THE ART OF DIVINE CONTENTMENT.
CHAP. I.
The Introduction to the Text.
THese words are brought in by way of Prolepsis, to anticipate and prevent an Objection. The Apostle had in the former Verses [...], laid down many grave and heavenly exhortations; [Page 2] among the rest, to be carefull for nothing, Vers. 6. Not to exclude, 1. A prudential care Neque enim prohibetur quòd hom [...] de rebus in posterum necessariis non solicitetur, Aquin. in Heb. 13. 1 Tim. 5. 8. For Hee that provideth not for his owne house, hath denyed the Faith, and is worse then an Infidel. Nor, 2. A Religious care. For, wee must give all diligence to make our Calling and Election sure 2 Pet. 1. 10. But 3. To exclude all Iubet Apostolus, ut deponatur anxia cura, quòd ista non nisi ex infidelitate proficiscatur. Zanchy. anxious care about the issues and events of things; Take no thought for your life, what you shall eat Mat. 6 25: and in this sense it should be a Christians care not to be carefull. The word in the Greeke [Carefull] comes from a Primitive Dicitur [...]., that signifies, To cut the heart in pieces, a soule-dividing Care: take heed of this. Wee are bid to commit Ps. 35 7. [...] our way unto the Lord: the Hebrew word is, Roll [...] thy way upon the Lord. It is our work to cast [Page 3] care 1 Pet. 5. 7., and it is Gods work to take care. By our immoderacy we take his work out of his hand.
Care, when it is excentrick, either distrustfull, or distracting, is very dishonorable to God; it takes away his providence, as if he sate in heaven, and minded not what became of things here below; like a man that makes a clock, and then leaves it to go of it self. Immoderate care takes the heart off from better things; and usually while wee are thinking how we shall do to live, we forget how to die. Curis tabescimus omnes.—Care is a spiritual canker, that doth waste and dispirit; & cui bono? We may sooner by our care add a furlong to our grief, then a cubit to our comfort. God doth threaten it as a curse; They shall eat their bread with carefulness Ezek. 12 19: better fast, then eat of that bread. Be careful for nothing.
Now lest any one should say, [Page 4] I, Paul, thou preachest that to us, which thou hast scarce learned thy self; Hast thou learned not to be carefull? The Apostle seems tacitly to answer that in the words of the Text; I have learned in whatsoever state I am, therewith to be content.
Egregia Sententia! A speech worthy to be engraven upon our hearts, and to be written in letters of Gold upon the Crownes and Diadems of Princes. The Text doth branch it self into these two generall parts.
I. The Scholar, Paul: I have learned.
II. The Lesson: In every state to be content.
CHAP. II.
The first branch of the Text, The Scholar, with the first Proposition.
I Begin with the first. I I. The Scholar, and his proficiency; I have learned. 1. Observ. [...], it is a practique word. Out of which I shall in transitu observe two things by way of paraphrase. 1. It is not [...], but [...]. The Apostle doth not say, I have heard, that in every state I should be content; but, I have learned. Whence, 1. Doctr. 1. Doct. It is not enough for Christians to hear their duty, but they must learne their duty. It is one thing to heare, and another thing to learne; as it is one thing to eat, and another thing to concoct. Saint Paul was a Practitioner, [Page 6] Christians hear much, but it is to be feared, learne little. There were four sorts of ground in the Parable Luk 8. 5., and but one good ground. An embleme of this truth, many Hearers, but few Learners. There are two things which keep us from learning.
1 1. Slighting what we hear. Christ is the Pearle of Price; when we disesteeme this Pearle, we shall never learne, either its value, or its vertue. The Gospel is a rare Mystery; in one place it is call'd the [...]. Act. 20. 24. Gospell of Grace, in another, [...]. 1 Corin. 4. 4. the Gospell of Glory; because in it, as in a transparant Glasse the glory of God is resplendent; But, he that hath learned to contemne this Mystery, will hardly ever learne to obey it. He that looks upon the things of Heaven as things by the by, and perhaps the driving of a trade, or carrying on some politick designe to be of greater importance; [Page 7] this man is in the high road to damnation, and will hardly ever learne the things of his peace. Who will learne that which he thinks is scarce worth learning?
2. Forgetting what we hear Tantum scimus quantum in memoria tenemu [...]. Plato in Timaeo.. If 2 a Scholar have his Rules laid before him, and he forgets them as fast as he reads them, he will never learn James 1. 25.. Aristotle calls the Memory, the Scribe of the Soul; and Bernard calls it the Stomack of the Soul, because it hath a retentive faculty, and turnes heavenly food into blood and spirits. We have great memories in other things; we remember that which is vain. Cyrus could remember the name of every Souldier in his huge Army; we remember injuries Scribit in marmore lasu [...]. Clcero l. [...]. de orat.. This is to fill a precious Cabinet with dung; but, quàm facilis oblivio boni? as Hierom saith, how soon doe we forget the sacred truths of God? We are apt to forget three things, our faults, our [Page 8] friends, our instructions. Many Christians are like Sieves, put a Sive into the water, and it is full; but take it forth of the water, and all runnes out: So, while they are hearing of a Sermon, they remember something; but take the Sieve out of the water, assone as they are gone out of the Church, all is forgotten. Let these sayings (saith Christ) sinke down into your eares Luke 9. 44.; in the Originall it is, put these sayings into your cares [...].; As a man that would hide a jewel from being stolen, locks it up safe in his chest, Let them sinke; The word must not onely fall as dew that wets the leafe, but as raine which soakes to the root of the tree, and makes it fructifie. Oh how often doth Satan, that fowle of the Aire, pick up the good seed that is sowne!
Use. Let me put you upon a serious tryall; Use. Trial. Some of you have [Page 9] heard much; you have lived forty, fifty, sixty years under the blessed Trumpet of the Gospel; What have you learned? You may have heard a thousand Sermons, and yet not learned one. Search your consciences.
1 You have heard much against 1 sin: are you Hearers, or are you Scholars?
How many Sermons have you heard against Covetousnesse; That it is the root, on which Pride, Idolatry, Treason do grow 2 Tim. 3 2, & 4.? One cals it a [...]; Metropolitan sin: It is malum complexum, it doth twist a great many sinnes in with it. There is hardly any sinne, but Covetousnesse is a maine ingredient into it; and yet are you like the two daughters of the Horse-leach, that cry, Give, give. How much have you heard against rash Anger; that it is a short phrensie, a Ira est brevis insania. Sen. dry drunkennesse; That it rests in the [Page 10] bosome of fooles Quid prodest vinum non bibere, & irâ inebriari? Hieron. Eccles. 7. 9.; and upon the least occasion do your spirits Magnóque irarum fluctuat astu. Virg. begin to take fire? How much have you heard against Swearing? It is Christs expresse mandate, Sweare not at all Mat. 5. 34.; this sinne of all other may be tearm'd the unfruitful work of darknesse Eph. 5. 11.. It is nei [...]her sweetned with pleasure, nor enriched with profit, (the usuall vermilion wherewith Satan doth paint sinne.) Swearing is forbidden with a sub poena. While the swearer shoots his oathes, like flying arrowes at God, to pierce his glory; God shoots a flying roll of curses Zach. 5. v. 2, & 4. against him; and doe you make your tongue a racket, by which you tosse oathes as Tennis-balls? Doe you sport your selves with oathes as the Philistines did with Samson, which will at last pull the house about your eares? Alas! how have they learned what sin is, that have not yet [Page 11] learned to leave sinne? doth he know what a Viper is, that playes with it?
2. You have heard much of Christ, have you learned Christ? The Jewes (as one saith) carried Christ in their Bibles, but not in their hearts Hieron.; Their sound went into all the earth, Rom. 10. 18. Rom. 10. 18. The Prophets and apostles were as trumpets, whose sound went abroad into the world; yet many thousands who heard the noise of these Trumpets, had not learned Christ; They have not all obeyed, vers. 16. [...].
1. A man may know much of Christ, and yet not learne Christ. The divells knew Christ. Mark 1. 24.
2. A man may preach Christ, and yet not learn Christ; as Iudas and the pseudo-Apostles. Phil. 1. 15.
3. A man may professe Christ, and yet not learn Christ. There are many professors in the world that Christ will professe against. Mat. 7. 22, 23.
[Page 12] Quest. What is it then to learne Christ? Quest. Answ. 1. To learn Christ, is to be made like Christ. Answ. 1. When the divine characters of his holiness are engraven upon our hearts. We all with open face, beholding as in a glasse the glory of the Lord, are changed into the same image 2 Cor. 3. 18. [...].. There is a Metamorphosis made; a sinner viewing Christs Image in the Glasse of the Gospell, is transform'd into that Image. Never did any man look upon Christ with a spiritual eye, but went away quite changed. A true Saint is a divine Landskip or picture, where all the rare beauties of Christ are lively pourtraied and drawn forth. He hath the same Spirit, the same judgement, the same will with Jesus Christ.
2. To learne Christ, is to beleeve in him; My Lord, my God John 20. 28.. When we do not only credere Deum, but in Deum; which is the actual application of Christ to our selves, and [Page 13] as it were the spreading the sacred medicine of his blood upon our souls. You that have heard much of Christ, and yet cannot with an humble adherence say, My Iesus, be not offended if I tell you, the Devill can say his Creed as well as you.
3. To learne Christ, is to live Christ. When we have Bible-conversations, our lives as rich Diamonds cast a sparkling lustre in the Church of God Phil. 1. 27.; and are (in some sense) parallel with the life of Christ, as the Transcript with the Originall. So much for the first notion of the word.
CHAP. III.
Containing the second Proposition.
II II. THis word [...], I have learned, 2. Observ. [...] is a word imports difficulty. is a word imports difficulty, it showes how hardly the Apostle came by his contentment of minde; it was not naturâ in genitum. St. Paul did not come naturally by it, but he had learned it [...] significat hanc rem esse disciplina, & exercitationis, & se divinitus edoctum, esse. Estius in loc. Beza.; It cost him many a prayer and teare, Non ex revelatione, aut ex libris [...], sed ex longo rerum usu, & gratiâ Christi per Spiritum residen [...]e. Zanchy. it was taught him by the Spirit.
Whence Doct. 2. Good things are hard to come by. Doctr. 2. The businesse of Religion is not so facile as most doe imagaine. I have learned, saith St. Paul [...]. Chrysost.. Indeed you need not learn a man to sin, this is naturall Psal. 58. 3., and therefore [Page 15] facile, it comes as water out of a Spring. 'Tis an easie thing to be wicked; Hell will be taken without storme Facili [...] descensus Averni., but matters of Religion must be learned. To cut the flesh is easie, but to prick a vein, and not cut an artery is hard. The trade of sinne needs not to be learned, but the Art of Contentment is not atchieved without holy industry; [...], I have learned.
There are two pregnant reasons, why there must be so much study and exercitation.
1. Because spirituall things are against nature. 1. Contra naturam, Every thing in Religion is antipodes to nature. There are in Religion two things, Credenda & Facienda, and both are against nature. 1. Credenda. 1. Credenda, Matters of Faith. As, for a man to be justified by the righteousnesse of another, to become a foole that he may be wise, to save all by losing all; 2. Facienda. this is against nature. 2. Facienda; [Page 16] Matters of practice. As, 1. Selfe-denyall; for a man to deny his own wisdome, and see himself blinde; his own will, and have it melted into the will of God, plucking out the right eye, beheading and crucifying that sin which is the favorite, and lies nearest to the heart Peccatum in delitiis. Bern.; For a man to be dead to the world, and in the midst of want to abound; for him to take up the Crosse, and follow Christ, not onely in golden, but bloody pathes; to embrace Religion when it is dress'd in its nightcloathes, all the Jewels of honour and preferment being pull'd off, this is against nature, Malumus vitium excusare, quàm excutere. Sen. and therefore must be learned. 2. Selfe-examination. For a man to take his heart (as a watch) all in pieces, to set up a spirituall inquisition, or Court of conscience, and traverse things in his own soul; to take Davids Candle and Lanthorn Psal. 119. vers. 105., and search for sin; nay, as Judge to passe the sentence upon [Page 17] himself, 2 Sam. 24. 17 this is against nature, and will not easily be attained to without Learning. Me, me, adsum qui feci, in me converti [...]e ferrum. 3. Self-reformation. To see a man as Caleb, of another spirit, walking antipodes to himself, his heart changed, the current of his life altered, and running into the channel of Religion; this is wholly against nature, and is as strange as to see the earth fly upward, or the bowle runne contrary to its own byasse. When a stone ascends, it is not a natural motion, but a violent; the motion of the soul heaven-ward, is a violent motion, it must be learned: flesh and blood is not skill'd in these things: Nature can no more cast out Nature, then Satan can cast out Satan.
2. Because spiritual things are above nature: 2: Supra naturam. There are some things in nature that are hard to finde out, as the causes of things, which are not learned without studie. Aristotle, a great Philosopher (whom some have [Page 18] call'd an Eagle fallen from the clouds,) yet could not finde out the motion of the River Euripus, therefore threw himselfe into it; What then are divine things, which are in a sphere above Nature, and beyond all humane disquisition? as the Trinity, the hypostatical Union, the mystery of Faith, to beleeve against hope; onely Gods Spirit can light our candle here. The Apostle cals these the deep things of God [...]. 1 Cor. 2. 10. The Gospel is full of Jewels, but they are lock'd up from sense and reason. The Angels in heaven are searching into these sacred depths 1 Pet. 1. 12..
Use. Let us beg the Spirit of God to teach us; Vse. wee must be divinitùs edocti: The Eunuch could read, but he could not understand, till Philip ioyned himself to his chariot Acts 8. 29. Gods Spirit must joyn himself to our chariot; Hee must teach, or wee cannot learn; All thy children shall be taught of the Lord Isa. 54. 13. A man may read the [Page 19] figure on the Diall, but hee cannot tell how the day goes, unless the Sun shine upon the Diall; we may read the Bible over, but wee cannot learn to purpose, till the Spirit of God shine into our hearts 2 Cor. 4. 6.. Oh, implore this blessed Spirit, it is Gods Prerogative Royall to teach. I am the Lord thy God, that teacheth thee to profit Isa. 48. 17. Ministers may tell us our lesson, God onely can teach us; We have lost both our hearing and eyesight, therefore are very unfit to learn. Ever since Eve listned to the Serpent, wee have been deafe; and since shee looked on the tree of Knowledg, wee have been blinde; but when God comes to teach, he removes these impediments Isa. 35. 5.. We are naturally dead Eph. [...]. 1; who will goe about to teach a dead man? Yet behold, God undertakes to make dead men to understand mysteries! God is the grand Teacher. This is the reason the word preached works [Page 20] so differently upon men; two in a Pew, the one is wrought upon effectually, the other lies at the Ordinances as a dead childe at the brest, and gets no nourishment. What is the reason? because the heavenly gale of the Spirit blowes upon one, and not upon the other; One hath the anointing of God, which teacheth him all things 1 Joh. 2 27., the other hath it not. Gods Spirit speaks sweetly, but irresistibly. In that heavenly doxology, none could sing the new song, but those who were sealed in their foreheads Rev. 14 2: reprobates could not sing it Novum Canticum reprobi discere non possunt. Paraeus.. Those that are skilfull in the mysteries of salvation, must have the seal of the Spirit upon them. Let us make this our prayer, Lord, breath thy Spirit into thy Word: and we have a promise, which may add wings to prayer, If Luke 11 13 yee then being evill, know how to give good gifts to your children: how much more shall your heavenly Father [Page 21] give his Spirit to them that aske him?
And thus much of the first part of the Text, The Scholar, which I intended only as a short glosse or paraphrase.
CHAP. IV.
The second branch of the Text, The Lesson it selfe, with the Proposition.
II. I Come now to the second, II which is the maine thing, The Lesson it selfe; In whatever state I am, therewith to be content.
Here was a rare piece of learning indeed, and certainly more to be wondered at in Saint Paul, that he knew how to turne himself to every condition, then all the learning in [Page 22] the word besides, which hath been so applauded in former ages by Iulius Cesar, Ptolomy, Xenophon, the great admirers of Learning.
The Text hath but few words in it, In every state content; but if that be true which once Fulgentius said, that the most golden sentence is ever measured by brevity and suavity, then this is a most accomplished speech; here is magnum in parvo. The Text is like a precious Jewel, little in quantity, but great in worth and value.
The maine Proposition I shall insist upon, Doct. is this. Doctr. That a gracious spirit is a contented spirit. The Doctrine of Contentment is very superlative; and till we have learned this, we have not learned to be Christians.
1. It is an hard Lesson. The Angels in heaven had not learned it; they were not contented. Though their estate was very glorious, yet [Page 23] they were still soaring aloft, and aimed at something higher. Iude ver. 6. The Angels which kept not their first estate. They kept not their estate, because they were not contented with their estate. Our first Parents cloath'd with the white robe of innocency in Paradise, had not learned to be content; they had aspiring hearts, and thinking their humane nature too low and home-spun, would be crowned with the Deity, and be as gods Gen. 3. 5.; Though they had the choice of all the trees in the Garden, yet none would content them but the tree of Knowledge, which they supposed would have been as eyesalve to have made them omniscient. Oh then, if this Lesson were so hard to learne in innocency, how hard shall we finde it Ars omnino mira & difficilis, quae toto cordis adnisu discenda est. Greg. hom. 16. in Eze [...]h., who are clogged with corruption?
2. It is of Universal extent, it concernes all. 1. It concernes Rich men. One would think it needlesse [Page 24] to presse those to Contentment whom God hath blessed with great estates, but rather perswade them to be humble and thankfull; nay, but I say, Be content. Rich men have their discontents as well as others. As appears, 1. When they have a great estate, yet they are discontented that they have no more; they would make the hundred talents a thousand. A man in wine, the more he drinks, the more he thirsts: Covetousnesse is a dry dropsie▪ Sicut hydropicus. Quò plus sunt potae, eò plus sitiuntur aquae. H [...]perius.; an earthly heart is like the grave, that is never satisfyed Prov. 30. 16.; therefore I say to you rich men, Be content.
