sin but also in respect of our selves because it disquieteth and vexeth the spirit insomuch as we enjoy nothing contentedly that we possess A third Impediment of Contentedness 3 Impediment of contentment immoderate care of the world is an immoderate care of the world when the heart is encumbred and intangled with variety of perplexing and carking cares there can be no contentment of mind for as immoderate love of the world comes in at one door contentment of mind runs out at the other door we must then distinguish between a moderate and immoderate care between a provident frugal care and a carking vexatious care A moderate and provident â—are is lawful and necessary none ought to eat the bread of idleness And he that provides not for his family is worse then 1 Tim. 5. 8. an infidel and hath denied the faith But the question will be ask'd How can a man be said to deny the faith I will give an answer from Calvin on the place There can be no piety towards God Nulla enim in Deum est pietas ubi quis it à humanitatis sensum exuere potest Calv. in loc where any can so put off all sense of humanity But the care forbidden is that onely which is immoderate carking and tormenting this Christ in one Chapter three times forbids Matth. 6. 25 31 34. Take no thought The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The etymology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a dividing Solicitudo est aegritudo cam cogitatione Cic. Tusc 4. distracting rending and torturing the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is solicitudo diffidentiae a distrustful solicitude accompanied with a vexatious carking care The charge of the Apostle is Phil. 4. 6. Be careful for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anxiè cum summa animi solicitudiue atque aerumuaÌ„ cogitare Zanch. We are then to distinguish between a primary and secondary care primarily our care must be to glorifie God and save our souls Secondarily we must take care after worldly things but in religion that figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be carefully avoided for many make that their first care which should be their last The order which Christ prescribes ought to be the certain and infallible rule But seek ye Matth. 6. 33. first the kingdom of God and his â—â—ghteousness and all these things shall be added unto you but how many are there who intangle and inveigle themselves with multiplicity of worldly incumbrances like a mill-horse always walking if not running the round and hurrying themselves about with multitude of anxious and vexatious cares And what get they by their anxious solicitous cares but a farther addition of care and dissatisfaction for the more they thus turmoil and disturb their spirits the more discontented and unsatisfied they are Hence it comes to pass that they can neither eat nor drink nor sleep quietly because they tire and wear out themselves with multitudes of melancholical disquieting thoughts Hereupon they make assays and trials of many ways and undertake variety of projects to advance their estate in the world and it proves with them like those smiths who have too many irons in the fire and so neglect some of them It is frequently observed that all those who intermeddle in too many ways miscarry frequently in the managing of them and after miscarriages and disappointments O! how is a covetous mammonist perplexed and discontented the love of the world hath swallowed up his affections and therefore he accounts the wedge of gold his confidence Micha when the children of Dan robbed him pursues them and cries out in the bitterness of his spirit Ye have taken away Judg. 1. and 24. my gods and the Priest and ye are gone away and what have I more So covetous worldlings cry out with so much bitterness when any worldly losses befall them as if God and heaven were to be undervalued in comparison of them wherefore it is a special duty incumbent on us to banish away from us the immoderate love of the world For the friendship of the world is enmity against John 4. 4. God and it is our enemy likewise for we can never enjoy any thing to our content and satisfaction if our hearts with too much eagerness hanker after the world A fourth Impediment is instability of 4. Impediment instability of spirit spirit An inconstant fluctuating mind unsettled and tost up and down can never enjoy any real and solid contentment for it is a composed stable spirit which is Gods gift which makes a Christian contented with that present portion and causeth him to rest quietly in that present station and condition wherein God hath set him When as on the contrary an unstable spirit a wandring fickle head will not let a man be quiet in any place and condition Solomon tells us Prov. 27. 8. As a bird that wandreth from her nest so is a man that wandreth from his place Grotius gives as I Facilè capitur avis à â—ido avolans sic qui domo relict à longè peregrinatur multis se objicit perculis Grot. in Prov. 27. 8. conceive an apposite exposition on the place A bird saith he flying from her nest is easily taken so is he that journeyeth a long way from his house exposed to many dangers So when men relinquish their calling and ramble abroad leaving their families to sink or swim taking no care of them they bring swift destruction on themselves and their posterity It is a common saying that a tumbling stone never gathers moss no more do unsettled fickle persons â—hrive whithersoever they go and such are they who are so deeply overcome with melancholy as that they neither enjoy themselves comfortably at home nor abroad for when they are at home their hearts are abroad and when they are abroad their hearts are at home They fix no where for by being every where in their wandring and extravagant thoughts they are fixed no where to any good purpose These unstable and fickle-headed persons are full of discontents and not more discontented with troubles from abroad then from those emergences which fall out at home they are not more vexed at others then they are at themselves A man of an inconstant spirit is like a wave of the sea tost up and down or like a weather-cock that turns with every wind he is so inconstant that he knows not his own mind he knows not what he would have he is not his own man but he is inconstant and unfaithful to himself St James gives a character of such a man A double-minded man is unstable James 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his ways Now to find out a double and unstable man where to have him no man knows You may hear him murmuring whining and grumbling but you cannot trust nor beleeve him on his word Many heathens were renowned for their constancy and settled resolution It was said of
of outward things and so in their fulness they forget God and are like those swine that eat the mast but never look up to the tree from whence they receive them And many there are who when they were in a meaner condition could never beleeve neither did it ever enter into their hearts to think that they should carry things so proudly and insolently as they do being advanced to a higher condition None sufficiently know their own hearts and how prosperity will puff them up Dic mihi si fuer is tu leo qualis eris Captain Hazael abhorred the thoughts of doing that which he boldly ventur'd upon when he was King Hazael It usually 2 Kings 8. v. 12 13. so falls out that some are far better in a meaner condition then they are after they are promoted to a higher condition so that those riches and honours which if well improved might have been for their welfare through abuse and misemployment prove unto them occasions of falling Now God in wisdom orders all things and allotteth unto us such a dimensum and portion which he knoweth fittest for us A wise physician diets his patient and prescribes unto him lest he should take that which might be hurtful unto him So doth the wise God of heaven and earth give us convenient food such as is most suitable to our condition If we then seriously meditate on the wise disposing providence of our gracious God we shall bear all dispensations with a quiet and contented frame of spirit and in all things submit and resigne our wills unto the will of God accounting his will good acceptable and perfect Rom. 12. 2. The grand duty incumbent upon us is this to make a good improvement of one or more talents wherewith God instructeth us and to order our affairs with discretion and to endeavour to be thankful for what we have so through the grace of God we shall be good practitioners and proficients in this excellent art of divine Contentment SECT 2. Consisting of a third and fourth Argument I Proceed to a third Argument to engage Arg. 3. drawn from the benefits coming from Contentedness to Contentedness of spirit and this is drawn from those singular benefits accruing from Contentment Argumentum ab utili is usually a prevailing piece of Rhetorick and by this the Oratour perswades his auditours to approve of what he commends unto them There is a twofold benefit or emolument arising from a Contented mind viz. upon a temporal and spiritual account 1. Upon a temporal account All the 1. Upon a temporal account Contentedness of mind brings great benefits outward accommodations of this world whether they be riches or honours or relations c. are much sweetned to us and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of spirit No man sleeps so sweetly as a contented man Eccles 5. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep A Contented man eateth his meat savourily and relisheth sweetness in hard meat and course fare his heart is merry and a good conscience is a cause of true mirth Hence saith the wise man He that is of a Prov. 15. 15. merry heart hath a continual feast Solomon made a magnificent feast for seven days and Ahasuerus made a feast for one hundred and fourscore days but he that feasts with a good conscience keeps a feast every day A Contented man goeth on cheerfully in the works of his calling with such a calm and sedate spirit as he is neither puft up with prosperity nor cast down by adversity insomuch that such a man though of a mean estate enjoys all that he hath be it less or more more comfortably then a malâ— contented person who hath in his possession thousands of gold and silver It is not the high and honourable condition nor the rich and wealthy condition that can render a mans life pleasant and comfortable but it is Gods blessing that maketh rich and adds no sorrow to it I have read how a learned Heathen describes a happy man thus He is not happy who hath all that he desires Beatus est non qui habet quae cupit sed qui non cupit quae non habet Sen. Et minùs haec optat qui non habet Juven Satyr 14. but he is happy who desires not what he hath not Take then a survey of contented persons who have learned this rare art of Contentment and you shall see that they live comfortably and enjoy that little that they have with more satisfaction and complacency then multitudes who have more pounds then the other hath pence Wherefore to eat and drink and sleep with a merry heart and to follow the works of our calling with cheerfulness of spirit the ready way is to put in practice that excellent lesson of the Apostle I have learned saith Phil 4. 