Suavitate in sweetnesse A poisonfull weed may grow as much as the Hyssop or Rose-mary the Poppy in the field as the Corne the Crab as the Pearmaine but the one hath a harsh sowre taste the other mellows as it growes An hypocrite may grow in outward dimensions as much as a childe of God hee may pray as much professe as much but he growes onely in magnitude hee brings forth sowre grapes his duties are leavened with pride the other ripens as he growes he growes in love humility faith which do mellow and sweeten his duties and make them come off with a better relish The Beleever growes as the flower he casts a fragrancy and perfume 3. A true Christian growes Robore in strength he growes still more rooted and setled The more the tree growes the more it spreads its root in the earth A Christian who is a Plant of the heavenly Ierusulem the longer he growes the more he incorporates into Christ and sucks spirituall juice and sap from him he is a dwarfe in regard of humility but a gyant in regard of strength He is strong to do duties to beare burdens to resist tentations 4. He growes Vigore in the exercise of his grace He hath not only oile in his lamps but his lamps are burning and shining Grace is agile and dexterous Christs vines doe flourish hence wee read of a lively hope and a fervent love here is the activity of Grace Indeed sometimes grace is as a sleepy habit in the soule like sap in the vine not exerting its vigour which may be occasion'd through spiritual sloth or by reason of falling into some sin but this is only pro tempore for a while the spring of grace will come the flowers will appear and the fig tree put forth her green figs The fresh gales of the Spirit do sweetly revive and refocillate grace The Church of Christ whose heart was a garden and her graces as precious spices prayes for the heavenly breathings of the Spirit that her sacred spices might flow out 5. A true Christian growes Incremento both in the kinde and in-the degree of grace To his spirituall living he gets an augmentation hee addes to faith vertue to vertue knowledge to knowledge temperance c. here is grace growing in the kind and he goes on from faith to faith there is grace growing in the degree We are bound to give thanks to God for you brethren because your faith groweth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it encreaseth over and above And the Apostle speaks of those spirituall plants which were laden with Gospel fruit Phil. 1. 11. A Christian is compar'd to the Vine an embleme of fruitfulnesse he must bear full clusters We are bid to perfect that which is lacking in our faith A Christian must never be so old as to bee past bearing he brings forth fruit in his old age An heaven-borne plant is ever growsing hee never thinks hee growes enough he is not content unlesse he adde every day one cubit to his spiritual stature We must not be contented just with so much grace as will keep life and soul together a dram or two must not suffice but we must be stil encreasing with the encrease of God We had need renew our strength as the Eagle our sinnes are renewed our wants are renewed our tentations are renewed and shal not our strength be renewed Oh bee not content with the first embryo of grace grace in its infancy and minority You look for degrees of glory bee you Christians of degrees Though a Beleever should be contented with a modicum in his estate yet not with a modicum in Religion A Christian of the right breed labours still to excell himselfe and come nearer unto that holinesse in God who is the originall the paterne and prototype of all holinesse CHAP. XIII USE 4. Shewing how a Christian may know whether he hath learned this divine Art Use. IV. THus having laid down these three Cautions I proceed in the next place to an use of Triall 4. How may a Christian know that he hath learned this lesson of Contentment I shall lay down some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or characters by which you shall know it 1. A contented spirit is a silent spirit He hath not one word to say against God I was dumb or silent because thou Lord didst it Ps. 39. Contentment silenceth all dispute He sitteth alone and keepeth silence There is a sinfull silence when God is dishonoured his truth wounded and men hold their peace this silence is a loud sinne and there is an holy silence when the soul sits down quiet and content with its condition When Samuel tells Eli that heavy message from God that he would judge his house and that the iniquity of his family should not bee purged away with sacrifice for ever doth Eli murmur or dispute No he hath not one word to say against God It is the Lord let him do what seemeth him good A discontented spirit saith as Pharaoh Who is the Lord why should I suffer all this why should I bee brought into this low condition Who is the Lord But a gracious heart saith as Eli It is the Lord let him doe what he will with me When Nadab and Abihu the sons of Aaron had offered up strange fire and fire went from the Lord and devoured them is Aaron now in a passion of discontent No Aaron held his peace A contented spirit is never angry unless with himselfe for having hard thoughts of God When Ionah said I do well to be angry this was not a contented spirit it did not become a Prophet 2. A contented spirit is a chearfull spirit the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contentment is something more then Patience for Patience denotes onely submission Contentment denotes chearfulnesse A contented Christian is more then passive he doth not only bear the Cross but take up the Crosse He looks upon God as a wise God and whatever hee doth though it bee not ad voluntatem yet ad sanitatem it is in order to a cure Hence the contented Christian is chearfull and with the Apostle takes pleasure in infirmities distresses c. He doth not onely submit to Gods dealings but rejoyce in them he doth not onely say Iust is the Lord in all that is befallen me but Good is the Lord. This is to be contented A sullen melancholy is hatefull it is said God loves a chearfull giver I and God loves a chearfull liver We are bid in Scripture not to be careful but we are no where bid not to bee chearfull He that is contented with his condition doth not abate of his spirituall joy and indeed he hath that within him which is the ground of chearfulnesse hee carries a pardon sealed in his heart 3. A contented spirit is a thankfull spirit This
if he would study rather to satisfie his hunger then his humour SECT 15. 15. Rule Beleeve the present condition is best for us Flesh and blood is not a competent judge Surfeited stomacks are for banqueting stuffe but a man that regards his health is rather for solid food Vaine men fancy such a condition best and would flourish in their bravery whereas a wise Christian hath his will melted into Gods will and thinks it best to be at his finding God is wise he knowes whether we need food or physick and if wee could acquiesce in providence the quarrell would soon be at an end O what a strange creature would man be if he were what he could wish himself Be content to be at Gods allowance God knowes which is the fittest pasture to put his sheep in Sometimes a more barren ground doth well whereas rank pasture may rot Doe I meet with such a crosse God shewes me what the world is he hath no better way to weane me then by putting mee to a step-mother Doth God stint me in my allowance he is now dieting me Do I meet with losses it is that God may keep me from being lost Every crosse winde shall at last blow mee to the right port Did we beleeve that condition best which God doth parcell out to us we should chearfully submit and say The lines are fallen in pleasant places SECT 16. 16. Rule Doe not too much indulge the flesh Wee have taken an oath in Baptisme to forsake the flesh The flesh is a worse enemy then the devil it is abosome traitour an enemy within is worst If there were no devil to tempt the flesh would be another Eve to tempt to the forbidden fruit Oh take heed of giving way to it whence is all our discontent but from the fleshly part The flesh puts us upon the immoderate pursuit of the world it consults for ease and plenty and if it be not satisfied then discontents begin to arise Oh let it not have the reines martyr the flesh in spirituall things the flesh is a sluggard in secular things an Horsleech crying Give give The flesh is an enemy to suffering it will sooner make a man a Courtier then a Martyr Oh keep it under put its neck under Christs yoke stretch and naile it to his Crosse never let a Christian look for contentment in his spirit till there be confinement in his flesh SECT 17. 17. Rule Meditate much on the glory which shall be revealed There are great things laid up in heaven Though it be sad for the present yet let us be content in that it will shortly be better it is but a while and we shall be with Christ bathing our souls in the fountaine of his love we shall never complain of wants or injuries any more our crosse may be heavie but one sight of Christ will make us forget all our former sorrowes There are two things should give contentment 1. That God will make us able to bear our troubles God saith Chrysostome doth like a Lutenist who will not let the strings of his Lute be too slack lest it spoile the musick nor will he suffer them to be too hard stretched or serued up lest they break So doth God deal with us he wil not let us have too much prosperity lest this spoile the musick of prayer and repentance nor yet too much adversity lest the spirit faile before him and the soules which he hath made 2. When we have suffered a while we shall be perfected in glory the Crosse shall be our ladder by which we shall climbe up to heaven Be then content and the scene will alter God will ere long turn our water into wine the hope of this is enough to drive away all distempers from the heart Blessed be God it will be better We have no continued City here therefore our afflictions cannot continue A wise man looks still to the end The end of the just man is peace Me thinks the smoothnesse of the end should make amends for the ruggednesse of the way Oh eternity eternity think often of the Kingdome prepared David was advanced from the field to the throne First he held his Shepherds staffe and shortly after the royall Scepter Gods people may be put to hard services here but God hath chosen them to be Kings to sit upon the throne with the Lord Jesus This being weighed in the balance of Faith would be an excellent meanes to bring the heart to contentment SECT 18. 18. Rule Be much in Prayer The last Rule for Contentment is Be much in Prayer Beg of God that he wil work our hearts to this blessed frame Is any man afflicted let him pray So is any man discontented let him pray Prayer gives vent The opening of a vein le ts out the bad blood When the heart is filled with sorrow and disquiet prayer le ts out the bad blood The key of prayer oiled with teares unlocks the heart of all its discontents Prayer is an holy spell or charme to drive away trouble Prayer is the unbosoming of the soule the unloading of all our cares in Gods brest and this ushers in sweet contentment When there is any burden upon our spirits by opening our minde to a friend we finde our hearts finely eased and quieted It is not our strong resolutions but our strong requests to God which must give the heart case in trouble by Prayer the strength of Christ is brought into the soule and where that is a man is able to go through any condition Paul could be in every state content but that you may not think hee was to do this of himself he tells you that though he could want and abound and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe all things yet it was through Christ strengthening him Phil. 4. 13. 'T is the childe that writes but it is the Scrivener guides his hand St. Paul arrived at the hardest duty in Religion viz. Contentment but the Spirit was his Pilot and Christ his strength and this strength was ushered in by holy prayer Prayer is a powerfull Oratour Constantine the Emperour as he did write Christs Name upon his door so he did invoke his Name in his closet Prayer is an exorâ—â—â— with God and an exoroist against sin The best way is to pray down discontent What Luther faith of Concupiscence I may say of Discontent Prayer is a sacred Leech to suck out the venome and swelling of this passion Prayer composeth the heart and brings it into tune Hath God deprived you of many comforts blesse God that he left you the Spirit of Prayer Use. 6. The last use is of comfort or encouraging word to the contented Christian. If there be an heaven upon earth thou hast it O Christian thou may'st insult over thy troubles and with the Leviathan laugh at the shaking of a spear Iob 41. 29. What shall I say thou art a crown