2. Rich men, if we may suppose them to be content with their estate, (which is very seldome;) yet, though they have estate enough, they have not honour enough [...].; if their barnes are full enough, yet their turrets are not high enough. They would be some body in the world, as Theudas, who boasted himselfe to be some body Act. 5. 36.; [Page 25] they never go so chearfully, as when the winde of honor and applause fills their sailes; if this wind be down, they are discontented. One would think Haman had as much as his proud heart could desire; he was set above all the Princes, advanced upon the pinnacle of honour to be the second man in the Kingdome Esth. 3. 1.; yet in the midst of all his pompe, because Mordecai would not uncover and kneele, he is discontented, vers. 2. and full of wrath, vers. 5. and there is no way to asswage this plurisie of revenge, but by letting all the Jewes blood, and offering them up in sacrifice. The itch of honour is seldom allayed without blood; therefore I say to you rich men, Be content.
3. Rich men, if we may suppose them to be content with their honour, and magnificent titles, yet they have not alwayes Contentment in their relations. She that lies in the bosome, may sometimes blow the [Page 26] coales; as Iobs wife, who in a pet would have him fall out with God himself, Curse God and die. Sometimes children cause discontent; how oft is it seen that the mothers milke doth nourish a Viper? and he that once sucked her brest, goes about to suck her blood? Parents doe often of Grapes gather thornes, and of Figs thistles; Children are Sweet-briar. Like the Rose, which is a fragrant flower; but, as Basil saith, it hath its prickles. Our relative comforts are not all pure wine, but mixed; they have in them more dregs then spirits, and are like that River Plutarch speaks of [...]., where the waters in the morning runne sweet, but in the evening run bitter. We have no charter of exemption granted us in this life; therefore rich men had need be called upon to be contented.
2. The Doctrine of Contentment concernes poore men. You that do not suck so liberally from the [Page 27] brests of Providence, be content; it is an hard Lesson, therefore it had need be set upon the sooner. How hard is it when the livelihood is even gone, a great estate boyled away almost to nothing, then to be content? The means of subsistance, is in Scripture called our life, because it is the very sinewes of life. The woman in the Gospel spent all her living upon the Physicians Luk 8. 43., in the Greek it is, [...], She spent her whole life upon the Physicians, because she spent her means by which she should live. 'Tis much when poverty hath clipped our wings, then to be content: but, difficilia pulchra; though hard, it is excellent; and the Apostle here had learned in every state to be content.
God had brought Saint Paul into as great a variety of condition, as ever we read of any man, and yet he was content, else sure he could never have gone through it with so much [Page 28] chearfulnesse, See into what vicissitudes this blessed Apostle was cast. We are troubled on every side 2 Cor. 4. 8., there was the sadnesse of his condition; but not distressed, there was his content in that condition; We are perplexed, there is his affliction; but not in despaire, there is his contentation. And if we read a little further, In afflictions 2 Cor. 6. 4 [...], in necessities, in distresses, in stripes, in imprisonments, in tumults, &c. there is his trouble, and behold his content; vers. 10. As having nothing, yet possessing all things. When the Apostle was driven out of all, yet in regard of that sweet Contentment of minde (which was like musick in his soul,) he possessed all. We read a short Map or History of his sufferings, In prisons more frequent 2 Cor. 11, 23, 24, 25., in deaths oft, &c. Yet behold the blessed frame and temper of his spirit, I have learned in whatsoever state I am, therewith to be content.
Which way soever Providence [Page 29] did blow, he had such heavenly skill and dexterity, that he knew how to steer his course. For his outward estate, he was indifferent; he could be either on the top of Iacobs ladder, or the bottom; he could sing either placentia or lachrymae; the dirge or the antheme; he could be any thing that God would have him: I know how to want, how to abound; here was a rare pattern for us to imitate [...] Paul in regard of his faith and [...], was like a Cedar, he could not be stirred: but for his outward condition, he was like a Reed, bending every way with the winde of Providence; when a prosperous gale did blow upon him, he could bend with that, I know how to be full: and when a boysterous gust of affliction did blow, he could bend in humility with that; I know how to be hungry. Saint Paul was [...] (as Aristotle speaks) like a Die, that hath foure squares; throw it which way you wil, [Page 30] it falls upon a bottome: Homo quadratus Erasm. Let God throw the Apostle which way hee would, he fell upon this bottome of Contentment. A contented spirit is like a Watch; though you carry it up and down with you, yet the spring of it is not shaken, nor the wheeles out of order, but the watch keeps its perfect motion: So it was with St. Paul; though God had carryed him into various conditions, yet he was [...] lift up with the one, nor cast down with the other. The spring of his heart was not broken, the wheels of his affections were not disordered, but kept their constant motion towards heaven; still content. The Ship that lies at anchor may sometimes be a little shaken, but never sinks: Flesh and blood may have its fears and disquiets, but grace doth check them: A Christian having cast anchor in heaven, his heart never sinks; a gracious spirit is a contented spirit.
[Page 31] This is a rare Art: Paul did not learn it at the feet of Gamaliel; I am instructed: [...] [...]., ver. 12. I am initiated into this holy Mysteriis initiatus sum. mystery; as if he had said, I have gotten the divine Art, Zanchy. Sacrit imbutu [...] sum [...] Ambros. I have the knack of it; God must make us right Artists. If wee should put some men to an Art that they were not skill'd in, how unfit would they be for it? put an husband-man to Limning or drawing Pictures, what strange work would hee make? this is out of his sphere. Take a Limner that is exact in laying of colours, and put him to plough, or set him to planting and graffing of trees, this is not his Art, hee is not skill'd in it: Bid a naturall man live by Faith, and when all things go crosse, Be contented; you bid him do that he hath no skill in, you may as well bid a child guide the the stern of a Ship; To live contented upon God in the deficiency of outward comforts, is an Art which flesh and [Page 32] blood hath not revealed; nay, many of Gods own children, who excell in some duties of Religion, when they come to this of Contentment, how do they bungle? they have not yet commenced Masters of this Art.
CHAP. V.
The resolving some Questions.
FOr the illustration of this Doctrine, I shall propound these Questions.
Quest. 1. Quest. Whether a Christian may not be sensible of his condition, and yet be contented?
Answ. Yes; Ans. For else he is not a Saint, but a Stoick. Rachel did well to weep for her children, (there was nature;) but her fault was, she refused to be comforted, (there was discontent.) [Page 33] Christ himself was sensible when hee sweat great drops of blood, and said, Father, if it be possible, let this cup passe from me Matt. 26. 39: yet he was contented, he did martyr and crucifie his own will: Neverthelesse, not as I will, but as thou wilt. The Apostle bids us humble our selves under the mighty hand of God 2 Pet. 5. 6, which we cannot do unlesse wee are sensible of it.
Qu. 2. Quest. Whether a Christian may not lay open his grievances to God, and yet be contented?
Ans. Yes: Answ. Unto thee have I opened my cause, Jer. 20. 12. Jer. 20. 12 and David poured out his complaint before the Lord Ps. 142. 2. Wee may cry to God, and desire him to write down all our injuries; Shall not the childe complaine to his Father? When any burden is upon the spirit, Prayer gives vent, it easeth the heart: Hannah's spirit was burdened, I am (says shee) a woman of a troubled spirit 1 Sam. 1. 18. [Page 34] Now, having prayed and wept, she went away, and was no more sad; onely, here is the difference between an holy complaint and a discontented complaint; in the one we complaine to God, in the other wee complaine of God.
Quest. 3. Quest. What is it properly that Contentment doth exclude?
Answ. Answ. There are three things which Contentment doth banish out of its Diocesse, and can by no means consist with it.
1. It excludes a vexatious repining, What contentment excludes. this is properly the daughter of Discontent. I mourne in my complaint Psa. 55. 2: he doth not say, I murmur in my complaint. Murmuring is no better then mutinie in the heart; it is a rising up against God. When the Sea is rough and unquiet, it casts forth nothing but foame; when the heart is discontented, it casts forth the foam of anger, impatience, and sometimes little better then blasphemie. [Page 35] Murmuring is nothing else but the scum which boils off from a discontented heart.
2. It excludes an uneven discomposure. When a man saith, I am in such straits, that I know not how to evolve or get out, I shall be undone. Head and heart are so taken up, that a man is not fit to pray, or meditate, &c. he is not himself: just as when an Army is routed, one man runs this way, and another that, the Army is put into a disorder: So a mans thoughts runne up and down distracted. Discontent doth dislocate and unjoynt the soul, it puls off the wheels.
3. It excludes a childish despondency; and this is usually consequent upon the other. A man being in an hurry of minde, not knowing which way to extricate, or winde himself out of the present trouble; begins succumbere oneri, to faint and sinke under it. For Care is to the minde [Page 36] as a burden to the back, it loads the spirits, and with over-loading sinks them. A despondent spirit is a discontented spirit.
CHAP. VI.
Shewing the nature of Contentment.
HAving answered these Questions, What Conten [...] tion is. I shall in the next place come to describe this [...], or Contentment.
It is a sweet temper of spirit wherby a Christian carries himself Se aquanimiter fert, B [...]de. in an equal poize in every condition. The nature of this will appear more clear in these three Aphorisms.
1. Contentment is a divine thing; 1 it becomes ours not by acquisition, Aphorism. [...] non acquisitione, sed infusione. but infusion: it is a slip taken off from the tree of life, and planted by [Page 37] the Spirit of God in the soul; it is a fruit that growes not in the garden of Philosophy, but is of an heavenly birth: It is therefore very observable, that Contentment is joyned with Godlinesse, and goes in equipage; But Godlinesse with Contentment is great gain 1 Tim 6 6. Contentment being a consequent of Godlinesse, or concomitant, or both: I call it divine, to contradistinguish it to that Contentment which a morall man may arrive at; Heathens have seemed to have this Contentment, but it was onely [...], the shadow and picture of it, the Beryll, not the true Diamond: theirs was but civill, this is sacred: theirs was only from principles of Reason, this of Religion: theirs was onely lighted at Nature's torch, this at the Lamp of Scripture. Reason may a little teach Contentment; as thus, Whatever my condition be, this is that I am born to Job 14. 1; and if I meet with crosses, it is [Page 38] but [...], a Catholick miserie; all have their share, why therefore should I be troubled Ferre quam sortem omnes patiuntur, nemo recusat.? Reason may suggest this; and indeed, this may be rather constraint, then content, but to live securely and chearfully upon God in the abatement of creature-supplyes, Religion onely can bring this into the souls exchequer.
2 2. Contentment is an intrinsecall thing, it lies within a man, Aphorism, not in the barke, but the root. Contentment hath both its fountaine and stream in the soule; the Beame hath not its light from the Aire: the beams of comfort which a contented man hath, do not arise extrinsicè from forraigne comforts, but from within; as sorrow is seated in the spirit, The heart knowes its own grief Pro. 14. 10.: So Contentment lies within in the soul, and doth not depend upon externals. Hence I gather, that outward troubles cannot hinder [Page 39] this blessed Contentment; it is a spirituall thing, and ariseth from spirituall grounds, viz. The apprehension of Gods love. When there is a tempest without, there may be musick within: a Bee may sting through the skin, but it cannot sting to the heart: Outward afflictions cannot sting to a Christians heart, where Contentment lies. Thieves may plunder us of our money and pla [...]e, but not of this pearl of Contentment, unlesse wee are willing to part with it, for it is locked up in the cabinet of the heart. The soule who is possessed of this rich treasure of Contentment, is like Noah in the Arke, that can sing in the midst of a Deluge.
3. Contentment is an Habituall 3 thing, is shines with a fixed light in the firmament of the soul. Aphorism. Contentment doth not appear onely now and then, as some Starrs which are seen but seldome: it is a setled temper [Page 40] of the heart. One action doth not denominate: he is not said to be a liberall man, that gives alms once in his life; a covetous man may do so, but he is said to be liberall, that is given to liberality Rom 12 13.; that is, who upon all occasions is willing to indulge the necessities of the poor: so he is said to be a contented man that is given to Contentment. It is not casuall, but constant. Aristotle in his Rhetorick, distinguisheth betweene colours in the face that arise from passion, and those which arise from complexion; the pale face may look red when it blusheth, but this is only a passion: he is said properly to be ruddy and sanguine, who is constantly so, it is his complexion. He is not a contented man who is so upon an occasion, (and perhaps when he is pleased;) but who is so constantly, it is the habit and complexion of his soul.
CHAP. VII.
Reason pressing to holy Contentment.
HAving opened the nature of Contentment, I come next to lay down some reasons, or arguments to Contentment, which may preponderate with us.
The first is, Reason. 1. Virtute praecepti. Gods precept. It is charged upon us as a duty; Be content with such things as you have Heb. 13. 5.; the same God who hath bid us beleeve, hath bid us be content; if we obey not, we runne our selves into a spirituall praemunire. Gods Word is a sufficient warrant; it hath authority in it, and must be a supersedeas, or sacred Spell to discontent; Ipse dixit was enough among Pythagor as his Scholars. Be it enacted is [Page 42] the Royall stile. Gods Word must be the star that guides, and his Will the weight that moves our obedience; his fiat is a Law, and hath majesty enough in it to captivate us into obedience; our hearts must not be more unquiet then the raging Sea, which at his Word is still'd Mat. 8. 26..
2. The second reason inforcing Contentment, Reason 2. Virtute promissi. is, Gods promise: For, Hee hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. Where God hath engaged himselfe, under hand and seale, for our necessary provisions. If a King should say to one of his Subjects, I will take care for thee, as long as I have any Crown-revenues, thou shalt be provided for; if thou art in danger, I will secure thee; if in want, I will supply thee; would not that Subject be content? Behold, God hath here made a Promise to the Beleever, and as it were entered into bond for his security, [Page 43] I will never leave thee; Shall not this charm down the devil of discontent? Leave thy fatherless children with me, I will preserve them alive Je [...]. 49. 11.. Me thinks I see the godly man on his death-bed much discontented, and heare him complaining, What will become of my wife and children when I am dead and gone, they may come to poverty? saith God, Trouble not thy self, Be content, I will take care of thy children, and, Let thy widowes trust in mee. God hath made a Promise to us, that he will not leave us, and hath entail'd the promise upon our wife and children, and will not this satisfie? True Faith will take Gods single bond without calling for witnesses.
3. Be contented, Reason. 3. Virtute decreti. by vertue of a Decree. What ever our condition be, God the great Umpire of the world hath ab aeterno decreed that condition for us, and by his providence [Page 44] ordered all appertinances thereunto. Let a Christian often think with himselfe, who hath plac'd me here, whither I am in an higher sphere, or in a lower? not chance or fortune, (as the pur-blinde Heathens imagined;) no, it is the wise God that hath by his providence fixed me in this Orbe: We must act that scene which God will have us; say not, Such an one hath occasioned this to me; look not too much at the under-wheel. We read in Ezekiel of a wheele within a wheel Ezek. 1. 16. ▪ Gods Decree is the cause of the turning of the wheeles, and his Providence is the inner wheele that moves all the rest. Gods Providence is that [...] or helme, which turnes about the whole ship of the Universe. Say then as holy David; I was silent [...], because thou, Lord, didst it Psal. 39. 9.. Gods Providence (which is nothing else but the carrying on [Page 45] of his Decree,) should be a supersedeas and counterpoison against discontent; God hath set as in our station, and he hath done it in wisdome.
We fancy such a condition of life good for us, whereas if we were our owne carvers, we should often cut the Ista aligimus quae plus nocent quàm placeut. worst piece. Lot being put to his choice, did choose Sodom Gen. 13. 10., which soon after was burnt with fire. Rachel was very desirous of children, Give mee children or I die Gen. 30. 1., and it cost her her life in bringing forth a childe. Abraham was earnest for Ishmael, O that Ishmael may live before thee Gen. 17. 18.! but he had little comfort either of him or his seed; he was borne a sonne of strife, His hand was against every man, and every mans hand against him. The Disciples wept for Christ's leaving the world; they chose his corporall presence, whereas it was best for them that Christ [Page 46] should be gone, for else the Comforter would not come Joh. 16. 7.. David chose the life of his childe, he wept and fasted for it 2 Sam. 12. 16.; whereas if the childe had lived, it would have been a perpetuall monument of his shame. Wee stand oft in our own light; if we should sort, or parcell out our owne comforts, we should hit upon the wrong. Is it not well for the childe that the Parent doth chuse for it? were it left to its self, it would perhaps chuse a knife to cut its own fingers. A man in a paroxysme calls for wine, which if he had, were little better then poyson; 'tis well for the Patient that he is at the Physicians appointment.
The consideration of a Decree determining, and a Providence disposing all things that fall out, should work our hearts to holy Contentment. The wise God hath ordered our condition; if he sees it better for us to abound, we shall abound; [Page 47] if he sees it better for us to want, we shall want; be content to be at Gods dispose.
God sees in his infinite wisdom the same condition is not convenient for all; that which is good for one, may be bad for another; one season of weather will not serve all mens occasions; one needs Sunshine, another Raine; one condition of life will not fit every man, no more then one suite of apparell will fit every body; Prosperity is not fit for all, nor yet Adversity: If one man be brought low, perhaps he can bear it better, he hath a greater stock of grace, more faith and patience; he can gather grapes of thornes, pick some comfort out of the Crosse; every one cannot do this. Another man is seated in an eminent place of dignity; he is fitter for it; perhaps it is a place requires more parts, and judgement, which every one is not capable of Ex omni ligno non fit mercurius.; perhaps he can use his estate better, [Page 48] he hath a publick heart as well as a publick place. The wise God sees that condition to be bad for one which is good for another; hence it is, he placeth men in different orbes and spheres, some higher, some lower; one man desires health, God sees sicknesse better for him; God will worke health out of sicknesse, by bringing the body of death into a consumption. Another man desires liberty, God sees restraint better for him; he will work his liberty by restraint; when his feet are bound, his heart shall be most enlarged. Did we beleeve this, it would give check to the sinfull disputes, and cavills of our hearts; shall I be discontented at that which is Enacted by a Decree, and Ordered by a Providence? is this to be a childe or a rebel?
