Doctrine of Contentment, Chapter 8
CHAP. VIII.
Containing an uſe of Conſolation.
SECT. 1.
Shewing Cauſes of Contentment from God, and from our ſelves, as God gives it to us.
I Am now to conclude this Treatiſe with Ʋſe 5. For conſolation.a fifth and laſt Uſe (which I ſhall mention) and that is for abundant conſolation unto all ſuch, who have learned this divine art of Contentment. They reap exceeding great comfort from it, and are fitted for all ſervices, whether they concern corporal or ſpiritual affairs. In all conditions, even as well in adverſity, as in proſperity, they who have learn'd contentment, know how to order all their affairs with diſcretion, and know how to manage them to the beſt advantage.
True beleevers have great cauſe of contentment from God, and from themſelves, as God beſtows it upon them, and from the examples of others.
1. True beleevers have great cauſe of Contentment (and above all other cauſes) from God ſupremely, and this will appear in theſe enſuing particulars.
1. God is their Father: And this name 1. God is our Father.ſounds the neareſt relation.
More particularly conſider,
1. He is a merciful, tender-hearted, compaſſionate 1. A merciful Father.Father and full of bowels. Thus his bowels are expreſs'd, Iſa. 16. 11. Wherefore my bowels ſhall ſound like an harp for Moab, and mine inward parts for Kirhareſh. His bowels yearn towards all his children, and are rolled together: He is the Father of all mercies, and the God of all conſolations. God is compared to a tender-hearted Father, Pſal. 103. 13. Like as a Father pitieth his children, ſo the Lord pitieth them that fear him.
2. As God is a merciful Father, full of 2. God is a wiſe Father.bowels and tender-hearted, ſo he is a wiſe Father, of infinite wiſdom and knowledge. The thoughts of our hearts, and our ſecreteſt intentions are known to God: the darkeſt corners of our hearts are tranſparent and viſible to God: what we have moſt need of, and what is moſt fit for us, God knows; and he in wiſdom provides for us, and ſupplies all our wants in his own time, as he ſeeth beſt for us. If he give not what we would have, he gives us what is better: for if we had our wills ſatisfied, we ſhould be undone; but Gods will is beſt, and muſt ſtand. Now ſeeing God knows what is better for us, then we know for our ſelves, let us renounce our own wiſdom, and yeeld ready obedience to the wiſe diſpoſing will of God.
3. God is a Father of infinite ability 3. God is a Father of infinite ability.(for he is omnipotent) to help and ſuccour us, he alone is able to extricate us out of all ſtraights, and the moſt preſſing exigencies. Though our troubles are in our thoughts inſuperable, yet God can conquer them all; and though they are multiplied, yet God can deliver us out of them all. That God is infinitely able to help us, is a ſtrong argument to perſwade us to be contented in all conditions. Ofttimes God ſuffers his people to be brought into great exigencies, and into ſuch ſad perplexing troubles, that they know not what to do; then, even then, in that needful time of trouble, God appears for their deliverance; ſo that the glory may redound onelyonly to the name of God, and his right hand alone may have the preeminence, and it may appear to the world, that none leſs then God himſelf, could work out ſuch a great ſalvation for them. When the people of God are reduced unto the greateſt dangers, and are in their own account moſt ſhiftleſs and helpleſs, then God puts forth his power for their help and ſuccour. David experimentally ſpake, Pſal. 46. 1. God is our refuge and ſtrength, a very preſent help in trouble. And in Pſal. 136. 23. upon a ſtrong ground of experience he acknowledgeth Gods wonderful deliverance, ſaying, Who remembred us in our low eſtate, for his mercy endureth for ever. Add hereunto Gods gracious promiſe, which was really accompliſhed, Iſa. 33. 9, 10. The earth mourneth, and languiſheth, Lebanon is aſhamed and hewn down; Sharon is like a wilderneſs, Baſhan and Carmel ſhake off their fruits; now will I riſe, ſaith the Lord, now will I be exalted, now will I lift up my ſelf.