April 23. 1653. Imprimatur EDM. CALAMY ΑΥΤΑΡΚΕΙΑ OR THE ART OF DIVINE CONTENTMENT BY THOMAS WATSON M. of A. of Emmanuel Colledg in Cambridg and now Pastor of Stephens Walbrook LOND The Second Edition corrected Godlinesse with Contentment is great gain 1 TIM 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Beatus est qui suis contentus est Seneca LONDON Printed by T. M. for Ralph Smith at the sign of the Bible in Cornhil neer the Royal Exchange 1654. The Epistle to the Reader Christian Reader HAving seriously considered the great dishonours done to Almighty God as wel as the prejudice which doth accrue to our selves by the sin of Discontent a Catholick and Epidemical sin It did at first put me upon the study of this subject Nor is it incongruous to handle this next in order to the Christian Charter I shewed you there the great things which a Believer hath in reversion Things to come are his here behold a Christians holy gracious deportment in this life which discovers it self in nothing more eminently then in Contentation Discontent is to the soul as a disease to the body it puts it out of temper and doth much hinder its regular and sublime motions heaven-ward Discontent is hereditary and no doubt but it is much augmented by the many sad eclipses and changes that have fallen out of late in the body politick yet the disease is not to be pleaded for because natural but to be resisted because sinful That which should make us out of love with this sullen distemper is the contemplating the beautifull Queen of Contentation For my part I know not any ornament in Religion that doth more bespangle a Christian or glitter in the eye of God and man then this of Contentment Nor certainly is there any thing wherein all the Christian vertues do work more harmoniously or shine more transparently then in this Orb. Every grace doth act its part here and help to keep the soul in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the true Philosophers stone which turnes all into Gold this is the curious enamel and embroidery of the heart which makes Christs spouse all glorious within How should every Christian be ambitious to wear such a sparkling Diamond If there be a blessed life before we come at Heaven it is the contented life and why not contented Why art thou wroth and why is thy countenance fallen Man of all creatures hath the least cause to be discontented Canst thou deserve any thing from God doth he ow thee any thing What if the scene turn and God puts thee under the black rod Whereas he useth a rod he might use a Scorpion he might as wel damn thee as whip thee Why then art thou so querulous why dost thou give way to this irrational and unthankful sin of discontent The good Lord humble his own people for nourishing such a viper in their brest as doth not only eat out the bowels of their comfort but spits venome in the face of God himself O Christian who art over spread with this fretting leprosie thou carriest the man of sin about thee for thou settest thy felf above God as if thou wert wiser then he would'st saucily prescribe hun what condition is best for thee O this Divel of discontent which whomsoever it possesseth it makes his heart a little hel I know there wil not be perfect contentment here in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfect pleasure is only at Gods right hand yet we may begin here to tune our instrument before we play the sweet lesson of Contentment exactly in heaven I should be glad if this little piece might be like Moses his casting the tree into the waters to make the uncouth bitter condition of life more sweet and pleasant to drink of I have once more adventured into the publick this I acknowledg to be rudi Minervâ home-spun some better hand might have made a more curious draught but having preached upon the subject I was earnestly sollicited by some of my Hearers to publish it and although it is not drest in that rich attire of eloquence as it might yet I am not about Poetry or Oratory but Divinity nor is this intended for fancy but practice If I may herein do any service or cast but a mite into the treasury of the Churches grace I have my desire The end of our living is to live to God to lift up his Name in the world The Lord adde an effectual blessing to this work and fasten it as a nail in a sure place He of his mercy make it as spiritual physick to purge the ill humour of Discontent out of our hearts that so a crown of honor may be set upon the head of Religion and the crystal streams of joy and peace may ever run in our souls which is the prayer of him who is desirous to be a faithful Orator for thee at the throne of grace THOMAS WATSON From my study at Stephens Walbrook May 5. 1653 TO THE Christian Reader A Word spoken in due season how good is it As God giveth to his creatures their meat in season so his faithfull stewards provide for his houshold their portion of meat in due season And as it is with corporall food the season addeth much both to the value and usefulness thereof in like manner it is with food spiritual In this regard the brokenness of these times wherein the bosomes of most people are filled with disquiets and their mouthes with murmurings may well render this Treatise the more acceptable The seas are not so stormy though never more troublesome then at this day as mens spirits are tempestuous tossed to and fro with discontents And now the Lord who maketh every thing beautifull in his time hath most opportunely put into thy hand a profitable discourse to calme unquiet hearts Adam in Paradise dashed upon the rock of discontent which some Divines conceive was his first sin This with many instances more in Scripture together with our own sad experience doth both speak our danger and call for caution Now godlinesse is the onely soveraigne Antidote against this spreading disease and Gods grace alone being setled and exercised in the heart can cause steadinesse in stormy times Whereas Contentation ariseth either from the fruition of all comforts or from a not desiring of some which we have not True piety doth put a Christian into such a condition Hereby we both possess God and are taught how to improve him who is the onely satisfying everlasting portion of his people Herein Christ though poor in this world greatly rejoyced The Lord is the portion of my inheritance the lines are fallen unto me in pleasant places yea I have a goodly heritage upon this account also Iacoh said I have enough or as it is in the Originall I have all God the Father and Christ his Sonne had sweet
credere Deum but in Deum which is the actual application of Christ to our selves and as it were the spreading the sacred medicine of his blood upon our souls You that have heard much of Christ and yet cannot with an humble adherence say My Iesus be not offended if I tell you the Devill can say his Creed as well as you 3. To learne Christ is to live Christ. When we have Bible-conversations our lives as rich Diamonds cast a sparkling lustre in the Church of God and are in some sense parallel with the life of Christ as the Transcript with the Originall So much for the first notion of the word CHAP. III. Containing the second Proposition II. THis word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned is a word imports difficulty it showes how hardly the Apostle came by his contentment of minde it was not naturâ in genitum St. Paul did not come naturally by it but he had learned it It cost him many a prayer and teare it was taught him by the Spirit Whence Doct. 2. Good things are hard to come by The businesse of Religion is not so facile as most doe imagaine I have learned saith St. Paul Indeed you need not learn a man to sin this is naturall and therefore facile it comes as water out of a Spring 'T is an easie thing to be wicked Hell will be taken without storme but matters of Religion must be learned To cut the flesh is easie but to prick a vein and not cut an artery is hard The trade of sinne needs not to be learned but the Art of Contentment is not atchieved without holy industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have learned There are two pregnant reasons why there must be so much study and exercitation 1. Because spirituall things are against nature Every thing in Religion is antipodes to nature There are in Religion two things Credenda Facienda and both are against nature 1. Credenda Matters of Faith As for a man to be justified by the righteousnesse of another to become a foole that he may be wise to save all by losing all this is against nature 2. Facienda Matters of practice As 1. Selfe-denyall for a man to deny his own wisdome and see himself blinde his own will and have it melted into the will of God plucking out the right eye beheading and crucifying that sin which is the favorite and lies nearest to the heart For a man to be dead to the world and in the midst of want to abound for him to take up the Crosse and follow Christ not onely in golden but bloody pathes to embrace Religion when it is dress'd in its night-cloathes all the Jewels of honour and preferment being pull'd off this is against nature and therefore must be learned 2. Selfe-examination For a man to take his heart as a watch all in pieces to set up a spirituall inquisition or Court of conscience and traverse things in his own soul to take Davids Candle and Lanthorn and search for sin nay as Judge to passe the sentence upon himself this is against nature and will not easily be attained to without Learning 3. Self-reformation To see a man as Caleb of another spirit walking antipodes to himself his heart changed the current of his life altered and running into the channel of Religion this is wholly against nature and is as strange as to see the earth fly upward or the bowle runne contrary to its own byasse When a stone ascends it is not a natural motion but a violent the motion of the soul heaven-ward is a violent motion it must be learned flesh and blood is not skill'd in these things Nature can no more cast out Nature then Satan can cast out Satan 2. Because spiritual things are above nature There are some things in nature that are hard to finde out as the causes of things which are not learned without studie Aristotle a great Philosopher whom some have call'd an Eagle fallen from the clouds yet could not finde out the motion of the River Euripus therefore threw himselfe into it What then are divine things which are in a sphere above Nature and beyond all humane disquisition as the Trinity the hypostatical Union the mystery of Faith to beleeve against hope onely Gods Spirit can light our candle here The Apostle cals these the deep things of God The Gospel is full of Jewels but they are lock'd up from sense and reason The Angels in heaven are searching into these sacred depths Use. Let us beg the Spirit of God to teach us wee must be divinitùs edocti The Eunuch could read but he could not understand till Philip ioyned himself to his chariot Gods Spirit must joyn himself to our chariot Hee must teach or wee cannot learn All thy children shall be taught of the Lord A man may read the figure on the Diall but hee cannot tell how the day goes unless the Sun shine upon the Diall we may read the Bible over but wee cannot learn to purpose till the Spirit of God shine into our hearts Oh implore this blessed Spirit it is Gods Prerogative Royall to teach I am the Lord thy God that teacheth thee to profit Ministers may tell us our lesson God onely can teach us We have lost both our hearing and eye-sight therefore are very unfit to learn Ever since Eve listned to the Serpent wee have been deafe and since shee looked on the tree of Knowledg wee have been blinde but when God comes to teach he removes these impediments We are naturally dead who will goe about to teach a dead man Yet behold God undertakes to make dead men to understand mysteries God is the grand Teacher This is the reason the word preached works so differently upon men two in a Pew the one is wrought upon effectually the other lies at the Ordinances as a dead childe at the brest and gets no nourishment What is the reason because the heavenly gale of the Spirit blowes upon one and not upon the other One hath the anointing of God which teacheth him all things the other hath it not Gods Spirit speaks sweetly but irresistibly In that heavenly doxology none could sing the new song but those who were sealed in their foreheads reprobates could not sing it Those that are skilfull in the mysteries of salvation must have the seal of the Spirit upon them Let us make this our prayer Lord breath thy Spirit into thy Word and we have a promise which may add wings to prayer If yee then being evill know how to give good gifts to your children how much more shall your heavenly Father give his Spirit to them that aske him And thus much of the first part of the Text The Scholar which I intended only as a short glosse or paraphrase CHAP. IV. The second branch
any thing that God would have him I know how to want how to abound here was a rare pattern for us to imitate◠Paul in regard of his faith and 〈◊〉 was like a Cedar he could not be stirred but for his outward condition he was like a Reed bending every way with the winde of Providence when a prosperous gale did blow upon him he could bend with that I know how to be full and when a boysterous gust of affliction did blow he could bend in humility with that I know how to be hungry Saint Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks like a Die that hath foure squares throw it which way you wil it falls upon a bottome Let God throw the Apostle which way hee would he fell upon this bottome of Contentment A contented spirit is like a Watch though you carry it up and down with you yet the spring of it is not shaken nor the wheeles out of order but the watch keeps its perfect motion So it was with St. Paul though God had carryed him into various conditions yet he was 〈◊〉 lift up with the one nor cast down with the other The spring of his heart was not broken the wheels of his affections were not disordered but kept their constant motion towards heaven still content The Ship that lies at anchor may sometimes be a little shaken but never sinks Flesh and blood may have its fears and disquiets but grace doth check them A Christian having cast anchor in heaven his heart never sinks a gracious spirit is a contented spirit This is a rare Art Paul did not learn it at the feet of Gamaliel I am instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. I am initiated into this holy mystery as if he had said I have gotten the divine Art I have the knack of it God must make us right Artists If wee should put some men to an Art that they were not skill'd in how unfit would they be for it put an husband-man to Limning or drawing Pictures what strange work would hee make this is out of his sphere Take a Limner that is exact in laying of colours and put him to plough or set him to planting and graffing of trees this is not his Art hee is not skill'd in it Bid a naturall man live by Faith and when all things go crosse Be contented you bid him do that he hath no skill in you may as well bid a child guide the the stern of a Ship To live contented upon God in the deficiency of outward comforts is an Art which flesh and blood hath not revealed nay many of Gods own children who excell in some duties of Religion when they come to this of Contentment how do they bungle they have not yet commenced Masters of this Art CHAP. V. The resolving some Questions FOr the illustration of this Doctrine I shall propound these Questions Quest. 1. Whether a Christian may not be sensible of his condition and yet be contented Answ. Yes For else he is not a Saint but a Stoick Rachel did well to weep for her children there was nature but her fault was she refused to be comforted there was discontent Christ himself was sensible when hee sweat great drops of blood and said Father if it be possible let this cup passe from me yet he was contented he did martyr and crucifie his own will Neverthelesse not as I will but as thou wilt The Apostle bids us humble our selves under the mighty hand of God which we cannot do unlesse wee are sensible of it Qu. 2. Whether a Christian may not lay open his grievances to God and yet be contented Ans. Yes Unto thee have I opened my cause Jer. 20. 