for they shall eat the fruit of their doings In all our troubles and afflictions and amidst slanders and calumnies heap'd upon us what can comfort us but the answer of a good conscience This is cause of rejoycing that our 1 Cor. 1. 12. conscience testifies for us Amidst storms and tempests Euroclydons and tossings and tumblings a God reconciled will bear up our spirits against all Tranquillus Deus tranquillat omnia But because many pretend to conscience who are meer strangers to conscience and quiet themselves with a false peace and content themselves with a carnal security I will make mention of those distinguishing characters which St Bernard mentions Bona est conscientia Bern. de inter domo cap. 27. si habeat in corde puritatem in ore veritatem in actione rectitudinem What is that which sweetens the most bitter pill of afflictions but the testimony of a good conscience And what is that which imbitters all the pleasures in the world but an evil conscience One grain of an evil conscience intermixt amongst the grandeur and affluence of riches of the great ones of the world will prove like that wild gourd which spoiled the whole mess of pottage Luther hath a rare saying to this purpose Una guttula malae conscientiae totum mare mundani gaudii absorbet If then you would enjoy true and solid mirth and an abiding contentment labour to keep this Fort-royal impregnable I Hic murus aheneus esto Nil conscire sibi nulld pallescere culpà mean the bulwark of a good conscience This was the Apostles grand exercise to keep a conscience void of offence toward God and toward men Acts 24. 16. Faith and a good conscience are to be united 1 Tim. 1. 19. Holding faith and a good conscience If we unite them and hold them fast together we consult our own peace and tranquillity but if we divide them we lay our selves naked to the assaults of Satan the temptations of the world and the prevalency of our own corruptions 2. Another cause of contentment from 2. The right government of the affections is a cause of contentment our selves is the right government of the affections when affections are rightly regulated and bounded they administer great contentment and consolation The affections are frequently to be compared to the swelling and boisterous waves of the seas which keeps neither bounds nor banks but cause an inundation The affections are usually inordinate extravagant impetuous and disorderly and they set the whole man in a tumult The perturbations and disorders of the affections sets all in a hurly-burly of confusion But when through the grace of God the affections are set upon the right object and disposed in a right order then there ariseth a wonderful calm and serenity upon the spirit When the love joy hope and desire are weaned from the world and fixed upon heavenly things then the heart is quieted and abundantly satisfied But the disorder and divisions of the affections causeth great discontent for when the heart hankers partly after earth and partly after heaven there can be no solid contentment and acquiescence amidst such divisions and distractions But when all those affections love joy hope and desire make God the Centrum quietativum then all is right for then the heart is comforted and the conscience pacified and the whole man set in a right frame and temper A third cause of contentment is from the 3. There is cause encouragement for contentment from the examples of others examples of others This is causae exemplaris The examples of others may in an especial manner when God sets them home prevail with us to contentment Now we are to have a double aspect upon examples partly such as are above us and partly such as are below us 1. As for such as are above us we may 1. Let us look upon examples above us upon enquiry find many great and noble Personages contented with a small pittance of this world For instance of Moses it is recorded Heb. 11. 24. By faith Moses when he was come to years or as the Original is when he became a great man refused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magna fides quae principatus spernit contemptis se aggregat Grot. Joseph l. 2. c. 5. to be called the son of Pharaohs daughter Moses was so eminent in Pharaoh's Court as to be accounted the adopted son of Pharaoh's daughter Josephus an Historian of good note relates this story that Thermusis Pharaoh's daughter was the onely child of Pharaoh and he had no son to inherit the kingdom and that this his daughter had no child wherefore after she had found Moses at the rivers side she kept him hid for so long a time as it might be supposed to be her own child to the intent and purpose that he might inherit her fathers crown This history may be questionable but the Text evidently sets forth Moses his self-denial and contentedness of spirit Heb. 11. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt I may add farther the contentedness and self-denial of those worthies of whom the world was not worthy They wandred about in sheep-skins and goat-skins being destitute afflicted tormented of whom the world was not Heb. 11. 