4. God is a Father willing to help his 4. God is a Father willing to help.children; he will deny them nothing that may conduce to his glory, and their good. Sometimes indeed for God to deny a petition, is a great mercy, and a denial is a token of love. A loving Father will not ſuffer his child to take poiſon, neither will he put a ſword into his hands, when he hath not years of diſcretion, leſt he hurt himſelf therewith; no more will God grant all that his own children deſire, leſt the grant of their deſires may be hurtful unto them. The Apoſtle gives a reaſon why many deſires are not granted, James 4. 3. Ye ask and receive not, becauſe ye ask amiſs, that you may conſume it upon your luſts. The great condition required of us in our prayers is mentioned, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. If ever we expect good ſucceſs of our prayers, let us ask for matter, manner and end, onelyonly that which is agreeable to the will of God.
And as God is a Father, merciful, wiſe, able, and willing to help, ſo conſider,
Secondly, God is our Shepherd, and from 2. God is our Shepherd.this relation there ariſeth great cauſe of contentment and conſolation, Pſal. 23. 1. There is a ſpecial relation, The Lord is my Shepherd, and a ſpecial illation, I ſhall not want.
In a ſhepherd there are obſervable many and neceſſary properties.
1. A ſhepherd knows his ſheep, he 1. A ſhepherd knows his ſheep.knows and diſtinguiſheth them, not onelyonly from goats, wolves and ſuch like creatures; but he knows and puts difference by certain marks between his own ſheep and other mens ſheep; ſo Chriſt perfectly knows all his own ſheep, Joh. 10. 14. I am the good ſhepherd, and know my ſheep, and am known of mine. There is a mutual knowledge of and acquaintance with Chriſt and his ſheep; He knows them, and they know him.
2. Another property of a ſhepherd is to 2. A ſhepherd calls his ſheep.call his ſheep. A ſhepherd by a whiſtle calls his ſheep; ſo Chriſt calls his ſheep, by the voice of the miniſtery of his word, and by the motions of his Spirit, and by the whiſpers of conſcience; and Chriſts ſheep hearken to his call, Joh. 10. 27. My ſheep hear my voice.
3. A ſhepherd feeds his ſheep. A good 3. A ſhepherd feeds his ſheep.ſhepherd carries his ſheep into good paſtures, and in froſt and ſnow he feeds them: ſo God is the good Shepherd, who makes proviſion for his people. There is a grand promiſe, Ezek. 34. 13, 14. And I will bring them out from the people, and gather them from the countreys, and will bring them to their own land, and feed them upon the mountains of Iſrael by the rivers, and in all the inhabited places of the countrey. And I will feed them in a good paſture, and upon the high mountains of Iſrael ſhall their fold be; there ſhall they lie in a good fold, and in a fat paſture ſhall they feed upon the mountain of Iſrael.
4. A ſhepherd watcheth over his flock. 4. A ſhepherd watcheth over his flock.Sheep have many enemies, as wolves, dogs, foxes, &c. Jacob watched day and night over Labans ſheep: ſo God watcheth over his children. He is the keeper of Iſrael, and a moſt watchfull keeper. Pſal. 121. 4. Behold, he that keepeth Iſrael, ſhall neither ſlumber nor ſleep. A ſhepherd watcheth againſt enemies: he hath his fold to keep his ſheep in the night, and both day and night, a Shepherd is vigilant; he hath his ſtaff to defend them, ſtill his eye is watchfull over them, leſt they ſhould go aſtray, and their enemies meet with them and devour them; how watchfull was David in reſcuing his ſheep out of the mouth of the Lion, and the paw of the Bear. Above all others, God is watchfull, he is the moſt vigilant Shepherd to defend and protect his ſheep. God promiſeth, Zech. 2. 5. I will be unto her a wall of fire round about, and will be the glory in the midſt of her. And Jer. 31. 10. Hear the word of the Lord O ye nations, and declare it in the iſles afar off, and ſay, he that ſcattered Iſrael will gather and keep him, as a ſhepherd doth his flock.
