and wrote over againſt the candleſtick, upon the plaiſter of the wall of the Kings palace, and the king ſaw the part of the hand that wrote; then the Kings countenance was changed, and his thoughts troubled him, ſo that the joynts of his loins were looſed, and his knees ſmote one againſt another. There is a laughter called Riſus Sardonius, which ends always in great Immo ego Sardois videar tibi amarior herbis. Virg.ſorrow: the Poet alludes to it. And what elſe is the laughter and mad merriment of all ungodly men, but that which terminates in ſorrow and mourning? For ſaith Solemon, Even in laughter the heart is ſorrowful, and Prov. 14. 13.the end of that mirth is heavineſs. And Solomon gives his experimental verdict againſt laughter. I have ſaid of laughter it is madneſs, Eccleſ. 2. 2.and of mirth what doth it? It is known by experience, that a man who hath miſſpent a whole day in jovial company and mad merriment, can take no reſt, nor quietly enjoy himſelf at night. However at preſent, ſome pleaſe themſelves with the ſociety of ungodly men, yet, when they come to themſelves, and are compoſed and deliberate in their thoughts, then it is the grief and vexation of their hearts, that ever they caſt in their lot amongſt ſuch vile wretches: wherefore we may upon ſure grounds conclude that voluptuouſneſs is a grand impediment of Contentedneſs.
SECT. 2.
Containing five Duties to be practiſed in order to Contentment.
HAving removed theſe five Impediments mentioned in the former Section, I ſhall preſcribe ten Duties (whereof five ſhall be handled in this Section, and five in the Section following after) which if they be reduced into point of practice (through the grace of God) they will be ſpecial helps and furtherers to the getting and keeping of this excellent grace of contentment.
The firſt Duty is to reflect upon our 1. Duty is ſelf-reflection.ſelves, and get a more familiar and intimate acquaintance at home: for it much conduceth to our advantage to be better known to our ſelves. Amongſt many choice ſentences of that eminently pious Father St Bernard, two I ſhall apply to my purpoſe: one is this, There are many Multae ſunt ſcientiae hominum, ſed …ulla melior eſt illā, quā eogn…ſcit homo ſeipſum. B…rn. de interiori domo, p. 1073. Beatus homo qui ſe poteſt cognoſcere, probare & improbare. Nam qui ſibi diſplicet, Deo placet; & qui ſibi vilis est, Deo charus eſt. Bern. de interiori domo, p. 1072.knowledges of men, but none is better then that whereby a man knoweth himſelf. Another is, He is a bleſſed man who can know himſelf, allow and diſallow; for he that diſpleaſeth himſelf, pleaſeth God; and he that is vile in his own eyes, is dear in the eyes of God. If then we would learn the divine art of Contentment, we muſt ſtudy our own hearts, how filthy they are, and how vile and abominable we are by reaſon of the pollution of ſin; when we our ſelves are throughly known unto our ſelves, we ſhall be better contented with our preſent condition, and then we ſhall attain unto a good degree of this knowledge of our ſelves, when in the ſimplicity and ſingleneſs of our hearts, we can make ſuch a confeſſion as Jacob did, Gen. 32. 10. I am not worthy of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant. It is our great buſineſs and worth our beſt pains, to take a frequent ſurvey of our hearts and lives, to walk in the cloyſter of a mans Ampulavi in clauſtro cordis mei. Bern.own heart (as St Bernard expreſſeth it) and to ſearch into every angle and winding, is time well ſpent. Upon a ſerious review, we ſhall find many miſcarriages, and acknowledge that we have trod many ſteps awry, and are guilty of many deviations and tranſgreſſions from the rule of the word. Notwithſtanding variety of mercies heaped upon us, we have with Jeſhurun waxed fat Deut. 31. 