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 onely raise us up to beleeve Col. 2. 12. Buried
of outward things and so in their fulness they forget God and are like those swine that eat the mast but never look up to the tree from whence they receive them And many there are who when they were in a meaner condition could never beleeve neither did it ever enter into their hearts to think that they should carry things so proudly and insolently as they do being advanced to a higher condition None sufficiently know their own hearts and how prosperity will puff them up Dic mihi si fuer is tu leo qualis eris Captain Hazael abhorred the thoughts of doing that which he boldly ventur'd upon when he was King Hazael It usually 2 Kings 8. v. 12 13. so falls out that some are far better in a meaner condition then they are after they are promoted to a higher condition so that those riches and honours which if well improved might have been for their welfare through abuse and misemployment prove unto them occasions of falling Now God in wisdom orders all things and allotteth unto us such a dimensum and portion which he knoweth fittest for us A wise physician diets his patient and prescribes unto him lest he should take that which might be hurtful unto him So doth the wise God of heaven and earth give us convenient food such as is most suitable to our condition If we then seriously meditate on the wise disposing providence of our gracious God we shall bear all dispensations with a quiet and contented frame of spirit and in all things submit and resigne our wills unto the will of God accounting his will good acceptable and perfect Rom. 12. 2. The grand duty incumbent upon us is this to make a good improvement of one or more talents wherewith God instructeth us and to order our affairs with discretion and to endeavour to be thankful for what we have so through the grace of God we shall be good practitioners and proficients in this excellent art of divine Contentment SECT 2. Consisting of a third and fourth Argument I Proceed to a third Argument to engage Arg. 3. drawn from the benefits coming from Contentedness to Contentedness of spirit and this is drawn from those singular benefits accruing from Contentment Argumentum ab utili is usually a prevailing piece of Rhetorick and by this the Oratour perswades his auditours to approve of what he commends unto them There is a twofold benefit or emolument arising from a Contented mind viz. upon a temporal and spiritual account 1. Upon a temporal account All the 1. Upon a temporal account Contentedness of mind brings great benefits outward accommodations of this world whether they be riches or honours or relations c. are much sweetned to us and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of spirit No man sleeps so sweetly as a contented man Eccles 5. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep A Contented man eateth his meat savourily and relisheth sweetness in hard meat and course fare his heart is merry and a good conscience is a cause of true mirth Hence saith the wise man He that is of a Prov. 15. 15. merry heart hath a continual feast Solomon made a magnificent feast for seven days and Ahasuerus made a feast for one hundred and fourscore days but he that feasts with a good conscience keeps a feast every day A Contented man goeth on cheerfully in the works of his calling with such a calm and sedate spirit as he is neither puft up with prosperity nor cast down by adversity insomuch that such a man though of a mean estate enjoys all that he hath be it less or more more comfortably then a malâ— contented person who hath in his possession thousands of gold and silver It is not the high and honourable condition nor the rich and wealthy condition that can render a mans life pleasant and comfortable but it is Gods blessing that maketh rich and adds no sorrow to it I have read how a learned Heathen describes a happy man thus He is not happy who hath all that he desires Beatus est non qui habet quae cupit sed qui non cupit quae non habet Sen. Et minùs haec optat qui non habet Juven Satyr 14. but he is happy who desires not what he hath not Take then a survey of contented persons who have learned this rare art of Contentment and you shall see that they live comfortably and enjoy that little that they have with more satisfaction and complacency then multitudes who have more pounds then the other hath pence Wherefore to eat and drink and sleep with a merry heart and to follow the works of our calling with cheerfulness of spirit the ready way is to put in practice that excellent lesson of the Apostle I have learned saith Phil 4. 11â— he in whatsoever state I am therewith to be content For he is the wise man and thrives best in whatsoever he sets his heart and hands unto who hath learned this choice lesson of Contentment And thus upon a temporal account great is the benefit which contentment produceth 2. Upon a spiritual 2 Upon a spiritual account Contentment brings great benefit account much benefit ariseth from a contented spirit For instance in hearing a meek and quiet frame of heart much conduceth to our profiting by the word of God For so saith the Apostle Wherefore lay apart all filthiness and James 1. 21. superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls When a man comes to hear a Sermon with a quiet and calm spirit O what wonderful effects hath the Word upon such a person hereby his attention and intention are quickned the affections are set in right order and the memory is retentive I may give another instance in prayer When discontented perplexing thoughts are driven away as Abraham Gen. 15. 11. drave away the fowls which some apply to vain distracting thoughts then are Christians prepared to pour out their hearts to God in prayer So likewise for meditation that I may call an up-hillduty whereby a Christian ascends from earth to heaven in divine contemplations There is no greater obstacle to divine meditation then a perplexed spirit intangled with variety of worldly incumbrances Wherefore such persons as delight in meditation retire themselves as Isaac did as we read of him And Isaac went out to meditate in the field at Gen. 24. â—3 even-tide Serenity and settledness of mind do very much conduce to the profitable exercise of meditation but when the hurry of the world and the carking and vexatious cares about it surprize our hearts and take possession of them then we become altogether as unfit and indisposed for meditation as a bird is for flying either when an heavy stone is tied