5. A ſhepherd rules, guides and directs 5. A ſhepherd rules and guides his ſheep.his ſheep whither to go. The ſelf-ſame word foreign ſignifieth both to rule and to feed; of all creatures, ſheep are moſt apt to go aſtray; The ſhepherds vigilant eye is over them; he takes notice which way they go; he calls them with his whiſtle, ſends his dogs for them, and he leads them the way, ſhewing them where they ſhould feed: ſo the great Shepherd of our ſouls calls us home to him, by his word, and ſometimes by afflictions he calls upon us to come unto him. Afflictions are like a ſhepherds dog, which brings home ſtraying ſheep unto the ſhepherd. And this great Shepherd of our ſouls leads us into that way, where he would have us go, Pſal. 23. 2. He maketh me to lie down in green paſtures: He leadeth me beſide the ſtill-waters. If then we ſeriouſly conſider the efficacy of this relation, that God is our Shepherd, we ſhould be engaged to a contented frame of ſpirit.
3. Conſider God is our Maſter, and we 3 God is our Maſter.are his family; now a maſter provides for his family, and inſtructs his family, and governs his family.
1. A maſter provides for his family; thoſe 1. A maſter provides for his family.of his houſhold, are ſo many depoſita committed to his charge, and it is the obliged duty of the maſter, to make proviſion for them of his houſhold, 1 Tim. 5. 8. But if any provide not for his own, and ſpecially thoſe of his own houſe, he hath denied the faith, and is worſe then an infidel. Now then if maſters on earth take care of, and make proviſion for their families; how much more care doth the great Maſter of all the world take, in making ſupplies and proviſions for them all? All the cattel on a thouſand mountains are at his command: as abſolute Sovereign Lord of all, he ſends ſupplies, and makes proviſion for all.
2. A maſter inſtructeth and teacheth his 2. A maſter inſtructeth and teacheth his family.family. It is a grand and neceſſary duty incumbent upon all maſters of families to inſtruct all under their roof in the knowledge and ſervice of God: for performing this duty, God highly commended Abraham, Gen. 18. 19. For I know him, that he will command his children, and his houſhold after him, and they ſhall keep the way of the Lord, to do juſtice and judgement; that the Lord may bring upon Abraham, that which he hath ſpoken of him. It was the reſolution of Joſhua (c. 24. v. 15.) but as for me, and my houſe, we will ſerve the Lord. And David ſtands upon record for a pattern of imitation, Pſal. 101. 2. I will walk (ſaith he) within my houſe with a perfect heart. And what purging work he reſolved to ſet upon in his family, is evident, v. 3, 4, 5. This Pſalm Biſhop Ridley frequently expounded to his family, and preſs'd upon them their duties accordingly. Let us then thus inferr, if earthly maſters (as duty binds them) inſtruct their families; much more doth God inſtruct his great family. Other inſtructers and maſters of families may err, and teach their families wrong, (becauſe men are fallible and ſubject to errour) but God is the great Maſter and Inſtructer of his family, and cannot err; for he is altogether infallible. Gods teaching is an unerring and infallible way of teaching. He not onelyonly teacheth his ſcholars, but can make his ſcholars learn and profit by his teaching. God promiſeth his Spirit, Ezek. 36. 27. And I will put my Spirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my commandments and do them. Gods children have eye-ſalve from Chriſt, and an unction from the holy One. Rev. 3. 18. 1 Joh. 2. 20.
3. A maſter rules and governs his family. 3. A maſter rules and governs his family.A maſter of a family is bound to command all under his roof, to live in the fear of God. In an eſpecial manner, a maſter ſhould regard the obſervation of the ſabbath, by himſelf and his whole houſhold, Exod. 20. 10. Thou ſhalt not do any work, thou, nor thy ſon, nor thy daughter; thy manſervant, nor thy maid-ſervant, nor thy cattel, nor thy ſtranger that is within thy gates. A maſter of a family, muſt not ſuffer refractory and incorrigible perſons to live with him; ſuch as will not ſerve God, he muſt not continue in his ſervice. He that is a maſter of a family hath a great price put into his hands, to do a great deal of good; he muſt diſcountenance, and puniſh ſins and wickedneſs, and he muſt encourage the practice of religion, and encourage the power of godlineſs. Now doth a maſter on earth rule carefully and faithfully in his family, how much more doth the great Maſter of the whole world rule and govern all his houſhold? Other rulers and maſters have dominion onelyonly over the bodies of men; but the great Maſter of heaven and earth is the Lord and Ruler over all the conſciences of men. This Sovereign Lord and Maſter preſcribes laws, and not onelyonly commands obedience, but makes his ſubjects willing to yeeld obedience. But as for ſuch as are rebellious, and will neither bend, nor bow to his ſceptre, he breaks them to pieces, Pſal. 2. 9. Thou ſhalt break them with a rod of iron, thou ſhalt daſh them in pieces, like a potters veſſel. There is no oppoſing of Chriſts government; for who ever rebelled againſt him and proſpered? If then we profeſs our ſelves Chriſts ſervants, let us yeeld cheerful obedience to him, as our Sovereign Lord and Maſter. And having intereſt in ſuch a Maſter, we have greateſt reaſon to be contented ſervants.