15.and kicked. God hath given us all things richly to enjoy, we are maintained by Gods liberality; but we abuſe ſo great bounty: our clothes which are given for a covering, we abuſe to pride and vanity; the meat and drink which are given for our nouriſhment, we abuſe to luxury and intemperance: the riches of the world which God hath given us for our comfortable ſubſiſtence, and for the ſupply of ſuch as are in diſtreſs, we have abuſed to ſuperfluity and prodigality; or elſe we have fixed our hearts ſo ſtedfaſtly upon the pelf and traſh of the world, as if we acknowledged no other God but Mammon. Now then when in deliberate and ſerious meditations, we conſider the wonderful bounty and patience of God ſo freely extended unto us, we ſhall with all thankfulneſs acknowledge the mercies of God in leaving to us any thing of this world to enjoy; for by reaſon of our great unthankfulneſs, and miſimprovement of our talents, and abuſe of mercies vouchſafed to us, we have made a forfeiture of all that we enjoy, and it is a miracle of mercy that God takes not the forfeiture, and ſtrips and degrades us of all, and caſts us down into the nethermoſt hell. Wherefore upon a ſerious conſideration of our manifold provocations and rebellions againſt God, notwithſtanding the patience, forbearings and long-ſufferings of God exerciſed towards us, we have ſtrong obligations to contentment. The mercies continued to us, are and ought to be eſteemed of by us, as ſo many cords of love to draw us to this neceſſary duty of Contentment. Let us therefore every one reſolve with himſelf, Mecum habitabo, I will dwell with my ſelf (i. e.) let us be more at home, and ſtudy our hearts more, and then we ſhall learn to be content.
A ſecond Duty is to compare our ſelves 2. Duty, to compare our ſelves with others. 1. With our ſuperiours.with others, and that with ſuch, who are above us in greatneſs, wealth, honours and promotions of the world. Notwithſtanding their grandeur and riches, conſidering their vexations, diſcontents and troubles, we have no cauſe to envy them; for though many men have great poſſeſſions, yet they can take no content in them, nor enjoy them with any delight and comfort. Great perſons are greater and larger marks oftentimes for their enemies to ſhoot againſt them. Stobaeus relates a ſtory of Policrates, Ferunt ſummos ſydera montes.who gave to Anacreon five talents, but he was ſo perplexed and diſquieted with the thoughts of that money, that he could not ſleep, nor any other way comfortably enjoy himſelf: wherefore Anacreon reſtores the moneys to Policrates, ſaying, that they Non tanti eſſe quanti ipſorum nomine curâ laboraret. Stob. cap. 39.were not ſo much worth, as to recompenſe thoſe diſtracting cares which he took for them. When we take ſtrict notice how many there are, who compaſs'd vaſt eſtates by oppreſſion and extortion, by defrauding and circumventing others, making their ways by force and falſhood, might and policies prevailing above right and honeſty, we ſhall find no cauſe of diſcontent, or envy, becauſe we are not in their condition: when we likewiſe conſider the turmoils, vexations and troubles which many undergo, to keep that have got already; we ought ſo far to abandon diſcontent and envy, as to abound in thankſgiving to God, through whoſe mercy we enjoy what we have in tranquillity and peace.
2. If we compare our ſelves with inferiours, 2. Let us compare our ſelves with inferiours.ſuch as are to eſtate and degree far below us in the world, we have great cauſe to be content. How many mechanicks are there, who have not moneys to provide one day before another, & have not a bit of bread before they have wrought for it; yet they eat and drink, and ſleep more cheerfully then thoſe great Perſons, who are poſſeſsed of Lordſhips and Mannours, and thouſands of gold and ſilver. If we would be better proficients in this art of contentment, we ſhould not diſdain to go to poor mens houſes, and take notice of their manner of living, and after what way they maintain their families. If we enter into conference with ſome of the poorer ſort of people, we ſhall be informed of remarkable paſſages of Gods good hand and providence for them and their children in times of famine and great ſcarcity. It is frequently obſerved, that many poor mens children, who fare hardly, look more fat and well-liking then ſome who have great revenues. Let us therefore compare our ſelves with poor and inferiour perſons, and ſee how contentedly they live with a little, and are thankful for far leſs then we are preſent poſſeſſours of. Such a weighty conſideration as this ſet home upon our hearts may effectually (through the grace of God) baniſh from us all murmuring and whining language, and enlarge both our hearts and mouths to be thankful for the mercies which we enjoy, and move our hearts to open our bowels of compaſſion towards all ſuch as are in poverty and neceſſitous conditions.