11â— he in whatsoever state I am therewith to be content For he is the wise man and thrives best in whatsoever he sets his heart and hands unto who hath learned this choice lesson of Contentment And thus upon a temporal account great is the benefit which contentment produceth 2. Upon a spiritual 2 Upon a spiritual account Contentment brings great benefit account much benefit ariseth from a contented spirit For instance in hearing a meek and quiet frame of heart much conduceth to our profiting by the word of God For so saith the Apostle Wherefore lay apart all filthiness and James 1. 21. superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls When a man comes to hear a Sermon with a quiet and calm spirit O what wonderful effects hath the Word upon such a person hereby his attention and intention are quickned the affections are set in right order and the memory is retentive I may give another instance in prayer When discontented perplexing thoughts are driven away as Abraham Gen. 15. 11. drave away the fowls which some apply to vain distracting thoughts then are Christians prepared to pour out their hearts to God in prayer So likewise for meditation that I may call an up-hillduty whereby a Christian ascends from earth to heaven in divine contemplations There is no greater obstacle to divine meditation then a perplexed spirit intangled with variety of worldly incumbrances Wherefore such persons as delight in meditation retire themselves as Isaac did as we read of him And Isaac went out to meditate in the field at Gen. 24. â—3 even-tide Serenity and settledness of mind do very much conduce to the profitable exercise of meditation but when the hurry of the world and the carking and vexatious cares about it surprize our hearts and take possession of them then we become altogether as unfit and indisposed for meditation as a bird is for flying either when an heavy stone is tied
viz. High-mindedness and worldly confidence p. 86 Q. How far charity is to be extended Answer p. 89. 2. A contented person is sober and moderate in his desire after the things of the world p. 90. 3. A contented man quietly submits to the hand of God p. 91. 4. A contented man takes regular courses both to get and keep an estate p. 94 95. CHAP. VI. Containing an use of Exhortation in six moving Considerations 1. Consider what we brought with us into the world what we shall carry out of it p. 97. 2. Consider that our great comforts are not in outward things p. 98 99 100 101. 3. Consider that the mystery of divine Contentment is an excellent and sublime mystery p. 101. This mystery consists in four Particulars p. 103 104 105. SECT 2. Containing a fourth Motive 1. Because the art of Contentment is a gainfull art p. 108. both for the present p. 108 109. and for the future p. 110. A fifth motive to Contentment is took from the greatness of those mercies which we enjoy and the meanness of those things which we want p. 112 113 SECT 3. Containing a sixth motive to Contentment taken from the companions of Contentment 1. Faith is a companion of Contentment p. 115 116 117 118. 2. Patience is a companion of Contentment p. 119 120. 3. Heavenly-mindedness p. 120 121. CHAP. VII Containing a fourth Use which is for direction wherein five impediments are to be removed and ten Duties are to be put in practice SECT 1. Removing five grand Impediments of Contentment The first whereof is unbelief p. 123 124. 2. Unthankfulness p. 126. 127. 3. An immoderate care of the world pag. 129 130 131. 4. Instability of spirit pag. 132 133. 5. Voluptuousness p. 135 136 137 SECT 2. Containing five Duties to be practised in order to Contentment p. 138 Duty 1. Self reflection pag. 138 139. 2. Let us compare our selves with others pag. 141 142. 3. Labour for self-denial p. 143 144. 4. Study the vanity of the creatures pag. 145 146 147. 5. Study the fulness that is in Jesus Christ p. 148 149 SECT 5. Containing five Duties more The sixth in order is to study the divine promises p. 150 151 152. 7. Observe the divine providences pag. 153 154. 8. Be much in prayer p. 155. Three parts of prayer are mentioned consisting of Confession Petition and Thanksgiving p. 156 157 158. 9. Exercise sobriety and temperance pag. 158 159. 10. We should all drive a trade for heaven p. 160 161 CHAP. VIII Containing an use of Consolation SECT 1. Shewing causes of Contentment 1. From God p. 163. 1. Because God is a Father p. 164 165. 2. God is a Shepherd p. 167 168 169. 3. God is a Master p. 170 171 172. 4. God is an Husband 174 SECT 2. Shewing causes of Contentment from our selves as wrought in us by God two causes are mentioned viz. Peace of conscience and a right government of the affections p. 175 176 c. By way of Recapitulation the substance of the Treatise is represented in five Propositions which concludes the whole Errata sic corrigenda PAg. 36. lin 19. leg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marg p. 50. l. 2 Cor. 1. 20. p. 72. lin 12. l. brayd p. 80. marg l. Act. 14. 22. p. 113. lin 16. l. expostulate p. 132. marg l. objicit periculis p. 134. lin 18. l. resolution p. 141. marg l. feriunt p. 143. lin antepenult l. between them 1 TIM 6. 8. And having food and raiment let us be therewith content CHAP. I. Containing an Exposition of the Context the dividing and expounding of the words of the Text and the deduction of a Doctrine with the method of prosecution thereof SECT 1. Containing an Exposition of the Context THe Apostle St Paul writing to Timothy and being endowed with a Spirit of infallibility commands as a Father the Son or rather as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perinde ergò est ac si dixisset quotidie inculcandum esse hoc doctrinae genus nec docendos modò esse homines sed exhortationibus quoque assiduis stimulandos ac urgendos Calvin in loc v. 2. And as for such who teach otherwise the Apostle stamps a brand of infamy upon them v. 3 4. If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness He is proud knowing nothing but doting about questions c. There are two words which have a remark put upon them One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as one observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non modò inflatum sed dementatum significat Vict. Strig not onely to be swelled and puffed up but to be made mad Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick or diseased which though it is commonly rendered doting about questions yet in the Original we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sick and diseased about questions It was originally the saying of Melanchton which since a learned Knight adopted and St Henry Wotton Provost of Eaton Colledge bequeathed to his tomb-stone Disputandi pruritus est Religionis scabies And what is the fruit of needless questions and strife of words which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read what comes of them v. 4. Envy strife railing evil surmises these are the bitter fruits which grow on such trees And further v. 5. here followeth more of such naughty fruit even perverse disputings The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza tells us of an ancient Copy that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. assidui attritus mutuò enim se atterunt sophistae suâ scabie alios inficiunt But he owns the received version of the word Perversae exercitationes Sun◠verae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad acuendum ingenium conformandum judicium veritatis denique investigationem comparatae Beza and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Quintilian calls Scholarum exercitationes Beza highly commends them so that scholastical disputations are not here condemned they are very usefull and serviceable in a learned Commonwealth But what the Apostle reproves as the word * Significat Paulus istis inánibus quaestionibus homines quasi in quodam ludo impudentiae improbitatis exerceri Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies are vain questions and needless contentions and vain janglings The meaning of the Apostle as I conceive is this That all such disputes as tend to rubbing galling and vexing one another in wrangling about trifles and quarrelling about needless matters are here prohibited The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem habentium alien ā à pietate quod verè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle by way of character discovers who these wrangling Disputants are v. 5. 1. They are men of corrupt minds 2. They are