CHAP. VIII.
Use I.
Shewing how a Christian may make his life comfortable.
Use I. Use I. Inform. IT shews us how a Christian may come to lead a comfortable life, even an heaven upon earth, be the times what they will; viz. by Christian contentment Prov. 15. 13; the comfort of life doth not stand [...], in having much; its Christs maxime, Mans life consisteth not in the abundance of the things which hee doth possesse Luke 12 15; but it is in being contented Nullae profectò majores sunt divitiae, quàm suâ sorte contentum esse [...] haec enim virtu [...] efficit, ut id quod habet aliquis, sit ei satis, su [...]que animum in pauper [...]ate reddet divitem, Hyperius.. Is not the Bee as wel contented with feeding on the dew, or [Page 50] sucking from a flower, as the Oxe that grazeth on the Mountaines? Contentment lies within a man, in the heart: and the way to be comfortable, is not by having our barnes filled, but our minde quiet. The contented man (saith Seneca) is the happy man; discontent is a fretting humor, which dryes the brains, wastes the spirits, corrodes and eats out the comfort of life: Discontent makes a man that hee doth not enjoy what hee doth possesse. A drop or two of vinegar will sowre a whole glasse of Wine. Let a man have the affluence and confluence of worldly comforts, a drop or two of discontent will imbitter and poyson all. Comfort depends upon Contentment; Iacob went halting when the sinew upon the hollow of his thigh shrank: so, when the sinew of Contentment begins to shrink, we go halting in our comforts. Contentation is as necessary to keep the life comfortable, [Page 51] as oyl is necessary to keep the lamp burning; the clouds of discontent do often drop the showrs of tears. Would we have comfort in our lives? we may have it if we wil Quisque est fortunae suae faber.. A Christian may carve out what condition he wil to himself Quid votis opu [...] est? fac t [...] ipse foelicem. Seneca.. Why dost thou complain of thy troubles? it is not trouble that troubles, but discontent; it is not the water without the ship, but the water that gets within the leak which drowns it; it is not outward affliction that can make the life of a Christian sad; a contented mind would sail above these waters, but when there's a leak of discontent open, and trouble gets into the heart, then it is disquieted and sinks. Do therefore as the Mariners, pump the water out, and stop this spirituall leak in thy soul, and no trouble can hurt thee.
CHAP. IX.
Use II.
A check to the discontented Christian.
Use. II. HEre is a just Reproof to such as are discontented with their condition. Use II. Reproof.
This disease is almost Epidemical. Quis est tom compositae foelicitatis, ut non [...]qua ex parte cum sta [...] sui qualitate rix [...]tur? Boëtius de Consol. Philos. lib. 2. Some are not content with their callings which God hath set them in; they must be a step higher, from the Shop to the Pulpit Num. 12. 2.; they would be in the Temple of Honour, before they are in the Temple of Vertue; who step into Moses [Page 53] chaire, without Aaron's Bells and Pomegranates; like Apes, which do most shew their deformitie when they are climbing. Is it not enough that God hath bestowed gifts upon men, in private to edifie, that he hath enriched them with many mercies; but, seek they the Priest-hood also Numb. 16. 9.? What is this but discontent arising from high-flown pride? These do secretly taxe the Wisdome of God, that hee hath not screwed them up in their condition a peg higher. Tentat Superbia, Aug. ut frangat. Every man is complaining that his estate is no better, though hee seldome complains that his heart is no better. Suae quemque conditionis poenitet: one man commends this kind of life, another commends that Hic utraque circumflum vitam coelibem deflet, ille nup [...]iis foelix, orbus liberis alieno censum nutrit haeredi, alius prolc laetatus, filii delictis moestus illachrymat. Boëtius.; one man thinks a Country-life best, another a City-life, as the Poet elegantly expresseth it.
The [...]ldier thinks it best to be a Merchant, and the Merchant to be a Souldier. Men can be content to be any thing but what God will have them. Wee may cry out with the same Poet,
How is it that no man is contented? Very few Christians have learned [Page 55] Saint Paul's lesson; neither poor nor rich know how to be content, they can learn any thing but this.
1. If men are poor, they learne to be, 1. Envious: they maligne those that are above them. Anothers Prosperity is an ey-sore; when Gods candle shines upon their neighbours Tabernacle, this light offends them. In the midst of [...] men can (in this sense) abound▪ viz. in envie and malice: An envious eye is an evill eye. 2. They learn to be querulous, still complaining, as if God had dealt hardly with them; they are ever telling of their wants, they want this and that comfort; whereas their greatest want is a contented spirit. Those that are well enough content with their sinnes, yet are not content with their condition.
2. If men are rich, they learn to be covetous; thirsting insatiably after the world, and by any unjust [Page 56] means scraping it together; their right hand is full of bribes, as the Psalmist expresseth it Ps. 26. 10. Put a good cause in one scale, and a piece of Gold in the other, and the Gold weighs heaviest. There are (saith Solomon) four things that say, It is not enough Pro. 30. 15.. I may add a fifth, viz. the heart of a covetous man. So that neither poor nor rich know how to be content.
Never certainly since the Creation did this sinne of discontent reign, or rather rage, more then in our times; never was God more dishonored; you can hardly speak with any, but the passion of his tongue betrays the discontent of his heart: every one lisps out his trouble, and here even the stammering tongue speaks too freely and fluently.
If wee have not what wee desire, God shall not have a good look from us, but presently are sick of discontent, and ready to die out of an humour. If God will not give the [Page 57] people of Israel for their lusts, they bid him take their lives; they must have Quailes to their Manna. Ahab though a King, and one would think his Crown-lands had been sufficient for him, yet, is sullen, and discontented for want of Naboths Vineyard. Ionah though a good man and a Prophet, yet ready to die in a pet Jonah 4. 8., and because God kill'd his Goard, Kill me too, saith he. Rachel, Give me children, or I die; she had many blessings, if she could have seene them, but wanted this of contentation. God will supply our wants, but must he satis [...]ie our lusts too? many are discontented for a very trifle; another hath a better dresse, a richer jewell, a newer fashion. Nero not content with his Empire, was troubled that the Musicians had more skill in playing then he: how phantastick are some, that pine away in discontent for the want of those things, which if they had, [Page 58] would but render them more ridiculous.
CHAP. X.
USE. III.
A swasive to Contentment.
Use. III. Vse. III. Exhortation. IT exhorts us to labour for Contentation; this is that which doth beautifie and bespangle a Christian, and as a spirituall embroidery doth set him off in the eyes of the world.
But, Objection. me thinks I hear some bitterly complaining, and saying to me, Alas, how is it possible to be contented? the Lord hath made my chaine heavy Lam. 3. 7., he hath cast me into a very sad condition. [...]. Homer. Iliad 2.
Answ. There is no sinne, Answ. but [Page 59] labours either to hide it selfe under some maske, or if it cannot be concealed, then to vindicate it selfe by some Apology. This sin of discontent I finde very witty in its Apologies, which I shall first discover, and then make a Reply. We must lay it downe for a Rule, that discontent is a sinne, so that all the pretences and Apologies wherewith it labours to justifie it selfe, are but the painting and dressing of a strumpet.
SECT. I.
The first Aplogy that Discontent makes, Answered.
The first Apology which discontent makes is this; 1. Apology. I have lost a childe. Paulina upon the losse of her children, was so possessed with a spirit of sadnesse, that she had like to have intombed her self in her own [Page 60] discontent; our love to Relation is oftentimes more then our love to Religion.
Answ. 1. 1. Reply. We must bee content, not onely when God gives mercies, but when he taketh them away. If we must in every thing give thanks, 1 Thes. 5. 18. 1 Thes. 5. 18. then in nothing be discontented.
2. Perhaps God hath taken away the Cisterne, 2. Reply. that he may give you the more of the Spring; he hath darkened the Star-light, that you may have more Sun-light. God intends you shall have more of himselfe, and is not he better then ten Sons? Look not so much upon a temporall losse, as a spirituall gaine; the comforts of the world runne dregges; those which come out of the Granary of the Promise, are purer and sweeter.
3. Your childe was not given, 3. Reply. but lent. I have, saith Hanna, lent my son to the Lord 1 Sam. 1. 21.. She lent him? the [Page 61] Lord had but lent him to her. Mercies are not entailed upon us, but lent; what a man lends, he may call for againe when he please. God hath put out a child to thee a while to nurse, wilt thou be displeased if he takes his childe home againe? O be not discontented, that a mercy is taken away from you; but rather be thankfull, that it was lent you so long.
4. Suppose your childe be taken from you, 4. Reply. either he was good or bad; if he was Rebellious, you have not so much parted with a childe, as a burden; you grieve for that which might have been a greater griefe to you: if he was Religious, then remember, he is taken from the evil to come Isa. 57. 1, and plac'd in his cell of felicity. This lower Region is full of grosse and hurtfull vapours; how happy are those who are mounted into the celestiall Orbes! The righteous is taken away; in the Originall [Page 62] it is, he is gathered [...]; a wicked childe dying is cut off, but the pious childe is gathered. Even as we see men gather flowers, and candy them, and preserve them by them; so hath God gathered thy child as a sweet flower, that he may candy it with glory, and preserve it by him for ever. Why then should a Christian be discontented; why should he weep excessively? Daughters of Ierusalem, weep not for mee, but weep for your selves Luk. 23. 28.. So, could we hear our children speaking to us out of heaven, they would say, Weep not for us who are happy, we lie upon a soft pillow, even in the bosome of Christ; the Prince of peace is embracing us, and kissing us with the kisses of his lips, be not troubled at our preferment; Weep not for us, but weep for your selves, who are in a sinfull, sorrowfull world, you are in the valley of teares, but wee are on the mountaines of Spices; wee are [Page 63] gotten to our harbour, but you are still tossing upon the waves of inconstancy. O Christian, be not discontented that thou hast parted with such a childe; but rather rejoyce that thou had'st such a childe to part with. Break forth into thankfulnesse. What an honour is it to a Parent to beget such a childe, that while he lives encreas [...]th the joy of the glorified Angels Luk. 15. 10.; and when he dies, increaseth the number of the glorified Saints? Lachryma poenitentiū sunt vinum Angelorū. Bern. serm. 30. super. Cant.
5. If God hath taken away one of your children, 5. Reply. he hath left you more; he might have stripp'd you of all. He tooke away all Iobs comforts, his estate, his children, and indeed his wife was left, but as a crosse. Satan made a bow of this rib (as Chrysostom speaks) and shot a tentation by her at Iob, thinking to have shot him to the heart; Curse God and die: but Iob had upon him the brest-plate of Integrity; and though his children were taken away, yet not his [Page 64] graces; still he is content, still he blesseth God. O thinke how many mercies you still enjoy; yet our base hearts are more discontented at one losse, then thankfull for an hundred mercies.
God hath plucked one bunch of Grapes from you, but how many precious Clusters are left behinde?
Object. But it was my only Childe, Object. the staffe of my age, the seed of my comfort, and the only blossome, out of which the honour of an ancient family did grow.
Answ. 1. Answ. 1. God hath promised you (if you belong to him) a name, better then of sons and daughters Isa, 56. 5.; Is he dead that should have been the monument to have kept up the name of a Family? God hath given you a new name, he hath written your name in the booke of Life; behold, your spirituall Heraldry; here is a name that cannot be cut off.
[Page 65] 2. Hath God taken away thy only childe? hee hath given thee his onely Son: this is a happy exchange. What needs he complaine of losses that hath Christ, he is his fathers brightness Heb. 1. 3▪, his riches Col. 2. 9., his Isa. 42 1. delight. Is there enough in Christ to delight the heart of God, and is there not enough in him to ravish us with holy delight? He is wisdome to teach us, righteousness to acquit us, sanctification to adorne us; he is [...], that Royall and Princely gift; he is the bread of Angels Christus panis angelorum. B [...]rn., the joy and triumph of Saints; he is [...], all in all Col. 3. 10.; why then art thou discontented? though thy childe be lost, yet thou hast him for whom all things are losse.
7. And lastly, 7. Reply. let us blush to thinke that nature should seeme to outstrip grace. Pet. Mart. Puluillus an Heathen, when he was about to consecrate a Temple to Iupiter, and news was brought to him of the death of [Page 66] his sonne, would not desist from his enterprize, but with much composure of minde gave order for decent burial.
SECT. II.
The second Apology answered.
2. Apology that discontent makes, 2▪ Apology. is, I have a great part of my estate strangely melted away, and trading begins to faile.
God is pleased sometimes to bring his children very low, and cut them short in their estate, it fares with them as with that widow who had nothing in her house save a pot of oyle 2 King. 4. 2.; but be content.
1. God hath taken away your Estate, 1. Reply. but not your Portion. This is a sacred Paradox. Honour and Estate are no part of a Christians Joynture, they are rather ac [...]essaries then essentialls, and are extrinsecall [Page 67] and forreigne, therefore the losse of these cannot denominate a man miserable, still the portion remains, The Lord is my portion saith my soul Lam. 3. 24.. Suppose one were worth a million of money; and he should chance to lose a pin off his sleeve, this is no part of his estate, nor can we say he is undone: the losse of sublunary comforts is not so much to a Christians portion, as the losse of a pin is to a million. These things shall bee added to you Mat. 6. 32.; Adj [...]cientur, they shall be cast in as overplus: when a man buyes a piece of cloth, he hath an inch or two given in to the measure; now, though he lose his inch of cloth, yet he is not undone, for still the whole piece remaines: our outward estate is not so much in regard of the portion, as an inch of cloth is to the whole piece; why then should a Christian be discontented when the title to his spiritual treasure remains? a thief may take away all my money [Page 68] that I have about me, but not my land; still a Christian hath a title to the land of promise. Mary hath chosen the better part which shall not be taken from her.
2. Perhaps if thy estate had not been lost, 2. Reply thy soul had beene lost Pecuniam perdidisti, fortassis illa te perderes, manens.; outward comforts doe often quench inward heat. God cannot bestow a jewel upon us, but we fall so in love with it, that we forget him that gave it; what pity is it that we should commit idolatry with the creature! God is forc'd sometimes to draine away an estate; the plate and jewels are often cast over-board to save the passenger. Many a man may curse the time that ever he had such an estate, it hath been an enchantment to draw away his heart from God. Some there are that will be rich 1 Tim. 6. 9., and they fall into a snare Aliud est esse di vitem, aliud velle flori divitem: hîc cupiditas accusatu [...], non a [...] rum. Bede.. Art thou troubled [Page 69] that God hath prevented a snare? Riches are Thornes Mat. 13. 7., art thou angry that God hath pull'd a way a thorne from thee? Spinae suffocantes & pungentes. Riches are compar'd to thick clay Hab. 2. 6., Perhaps thy affections, which are the feet of the soul, might have stuck so fast in this golden clay that they could not have ascended up to heaven, be content; if God damme up our outward comforts, it is that the streame of our love may runne faster another, way.
3. If your estate be small, 3. Reply yet God can blesse a little. 'Tis not how much money we have, but how much blessing. He that often curseth the bags of gold Ex malè Quae [...]itis vix gaudet tertius haeres., can blesse the meale in the barrel, and the oyl in the cruse. What if thou hast not the full fleshpots? yet thou hast a promise, I will blesse her provision Psal. 132. 15., and then a little goes a great way; be content, thou hast the dew of a blessing distill'd: a dinner of green herbs, where love is, [Page 70] is sweet; I may adde, where the love of God is: another may have more estate then you, but more care; more riches, lesse rest; more revenewes, but withall more occasions of expence: he hath a greater inheritance, yet perhaps God doth not give him power to eate thereof Eccles. 6. 2., he hath the dominion of his estate, [...]. Menand. not the use; he holds more, but enjoyes lesse: in a word, thou hast lesse gold then he, perhaps lesse guilt Lucrum in arca, damnum in Co [...]scientia. Aug. in Serm. Innocent..
4. You did never so thrive in your spiritual trade, 4. Reply. your heart was never so low as since your condition was low; you were never so poore in spirit, never so rich in faith. You did never runne the wayes of Gods Commandments so fast as since some of your golden weights were taken off. You never had such trading for heaven all your life Foelix mutatio, ubi Deum pro mundo accipi [...]us, pro terr [...]s [...]lum.; this is uberrimus [Page 71] quaestus. You did never make such adventures upon the promise as since you left off your Sea-adventures. This is the best kinde of merchandize; O Christian, thou never had'st such incomes of the Spirit, such spring-tides of joy; and what though weak in estate, if strong in assurance? be content, what you have lost one way, you have gain'd another.
5. Be your losses what they will in this kinde, 5. Reply. remember in every losse there is onely a suffering; but in every discontent there is a sinne, and one sinne is worse then a thousand sufferings. What? because some of my revenews are gone, shall I part with some of my righteousnesse? shall my faith and patience go too? because I doe not possesse an estate, shall I not therefore possesse my own spirit? O learne to be content.
SECT. III.
The third Apology answered.
The third Apology is, 3. Apology. It is sad with me in my relations; where I should finde most comfort, there I have most grief. This Apology or Objection brancheth it selfe into two particulars, whereto I shal give a distinct Reply.
1. My childe goes on in rebellion; 1. Branch. I fear I have brought forth a child for the Devill. Reply. It is indeed sad to think that hell should be paved with the skulls of any of our children, and certainly the pangs of griefe which the mother hath in this kinde are worse then her pangs of travell; but▪ though you ought to be humbled; yet not discontented: for consider
1. You may pick something out of your childes undutifulnesse; [...]. the [Page 73] childes sinne is sometimes the Parents Sermon; quod dolet, docet, the undutifulnesse of children to us may be a memento to put us in minde of our undutifulnesse once to God. Time was when we were rebellious children; how long did our hearts stand out as Garisons against God? how long did he parly with us, and beseech us ere we would yield? hee walked in the tenderness of his heart towards us, but wee walked in the frowardnesse of our hearts towards him; and since grace hath been planted in our soules, how much of the wilde Olive is still in us? how many motions of the Spirit doe we daily resist? how many unkindnesses and affronts have we put upon Christ? Let this open a spring of [...]e [...]tance; look upon your child [...]s rebellion, and mourne for your [...] rebellion.