37 38. worthy They wandred in deserts and in mountains and in dens and caves of the earth Thus these holy men were contented with their mean contemptible condition in the world so they might obtain interest in a better life I question not but they might have worn better apparel then goat-skins sheep-skins and have lived in better houses then in dens and caves if they had complied with those times wherein they lived Galeacius Caracciolus left his Marquesdom of Vico and all his relations and contented himself to live in a retired private way at Geneva for he would not relinquish his Religion for the honours of the world but he resolved to hold fast the profession of his faith without wavering And he thunders out a dreadful anathema against such who make the wrong choice in these words Cursed be See the life of Galeacius Caracciolus the man who prefers all the gold and silver in the world before one days communion with Jesus Christ To this example I will add that of Hormisdas recorded by Theodoret. Theod. lib. 5. 131. This Hermisdas was a Noble-man of Persia and because he would not deny Christ he was degraded from his dignity stript of his clothes and compelled to wear rags and keep camels He was well contented with this mean condition and when afterwards the King of Persia sent for him and clothed him with silken clothes and perswaded him to deny Christ he presently tore his silken clothes in pieces saying If for these you think to have me deny my faith take them again Whereupon he was with scorn cast out Had this great man been willing to deny Christ he might have kept his temporal dignities and riches but he preferred Christ before all honours and he was rather contented to be a slave to the King of Persia and keep his camels then deny Christ for the greatest preferments 2. And as we must reflect upon examples 2. Let us look upon examples below us above us for our imitation so we must reflect upon examples below us and learn from them this excellent lesson of Contentment From the poorest we may learn this lesson Such as have no more then what they work for and can onely reserve something to keep them alive on the sabbath day for which they have wrought in hard labour all the six days in the week these I say eat drink and sleep with a great deal of contentment They are contented with course bread small drink and sometimes water and with a hard bed of straw and yet they eat and drink heartily and sleep quietly and they and their children look fat and well-liking They have not those cares fears and vexations upon their spirits as those have who have thousands of gold and silver With such as these we should compare our selves and if so little a portion content them why should not much more content us For a close of this Treatise let us be exhorted and O! that the Exhortation might take good effect to account God our portion riches treasure and all in all and having him who alone can quiet content and satisfie our souls we shall be abundantly quieted contented and satisfied I shall conclude all with Psal 4. 6 7 8. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more then in the time that their corn and their wine increased I will lay me down in peace and sleep for thou Lord onely makest me dwell in safety FINIS
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
of outward things and so in their fulness they forget God and are like those swine that eat the mast but never look up to the tree from whence they receive them And many there are who when they were in a meaner condition could never beleeve neither did it ever enter into their hearts to think that they should carry things so proudly and insolently as they do being advanced to a higher condition None sufficiently know their own hearts and how prosperity will puff them up Dic mihi si fuer is tu leo qualis eris Captain Hazael abhorred the thoughts of doing that which he boldly ventur'd upon when he was King Hazael It usually 2 Kings 8. v. 12 13. so falls out that some are far better in a meaner condition then they are after they are promoted to a higher condition so that those riches and honours which if well improved might have been for their welfare through abuse and misemployment prove unto them occasions of falling Now God in wisdom orders all things and allotteth unto us such a dimensum and portion which he knoweth fittest for us A wise physician diets his patient and prescribes unto him lest he should take that which might be hurtful unto him So doth the wise God of heaven and earth give us convenient food such as is most suitable to our condition If we then seriously meditate on the wise disposing providence of our gracious God we shall bear all dispensations with a quiet and contented frame of spirit and in all things submit and resigne our wills unto the will of God accounting his will good acceptable and perfect Rom. 12. 