A third duty is to labour for that excellent 3. Duty to labour for ſelf denial.grace of ſelf-denial. Contentment and ſelf-denial are ſo near and dear to each other, that they live and die together; inſomuch as theſe are convertible propoſitions, A ſelfdenying perſon is a contented perſon, and a contented perſon is a ſelf-denying perſon. Self-denial and taking up the croſs are mentioned together▪ as if there were ſome connexion between. It frequently ſo falls out, that ſelf-denial and bearing Chriſts croſs meet in one and the ſelf-ſame perſon. Both theſe duties of ſelf-denial and bearing of the croſs are mentioned in three Evangeliſts, viz. Matth. 16. 24. Mark 8. 34. Luke 19. 23. whatever ſavours of ſelf muſt be denied and altogether abandoned ſo far forth, as it ſtands in competition with, or oppoſition to Jeſus Chriſt. A great ſcholar muſt deny his learning: a man of wiſdom muſt deny his learning, and a ſtrong man muſt deny his ſtrength; a rich man muſt deny his riches, and a Noble-man muſt deny honours. All that is ſelf muſt be denied, as ſelf-opinions, ſelf-reaſonings and ſelf-intereſts; even all muſt be denied for Chriſt. And when a man amidſt the affluence of worldly things can deny himſelf, it is an evident demonſtration that he is a man of a contented ſpirit; for contentment and ſelfdenial do keep a ſweet and amicable correſpondence with each other. Self-denial exciteth and encourageth us to contentment, and contentment prevails with us to be willing to deny our ſelves. This ſelf-denial is of ſuch great uſe and neceſſity, as Salvian ſaith, Abdicare à teipſo, nè abdiceris à Chriſto; Salv. lib. 5. p. 167.repudia te, ut recipiar is à Chriſto. That excellent Martyr Mr Bradford uſed to ſay, whoſoever hath not learned the leſson of the Croſs, hath not learned his A, B, C. in the ſchool of Chriſt. This leſſon of ſelf-denial if it be learn'd well, it will teach us to bear our daily croſs, both with patience and cheerfulneſs. Self-denial helps very much to humble a proud heart, and to mollifie a hard heart. When one ſtrikes with an hammer upon an anvile it makes a great noiſe, becauſe hard and hard meeting together makes oppoſition: and in building, unleſs there be cement and ſoder, there can Durum ſuper durum non vult condere murum.be no wall reared up: but if one ſtrikes a hammer upon a pillow, it makes no noiſe, becauſe the pillow is ſoft and yeelds to the blow. Let God ſtrike what ſtroke he pleaſeth, a ſelf-denying ſpirit yeelds ſubmiſſively and patiently to the blow. And of this root of ſelf-denial, there grows the ſpirit of Contentment.