2. Though to see him undutiful is your griefe, 2. Reply. yet not alwayes your [Page 74] sinne. Hath a Parent given the childe, not onely the milke of the brest, but the sincere milke of the word 1 Peter 2. 2.? Hast thou seasoned his tender yeares with Religious education? thou canst do no more; Parents can onely worke knowledge, God must work grace; they can onely lay the wood together, it is God must make it burne; a Parent can onely be a guide to shew his childe the way to heaven, the Spirit of God must be a load-stone to draw his heart into that way. Am I in Gods stead (saith Iacob) who hath withheld the fruit of the womb Gen. 30. 2.? can I give children? So, is a Parent in Gods stead to give grace? Who can help it, if a childe having the Scripture, light of conscience, Scripture education, these three Torches in his hand, yet runs wilfully into the deep ponds of sin? Weep for thy childe, pray for him; but do not sin for him, by discontent.
[Page 75] 3. Say not, 3. Reply. you have brought forth a childe for the Devill, God can reduce him; He hath promised to turne the heart of the children to their Parents Mal. 4. 6., and to open springs of grace in the Desert Isa. 35. 6; When thy childe is going full-saile to the Devill, God can blow with a contrary winde of his Spirit, and alter his course. When Paul was breathing out persecution against the Saints, and was sailing hell-ward, God turns him another way; before he was going to Damascus, God sends him to Ananias; before a Persecutor, now a Preacher. Though our children are for the present fallen into the Devills pound, God can turne them from the power of Satan Acts 26. 18., and bring them in at the twelfth houre. Monica was weeping for her son Augustine, at last God gave him in upon prayer, and he became a famous instrument in the Church of God.
[Page 76] 2. The second branch of the objection is; 2. Branch. But, my husband takes ill courses, where I looked for honey, behold a sting.
Answ. 'Tis sad to have the living and the dead tied together; yet, let not your heart fret with discontent; mourne for his sinne, but doe not murmur. For
1. God hath placed you in your relation, 1. Reply. and you cannot be discontented, but you quarrell with God. What? for every crosse that befalls us, shall we call the infinite wisdome of God in question? O the blasphemy of our hearts!
2. God can make you a gainer by your husbands sinne; 2. Reply. perhaps you had never been so good, if he had not been so bad. The fire burnes hottest in the coldest climate; God often by a divine Antiper [...]stasis turnes the sinnes of others to our good Etiam poccatum ipsum in bonum convertit, Aug. in Rom. 8., and makes their maladies our medicines. The more profane the [Page 77] husband is, oft the more holy the wife growes; the more earthly he is, the more heavenly she growes; God makes sometimes the husbands sinne a spur to the wives grace. His exorbitances are quasi flabellum, as a paire of bellowes to blow up the flame of her zeale and devotion the more, and è contrá.
Is it not thus? doth not thy husbands wickednesse send thee to prayer? Thou perhaps hadst never prayed so much, if he had not sinn'd so much; his deadness quickens thee the more; the stone of his heart is an hammer to break thy heart. The Apostle saith, The unbelieving wife is sanctified by the believing husband 1 Cor. 7. 14.; but in this sense, the believing wife is sanctified by the unbelieving husband, she growes better; his sinne is a whetstone to her grace, and a medicine for her security.
SECT. IV.
The fourth Apology Answered.
The next Apology that discontent makes, 4. Apology. is, But my friends have dealt very unkindly with mee, and proved false.
Answ. 'Tis sad when a friend proves like a Brooke in Summer Job 6. 15▪; The Traveller being parched with heat, comes to the brook, hoping to refresh himselfe; but the brook is dryed up: yet be content.
1. You are not alone, 1. Reply. others o [...] the Saints have been betrayed by friends; and when they have lean [...] ed upon them, they have been as [...] foot out of joynt. This was true in the Type, David Psal. 55. 12, 13.; It was not [...] enemy reproached me, but it was thou [...] a man, mine equall, my guide and [...] acquaintance; we tooke sweet counse [...] together; and in the Antitype, Christ [...] [Page 79] he was betrayed by a friend; and why should we thinke it strange to have the same measure dealt out to us as Jesus Christ had? The servant is not above his Master.
2. A Christian may often read his sinne in his punishment; 2. Reply. Hath not he dealt treacherously with God? how oft hath he grieved the Comforter, broken his vowes? and through unbelief sided with Satan against God? How oft hath he abused love? taking the Jewells of Gods mercies, and making a golden calfe of them, serving his own lusts? how oft hath he made the free grace of God, which should have been a bolt to keep out sinne, rather a key to open the door to it? these wounds hath the Lord received in the house of his friend Zach. 13. 6.. Look upon the unkindnesse of thy friend, and mourne for thy owne unkindnesse against God, shall a Christian condemn that in another, which he allows too much in himself?
[Page 80] 3. Hath thy friend proved treacherous? 3. Reply. perhaps you did repose too much confidence in him. If you lay more weight upon an house then the pillars will bear, it must needs break. God saith, Trust ye not in a friend Mica. 7. 5.; perhaps you did put more trust in him, then you did dare to put in God: Friends are as Veniceglasses, we may use them, but if we lean too hard upon them, they will break. Behold, matter of humility, but not of sullennesse and discontent.
4. You have a friend in Heaven will never faile you; 4. Reply. There is a friend (saith Solomon) that sticketh closer then a brother Such a friend is God; Pro. 18. 14. he is very studious and inquisitive in our behalfe; he hath a debating with himselfe, a consulting and projecting how he may doe us good; he is the best friend, which may give contentment in the midst of all discourtesies of friends.
[Page 81] Consider, 1. He is a loving friend. God is love 1 John 4. 16., hence he is said sometimes to engrave us on the Palmes of his hand, Isa. 49. 16. Isa. 49. 16. that we may be never out of his eye, and to carry us in his bosome, Isa. 40. 11. Isa. 40. 11. near to his heart. There is no stop or stint in his love; but as the River Nilus, it overflowes all the bankes: his love is as far beyond our thoughts, as it is above our deserts. O the infinite love of God, in giving the Son of his love to be made flesh Quantus Deus quantillus factus oft homo? Aug., which was more then if all the Angels had been made wormes! God in giving Christ to us, gave his very heart to us, here is love pensil'd out in all its glory, and engraven as with the point of a Diamond. All other love is hatred in comparison of the love of our friend.
2. He is a carefull friend; He careth for you 1 Pet. 5. 7
1. He minds and transacts our businesse as his own, he accounts his [Page 82] peoples interests and concernments as his interest.
2. He provides for us, Grace to enrich us, Glory to ennoble us; It was Davids complaint, No man cared for my soul Ps. 142. 4; a Christian hath a friend that cares for him.
3. He is a Prudent friend Dan. 2. 20.. A friend may sometimes erre through ignorance or mistake, and give his friend poison in stead of sugar; but God is wise in heart Job 9. 4.. He is skilfull as well as faithfull; he knowes what our disease is, and what Physick is most proper to apply; he knowes what will doe us good, and what winde will be best to carry us to heaven.
4. He is a Faithfull friend Deut. 7. 9, 10.; and he is faithfull, 1. In his Promises, In hope of eternall life, which God that cannot lie hath promised Tit. 1. 2.. Gods people are childen that will not lie Tis. 63. 8; but God is a God that cannot lie; he will not deceive the faith of his [Page 83] people; nay, he cannot: he is called [...], the Truth; he can as well cease to be God, as cease to be true. The Lord may sometimes change his Promise, (as when he converts a temporall Promise into a spirituall;) but he can never breake his Promise.
5. He is a compassionate Friend. Hence in Scripture we read of the earnings of his bowels Jer. 31. 20.. Gods friendship is nothing else but compassion; for there is naturally no affection in us to desire his friendship, nor no goodness in us to deserve it; the load-stone is in himselfe. When we were full of blo [...]d, hee was full of bowels; When wee were enemies, he sent an Embassage of peace; When our hearts were turned back from God, his heart was turned towards us. O the tendernesse and sympathy of our friend in Heaven! We our selves have some relentings of heart to those which are in misery; [Page 84] but it is God who begets all the mercies and bowels that are in us, therefore he is call'd the Father of mercies 2 Cor. 1. 3.
6. He is a constant Friend. His compassions faile not Lam. 3. 22.. Friends do often in adversity drop off as leaves in Autumne Dum fueris foelix multos numerabis a micos. Nubila si fu [...] rint tempora, solus e [...]is Amici circa sartaginem, as Plutarch saith; these are rather flatterers then friends. Ioa [...] was for a time faithful to King Davids house, he went not after Absal [...]ms Treason, but within a while proved false to the Crown, and went after the treason of Adonijah 1 Kin. 1. 7; God is a friend for ever. Having loved his own, he loved them to the end [...]. Joh. 13. 1.. What though I am despised, yet God loves me? What though my friends cast me off, yet God loves me; he loves [...], to the end, and there is no end of that love.
This me thinks, in case of discourtesies, and unkindnesses, is enough to charme down discontent.
SECT. V.
The fifth Apology answered.
The next Apology is, 5. Apology. I am under great reproaches Deteriores sunt qui famam corrumpunt quam qui praedi [...] diripi [...] ̄t. Greg. Let not this discontent; For,
1. It is a sign there is some good in thee; 1. Reply.. Quid mali feci? saith Socrates; what evil have I done that this bad man commends me? The applause of the wicked usually denotes some evil, and their censure imports some good Ps. 38. 20. David wept and fasted, and that was turned to his reproach Ps. 69. 10; as we must passe to Heaven through the pikes of suffering, so through the clouds of Reproach.
2. If your reproach be for God, 2. Reply as Davids was; For thy sake I have borne reproach Ps. 69. 7., then it is rather matter of triumph then dejection; Christ doth not say, when you are [Page 86] reproached, be discontented; but [...], Rejoyce Ma [...]. 5. 11.. Weare your Reproach as a Diadem of honour, for now a spirit of glory rests upon you 1 Pet [...]r 4. 14.. Put your reproaches into the inventory of your riches; so did Moses Heb. 11. 26.. It should be a Christians ambition to wear his Saviours livery, though it be sprinkled with blood, and sullied with disgrace.
3. 3. Reply. God will doe us good by reproach Boni per contumeli [...] as meliores existunt. Gregor. in Hom.; as David said of Shimei his cursing, It may be the Lord will requite good for his cursing this day 2 Sam. 16. 12.; this puts us upon searching out sinne. A child of God labours to read his sin in every stone of reproach that is cast at him; besides, now we have an opportunity to exercise patience and humility Detractione pationtia nostra probatur. Aug. lib. 3. contra P [...]til..
4. Jesus Christ was content to be reproached for us; 4. Reply. Hee despised the shame of the Crosse Heb. 11. 2.. It may amaze us to thinke, that he who was God could endure to be spit upon, to be [Page 87] crowned with thornes, in a kinde of jeere; and when he was ready to bow his head upon the Crosse, to have the Jewes in scorne wag their head, and say, He saved others, himselfe he cannot save. The shame of the Crosse was as much as the blood of the Crosse; His Name was crucified before his Body. The sharpe arrowes of Reproach that the world did shoot at Christ, went deeper into his heart then the spear; His suffering was so ignominious, that as if the Sunne did blush to behold, it withdrew its bright beams, and masqued it selfe with a cloud; (and well it might, when the Sun of Righteousnesse was in an eclipse;) all this contumely and reproach did the God of glory endure, or rather despise for us. Oh then, let us be content to have our names eclipsed for Christ; let not reproach lie a [...] our heart, but let us binde it as a crown about our head. Alas, what is reproach? this [Page 86] [...] [Page 87] [...] [Page 88] is but small shot, how will men stand in the mouth of the Canon? those who are discontented at a reproach, wil be offended at a faggot.
5. Is not many a man contented to suffer reproach for maintaining his lust, 5. Reply. and shall not we for maintaining the truth? Some glory in that which is their shame Phil. 3. 19., and shall we be ashamed of that which is our glory? Be not troubled at these petty things; he whose heart is once divinely touched with the loadstone of Gods Spirit, doth account it his honour to be dishonoured for Christ Act. [...]5. 4.; and doth as much despise the worlds censure, as he doth their praise.
6. We live in an Age, 6. Reply. wherein men dare reproach God himselfe. The Divinity of the Son of God is blasphemously reproached by the Socinian; The blessed Bible is reproached by the Antiscripturist, as if [Page 89] it were but a legend of lies; and every mans faith a fable; The Iustice of God is called to the barre of Reason by the Arminian; The Wisdome of God in his providentiall actings, is taxed by the Atheist; The Ordinances of God are decryed by the Familist, as being too heavy a burden for a free-borne conscience, and too low, and carnall for a sublime Seraphique spirit; The Wayes of God which have the Majesty of holinesse shining in them, are calumniated by the Profane; The mouthes of men are open against God, as if he were an hard Master, and the path of Religion too strict and severe; If men cannot give God a good word, shall we be discontented or troubled that they speak hardly of us? such as labour to bury the glory of Religion, shall we wonder that their throats are open sepulchres Rom. 3. 31., to bury our good name? Oh let us be contented while we are in Gods scouring house, [Page 90] to have our names sullied a little; the blackler wee seeme to be here, the brighter shall wee shine when God hath set us upon the celestiall shelfe.
SECT. VI.
The sixth Apology answered.
The sixth Apology that Discontent makes, 6. Apology. is disrespect in the world. I have not that esteem from men as is suitable to my quality and graces. And doth this trouble? Consider
1. The world is an unequall Judge, 1. Reply. as it is full of change, so of partiality. The world gives her Respects as she doth her places of preferment; more by favour often, then desert. Hast thou the ground of reall worth in thee? that is best. Worth is in him that hath it; Honour is in him that gives it Honor est in honor ante.; better deserve respect, [Page 91] and not have it, then have it, and not deserve it.
2. Hast thou grace? 2. Reply. God respects thee, and his judgement is best worth prizing. A Beleever is a person of honour, being borne of God. Since thou wast precious in mine eyes, thou has been honourable, and I have loved thee Isa. 43. 4.. Let the world think what they will of you; perhaps in their eyes you are a cast-away, in Gods eyes a Dove Cant. 2. 14., a Spouse Cant. 5. 1., a Iewel Mal. 3. 17.; others account you the dregs and offscouring of the world 1 Cor. 4. 14., but God will give whole Kingdomes for your ransome Isa. 43. 5. Let this content; no matter with what oblique eyes I am looked upon in the world, if I am rectus in curia, God thinks well of me. 'Tis better that God approve, then man applaud. The world may put us in their Rubrick, and God put us in his black-book. What is a man the better that his fellow-prisoners commend him, if his Judge condemne [Page 92] him? Oh labour to keepe in with God, prize his love, let my fellow-subjects frowne, I am contented, being a favorite of the King of heaven.
3. If we are the children of God, 3. Reply we must look for disrespect; a believer is in the world, but not of the world; we are here in a pilgrim-condition, out of our own Countrey, therefore must not looke for the respects and acclamations of the world, it is sufficient that we shall have honour in our own Country Heb. 13. 14; Tis dangerous to be the worlds favorite.
4. Discontent arising from disrespect, 4. Reply favours too much of pride; an humble Christian hath a lower opinion of himselfe then others can have of him. He that is taken up about the thoughts of his sins, and how he hath provoked God, he cryes out as Agar, I am more brutish then any man Prov. 30. [...]; and therefore is contented [Page 93] though he be set among the Dogs of the flock Job 30. 1.. Though he be low in the thoughts of others, yet hee is thankfull that he is not laid in the lowest hell Ps. 86. 13. A proud man sets an high value upon himselfe, and is angry with others because they will not come up to his price. Take heed of pride; O had others a window to look into thy brest, (as Crates once expressed it) or did thy heart stand where thy face doth, thou would'st wonder to have so much respect.
SECT. VII.
The seventh Apology answered.
The next Apology is, 7. Apology. I meet with very great sufferings for the truth Scala aurea ad c [...] lum, sed c [...]cumsepta gladiis.. Consider
1. Your sufferings are not so great as your sinnes. Put these two in the balance, 1. Reply and see which weighs heaviest; [Page 94] where sinne lies heavie, sufferings lie light. A carnall spirit makes more of his sufferings, and lesse of his sinnes; he lookes upon one at the great end of the Perspective, but upon the other at the little end of the Perspective. The carnall heart cries out, Take away the Frogs; but a gracious heart cries, Take away the iniquity 2 Sam. 24. 10.. The one saith, never any one suffered as I have done; but the other saith, Never any one sinned as I have done Mica. 7. 9..
2. Art thou under sufferings? 2. Reply. thou hast an opportunity to shew the valour and constancy of thy minde; some of Gods Saints would have accounted it a great favour to have been honoured with martyrdome. One said, I am in prison till I am in prison; thou countest that a trouble which others would have worne as an ensigne of their glory.
3. Even those who have gone onely upon morall principles, 3. Reply. have [Page 95] shewn much constancy and contentment in their sufferings. Curtius being bravely mounted, and in armour, threw himselfe into a great gulfe, that the City of Rome might according to the Oracle be delivered from the Pestilence; and we having a Divine Oracle, that they who kill the body cannot hurt the soul; shall we not with much constancy and patience devote our selves to injuries for Religion? and rather suffer for the truth, then the truth suffer by us? The De [...]ii among the Romans vowed themselves to death, that their legions and souldiers might be crowned with the honour of the victory. O what should we be content to suffer to make the truth victorious? Regulus Pet. Mart.having sworne that he would returne to Carthage (though he knew there was a furnace heating for him there) yet not daring to infringe his oath, he did adventure to goe; we then who are Christians, having made [Page 96] a vow to Christ in Baptism, and so oft renewed it in the blessed Sacrament, should with much contentation rather choose to suffer then violate our sacred oath. Thus the blessed Martyrs, with what courage and chearfulnesse did they yeeld up their souls to God? and when the fire was set to their bodies, yet their spirits were not at all fired with passion or discontent. Though others hurt the body, let them not the minde through discontent; shew by your heroick courage that you are above those troubles which you cannot be without.