A fourth conſideration why we ſhould 4. Conſider God is our Huſband.have cauſe of contentment from God is this, becauſe God is our Husband, ſo he calls himſelf, Jer. 31. 32. And when a people revolted from God, he would no longer be their Husband, Hoſ. 2. 2. It is took for granted (for ſo it ought to be) that husbands ſhould abound in love, and be tender-hearted, and provide for their wives, and concern themſelves in their wives concernments. O! how ſuperabundantly doth this love evidence it ſelf in God! for he loves his people, and takes care of them, and provides for them. There is an union between Chriſt and his Church, and this is a great myſtery, Eph. 5. 32. And the love of husbands to their wives, ſhould be like the love of Chriſt to his Church, which is a tender, ſincere, undivided and conſtant love; and farther, this love is a mutual and reciprocal love, Cant. 2. 16. Love muſt be returned for love, though our love to Chriſt is but like a drop to the ocean, or a ſand to the balance, when we compare it with Chriſts love to us. Hence then will be raiſed a ground of ſatisfaction, and ſingular contentment unto the Church of God, for Chriſt is the Bridegroom, the Church is his Spouſe. God accounts himſelf an Husband to his people, therefore he engageth himſelf to take care of them, Jer. 3. 14, 15. Turn O back ſliding children (ſaith the Lord) for I am married unto you: and I will take you, one of a city, and two of a family, and I will bring you to Zion, and I will give you paſtours according to mine heart, which ſhall feed you with knowledge and underſtanding. Thus you have ſeen what cauſes there are of contentment from God.
SECT. 2.
Shewing cauſes of Contentment from our ſelves, and from the example of others.
IN the next place, and to conclude this Sect. 2. Shewing cauſes of contentment from our ſelves.Treatiſe; I ſhall repreſent unto you ſeveral cauſes of contentment from our ſelves.
Though theſe cauſes are wrought within us, yet they are wrought without us and above us, by the omnipotent power of God. They are our acts, but Gods gifts, and he crowns his own gifts in us. Not to mention many cauſes that might be named, I ſhall onelyonly inſiſt on two cauſes, as ſpecial grounds of contentment, viz. peace of conſcience, and a right government of the affections.