A fourth Duty is to ſtudy the vanity of Duty 4. Study the vanity of the creatures.the creature. All things under the Sun are vanity and emptineſs, and fading and periſhing things; both deficient and inſufficient, and altogether unable to afford any real contentment and ſatisfaction to an immortal and heavenly-born-being ſoul. Why then ſhould we ſet our hearts upon worldly things? When we graſp them moſt greedily, we graſp nothing but ſmoke, or make an attempt to hold the wind in our fiſts. Hiſtorians write, that the apples of Sodom are of ſuch a beautiful aſpect, as to invite the beholders to take them, but as ſoon as ever they touch them, they fall into cinders and aſhes. Tertullian gives his verdict of earthly things, ſaying, that they Omnia imaginaria in ſeculo, & uihil veri Tertull. de corona militis, cap. 13.are imaginary in the world, and contain no ſolidity in them. Solomon had greater experience of earthly things then many thouſands have had, yet in that rare Book (which may be called his Retractations) he gives this cenſure, Vanity of vanities, ſaith the Preacher, vanity of vanities, all is vanity. Conſidering therefore the emptineſs Eccleſ. 1. 2.and diſſatisfaction, the vanity and deficiency of all created things, why ſhould we then ſo much perplex and torture our ſelves for the want of them; but rather labour to be contented with what we have, then overtire and waſt our ſpirits with immoderate grief and vexation, for what we want and would have; which if we had, notwithſtanding we ſhould remain diſcontented. Cyprian hath a remarkable ſaying to this purpoſe, That whatſoever Quodcunque nunc naſcitur mundi ipſius ſenectute degenerat, ut nemo mi…ari debeat ſingula in mundo coepiſſe deſicere, c…m totus ipſe jam mundus in defectione fit. Cypr. contrae Demetr.is born in this old age of the world degenerates, ſo that no man needs wonder, that particular things in the world have begun to fail, ſeeing that the world is now in defection. Wherefore upon a ſerious conſideration, that the creature is ſubject to vanity, and cauſeth much vexation of ſpirit, and is altogether unable to ſatisfie an immortal ſoul; and ſeeing that we experiment a great deal of treachery and deceitfulneſs in creatures, we ſhould hence raiſe ground of contentment in thoſe things, which we enjoy at preſent, fearing that we may meet with fruſtrations and diſappointments in our expectations after greater matters. The things in this world are uſually compared to bubbles, vapours, flowers, dreams, &c. and till we can lay any faſt hold on thoſe things, we cannot fix upon earthly vanities. A muſhrom is ſuddenly gone. Jonah's gourd in one night ſprang up and withered. As ſoon as Jonah was glad of the ſhade of the gourd, God prepared a worm to ſmite it. There are inward worms, as the terrours of afflicted conſciences, and outward worms of croſſes and loſſes, which may ſoon daſh all our comforts, and ſpoil all our mirth. The horrours of a tormenting and galling conſcience, the loſs of a dear and near relation, deprivation of an eſtate by fire, robbery, &c. may ſoon embitter our remaining enjoyments. If then we make reckoning of any certain fruition of any thing under the Sun, we are utterly miſtaken, and account that ſomething which is a meer vanity. We are ſoon at the bottom of all creatures, and we may quickly apprehend the utmoſt which they can afford, and upon an exact computation, we ſhall find them to be but meer cyphers and inſignificant things; ſo that if we ſtudy the vanity of all earthly things, we ſhall the ſooner learn this choice leſſon of Contentment.
5. A fifth Duty is to ſtudy the fulneſs that Duty 5. Study the fulneſs that is in Jeſus Chriſt.is in Jeſus Chriſt: if we get the knowledge of Jeſus Chriſt, and underſtand that fulneſs that is in him, we ſhall ſet an higher price on Chriſt, and value the world at a leſſer rate; we ſhall account Chriſt our portion, and if we can make ſure our intereſt in him, we ſhall be well contented, though we enjoy the leſs of the world. The Apoſtle tells us, For it pleaſed the Father, Col. 1. 19.that in him ſhould all fulneſs dwell. We uſually diſtinguiſh, that there is Plenitudo fontis, & plenitudo vaſis. In Chriſt there is a fulneſs of a fountain; for God Joh. 3. 34.giveth not the Spirit by meaſure unto him. Now this fulneſs in Chriſt is communicated unto his children, and they ſhall receive thereof according to their meaſure, as much as their veſſels can hold. Let us take ſpecial notice of John 1. 