Calvin on the place as he frequently doth gives a choice observation upon the words In that saith he the Apostle maketh mention of food and Quum alimenta tegmina nominat delicias abundantem copiam excludit Natura enim parvo contenta est superfluum autem quicquid exuperat naturalem usum Non quòd liberalior usus per se damnari debeat sed appetitus semper vitiosus est Calv. Paulus ea solum nominavit quae omnibus in universum hominibus necessaria sunt idque simpliciter non ad certos fines duntaxat sub quibus caetera ferè possunt comprehendi Estius raiment he excludes delights and an abundant plenty For nature is content with a little and that 's superfluous which goeth beyond a natural use not that a more liberal use is to be condemned but a vicious appetite is always to be condemned By food and raiment all things necessary are comprehended and other things which are necessary are reduced unto these two things food and raiment A third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word though it be of the future tense yet as the Hebrew phrase is usual it evidently denotes the force of an Imperative signification as those commands do Thou shalt not kill Thou shalt not commit adultery c. Estius propounds the question whether this be a counsel or a command and he determines That it 's a command Praeceptum est idémque ad omnes pertinens atque adeò ex ipsa naturae lege profectum Nam superflua quaerere contra naturam est si petere superflua à Deo non licet ergò nec quaerere Estius appertaining to all as proceeding from the law of nature for to seek superfluities is against nature and if it be not lawfull to beg of God superfluities therefore not to seek them Beza renders Beza in loc the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec tibi satìs erunt These things will be sufficient for us Junius renders the words Propter hoc Junius in loc nobis sufficit alimentum operimentum If we have to nourish and cover us we have sufficiency and have cause enough to be content And as Chrysostom observes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom the place We ought to eat such things as are sufficient for nourishment for the quantity and quality and we ought to be clothed with such garments as will cover nakedness and nothing ought to be superfluous It 's the observation of Reverend Perkins Mr Perkins in loc on the words That it 's not said cates nor delicate food but food that may feed It 's not said ornaments or habiliments but covering garments so much as may defend us from the cold Hence a Lexicographer and Critick in several languages derives Garment quasi Minshaw's Diction Guardment implying that our clothes should be for a safeguard from the cold and not for vanity and superfluity Hence hath place that of the Poet Toga quae defendere frigus Horat. ◠Serm. Quamvis crassa queat Aquinas expounds the Bona sunt propter necessitatem quibus indiget homo propter interiora consumentia haec sunt alimenta vel contra exteriora corrumpentia sic indiget homo tegumentis vestium domorum Aquinas in locum Text concerning those good things which are for necessity such as we stand in need of So then let us consider what a great mercy it is to have sufficient food and raiment for us and ours let us therefore account what we have sufficient and give God thanks for what we have esteeming what God gives us to be enough and sufficient for us The words thus divided and expounded contain this obvious Doctrine to be reduced unto our daily practise viz. Doctr. That it 's our obliged duty which concerns us all to labour after a Contented mind and to acquiesce and rest satisfied with the present condition and station wherein God is pleased to set us in the present World In the prosecution of this practical Assertion Method propounded which is the Ground-work of the ensuing Treatise I shall confine my self to a plain and perspicuous Method 1. To discover wherein Contentedness consists 2. To illustrate the point by choice examples 3. To quote Scripture Precepts injoyning and commanding obedience to the duty 4. I shall endeavour to confirm the Doctrine by demonstrative Arguments 5. I shall conclude with a practical Application and particular reflection upon our selves hoping and desiring through Christ that strengthneth me to prevail with the Reader to learn this Excellent lesson of Contentedness and reduce it into daily practise throughout his whole life and conversation CHAP. II. Shewing wherein Contentedness consists in five distinguishing Characters SECT 1. Containing three Characters of Contentedness IN pursuance of my Method propounded my work lyeth before me in the first place to discover wherein contentedness consists 1 Wherein Contentedness consists instances are given in 5 several Characters and this I shall represent in these five distinguishing Characters 1. A contented person makes it his business to bring his mind suitable to his means 2. He is a person thankfull for any thing and every thing that he hath 3. He strives and endeavours against coveting those things which are not his own 4. He enjoyeth himself cheerfully and goeth on contentedly and quietly in the management of the works of his calling 5. Above all he labours to make God his portion for he alone can perswade the heart of any one to rest content and be satisfied I shall resume the enlargement of these particulars and prosecute them in their order 1. A Contented person makes it his business Character 1. A contented person makes it his business to bring his mind to his means Latus in praesens animus quod ultra est oderit curare Hor. Lib. 2. Carm. 16. to bring his mind suitable to his means Although his outward condition in the world may be very low yet an inward frame of heart raiseth the condition higher for whosoever though in a mean condition endeavours to get a composed and sedate frame of spirit he is rich enough because he hath brought his mind up to his means and hereupon his spirit is quieted and setled It 's the discontented spirit of a man that causeth him to esteem a great estate but mean because his desire is insatiate and unlimited whereas a contented person is endowed with such an excellent temper that he esteems a mean estate great because his mind is quieted his affections are regulated and his heart acquiesceth in the divine dispensations so that riches honours pleasures all are the portion of a contented man because a contented man enjoys a sacred communion with God and he finds all in the Fountain which was wanting in the Cisterns and in the deficiency of all Creatures he finds all made up in the All-sufficiency of God Though such
hundred shekels of silver Gen. 23. 15. Abraham paid that sum v. 16. He did not dodge or cheapen the Market much less force any abatement but comes up to Ephron's price In this case a man may desire what 's not his own at present but what 's yet remaining in another mans possession both parties being agreed one to buy and the other to sell 2. It 's both lawful and necessary for any 2. A man may improve in good ways his own estate man to make a good improvement of what he possesseth of his own And though probably at present some profits arising and accruing out of his estate are not yet visible to him yet he ought by good husbandry and a frugal management of his estate to make it better and what yet he hath not to make his own as far as equity permits by industry and diligence Thus Solomon saith The Prov. 10. 4. Prov. 12. 27. Prov. 13. 4. Prov. 12. 24. hand of the diligent maketh rich The substance of a diligent man is precious The soul of the diligent shall be made fat The hand of the diligent shall bear rule The thoughts of the diligent tend to plenteousness Prov. 21. 5. Such as are diligent are preferred to high honour and dignity Prov. 22. 29. Seest thou a man diligent in his business He shall stand befor Kings he shall not stand before mean men Wherefore diligence and industry a provident and frugal care in the discharge of the duties of our calling are not onely seasonable but necessarily requisite Every person ought to be industrious in his calling None ought to eat the bread of idleness Drones and Loiterers are not to be permitted to be in a hive It is the Labourer and not the Loiterer that is worthy of his hire And in an especial manner it is a Christian duty incumbent on Masters of Families to provide for their houshold as the Apostle saith But if any man provide not for his own and â— Tim. 5. 8. especially for those of his own house he hath denied the faith and is worse then an infidel So then contentedness doth not in the least debarr and put by honest labours and an industrious care in a mans calling But contentedness moderates directs and limits our care and industry that whatever labour we undertake be not inordinate and immoderate and may not exceed the bounds of a just and due proportion But the inlargement of this Particular will more properly fall into the next Section SECT 2. Sect. 2. Containing a fourth and fifth Character of Contentedness I Proceed to a fourth Character of a Contented Character 4. A contented man goes on cheerfully in the works of his calling mind and that is to engage a man to go on cheerfully in the discharge of the works of his calling There 's a twofold calling which every man either hath or ought to have One is a General Calling as a Christian The other is a Particular Calling as relating to the secular affairs of this present world as Merchandizing c. 1. For a General Calling How can a 1. A contented man goes on cheerfully in the works of his general calling man go on cheerfully in the performance of religious duties unless his heart be quieted composed and settled Vexatious discontented thoughts worldly intanglements and a hurry of earthly incumbrances will follow men into their closets and distract them even when they are upon their knees a praying When discontented and tumultuous thoughts lie near the heart they will follow men into a publick Congregation so that though their bodies be in the Church yet their hearts run after their covetousness Further discontent will follow a Preacher unto his pulpit and there distract and divert his thoughts and most serious meditations but when mens thoughts are sedate and fixed Oh! how much profit do they reap by the word preach'd and the word read how fervently do they pray and how much are their affections rais'd in meditation and how powerfully and affectionately doth a Preacher deliver the word of God when the inward frame of his spirit is well ordered and composed We read that the blind man in the Gospel threw away his coat when he heard that Christ was coming by that way so must we especially when we are about religious duties cast out of our thoughts the lumber of the world and throw away earthly intanglements that so we may go on cheerfully in the performance of every duty But variety of discontented perplexing thoughts and carking vexatious cares are like plummets of lead to depress and bow down the spirit whereas a quiet and contented spirit drives on with such expedition in every duty as did the chariots of Amminadab Cant. 6. 2. 2. As a Contented spirited man goeth 2 A contented man goes on cheerfully in the works of his particular calling on cheerfully as a good Christian ought to do in the works of his general Calling as in praying hearing reading meditating so in the works of his particular calling he goeth on with alacrity of spirit For instance one is a Minister another is a Physician a third a Lawyer a fourth a Merchant and variety of persons as their mind leads them take upon them variety of callings whosoever then he be that hath learned this divine art of Contentment he manageth the works of his particular calling with much alacrity of spirit he labours to improve his present calling to his best advantage and he seeks not great things for himself he looks upon his present portion though meaner then many others have as Gods liberal allowance Though he enjoys but one talent whil'st others have many yet he looks upon himself as obliged to make a diligent improvement of that one talent having in his eye that promise Matth. 25. 21. His Lord said unto him who with five talents had gained five more Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. Thus then it evidently appears that to be diligent and industrious in the present station and calling wherein God hath set us and to be cheerful in our employment plainly evidenceth a contented mind Fifthly and the last Character but Character 5. A contented person makes God his portion chiefest of all I have named is this viz. That man is contented who makes God his portion God onely can perswade the heart and prevail with it to rest satisfied and abundantly contented with himself Wherefore the Apostle saith 1 Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quies animae est nihil appetere Lud. de Dieu Pietas cum animo sorte sâ—a contento Beza Est sufficientia quá quis sua sorte est contentus c. C. à Lapide Godliness with contentment is great gain The word signifies self-sufficiency this God onely can give and godliness alone as derived from God can bring