1. Peace of conſcience is a ſtrong ground 1. Peace of conſcience is a cauſe of contentment.of contentment and conſolation. It is a remarkable ſaying of Aquinas, melior eſt pura conſcientia, quàm plenum marſupium. A man from himſelf (as Gods gift) can receive Quaſi dicat fore, ut quiſquam à ſe actorum fructum percipiat, conſtare cuique ſuarum actionum mercedem 3 ſaepe etiam in hac vita, ſed certiſſimè in altera. Merc. in loc.ſatisfaction, according to that of Solomon, Prov. 14. 14. A good man ſhall be ſatisfied from himſelf. Now none by his own power and wiſdom can ſatisfie and quiet his own ſpirit; but when the conſcience is pacified, and God is reconciled to a ſoul, there is an inward ſoul-ſatisfying conſolation: compare this with Iſa. 3. 10. Say ye to the righteous, that it ſhall be well with him, for they ſhall eat the fruit of their doings. In all our troubles and afflictions, and amidſt ſlanders and calumnies heap'd upon us, what can comfort us, but the anſwer of a good conſcience? This is cauſe of rejoycing, that our 1 Cor. 1. 12.conſcience teſtifies for us. Amidſt ſtorms and tempeſts, Euroclydons, and toſſings and tumblings, a God reconciled will bear up our ſpirits againſt all; Tranquillus Deus tranquillat omnia. But becauſe many pretend to conſcience, who are meer ſtrangers to conſcience, and quiet themſelves with a falſe peace, and content themſelves with a carnal ſecurity, I will make mention of thoſe diſtinguiſhing characters, which St Bernard mentions, Bona eſt conſcientia, Bern. de inter. domo, cap. 27.ſi habeat in corde puritatem, in ore veritatem, in actione rectitudinem. What is that which ſweetens the moſt bitter pill of afflictions, but the teſtimony of a good conſcience? And what is that which imbitters all the pleaſures in the world, but an evil conſcience? One grain of an evil conſcience intermixt amongſt the grandeur and affluence of riches of the great ones of the world, will prove like that wild gourd which ſpoiled the whole meſs of pottage. Luther hath a rare ſaying to this purpoſe, Una guttula malae conſcientiae totum mare mundani gaudii abſorbet. If then you would enjoy true and ſolid mirth, and an abiding contentment, labour to keep this Fort-royal impregnable, I Hic murus aheneus eſto, Nil conſcire ſibi, nulld palleſcere culpà.mean, the bulwark of a good conſcience. This was the Apoſtles grand exerciſe, to keep a conſcience void of offence toward God and toward men, Acts 24. 16. Faith and a good conſcience are to be united, 1 Tim. 1. 19. Holding faith and a good conſcience. If we unite them and hold them faſt together, we conſult our own peace and tranquillity, but if we divide them, we lay our ſelves naked to the aſſaults of Satan, the temptations of the world, and the prevalency of our own corruptions.
2. Another cauſe of contentment from 2. The right government of the affections is a cauſe of contentment.our ſelves, is the right government of the affections: when affections are rightly regulated and bounded, they adminiſter great contentment and conſolation. The affections are frequently to be compared to the ſwelling and boiſterous waves of the ſeas, which keeps neither bounds, nor banks, but cauſe an inundation. The affections are uſually inordinate, extravagant, impetuous and diſorderly, and they ſet the whole man in a tumult: The perturbations and diſorders of the affections ſets all in a hurlyburly of confuſion. But when (through the grace of God) the affections are ſet upon the right object, and diſpoſed in a right order, then there ariſeth a wonderful calm and ſerenity upon the ſpirit. When the love, joy, hope and deſire are weaned from the world, and fixed upon heavenly things, then the heart is quieted and abundantly ſatisfied. But the diſorder and diviſions of the affections cauſeth great diſcontent; for when the heart hankers partly after earth, and partly after heaven, there can be no ſolid contentment and acquieſcence amidſt ſuch diviſions and diſtractions: But when all thoſe affections, love, joy, hope and deſire make God the Centrum quietativum, then all is right, for then the heart is comforted, and the conſcience pacified, and the whole man ſet in a right frame and temper.
A third cauſe of contentment is from the 3. There is cauſe & encouragement for contentment from the examples of others.examples of others: This is cauſae exemplaris. The examples of others may in an eſpecial manner (when God ſets them home) prevail with us to contentment.
Now we are to have a double aſpect upon examples, partly ſuch as are above us, and partly ſuch as are below us.