16. And of his fulneſs have all we received, and grace for grace. Beza upon this Scripture quotes a learned Authour, and underſtands grace for grace, Gratiam gratiâ cumulatam, but upon after thoughts he determines according to the judgement of St Auguſtine, who ſaith, Inſtead of the grace of the law which paſſeth away, we have received the grace of the Goſpel which abideth, and inſtead of ſhadows and repreſentations of the old Teſtament, grace and truth is revealed by Jeſus Chriſt. Wherefore if we beleeve (as we ſhould) that there is a fulneſs in Jeſus Chriſt, why ſhould we vex and diſquiet our ſelves, becauſe we want the things of the world, which are vain, empty, and no ways able to ſatisfie an immortal ſoul? Chriſt enjoyed is infinitely to be preferred before all the world: for in him there is fulneſs of wiſdom to councel us, fulneſs of mercy to pardon us, fulneſs of righteouſneſs to juſtifie us, fulneſs of holineſs to ſanctifie us, and fulneſs of glory to make us happy to all eternity. If then in good earneſt we buſie our ſelves with the meditation of the fulneſs of Chriſt, we ſhall get our hearts alienated from things below, and fixed on things above. The apprehenſion of Chriſts fulneſs will quickly diſcover the vanity and emptineſs of all creatures. If then a man enjoy very little of the world, and in the mean time enjoyeth a ſacred acquaintance and communion with Jeſus Chriſt, he hath abundantly enough, and therefore he is contented and ſatisfied, becauſe he hath made God his portion, and accounts Chriſt his treaſure, riches, even all in all; and ſuch a perſon is a contented perſon.
SECT. 3.
Containing five more duties to be practiſed in order to contentment.
THe ſixth Duty is to ſtudy the divine Duty 6. Study the divine promiſes.promiſes. There is enough in Gods promiſes to quiet and ſatisfie the ſoul of any man. The promiſes may be compared to thoſe breaſts of conſolation mentioned, Iſai. 66. 11. That ye may ſuck, and be ſatisfied with the breaſts of her conſolations, that ye may milk out and be delighted with the abundance of her glory. There is much nouriſhment to be got in the divine promiſes; and the promiſes may be compared to the wells of ſalvation, Iſai. 12. 3. Therefore with joy ſhall ye draw water out of the wells of ſalvation. O what ſweet refreſhing promiſes are there to revive and comfort us in variety of conditions. The promiſes afford a ſalve for every ſore, therefore if we would learn this grand leſſon of Contentment, let us be well acquainted with the divine promiſes. As for inſtance, if the want of earthly things ſtrike too cloſe upon us, and afflict our ſpirits, amongſt many promiſes, let us make particular application of thoſe three eſpecially; one is Pſal. 84. 11. For the Lord is a ſun and ſhield, the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. A ſecond promiſe is, Matth. 6. 33. But ſeek ye firſt the kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you. A third promiſe is, Rom. 8. 32. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him freely give us all things? Suppoſe farther, a man be afflicted with ſore and lingring diſeaſes, let him ſtudy the promiſes. Two I ſhall mention, one is, Exod. 15. 26. I will put none of theſe diſeaſes upon thee, which I have brought upon the Egyptians, for I am the Lord that healeth thee. Another promiſe is, Pſal. 103. 3. Who forgiveth all thine iniquities, who healeth all thy diſeaſes. If a man be afraid of potent enemies, let him apply the promiſes. Amongſt many, I ſhall give one onelyonly inſtance, which may ſerve inſtead of many, and that is, Iſai. 41. 10, 11. Fear thou not, for I am with thee, be not diſmayed, for I am thy God: I will ſtrengthen thee; yea, I will help thee, yea, I will uphold thee with the right hand of my righteouſneſs: Behold, all they that were incenſed againſt thee ſhall be aſhamed and confounded, they ſhall be as nothing, and they that ſtrive with thee, ſhall periſh. In a word, there is abundant matter of conſolation in the promiſes, to quiet and ſtay the heart of a Chriſtian in all ſorts of conditions, whether they concern this life, or that which is to come. For, ſaith the Apoſtle, Godlineſs is profitable unto all things, having 1 Tim. 4. 8.promiſe of the life that now is, and of that which is to come. We muſt therefore be well ſtudied in the promiſes, and live upon them, and if we have ſo much wiſdom as to make a ſuitable and particular application of them, we ſhall extricate our ſelves (through the ſtrength of God) out of many emergent ſtreights and difficulties, and learn this neceſſary leſſon of contentment: for the more we know and beleeve the promiſes, and taſte ſweetneſs in them, the more contentment we ſhall have, and through the grace of God we ſhall baniſh murmuring and repining thoughts.