2. The grand duty incumbent upon us is this to make a good improvement of one or more talents wherewith God instructeth us and to order our affairs with discretion and to endeavour to be thankful for what we have so through the grace of God we shall be good practitioners and proficients in this excellent art of divine Contentment SECT 2. Consisting of a third and fourth Argument I Proceed to a third Argument to engage Arg. 3. drawn from the benefits coming from Contentedness to Contentedness of spirit and this is drawn from those singular benefits accruing from Contentment Argumentum ab utili is usually a prevailing piece of Rhetorick and by this the Oratour perswades his auditours to approve of what he commends unto them There is a twofold benefit or emolument arising from a Contented mind viz. upon a temporal and spiritual account 1. Upon a temporal account All the 1. Upon a temporal account Contentedness of mind brings great benefits outward accommodations of this world whether they be riches or honours or relations c. are much sweetned to us and enjoyed comfortably and cheerfully by vertue of a Contented and quiet frame of spirit No man sleeps so sweetly as a contented man Eccles 5. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep A Contented man eateth his meat savourily and relisheth sweetness in hard meat and course fare his heart is merry and a good conscience is a cause of true mirth Hence saith the wise man He that is of a Prov. 15. 15. merry heart hath a continual feast Solomon made a magnificent feast for seven days and Ahasuerus made a feast for one hundred and fourscore days but he that feasts with a good conscience keeps a feast every day A Contented man goeth on cheerfully in the works of his calling with such a calm and sedate spirit as he is neither puft up with prosperity nor cast down by adversity insomuch that such a man though of a mean estate enjoys all that he hath be it less or more more comfortably then a malâ— contented person who hath in his possession thousands of gold and silver It is not the high and honourable condition nor the rich and wealthy condition that can render a mans life pleasant and comfortable but it is Gods blessing that maketh rich and adds no sorrow to it I have read how a learned Heathen describes a happy man thus He is not happy who hath all that he desires Beatus est non qui habet quae cupit sed qui non cupit quae non habet Sen. Et minùs haec optat qui non habet Juven Satyr 14. but he is happy who desires not what he hath not Take then a survey of contented persons who have learned this rare art of Contentment and you shall see that they live comfortably and enjoy that little that they have with more satisfaction and complacency then multitudes who have more pounds then the other hath pence Wherefore to eat and drink and sleep with a merry heart and to follow the works of our calling with cheerfulness of spirit the ready way is to put in practice that excellent lesson of the Apostle I have learned saith Phil 4. 11â— he in whatsoever state I am therewith to be content For he is the wise man and thrives best in whatsoever he sets his heart and hands unto who hath learned this choice lesson of Contentment And thus upon a temporal account great is the benefit which contentment produceth 2. Upon a spiritual 2 Upon a spiritual account Contentment brings great benefit account much benefit ariseth from a contented spirit For instance in hearing a meek and quiet frame of heart much conduceth to our profiting by the word of God For so saith the Apostle Wherefore lay apart all filthiness and James 1. 21. superfluity of naughtiness and receive with meekness the engraffed word which is able to save your souls When a man comes to hear a Sermon with a quiet and calm spirit O what wonderful effects hath the Word upon such a person hereby his attention and intention are quickned the affections are set in right order and the memory is retentive I may give another instance in prayer When discontented perplexing thoughts are driven away as Abraham Gen. 15. 11. drave away the fowls which some apply to vain distracting thoughts then are Christians prepared to pour out their hearts to God in prayer So likewise for meditation that I may call an up-hillduty whereby a Christian ascends from earth to heaven in divine contemplations There is no greater obstacle to divine meditation then a perplexed spirit intangled with variety of worldly incumbrances Wherefore such persons as delight in meditation retire themselves as Isaac did as we read of him And Isaac went out to meditate in the field at Gen. 24. â—3 even-tide Serenity and settledness of mind do very much conduce to the profitable exercise of meditation but when the hurry of the world and the carking and vexatious cares about it surprize our hearts and take possession of them then we become altogether as unfit and indisposed for meditation as a bird is for flying either when an heavy stone is tied
