comfort and serenity of mind enjoy the same 2. Consider that our great comforts 2. Consid That our great comforts joys hopes and treasures consist not in the fruition of outward things joys hopes and treasures are not in the fruition of outward things but our best reversion and our greatest satisfaction is to be had in heaven and in the great things of eternity Why then should we take up our thoughts and immoderately perplex and intangle our spirits with an over-eager solicitude for the things of the present world Upon an exact survey there will be found an impotency and insufficiency in all things under the Sun to quiet and satisfie the immortal soul of man For the heart of man is triangular and the world is circular and it is impossible for a circle to fill a triangle If we look for rest in this present world we look for it where it is not to be had For here is not our rest If we look Micah 2. 10. for an abiding city here we mistake the place It is not to be had in this world onely in the world to come so saith the Apostle For here we have no continuing city but Hebr. 13. 14. we seek one to come If we expect any satisfaction from earthly treasures we shall be disappointed in our expectations for they are all subject to variety of casualties Let us then take counsel from Christ Matth. 6. 19 20. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal But lay up for your selves treasures in heaven where moth nor rust doth corrupt and where theeves do not break through and steal Let us account Christ our chiefest treasure and let us be willing to part with all treasures for Christ Christ is infinitely more valuable then all the treasures in the universe He is the pearl of price We must imitate the wise merchant who when he had Matth. 13. 46. found one pearl of great price he went and sold all that he had and bought it If then we have got possession of Christ we are rich enough In him are hid all the treasures of wisdom and knowledge The knowledge Col 2. 3. O Thesauris omnibus opulentior notitia Christi◠of Christ is richer then all treasures whatsoever as an ancient Father observes A traveller in his journey meets with variety of hardships and sufferings he meets with many a shower of rain course fare hard lodging and many times falls into vile company from whom he receives affronts and abuses but he in the mean time comforts himself with hopes of better usage at home for home though homely will make amends for all What is this world but an Inn and thorow-fare to eternity Heaven is the home of a true beleever that 's his journeys end and there as Job speaks The wicked cease from troubling and there Job 3. 17. the weary be at rest Would you not think that traveller to be a mad-man when at his Inn where he is to lie but for one night onely he calls for all the pots and pans candlesticks bedsteads and all the lumber of the house to be brought into his chamber just so is he whose continuance is to be very short in the world and but for a moment of time and yet he doth so turmoil encumber and involve himself with so much pelf and luggage of the world and grasps such large handfuls of earthly treasures as if he had no other thoughts but of fixing his station and settling himself here below as if he dream'd of an eternity upon earth But a child of God looks upon himself as a stranger and a pilgrim and he accounts these outward things as transient fading and perishing things He hath his eye fixed on heaven that is his countrey and he can cheerfully bear with hardships in his way whilest he is travelling to his countrey So did those beleevers desire a better countrey that is an heavenly Hebr. 11. 16. So did Moses eye the recompence of the reward The words are emphatical Something A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11. 26. Moses look'd from he look'd off them as one that altogether forsook them and would have no more to do with them and what were those things you may read Heb. 11. 25. They were the pleasures of sin and Moses made the better choice Choosing rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season The Apostle look'd from them and regarded not a whit any sinful pleasures but there is something which abundantly satisfied him that he look'd unto and that is the recompence of the reward The serious contemplation of heaven and the great things of eternity will quiet our spirits and make them be contented with lesser matters here below considering that there is reserved a brave reversion in heaven for us 3. Consider that this mystery of divine 3. Consid That the mystery of divine contentment is an excellent mystery Contentment is an excellent and sublime mystery It is well worth the learning of the profoundest scholar and this art is so excellent and honourable as whosoever he be that learns it gains high honour credit and reputation by it It is no disparagement in the least but a means to obtain high renown and honour even for the most learned Rabbies and men of greatest knowledge to go with St Paul to school to learn this great lesson of divine Contentment This great Doctour of the Gentiles a profound and every way accomplished scholar the chiefest of the Apostles for acquired parts and endowments made it his grand study and business to learn to be contented in every estate and condition Let us go and do likewise and learn of the Apostle that which he first learned of Christ and that is the excellent art of Contentment I have often in this Treatise given to contentment this epithet of excellent and I call it so the rather because it resembles God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficient Phil. 4. 