A ſeventh Duty is to take a ſerious review, Duty 7. Obſerve the divine providences.and make a diligent obſervation of divine providences. Gods providences evidently prove the truth of his promiſes, and if we (according to our duty) treaſure up our experiences concerning providences, how in variety of ſtraights and troubles, we have received ſupplies and ſuccours from heaven, and how God hath made proviſion for us, and kept us alive in times of dearth and ſcarcity; ſuch conſiderations ſet home upon our hearts will read us an uſeful lecture of Contentment, and help us to be good proficients in this kind of learning. Are our eyes in our heads? (as Solomon ſaith the wiſe mans are) Eccleſ. 2. 14.Do we take notice of providences as we ought to do? Then we ſhould obſerve how Gods providence doth extend it ſelf to all his creatures both ſmall as well as great; God takes care for vegetives: He clothes the graſs, and puts a greater glory upon one lily, then upon all Solomons royal Matt. 6. 28.eſtate. God takes care for bruits. God feeds the ravens: the lions ſeek their meat of God. Though lions be creatures of Luke 12. 24. Pſ. 147. 9. Pſ. 104. 21.great ſtrength, and greedy after their prey, yet they receive their food through Gods bountiful proviſion. Now ſeeing God takes ſo great care for bruitiſh creatures, it is evident, that he takes abundantly much more for mankind. God doth good for Matth. 5. 45. Luk. 6. 36.all; even the vileſt of men are protected, ſuſtained, provided for, and kept alive by Gods common providence: but as for ſuch as have intereſt in the covenant of grace, they enjoy the benefit of Gods ſpecial providences, for protection, direction, ſupplies and aſſiſtance; ſo that the good things of the world (which the men of the world enjoy by common bounty and ordinary providence) true beleevers receive them ſanctified, and Chriſt with them; he conveying them unto them through the covenant of grace. Wherefore, O Chriſtian, take a ſtrict ſurvey of Providences, how when thou waſt bewildred and entangled with variety of troubles, and God hath delivered thee, how when thou livedſt in a place, where were dreadful burnings, and God hath ſnatched thee as a brand out of the burning; and how in a time of peſtilence, when thouſands fell beſides thee, and ten thouſands at thy right hand, God hath given thee thy life for a prey; and in an hard time, when trading decayed, ſupplies were deficient, and not viſibly to be had, then, in that pinching time, God provided for thee, and ſupplied thy wants: make then a catalogue of the merciful providences of God vouchſafed towards thee, keep them written eſpecially in the table-book of thy own heart, and then upon grounded experience, thou wilt infer theſe concluſions, 1. God hath delivered, ſupplied and helped. 2. God is one, and the ſame merciful God, as able, and as willing to help as ever. 3. Hence is to be inferred, that I will caſt my ſelf upon the providence, and be guided by the wiſdom, and wait quietly for the ſalvation of God. 4. That Chriſtian, who is a diligent obſerver of providence, will conclude experimentally with David, Pſal. 73. 28. But it is good for me to draw nigh unto God.
An eighth Duty is to be much in prayer, Duty 8. Be much in prayer.and frequent addreſs unto the throne of grace. Samuel a child of prayer was a child much beloved, and a mercy received in anſwer to prayer is a very wellcome and ſeaſonable mercy. The way then to procure this excellent grace of Contentment, is to beg it of God, and to be earneſt ſolicitours for it unto the throne of grace. And although I do not conceive, that at all times one and the ſelf ſame method of prayer is neceſſary, yet it is of great uſe to pour out ſuch a prayer as may conſiſt of theſe three parts, Confeſſion, Petition, and Thankſgiving.