12. and David poured out his complaint before the Lord Wee may cry to God and desire him to write down all our injuries Shall not the childe complaine to his Father When any burden is upon the spirit Prayer gives vent it easeth the heart Hannah's spirit was burdened I am says shee a woman of a troubled spirit Now having prayed and wept she went away and was no more sad onely here is the difference between an holy complaint and a discontented complaint in the one we complaine to God in the other wee complaine of God Quest. 3. What is it properly that Contentment doth exclude Answ. There are three things which Contentment doth banish out of its Diocesse and can by no means consist with it 1. It excludes a vexatious repining this is properly the daughter of Discontent I mourne in my complaint he doth not say I murmur in my complaint Murmuring is no better then mutinie in the heart it is a rising up against God When the Sea is rough and unquiet it casts forth nothing but foame when the heart is discontented it casts forth the foam of anger impatience and sometimes little better then blasphemie Murmuring is nothing else but the scum which boils off from a discontented heart 2. It excludes an uneven discomposure When a man saith I am in such straits that I know not how to evolve or get out I shall be undone Head and heart are so taken up that a man is not fit to pray or meditate c. he is not himself just as when an Army is routed one man runs this way and another that the Army is put into a disorder So a mans thoughts runne up and down distracted Discontent doth dislocate and unjoynt the soul it puls off the wheels 3. It excludes a childish despondency and this is usually consequent upon the other A man being in an hurry of minde not knowing which way to extricate or winde himself out of the present trouble begins succumbere oneri to faint and sinke under it For Care is to the minde as a burden to the back it loads the spirits and with over-loading sinks them A despondent spirit is a discontented spirit CHAP. VI. Shewing the nature of Contentment HAving answered these Questions I shall in the next place come to describe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Contentment It is a sweet temper of spirit wherby a Christian carries himself in an equal poize in every condition The nature of this will appear more clear in these three Aphorisms 1. Contentment is a divine thing it becomes ours not by acquisition but infusion it is a slip taken off from the tree of life and planted by the Spirit of God in the soul it is a fruit that growes not in the garden of Philosophy but is of an heavenly birth It is therefore very observable that Contentment is joyned with Godlinesse and goes in equipage But Godlinesse with Contentment is great gain Contentment being a consequent of Godlinesse or concomitant or both I call it divine to contradistinguish it to that Contentment which a morall man may arrive at Heathens have seemed to have this Contentment but it was
onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow and picture of it the Beryll not the true Diamond theirs was but civill this is sacred theirs was only from principles of Reason this of Religion theirs was onely lighted at Nature's torch this at the Lamp of Scripture Reason may a little teach Contentment as thus Whatever my condition be this is that I am born to and if I meet with crosses it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholick miserie all have their share why therefore should I be troubled Reason may suggest this and indeed this may be rather constraint then content but to live securely and chearfully upon God in the abatement of creature-supplyes Religion onely can bring this into the souls exchequer 2. Contentment is an intrinsecall thing it lies within a man not in the barke but the root Contentment hath both its fountaine and stream in the soule the Beame hath not its light from the Aire the beams of comfort which a contented man hath do not arise extrinsicè from forraigne comforts but from within as sorrow is seated in the spirit The heart knowes its own grief So Contentment lies within in the soul and doth not depend upon externals Hence I gather that outward troubles cannot hinder this blessed Contentment it is a spirituall thing and ariseth from spirituall grounds viz. The apprehension of Gods love When there is a tempest without there may be musick within a Bee may sting through the skin but it cannot sting to the heart Outward afflictions cannot sting to a Christians heart where Contentment lies Thieves may plunder us of our money and plaâ—e but not of this pearl of Contentment unlesse wee are willing to part with it for it is locked up in the cabinet of the heart The soule who is possessed of this rich treasure of Contentment is like Noah in the Arke that can sing in the midst of a Deluge 3. Contentment is an Habituall thing is shines with a fixed light in the firmament of the soul. Contentment doth not appear onely now and then as some Starrs which are seen but seldome it is a setled temper of the heart One action doth not denominate he is not said to be a liberall man that gives alms once in his life a covetous man may do so but he is said to be liberall that is given to liberality that is who upon all occasions is willing to indulge the necessities of the poor so he is said to be a contented man that is given to Contentment It is not casuall but constant Aristotle in his Rhetorick distinguisheth betweene colours in the face that arise from passion and those which arise from complexion the pale face may look red when it blusheth but this is only a passion he is said properly to be ruddy and sanguine who is constantly so it is his complexion He is not a contented man who is so upon an occasion and perhaps when he is pleased but who is so constantly it is the habit and complexion of his soul. CHAP. VII Reason pressing to holy Contentment HAving opened the nature of Contentment I come next to lay down some reasons or arguments to Contentment which may preponderate with us The first is Gods precept It is charged upon us as a duty Be content with such things as you have the same God who hath bid us beleeve hath bid us be content if we obey not we runne our selves into a spirituall praemunire Gods Word is a sufficient warrant it hath authority in it and must be a supersedeas or sacred Spell to discontent Ipse dixit was enough among Pythagor as his Scholars Be it enacted is the Royall stile Gods Word must be the star that guides and his Will the weight that moves our obedience his fiat is a Law and hath majesty enough in it to captivate us into obedience our hearts must not be more unquiet then the raging Sea which at his Word is still'd 2. The second reason inforcing Contentment is Gods promise For Hee hath said I will never leave thee nor forsake thee Heb. 13. 5. Where God hath engaged himselfe under hand and seale for our necessary provisions If a King should say to one of his Subjects I will take care for thee as long as I have any Crown-revenues thou shalt be provided for if thou art in danger I will secure thee if in want I will supply thee would not that Subject be content Behold God hath here made a Promise to the Beleever and as it were entered into bond for his security I will never leave thee Shall not this charm down the devil of discontent Leave thy fatherless children with me I will preserve them alive Me thinks I see the godly man on his death-bed much discontented and heare him complaining What will become of my wife and children when I am dead and gone they may come to poverty saith God Trouble not thy self Be content I will take care of thy children and Let thy widowes trust in mee God hath made a Promise to us that he will not leave us and hath entail'd the promise upon our wife and children and will not this satisfie True Faith will take Gods single bond without calling for witnesses 3. Be contented by vertue of a Decree What ever our condition be God the great Umpire of the world hath ab aeterno decreed that condition for us and by his providence ordered all appertinances thereunto Let a Christian often think with himselfe who hath plac'd me here whither I am in an higher sphere or in a lower not chance or fortune as the pur-blinde Heathens imagined no it is the wise God that hath by his providence fixed me in this Orbe We must act that scene which God will have us say not Such an one hath occasioned this to me look not too much at the under-wheel We read in Ezekiel of a wheele within a wheel Gods Decree is the cause of the turning of the wheeles and his Providence is the inner wheele that moves all the rest Gods Providence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or helme which turnes about the whole ship of the Universe Say then as holy David I was silent because thou Lord didst it Gods Providence which is nothing else but the carrying on of his Decree should be a supersedeas and counterpoison against discontent God hath set as in our station and he hath done it in wisdome We fancy such a condition of life good for us whereas if we were our owne carvers we should often cut the worst piece Lot being put to his choice did choose Sodom which soon after was burnt with fire Rachel was very desirous of children Give mee children or I die and it cost her her life in bringing forth a childe Abraham was earnest for Ishmael O that Ishmael may live before thee but he had little comfort either of him or
best kinde of merchandize O Christian thou never had'st such incomes of the Spirit such spring-tides of joy and what though weak in estate if strong in assurance be content what you have lost one way you have gain'd another 5. Be your losses what they will in this kinde remember in every losse there is onely a suffering but in every discontent there is a sinne and one sinne is worse then a thousand sufferings What because some of my revenews are gone shall I part with some of my righteousnesse shall my faith and patience go too because I doe not possesse an estate shall I not therefore possesse my own spirit O learne to be content SECT III. The third Apology answered The third Apology is It is sad with me in my relations where I should finde most comfort there I have most grief This Apology or Objection brancheth it selfe into two particulars whereto I shal give a distinct Reply 1. My childe goes on in rebellion I fear I have brought forth a child for the Devill It is indeed sad to think that hell should be paved with the skulls of any of our children and certainly the pangs of griefe which the mother hath in this kinde are worse then her pangs of travell but though you ought to be humbled yet not discontented for consider 1. You may pick something out of your childes undutifulnesse the childes sinne is sometimes the Parents Sermon quod dolet docet the undutifulnesse of children to us may be a memento to put us in minde of our undutifulnesse once to God Time was when we were rebellious children how long did our hearts stand out as Garisons against God how long did he parly with us and beseech us ere we would yield hee walked in the tenderness of his heart towards us but wee walked in the frowardnesse of our hearts towards him and since grace hath been planted in our soules how much of the wilde Olive is still in us how many motions of the Spirit doe we daily resist how many unkindnesses and affronts have we put upon Christ Let this open a spring of â—eâ—â—â—tance look upon your childâ—s rebellion and mourne for your 〈◊〉 rebellion 2. Though to see him undutiful is your griefe yet not alwayes your sinne Hath a Parent given the childe not onely the milke of the brest but the sincere milke of the word Hast thou seasoned his tender yeares with Religious education thou canst do no more Parents can onely worke knowledge God must work grace they can onely lay the wood together it is God must make it burne a Parent can onely be a guide to shew his childe the way to heaven the Spirit of God must be a load-stone to draw his heart into that way Am I in Gods stead saith Iacob who hath withheld the fruit of the womb can I give children So is a Parent in Gods stead to give grace Who can help it if a childe having the Scripture light of conscience Scripture education these three Torches in his hand yet runs wilfully into the deep ponds of sin Weep for thy childe pray for him but do not sin for him by discontent 3. Say not you have brought forth a childe for the Devill God can reduce him He hath promised to turne the heart of the children to their Parents and to open springs of grace in the Desert When thy childe is going full-saile to the Devill God can blow with a contrary winde of his Spirit and alter his course When Paul was breathing out persecution against the Saints and was sailing hell-ward God turns him another way before he was going to Damascus God sends him to Ananias before a Persecutor now a Preacher Though our children are for the present fallen into the Devills pound God can turne them from the power of Satan and bring them in at the twelfth houre Monica was weeping for her son Augustine at last God gave him in upon prayer and he became a famous instrument in the Church of God 2. The second branch of the objection is But my husband takes ill courses where I looked for honey behold a sting Answ. 'T is sad to have the living and the dead tied together yet let not your heart fret with discontent mourne for his sinne but doe not murmur For 1. God hath placed you in your relation and you cannot be discontented but you quarrell with God What for every crosse that befalls us shall we call the infinite wisdome of God in question O the blasphemy of our hearts 2. God can make you a gainer by your husbands sinne perhaps you had never been so good if he had not been so bad The fire burnes hottest in the coldest climate God often by a divine Antiperâ—stasis turnes the sinnes of others to our good and makes their maladies our medicines The more profane the husband is oft the more holy the wife growes the more earthly he is the more heavenly she growes God makes sometimes the husbands sinne a spur to the wives grace His exorbitances are quasi flabellum as a paire of bellowes to blow up the flame of her zeale and devotion the more and è contrá Is it not thus doth not thy husbands wickednesse send thee to prayer Thou perhaps hadst never prayed so much if he had not sinn'd so much his deadness quickens thee the more the stone of his heart is an hammer to break thy heart The Apostle saith The unbelieving wife is sanctified by the believing husband but in this sense the believing wife is sanctified by the unbelieving husband she growes better his sinne is a whetstone to her grace and a medicine for her security SECT IV. The fourth Apology Answered The next Apology that discontent makes is But my friends have dealt very unkindly with mee and proved false Answ. 'T is sad when a friend proves like a Brooke in Summer The Traveller being parched with heat comes to the brook hoping to refresh himselfe but the brook is dryed up yet be content 1. You are not alone others oâ— the Saints have been betrayed by friends and when they have leanâ—ed upon them they have been as 〈◊〉 foot out of joynt This was true in the Type David It was not 〈◊〉 enemy reproached me but it was thouâ— a man mine equall my guide and 〈◊〉 acquaintance we tooke sweet counseâ— together and in the Antitype Christâ— he was betrayed by a friend and why should we thinke it strange to have the same measure dealt out to us as Jesus Christ had The servant is not above his Master 2. A Christian may often read his sinne in his punishment Hath not he dealt treacherously with God how oft hath he grieved the Comforter broken his vowes and through unbelief sided with Satan against God How oft hath he abused love taking the Jewells of Gods mercies and making a golden calfe of them serving his