11. There it is in the concrete but it is in the abstract 1 Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-sufficiency A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contentment or self-sufficiency as the word signifies can be appropriated unto none but God For he onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. primarily and absolutely self-sufficient But St Paul and others may be said to be so secondarily and derivatively Whoever he be that desires and endeavours to be thus content and self-sufficient he must beg it of God and whosoever hath obtained this jewel he must ascribe to God the praise and glory of so rich a treasure and precious commodity So then the excellency of Contentment consists in four particulars 1. It resembles God There is a similitude 1 Contentment and self sufficiency resembles God or assimilation unto God so far as the measure of a
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
master instructeth and teacheth his 2. A master instructeth and teacheth his family family It is a grand and necessary duty incumbent upon all masters of families to instruct all under their roof in the knowledge and service of God for performing this duty God highly commended Abraham Gen. 18. 19. For I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement that the Lord may bring upon Abraham that which he hath spoken of him It was the resolution of Joshua c. 24. v. 15. but as for me and my house we will serve the Lord. And David stands upon record for a pattern of imitation Psal 101. 2. I will walk saith he within my house with a perfect heart And what purging work he resolved to set upon in his family is evident v. 3 4 5. This Psalm Bishop Ridley frequently expounded to his family and press'd upon them their duties accordingly Let us then thus inferr if earthly masters as duty binds them instruct their families much more doth God instruct his great family Other instructers and masters of families may err and teach their families wrong because men are fallible and subject to errour but God is the great Master and Instructer of his family and cannot err for he is altogether infallible Gods teaching is an unerring and infallible way of teaching He not onely teacheth his scholars but can make his scholars learn and profit by his teaching God promiseth his Spirit Ezek 36. 27. And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my commandments and do them Gods children have eye-salve from Christ and an unction from the holy One. Rev. 3. 18. 1 Joh. 2. 20. 3. A master rules and governs his family 3. A master rules and governs his family A master of a family is bound to command all under his roof to live in the fear of God In an especial manner a master should regard the observation of the sabbath by himself and his whole houshold Exod. 20. 10. Thou shalt not do any work thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates A master of a family must not suffer refractory and incorrigible persons to live with him such as will not serve God he must not continue in his service He that is a master of a family hath a great price put into his hands to do a great deal of good he must discountenance and punish sins and wickedness and he must encourage the practice of religion and encourage the power of godliness Now doth a master on earth rule carefully and faithfully in his family how much more doth the great Master of the whole world rule and govern all his houshold Other rulers and masters have dominion onely over the bodies of men but the great Master of heaven and earth is the Lord and Ruler over all the consciences of men This Sovereign Lord and Master prescribes laws and not onely commands obedience but makes his subjects willing to yeeld obedience But as for such as are rebellious and will neither bend nor bow to his sceptre he breaks them to pieces Psal 2. 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel There is no opposing of Christs government for who ever rebelled against him and prospered If then we profess our selves Christs servants let us yeeld cheerful obedience to him as our Sovereign Lord and Master And having interest in such a Master we have greatest reason to be contented servants A fourth consideration why we should 4. Consider God is our Husband have cause of contentment from God is this because God is our Husband so he calls himself Jer. 31. 32. And when a people revolted from God he would no longer be their Husband Hos 2. 2. It is took for granted for so it ought to be that husbands should abound in love and be tender-hearted and provide for their wives and concern themselves in their wives concernments O! how superabundantly doth this love evidence it self in God! for he loves his people and takes care of them and provides for them There is an union between Christ and his Church and this is a great mystery Eph. 5. 