1. For Confeſſion, Let us confeſs our 1. Let us confeſs our ſins.ſins in particular, with their ſeveral aggravations; againſt the Law, and againſt the Goſpel: partly by omitting what the law commandeth, and committing what the law forbiddeth. Let us reflect upon our multiplied provocations, how frequently we have ſinned againſt knowledge and conſcience, and againſt many Sacramental Covenants of better obedience. And what deſerve we at the hands of God? and what can we expect for our deſerts leſs then hell and damnation? We deſerve not the leaſt crumb of bread which we eat; neither deſerve we to breathe in the common air. The ſerious conſideration of our ill deſervings and unworthineſs ſhould prevail with us to calmneſs and quietneſs of ſpirit: for notwithſtanding we ſuffer very great and heavy afflictions, yet we ſuffer farr leſs then we deſerve. That we are on this ſide the grave, and on this ſide hell, and that we have any thing left to keep us alive in the world (conſidering our many and manifold provocations) it is Gods great patience to bear with us, and his great and wonderful mercy to let us enjoy even the leaſt of what 2. Let us joyn Petition with Confeſſion.we have.
2. Let us joyn Petition with Confeſſion in our prayers, and let one petition amongſt others be, that God would give us a contented and quiet ſpirit. This contented ſpirit comes alone from God, and he alone can perſwade the heart of man to be contented and ſatisfied: God can both ſupply our wants, and when we are ſurrounded with variety of wants, give us a cheerful frame of ſpirit amidſt them all. The Apoſtle was aſſured, My God ſhall ſupply all your need according to his riches in glory foreign. Phil 4. 19.in Chriſt Jeſus. In the beſt of thoſe things which are under the Sun, there is ſomething lacking; we muſt therefore go to God for ſupply. What is wanting in any creature God is onelyonly able to fill up. All we are and have, comes from God: but that mercy which is given in anſwer to prayer, is to be more valued; for when we can ſay particularly and experimentally, This mercy I ſought of God in prayer, and he hath vouchſafed unto me a gracious anſwer, wherefore I will for ever truſt God, and ſtay upon his gracious promiſes, then do we make a right and ſuitable improvement of mercies. A contented mind is the gift of God: it is worth asking for, and worth having and keeping. O Chriſtian! pray earneſtly for this grace of Contentment, and when thou haſt got it, part not with it; but keep it with all care and delight.
3. Let us with Confeſſion and Petition 3. Thanksgiving.joyn Thankſgiving to our prayer: For there is not the leaſt mercy that we enjoy, but we have cauſe to be thankful for it. As for our food and raiment, and our daily preſervation; for our lives, and livelyhoods, even for all that we have, we ought to be thankful. There is not a bit of bread which we eat, nor a ſup of bear which we drink, nor any clothes which we wear, but for them all we ought to acknowledge Gods bounty to us with all thankfulneſs. Gods providence watcheth over us, and all our proviſions, ſupplies and comforts flow from his gracious hand of providence. Now a thankful man both in his lips and heart is exuberant in extolling the name of God, and celebrating his praiſes and ſpeaking good of his name, and telling of his loving kindneſſes all the day long; and ſuch grateful language ſuppreſſeth all murmurings and repinings, and ſettles the ſoul in a holy ſecurity and peace.