of Reproach that the world did shoot at Christ went deeper into his heart then the spear His suffering was so ignominious that as if the Sunne did blush to behold it withdrew its bright beams and masqued it selfe with a cloud and well it might when the Sun of Righteousnesse was in an eclipse all this contumely and reproach did the God of glory endure or rather despise for us Oh then let us be content to have our names eclipsed for Christ let not reproach lie aâ— our heart but let us binde it as a crown about our head Alas what is reproach this is but small shot how will men stand in the mouth of the Canon those who are discontented at a reproach wil be offended at a faggot 5. Is not many a man contented to suffer reproach for maintaining his lust and shall not we for maintaining the truth Some glory in that which is their shame and shall we be ashamed of that which is our glory Be not troubled at these petty things he whose heart is once divinely touched with the loadstone of Gods Spirit doth account it his honour to be dishonoured for Christ and doth as much despise the worlds censure as he doth their praise 6. We live in an Age wherein men dare reproach God himselfe The Divinity of the Son of God is blasphemously reproached by the Socinian The blessed Bible is reproached by the Antiscripturist as if it were but a legend of lies and every mans faith a fable The Iustice of God is called to the barre of Reason by the Arminian The Wisdome of God in his providentiall actings is taxed by the Atheist The Ordinances of God are decryed by the Familist as being too heavy a burden for a free-borne conscience and too low and carnall for a sublime Seraphique spirit The Wayes of God which have the Majesty of holinesse shining in them are calumniated by the Profane The mouthes of men are open against God as if he were an hard Master and the path of Religion too strict and severe If men cannot give God a good word shall we be discontented or troubled that they speak hardly of us such as labour to bury the glory of Religion shall we wonder that their throats are open sepulchres to bury our good name Oh let us be contented while we are in Gods scouring house to have our names sullied a little the blackler wee seeme to be here the brighter shall wee shine when God hath set us upon the celestiall shelfe SECT VI. The sixth Apology answered The sixth Apology that Discontent makes is disrespect in the world I have not that esteem from men as is suitable to my quality and graces And doth this trouble Consider 1. The world is an unequall Judge as it is full of change so of partiality The world gives her Respects as she doth her places of preferment more by favour often then desert Hast thou the ground of reall worth in thee that is best Worth is in him that hath it Honour is in him that gives it better deserve respect and not have it then have it and not deserve it 2. Hast thou grace God respects thee and his judgement is best worth prizing A Beleever is a person of honour being borne of God Since thou wast precious in mine eyes thou has been honourable and I have loved thee Let the world think what they will of you perhaps in their eyes you are a cast-away in Gods eyes a Dove a Spouse a Iewel others account you the dregs and off-scouring of the world but God will give whole Kingdomes for your ransome Let this content no matter with what oblique eyes I am looked upon in the world if I am rectus in curia God thinks well of me 'T is better that God approve then man applaud The world may put us in their Rubrick and God put us in his black-book What is a man the better that his fellow-prisoners commend him if his Judge condemne him Oh labour to keepe in with God prize his love let my fellow-subjects frowne I am contented being a favorite of the King of heaven 3. If we are the children of God we must look for disrespect a believer is in the world but not of the world we are here in a pilgrim-condition out of our own Countrey therefore must not looke for the respects and acclamations of the world it is sufficient that we shall have honour in our own Country T is dangerous to be the worlds favorite 4. Discontent arising from disrespect favours too much of pride an humble Christian hath a lower opinion of himselfe then others can have of him He that is taken up about the thoughts of his sins and how he hath provoked God he cryes out as Agar I am more brutish then any man and therefore is contented though he be set among the Dogs of the flock Though he be low in the thoughts of others yet hee is thankfull that he is not laid in the lowest hell A proud man sets an high value upon himselfe and is angry with others because they will not come up to his price Take heed of pride O had others a window to look into thy brest as Crates once expressed it or did thy heart stand where thy face doth thou would'st wonder to have so much respect SECT VII The seventh Apology answered The next Apology is I meet with very great sufferings for the truth Consider 1. Your sufferings are not so great as your sinnes Put these two in the balance and see which weighs heaviest where sinne lies heavie sufferings lie light A carnall spirit makes more of his sufferings and lesse of his sinnes he lookes upon one at the great end of the Perspective but upon the other at the little end of the Perspective The carnall heart cries out Take away the Frogs but a gracious heart cries Take away the iniquity The one saith never any one suffered as I have done but the other saith Never any one sinned as I have done 2. Art thou under sufferings thou hast an opportunity to shew the valour and constancy of thy minde some of Gods Saints would have accounted it a great favour to have been honoured with martyrdome One said I am in prison till I am in prison thou countest that a trouble which others would have worne as an ensigne of their glory 3. Even those who have gone onely upon morall principles have shewn much constancy and contentment in their sufferings Curtius being bravely mounted and in armour threw himselfe into a great gulfe that the City of Rome might according to the Oracle be delivered from the Pestilence and we having a Divine Oracle that they who kill the body cannot hurt the soul shall we not with much constancy and patience devote our selves to injuries for Religion and rather suffer for the truth then
the truth suffer by us The Deâ—ii among the Romans vowed themselves to death that their legions and souldiers might be crowned with the honour of the victory O what should we be content to suffer to make the truth victorious Regulus having sworne that he would returne to Carthage though he knew there was a furnace heating for him there yet not daring to infringe his oath he did adventure to goe we then who are Christians having made a vow to Christ in Baptism and so oft renewed it in the blessed Sacrament should with much contentation rather choose to suffer then violate our sacred oath Thus the blessed Martyrs with what courage and chearfulnesse did they yeeld up their souls to God and when the fire was set to their bodies yet their spirits were not at all fired with passion or discontent Though others hurt the body let them not the minde through discontent shew by your heroick courage that you are above those troubles which you cannot be without SECT VIII The eight Apology answered The next Apology is The prosperity of the wicked Answ. I confesse 't is so often that the evill enjoy all the good and the good endure all the evil David though a good man stumbled at this and had like to have fallen wel be contented for remember 1. These are not the only things nor the best things they are mercies without the pale these are but acorns with which God feedes swine you who are believers have more choice fruit the Olive the Pomegranate the fruit which grows on the true Vine Jesus Christ others have the fat of the earth you have the dew of heaven they have a South-land you have those springs of living water which are clarified with Christs blood and indulcorated with his love 2. To see the wicked flourish is matter rather of pity then envie 'T is all the heaven they must have Wo to you rich men for you have received your consolation Hence it was that David made it his solemne prayer Deliver me from the wicked from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure Psal. 17. 14. The words me thinks are Davids Letany from men of the world which have their portion in this life Good Lord deliver me When the wicked have eaten of their dainty dishes there comes in a sad reckoning which wil spoile all The world is first musicall and then tragical if you would have a man fry and blaze in hel let him have enough of the fat of the earth O remember for every sand of mercy that runs out to the wicked God puts a drop of wrath into his Vial. Therefore as that souldier said to his fellow Do you envy me my grapes they cost me dear I must die for them So I say Do you envie the wicked alas their prosperity is like Hamans banquet before execution If a man were to be hanged would one envie to see him walk to the gallowes through pleasant fields and fine galleries or to see him go up the ladder in cloth of gold The wicked may flourish in their bravery a while but when they flourish as the grasse it is that they shal be destroyed for ever This proud grasse shall be mowen down Whatever a sinner enjoyes he hath a curse with it and shal we envie What if poisoned bread be given to dogs The long furrowes in the backs of the godly have a seed of blessing in them when the table of the wicked becomes a snare and their honour their halter SECT IX The ninth Apology Answered 9. The next Apology that discontent makes for it self is the evils of the times The times are full of Heresie and Impiety and this is that which troubles me This Apology consists of two branches to which I shall answer in specie and first 1. The times are full of Heresie This is indeed sad when the Divel cannot by violence destroy the Church he endeavours to poison it when he cannot with Samsons Fox-tailes set the corne on fire then he sowes tares as he labours to destroy the peace of the Church by Division so the truth of it by Errour we may cry out with Seneca Verè vivimus in temporum faecibus We live in times wherein there is a sluce open to all novel opinions and every mans opinion is his Bible Well this may make us mourne but let us not murmur through discontent Consider 1. Errour makes a discoverie of men 1. Bad men Errour discovers such as are tainted and corrupt When the Leprosie brake forth in the forehead then was the Leper discovered Errour is a spiritual Bastard the Divell is the father and pride the mother you never knew an erroneous man but he was a proud man now it is good that such men should be laid open to the intent first that Gods righteous judgements upon them may be adored Secondly that others who are free be not infected If a man hath the Plague it is well it breaks forth for my part I would avoid an Heretick as I would avoid the Divel for he is sent on his errand I appeale to you if there were a Taverne in this City where under a pretence of selling wine many hogsheads of poison were to be sold were it not well that others should know of it that they might not buy it is good that those who have poisoned opinions should be known that the people of God may not come near either the sent or tast of that poison 2. Errour is a Touchstone to discover good men it tries the gold There must be Heresies that they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved may be made manifest Thus our love to Christ and zeale for truth doth appear God shewes who are the living fish viz. such as swim against the stream who are the sound sheep viz. such as feed in the greene pastures of the Ordinances who are the Doves viz. such as live in the best aire where the Spirit breaths God sets a Garland of honour upon these These are they which came out of great tribulation So these are they that have opposed the Errours of the times these are they that have preserved the virginity of their conscience who have kept their judgment sound and their heart soft God will have a Trophy of honour set upon some of his Saints they shal be renowned for their sincerity being like the Cypresse quae viriditatem in hyeme non amittit which keeps its greennesse and freshnesse in the winter-season 2. Be not sinfully discontented for God can make the errours of the Church advantageous to truth Thus the truths of God have come to be more beaten out and confirmed as it is in Law one man laying a false title to a piece of land the true title hath by this means beene the more searched into and ratified some had never so