abundance of the worlds goods A covetous man degenerates into a horseleech and useth the self-same language Give give And upon a review a covetous man is far worse then the horseleeches daughter for when she hath glutted her self with abundance of bloud-sucking she lets go her hold and falls off but a covetous man is so far from falling off as he falls faster on and therefore he falls upon new projects and devices to satisfie though he will never be satisfied his devouring and ravenous appetite Hell and the grave are never satisfied no more can the hell and grave of an inordinate greedy desire after the world ever receive any satisfaction There are two significant words used by the Apostle to set forth covetousness one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex vi nominis significat studiuÌ„ semper plus â—abendi Gersh The first word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth having more so that a covetous man is still desiring of more And this desire is immoderate even with the loss of others as Beza observes Significat immodicam acquirendi cupiditatem etiaâ— cum aliorum deâ—râ—mento Beza in Luc. 12. 15. This man is rapax greedy to be compared to a greedy devouring wolf or to a vulture and cormorant swallowing up all he can get If he may compass riches he cares not how he comes by them whether per fas vel nefas quocunque modo rem all is one to him so he may swim he cares not who sinks so he may stand he cares not who falls so he may be a gainer he cares not who is the loser Wherefore he sticks not nor scruples at oppression rapiâ—â—e and violence bribery calumnies and unjust suits sacriledge perjury for any thing he can swallow down which may bring most grist to his own mill And this man though he escape the punishment of man oftentimes yet God brands him for an Idolater Eph. 5. 3. Amongst other choice qualifications of a Bishop one is not greedy of filthy lucre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness is a great sin in any man but more notorious in a Minister of the Gospel God abhorrs a Psal 10. 3. covetous man and bars him out of heaven The covetous are ranked amongst the vilest of sinners Know ye not that the unrighteous 1 Cor. 6. 9 10. shall not inherit the kingdom of God Be not deceived neither fornicatouâ—rs nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God Another word whereby covetousness is express'd is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle tells us that it is 1 Tim. 6. 10. the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows There is an emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad hoc ut posthac evadendi emergendique facultatem non habeant Oecumen in locum which signifies ducking or plunging Covetous muckworms are as it were duck'd and plunged over head and ears with the love of money and therefore unless a hand of mercy deliver them they cannot escape without inevitable destruction And such a man whose heart is thus swallowed up with the love of the world is as much tenax to hold fast what he hath already got as rapax ravenous and greedy after more Who are there to be found of such sordid and penurious spirits as covetous persons They sit upon their riches as Rachel sat upon the stuff not willing to rise up from it Gold and silver are the darlings which they hug in their bosoms Job sets a mark on them as their speech bewrays them who say to the Job 31. 24. wedge of gold thou art our confidence Wherefore a greedy penurious man grudgeth himself his necessary food and raiment As by oppressing griping and racking he is a thief to the poor in robbing and spoiling of them by a sin of commission or otherwise by not relieving not feeding nor clothing them which is a sin of omission so he is a thief to himself being not willing to allow Cupit hic gazis implere famem nâ—c tamen omnis plagu gemiferi sufficit istri nec tota sitim Lâ—dia vincit c. Sen. Trag. Herc. Oet himself what is necessary and fitting for his estate and calling And of all others no man is so great a male-content as a covetous muck-worm for the more he hath the more he craves as the more fuel is added to the fire it breaks forth into a greater flame so more riches as gold and silver lands and revenues when they are given unto a covetous man they are like oyl cast into the fire to make a greater blaze he is still disturbed in his spirit and perplexed with multitude of tumultuous thoughts because he hath not all that he desires so then it evidently appears that covetousness and contentedness are opposite and can admit no terms of reconciliation for one goeth out as soon as the other comes in 4. A fourth and last sort which I shall 4. Murmurers are discontented persons mention of discontented persons who fall under this reproof are Murmurers who are frequent in muttering whining and in using of querulous and reviling language even to the traducing of divine providence and repining at divine dispensations because they have not what they would have they are so far from being thankful for that which they have and the least that they have is infinitely more then they deserve as they exceedingly offend through murmuring grudging and complaining for what they want The Israelites highly provoked God in this kind and deeply smarted for their provocation Insomuch as their example is a sea-mark or monitory example to beware of their sin lest we partake of their punishments 1 Cor. 10. 10. Neither murmure ye as some of them also murmured and were destroyed of the destroyer The Israelites â—â—brajdâ—â— of peevish and froward children who as we use to say are never contented neither full nor fasting They were afflicted with hard bondage in Aegypt and were forced to serve with rigour so that all they did eat and drink was sauced with hard servitude But as soon as ever they had obtained their liberty and were delivered from their Aegyptian bondage and in the wilderness met with wants of bread and water they fell a murmuring and were so insensible of and unthankful for their liberty restored as that they preferred the garlick and onions of Aegypt before their deliverance Wherefore in a mutinous and rebellious manner they combined against Moses and Aaron Numb 14. 4. And they said one to another let us make a Captain and let us return into Aegypt None are more discontented then murmurers Their thoughts are disturbed their devotions distracted the works of their
bid it welcome not onley of necessity I yeeld and submit to Gods providence but I submit with a ready and cheerful spirit because I know and acknowledge all Gods dispensations to be wise and holy and it is my obliged duty to rest satisfied and bow my self in submission to them We must know that it is a point of wisdom to learn contentment as well in an higher as in a lower condition in a great as well as in a mean estate in prosperity and confluence of riches to bear them without pride luxury and insolence is as difficult as to bear a mean estate without murmuring fretting and repining wherefore it concerns us both in prosperity and adversity to learn this excellent lesson of Contentation 1. We must be content in prosperity 1. We must be content in prosperity Object Answ But it will be objected who will not be content with a prosperous estate For answer there are many who notwithstanding they have abundance of riches and honours in this world yet they enjoy not themselves but are very strangers to this lesson of Contentment for the great share they have of outward things they vex and torment themselves more by casting about and projecting how to add to their estates and improve their revenues and advance themselves and their posterity to high promotions so that frequently it comes to pass that a day-labourer who hath not a peny but what he earns and enjoys onely enough to keep him alive from hand to mouth he I say lives more contentedly sleeps more sweetly eats though course diet more heartily then many great personages whose revenues are of several thousands per annum wherefore it is the duty of all such who are in a prosperous condition in the world to be thankful for the mercies they enjoy and to honour God with their substance in doing good and in distributing to â—he necessities of such as are in want and in the height of their riches to labour for a quiet fixed and composed frame of spirit 2. Let us be contented in adversity 2 We must be content in adversity Now is the time of trial amidst varieties of losses crosses poverty and disappointments to bear up the spirit with patience and learn the lesson of contentment An even sedate frame of spirit amidst variety of dispensations will much conduce to the learning of this choice art of Contentment for he that can moderate and bound himself in days of prosperity and not surfet of the sweetness thereof he will be the better inabled to bear the bitterness of adversity A heart fixed trusting in God hath made a good proficiency in this even frame and settled temper of spirit this man fears no bad news for his heart is above them The Psalmist gives him this character Psal 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. It is an observable saying of the Oratour Praeclara est aequabilit as Ciâ— Offic. in omni vita idem semper vultus eadémque frons Many trials we must expect and prepare for because afflictions are the common lot of Gods people and we must through many tribulations enter into Act. 14. 22. the kingdom of God Wherefore the duty incumbent on us is this That no man should 1 Thess 3. 