SECT. VIII.
The eight Apology answered.
The next Apology is, 8. Apology. The prosperity of the wicked. Answ. I confesse 'tis so often, that the evill enjoy [Page 97] all the good, and the good endure all the evil. David, though a good man, stumbled at this, and had like to have fallen Psa. 73. 2▪; wel, be contented, for remember,
1. These are not the only things, 1. Reply. nor the best things, they are mercies without the pale; these are but acorns with which God feedes swine; you who are believers, have more choice fruit, the Olive, the Pomegranate, the fruit which grows on the true Vine Jesus Christ; others have the fat of the earth, you have the dew of heaven; they have a South-land, you have those springs of living water which are clarified with Christs blood, and indulcorated with his love.
2. To see the wicked flourish is matter rather of pity then envie; 2. Reply. 'Tis all the heaven they must have. Wo to you rich men, for you have received your consolation Luke 6. 24.. Hence it was that David made it his solemne prayer, Deliver me from the wicked, Psal. 17. 14. from men [Page 98] of the world which have their portion in this life, and whose belly thou fillest with thy hid treasure, Psal. 17. 14. The words (me thinks) are Davids Letany; from men of the world which have their portion in this life, Good Lord deliver me. When the wicked have eaten of their dainty dishes, there comes in a sad reckoning which wil spoile all. The world is first musicall, and then tragical; if you would have a man fry, and blaze in hel, let him have enough of the fat of the earth. O remember, for every sand of mercy that runs out to the wicked, God puts a drop of wrath into his Vial. Therefore as that souldier said to his fellow, Do you envy me my grapes? they cost me dear, I must die for them. So I say, Do you envie the wicked? alas, their prosperity is like Hamans banquet before execution. If a man were to be hanged, would one envie to see him walk to the gallowes through [Page 99] pleasant fields and fine galleries, or to see him go up the ladder in cloth of gold? The wicked may flourish in their bravery a while, but, when they flourish as the grasse, it is, that they shal be destroyed for ever Ps. 92. 7. This proud grasse shall be mowen down. Whatever a sinner enjoyes he hath a curse with it Mal. 2. 2; and shal we envie? What if poisoned bread be given to dogs? The long furrowes in the backs of the godly have a seed of blessing in them, when the table of the wicked becomes a snare, and their honour their halter.
SECT. IX.
The ninth Apology Answered.
9. The next Apology that discontent makes for it self, 9 Apology is the evils of the times. The times are full of Heresie and Impiety, and this is that which troubles me. This Apology [Page 100] consists of two branches, to which I shall answer in specie; and first,
1. The times are full of Heresie. 1 Branch. This is indeed sad, The Heresie of the times. when the Divel cannot by violence destroy the Church, he endeavours to poison it; when he cannot with Samsons Foxtailes set the corne on fire, then he sowes tares; as he labours to destroy the peace of the Church by Division, so the truth of it by Errour; we may cry out with Seneca, Verè vivimus in temporum faecibus. We live in times wherein there is a sluce open to all novel opinions, and every mans opinion is his Bible. Well, this may make us mourne, but let us not murmur through discontent: Consider.
1. Errour makes a discoverie of men, 1. Reply.
1 1. Bad men; Errour discovers such as are tainted and corrupt. When the Leprosie brake forth in the forehead, then was the Leper discovered. [Page 101] Errour is a spiritual Bastard, the Divell is the father, and pride the mother; you never knew an erroneous man, but he was a proud man; now, it is good that such men should be laid open, to the intent, first, that Gods righteous judgements upon them may be adored 2 Thes [...] 2▪ 12.. Secondly, that others who are free be not infected. If a man hath the Plague, it is well it breaks forth; for my part, I would avoid an Heretick as I would avoid the Divel, for he is sent on his errand. I appeale to you, if there were a Taverne in this City, where under a pretence of selling wine, many hogsheads of poison were to be sold, were it not well that others should know of it that they might not buy? it is good that those who have poisoned opinions should be known, that the people of God may not come near either the sent, or tast of that poison.
2. Errour is a Touchstone to discover 2 [Page 102] good men; it tries the gold, There must be Heresies, that they which are [...], approved, may be made manifest 1 Cor. 11. 11. . Thus our love to Christ and zeale for truth doth appear. God shewes who are the living fish, viz. such as swim against the stream; who are the sound sheep, viz. such as feed in the greene pastures of the Ordinances; who are the Doves, viz. such as live in the best aire, where the Spirit breaths; God sets a Garland of honour upon these, These are they which came out of great tribulation Rev. 7. 14. So, these are they that have opposed the Errours of the times; these are they that have preserved the virginity of their conscience; who have kept their judgment sound, and their heart soft. God will have a Trophy of honour set upon some of his Saints, they shal be renowned for their sincerity, being like the Cypresse, quae viriditatem in hyeme non amittit Ambrose, which keeps its greennesse [Page 103] and freshnesse in the winter-season.
2. Be not sinfully discontented, 2. Reply. for God can make the errours of the Church advantageous to truth. Thus the truths of God have come to be more beaten out and confirmed; as it is in Law, one man laying a false title to a piece of land, the true title hath by this means beene the more searched into and ratified: some had never so studied to defend the truth by Scripture, if others had not endeavoured to overthrow it by Sophistry; all the mists and fogs of Error that have risen out of the bottomlesse pit, have made the glorious Sun of truth to shine so much the brighterr. Had not Arius and Sabellius broached their damnable Errours, the truth of those questions about the blessed Trinity had never beene so discussed and defended by Athanasius, Augustine, and others; had not the Divel brought in so much of his [Page 104] princely darknesse, the Champions for Truth had never runne so fast to Scripture to light their Lamps. So that God who hath a wheele within a wheele, over-rules these things wisely, and turnes them to the best. Truth is an heavenly plant that settles by shaking.
3. God raiseth the price of his truth the more; 3. Reply. the very shreds and filings of truth are venerable. Etiam ramenta auripretiosa. When there is much counterfeit metall abroad, we prize the true Gold the more: the pure wine of Truth is never more precious then when unsound doctrines are broached and vented.
4. Errour makes us more thankfull to God for the jewel of Truth. 4. Reply. When you see another infected with the Plague, how thankful are you, that God hath freed you from the infection? when we see others have the Leprosie in the head, how thankful are we to God that he hath not [Page 105] given us over to believe a lie, and so [...]e damned? It is a good use that may be made even of the Errour of the times, when it makes us more humble and thankful, adoring the free grace of God who hath kept us from drinking of that deadly poison.
2. The second Branch of the Apology that discontent makes, 2 Branch of the Apology. is the impiety of the times. I live and converse among the profane, The impiety of the times. O that I had wings like a Dove, that I might flie away and be at rest Ps. 55. 6.! Answ. It is indeed sad to be mixed with the wicked, David beheld the transgressors, and was grieved Psal. 119 158.; and Lot, (who was a bright Starre in a dark night) was vexed▪ or as the word in the Original may beare, wearied out, [...]., [...], with the unclean conversation of the wicked 2 Pet. 2. 7; he made the sinnes of Sodom spears to pierce his own soul; we ought (if there be any spark of divine love in us) to be very sensible of [Page 106] the sinnes of others, and our hearts bleed for them, yet let us not break forth in murmuring or discontent, knowing that God in his providence hath permitted it, and surely not without some reasons. For,
1. The Lord makes the wicked an hedge to defend the godly; 1. Reply. the wise God often makes those who are wicked and peaceable, a meanes to safeguard his people from those who are wicked and cruell. The King of Babylon kept Ieremy, and gave speciall order for his looking to, that he did want nothing Jer. 39. 11, 12.. God sometimes makes brazen sinners to be brazen walls to defend his people.
2. God doth interline & mingle the wicked with the godly, 2. Reply. that the godly may be a means to save the wicked; such is the beauty of holiness, that it hath a magnetical force in it to allure and draw even the wicked. Somtimes [Page 107] God makes a beleeving husband a means to convert an unbeleeving wife, and è contrà. What knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife 1 Cor. 7, 16.? The godly living among the wicked, by their prudent advice, and pious example have won them to the embracing of Religion; if there were not some godly among the wicked, how in a probable way without a miracle can we imagine that the wicked should be converted? Those who are now shining Saints in Heaven, sometimes served divers lusts Tit. 3. 3. Paul once a persecutor; Augustine once a Manichee; Luther once a Monk; but by the severe and holy carriage of the godly, were converted to the faith.
SECT. X.
The tenth Apology answered.
The next Apology that Discontent makes, is lownesse of parts, 10. Apology. and gifts.
I cannot, saith the Christian, discourse with that fluency, nor pray with that elegancy as others.
Answ. 1. 1. Reply. Grace is beyond gifts; Thou comparest thy grace with anothers gifts, ther is a vast difference; Grace without gifts is infinitely better then gifts without grace; in Religion, the vitals are better then the intellectuals: Gifts are a more extrinsecall and common worke of the Spirit, which is incident to reprobates; grace is a more distinguishing worke, and is a jewell hung onely upon the Elect. Hast thou and seed of God, the holy anointing? be content.
[Page 93] I. Thou sayest, thou canst not discourse with that fluency as others.
Answ. Experiments in Religion are beyond notions, and impressions beyond expressions. Iudas no doubt could make a learned discourse of Christ; but welfare the woman in the Gospel, that felt vertue coming out of him Luke 8. 47.. A sanctified heart is better then a silver tongue. There is as much difference between gifts and grace, as between a Tulip painted on the wall, and one growing in the Garden.
II. Thou sayest, thou canst not pray with that elegancy as others.
Answ. Prayer is a matter more of the heart then the head. In prayer it is not so much fluency prevailes, as fervency Jam. [...]. 16.; nor is God so much taken with the elegancy of speech, [...]. as the efficacy of the Spirit. Humility is better then volubility; here the mourner is the oratour, sighes and grones are the best Rhetorique.
[Page 110] 2. Be not discontented; 2. Reply. For God doth usually proportion a mans parts to the place where he calls him: Some are set in an higher sphere and function, their place requires more parts and abilities; but the most inferiour member is usefull in its place, and shall have a power delegated for the discharge of its peculiar office.
SECT. XI.
The eleventh Apology answered.
The next Apology is, 11. Apology. The troubles of the Church. Alas, my disquiet and discontent is not so much for my self, as the publick. The Church of God suffers.
Answ. I confesse it is sad, and we ought for this to hang our Harps upon the Willowes Ps. 137.; he is a wooden leg in Christs body, that is not sensible of the state of the body. As a Christian [Page 111] must not be proud flesh, so neither dead flesh. When the Church of God suffers, hee must sympathize; Ieremy wept for the Virgin daughter of Sion. Wee must feel our brethrens hard cords through our soft beds; in Musick, if one string be touched, all the rest sound; when God strikes upon our brethren, our bowels must sound as an Harp Isa. 16. 11; be sensible, but doe not give way to discontent. For consider,
1. 1. Reply. God sits at the sterne of his Church Ps. 46. 5.; Sometimes it is as a ship tossed upon the waves, O thou afflicted and tossed Isa. 54. 1 [...]: but cannot God bring this ship to haven, though it meet with a storme upon the Sea? The ship in the Gospel was tossed, because sinne was in it; but it was not overwhelmed, because Christ was in it. Christ is in the Ship of his Church, fear not sinking; The Churches Anchor is cast in Heaven. Doe not wee think God loves his [Page 96] Church, and takes as much care of it as wee can? The names of the twelve Tribes were on Aarons brest, signifying how near to Gods heart his people are; They are his portion Deut. 32. 9., and shall that be lost? His glory Is. 46. 13, and shall that be finally eclipsed? No certainly. God can deliver his Church, not only from, but by opposition; the Churches pangs shall help forward her deliverance.
2. God hath alwayes propagated Religion by sufferings. 2. Reply. The foundation of the Church hath been laid in blood Sanguine fundata est Ecclesia, sanguine crevit., and these sanguine showres have ever made it more fruitful. Cain put the knife to Abels throat, and ever since, the Churches veins have bled; but she is like the Vine, which by bleeding growes; and like the Palm-tree, which may have this motto, Percussa resurgit; the more weight is laid upon it, the higher it riseth. The holinesse and patience of the [Page 113] Saints under their persecutions, hath much added both to the growth of Religion, and the Crowne. Basil, and Tertul. observe of the Primitive Martyrs, that divers of the Heathens seeing their zeale and constancy, turned Christians. Religion is that Phenix which hath alwayes revived and flourished in the ashes of holy men. Isaiah sawen asunder; Peter crucified at Ierusalem with his head downwards Euseb.; Cyprian Bishop of Carthage, Polycarp of Smyrna, both marryr'd for Religion; yet evermore the Truth hath been sealed most by blood, and gloriously dispersed; whereupon Iulian did forbeare to persecute, non ex clementia, sed invidia; not out of pity, but envy, because the Church grew so fast, and multiplied as Nazianzen well observes.
SECT. XII.
The twelfth Apology answered.
The twelfth Apology that Discontent makes for it selfe, 12. Apology. is this: It is not my trouble that troubles me, but it is my sins that do disquiet and discontent.
Answ. Be sure it be so; doe not prevaricate with God and thy own soule, in true mourning for sinne, when the present suffering is removed, yet the sorrow is not removed; but suppose the Apology be real, and sin is the ground of your discontent▪ Yet I answer, a mans disquiet about sin, may be beyond its bounds in these three cases.
1. When it is disheartning, 1. Reply. that is, when it sets up sin above mercy. If Israel had onely pored upon their sting, 10. Dolor exanimans. and not looked up to the [Page 115] brazen Serpent, they had never been [...]ealed. That sorrow for sinne which [...]rives us away from God, is not without sinne, for there is more de [...]paire in it then remorse; The soule [...]ath so many teares in its eyes, that it cannot see Christ. Sorrow as sorrow [...]oth not save (that were to make a Christ of our teares,) but is useful as [...]t is preparatory in the soule, making sinne vile, and Christ precious. Oh [...]ook up to the Brazen Serpent, the Lord Iesus; a sight of his blood will [...]evive, the medicine of his merits [...] broader then our sore.
It is Satans policy, either to keep is from seeing our sins; or if wee will needs see them, that wee may be swallowed up of sorrow 2 Cor. 2 [...]., either he would stupifie us, or affright us; either keep the glasse of the Law from our eyes, or else pensil out our sins in such Crimson colours, that wee may sink in the quick-sands of despaire.
[Page 116] 2. When sorrow is indisposing, it untunes the heart for prayer, 2. Dolor impediens. meditation, holy conference; it cloisters up the soul. This is not sorrow, but rather sullennesse, and doth render a man not so much penitentiall, as Cynical.
3. When it is out of season; God bids us rejoyce, 3. Dolor intempestivus. and we hang our harps upon the Willowes; he bids us trust, and we cast our selves down, and are brought even to the margin of despaire. if Satan cannot keep us from mourning, he will be sure to put us upon it when it is least in season.
When God calls us in a speciall manner to be thankfull for mercy, and put on our white robes, then Satan will be putting us into mourning; and in stead of a garment of praise, cloath us with a spirit of heavinesse; so God loseth the acknowledgement of a mercy, and we the comfort.
[Page 117] If thy sorrow hath tuned and fitted thee for Christ, if it hath raised in thee high prizings of him, strong hungerings after him, sweet delight in him; this is as much as God requires, and a Christian doth but sin to vexe and torture himselfe further upon the wrack of his owne discontent.
And thus I hope I have answered the most materiall Objections, and Apologies which this sinne of Discontent doth make for it selfe. I see no reason why a Christian should be discontented, unlesse for his Discontent. Let me in the next place propound something which may be both as a loadstone and a whetstone to Contentation.
CHAP. XI.
Divine Motives to Contentment.
AND so I proceed to the Arguments, or Motives that may quicken to Contentment.
SECT. I.
The first Argument to Contentation.
1. Consider the Excellency of it. Contentment is a flower that doth not grow in every Garden; The first Argument to Contentation. it teacheth a man how in the midst of want to abound. You would think it were excellent, if I could prescribe a receit, or antidote against poverty; [Page 119] but behold, here is that which is more excellent; for a man to want, and yet have enough, this alone contentment of spirit brings. Contentatio is [...], a remedy against all our troubles, a levamen to all our burdens, it is the cure of care. Contentation, though it be not properly a Grace, it is rather a disposition of minde; yet in it there is optimum temperamentum, an happy temperature and mixture of all the graces: It is a most precious compound which is made up of Faith, Patience, Meeknesse, &c. which are the ingredients put into it. Now there are in specie these seven rare excellencies in Contentment.
1. A contented Christian carries heaven about him; 1. Excellency of Contentation. For what is Heaven but that sweet repose and full contentment that the soule shall have in God? in Contentment there is the first fruits of Heaven.
[Page 120] There are two things in a contented spirit which makes it like Heaven.
1. God is there; Something of God is to be seen in that heart. 1. Ibi Deus. A discontented Christian is like a rough tempestuous Sea; when the water is rough, you can see nothing there; but when it is smooth and serene, then you may behold your face in the water Prov. 27. 19.. When the heart rageth through discontent, it is like a rough Sea; you can see nothing there, unlesse passion and murmuring; there is nothing of God, nothing of Heaven in that heart; but by vertue of Contentment, 'tis like the Sea when it is smooth and calme, there is a face shining there; you may see something of Christ in that heart, a representation of all the graces.
2. Rest is there. O what a Sabbath is kept in a contented heart! 2. Ibi requies. What an Heaven! A contented Christian is like Noah in the Arke; [Page 121] though the Arke were tossed with waves, Noah could sit and sing in the Arke. The soule that is gotten into the Arke of Contentment, sits quiet, and sailes above all the waves of trouble; he can sing in this spiritual Arke. The wheeles of the Chariot move, but the axle-tree stirs not; the circumference of the Heavens is carried about the Earth, but the Earth moves not out of its centre. When we meete with motion and change in the creatures round about us, a contented spirit is not stirred or moved out of its centre. The sailes of a mill move with the winde, but the mill it self stands still; An embleme of Contentment: When our outward estate moves with the wind of providence, yet the heart is setled through holy Contentment; and when others are like quick-silver shaking and trembling through disquiet, the contented spirit can say as David, O God, my heart is fixed, [Page 122] my heart is fixed Ps. 57. 7. ; what is this but a piece of heaven?