of his Church fear not sinking The Churches Anchor is cast in Heaven Doe not wee think God loves his Church and takes as much care of it as wee can The names of the twelve Tribes were on Aarons brest signifying how near to Gods heart his people are They are his portion and shall that be lost His glory and shall that be finally eclipsed No certainly God can deliver his Church not only from but by opposition the Churches pangs shall help forward her deliverance 2. God hath alwayes propagated Religion by sufferings The foundation of the Church hath been laid in blood and these sanguine showres have ever made it more fruitful Cain put the knife to Abels throat and ever since the Churches veins have bled but she is like the Vine which by bleeding growes and like the Palm-tree which may have this motto Percussa resurgit the more weight is laid upon it the higher it riseth The holinesse and patience of the Saints under their persecutions hath much added both to the growth of Religion and the Crowne Basil and Tertul. observe of the Primitive Martyrs that divers of the Heathens seeing their zeale and constancy turned Christians Religion is that Phenix which hath alwayes revived and flourished in the ashes of holy men Isaiah sawen asunder Peter crucified at Ierusalem with his head downwards Cyprian Bishop of Carthage Polycarp of Smyrna both marryr'd for Religion yet evermore the Truth hath been sealed most by blood and gloriously dispersed whereupon Iulian did forbeare to persecute non ex clementia sed invidia not out of pity but envy because the Church grew so fast and multiplied as Nazianzen well observes SECT XII The twelfth Apology answered The twelfth Apology that Discontent makes for it selfe is this It is not my trouble that troubles me but it is my sins that do disquiet and discontent Answ. Be sure it be so doe not prevaricate with God and thy own soule in true mourning for sinne when the present suffering is removed yet the sorrow is not removed but suppose the Apology be real and sin is the ground of your discontent Yet I answer a mans disquiet about sin may be beyond its bounds in these three cases 1. When it is disheartning that is when it sets up sin above mercy If Israel had onely pored upon their sting and not looked up to the brazen Serpent they had never been â—ealed That sorrow for sinne which â—rives us away from God is not without sinne for there is more deâ—paire in it then remorse The soule â—ath so many teares in its eyes that it cannot see Christ. Sorrow as sorrow â—oth not save that were to make a Christ of our teares but is useful as â—t is preparatory in the soule making sinne vile and Christ precious Oh â—ook up to the Brazen Serpent the Lord Iesus a sight of his blood will â—evive the medicine of his merits 〈◊〉 broader then our sore It is Satans policy either to keep is from seeing our sins or if wee will needs see them that wee may be swallowed up of sorrow either he would stupifie us or affright us either keep the glasse of the Law from our eyes or else pensil out our sins in such Crimson colours that wee may sink in the quick-sands of despaire 2. When sorrow is indisposing it untunes the heart for prayer meditation holy conference it cloisters up the soul. This is not sorrow but rather sullennesse and doth render a man not so much penitentiall as Cynical 3. When it is out of season God bids us rejoyce and we hang our harps upon the Willowes he bids us trust and we cast our selves down and are brought even to the margin of despaire if Satan cannot keep us from mourning he will be sure to put us upon it when it is least in season When God calls us in a speciall manner to be thankfull for mercy and put on our white robes then Satan will be putting us into mourning and in stead of a garment of praise cloath us with a spirit of heavinesse so God loseth the acknowledgement of a mercy and we the comfort If thy sorrow hath tuned and fitted thee for Christ if it hath raised in thee high prizings of him strong hungerings after him sweet delight in him this is as much as God requires and a Christian doth but sin to vexe and torture himselfe further upon the wrack of his owne discontent And thus I hope I have answered the most materiall Objections and Apologies which this sinne of Discontent doth make for it selfe I see no reason why a Christian should be discontented unlesse for his Discontent Let me in the next place propound something which may be both as a loadstone and a whetstone to Contentation CHAP. XI Divine Motives to Contentment AND so I proceed to the Arguments or Motives that may quicken to Contentment SECT I. The first Argument to Contentation 1. Consider the Excellency of it Contentment is a flower that doth not grow in every Garden it teacheth a man how in the midst of want to abound You would think it were excellent if I could prescribe a receit or antidote against poverty but behold here is that which is more excellent for a man to want and yet have enough this alone contentment of spirit brings Contentatio is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a remedy against all our troubles a levamen to all our burdens it is the cure of care Contentation though it be not properly a Grace it is rather a disposition of minde yet in it there is optimum temperamentum an happy temperature and mixture of all the graces It is a most precious compound which is made up of Faith Patience Meeknesse c. which are the ingredients put into it Now there are in specie these seven rare excellencies in Contentment 1. A contented Christian carries heaven about him For what is Heaven but that sweet repose and full contentment that the soule shall have in God in Contentment there is the first fruits of Heaven There are two things in a contented spirit which makes it like Heaven 1. God is there Something of God is to be seen in that heart A discontented Christian is like a rough tempestuous Sea when the water is rough you can see nothing there but when it is smooth and serene then you may behold your face in the water When the heart rageth through discontent it is like a rough Sea you can see nothing there unlesse passion and murmuring there is nothing of God nothing of Heaven in that heart but by vertue of Contentment 't is like the Sea when it is smooth and calme there is a face shining there you may see something of Christ in that heart a representation of all the graces 2. Rest is there O what a Sabbath is kept in a contented heart What an Heaven A contented Christian is like
Noah in the Arke though the Arke were tossed with waves Noah could sit and sing in the Arke The soule that is gotten into the Arke of Contentment sits quiet and sailes above all the waves of trouble he can sing in this spiritual Arke The wheeles of the Chariot move but the axle-tree stirs not the circumference of the Heavens is carried about the Earth but the Earth moves not out of its centre When we meete with motion and change in the creatures round about us a contented spirit is not stirred or moved out of its centre The sailes of a mill move with the winde but the mill it self stands still An embleme of Contentment When our outward estate moves with the wind of providence yet the heart is setled through holy Contentment and when others are like quick-silver shaking and trembling through disquiet the contented spirit can say as David O God my heart is fixed my heart is fixed what is this but a piece of heaven 2. Whatever is defective in the creature is made up in Contentment A Christian may want the comforts that others have the land and possessions but God hath distilled into his heart that Contentment which is far better In this sense that is true of our Saviour He shall have in this life an hundred fold Perhaps he that ventured all for Christ never hath his house or land again I but God gives him a contented spirit and this breeds such joy in the soule as is infinitely sweeter then all his houses and lands which he left for Christ. It was sad with David in regard of his outward comforts he being driven as some thinke from his Kingdome yet in regard of that sweete contentment he found in God he had more comfort then men use to have in time of harvest and vintage One man hath house and lands to live upon another hath nothing only a smal trade yet even that brings in a livelihood A Christian may have little in the world but he drives the trade of contentment and so he knowes as well how to want as to abound O the rare art or rather miracle of contentment Wicked men are often disquieted in the enjoyment of all things the contented Christian is well in the want of all things Quest. But how comes a Christian to be contented in the deficiency of outward comforts Answ. A Christian findes contentment distilled out of the brests of the Promises He is poor in purse but rich in Promise There is one promise brings much sweet contentment into the soul They that seeke the Lord shall not want any good thing If the thing we desire be good for us we shall have it if it be not good then the not having it is good for us The resting satisfied with this Promise gives contentment 3. Contentment makes a man in tune to serve God it oiles the wheeles of the soul and makes it more agil and nimble it composeth the heart and now is fit for prayer meditation c. How can he that is in a passion of grief or discontent serve God without distraction Contentment doth prepare and tune the heart First you prepare the Viol and winde up the strings ere you play a fit of musick When a Christians heart is wound up to this heavenly frame of Contentment then it is fit for duty A discontented Christian is like Saul when the evil spirit came upon him O what jarrings and discords doth he make in prayer When an Army is put into a disorder now it is not sit for battell When the thoughts are scattered and distracted about the cares of this life a man is not fit for devotion Discontent takes the heart wholly off from God and fixeth it upon the present trouble so that a mans mind is not upon his prayer but upon his â—rosse Discontent doth disjoynt the soul and it is impossible now that a Christian should go so steadily and chearfully in Gods service O how lame is his devotion The discontented person gives God but halfe a duty his Religion is nothing but bodily exercise it wants a soul to animate it David would not offer that to God which cost him nothing where there is too much worldly care there is too little spiritual cost in a duty The discontented person doth his duties by halves he is just like Ephraim a cake not turned he is a cake baked on one side he gives God the outside but not the spirituall part his heart is not in duty he is baked on one side but the other side dough and what profit is there of such raw indigested services He that gives God only the skin of worship what can he expect more then the shell of comfort Contentation brings the heart into frame and then only do we give God the flower and spirits of a duty when the soule is composed now a Christian doth rem â—gere his heart is intense and serious There are some duties which we cannot performe as we ought without Contentment As 1. To rejoyce in God How can he rejoyce that is discontented he is sitter for Repining then Rejoyceing 2. To be thankful for mercie Can a discontented person be thankfull he can be fretful not thankful 3. To justifie God in his proceedings How can he doe this who is discontented with his condition He will sooner censure Gods wisdome then cleare his justice Oh then how excellent is Contentation which doth prepare and as it were string the heart for duty Indeed Contentment doth not only make our duties lively and agil but acceptable 'T is this that puts beauty and worth into them for Contentment settles the soul Now as it is with milke when it is alwaies stirring you can make nothing of it but let it settle a while and then it turnes to cream When the heart is overmuch stirred with disquiet and discontent you can make nothing of those duties how thin how fletten and jejune are they But when the heart is once setled by holy Contentment now there is some worth in our duties now they turn to cream 4. Contentment is the spirituall Arch or pillar of the soule it fits a man to bear burdens he whose heart is ready to sinke under the least sin by vertue of this hath a spirit invincible under sufferings A contented Christian is like the Camomile the more it is troden upon the more it growes as Physick works diseases out of the body so doth Contentment work trouble out of the heart Thus it argues If I am under reproach God can vindicate me If I am in want God can relieve me Ye shall not see wind nor raine yet the valley shall be filled with water Thus holy Contentment keeps the heart from fainting in the Autumne when the fruit and leaves are blown off still there is sap in the roote When there is an autumne upon our external felicity the leaves of our estate drop off still