3. be moved by these afflictions for your selves know that we are appointed thereunto How many and manifold are the afflictions that befall mens estates many have sustained great losses by fire being burnt out of house and home many are impoverished by the rot of cattel others are undone by decay of trade others have been undone by perfidious careless servants and many have been great sufferers in times of war being spoiled of their goods by rapine and violence and others have been much losers by high-way robbers so that many of considerable estates before are reduced to poverty and may take up the complaint of Naomi Call me not Naomi call me Marah Ruth 1. 20 21 for the Almighty hath dealt very bitterly with me I went out full and the Lord hath brought me home empty again why then call ye me Naomi seeing the Lord hath testified against me and the Almighty hath afflicted me Times of affliction are times of trial and read unto us necessary and serviceable lectures of contentment Many sore afflictions befall our bodies and some are troubled with variety of diseases Every one meets with one disease or other as an alarm to warm him of the frailty and short continuance of his life upon earth When the stone strangury cholick gout tooth-ach feavers and such other like distempers rage in their extremity then patience meekness and contentedness afford great help and assistance to bear those burdens with more facility for hereby the disease is more mitigated and less painful But on the contrary raging fretting and vexing under pains and anguish adds more fuel to the flame and in stead of lessening aggravates the grief more and more But of all griefs and sorrows none are so sad and painful as inward wounds such as are wounds of conscience The spirit of a man will sustain his infirmities Prov. 18. 4. but a wounded spirit who can bear Such a time especially when the arrows of the Almighty stick fast in a man and an awakened conscience cries loud against the sinner not excluding other times requires the exercise of faith and patience and setting of the spirit of prayer on working and resigning of our wills to the will of God in every thing The duty incumbent on us is fully express'd Isai 50. 10. Who is among you that feareth the Lord that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God Although for the present God may respite an answer of peace to his own children yet his deferring is no denial He will speak peace in his own appointed time after he hath prepared and seasoned his people for the reception of so great a mercy he will send it them Psal 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Though God may hide his face from his own people for a time and his hiding may cause much grief and trouble to them yet in his good time he will lift up the light of his countenance upon them Our duty then is to watch and pray and act faith on promises and quietly and submissively yeeld up our wills to the will of God Although at present there be no dawning of comfort yet a clear sun-shine will break forth Let us then make particular application of these Scripture cordials â—sal 97. 11. Light is sown for the righteous and joy for the upright in heart There is some considerable interval of time between seed time and harvest wherefore as the husbandman must wait patiently for the appointed time
creature will contain By self-sufficiency here rendred contentment there is a similitude unto God himself God alone is self-sufficient and the more beauty and excellency is put upon any creature by so much the more it resembles the Creatour 2. God is the sole Donour of contentment 2. God is the sole Donour of Contentment God is the original exact and perfect pattern And the more holy we are by how much the more we conform to our original This gift of contentment is one of the good and perfect gifts which come James 1. 17. down from God This is that which the Preacher so highly commends That every Eccles 3. 13. man should eat and drink and enjoy the good of all his labour it is the gift of God God gives us our beloved sleep God alone can Psal 127. 2. quiet and settle our spirits so that we can never rest satisfied nor enjoy any acquiescence but in God alone Hereupon St Austin in that rare book of his Confessions gives this experimental verdict That whereever the soul of Quaquaver sum se verterit anima hominis ad dolores figitur alibi praeterquam in te Aug. Confess lib. 4. cap. 10. man turns it self it is fastned to sorrows any where besides God And in another place the same Authour adds further viz. In all things which In omnibus quae percurro non invenio tutum locum animae meae nisi in te quo colligantur sparsa mea nec nisi à te quicquam recedat ex me Aug. Confess lib. 10. cap. 40. I run through I find no place of safety for my soul but in thee in whom all that is scattered in me is gathered together neither can any thing come from me without thee God then is the onely centre of our rest He can quiet and compose our spirits and this is his work alone Thus then the excellency of Contentment is discovered because it resembles God and it is the gift of God 3. Add hereunto a third 3. It is difficult to attain unto this art of contentment thing to set forth the excellency of Contentment and this is drawn from the difficulty to attain it We usually say that such things which are excellent are hardly come by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precious jewels and pearls of great value are not easily compassed there is required great pains and industry to get precious commodities for pearls many dive into the Indian ocean many climb up dangerous rocks for getting of precious stones how many travel many a weary step to purchase gold and silver and how great pains do they take in digging and sweating in the mines Non nisi sublato reperitur gemmula saxo Every one understands not what worth is in a jewel neither will every one be at any pains to seek for it but after pains and diligence are used and the pearl is possessed it will make amends for all the labour This contentment is a rare and precious jewel difficult to get but more worth then all the labour that is bestowed in getting of it There must be working sweating fasting and praying faith and patience must be exercised but when once we are owners of this rich treasure the difficulty and labour in getting will sweeten the fruition and inhance the estimation thereof For the more pains we have conferred to get this excellent jewel of contentment the greater comfort we shall perceive in the fruition thereof A fourth and last excellency of Contentment 4. There is satisfaction and complacency in contentedness I shall mention is this That herein consists the excellency of a contented spirit that it receives satisfaction and apprehends it self satisfied and thereupon takes delight and complacency In this respect a man of a contented mind is richer then many great and noble Personages for they are not contented with a great deal the other is contented with a little It is not within the sphere of any thing under the Sun whether riches honours pleasures friendships c. to afford any real and solid satisfaction to an immortal soul Still there is one thing or other defective still there is observed one or other bitter pill that sowrs all our enjoyments in this present world The eye is not satisfied with seeing gaudy pageants neither is the ear satisfied with hearing the most melodious musick neither is the heart satisfied with plotting projecting and contriving high things in this world But when God is pleased to vouchsafe contentment and settlement of heart then there is abundance of satisfaction Antisthenes an heathen Philosopher desired a great boon of the heathen Gods which was that they would give him the spirit of Socrates Now Socrates was a man of such an even and constant frame of spirit that he was one and the self-same man and no way discontented or discomposed in his spirit amidst vicissitudes of affairs It is Seneca's commendation of a good man to be Vir bonus est semper idem in omni act â—â— par sibi Sen. one and the same in all conditions Thus much we may learn from heathens themselves that there is a great and excellent vertue in a contented mind But as I formerly mentioned I say this down for a proposition of eternal truth That the art of divine Contentment cannot be learned sufficiently in the schools of Philosophers but onely in the school of Christ For he alone can teach us this choice lesson and make us willing to learn it Wherefore that we may obtain true and real satisfaction let us go to God for it and make our applications to the throne of grace Let us pray with Moses the man of God Psal 90. 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days And let us as Philip did ask that grand question of absolute necessity to be known John 14. 8. Philip saith unto him Lord shew us the Father and it sufficeth us No satisfaction no contentment can be found but in God alone If we look for contentment in worldly things we seek for the living amongst the dead If we expect satisfaction in creatures we shall meet with disappointments and by experience find an insufficiency and deficiency in creatures and an inability to answer the desires of our hearts SECT 2. Containing a fourth and fifth Motive to Contentment I Proceed to a fourth moving consideration 4. Consid The art of Contentment is an exceeding enriching and gainful art which is that the art of Contentment is an exceeding enriching and gainful art it is a thriving and advantageous employment he that drives this trade takes a ready way to thrive and be a great gainer However a man hath an indifferent estate and low in comparison of many others yet if he can enjoy what he hath contentedly and keeps up a quiet settled mind he is a great gainer not onely for the present but for the future 1. For the present a