to her leg or else when she is entangled by lime-twigs if then we would learn to climb up the hill and be in the mount with Moses and enjoy communion with God in the exercise of this divine art of meditation we must in the mean time labour for a serious composed and contented spirit and abandon vexatious discontented and carking cares And thus upon a temporal and a spiritual account both we shall be exceeding great gainers by being well instructed in this mystery of Contentment and by being diligent practitioners in this excellent art The fourth and last Argument shall be Arg. 4. drawn from the mischiefs of discontent drawn from the mischiefs that proceed from discontent There is a threefold mischief occasioned by a discontented spirit viz. to the body to the estate and to the soul 1. Discontent is mischievous unto the 1. Discontent is mischievous to the body body for when a man is tortured with variety of discontented and vexing thoughts his body is macerated with continual grief and pines away till it become a very Skeleton Though such a male-contented man lie soft in a bed of Down yet he feels no refreshment there because he takes no more contentment upon such a bed then a bed full of thorns At his table where is sumptuous fare choice and delicate food yet all those sweet dainties are sawced and sowred with a fretting discomposed spirit so that his bread tastes no better then gravel and his cup tastes as bad as poison Wherefore any man will enjoy as much ease and delight even when he is tortured upon a rack and his bones are dislocated upon a wheel as he shall enjoy who is tormented with a repining impatient and male-contented spirit Sleep which is called Psal 127. 2. beloved sleep and a great refreshment to nature yet it refresheth not such a man Bread and water which are the stay and staff of a mans life these nourish not nor are digested good and profitable company delight not melodious musick cannot please the ears gaudy pageants cannot please the eye when the heart is incumbred and tost up and down and the head troubled and disquieted with variety of carking imaginations nothing can give content Jonadab asked Amnon Why art thou being the Kings 2 Sam. 13. 4. son lean from day to day So great rich and honourable persons in this world may have this question propounded to them Why are you being Nobles and rich Personages so much macerated with grief and vexatious troubles Is not this the reason because your hearts are unsetled and unsatisfied and the pomp and vanities of the world sit too heavy and too close and near unto your hearts This is the main cause oft times why the body doth insensibly pine away with fretting because the mind is so distracted with tumultuous perturbations and perplexed with variety of earthly intanglements 2. The mischief of discontent evidenceth 2 The mischief of discontent is to the estate it self to the estate of a discontented person For by projecting contriving and distracting himself about multitudes of business he knows not how to fix upon any thing to any good purpose or intent So true is that observation of that great Historian That diversity of things breaks off Rerum diversitas aciem intentiouis abrumpit Florus the edge of intention What got that notorious fool mentioned in the Gospel by plotting and contriving ways for the advancement of his estate and taking of his fill in his imaginary delights and jollities Luke 12. 16. He was on a sudden disappointed of his expectations Luk. 12. 19. we read what he promised to himself And I will say to my soul Soul thou hast goods laid up for many years take thine ease eat drink and be merry But observe what became of him v. 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided And a particular application is made v. 21. So is he that layeth up treasure for himself and is not rich towards God 3. Discontentedness is mischievous to the soul A third and last mischief which I shall name is this That discontentedness of spirit is mischievous to the soul and such a mischief as redounds to the soul is the worst mischief of all For it is an experimented observation that of all persons there is none who more prejudice their own souls then male-contented persons when they are in a Congregation where the Word is preached the entanglements of the world do seise so much upon them so that they heed no more what the Preacher saith then the seats whereon they sit These auditours are of the same temper as those were of whom the Prophet speaks Ezek. 33. 31. And they come unto thee as thy people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness When they are admitted into conference with serious Christians by whose society they might be gainers then the cares of the world creep into their thoughts and so disturb them insomuch that all good discourse is lost upon them and becomes like water spilt upon the ground that cannot be gathered up again Farther in their private prayers the world steps in and distracts them in the performance of that duty And when they should in a solemn manner at the Lords Supper keep their thoughts to the great business in hand then the world interposeth and diverts them from serious meditations Experienced Christians are sensible of these failings and bewail them in their serious addresses to the throne of grace Who is able to declare sufficiently how many are