1. As for ſuch as are above us, we may 1. Let us look upon examples above us.upon enquiry find many great and noble Perſonages contented with a ſmall pittance of this world: For inſtance: of Moſes it is recorded, Heb. 11. 24. By faith, Moſes when he was come to years, or (as the Original is) when he became a great man, refuſed foreign. Magna fides quae principatus ſpernit, & contemptis ſe aggregat. Grot. Joſeph. l. 2. c. 5.to be called the ſon of Pharaohs daughter. Moſes was ſo eminent in Pharaoh's Court, as to be accounted the adopted ſon of Pharaoh's daughter. Joſephus an Hiſtorian of good note, relates this ſtory, that Thermuſis Pharaoh's daughter was the onelyonly child of Pharaoh, and he had no ſon to inherit the kingdom, and that this his daughter had no child; wherefore after ſhe had found Moſes at the rivers ſide, ſhe kept him hid for ſo long a time, as it might be ſuppoſed to be her own child, to the intent and purpoſe that he might inherit her fathers crown. This hiſtory may be queſtionable, but the Text evidently ſets forth Moſes his ſelf-denial, and contentedneſs of ſpirit, Heb. 11. 26. Eſteeming the reproach of Chriſt greater riches then the treaſures of Egypt. I may add farther the contentedneſs and ſelfdenial of thoſe worthies, of whom the world was not worthy; They wandred about in ſheepskins and goat-skins, being deſtitute, afflicted, tormented, of whom the world was not Heb. 11. 37, 38.worthy: They wandred in deſerts and in mountains, and in dens and caves of the earth. Thus theſe holy men were contented with their mean & contemptible condition in the world, ſo they might obtain intereſt in a better life. I queſtion not, but they might have worn better apparel, then goat-skins & ſheepskins, and have lived in better houſes then in dens and caves, if they had complied with thoſe times wherein they lived. Galeacius Caracciolus left his Marqueſdom of Vico, and all his relations, and contented himſelf to live in a retired private way at Geneva: for he would not relinquiſh his Religion for the honours of the world, but he reſolved to hold faſt the profeſſion of his faith without wavering. And he thunders out a dreadful anathema againſt ſuch who make the wrong choice, in theſe words, Curſed be See the life of Galeacius Caracciolus.the man, who prefers all the gold and ſilver in the world, before one days communion with Jeſus Chriſt. To this example, I will add that of Hormiſdas, recorded by Theodoret. Theod. lib. 5. 131.This Hermiſdas was a Noble-man of Perſia, and becauſe he would not deny Chriſt, he was degraded from his dignity, ſtript of his clothes, and compelled to wear rags and keep camels. He was well contented with this mean condition, and when afterwards the King of Perſia ſent for him, and clothed him with ſilken clothes, and perſwaded him to deny Chriſt, he preſently tore his ſilken clothes in pieces, ſaying, If for theſe you think to have me deny my faith, take them again. Whereupon he was with ſcorn caſt out. Had this great man been willing to deny Chriſt, he might have kept his temporal dignities and riches; but he preferred Chriſt before all honours, and he was rather contented to be a ſlave to the King of Perſia, and keep his camels, then deny Chriſt for the greateſt preferments.
2. And as we muſt reflect upon examples 2. Let us look upon examples below us.above us, for our imitation; ſo we muſt reflect upon examples below us, and learn from them, this excellent leſſon of Contentment. From the pooreſt we may learn this leſſon. Such as have no more then what they work for, and can onelyonly reſerve ſomething to keep them alive on the ſabbath day, for which they have wrought in hard labour all the ſix days in the week; theſe, I ſay, eat, drink and ſleep, with a great deal of contentment. They are contented with courſe bread, ſmall drink, and ſometimes water, and with a hard bed of ſtraw, and yet they eat and drink heartily and ſleep quietly, and they and their children look fat and well-liking. They have not thoſe cares, fears and vexations upon their ſpirits, as thoſe have, who have thouſands of gold and ſilver. With ſuch as theſe, we ſhould compare our ſelves, and if ſo little a portion content them, why ſhould not much more content us?
For a cloſe of this Treatiſe, let us be exhorted (and O! that the Exhortation might take good effect) to account God our portion, riches, treaſure, and all in all, and having him, who alone can quiet, content and ſatisfie our ſouls, we ſhall be abundantly quieted, contented and ſatisfied. I ſhall conclude all with Pſal. 4. 6, 7, 8. There be many that ſay, Who will ſhew us any good? Lord, lift thou up the light of thy countenance upon us. Thou haſt put gladneſs in my heart, more then in the time that their corn and their wine increaſed. I will lay me down in peace, and ſleep: for thou Lord onelyonly makeſt me dwell in ſafety.
FINIS.
End of the text · Dean Henry Wilkinson, Doctrine of Contentment (1671)