2. Whatever is defective in the creature, 2. Excellencie. is made up in Contentment. A Christian may want the comforts that others have, the land, and possessions; but God hath distilled into his heart that Contentment which is far better; In this sense that is true of our Saviour, He shall have in this life an hundred fold Mat. 19. 29. Perhaps he that ventured all for Christ, never hath his house or land again; I, but God gives him a contented spirit; and this breeds such joy in the soule, as is infinitely sweeter then all his houses and lands which he left for Christ. It was sad with David in regard of his outward comforts; he being driven (as some thinke) from his Kingdome, yet in regard of that sweete contentment he found in God, he had more comfort then men use to have in time of harvest and vintage Psal. 4, 7.. One man hath house [Page 123] and lands to live upon, another hath nothing, only a smal trade; yet even that brings in a livelihood. A Christian may have little in the world, but he drives the trade of contentment; and so he knowes as well how to want, as to abound. O the rare art, or rather miracle of contentment! Wicked men are often disquieted in the enjoyment of all things; the contented Christian is well in the want of all things.
Quest. But how comes a Christian to be contented in the deficiency of outward comforts? Quest.
Answ. A Christian findes contentment distilled out of the brests of the Promises. Answ. He is poor in purse, but rich in Promise. There is one promise brings much sweet contentment into the soul; They that seeke the Lord, shall not want any good thing Ps. 34. 10.. If the thing we desire be good for us, we shall have it; if it be not good, then the not having it is [Page 124] good for us. The resting satisfied with this Promise, gives contentment.
3. Contentment makes a man in tune to serve God; 3 Excellency. it oiles the wheeles of the soul, and makes it more agil and nimble; it composeth the heart, and now is fit for prayer, meditation, &c. How can he that is in a passion of grief, or discontent, serve God without distraction 1 Cor. 7. 35.? Contentment doth prepare and tune the heart. First you prepare the Viol, and winde up the strings, ere you play a fit of musick. When a Christians heart is wound up to this heavenly frame of Contentment, then it is fit for duty. A discontented Christian is like Saul when the evil spirit came upon him. O what jarrings and discords doth he make in prayer! When an Army is put into a disorder, now it is not sit for battell: When the thoughts are scattered and distracted about the cares of this life, a man is [Page 125] not fit for devotion. Discontent takes the heart wholly off from God, and fixeth it upon the present trouble, so that a mans mind is not upon his prayer, but upon his [...]rosse.
Discontent doth disjoynt the soul, and it is impossible now that a Christian should go so steadily, and chearfully in Gods service. O how lame is his devotion! The discontented person gives God but halfe a duty, his Religion is nothing but bodily exercise, it wants a soul to animate it. David would not offer that to God which cost him nothing 2 Sa [...] ▪ 24 24▪; where there is too much worldly care, there is too little spiritual cost in a duty. The discontented person doth his duties by halves; he is just like Ephraim, a cake not turned Hos. 7. 8; he is a cake baked on one side; he gives God the outside, but not the spirituall part, his heart is not in duty; he is baked on one side, but the other side dough; [Page 126] and what profit is there of such raw, indigested services? He that gives God only the skin of worship, what can he expect more then the shell of comfort? Contentation brings the heart into frame; and then only do we give God the flower and spirits of a duty; when the soule is composed; now a Christian doth rem [...] gere, his heart is intense and serious. There are some duties which we cannot performe as we ought without Contentment; As,
1. To rejoyce in God. How can he rejoyce that is discontented? he is sitter for Repining then Rejoyceing.
2. To be thankful for mercie. Can a discontented person be thankfull? he can be fretful, not thankful.
3. To justifie God in his proceedings Ezra. 9. 23. How can he doe this who is discontented with his condition? He will sooner censure Gods wisdome, then [Page 127] cleare his justice. Oh then how excellent is Contentation which doth prepare, and as it were string the heart for duty? Indeed Contentment doth not only make our duties lively and agil, but acceptable. 'Tis this that puts beauty and worth into them; for Contentment settles the soul: Now as it is with milke, when it is alwaies stirring, you can make nothing of it, but let it settle a while and then it turnes to cream: When the heart is overmuch stirred with disquiet and discontent, you can make nothing of those duties; how thin, how fletten, and jejune are they? But when the heart is once setled by holy Contentment, now there is some worth in our duties, now they turn to cream.
4. Contentment is the spirituall Arch, 4. Excellencie. or pillar of the soule; it fits a man to bear burdens; he whose heart is ready to sinke under the least sin, by vertue of this hath a spirit invincible [Page 128] under sufferings. A contented Christian is like the Camomile, the more it is troden upon, the more it growes; as Physick works diseases out of the body, so doth Contentment work trouble out of the heart. Thus it argues; If I am under reproach, God can vindicate me; If I am in want, God can relieve me. Ye shall not see wind, nor raine; yet the valley shall be filled with water 2 Kings 3. 17.. Thus holy Contentment keeps the heart from fainting; in the Autumne when the fruit and leaves are blown off, still there is sap in the roote: When there is an autumne upon our external felicity, the leaves of our estate drop off, still there is the sap of Contentment in the heart; and a Christian hath life inwardly, when his outward comforts do not blossome. The contented heart is never out of heart. Contentation is a golden shield, that doth beat back discouragement. Humility is like the lead [Page 129] to the net, which keeps the soule down when it is rising through passion; and Contentment is like the cork which keeps the heart up when it is sinking through discouragement. Contentment is the great underpropper; it is like the Beame which beares whatever weight is laid upon it; nay, it is like a Rock that breaks the waves.
'Tis strange to observe the same affliction lying upon two men, how differently they carry themselves under it. The contented Christian is like Samson, that carried away the gates of the City upon his back Judges 16. 3.; he can go away with his cross chearfully, and makes nothing of it; the other is like Issachar couching down under his burden Gen. 49. 14.: the reason is, the one is content, and that breeds courage; the other discontented, and that breeds fainting. Discontent swells the grief, and grief breaks the heart. When this sacred sinew of [Page 130] Contentment begins to shrink, we go limping under our afflictions. We know not what burdens God may exercise us with, let us therefore preserve Contentment; as is our Contentment, such will be our courage. David with his five stones and his sling, defied Goliah, and overcame him. Get but Contentment into the sling of your heart, and with this sacred stone you may both defie the world and conquer it; you may break those afflictions which else wil break you.
5. A fifth excellency is, 5. Excellency. Contentment prevents many sinnes and tentations.
1. It prevents many sinnes. Where there wants Contentment, there wants no sin; discontentednesse with our condition, is a sin that doth not go alone, but is like the first link of the chaine, which drawes all the other linkes along with it. In particular, there are two sins which [Page 131] Contentatation prevents.
1. Impatience. Discontent and Impatience are two Twins; This evil is of the Lord, why should I wait any longer 2 Kings 6. 33.? As if God were so tied that he must give us the mercy just when we desire. Impatience is no smal sin, as wil appear, if you consider whence it ariseth; As,
1. It is for want of faith. Faith gives a right notion of God; it is an intelligent grace; it beleeves that Gods wisdome tempers, and his love sweetens all ingredents; this workes patience; Shall I not drinke the cup which my Father hath given me? Impatience is the daughter of infidelity. If a patient hath an ill opinion of the Physician, and conceits that he comes to poison him, he will take none of his Receits. When we have a prejudice against God, and conceit that he comes to kill us, and undo us, then we storme, and cry out through Impatience. We are like a foolish [Page 132] man ('tis Chrysostoms simile) that cries out, Away with the plaister, though it be in order to a cure; is it not better that the plaister smart a little, then the wound fester and rankle?
2. Impatience is for want of love to God. Wee will bear his reproofs whom wee love, not onely patiently, but thankfully. Love thinks no evill 1 Cor. 13.. It puts the fairest and most candid glosse upon the actions of a friend; Love covers evill. If it were possible for God in the least manner to erre, (which were blasphemy to think) love would cover that errour; love takes every thing in the best sense; it makes us bear any stroke, It endureth all things 2 Cor. 13. 7.; had wee love to God, we should have patience.
3. Impatience is for want of Humility. The impatient man was never humbled under the burden of sinne; he that studies his sinnes, the numberlesse number of them, how [Page 133] they are twisted together, and sadly accented, is patient, and saith, I will bear the indignation of the Lord, because I have sinned against him Mica. 7. 9.. The greater noise drowns the lesser; when the sea roares the rivers are still, he that lets his thoughts expatiate about sinne, is both silent and amaz'd, he wonders it is no worse with him. How great then is this sinne of impatience? and how excellent is Contentation which is a Supersedeas or counterpoison against this sinne. The contented Christian beleeving that God doth all in love, is patient, and hath not one word to say, unlesse to justifie God Ps. 51. 4.. That is the first sin which Contentation prevents.
2. It prevents murmuring, a sinne which is a degree higher then the other; murmuring is a quarrelling with God, & enveighing against him, They spake against God Num. 21. 5.; the murmurer saith interpretatively, that God [Page 134] hath not dealt well with him, and he hath deserved better from him. The murmurer chargeth God with folly; This is the language, or rather blasphemy of a murmuring spirit, God might have been a wiser and a better God. The murmurer is a mutineer. The Israelites are called in the same text murmurers and Rebels Numb. 17. 10▪; and is not rebellion as the sin of witchcraft? Thou that art a murmurer, art in the account of God as a Witch, a Sorcerer, as one that deals with the Divel. This is a sin of the first magnitude; murmuring oft ends in cursing: Micah's mother fell to cursing when the talents of silver were taken away Judg. 17▪ 2.. So doth the murmurer when a part of his estate is taken away; our murmuring is the Divels musick; this is that sinne which God cannot bear, How long shal I bear with this people that murmur against me Numb. 14. 7.? It is a sinne which whets the sword against a people, it is a land-destroying sinne; Murmur ye not [Page 135] as some of them also murmured, and were destroyed of the destroyer 1 Cor. 10. 10. . 'Tis a ripening sinne; this, without Gods mercy, will hasten Englands funerals. O then how excellent is contentation which prevents this sinne? To be contented and yet murmur, is a soloecism; A contented Christian doth acquisce in his present condition, and doth not murmur, but admire. Herein appears the excellency of contentation, it is a spiritual antidote against sinne.
2. Contentment prevents many temptations; discontent is a divel that is alwaies tempting. 1 Tentation 1. It puts a man upon indirect means: He that is poor and discontented, will attempt any thing; he will go to the divel for riches; he that is proud and discontented will hang himselfe, as Achitophel did when his counsell was rejected. Satan takes great advantage of our discontent; he loves to fish in these troubled waters. Discontent [Page 136] doth both eclipse reason and weaken faith; & it is Satan policy, he doth usually break over the hedge where it is weakest. Discontent makes a breach in the soule, and usually at this breach the divel enters by a tentation, and stormes the soul. How easily can the divel by his Logick dispute a discontented Christian into sinne? He formes such a syllogism as this; He that is in want must study self-preservation: But you are now in want, therefore you ought to study self-preservation. Hereupon to make good his Conclusion, he tempts to the forbidden fruit, not distinguishing between what is needful and what is lawful. What? saith he, dost thou want a livelihood? never be such a fool as starve; take the rising side at a venture, be it good or bad, eat the bread of deceit, drink the wine of violence. Thus you see how the discontented man is a prey to that sad tentation, Pro. 30▪ 9▪ to steale, and take Gods name [Page 137] in vaine. Contentation is a shield against tentation; for he that is conented, knowes as well how to want, as to abound.
He will not sinne to get a living; though the bill of fare growes short, he is content. He lives as the birds of the aire upon Gods Providence, and doubts not but he shall have enough to pay for his passage to heaven.
2. Discontent tempts a man to Atheisme and Apostacie; 2 Tentation sure there is no God to take care of things here below; would he suffer them to be in want who have walked mournfully before him Mal. 3. 14? saith discontent; Throw off Christs livery, desist from thy religion. Thus Iobs wife, being discontented with her condition, saith to her husband, Dost thou still retain thy integrity Job 2. 9.? as if she had said, Dost thou not see, Iob, what is become of all thy Religion? Thou fearest God and eschewest evil, and what art thou [Page 138] the better? see how God turnes his hand against thee; he hath smitten thee in thy body, estate, relations, and Dost thou still retain thy integrity? what? stil devour? stil weep and pray before him? Thou fool, cast off Religion, turne Athiest. Here was a sore tentation that the Divel did hand over to Iob, by his discontented wife; only his grace as a golden shield did ward off the blow from his heart, Thou speakest as one of the foolish women. What profit is it, saith the discontented person, to serve the Almighty? Those that never trouble themselves about Religion, are the prosperous men, and I in the mean while suffer want: as good give over driving the trade of Religion, if this be all my reward; This is a sore tentation, and oft it prevailes; Atheisme is the fruit that grows out of the blossome of discontent.
Oh then behold the excellency of contentment, it doth repell this [Page 139] tentation. If God be mine, saith the contented spirit, it is enough, though I have no lands or tenements, his smile makes heaven; His loves are better then wine; Better is the gleanings of Ephraim then the vintage of Abiezer Jud. 8. 2▪. I have little in hand, but much in hope; my livelihood is short, but this is his promise, even eternall life 1 Joh. 2 25.. I am pursued by malice, but better is persecuted godlinesse then prosperous wickednesse. Thus divine contentment is a spiritual antidote both against sinne and tentation.
6. Contentment sweetens every condition. 6 Excellency. Christ turned the water into wine, so Contentment turnes the water of Marah into spirituall wine. Have I but little? yet it is more then I can deserve or challenge. This modieum is in mercy; 'tis the fruit of Christs blood; 'tis the legacy of free grace: a smal present sent from a King is highly valued; this little I have is with a good conscience, [Page 140] 'Tis not stolen water; guilt hath not muddied or poisoned it; it runs pure. This little is a pledge of more; this bit of bread, is an earnest of that bread which I shall eat in the Kingdome of God. This little water in the cruse, is an earnest of that heavenly Nectar which shall be distill'd from the true Vine. Doe I meet with some crosses? my comfort is, if they be heavy, I have not far to go; I shall but carry my cross to Golgotha, and there I shall leave it; My crosse is light in regard of the weight of glory. Hath God taken away my comforts from me? 'tis well, the Comforter still abides. Thus Contentment as an honey-comb drops sweetnesse into every condition. Discontent is a leaven that sowers every comfort, it puts aloes and wormwood upon the brest of the creature, it lessens every mercy, it trebbles every crosse; but the contented spirit suckes sweetnesse from [Page 141] every flower of providence, it can make a treacle of poison. Contentation is full of Consolation.
7. Contentment hath this excellency, 7. Excellency. it is the best commentator upon Providence; it makes a faire interpretation of all Gods dealings. Let the Providences of God be never so darke or bloody, Contentment doth construe them ever in the best sense. I may say of it as the Apostle of charity, It thinks no evil 1 Cor. 13. Sicknesse (saith Contentment) is Gods furnace, to refine his gold and make it sparkle the more; the prison is an Oratory, or house of prayer. What if God melts away the creature from me? he saw perhaps my heart grew too much in love with it; had I been long in that fat pasture, I should have surfeited; and the better my estate had been, the worse my soule would have beene. God is wise, he hath done this, either to prevent some sinne, [Page 142] or to exercise some grace. What a blessed frame of heart is this? A contented Christian is an Advocate for God against unbeliefe and impatience; Whereas Discontent takes every thing from God in the worst sense; it doth implead and censure God: This evill I feele is but a symptome of greater evill: God is about to undoe mee; The Lord hath brought us hither into the wildernesse to slay us Numb. 20. 4.. The contented soule takes all well; and when his condition is never so bad, he can say, Yet God is good Ps. 73. 1..
SECT. 2.
The second Argument to Contentation.
The second Argument or Motive Contentment is, a Christian hath that which may make him content O fortunatos [...]i [...]iùm bona si sua nûrin [...]. Virgil..
[Page 143] 1. Hath not God given thee Christ? in him there are unsearchable riches Eph: 3. 1; He is such a golden mine of wisdome and grace, that all the Saints and Angels can never dig to the bottome; Hee is an enriching pearle, a sparkling Diamond, the infinite lustre of his merits makes us shine in Gods eyes Eph. 1. 7; in him there is both fulnesse and sweetnesse; he is ineffabile bonum Aug [...]. Scrue up your thoughts to the highest [...] and pinacle, stretch them to the utmost period, let them expatiate to their full latitude and extent; yet they fall infinitely short of those ineffable and inexhaustible treasures which are locked up in Jesus Christ: and is not here enough to give the soul content? A Christian that wants necessaries, yet having Christ, he hath the one thing needfull Qui habet habentem omnia, habet omnia..
2. Thy soule is exercised and enamel'd with the graces of the Spirit, and is not here enough to give contentment? [Page 144] Grace is of a divine birth; it is the new plantation; it is the flower of the heavenly Paradise; 'tis the embroydery of the Spirit; 'tis the seed of God 1 Joh. 3. 9.; 'tis the sacredunction; 1 Joh. 2. 27. 'tis Christs pourtraiture in the soule; 'tis the very foundation on whch the superstructure of glory is laid. O, of what infinite value is Grace! What a Jewell is Faith! well may it be call'd precious Faith 2 Pet. 1. 1.. What is love, but a divine sparkle in the soule? A soule beautified with grace, is like a roome richly hung with Arras, or Tapestry, or the Firmament bespangled with glittering Starres. These are the true riches Luke 16. 11., which cannot stand with reprobation; and is not here enough to give the soule contentment? What are all other things but like the wings of a butterfly, curiously painted? but they defile our fingers. Earthly riches, saith Augustine, are full of poverty Divitia corporales paupertatis plenae sunt. Aug.; so indeed they are. [Page 145] For, 1. They cannot enrich the soul; Often-times under silken apparell, there is a therd-bare soule. 2. These are corruptible. Riches are not for ever, as the wise man saith Prov. 27 24.. Heaven is a place where gold and silver will not goe; a Beleever is rich towards God Luke 12 21., why then art thou discontented? hath not God given thee that which is better then the world? What if he doth not give thee the box, if he gives thee the Jewel? What if he denies thee farthings, if he payes thee in a better coyne? hee gives thee gold, viz. spiritual mercies. Should not Iosephs brethren have been content that their sacks were fill'd with corne, though there had not been money in the mouth of their sacks? What if the water in the bottel be spent? thou hast enough in the fountaine; What need hee complaine of the worlds Emptiness that hath Gods Fulnesse? The Lord is my portion, Psal. 16. 5. saith David, then let [Page 146] the lines fall where they will, in a sick-bed, or prison; I will say, The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
SECT. 3.