those mischievous consequences which grow upon this root of discontent which is a root of bitterness that brings forth nothing but gall and wormwood It is evident by what hath been forementioned that the body estate and soul of a man are all exceedingly the worse by reason of a discontented spirit CHAP. V. Chap. 5. Containing an use of Reproof and Examination Containing an Use of Reproof and Examination SECT 1. Containing an Use of Reproof HAving handled the Doctrinal part I now proceed to particular application Let us then reflect upon our selves in these five ensuing Uses viz. For Reproof Examination exhortation direction and Consolation The first use is for Reproof of all male-contented Vse 1. For reproof of all malccontented spirits spirits who are meer strangers to this necessary duty of Contentment Although they have food and raiment and peradventure of the best and choicest in both kinds yet they have not copied out this excellent lesson of divine Contentment Hence the confluence of riches and honours pleasures and profits of the world are a heavy burden and vexation to them because they enjoy them not with a quiet and a cheerful mind Now that I may
calling are neglected their sleep passeth from them they relish no pleasant taste in their eating and drinking because their minds are disquieted and unsatisfied Hence it comes to pass that the tongue of a murmurer is set on fire of hell because he gives himself up to a habit of reviling and railing at others because they are in a more prosperous condition then himself This murmuring language grows on that cursed root of unbelief and diffidence of Gods promises and providences Hence from this sin of murmuring arise so many fluctuating and tumultuous thoughts and so many roving imaginations which obstruct the tranquillity of the mind and disorder the affections by putting them into a confusion or else setting the whole man in combustion SECT 2. Use 2. For Examination Shewing who is the Authour of Contentment and what are the Objects of Contentment I Proceed to a second use which shall be for Examination Quest The question is Whether we have learned this divine and excellent art of Contentment Answ For a serious and deliberate answer to this question we must make enquiry into three things and give answers accordingly 1. We are to enquire of whom we must learn this great and choice lesson of Contentment 2. What is the object of Contentment 3. What distinguishing characters may be set down whereby we may know whether we have learned this excellent lesson of Contentment yea or no Quest 1 1. We must make enquiry of whom we Of whom we must learn contentment must learn this lesson The ground of enquiry is because every one cannot teach this lesson of Contentment and it is not commonly to be found It is not an herb that groweth in every garden but it is a plant of our heavenly Fathers plantation Answ I shall therefore first answer negatively Given negatively and positively where contentment is not to be found then secondly positively where it is to be found 1. Negatively I shall produce an instance or two where contentment cannot be had as 1. Nature cannot teach us this lesson 1. Nature cannot teach contentment Nature is corrupt vitiated and depraved for we are by nature inclined to all manner of inordinate affections and the vergency of the heart is carried in a swift career after every lust as a boat in a full tide which with the sail hoised up is carried down the stream with all manner of violence Nature excites us to a greedy and eager pursuit after the world and provokes the appetite to all inordinate and boundless desires insomuch as a man may as easily fill a sieve brim full with water as fill up the disorderly desires of a natural man Secondly moral Education cannot teach 2 Moral education cannot teach contentment a man this excellent lesson of Contentment Seneca though he wrote rare precepts and counsels for contempt of the world and for a contented mind yet it is storied of him that he was a great Usurer and a greedy covetous man All the grounds of contentment which Philosophers give are of too low an elevation For saith a learned Doctour Their Topicks were taken from the Dr Saundersons Serm. 2. ad Aulam p. 116. fol. dignity of man from the baseness of outward things and mâ—tability of fortune and from the shortness and uncertainty of life and such like other considerations as come within their own sphere useful indeed in their kind but unable to build such a pile or roof as they would build thereupon But as I have shewed negatively where contentment cannot be learned I will now shew positively where it is to be learned and of whom viz. we must repair unto the Sanctuary and search the holy Scriptures and The holy Scriptures teach contentment beseech God to teach us to make a right application of them We must be taught of God and anointed by the Spirit of God before we can learn the excellent lesson of divine Contentment St Paul though he was an Hebrew of the Hebrews i. e. an Hebrew both by the father and mothers side though