am I not higher Discontents are nothing else but the aestuations and boilings over of pride 2. The second cause of discontent is envie which Augustine calls vitium diabolicum the sinne of the Devill Satan envied Adam the glory of Paradise and the robe of innocence he that envies what his neighbour hath is never contented with that portion which Gods providence doth parcel out to him as envie stirs up strife this made the Plebeian faction so strong amongst the Romanes so it creates discontent the envious man looks so much upon the blessings which another enjoyes that he cannot see his own mercies and so doth continually vexe and torture himselfe Cain envied that his brothers sacrifice was accepted and his rejected hereupon he was discontented and presently murderous thoughts began to arise in his heart 3. The third cause is Covetousnesse This is a radical sinne Whence are vexing Law-suits but from discontent and whence is discontent but from covetousnesse Covetousnesse and contentedness cannot dwell in the same heart Avarice is an heluo that is never satisfied The covetous man is like Behemoth behold he drinketh up a river he trusteth that he can draw up Jordan into his mouth There are foure things saith Solomon say It is not enough I may adde a fifth The heart of a covetous man he is still craving Covetousnesse is like a Wolfe in the brest which is ever feeding and because a man is not satisfied he is never content 4. The fourth cause of Discontent is Iealousie which is sometimes occasion'd through melancholy and sometimes misapprehension The spirit of jealousie causeth this evil spirit Jealousie is the rage of a man and oft this is nothing but suspicion and phansie yet such as creates reall discontent 5. The fifth cause of Discontent is distrust which is a great degree of Atheisme The discontented person is ever distrustfull The bill of provision growes low I am in these straits and exigencies can God help me Can be prepare a table in the wildernesse sure hee cannot My estate is exhausted can God recrute me My friends are gone can God raise me up more sure the arme of his power is shrunk I am like the dry fleece can any water come upon this fleece If the Lord would make windowes in Heaven might this thing be Thus the Anchor of hope and the shield of faith being cast away the soul goes pining up and down Discontent is nothing else but the Echo of unbeliefe and remember distrust is worse then distress 2. Discontent is evil in the concomitants of it whch are two 1. Discontent is joyned with a sullen melancholy a Christian of a right temper should be ever chearfull in God Serve the Lord with gladness A signe the oile of grace hath been poured into the heart when the oile of gladness shines in the countenance Chearfulnesse credits Religion how can the discontented person be chearfull Discontent is a dogged sullen humour because wee have not what wee desire God shall not have a good word or look from us as the Bird in the cage because she is pent up and cannot fly in the open aire therefore beats herselfe against the cage and is ready to kill her selfe Thus that peevish Prophet I doe well to be angry to the death 2. Discontent is accompanied with unthankfulness because we have not all wee desire wee never minde the mercies which we have we deale with God as the widow of Sarepta did with the Prophet the Prophet Elijah had been a means to keep her alive in the famine for it was for his sake that her meale in the barrel and her oile in the cruse failed not but assoon as ever her sonne dies she falls into a passion and begins to quarrel with the Prophet What have I to doe with thee O thou man of God art thou come to call my sin to remembrance and to slay my son So ungratefully do we deal with God we can be content to receive mercies from God but if he doth crosse us in the least thing then through discontent we grow techy and impatient and are ready to fly upon God thus God loseth all his mercies We read in Scripture of the thankoffring The discoÌ„tented person cuts God short of this the Lord loseth his thank-offering A discontented Christian repines in the midst of mercies as Adam who fin'd in the midst of Paradise Discontent is a Spider that sucks the poison of unthankfulnesse out of the sweetest flower of Gods blessings and by a devilish chymistry extracts dross out of the most refined Gold The discontented person thinks every thing he doth for God too much and every thing God doth for him too little O what a sin is unthankfulnesse it is an accumulative sinne What Cicero saith of Parricide I may say of Ingratitude there are many sinnes bound up in this one sinne it is a voluminous wickednesse and how full of this sinne is Discontent A discontented Christian because hee hath not all he would therefore dishonours God with the mercies which he hath God made Eve out of Adams rib to be an helper as the Father speaks but the Devil made an arrow of this rib and shot Adam â—o the heart So doth discontent take the rib of Gods mercy and ungratefully shoot at him Estate Liberty shall be employed against God Thus it is often-times behold then how Discontent and Ingratitude are interwoven and twisted one within another thus Discontent is sinful in its concomitants 3. It is sinfull in its Consequences which are these 1. It makes a man very unlike the Spirit of God The Spirit of God is a meek Spirit The Holy Ghost descended in the likenesse of a Dove A Dove is the embleme of meeknesse A discontented spirit is not a meek spirit 2. It makes a man like the Devil The Devil being swell'd with the poison of envy and malice is never content Just so is the Male-content The Devil is an unquiet spirit he is still walking about 't is his rest to be walking And herein is the discontented person like him for he goes up and down vexing himselfe Seeking rest and finding none hee is the Devils picture 3. Discontent disjoynts the soul it untunes the heart for duty Is any man afflicted let him pray But is any man discontented how shall he pray Lift up pure hands without wrath Discontent is full of wrath and passion The Male-content cannot lift up pure hands he lifts up leprous hands he poisons his prayers will God accept of a poison'd sacrifice Chrysostome compares prayer to a fine Garland Those saith he that make a Garland their hands had need be clean Prayer is a precious Garland the heart that makes it had need be clean Discontent throwes poison into the spring which was death among the Romanes Discontent puts the heart into a disorder and mutiny and such a one cannot serve the Lord without distraction 4.
goes down at noone-day life ends before the evening of old age comes Nay sometimes the Sun of life sets presently after Sun-rising Quickly after the dawning of Infancy the night of death approaches nay sometimes the life is eclipsed before the dawning of Infancy when the mothers womb becomes the tombe Oh how short is the life of man The consideration of the brevity of life may worke the heart to contentment Remember thou art to be here but a day pà rùm viae quid multùm viatici thou hast but a short way to go and what needs a long provision for a short way if a Traveller hath but enough to bring him to his journies end hee desires no more We have but a day to live perhaps we may be in the twelfth houre of the day why if God give us but enough to bear our charges till night it is sufficient Let us be content If a man had the lease of an house or farme but for two or three dayes and hee should fall a building and planting would he not be judged very indiscreet So when wee have but a short time here and death calls us presently off the stage to thirst immoderately after the world and pull downe our soules to build up an estate is it not extream folly Therefore as Esau said once in a profane sens concerning his birth-right Lo I am at the point to die and what profit shall this birth-right doe to me So let a Christian say in a Religious sense Lo I am even at the point of death my grave is going to be made and what good will the world do me if I have but enough till Sun-setting I am content SECT 10. The tenth Argument to Contentation The tenth Argument or Motive to Contentment is Consider seriously the nature of a prosperous condition There are in a prosperous estate three things 1. Plus molestiae more trouble Many who have abundance of all things to enjoy yet have not so much content and sweetnesse in their lives as some that go to their hard labour Sad solicitous thoughts do often attend a prosperous condition Care is the malus genius or evil spirit which haunts the rich man and will not suffer him to bee quiet When his chest is full of gold his heart is full of care either how to manage or how to encrease or how to secure what hee hath gotten Oh the troubles and perplexities that do waite upon prosperity The worlds high seats are very uneasie Sun shine is pleasant but somtimes it scortcheth with its heat the Bee gives honey but sometimes it stings Prosperity hath its sweetnesse and also its sting Competency with Contentment is farre more eligible Never did Iacob sleep better then when hee had the heavens for his Canopy and an hard stone for his pillow A large voluminous estate is but like a long trailing garment which is more troublesome then useful 2. In a prosperous condition there is plus periculi more danger and that two wayes First Ex parte ipsius in respect of a mans self The rich mans Table is oft his snare hee is ready to ingulph himselfe too deep in these sweet waters In this sense it is hard to know how to abound It must be a strong braine that beares heady wine hee had need have much wisdome and grace that knowes how to bear an high condition either he is ready to kill himselfe with care or surfet himselfe upon luscious delights Oh the hazard of honour the damage of dignity Pride security rebellion are the three wormes that breed of plenty The pastures of prosperity are ranke and surfeting How soon are wee broken upon the soft pillow of ease Prosperity is often a trumpet that sounds a retreat it calls men off from the pursuit of Religion The Sun of Prosperity oft dulls and puts out the fire of zeale How many soules hath the plurisie of abundance kill'd They that will be rich fall into snares The world is birdlime at our feet it is full of golden sands but they are quicksands Prosperity like smooth Iacob will supplant and betray a great estate without much vigilancy will be a thief to rob us of heaven such as are upon the pinacle of honour are in most danger of falling Saepiùs ventis agitatur ingens Pinus celsae graviore casu Decidunt turres feriúntque summos Fulmina montes c. Hor. carm l. 2. ode 10. A lower estate is lesse hazardous The little Pinnace rides safe by the Shore when the gallant Ship advancing with its mast and top-saile is cast away Homo victus in Paradiso victor in stercore Adam in Paradise was overcome when Iob on the dung-hill was a conquerour Samson fell asleep on Delilahs lap Some have fallen so fast a sleep on the lap of ease and plenty that they have never awaked till they have been in hell The worlds fawning is worse then its frowning and it is more to be feared when it smiles then when it thunders Prosperity in Scripture is compared to a candle Iob 29. 3. When his candle shined upon my head How many have burnt their wings about this candle Segetem ubert as nimiae sternit rami onere franguntur ad maturitatem non pervenit nimia foecunditas The corne being over-ripe sheds and fruit when it mellowes begins to rot When men doe mellow with the Sun of Prosperity commonly their soules begin to rot in sin How hard is it for a rich man to enter into the Kingdome of Heaven His golden weights keep him from ascending up the hill of God and shall wee not be content though wee are placed in a lower Orbe What if wee are not in so much bravery and gallantry as others we are not in so much danger as we want the honour of the world so the temptations Oh the abundance of danger that is in abundance We see by common experience that Lunaticks when the Moone is declining and in the waine are sober enough but when it is in the full they are more wild and exorbitant When mens estates are in the waine they are more serious about their soules more humble but when it is the full of the Moone and they have abundance then their hearts beginne to swell with their estates and are scarce themselves Those that write concerning the severall Climates observe that such as live in the Northern parts of the world if you bring them into the South part they lose their stomacks and dye quickly but those that live in the more Southerne hot climates bring them into the North and their stomacks mend and they are long-lived Give me leave to apply it bring a man from the cold starving climate of poverty into the hot Southern climate of prosperity and he begins to lose his appetite to good things hee growes weak and a thousand to one if all his Religion doth not die but bring a Christian from
is a degree above the other In every thing giving thanks A gracious heart spies mercie in every condition therefore hath his heart scrued up to thankfulness others will bless God for prosperity he blesseth him for affliction Thus he reasons with himselfe Am I in want God sees it better for me to want then to abound God is now dieting of me he sees it better for my spirituall health sometimes to be kept fasting therefore he doth not onely submit but is thankfull The Male-content is ever complaining of his condition the contented spirit is ever giving thanks Oh what height of grace is this A contented heart is a Temple where the praises of God are sung forth not a Sepulchre wherein they are buried A contented Christian in the greatest straits hath his heart enlarged and dilated in thankfulnesse Hee oft contemplates Gods love in election hee sees that he is a monument of mercy therefore desires to be a paterne of praise There is alwayes gratulatory musick in a contented soule the Spirit of grace works in the heart like new wine which under the heaviest pressures of sorrow will have a vent open for thankfulnesse this is to bee content 4. He that is content no condition comes amiss to him so it is in the Text in quocunque statu in whatever state I am A contented Christian can prout res exigit turne himselfe to any thing either want or abound The people of Israel knew neither how to abound nor yet how to want when they were in want they murmured Can God prepare a table in the wilderness when they ate were filled then they lifted up the heele Paul knew how to mannage every estate hee could be either a note higher or lower he was in this sense an Universalist he could do any thing that God would have him If he were in prosperity hee knew how to be thankfull if in adversity he knew how to be patient he was neither lift up with the one nor cast down with the other He could carry a greater saile or lesser Thus a contented Christian knowes how to turne himselfe to any condition Sicut bonus est dux peritus qui in quolibet exercitu operatur secundùm exigentiam ejus coriarius qui ex quolibet corio facit optimos sotulares ità Christianus sapiens qui scit quolibet statu bene se gerere Wee have those who can be contented in some estate but not in every estate They can be content in a wealthy estate when they have the streames of milk and honey while Gods candle shines upon their head now they are content but if the winde turne and be against them now they are discontented While they have a silver crutch to lean upon they are contented but if God breaks this crutch now they are discontented but Paul had learned in every estate to carry himselfe with equanimity of minde others could be content with their affliction so God would give them leave to pick and choose They could be content to bear such a cross they could better endure sicknesse then poverty or bear losse of estate then losse of children if they might have such a mans crosse they could bee content any condition but the present this is not to bee content A contented Christian doth not goe to choose his crosse but leaves God to choose for him he is content both for the kinde and for the duration A contented spirit saith Let God apply what medicine he pleaseth and let it lie on as long as it