The third Argument to Contentation.
The third Argument is, Be content, for else we confute our owne prayers; Wee pray, Thy will be done; It is the will of God that wee should be in such a condition; he hath decreed it, and hee sees it best for us: Why then doe we murmur, and are discontented at that which we pray for? either we are not in good earnest in our prayer, which argues hypocrisie, or else we contradict our selves, which argues folly.
SECT. 4.
The fourth Argument to Contentation.
The fourth Argument to Contentment is, because now God hath his end, and Satan misseth of his end.
1. God hath his end. Gods end in all his crosse providences, is to bring the heart to submit and be content; and indeed this pleaseth God much, he loves to see his children satisfied with that portion hee doth carve, and allot them. It contents him to see us contented; Therefore let us acquiesce in Gods Providence; Now God hath his end.
2. Satan misseth of his end. The end why the Devil (though by Gods permission) did smite Iob, in his body and estate, was to perplex his minde; hee did vex his body on purpose [Page 148] that he might disquiet his spirit. He hoped to bring Iob into a fit of discontent; and then, that he would in a passion break forth against God; but Iob being so well contented with his condition, as that he falls to blessing of God, he did now disappoint Satan of his hope. The Devill shall cast some of you into prison Rev. 2. 10.. Why doth the Devil throw us into prison? It is not so much the hurting our body, as the molesting our minde that he aimes at; he would imprison our Contentment, and disturbe the regular motion of our soules; this is his designe: 'tis not so much the putting us into prison, as the putting us into a passion, that he attempts; but by holy contentation, Satan loseth his prey, he misseth of his end. The Devil hath oft deceived us; the best way to deceive him, is by contentation in the midst of tentation; our contentment will discontent Satan. Oh, let us not gratifie our [Page 149] enemy. Discontent is the Devils delight; now it is as he would have it, he loves to warme himselfe at the fire of our passions. Repentance is the joy of the Angels, and Discontent is the joy of the Devils: As the Devil danceth at discord, so he sings at discontent. The fire of our passions makes the Devil a bon-fire; 'tis a kinde of heaven to him to see us torturing our selves with our own troubles; but by holy Contentment we frustrate him of his purpose, and doe it as it were, put him out of countenance.
SECT. 5.
The fifth Argument to Contentation.
The next Argument is, by contentment a Christian gets a victory over himselfe: For a man to be able to rule his own spirit Fortior est qui se quàm qui fortissim [...] vincit moenia. &c., this of all others [Page 150] the most noble conquest Prov. 16. 32.. Passion denotes weaknesse; to be discontented, is suitable to flesh and blood; but to be in every state content; reproached, yet content; imprisoned, yet content; this is above nature; this is some of that holy valour and chivalry, which onely a divine spirit is able to infuse. In the midst of the affronts of the world to be patient, and the changes of the world to have the spirit calmed; this argues [...], as Homer speaks; this a conquest worthy indeed of the Garland of honour. Holy Iob devested and turned out of all, leaving his Scarlet, and embracing the Dung-hill, (a sad catastrophe,) yet he had learned Contentment. 'Tis said, He fell upon the ground and worshipped Job 1. 20. One would have thought hee should have fallen upon the ground and blasphemed; no, hee fell and worshipped. Hee adored Gods justice and holinesse; behold, [Page 151] the strength of grace; here was an humble submission, yet a noble conquest; hee got the victory over himselfe. 'Tis no great matter for a man to yield to his own passions, this is facile and foeminine; but to content himselfe in denying of himselfe, this is sacred.
SECT. 6.
The sixth Argument to Contentation.
The sixth great Argument to worke the heart to Contentment, is the consideration that all Gods providences, how crosse or bloody soever, shall doe a Beleever good; And we know that all things work together for good to them that love God Rom. 8. 28.. Not onely all good things, but all evil things work for good, [...]. and shall wee be discontented at that which works for our good? Suppose our troubles [Page 152] are twisted together, and sadly accented, as the Poet describes it.
What if sicknesse, poverty, reproach, Law-suits, &c. doe unite, and muster their forces against us? All shall work [...], for good; our maladies shall be our medicines: and shal we repine at that which shall undoubtedly doe us good? Unto the upright there ariseth light in darknesse Ps. 112. 4.. Affliction may bee baptiz'd Marah; 'tis bitter, but physical. Because this is so full of comfort, and may be a most excellent Catholicon against discontent; I shall a little expatiate.
[Page 153] Quest. It will be enquired how the evils of affliction work for good? Quest.
R. Several wayes. Answ.
1. They are disciplinary; they teach us Schola crucis est schola lucis.. The Psalmist having very elegantly describ'd the Churches trouble, Psal. 74. prefixeth this title to the Psalme, [...], which signifies a Psalme giving instruction; that which seales up instruction, works for good. God puts us sometimes under the black rod; but it is virga disciplinaris, a rod of discipline; Hear ye the rod, and who hath appointed it Mica. 6. 9.. God makes our Adversity, our University: Affliction is a Preacher; Jer. 6. 1. Blow the trumpet in Tekoah, Ier. 6. 1. The Trumpet was to preach to the people, as appeares, vers. 6. Be thou instructed, O Ierusalem. Sometimes God speaks to the Minister to lift up his voice like a Trumpet Isa. 58. 1; and here hee speaks to the Trumpet, to lift up its voice like a Minister. Afflictions teach us.
[Page 154] 1. Humility, commonly prosperous and proud; corrections are Gods corrosives to eat out the proud flesh. Jesus Christ is a Lily of the vallies Cant. 2. 1., he dwells in an humble heart; God brings us into the valley of teares, that he may bring us into the valley of humility; Remembring my affliction, the wormwood and the gall, my soul hath them still in remembrance, and is humbled in me Lam. 3. 19, 20.. When men are grown high, God hath no better way with them, then to brew them a cup of wormwood. Afflictions are compared to thorns Hos. 2. 8; Gods thornes are to prick the bladder of pride: suppose a man runne at another with a sword to kill him, accidentally, it onely lets out his impostume, this doth him good. Gods sword is to let out the impostume of pride, and shall that which makes us humble, make us discontented?
2. Afflictions teach us Repentance, Thou hast chastised me, and I was [Page 155] chastifed. I repented, and after I was instructed I smote upon my thigh, &c Jer. 31 [...] 18, 19. . Repentance is the precious fruit that growes upon the Crosse. When the fire is put under the Still, the water drops from the Roses: fiery afflictions make the waters of Repentance drop and distill from the eyes, and is here any cause of discontent?
3. Afflictions teach us to pray better Mala quae hî [...] nos premunt ad Deum [...]re confugiunt. Greg., They poured out a prayer when thy chastening was upon them Isa. 26. 16.. Before they would say a prayer, now they poured out a prayer; Vigilab at in ceto qui stertebat in navi, Jonah was asleep in the ship, but awake and at prayer in the Whales belly. When God puts under the firebrands of affliction, now our hearts boile over the more; God loves to have his children possessed with a spirit of prayer. Never did David the sweet singer of Israel tune his Harp more melodiously; never did he pray better [Page 156] then when he was upon the waters. Thus afflictions do in discipline, and shal we be discontented at that which is for our good?
2. Afflictions are probatory Psal. 66. 10, 11.. Gold is not the worse for being tried, or corne for being fanned. Affliction is the touchstone of sincerity, it tries what mettall wee are made of; affliction is Gods fan, and his sieve. 'Tis good that men be known; some serve God for a livery, they are like the fisherman that makes use of his net, onely to catch the fish: So they go a fishing, with the net of Religion, onely to catch preferment; Affliction discovers these. The Donatists went to the Gothes, when the Arians prevailed; Hypocrites will not faile in a storme; true grace holds out in the winter-season. That is a precious faith, which like the star shines brightest in the darkest night. 'Tis good that our graces should bee brought to a triall; thus we have the [Page 157] comfort, and the Gospel the honour; and why then discontented?
3. Afflictions they are expurgatory; these evills work for good, because they work out sinne; and shall I be discontented at this? What if I have more trouble, if I have lesse sin? The brightest day hath its clouds, the purest gold its drosse, the most refined soule hath some lees of corruption. The Saints lose nothing in the furnace, but what they can well spare, their drosse; is not this for our good, why then should we murmure? I am come to send fire on the earth Luke 12 94.. Tertullian understands it of the fire of affliction. God makes this like the fire of the three children, which burned onely their bonds, and set them at liberty in the furnace: So the fire of affliction serves to burne the bonds of iniquity; By this therefore shall the iniquity of Iacob be purged, and this is all the fruit, to take away his sinne Isa 27. 9. When affliction or death [Page 158] comes to a wicked man, it takes away his soule; when it comes to a godly man, it onely takes away his sinne; is there then any cause why wee should be discontented? God steeps us in the brinish waters of affliction, that hee may take out our spots. Gods people are his husbandry 1 Cor. 3. 9.; the ploughing of the ground kills the weeds, and the harrowing of the earth breaks the hard clods; Gods ploughing of us by affliction, is to kill the weeds of sinne, his harrowing of us, is to break the hard clods of impenitency, that the heart may be the fitter to receive the seeds of grace; and if this be all, why should we be discontented?
4. Afflictions doe both exercise and encrease grace.
First, they exercise grace: affliction doth breath our graces; every thing is most in its excellency, when it is most in its exercise. Our grace, though it cannot be dead, yet it may [Page 159] be asleep, & hath need of awakening. What a dull thing is the fire when it is hid in the embers, or the Sunne when it is masqued with a cloud; a sick man is living, but not lively; afflictions quicken and excite grace. God doth not love to see grace in the eclipse. Now faith puts forth its purest and most noble acts in times of affliction: God makes the fall of the leafe the spring of our graces▪ What if we are more passive, if grace be more active?
2. Afflictions do encrease grace: as the winde serves to encrease & blow up the flame; so do the windy blasts of affliction augment & blow up our graces; grace spends in the furnace, but it is like the widowes oile in the cruse, which did encrease by pouring out. The torch when it is beaten, burns brightest, so doth grace when it is exercised by sufferings. Sharp frosts nourish the good corne, so doe sharp afflictions grace; some plants [Page 160] grow better in the shade then in the Sun; as the Bay and the Cypress. The shade of adversity is better for some then the Sun-shine of prosperity. Naturalists observe, that the Colewort thrives better when it is watered with salt water then with fresh: So do some thrive better in the salt water of affliction; and shall wee be discontented at that which makes us grow and fructifie more?
5. These afflictions do bring more of Gods immediate presence into the soule. When we are most assaulted, we shall be most assisted, I will be with him in trouble Ps. 91. 15.. It cannot be ill with that man with whom God is by his powerfull presence in supporting, and his gracious presence in sweetning the present triall. God will bee with us in trouble, not onely to behold us, but to uphold us; as he was with Daniel in the Lions den, and the three children in the furnace. What if wee have more trouble then others, if we [Page 161] have more of God with us then others have? we never have sweeter smiles from Gods face then when the world begins to look strange; Thy Statutes have been my songs, where? not when I was upon the throne, but in the house of my pilgrimage Ps. 119. 54.. We read, The Lord was not in the winde, nor in the earthquake, nor in the fire 1 King. 19 11.; but in a metaphorical & spiritual sense, when the winde of affliction blowes upon a beleever, God is in the winde; when the fire of affliction kindles upon him, God is in the fire, viz. to sanctifie, to support, to sweeten. If God be with us the furnace shall bee turned into a festival, the prison into a Paradise, the earthquake into a joyful dance. Oh why should I be discontented when I have more of Gods company?
6. These evills of affliction are for good, as they bring with them Certificates of Gods love, and are evidences of his speciall favour. Affliction [Page 162] is the Saints livery, 'tis a badge and cognizance of honour. That the God of glory should look upon a worme, and take so much notice of him, as to afflict him rather then lose him, is an high act of favour. Gods rod is Sceptrum Regale, a Scepter of dignity. Iob calls Gods afflicting of us, his magnifying of us Job 7. 17.. Some mens prosperity hath been their shame, when others affliction hath been their crown.
7. These afflictions worke for our good, because they work for us a far more exceeding weight of glory 2 Cor. 4 17.. That which works for my glory in heaven, works for my good; we do not read in Scripture that any mans honour and riches doe work for him a weight of glory, but afflictions do; and shall a man be discontented at that which works for his glory? The heavier the weight of affliction, the heavier the weight of glory; not that our sufferings do merit glory, (as the Papists [Page 163] do wickedly glosse;) but though they are not causa, they are via; they are not the cause of our crown, yet they are the way to it, and God makes us as hee did our Captain perfect through sufferings Heb. 2. 10.; and shall not all this make us contented with our condition? Oh I beseech you, look not upon the evil of affliction, but the good. Afflictions in Scripture are called visitations Job 7. 18., the word in the Hebrew [...], to visit, is taken in good sense as well as a bad. Gods afflictions are but friendly visits; behold here Gods rod like Aarons rod blossoming, and Ionathans rod, it hath honey at the end of it. Poverty shall starve our sinnes Foelix paupertas beata miseria.; the sicknesse of the body shall cure a sinsick soul: O then in stead of murmuring and being discontented, blesse the Lord; hadst thou not met with such a rub in the way, thou mightest have gone to hell and never stopp'd.
SECT. 7.
The seventh Argument to Contentation.
The next Argument to Contentment is, consider the evill of discontent. Male-content hath a mixture of grief and anger in it, and both these must needs raise a storme in the soule. Have you not seen the posture of a sick man? sometimes he will sit upon his bed, by and by he will lie down, and when he is down, he is not quiet; first he turnes on one side, and then on the other, he is restlesse: this is just the embleme of a discontented spirit, the man is not sick, yet he is never well, sometimes hee likes such a condition of life, and when he hath it, yet he is not pleased, he is soone weary; and then another condition of life, this is an evill under the Sun.
[Page 165] Now the evill of discontent appears in three things.
1. The sordidnesse of it, 1. Evil of discontent. it is unworthy of a Christian.
First, it is unworthy of his profession. 1 It was the saying of an Heathen, Bear thy condition quietly, nosce te esse hominem, know thou art a man Fer mansuetè fortunam tuam, nosce te esse hominem. Tully.. So I say, Bear thy condition contentedly, nosce te esse Christianum, know thou art a Christian. Thou professest to live by faith, what, and not content? Faith is a grace that doth substantiate things not seen Heb. 11. 1., saith looks beyond the creature, it feeds upon promises, faith lives not by bread alone. When the water is spent in the bottle, faith knowes whither to have recourse; now, to see a Christian dejected in the want of visible supplies, and recruits, where is Faith? Oh, saith one, my estate in the world is down. I, and which is worse, thy faith is down. Wilt thou not be contented, [Page 166] unlesse God let down the vessel to thee as he did to Peter, wherein were all manner of beasts of the earth, and fowles of the aire Acts 10 12., must you have first and second course? This is like Thomas, Unlesse I put my finger into the print of the nailes, I will not beleeve John 10 25.. So, unlesse thou hast a sensible feeling of outward comforts, thou wilt not be content. True faith will trust God where it cannot trace him, and will adventure upon Gods bond though it hath nothing in view. You who are discōtented because you have not al you would, let me tel you either your faith is a non-entity, or at best but an embrio; tis a weak faith that must have stilts & crutches to support it. Nay, discontent is not only below faith, but below reason; why are you discontented? is it because you are dispossessed of such comforts? wel, & have you not reason to guide you? doth not reason tell you that you are but tenants at will? and may not God [Page 167] turne you out when he please? You hold not your estate jure, but gratis, not by a juridical right, but upon favour and courtesie.
2. It is unworthy of the relation wee stand in to God; a Christian is invested with the title and priviledge of sonship Eph. 1. 5.; he is an heir of the promise: Oh consider the lot of freegrace is fallen upon thee, thou art nearly allied to Christ, and of the blood royall; thou art advanced, in some sense, above the Angels; why then art thou, being the Kings sonne, leane from day to day? 2 Sam. 13. 4. 2 Sam. 13. 4. Why art thou discontented? Oh how unworthy is this? as if the heire to some great Monarch should go pining up and down because he may not pick such a flower.
2. Consider the sinfulnesse of it; The second evill of discontent. which appeares in three things.
- The causes
- The concomitants
- The consequences
[Page 168] 1 1. It is sinful in the causes; which are these.
1. Pride. He that thinks highly of his deserts, usually esteemes meanly of his condition; a discontented man is a proud man, he thinks himself better then others, therefore findes fault with the wisdom of God that he is not above others Nec quemquam jam ferre potest Caesarve prior [...]m, Pompeiúsve parem.— Lucan. l. 1. Pharsal.. Thus the thing formed saith to him that formed it, Why hast thou made me thus Rom. 9. 20? Why am I not higher? Discontents are nothing else but the aestuations and boilings over of pride.
2. The second cause of discontent is envie, which Augustine calls vitium diabolicum, the sinne of the Devill; Satan envied Adam the glory of Paradise, and the robe of innocence: he that envies what his neighbour hath, is never contented with that portion which Gods providence doth parcel out to him Fertilior seges est alienis semperin agris, Alterius moss [...]s grandius uber habet. Ovid.; as envie stirs [Page 169] up strife, (this made the Plebeian faction so strong amongst the Romanes) so it creates discontent; the envious man looks so much upon the blessings which another enjoyes, that he cannot see his own mercies, and so doth continually vexe and torture himselfe. Cain envied that his brothers sacrifice was accepted, and his rejected, hereupon he was discontented, and presently murderous thoughts began to arise in his heart.