he was bred up at the feet of Gamaliel a learned Doctour and expositour of the law and though he was one of the Pharisees the strictest Sect amongst the Jews for the proverb was amongst them That if onely two men were to be saved one of them would be a Pharisee yet notwithstanding all these advantages St Paul had he could learn this lesson of Contentment no where else but in the school of Jesus Christ Now it is the saving knowledge of Christ seated in the heart and the image of Christ which is righteousness and holiness formed in the life and conversation whereby a man is cast into a new mould which frames the heart into such a serene and quiet temper as notwithstanding storms and tempests are boisterous without yet there is a marvellous calm within So then questionless contentment is the gift of God of him we must beg he is the sole donour of it Contentment is a lesson onely taught in the school of Christ other teachers whatsoever they may pretend can never perswade the heart to a quiet and settled repose and acquiescence but still there will arise perturbations of the mind which will set the whole man out of order But Christ who is the onely Lord and Master who hath sovereign and absolute command over the hearts and consciences of all men he can perswade the heart and prevail with it effectually to be contented acquiesce and rest in him as lines in their proper centre Philosophers spent much time in prescribing precepts which they call their Documenta for the better ordering of the lives and conversations of mankind but all their precepts reach no farther then the outward man they medled not at all with the inward man whereas contentment and discontentment arise from the mind and from things within rather then from things without wherefore the wound is most usually inward and therefore more tormenting The mind apprehends things after a different way and as there is a different conception content and discontent act accordingly Now when the mind of a godly man is first placed on God and wholly depends on him and accounts God his riches treasure and honour and accounts Christ all in all then there abides contentment and tranquillity in abundance in that soul In the second place in handling this use 2. The objects of Contentment we are to propound an enquiry What is the object of Contentment I answer with the Apostle Phil. 1. 11. I have learned in whatsoever state I am therewith to be content The Apostle specifies without any limitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should thus inlarge himself Be my estate what it is indifferently high or low rich or poor prosperous or adverse yet I am sensible that all comes from the ordering and disposing wisdom of God therefore I not onely must of necessity bid my present condition welcome but I am willing with cheerfulness to
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
obstacles in the way to hinder and stop contentment The first Impediment of contentment is 1. Impediment of contentment is unbelief unbelief for it is the mother of discontent that cursed root whereon grows those cursed fruits of impatience murmurings and repinings and such like which are far more bitter then gall and wormwood If we could trust God and beleeve him to be All-sufficient and Omnipotent and therefore able to help us and could we beleeve God to be a God of truth and therefore as good as his word and could we beleeve him to be a God of wisdom knowing how to contrive and order all things for our good then we should soon banish out of our hearts all discontented and repining thoughts but such is the great mischief of unbelief that it foments and cherisheth all vexatious perplexing thoughts Hence it cometh to pass that an unbeleever discovers his discontent in respect of two objects viz. The Word of God and works of God As to both unbelief discovers it self 1. An unbeleever questions and distrusts 1. An unbeleever distrusts the Word of God the truth of the Word of God for so God complains Psal 106. 24 25. Yea they despised the pleasant land they beleeved not his word But murmured in their tents and hearkned not unto the voice of the Lord. God promised them a land flowing with milk and honey and they sent searchers to view the land They brought goodly fruit even a cluster of grapes so great as it Numb 13. 23. was carried between two yet notwithstanding all Gods promises and their own visible experiences they beleeved not his word Many gracious promises God makes and he is faithful in his promises He glorieth that he is a God keeping covenant for his covenant is a covenant of salt not capable of the least putrefaction yet unbeleevers call all Gods promises into question such were foretold of 2 Pet. 3. 4. whom the Apostle brands for scoffers walking after their own lusts and saying Where is the promise of his coming The unbeleeving Prince mentioned 2 Kings 7. 19 20. is a standing monument and warning-piece who when the Lord promised plenty in Samaria he distrusted Gods promise and he was made a dreadful spectacle of unbelief for the people trod him in the crowd to death Let us forbear disputings reasonings expostulatings with God and beleeve God upon his word so did David a pattern for our imitation Psal 56. 