contented man is 1. A contented man is a gainer for the present a gainer for he is so well pleased with his present condition that he enjoys great serenity and calmness in his spirit Though boisterous and swelling waves roar and toss him up and down and exceedingly afflict the outward man yet as to his inward man he enjoys a marvellous tranquillity and quietness Though storms and tempests and Felix ille quem nec fortuiâ—a attollunt nec adversa deprimunt Sen. one affliction follows upon the neck of another as one wave of the sea followeth another yet a man of a composed spirit comfortably passeth through all for neither prosperity puffs him up neither doth adversity cast him down And in the observation of the eloquent Oratour It is the property of a strong Fortis animi constantis est non perturbari in rebus asperis nec tumultuantem de gradu dejici Cic. Offic. and constant mind not to be disturbed in rough passages nor tumultuously to be cast down from his degree and condition A man of this choice frame of spirit is a great gainer even in variety of dispensations for what he hath he enjoys with comfort Whereas many who have vast revenues Honesta res est laeta paupertas illa verò non est paupertas si laeta est Cui enim cum paupertate bene convenit dives est Sen. yet enjoy them not to contentment and satisfaction some discontent or other ariseth and imbitters all though they may be accounted rich in the worlds esteem yet for want of a contented mind they are very poor and beggarly but a good man who makes God his portion and accounts him his treasure is exceeding rich and always in a thriving way notwithstanding losses and crosses intervene for he hath great cause of contentment both from above him and from within him 1. From above him he hath great cause 1. A good man hath cause of contentment from above him of contentment because he hath interest in precious promises in the covenant of grace in Gods special providences and in the redemption and intercession of Christ Upon these grounds he raiseth to himself abundance of contentment And though he meet with disappointments and failing in creatures yet his God never fails nor disappoints him And though the cisterns be drawn dry yet the fountain is always full upon such considerations a good man receives great satisfaction and labours to use the language of praise and thankfulness and avoid all querulous and murmuring language 2. A good man hath cause of contentedness 2. A good man hath cause of contentedness from within him from within him Prov. 14. 14. A good man shall be satisfied from himself i. e. There are inward consolations arising from the testimony of Gods reconciled countenance which will afford abundant satisfaction The testimony of a good conscience is a soul-satisfying comforter So then though there be without storms and tempests yet if there be a calm within and notwithstanding outward troubles and vexations yet if there be inward comforts as peace of conscience the light of Gods countenance the apprehension of his love in Christ all these will swallow up and devour all outward troubles and sorrows as Aaron's rod swallowed up and devoured the rods of the Magicians of Aegypt And as a contented man is a gainer for the present so 2. A contented man gains as to his future condition In the second place a contented man is a gainer as to his future condition For he takes a direct and ready way to thrive and to improve his estate to the best advantage whosoever is of such a composed and settled spirit he can set upon any business cheerfully and prepare for variety of dispensations However things go he is a resolved man and thankful for all It was an heroical speech of Luther Let the world Felix sit mundus evertatur mundus benedicam Domino qui fecit mundum Luth. be in prosperity or let it be destroyed yet will bless God who made the world As the Ancients held the plow and prayed so a man of this sweet and contented frame of spirit manageth the duties of his calling with prayer and faith in God and to pray and be diligent in our calling is the readiest way to thrive so we may expect a blessing from heaven Prov. 10. 4. The hana of the diligent maketh rich Thus Jabez prayed for Gods blessing and God answered his prayer 1 Chron. 4. 10. And Jabez called on the God of Israel saying O that thou wouldest bless me indeed and enlarge my coast and that thine hand may be with me and that thou wouldest keep me from evil that it may not grieve me And God granted him that which he requested It is not an ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 6. gain but a great gain that accrues unto godly persons and contented persons This then is the way to improve our estates to the best advantage when we joyn godliness and contentment together It is an argument drawn à bene conjunctis ad malè divisa we must joyn them together and make no separation 5. Consid The greatness of the mercies which we enjoy and the meanness of those things which we want A fifth consideration to move us to contentment shall be drawn from the greatness of those mercies which we enjoy and the meanness and emptiness of those things which we want We who have interest in Christ have a right to all the promises and covenant of grace In Christ we have a strong title unto them We are of the church of the first-born and of the Hebr. 12. 23. Gal. 6. 10. 2 Cor. 6. 28. Rom. 8. 17. houshold of faith sons and daughters of God heirs and joynt heirs with Jesus Christ Now the serious consideration of our interest in these great things of eternity may cause us to set a lower rate on these things of this present world What is all the gold and silver all the Eastern and Western treasures in comparison of heavenly things They are no better then trash and vanity in comparison of those things which in heaven are reserved for all true beleevers Let us compare the riches of Christ his purchases of justification and sanctification and glorification with the honours profits and pleasures of this present world and we shall find that these transient and perishing things are not worthy to be compared with those durable things We read that Abraham gave the sons of his concubines gifts and sent them away but he gave the inheritance unto Isaac the son of the promise so God gives outward gifts as riches and honours to the men of the world but the inheritance of heaven he reserveth for his children There is a notable story of two men one called Anthony and the other called Didymus This Didymus was a man eminent for parts and graces but he was blind Anthony asked him if
with him in baptism wherein you are also risen with him through the faith of the operation of God who hath raised him from the dead That we may not rest as Papists do opere operato the Apostle mentions the Authour and Giver of faith And so likewise the Apostle Cùm Baptismi efficacia salutaris à fide pendeat aquum est ut ipsa fides à solo Deo expectetur nè nobis in nobis detur aliqua ansa gloriandi Dav. in Col. 2. 12. tells us Eph. 2. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Faith is a necessary companion of contentment they both come from God and where they are they do as the expression is mutuas locare operas they joyn in a mutual serviceableness one to another and as the proverb is Vara vibiam sequitur so faith and contentment joyn together in a mutual assistance and furtherance of each other Thus faith is one companion of contentment 2. A second companion of contentment is 2. Patience is a companion of contentment patience the ready way to learn contentment is to prepossess our selves with patience Who are the discontented persons but such as are impatient fretting and disquieting themselves under their burdens But such as are patient submissive spirited persons have attained unto a good proficiency in this choice art of contentedness This grace of patience is of singular use for thereby we possess our selves and enjoy all that we have quietly and contentedly It is our Saviours command Luke 21. 19. In your patience possess ye your souls And there is an absolute necessity of exercising this grace of patience Hebr. 10. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise As a souldiers courage is known in a day of battel so is a Christians patience tried in time of affliction Tribulation worketh patience and patience experience and experience hope Wherefore Cyprian that eminent Martyr in that excellent book of patience gives this counsel In thy grief bear and in thy humility In dolore sustine in humilitate tua patientiam habe quoniam in igne probatur aurum argentum sic Job examinatus est probatus ad summum fastigium lau â—is patientiae virtute provectus Cypr. lib. de patientia have patience because gold and silver is tried in the fire as Job was tried and approved and by the vertue of patience promoted to the highest top of praise Wherefore then the right remedy is when afflictions many and great are incumbent on us to banish all discontents and murmurings and quietly and patiently to submit to the correcting hand of God Thus patience is another companion of contentment 3. A third companion of 3. Heavenly mindedness is a companion of contentedness contentedness is heavenly mindedness A godly mans conversation or citizenship for so the word imports is in heaven His negotiations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nos autem ut coelorum cives nos gerimus Beza and merchandizings even all the trade which he drives is for heaven heaven is his countrey that is his Fathers house When Anaxagoras was asked Hast thou any regard of thy countrey Yes saith he and pointed his hand up towards heaven He that accounts heaven his throne and inheritance will look upon earth no better then his footstool He lives above earth whose heart is in heaven Whence then proceeds so many murmuring and querulous speeches How comes it to pass that upon any cross thwarting providence we fret and repine and are so exceedingly perplexed with melancholy and discontent The reason is because we set our hearts too much upon the world and mind earthly things If sin sat heavy as Reverend Mr Dod used to say then the world would sit light but because the world sits heavy sin sits light If our conversation was in heaven and we took a prospect of it in serious contemplations and if we ascended up into the mount with Moses and retired our selves into the fields with Isaac to have more freedom for meditation and did we with Enoch walk with God and with David's blessed man meditate in the Law of God day and night if this was our condition we should take so much delight and satisfaction in heavenly things as we should not vex and torment our selves for the want of worldly things Wherefore then let us with all holy greediness labour after heavenly mindedness and this is an excellent means to learn the lesson of divine Contentment If we account heaven our treasure joy and hope our hearts will be fixed thereon our tongues will be speaking thereof even our whole joy desires and delights will be taken up and employed about the serious thoughts of heavenly things Wherefore though in this present world as it is the lot of travellers in their Inn we may meet with many disappointments and dissatisfactions yet the serious meditations of heaven which is our home will abundantly make amends for all If we should fancy a perpetuity in an Inn and dream of an abiding happiness there we should exceedingly forget our selves We may apply Psal 49. 11 12. Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their lands after their own names Nevertheless man being in honour abideth not he is like the beasts that perish We should not look upon our selves as perpetual proprietours and possessours of a fee-simple without any alteration but we should look upon our selves as strangers and pilgrims as the Apostle writes 1 Pet. 2. 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul Whoever then is willing to learn this grand lesson of Contentment let him make choice of those three choice companions viz. faith patience and heavenly mindedness and questionless through the assisting grace of God he shall arrive unto an high attainment and perfection in this so much to be desired art of divine Contentment CHAP. VII Chap. 7. Containing an use for direction Containing a fourth Use which is for direction wherein five Impediments are to be removed and ten Duties are to be put in practice SECT 1. Removing five grand Impediments of Contentment I Proceed to a fourth Use which is for Vse 4. For direction direction and for the more profitable handling of this Use I shall discover five grand Impediments which as so many stumbling blocks are to be removed out of the way and then I shall prescribe ten choice duties which are to be reduced unto point of practice 1. For the impediments which obstruct and set a bar against contentment I shall amongst a multitude that might be named confine my self unto five onely viz. Unbelief Unthankfulness Immoderate cares of the world Instability of spirit and Voluptuousness These five are as so many remora's and