will I know when it hath done its cure and eaten the venome of sin out of my heart God will take it off againe In a word a contented Christian being sweetly captivated under the authority of the Word desires to be wholly at Gods dispose and is willing to live in that sphere and climate where God hath set him and if at any time hee hath been an instrument of doing noble and brave service in the publick hee knowes hee is but a rational toole a servant to authority and is content to returne to his former private condition of life Cincinnatus after he had done worthily and purchased to himself great fame in his Dictatourship did notwithstanding afterwards voluntarily returne to till and manure his foure acres of ground Thus should it bee with Christians professing Godliness with Contentment having served Mars not daring to offend Iupiter lest otherwise they discover onely to the world a brutish valour being so untam'd and head-strong that when they have conquered others yet they are not able to rule their own spirits 5. He that is contented with his condition to rid himselfe out of trouble will not runne himselfe into sin I deny not but a Christian may lawfully seek to change his condition so farre as Gods providence doth goe before he may follow but when men will not follow providence but run before it as he said This evill is of the Lord why should I wait any longer if God doth not open the doore by his providence they will break it open and wind themselves out of affliction by sin bringing their soules into trouble by bringing their estates out of troubble This is far from holy Contentation this is unbelief broken out into rebellion A contented Christian is willing to wait Gods leasure and will not stir till God open a door As Paul said in another case They have beaten us openly uncondemned being Romanes and have cast us into prison and now do they thrust us out privily nay verily but let them come themselves and fetch us out So with reverence saith the contented Christian God hath cast me into this condition and though it be sad and troublesome yet I will not stir till God by a clear providence fetch me out Thus those brave spirited Christians Heb. 11. 35. They accepted not deliverance that is upon base dishonourable termes They would rather stay in prison then purchase their liberty by carnall compliance Estius observes on the place they might not onely have had their enlargement but been rais'd to honour put into offices of trust yet the honour of Religion was dearer to them then either liberty or honour A contented Christian will not remove till as the Israelites hee see a pillar of cloud and fire going before him It is good that a man should both hope and quietly wait for the salvation of the Lord 'T is good to stay Gods leasure and not to extricate our selves out of trouble till wee see the star of Gods providence pointing out a way to us CHAP. XIV USE 5. Containing a Christian Directory or Rules about Contentment Use. V. I Proceed now to an use of direction to shew Christians how they may attaine to this Divine Art of Contentation Certainly it is feasible others of Gods Saints have reached to it St. Paul here had it and what do wee think of those we
read of in that little book of Martyrs Heb. 11. who had trialls of cruell mockings and scourgings who wandered about in Deserts and Caves yet were contented so that it is possible to be had And here I shall lay down some Rules for holy Contentment SECT 1. 1. Rule Advance Faith All our disquiets do issue immediately from unbelief 'T is this that raiseth the storme of discontent in the heart Oh set faith a work 't is the property of faith to silence our doubtings to scatter our feares to still the heart when the passions are up Faith workes the heart to a sweet serene composure 't is not having food and raiment but having Faith which will make us content Faith chides down passion When Reason begins to sinke let Faith swim Quest. How doth Faith worke Contentment Answ. 1. Faith shewes the soule that whatever its trials are yet it is from the hand of a Father 't is indeed a bitter cup but Shall I not drinke the cup which my father hath given me to drinke 't is in love to my soule God corrects with the same love hee crownes me God is now training me up for heaven he carves me to make me a polished shaft These sufferings bring forth patience humility even the peaceable fruits of righteousnesse And if God can bring such sweet fruit out of a sower stock let him graft me where hee please Thus Faith brings the heart to holy Contentment 2. Faith sucks the honey of Contentment out of the hive of the Promise Christ is the Vine the Promises are the clusters of Grapes that grow upon this Vine and Faith presseth the sweet wine of Contentment out of these spiritual clusters of the Promises I will shew you but one cluster The Lord will give grace and glory here is enough for Faith to live upon The Promise is the flower out of which Faith distills the spirits and quintessence of divine Contentment In a word Faith carries up the soul and makes it aspire after more noble and generous delights then earth affords and to live in the world above the world Would you lead contented lives live up to the height of your Faith SECT 2. 2. Rule Labour for Assurance Oh let us get the interest cleard between God and our own souls Interest is a word much in use a pleasing word Interest in great friends interest-money Oh if there be an interest worth looking after 't is an interest between God and the soule Labour to say My God To be without money and without friends and without God too is sad but he whose faith doth flourish into Assurance that can say I know in whom I have beleeved as Saint Paul that man hath enough to give his heart contentment When a mans debts are paid and he can go abroad without feare of arresting what contentment is this Oh let your title be cleared if God be ours whatever we want in the creature is infinitely made up in him Doe I want bread I have Christ the bread of life Am I under defilement his blood is like the trees of the Sanctuary not only for meat but medicine If any thing in the world be worth labouring for it is to get sound evidences that God is ours If this bee once clear'd what can come amisse No matter what stormes I meet with so that I know where to put in for harbour He that hath God to be his God is so well contented with his condition that hee doth not much care whether he hath any thing else To rest in a condition where a Christian cannot say God is his God is matter of feare and if he can say so truly and yet is not contented is matter of shame David encouraged himselfe in the Lord his God It was sad with him Ziklag burnt his wives taken captive he lost all and like to have lost his Souldiers hearts too for they spake of stoning him yet hee had the ground of Contentment within him viz. an interest in God and this was a pillar of supportment to his spirit He that knowes God is his and all that is in God is for his good if this doth not satisfie nothing will SECT 3. 3. Rule Get an humble spirit The humble man is the contented man if his estate bee low his heart is lower then his estate therefore he is content If his esteem in the world be low hee that is little in his own eyes will not bee much troubled to be little in the eyes of others He hath a meaner opinion of himself then others can have of him The humble man studies his own unworthinesse he looks upon himself as less then the least of Gods mercies and then a little will content him He cries out with Paul that he is the chief of sinners therefore doth not murmure but admire Hee doth not say his comforts are small but his sins are great He thinks it a mercy he is out of hell therefore is contented He doth not goe to carve out a more happy condition to himselfe he knowes the worst piece God cuts him is better then he deserves A proud man is never contented he is one that hath an high opinion of himselfe therefore under small blessings is disdainfull under small crosses impatient The humble spirit is the contented spirit if his cross be light he reckons it in the inventory of his mercies if it be heavie yet takes it upon his knees knowing that when his estate is worser it is to make him better Where you lay humility for the foundation Contentment will bee the superstructure SECT 4. 4. Rule Keep a cleare Conscience Contentment is the Manna that is laid up in the Arke of a good conscience Oh take heed of indulging any sin 'T is as naturall for guilt to breed disquiet as for putred matter to breed vermine Sinne lies as Ionah in the ship it raiseth a tempest If dust or motes be gotten into the eye they make the eye water and cause a sorenesse in it if the eye be clear then it is free from that sorenesse If sin be gotten into the conscience which is as the eye of the soule then grief and disquiet breeds there but keep the eye of conscience clear and all is well What Solomon saith of a good stomack I may say of a good conscience To the hungry soule every bitter thing is sweet so to a good conscience every bitter thing is sweet it can pick contentment out of the Crosse. Good conscience turnes the waters of Marah into wine Would you have a quiet heart get a smiling conscience I wonder not to hear Paul say he was in every state content When hee could make that triumph I have lived in all good conscience to this day When once a mans reckonings are clear it must needs let in abundance of contentment into the heart Good conscience can suck contentment out of the bitterest drugge under slanders This is
our rejoycing the testimony of our conscience in case of imprisonment Paul had his prison-songs and could play the sweet lesson of contentment when his feet were in the stocks one calls it bonae conscientiae Paradisus the Paradise of a good conscience and if it be so then in prison wee may be in Paradise When the times are troublesome good conscience makes a calme If conscience he clear what though the dayes be cloudy Is it not a contentment to have a friend alwayes by to speak a good word for us such a friend is conscience Good conscience as Davids Harp drives away the evil spirit of discontent When thoughts begin to arise and the heart is disquieted Conscience saith to a man as the King did to Nehemlah Why is thy countenance sad So saith Conscience hast not thou the seed of God in thee art not thou an heir of the Promise Hast not thou a treasure that thou canst never be plundered of Why is thy countenance sad Oh keep conscience clear and you shall never want contentment For a man to keep the pipes of his body the veines and arteries free from colds and obstructions is the best way to maintaine health So to keep conscience clear and to preserve it from the obobstructions of guilt is the best way to maintaine contentment First conscience is pure and then peaceable SECT 5. 5. Rule Learn to deny your selves Look well to your affections bridle them in Do two things 1. Mortifie your desires 2. Moderate your delights 1. Mortifie your desires Wee must not be of the Dragons temper who they say is so thirsty that no water will quench his thirst Mortifie therefore your inordinate affection in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your evill affection to shew that our desires when they are inordinate are evill Crucifie your desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as dead men a dead man hath no appetite Quest. How should a Christian martyr his desires Quest. 1. Get a right judgment of the things here below They are mean beggarly things Wilt thou set thine eyes upon that which is not The appetite must be guided by reason the affections are the feet of the soule therefore they must follow the judgement not lead it 2. Often seriously meditate of mortality Death will soon crop those flowers which wee delight in and pull down the fabrick of those bodies which we so garnish and beautifie Think when you are locking up your money in your chest who shall shortly lock you up in your coffin 2. Moderate your delights Set not your hearts too much upon any creature What we over-love we shall over-grieve Rachel set her heart too much upon her children and when she had lost them she lost her self too such a veine of grief was opened as could not be stenched she refused to be comforted Here was discontent When we let any creature lie too near our heart when God pulls away that comfort a piece of our heart is rent away with it Too much fondnesse ends in frowardnesse Those that would be content in the want of mercy must be moderate in the enjoyment Ionathan dipt the rod in honey he did not thrush it in Let us take heed of ingulphing our selves in pleasure better have a spare diet then by having too much to surfeit SECT 6. 6. Rule Get much of heaven into your heart Spiritual things satisfie the more of heaven is in us the lesse earth will content He that hath once tasted the love of God his thirst is much quenched toward sublunary things the joyes of Gods Spirit are heart-filling and heart-chearing joyes he that hath these hath heaven begun in him Rom. 14. 17. and shall we not be content to be in heaven Oh get a sublime heart Seek the things that are above flie aloft in your affections thirst after the graces and comforts of the Spirit the Eagle that flies above in the aire fears not the stinging of the serpent the serpent creeps on his belly and stings onely such creatures as goe upon the earth Discontent is a Serpent that stings onely an earthly heart an heavenly soule that with the Eagle flies aloft findes abundantly enough in God to give contentment and is not stung with the cares and disquiets of the world SECT 7. 7. Rule Look not so much on the dark side of your condition as on the light God doth chequer his providences white and black as the pillar of cloud had its light side and dark look on the light side of thy estate who looks on the back side of a landskip Suppose thou art cast in a Law-suit there is the dark side yet thou hast some land left there is the light side Thou hast sickness in thy body there is the dark side but grace in thy soule there is the light side Thou hast a childe taken away there is the dark side thy husband lives there is the light side Gods providences in this life are various represented by those speckled horses among the Myrtle-trees which were red and white mercies and afflictions are interwoven God doth speckle his worke Oh saith one I want such a comfort but weigh all thy mercies in the balance and that will make thee content If a man did want a finger would he be so discontented for the losse of that as not to bee thankfull for all the other parts and joints of his body Look on the light side of your condition and then all your discontents will easily disband doe not pore upon your losse but ponder upon your mercies What wouldst thou have no crosse at all Why should one man think to have all good things when himselfe is good in part wouldst thou have no evill about thee who hast so much evill in thee thou art not fully sanctified in this life how then thinkest thou to be fully satisfied never look for perfection of contentment till there be perfection of grace SECT 8. 8. Rule Consider in what a posture we stand here in the world 1. We are in a military condition we are souldiers now a souldier is content with any thing what though he hath not his stately house his rich furniture his soft bed his full table yet doth not complaine he can lie in straw as well as doune he mindes not his lodging but his thoughts run upon dividing the spoile and the garland of honour that shall bee set upon his head and for hope of this is content to runne any hazard endure any hardship Were it not absurd to hear him complaine that he wants such provision and is faine to lie out in the fields a Christian is a military person he fights the Lords battels he is Christs Ensigne-bearer Now what though hee endures hard fare and the bullets flie about he fights for a Crowne and therefore must be content 2. We are in a peregrine condition Pilgrims and Travellers A man that is in a strange