to her leg or else when she is entangled by lime-twigs if then we would learn to climb up the hill and be in the mount with Moses and enjoy communion with God in the exercise of this divine art of meditation we must in the mean time labour for a serious composed and contented spirit and abandon vexatious discontented and carking cares And thus upon a temporal and a spiritual account both we shall be exceeding great gainers by being well instructed in this mystery of Contentment and by being diligent practitioners in this excellent art The fourth and last Argument shall be Arg. 4. drawn from the mischiefs of discontent drawn from the mischiefs that proceed from discontent There is a threefold mischief occasioned by a discontented spirit viz. to the body to the estate and to the soul 1. Discontent is mischievous unto the 1. Discontent is mischievous to the body body for when a man is tortured with variety of discontented and vexing thoughts his body is macerated with continual grief and pines away till it become a very Skeleton Though such a male-contented man lie soft in a bed of Down yet he feels no refreshment there because he takes no more contentment upon such a bed then a bed full of thorns At his table where is sumptuous fare choice and delicate food yet all those sweet dainties are sawced and sowred with a fretting discomposed spirit so that his bread tastes no better then gravel and his cup tastes as bad as poison Wherefore any man will enjoy as much ease and delight even when he is tortured upon a rack and his bones are dislocated upon a wheel as he shall enjoy who is tormented with a repining impatient and male-contented spirit Sleep which is called Psal 127. 2. beloved sleep and a great refreshment to nature yet it refresheth not such a man Bread and water which are the stay and staff of a mans life these nourish not nor are digested good and profitable company delight not melodious musick cannot please the ears gaudy pageants cannot please the eye when the heart is incumbred and tost up and down and the head troubled and disquieted with variety of carking imaginations nothing can give content Jonadab asked Amnon Why art thou being the Kings 2 Sam. 13. 4. son lean from day to day So great rich and honourable persons in this world may have this question propounded to them Why are you being Nobles and rich Personages so much macerated with grief and vexatious troubles Is not this the reason because your hearts are unsetled and unsatisfied and the pomp and vanities of the world sit too heavy and too close and near unto your hearts This is the main cause oft times why the body doth insensibly pine away with fretting because the mind is so distracted with tumultuous perturbations and perplexed with variety of earthly intanglements 2. The mischief of discontent evidenceth 2 The mischief of discontent is to the estate it self to the estate of a discontented person For by projecting contriving and distracting himself about multitudes of business he knows not how to fix upon any thing to any good purpose or intent So true is that observation of that great Historian That diversity of things breaks off Rerum diversitas aciem intentiouis abrumpit Florus the edge of intention What got that notorious fool mentioned in the Gospel by plotting and contriving ways for the advancement of his estate and taking of his fill in his imaginary delights and jollities Luke 12. 16. He was on a sudden disappointed of his expectations Luk. 12. 19. we read what he promised to himself And I will say to my soul Soul thou hast goods laid up for many years take thine ease eat drink and be merry But observe what became of him v. 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided And a particular application is made v. 21. So is he that layeth up treasure for himself and is not rich towards God 3. Discontentedness is mischievous to the soul A third and last mischief which I shall name is this That discontentedness of spirit is mischievous to the soul and such a mischief as redounds to the soul is the worst mischief of all For it is an experimented observation that of all persons there is none who more prejudice their own souls then male-contented persons when they are in a Congregation where the Word is preached the entanglements of the world do seise so much upon them so that they heed no more what the Preacher saith then the seats whereon they sit These auditours are of the same temper as those were of whom the Prophet speaks Ezek. 33. 31. And they come unto thee as thy people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness When they are admitted into conference with serious Christians by whose society they might be gainers then the cares of the world creep into their thoughts and so disturb them insomuch that all good discourse is lost upon them and becomes like water spilt upon the ground that cannot be gathered up again Farther in their private prayers the world steps in and distracts them in the performance of that duty And when they should in a solemn manner at the Lords Supper keep their thoughts to the great business in hand then the world interposeth and diverts them from serious meditations Experienced Christians are sensible of these failings and bewail them in their serious addresses to the throne of grace Who is able to declare sufficiently how many are those mischievous consequences which grow upon this root of discontent which is a root of bitterness that brings forth nothing but gall and wormwood It is evident by what hath been forementioned that the body estate and soul of a man are all exceedingly the worse by reason of a discontented spirit CHAP. V. Chap. 5. Containing an use of Reproof and Examination Containing an Use of Reproof and Examination SECT 1. Containing an Use of Reproof HAving handled the Doctrinal part I now proceed to particular application Let us then reflect upon our selves in these five ensuing Uses viz. For Reproof Examination exhortation direction and Consolation The first use is for Reproof of all male-contented Vse 1. For reproof of all malccontented spirits spirits who are meer strangers to this necessary duty of Contentment Although they have food and raiment and peradventure of the best and choicest in both kinds yet they have not copied out this excellent lesson of divine Contentment Hence the confluence of riches and honours pleasures and profits of the world are a heavy burden and vexation to them because they enjoy them not with a quiet and a cheerful mind Now that I may