bearing of the cross are mentioned in three Evangelists viz. Matth. 16. 24. Mark 8. 34. Luke 19. 23. whatever savours of self must be denied and altogether abandoned so far forth as it stands in competition with or opposition to Jesus Christ A great scholar must deny his learning a man of wisdom must deny his learning and a strong man must deny his strength a rich man must deny his riches and a Noble-man must deny honours All that is self must be denied as self-opinions self-reasonings and self-interests even all must be denied for Christ And when a man amidst the affluence of worldly things can deny himself it is an evident demonstration that he is a man of a contented spirit for contentment and self-denial do keep a sweet and amicable correspondence with each other Self-denial exciteth and encourageth us to contentment and contentment prevails with us to be willing to deny our selves This self-denial is of such great use and necessity as Salvian saith Abdicare à teipso nè abdiceris à Christo Salv. lib. 5. p. 167. repudia te ut recipiar is à Christo That excellent Martyr Mr Bradford used to say whosoever hath not learned the lesson of the Cross hath not learned his A B C. in the school of Christ This lesson of self-denial if it be learn'd well it will teach us to bear our daily cross both with patience and cheerfulness Self-denial helps very much to humble a proud heart and to mollifie a hard heart When one strikes with an hammer upon an anvile it makes a great noise because hard and hard meeting together makes opposition and in building unless there be cement and soder there can Durum super durum non vult condere murum be no wall reared up but if one strikes a hammer upon a pillow it makes no noise because the pillow is soft and yeelds to the blow Let God strike what stroke he pleaseth a self-denying spirit yeelds submissively and patiently to the blow And of this root of self-denial there grows the spirit of Contentment A fourth Duty is to study the vanity of Duty 4. Study the vanity of the creatures the creature All things under the Sun are vanity and emptiness and fading and perishing things both deficient and insufficient and altogether unable to afford any real contentment and satisfaction to an immortal and heavenly-born-being soul Why then should we set our hearts upon worldly things When we grasp them most greedily we grasp nothing but smoke or make an attempt to hold the wind in our fists Historians write that the apples of Sodom are of such a beautiful aspect as to invite the beholders to take them but as soon as ever they touch them they fall into cinders and ashes Tertullian gives his verdict of earthly things saying that they Omnia imaginaria in seculo uihil veri Tertull. de corona militis cap. 13. are imaginary in the world and contain no solidity in them Solomon had greater experience of earthly things then many thousands have had yet in that rare Book which may be called his Retractations he gives this censure Vanity of vanities saith the Preacher vanity of vanities all is vanity Considering therefore the emptiness Eccles 1. 2. and dissatisfaction the vanity and deficiency of all created things why should we then so much perplex and torture our selves for the want of them but rather labour to be contented with what we have then overtire and wast our spirits with immoderate grief and vexation for what we want and would have which if we had notwithstanding we should remain discontented Cyprian hath a remarkable saying to this purpose That whatsoever Quodcunque nunc nascitur mundi ipsius senectute degenerat ut nemo miâ—ari debeat singula in mundo coepisse desicere câ—m totus ipse jam mundus in defectione fit Cypr. contrae Demetr is born in this old age of the world degenerates so that no man needs wonder that particular things in the world have begun to fail seeing that the world is now in defection Wherefore upon a serious consideration that the creature is subject to vanity and causeth much vexation of spirit and is altogether unable to satisfie an immortal soul and seeing that we experiment a great deal of treachery and deceitfulness in creatures we should hence raise ground of contentment in those things which we enjoy at present fearing that we may meet with frustrations and disappointments in our expectations after greater matters The things in this world are usually compared to bubbles vapours flowers dreams c. and till we can lay any fast hold on those things we cannot fix upon earthly vanities A mushrom is suddenly gone Jonah's gourd in one night sprang up and withered As soon as Jonah was glad of the shade of the gourd God prepared a worm to smite it There are inward worms as the terrours of afflicted consciences and outward worms of crosses and losses which may soon dash all our comforts and spoil all our mirth The horrours of a tormenting and galling conscience the loss of a dear and near relation deprivation of an estate by fire robbery c. may soon embitter our remaining enjoyments If then we make reckoning of any certain fruition of any thing under the Sun we are utterly mistaken and account that something which is a meer vanity We are soon at the bottom of all creatures and we may quickly apprehend the utmost which they can afford and upon an exact computation we shall find them to be but meer cyphers and insignificant things so that if we study the vanity of all earthly things we shall the sooner learn this choice lesson of Contentment 5. A fifth Duty is to study the fulness that Duty 5. Study the fulness that is in Jesus Christ is in Jesus Christ if we get the knowledge of Jesus Christ and understand that fulness that is in him we shall set an higher price on Christ and value the world at a lesser rate we shall account Christ our portion and if we can make sure our interest in him we shall be well contented though we enjoy the less of the world The Apostle tells us For it pleased the Father Col. 1. 19. that in him should all fulness dwell We usually distinguish that there is Plenitudo fontis plenitudo vasis In Christ there is a fulness of a fountain for God Joh. 3. 34. giveth not the Spirit by measure unto him Now this fulness in Christ is communicated unto his children and they shall receive thereof according to their measure as much as their vessels can hold Let us take special notice of John 1. 16. And of his fulness have all we received and grace for grace Beza upon this Scripture quotes a learned Authour and understands grace for grace Gratiam gratiâ cumulatam but upon after thoughts he determines according to the judgement of St Augustine who saith Instead of
brand out of the burning and how in a time of pestilence when thousands fell besides thee and ten thousands at thy right hand God hath given thee thy life for a prey and in an hard time when trading decayed supplies were deficient and not visibly to be had then in that pinching time God provided for thee and supplied thy wants make then a catalogue of the merciful providences of God vouchsafed towards thee keep them written especially in the table-book of thy own heart and then upon grounded experience thou wilt infer these conclusions 1. God hath delivered supplied and helped 2. God is one and the same merciful God as able and as willing to help as ever 3. Hence is to be inferred that I will cast my self upon the providence and be guided by the wisdom and wait quietly for the salvation of God 4. That Christian who is a diligent observer of providence will conclude experimentally with David Psal 73. 28. But it is good for me to draw nigh unto God An eighth Duty is to be much in prayer Duty 8. Be much in prayer and frequent address unto the throne of grace Samuel a child of prayer was a child much beloved and a mercy received in answer to prayer is a very wellcome and seasonable mercy The way then to procure this excellent grace of Contentment is to beg it of God and to be earnest solicitours for it unto the throne of grace And although I do not conceive that at all times one and the self same method of prayer is necessary yet it is of great use to pour out such a prayer as may consist of these three parts Confession Petition and Thanksgiving 1. For Confession Let us confess our 1. Let us confess our sins sins in particular with their several aggravations against the Law and against the Gospel partly by omitting what the law commandeth and committing what the law forbiddeth Let us reflect upon our multiplied provocations how frequently we have sinned against knowledge and conscience and against many Sacramental Covenants of better obedience And what deserve we at the hands of God and what can we expect for our deserts less then hell and damnation We deserve not the least crumb of bread which we eat neither deserve we to breathe in the common air The serious consideration of our ill deservings and unworthiness should prevail with us to calmness and quietness of spirit for notwithstanding we suffer very great and heavy afflictions yet we suffer farr less then we deserve That we are on this side the grave and on this side hell and that we have any thing left to keep us alive in the world considering our many and manifold provocations it is Gods great patience to bear with us and his great and wonderful mercy to let us enjoy even the least of what 2. Let us joyn Petition with Confession we have 2. Let us joyn Petition with Confession in our prayers and let one petition amongst others be that God would give us a contented and quiet spirit This contented spirit comes alone from God and he alone can perswade the heart of man to be contented and satisfied God can both supply our wants and when we are surrounded with variety of wants give us a cheerful frame of spirit amidst them all The Apostle was assured My God shall supply all your need according to his riches in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 4. 