A ninth Duty is to exerciſe ſobriety and Duty 9. Exerciſe ſobriety and temperance.temperance, in the uſe of all thoſe things which we enjoy; as in eating, drinking and ſleeping, and in the managing of all the duties of our calling, we muſt be ſober and temperate. Sobriety and watchfulneſs are joyned together by the Apoſtle St Peter, Be ſober, be vigilant, becauſe your adverſary 1 Pet. 5. 8.the devil as a roaring lion walketh about, ſeeking whom he may devour. And in that golden chain which the Apoſtle mentions, 2 Pet. 1. 6. Temperance is one of thoſe golden links; ſo that a ready way to learn contentment is, to be temperate and moderate in the uſe of any worldly things. Neither muſt we deny our ſelves in unlawful things onelyonly (for that we muſt do at all times) but ſometimes we ought to deny our ſelves in things lawful; by not taking our utmoſt liberty in exacting with rigour our own rights and dues. The charge of the Apoſtle is, Let your moderation be Phil. 4. 5. foreign, i. e. animus in convictu moderatus, & miuimè rigidus, etiam ſui juris exactor. Beza in loc.known unto all men, The Lord is at hand. If then we labour after ſobriety, temperance and moderation, and have made ſome conſiderable progreſs in thoſe ſtudies, we ſhall be well contented with Gods allowance in the preſent ſtation, wherein God hath been pleaſed to place us in this preſent world. Whence comes diſcontents and vexations, and tumultuous perturbations of ſpirit, but from intemperance and want of moderation? Could men with ſobriety and moderation order all their affairs (though they had leſſer eſtates, yet) they would live far more contentedly, then greater perſons, who poſſeſs many thouſand pounds per annum.
The tenth and laſt Duty (which I ſhall Duty 10. As one man we ſhould all drive a trade for heaven.name) is that we ſhould all as one man drive a trade for heaven; that ſo our love, joy, hope, hearts deſire and whole man, and whole converſation may be there. Let us make it our grand buſineſs to mind the great things of eternity. The Apoſtle ſpeaks in his own name, and in the name of all true beleevers, Phil. 3. 20. Our converſation is in heaven. And he gives an expreſs command, Col. 3. 2. Set your affections on things above, and not on things on the earth. And it is the command of our Saviour, Matth. 6. 33: Seek firſt the kingdom of God, and his righteouſneſs. Wherefore conſidering, that we have an intereſt in the beſt inheritance, which is the kingdom of heaven, why then ſhould we vex and diſquiet our ſelves for the loſs of earthly things? What matter if we want the ſhallow waters of a ciſtern, as long as we enjoy waters abundantly flowing from the fountain? Chriſt hath made many promiſes to his children, and every promiſe is a debt; heaven will make performance, and give a full diſcharge of all Chriſts debts and engagements. Heaven will infinitely compenſate and ſatisfie the loſs of all earthly things: for (ſaith the Apoſtle) I reckon that the ſufferings of this preſent Rom. 8. 18. foreign ſignificat aliquid apud ſe ſubductis rationibus quoſi collectum firmiter ſtatuere, ac proinde non dubiae opinicnis, ſed firma perſuaſionis ſignificationem habet. Gerrh.time are not worthy to be compared with the glory that ſhall be revealed in us. Upon exact computation the Apoſtle found it ſo; or as Doctour of the Chair he thus determined the queſtion. How then comes it to paſs, that we fret and murmure by reaſon of afflictions which are incumbent on us? It is becauſe our hearts are not above, but below: we ſet too high a price on the droſs and dung of the world▪ and value not the chiefeſt price (as we ought to do) viz. the riches of Chriſt. Wherefore we muſt copy out St Paul's leſſon and learn it throughly, Phil. 3. 8. Yea doubtleſs, and I count all things but loſs for the excellency of the knowledge of Jeſus Chriſt my Lord. When we can thus ſet a low price on the world, we ſhall learn to ſet a higher price on Jeſus Chriſt. And when our hearts are fixed on heaven where our treaſure is, we ſhall look upon all things under the Sun, as below our cognizance, and too low for our affections. Hence then it will abundantly appear, that heavenly-mindedneſs, and a holy converſation will in an eſpecial manner produce contentment and ſettlement in the mind of Chriſtians; and although the things of the world run croſs to us, and all their motions are excentrick, yet the riches of Chriſt, and the conſideration of the high calling in him, the crown of glory, and the inheritance immortal and undefiled, that fadeth not away, reſerved in heaven for us, will abundantly content, comfort, and ſatisfie our ſpirits: And thus if we can put thoſe ten Duties forementioned into practice, we ſhall (through Chriſt that ſtrengthneth us) learn the divine art of contentment, and underſtand that excellent myſtery, which St Paul learned and commended to our imitation.