of harvest so must a true beleever wait Gods appointed time Light and gladness are sown true beleevers shall reap the benefit thereof in Gods own convenient time Another Scripture cordial is Psal 112. 4. Unto the upright there ariseth light in darkness O Christian labour for uprightness i. e. sincerity and assure thy self that the light of Gods countenance will dispell thy darkness and his consolations will cheer up and revive thy spirit abundantly SECT 3. Containing four signs and Characters of contentment I Proceed to a third enquiry what signs 3. Enquiry what be the signs of contentment and characters may be given whether we have learned this excellent art of Contentment yea or no For satisfaction to this enquiry I shall set down certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distinguishing signs which discover a great difference between contented and discontented persons as I shall represent unto you in these ensuing particulars 1. A contented person is a charitable 1. A contented person is a charitable person person open-handed large-hearted and liberal As God hath given him a competent share of this worlds goods so he communicates and distributes them to the supply of such as are in a necessitous condition He looks upon himself as a steward in trust and therefore ingaged to dispence to others that are in need in feeding the hungry clothing the naked visiting the imprisoned and relieving the distressed God hath made as well the poor as rich and the rich ought to open their hands and hearts for the relieving of the poor The commands are very many to this purpose onely I shall instance in two or three one command is Eccles 11. 1 2. Cast thy bread upon the waters and thou shalt find it after many days In our old English translation it is read Cast thy bread upon wet faces implying that the poor mans misery causeth him to weep Now charity bestowed upon the poor is not lost it is like seed sown which will bring forth a plentiful harvest But some may complain of the times and may fear that they themselves may want But this thought must not hinder charity For v. 2. it is said Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth There is a certain definite number used for an uncertain and indefinite implying the great extent of charity that many ought to be made partakers of it And though evils are foreseen and feared yet whilest we have this worlds goods we should take the present opportunity of doing good with them Another command is 1 Tim. 6. 17 18. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who gives us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate In this Scripture are many choice things observable 1. There is a word of command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandatum ab alio acceptum aliquibus dâ—nunciare Zanch. it is a judicial term taken from charges at Assizes given by Judges they give their charge as they receive it from the rule of the law and so the Apostles gave their charges and word of command as they received it from Jesus Christ 2. To whom is this command given I answer it is to them that are rich in this world such as have the affluence of worldly goods as gold and silver corn lands and revenues Such as have abundance of the good things of this life are not to hoord them up but to distribute and do good 3. Observe two obstacles or impediments which must be avoided The first is high-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 1. High-mindedness hinders good works this is a grand impediment it is all one with pride of heart and it obstructs the practice of charity for proud persons grasp all they can and think all they have too little to satisfie their pride and hence it comes to pass that many will bestow many pounds in gorgeous apparel and care not what they expend upon ridiculous and exotick garbs and fashions and in the mean time they grumble at a few pence ask'd of them towards the relief of such as are in extreme poverty A second impediment is worldly confidence 2. Worldly confidence hinders good works it is express'd not trust in uncertain riches for confidence in riches trusting and relying upon them hinder all acts of charity The words are emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ Neque spem pouere in divitiis incertis Hypallage Hebraica pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dugards Lexicon Who of any understanding would trust in uncertainties But here is positively set down in whom trust ought to be reposed it is said in the living God Riches they perish the owners die but God lives for ever and to trust in God here is a strong ground of encouragement in the subsequent words who gives us richly all things to enjoy Therefore we must alienate our hope and trust from all earthly things which fade decay and wither and place our whole hope and confidence in the living God Now the particular acts of charity are expressed in four particulars 1. To do good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this implies liberality and beneficence Not onely a bare doing of good but in a bountiful manner Quò quisque opibus abundat eò amplior illi bene ficentiae materiae suppetit quò semper ad erogandum pigriores sumus quà m deceat eò pluribus ver bis eam virtutem commendat Calv. 2. To be rich in good works not onely a doing good but doing good in a plentiful manner is commanded A niggardly giving for a rich man is here forbidden 3. That they be ready to distribute here is set forth a ready propension of the mind 4. That they be willing to communicate This is exegetical of the former distributing and communicating are acts of charity And such as exercise these duties shall reap the comfortable fruit thereof 1. Tim. 6. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life From this Scripture Papists plead for merit Remuneratio non ex meriti ratione pendet sed ex liberali Dei acceptione Calv. and Estius causelesly blames Calvin as usually Papists do for saying and that orthodoxly That reward depends not on merit but on Gods free acceptance To this Scripture I will add one other which may give light to this viz. Hebr. 13. 16. But to do good and to communicate forget not for with such sacrifices God is well pleased So that here is neither merit in the work nor in the worker but it is Gods acceptance we must onely plead For by what hath been mentioned appears that acts of charity and contentedness of spirit joyn together in
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 reseâ—â—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 projectâ— 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 mis-spent 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 â—ulla melior est illaÌ„ quaÌ„ eognâ—scit homo seipsum Bâ—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 self-denying 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 onely 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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