19. in Christ Jesus In the best of those things which are under the Sun there is something lacking we must therefore go to God for supply What is wanting in any creature God is onely able to fill up All we are and have comes from God but that mercy which is given in answer to prayer is to be more valued for when we can say particularly and experimentally This mercy I sought of God in prayer and he hath vouchsafed unto me a gracious answer wherefore I will for ever trust God and stay upon his gracious promises then do we make a right and suitable improvement of mercies A contented mind is the gift of God it is worth asking for and worth having and keeping O Christian pray earnestly for this grace of Contentment and when thou hast got it part not with it but keep it with all care and delight 3. Let us with Confession and Petition 3. Thanksgiving joyn Thanksgiving to our prayer For there is not the least mercy that we enjoy but we have cause to be thankful for it As for our food and raiment and our daily preservation for our lives and livelyhoods even for all that we have we ought to be thankful There is not a bit of bread which we eat nor a sup of bear which we drink nor any clothes which we wear but for them all we ought to acknowledge Gods bounty to us with all thankfulness Gods providence watcheth over us and all our provisions supplies and comforts flow from his gracious hand of providence Now a thankful man both in his lips and heart is exuberant in extolling the name of God and celebrating his praises and speaking good of his name and telling of his loving kindnesses all the day long and such grateful language suppresseth all murmurings and repinings and settles the soul in a holy security and peace A ninth Duty is to exercise sobriety and Duty 9. Exercise sobriety and temperance temperance in the use of all those things which we enjoy as in eating drinking and sleeping and in the managing of all the duties of our calling we must be sober and temperate Sobriety and watchfulness are joyned together by the Apostle St Peter Be sober be vigilant because your adversary 1 Pet. 5. 8. the devil as a roaring lion walketh about seeking whom he may devour And in that golden chain which the Apostle mentions 2 Pet. 1. 6. Temperance is one of those golden links so that a ready way to learn contentment is to be temperate and moderate in the use of any worldly things Neither must we deny our selves in unlawful things onely for that we must do at all times but sometimes we ought to deny our selves in things lawful by not taking our utmost liberty in exacting with rigour our own rights and dues The charge of the Apostle is Let your moderation be Phil. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. animus in convictu moderatus miuimè rigidus etiam sui juris exactor Beza in loc known unto all men The Lord is at hand If then we labour after sobriety temperance and moderation and have made some considerable progress in those studies we shall be well contented with Gods allowance in the present station wherein God hath been pleased to place us in this present world Whence comes discontents and vexations and tumultuous perturbations of spirit but from intemperance and want of moderation Could men with sobriety and moderation order all their affairs though they had lesser estates
yet they would live far more contentedly then greater persons who possess many thousand pounds per annum The tenth and last Duty which I shall Duty 10. As one man we should all drive a trade for heaven name is that we should all as one man drive a trade for heaven that so our love joy hope hearts desire and whole man and whole conversation may be there Let us make it our grand business to mind the great things of eternity The Apostle speaks in his own name and in the name of all true beleevers Phil. 3. 20. Our conversation is in heaven And he gives an express command Col. 3. 2. Set your affections on things above and not on things on the earth And it is the command of our Saviour Matth. 6. 33 Seek first the kingdom of God and his righteousness Wherefore considering that we have an interest in the best inheritance which is the kingdom of heaven why then should we vex and disquiet our selves for the loss of earthly things What matter if we want the shallow waters of a cistern as long as we enjoy waters abundantly flowing from the fountain Christ hath made many promises to his children and every promise is a debt heaven will make performance and give a full discharge of all Christs debts and engagements Heaven will infinitely compensate and satisfie the loss of all earthly things for saith the Apostle I reckon that the sufferings of this present Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aliquid apud se subductis rationibus quosi collectum firmiter statuere ac proinde non dubiae opinicnis sed firma persuasionis significationem habet Gerrh time are not worthy to be compared with the glory that shall be revealed in us Upon exact computation the Apostle found it so or as Doctour of the Chair he thus determined the question How then comes it to pass that we fret and murmure by reason of afflictions which are incumbent on us It is because our hearts are not above but below we set too high a price on the dross and dung of the world and value not the chiefest price as we ought to do viz. the riches of Christ Wherefore we must copy out St Paul's lesson and learn it throughly Phil. 3. 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord. When we can thus set a low price on the world we shall learn to set a higher price on Jesus Christ And when our hearts are fixed on heaven where our treasure is we shall look upon all things under the Sun as below our cognizance and too low for our affections Hence then it will abundantly appear that heavenly-mindedness and a holy conversation will in an especial manner produce contentment and settlement in the mind of Christians and although the things of the world run cross to us and all their motions are excentrick yet the riches of Christ and the consideration of the high calling in him the crown of glory and the inheritance immortal and undefiled that fadeth not away reserved in heaven for us will abundantly content comfort and satisfie our spirits And thus if we can put those ten Duties forementioned into practice we shall through Christ that strengthneth us learn the divine art of contentment and understand that excellent mystery which St Paul learned and commended to our imitation CHAP. VIII Containing an use of Consolation SECT 1. Shewing Causes of Contentment from God and from our selves as God gives it to us I Am now to conclude this Treatise with Vse 5. For consolation a fifth and last Use which I shall mention and that is for abundant consolation unto all such who have learned this divine art of Contentment They reap exceeding great comfort from it and are fitted for all services whether they concern corporal or spiritual affairs In all conditions even as well in adversity as in prosperity they who have learn'd contentment know how to order all their affairs with discretion and know how to manage them to the best advantage True beleevers have great cause of contentment from God and from themselves as God bestows it upon them and from the examples of others 1. True beleevers have great cause of Contentment and above all other causes from God supremely and this will appear in these ensuing particulars 1. God is their Father And this name 1. God is our Father sounds the nearest relation More particularly consider 1. He is a merciful tender-hearted compassionate 1. A merciful Father Father and full of bowels Thus his bowels are express'd Isa 16. 11. Wherefore my bowels shall sound like an harp for Moab and mine inward parts for Kirharesh His bowels yearn towards all his children and are rolled together He is the Father of all mercies and the God of all consolations God is compared to a tender-hearted Father Psal 103. 13. Like as a Father pitieth his children so the Lord pitieth them that fear him 2. As God is a merciful Father full of 2. God is a wise Father bowels and tender-hearted so he is a wise Father of infinite wisdom and knowledge The thoughts of our hearts and our secretest intentions are known to God the darkest corners of our hearts are transparent and visible to God what we have most need of and what is most fit for us God knows and he in wisdom provides for us and supplies all our wants in his own time as he seeth best for us If he give not what we would have he gives us what is better for if we had our wills satisfied we should be undone but Gods will is best and must stand Now seeing God knows what is better for us then we know for our selves let us renounce our own wisdom and yeeld ready obedience to the wise disposing will of God 3. God is a Father of infinite ability 3. God is a Father of infinite ability for he is omnipotent to help and succour us he alone is able to extricate us out of all straights and the most pressing exigencies Though our troubles are in our thoughts insuperable yet God can conquer them all and though they are multiplied yet God can deliver us out of them all That God is infinitely able to help us is a strong argument to perswade us to be contented in all conditions Ofttimes God suffers his people to be brought into great exigencies and into such sad perplexing troubles that they know not what to do then even then in that needful time of trouble God appears for their deliverance so that the glory may redound onely to the name of God and his right hand alone may have the preeminence and it may appear to the world that none less then God himself could work out such a great salvation for them When the people of God are reduced unto the greatest dangers and are in their own account most shiftless and helpless then God