no right to pluck one leafe from the tree of the promise it was a Christless and hopelesse condition Ephes. 2. 12. but now God hath cut off the entaile of hell and damnation he hath taken you out of the wild Olive of nature and ingraffed you into Christ making you living branches of that living Vine he hath not onely caused the light to shine upon you but into you and hath interessed you in all the priviledges of sonship is not here that may make the soul content Secondly let us compare our temporall estate with what it was once alas we had nothing when we stepp'd out of the womb For we brought nothing with us into the world if we have not that which we desire wee have more then we did bring with us wee brought nothing with us but sinne other creatures bring something with them into the world the Lamb brings wooll the Silke-worme silke c. but we brought nothing with us What if our condition at present be low it is better then it was once therefore having food and raiment let us be content whatever we have Gods providence fetcht it in to us and if we lose all yet we have as much as we brought with us This was that that made Iob content Naked came I out of my mothers womb as if he had said though God hath taken away all from me yet why should I murmure I am as rich now as I was when I came into the world I have as much left as I brought with me naked came I hither Therefore blessed be the Name of the Lord. 5. Let us compare our condition with what it shall be shortly There is a time shortly coming when if we had all the riches of India they would do us no good we must die and can carry nothing with us so saith the Apostle It is certain we can carry nothing out of the world therefore it followes having food and raiment let us be therewith content verse 8. Open the rich mans grave and see what is there you may finde the Misers bones but not his riches were we indeed to live for ever here or could wee carry our riches into another world then indeed we might be discontented when we look upon our empty bags but it is not so God may presently seale a warrant for death to apprehend us and when we die we cannot carry our estate with us Honour and riches descend not into the grave why then are we troubled at our outward condition why doe we disguise our selves with discontent Oh lay up a stock of grace be rich in faith and good works these riches will follow us no other coine but grace will passe currant in heaven silver and gold will not goe there labour to be rich towards God and as for other things be not solicitous we shall carry nothing with us SECT 11. 11. Rule Go not to bring your condition to your minde but bring your minde to your condition The way for a Christian to be contented is not by raising his estate higher but by bringing his spirit lower not by making his barnes wider but his heart narrower one man a whole Lordship or Mannor will not content another is satisfied with a few acres of land what is the difference the one studies to satisfie curiosity the other necessity the one thinks what he may have the other what he may spare SECT 12. 12. Rule Study the vanity of the creature It matters not whether wee have more or lesse of these things they have vanity written upon the frontispice of them the world is like a shadow â—hat declineth it is delightful but deceitfull it promiseth more then we finde and it failes us when we have most need of it All the world rings changes and is constant onely in its disappointments what then if we have lesse of that which is at best but voluble and fluid The world is as full of mutation as motion and what if God cuts us short in sublunaries The more a man hath to do with the world the more he hath to do with vanity The world may be compared to yee which is smooth but slippery or to the Egyptian Temples without very beautiful and sumptuous but within nothing to bee seene but the image of an Ape every creature saith concerning satisfaction It is not in me The world is not a filling but a flying comfort 'T is like a game at Tennis Providence bandies her golden balls first to one then to another Why are we discontented at the losse of these things but because we expect that from them which is not and repose that in them which ought not Ionah was exceeding glad of the Gourd what a vanity was it is it much to see a withering Gourd smitten or to see the Moone dressing it self in a new shape and figure SECT 13. 13. Rule Get phancy regulated It is the phancy which raiseth the price of things above their reall worth what is the reason one Tulip is worth five pounds another perhaps not worth one shilling phancy raiseth the price the difference is rather imaginary then reall so why it should be better to have thousands then hundreds is because men phancy it so if we could phancy a lower condition better as having lesse care in it and lesse account it would be far more eligible the water that springs out of the rock drinks as sweet as if it came out of a golden chalice things are as we phancy them Ever since the fall the phancy is distempered God saw that the imagination of the thoughts of his heart were evill Phancy looks through wrong spectacles pray that God will sanctifie your phancy a lower condition would content if the minde and phancy were set right Diogenes preferred his Cynical life before Alexanders royalty he phancied his little cloyster best Fabricius a poor man yet despised the gold of King Pyrrhus Contentus honesto Fabricius parvo spernebat munera regum Sudabatque gravi Consul Serranus aratro Claud. l. 1. Could wee cure a distempered phancy we might soone conquer a discontented heart SECT 14. 14. Rule Consider how little will suffice nature The body is but of small continent and is easily recruited Christ hath taught us to pray for our daily bread Parvaseges satis est nature is content with a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to thirst not to starve is enough saith Gregory Nazianzen meat and drinke is a Christians riches saith St. Hierome and the Apostle saith Having food and raiment let us be content O prodiga rerum Luxuries nunquam parvo contenta paratu Et quaesitorum pelago terrâque ciborum Ambitiosa Fames lautae gloria mensae Discite quà m parvo liceat producere vitam Et quantum natura petat Lucan l. 4. Pharsal The stomack is sooner fill'd then the eye How quickly would a man be content
to thy profession thou dost hold it out to all the world that there 's vertue enough in Religion to give the soule contentment Thou shewest height of grace When grace is crowning it is not so much for us to be content but when grace is conflicting and meets with crosses tentations agonies now to be content this is a glorious thing indeed To a contented Christian I shall say two things for a farewell First God is exceedingly taken with such a frame of heart God saith of a contented Christian as David once said of Goliahs sword There is none like that give it me 1 Sam. 21. 9. If you would please God and be men of his heart be contented It is said that Rebecca made Isaac savoury meat such as her husband loved would ye give God such a dish as he loves bring him this of Contentment The Musician hath many lessons to play but he hath one above all the rest There are many lessons of holy Musick that delight God the lesson of repentance humility c. But this lesson of Contentment is the sweetest lesson that a Beleever can play God hates a froward spirit Secondly the contented Christian shall be no loser What lost Iob by his patience God gave him three times as much as he had before What lost Abram by his contentment he was content to leave his Countrey at Gods call the Lord makes a Covenant with him that he would be his God Gen. 17. Hee changeth his Name no more Abram but Abraham the Father of many Nations God makes his feed as the Starres of heaven nay honours him with this title The Fatther of the Faithfull The Lord makes known his secrets to him Shall I hide from Abraham the thing that I will do God settles a rich inheritance upon him that land which was a type of heaven and afterwards translated him into the blessed Paradise God will be sure to reward the contented Christian. As our Saviour said in another case to Nathaniel Because I said I saw thee under the fig-tree beleevest thou thou shalt see greater things then these So I say Art thou contented O Christian with a little thou shall see greater things then these God will distill the sweet influences of his love into thy soule Hee will raise one in the cruâ—e and when that is done he will crowne thee with an eternall enjoyment of himselfe he will give thee Heaven where thou shalt have as much contentment as thy soule can possibly thirst after FINIS THE INDEX Chap. 1. THe Introduction to the Text. page 1 2. Chap. 2. Containing the first proposition p. 5 Chap. 3. Containing the second proposition p. 14 Chap. 4. Containing the third grand proposition viz. a gracious spirit is a contented spirit p. 22 The lesson of Contentment is hard to be learned It is of universall extent Ibid. It concernes Rich men p. 24 Poor men p. 26 Chap. 5. Whether a Christian may not resent his condition with some sadnesse and yet be content p. 32 Whether a Christian may not lay open his grievances to God and yet be content p. 33 What it is properly that Contentment doth exclude out of its Diocesse pag. 34. Chap. 6. Shewing the nature of Contentment page 36 Contentment is A divine thing p. 36 An intrinsecal thing p. 38 An habitual thing p. 39 Chap. 7. Containing the reasons which presse to holy Contentment 1. Gods Precept p. 41 2. Gods Promise p. 42 3. Gods Decree p. 43 44 Chap. 8. The first Use shewing how a Christian may live comfortably in the midst of troubles p. 49 Chap. 9. Use 2. A Reproof to the discontented Christian. p. 52 Chap. 10. Use 3. A swasive to Contentment p. 58 Severall Apologies that Discontent makes for it selfe answered The first Apology answered p. 59 The second Apology answered p. 66 The third Apology answered p. 72 The fourth Apology answered p. 78 The fifth Apology answered p. 85 The sixth Apology answered p. 90 The seventh Apology answered p. 93 The eighth Apology answered p. 96 The ninth Apology answered p. 99 The tenth Apology answered p. 108 The eleventh Apology answered p. 110 The twelfth Apology answered p. 114 Chap. 11. Divine Arguments or Motives to Contentment The first Argument The excellency of Contentment p. 118 119 The second Argument A Christian hath that which may make him content p. 142 The third Argument Else we confute our own prayers p. 146 The fourth Argument By Contentment God comes to have his end and Satan misseth of his end p. 147 The fifth Argument Thus a Christian gets a victory over himself p. 149 The sixth Argument All crosse providences work for our good p. 151 The seventh Argument The evil of Discontent p. 164 Which appears in 3. things The sordidnesse p. 165 The sinfulnesse p. 167 The simplicity p. 178 The eighth Argument The more a man hath the lesse he is satisfied p. 182 The ninth Argument The brevity of life p. 184 The tenth Argument The evils that do attend a prosperous condition p. 187 The eleventh Argument The examples of those who have been eminent for Contentation p. 195 The twelfth Argument The present misery and indigence of the godly is all the hell he shall have p. 202 The thirteenth Argument Not to have a contented minde is a great judgement p. 204 Chap. 12. Three Cautions laid down Though a Christian should be in every state content yet he must not be content 1. In his natural estate p. 207 2. Where God is dishonoured p. 209 3. With a little grace p. 213 Chap. 13. The fourth Use triall Shewing the Characters of a contented spirit 1. A contented spirit is a silent spirit p. 221 2. A contented spirit is a chearfull spirit p. 223 3. A contented spirit is a thankful spirit p. 224 4. To a contented spirit nothing comes amisse p. 226 5. A contented spirit will not rid himself out of trouble by running himselfe into sin p. 230 Chap. 14. Use 5. Direction Propounding several Rules for holy Contentment p. 233 1. Rule Advance Faith p. 234 2. Rule Breath after Assurance p. 236 3. Rule Get an humble spirit p. 239 4. Rule Keep a clear Conscience p. 241 5. Rule Learne to deny your selves p. 244 6. Rule Labour for an heavenly heart p. 247 7. Rule Look not on the dark side of your condition but the light side p. 248 8. Rule Consider in what a posture you stand here in the world p. 250 9. Rule Let not your hopes depend upon extrinsecals p. 253 10. Rule Often compare your condition p. 255 11. Rule Go not to bring your condition to your minde but bring your minde to your condition p. 263 12. Rule Study the vanity of the creature p. 264 13. Rule Get phancy regulated p. 266 14. Rule Consider how little will suffice nature p. 268 15. Rule Beleeve the present condition best p. 269 16. Rule Doe not too much indulge the flesh p. 271 17. Rule Meditate much on