32. And the love of husbands to their wives should be like the love of Christ to his Church which is a tender sincere undivided and constant love and farther this love is a mutual and reciprocal love Cant. 2. 16. Love must be returned for love though our love to Christ is but like a drop to the ocean or a sand to the balance when we compare it with Christs love to us Hence then will be raised a ground of satisfaction and singular contentment unto the Church of God for Christ is the Bridegroom the Church is his Spouse God accounts himself an Husband to his people therefore he engageth himself to take care of them Jer. 3. 14 15. Turn O back sliding children saith the Lord for I am married unto you and I will take you one of a city and two of a family and I will bring you to Zion and I will give you pastours according to mine heart which shall feed you with knowledge and understanding Thus you have seen what causes there are of contentment from God SECT 2. Shewing causes of Contentment from our selves and from the example of others IN the next place and to conclude this Sect. 2. Shewing causes of contentment from our selves Treatise I shall represent unto you several causes of contentment from our selves Though these causes are wrought within us yet they are wrought without us and above us by the omnipotent power of God They are our acts but Gods gifts and he crowns his own gifts in us Not to mention many causes that might be named I shall onely insist on two causes as special grounds of contentment viz. peace of conscience and a right government of the affections 1. Peace of conscience is a strong ground 1. Peace of conscience is a cause of contentment of contentment and consolation It is a remarkable saying of Aquinas melior est pura conscientia quà m plenum marsupium A man from himself as Gods gift can receive Quasi dicat fore ut quisquam à se actorum fructum percipiat constare cuique suarum actionum mercedem 3 saepe etiam in hac vita sed certissimè in altera Merc. in loc satisfaction according to that of Solomon Prov. 14. 14. A good man shall be satisfied from himself Now none by his own power and wisdom can satisfie and quiet his own spirit but when the conscience is pacified and God is reconciled to a soul there is an inward soul-satisfying consolation compare this with Isa 3. 10. Say ye to the righteous that it shall be well with him
for they shall eat the fruit of their doings In all our troubles and afflictions and amidst slanders and calumnies heap'd upon us what can comfort us but the answer of a good conscience This is cause of rejoycing that our 1 Cor. 1. 12. conscience testifies for us Amidst storms and tempests Euroclydons and tossings and tumblings a God reconciled will bear up our spirits against all Tranquillus Deus tranquillat omnia But because many pretend to conscience who are meer strangers to conscience and quiet themselves with a false peace and content themselves with a carnal security I will make mention of those distinguishing characters which St Bernard mentions Bona est conscientia Bern. de inter domo cap. 27. si habeat in corde puritatem in ore veritatem in actione rectitudinem What is that which sweetens the most bitter pill of afflictions but the testimony of a good conscience And what is that which imbitters all the pleasures in the world but an evil conscience One grain of an evil conscience intermixt amongst the grandeur and affluence of riches of the great ones of the world will prove like that wild gourd which spoiled the whole mess of pottage Luther hath a rare saying to this purpose Una guttula malae conscientiae totum mare mundani gaudii absorbet If then you would enjoy true and solid mirth and an abiding contentment labour to keep this Fort-royal impregnable I Hic murus aheneus esto Nil conscire sibi nulld pallescere culpà mean the bulwark of a good conscience This was the Apostles grand exercise to keep a conscience void of offence toward God and toward men Acts 24. 16. Faith and a good conscience are to be united 1 Tim. 1. 19. Holding faith and a good conscience If we unite them and hold them fast together we consult our own peace and tranquillity but if we divide them we lay our selves naked to the assaults of Satan the temptations of the world and the prevalency of our own corruptions 2. Another cause of contentment from 2. The right government of the affections is a cause of contentment our selves is the right government of the affections when affections are rightly regulated and bounded they administer great contentment and consolation The affections are frequently to be compared to the swelling and boisterous waves of the seas which keeps neither bounds nor banks but cause an inundation The affections are usually inordinate extravagant impetuous and disorderly and they set the whole man in a tumult The perturbations and disorders of the affections sets all in a 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
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
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