3 4. What time I am afraid I will trust in thee In God I will praise his word In God I have put my trust I will not fear what flesh can do unto me 2. An unbeleever questions and distrusts 2. An unbeleever questions distrusts the works of God the works of God Notwithstanding variety of protections provisions security and comfort and other experiences of the works of divine providence an unbeleever still distrusts God and will not beleeve O what wonderful works did God for the children of Israel in delivering them from Egyptian bondage and in making the sea dry land for them to pass over and when they were safely passed over God caused the sea to return to its strength and in it Pharaoh and all his host were drowned and after this great deliverance of the children of Israel from the Red sea God opened his store-houses to make provision for them Manna and Quails were rained down to feed them and to quench their thirst the flinty rock became a springing well yet notwithstanding all these visible providences they beleeved not the works of God Psal 78. 32. For all this they sinned still and beleeved not for his wondrous works These were unbeleevers of the first magnitude who neither beleeved the Word of God nor the works of God and therefore they must needs be their own enemies to all manner of contentment for there can be no solid ground of contentment but in God and from his gift If then we distrust him and will neither beleeve his word nor his works there can be no possibility of ◠Impediment of Contentment is unthankfulness contentment 2. A second Impediment of Contentment is unthankfulness None are so discontented none such murmurers as unthankful persons such as are not sensible of those great mercies which they already enjoy but are still a whining and murmuring for what they have not these in a high manner bewray their unthankfulness Have not many of us more then Christ had when he was upon earth He who was Owner and Commander of the whole world was contented to be a servant and live in a poor mean condition 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich And when a man came to Christ and professed his readiness to follow Christ whithersoever he went Christ who knew his heart gave a suitable answer and Jesus saith unto him The foxes have holes and Matt. 8. 20. the birds of the air have nests but the Son of man hath not where to lay his head The man had a house in his designe and expectation but he was disappointed of his expectations When in our serious thoughts we consider what Christ wanted as earthly things and what we have this consideration may excite us to thankfulness But it is commonly observed that such as are unthankful for and unsensible of the present mercies which they enjoy of all others they are still murmuring and complaining because they have no more Wherefore to learn this lesson of contentment we must unlearn the lesson of ingratitude Amongst Heathens as well as Christians the sin of ingratitude is marked with a brand of infamy Si ingratum dixeris omnia dixeris is a saying no more common then true implying that a man that hath said that which savours of ingratitude hath said all the worst that he can A learned Oratour takes notice Omnes cousentiunt gentes terram creare nihil pejus homine ingrato Baudii Orat. p. 114. That it is the consent of all nations that the earth brings forth nothing worse then an ungrateful man Seneca reckons ingratitude amongst the greatest Inter plurima maximdque vitia nullum est frequentius quà m ingrati animi Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed l. 1. vices and Xenophon observes that impudence follows ingratitude It is left upon record as a badge of infamy upon the chief butler Gen. 40. 23. Yet did not the chief butler remember Joseph but forgat him Unthankful men are mentioned in the same catalogue with those abominable sinners which shall come in the last and perilous times 2 Tim. 3. 2. c. For men shall be lovers of their own selves covetous boasters proud blasphemous disobedient to parents unthankful unholy c. Wherefore we must utterly detest and abhor this abominable sin of ingratitude not onely in respect of others because it is a sordid and ignominious
sin but also in respect of our selves because it disquieteth and vexeth the spirit insomuch as we enjoy nothing contentedly that we possess A third Impediment of Contentedness 3 Impediment of contentment immoderate care of the world is an immoderate care of the world when the heart is encumbred and intangled with variety of perplexing and carking cares there can be no contentment of mind for as immoderate love of the world comes in at one door contentment of mind runs out at the other door we must then distinguish between a moderate and immoderate care between a provident frugal care and a carking vexatious care A moderate and provident 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