3. The third cause is Covetousnesse. This is a radical sinne. Whence are vexing Law-suits, but from discontent? and whence is discontent, but from covetousnesse? Covetousnesse and contentedness cannot dwell in the same heart. Avarice is an heluo, that is never satisfied. The covetous man is like Behemoth, behold, he drinketh up a river, he trusteth that he can draw up Jordan into his mouth Job 40. 23., There are foure things (saith Solomon) say, It is not enough. I may adde a [Page 170] fifth, The heart of a covetous man, he is still craving. Covetousnesse is like a Wolfe in the brest, which is ever feeding; and because a man is not satisfied, he is never content.
4. The fourth cause of Discontent is Iealousie, which is sometimes occasion'd through melancholy, and sometimes misapprehension. The spirit of jealousie causeth this evil spirit. Jealousie, is the rage of a man Pro. 6. 34: and oft, this is nothing but suspicion and phansie; yet such as creates reall discontent.
5. The fifth cause of Discontent is distrust, which is a great degree of Atheisme. The discontented person is ever distrustfull. The bill of provision growes low; I am in these straits and exigencies, can God help me? Can be prepare a table in the wildernesse? sure hee cannot. My estate is exhausted, can God recrute me? My friends are gone, can God raise me up more? sure the arme of [Page 171] his power is shrunk. I am like the dry fleece, can any water come upon this fleece? If the Lord would make windowes in Heaven, might this thing be 1 King. 7. 2.? Thus the Anchor of hope, and the shield of faith being cast away, the soul goes pining up and down.
Discontent is nothing else but the Echo of unbeliefe: and remember distrust is worse then distress.
2. Discontent is evil in the concomitants 2 of it, whch are two.
1. Discontent is joyned with a sullen melancholy; a Christian of a right temper, should be ever chearfull in God; Serve the Lord with gladness Ps. 100. ver. 2.. A signe the oile of grace hath been poured into the heart, when the oile of gladness shines in the countenance. Chearfulnesse credits Religion; how can the discontented person be chearfull? Discontent is a dogged, sullen humour; because wee have not what wee desire, God shall not have a good word or look [Page 172] from us; as the Bird in the cage, because she is pent up, and cannot fly in the open aire, therefore beats herselfe against the cage, and is ready to kill her selfe. Thus that peevish Prophet; I doe well to be angry to the death Jonah 4..
2. Discontent is accompanied with unthankfulness; because we have not all wee desire, wee never minde the mercies which we have: we deale with God as the widow of Sarepta did with the Prophet; the Prophet Elijah had been a means to keep her alive in the famine; for it was for his sake that her meale in the barrel, and her oile in the cruse failed not; but assoon as ever her sonne dies, she falls into a passion, and begins to quarrel with the Prophet; What have I to doe with thee, O thou man of God? art thou come to call my sin to remembrance, and to slay my son 1 Kings 17. 18.? So ungratefully do we deal with God; we can be content to receive mercies [Page 173] from God; but if he doth crosse us in the least thing, then through discontent, we grow techy and impatient, and are ready to fly upon God; thus God loseth all his mercies [...]. Lucian. Epigr. 2 Chro. 29. 31.. We read in Scripture of the thankoffring [...] Lucian. Epigr. 2 Chro. 29. 31.. The discōtented person cuts God short of this; the Lord loseth his thank-offering. A discontented Christian repines in the midst of mercies, as Adam, who fin'd in the midst of Paradise. Discontent is a Spider that sucks the poison of unthankfulnesse out of the sweetest flower of Gods blessings; and by a devilish chymistry extracts dross out of the most refined Gold. The discontented person thinks every thing he doth for God too much, and every thing God doth for him too little. O what a sin is unthankfulnesse Ingratus vit andus est ut dirum scelus, nec cogitari pestil emius potest, nam tellus ipsa f [...] dius nihil creat. Pet. Crini [...]us. l. 2. Poem.! it is an accumulative sinne. What [Page 174] Cicero saith of Parricide Qui occidit patrem, pli [...]rima commitit peccata in uno.; I may say of Ingratitude, there are many sinnes bound up in this one sinne, it is a voluminous wickednesse; and how full of this sinne is Discontent? A discontented Christian, because hee hath not all he would, therefore dishonours God with the mercies which he hath. God made Eve out of Adams rib, to be an helper (as the Father speaks;) Chrysost. but the Devil made an arrow of this rib, and shot Adam [...]o the heart: So doth discontent take the rib of Gods mercy and ungratefully shoot at him; Estate, Liberty shall be employed against God. Thus it is often-times; behold then how Discontent and Ingratitude are interwoven and twisted one within another, thus Discontent is sinful in its concomitants.
3. It is sinfull in its Consequences, 3. Discontent is sinful, In its consequences. which are these:
1. It makes a man very unlike the Spirit of God. The Spirit of God [Page 175] is a meek Spirit. The Holy Ghost descended in the likenesse of a Dove Mat. 3. 16.. A Dove is the embleme of meeknesse; A discontented spirit is not a meek spirit.
2. It makes a man like the Devil. 2 The Devil being swell'd with the poison of envy and malice, is never content: Just so is the Male-content. The Devil is an unquiet spirit, he is still walking about 1 Pet. 5. 8.; 'tis his rest to be walking. And herein is the discontented person like him; for he goes up and down vexing himselfe, Seeking rest and finding none; hee is the Devils picture.
3. Discontent disjoynts the soul, 3 it untunes the heart for duty; Is any man afflicted, let him pray Jam. 5. 13.. But, is any man discontented, how shall he pray? Lift up pure hands without wrath 1 Tim. 5. 8.. Discontent is full of wrath and passion; The Male-content cannot lift up pure hands; he lifts up leprous hands, he poisons his prayers; [Page 176] will God accept of a poison'd sacrifice? Chrysostome compares prayer to a fine Garland; Those, saith he, that make a Garland, their hands had need be clean: Prayer is a precious Garland, the heart that makes it had need be clean. Discontent throwes poison into the spring, (which was death among the Romanes;) Discontent puts the heart into a disorder and mutiny, and such a one cannot serve the Lord without distraction.
4. Discontent sometimes unfits for the very use of reason; Ionah in a passion of discontent, spake no better then blasphemy, and non-sense; I doe well, saith he, to be angry to the death Jona. 4. 8. What? to be angry with God? and to die for anger? sure hee did not know well what he said. When Discontent transports, then like Moses, wee speak unadvisedly with our lips. This humour doth even suspend the very acts of reason.
[Page 177] 5. Discontent doth not only disquiet a mans selfe, but those who are near him. This evill spirit troubles Families, Parishes, &c. If there be but one string out of tune, it spoiles all the musick. One discontented spirit makes jarrings and discords among others. 'Tis this ill humour that breeds quarrels, and Law-suits. Whence is all our Contention, but for want of Contentation? From whence come warres and fightings among you, come they not hence, even of your lusts Jam. 4. 1? in particular from this lust of Discontent? Why did Absalom raise a warre against his Father, and would have taken off not onely his Crowne, but his Head? was it not his discontent? Absalom would be King. Why did Ahab stone Naboth? was it not discontent about the Vine-yard? Oh this Devil of Discontent! Thus you have seen the sinfulnesse of it.
3. Consider the simplicity of it. 3 I may say as the Psalmist, The simplicity of it. Surely [Page 178] they are disquieted in vaine Psal. 39. 6. , which appeares thus.
1. Is it not a vain simple thing to be troubled at the losse of that which is in its owne nature perishing and changeable? God hath put a vicissitude into the creature; all the world rings changes, and for me to meet with inconstancy here, to lose a friend, estate, to be in a constant fluctuation, is no more then to see a flower wither, or a leaf drop off in Autumne. There is an Autumne upon every comfort, a fall of the leafe; Now it is extream folly to be discontented at the losse of those things which are in their own nature loseable. What Solomon saith of Riches, is true of all things under the Sun, They take wings. Noahs Dove brought an Olive-branch in its mouth, but presently flew out of the Arke, and never returned more: Such a comfort brings to us honey in its mouth, but it hath wings; and to what purpose should [Page 179] wee be troubled, unlesse wee had wings to fly after and overtake it?
2. Discontent is an heart-breaking; By sorrow of the heart the spirit is broken Prov. 15. 13., it takes away the comfort of life. There is none of us but have many mercies if we can see them; now, because wee have not all we desire, therefore we will lose the comfort of that which we have already. Ionah having his Gourd smitten (a withering vanity,) was so discontented, that hee never thought of his miraculous deliverance out of the Whales belly; he takes no comfort of his life, but wisheth that he might die. What folly is this? we must have all or none; herein wee are like children, that throw away the piece which is cut them, because they may have no bigger. Discontent eats out the comfort of life. Besides, it were well if it were seriously weighed how [Page 180] prejudicial this is, even to our health: For Discontent, as it doth discruciate the minde, so it doth pine the body; it frets as a moth, and by wasting the spirits, weakens the vitals; The plurisie of Discontent brings the body into a consumption; and is not this Folly?
3. Discontent does not ease us of our burden, but makes the crosse heavier. A contented spirit goes chearfully under its affliction. Discontent makes our grief as unsupportable, as it is unreasonable. If the leg be well, it can endure a fetter, and not complaine; but if the leg before, then the fetter troubles. Discontent of minde is the sore that makes the Fetters of affliction more grievous. Discontent troubles us more then the trouble it selfe, it steeps the affliction in worm-wood. When Christ was upon the Crosse, the Jewes brought him gall and vineger to drink, that it might adde to [Page 181] his sorrow. Discontent brings to a man in affliction gall and vineger to drink; this is worse then the affliction it selfe. Is it not folly for a man to imbitter his own crosse?
4. Discontent spins out▪ our troubles the longer. A Christian is discontented, because he is in want; and therefore he is in want, because hee is discontented; hee murmurs, because he is afflicted; and therefore he is afflicted, because he murmurs. Discontent doth delay and adjourne our mercies. God deales herein with us as wee use to doe with our children; when they are quiet and chearfull, they shall have any thing; but if wee see them cry and fret, then we with-hold from them: Wee get nothing from God by our discontent, but blowes. The more the childe strugles, the more it is beaten: When we strugle with God by our sinful passions, he doubles and trebbles his stroaks; God will tame our [Page 182] curst hearts. What got Israel by their peevishnesse? they were within a 11 dayes journey of Canaan, and now they were discontented, and began to murmur; God leads them a march of fourty yeares long in the wildernesse. Is it not folly for us to adjourne our own mercies? Thus you have seen the evil of Discontent. I have been long upon this Argument; but nunquam nimis dicitur quod nunquam satis dicitur.
SECT. 8.
The eighth Argument to Contentation.
The next Argument or Motive to Contentment is this; Why is not a man content with the competency which he hath? perhaps if he had more, hee would be lesse content. The world is such, that the more we [Page 183] have, the more we crave Crescit amor nummi quantum ipse pecunia crescit.; it cannot fill the heart of man. When the fire burnes, how do you quench it? not by pouring oile on the flame, or laying on more wood, but by withdrawing the fuel. When the appetite is enflam'd after riches, how may a man be satisfied? not by having just what he desires, but by withdrawing the fuel, viz. moderating and lessening his desires. He that is contented hath enough. A man in a fever or dropsie, thirsts; how doe you satisfie him? not by giving him liquid things which will enflame his thirst the more, but by removing the cause, and so curing his distemper. The way for a man to be contented, is not by raising his estate higher, but by bringing his heart lower.
SECT. 9.
The ninth Argument to Contentation.
The next Argument to Contentment is, The shortnesse of life. It is but a vapour saith Iames. Jam. 4. 14. [...] [...]. Sop [...]ocles., life is a wheele ever running. The Poets Phocilides. painted time with wings, to shew the volubility and swiftnesse of it. Iob compares it to a swift post, Job 9. 25. (our life rides post) and to a day, not a yeare. It is indeed like a day. Infancy is as it were the day-break, Youth is the Sun-rising, full growth is the Sun in the Meridian, old age is Sun-setting. Sicknesse is the evening, then comes the night of death. How quickly is this day of life spent? often times this Sun goes down at noone-day; life ends before the evening of old age comes; Nay, [Page 185] sometimes the Sun of life sets presently after Sun-rising. Quickly after the dawning of Infancy, the night of death approaches; nay, sometimes the life is eclipsed before the dawning of Infancy, when the mothers womb becomes the tombe. Oh, how short is the life of man! The consideration of the brevity of life may worke the heart to contentment. Remember thou art to be here but a day; pàrùm viae, quid multùm viatici? thou hast but a short way to go, and what needs a long provision for a short way Quid opus est ad brevem vitam longis opibus? Hyper.? if a Traveller hath but enough to bring him to his journies end, hee desires no more. We have but a day to live, & perhaps we may be in the twelfth houre of the day; why, if God give us but enough to bear our charges till night, it is sufficient. Let us be content. If a man had the lease of an house or farme, but for two or three dayes, and hee should fall a building and planting, would he not [Page 186] be judged very indiscreet: So when wee have but a short time here, and death calls us presently off the stage, to thirst immoderately after the world, and pull downe our soules to build up an estate, is it not extream folly? Therefore as Esau said once in a profane sens concerning his birth-right; Lo, I am at the point to die, and what profit shall this birth-right doe to me? So let a Christian say in a Religious sense; Lo, I am even at the point of death, my grave is going to be made, and what good will the world do me? if I have but enough till Sun-setting, I am content.
SECT. 10.
The tenth Argument to Contentation.
The tenth Argument or Motive [Page 187] to Contentment is; Consider seriously the nature of a prosperous condition. There are in a prosperous estate three things.
1. Plus molestiae, 1. Plus molestiae. more trouble. Many who have abundance of all things to enjoy, yet have not so much content and sweetnesse in their lives, as some that go to their hard labour. Sad, solicitous thoughts do often attend a prosperous condition. Care is the malus genius, or evil spirit which haunts the rich man, and will not suffer him to bee quiet. When his chest is full of gold, his heart is full of care, either how to manage, or how to encrease, or how to secure what hee hath gotten. Oh the troubles and perplexities that do waite upon prosperity! The worlds high seats are very uneasie; Sun shine is pleasant, but somtimes it scortcheth with its heat; the Bee gives honey, but sometimes it stings: Prosperity hath its sweetnesse, and also its sting. [Page 188] Competency with Contentment is farre more eligible. Never did Iacob sleep better then when hee had the heavens for his Canopy, and an hard stone for his pillow. A large voluminous estate, is but like a long trailing garment, which is more troublesome then useful.
2. In a prosperous condition there is plus periculi, 2. Plus periculi. more danger, and that two wayes.
First, Ex parte ipsius, in respect of a mans self. The rich mans Table is oft his snare; hee is ready to ingulph himselfe too deep in these sweet waters Magnae foelicitatis est à foelicitate non vinci. Aug. de verb. Dom. c. 13. In this sense it is hard to know how to abound. It must be a strong braine that beares heady wine; hee had need have much wisdome and grace that knowes how to bear an high condition; either he is ready to kill himselfe with care, or surfet himselfe upon luscious delights. Oh the hazard of honour, the damage of dignity! Pride, security, [Page 189] rebellion, are the three wormes that breed of plenty Deut. 32 15.. The pastures of prosperity are ranke and surfeting. How soon are wee broken upon the soft pillow of ease [...] Theophylact.? Prosperity is often a trumpet that sounds a retreat, it calls men off from the pursuit of Religion. The Sun of Prosperity oft dulls, and puts out the fire of zeale. How many soules hath the plurisie of abundance kill'd Plurimi sunt qui paupertate positi non habent patientiam; & qui abundantiâ, non habent temperan̄ tiam. Remigius.? They that will be rich, fall into snares 1 Tim. 6. 10.. The world is birdlime at our feet, it is full of golden sands, but they are quicksands. Prosperity like smooth Iacob, will supplant and betray; a great estate without much vigilancy will be a thief to rob us of heaven; such as are upon the pinacle of honour, are in most danger of falling.
[Page 190] A lower estate is lesse hazardous. The little Pinnace rides safe by the Shore, when the gallant Ship advancing with its mast and top-saile, is cast away. Homo victus in Paradiso, victor in stercore. Adam in Paradise was overcome, when Iob on the dung-hill was a conquerour. Samson fell asleep on Delilahs lap: Some have fallen so fast a sleep on the lap of ease and plenty, that they have never awaked till they have been in hell Turpi fregerunt secula luxu Divitiae molles, &c. Juvenas. 6, Satyr.. The worlds fawning is worse then its frowning; and it is more to be feared when it smiles, then when it thunders Periculosior est mundus blandiens quàm fulmi [...]ans. Aug.. Prosperity in Scripture is compared to a candle: Iob 29. 3. When his candle shined upon my head. How many have burnt their wings about this candle; Segetem ubert as nimiae sternit, rami onere franguntur, ad maturitatem non pervenit nimia foecunditas Sen. ad Lucillium Ep. 80.: The corne being over-ripe sheds, and fruit when it mellowes, begins to rot; [Page 191] When men doe mellow with the Sun of Prosperity, commonly their soules begin to rot in sin. How hard is it for a rich man to enter into the Kingdome of Heaven Luke 18 24.? His golden weights keep him from ascending up the hill of God; and shall wee not be content, though wee are placed in a lower Orbe? What if wee are not in so much bravery, and gallantry as others? we are not in so much danger; as we want the honour of the world, so the temptations. Oh the abundance of danger that is in abundance! We see by common experience, that Lunaticks, when the Moone is declining and in the waine, are sober enough; but when it is in the full, they are more wild and exorbitant: When mens estates are in the waine, they are more serious about their soules, more humble; but when it is the full of the Moone, and they have abundance, then their hearts beginne to swell with their estates, [Page 192] and are scarce themselves. Those that write concerning the severall Climates; observe, that such as live in the Northern parts of the world, if you bring them into the South part, they lose their stomacks, and dye quickly; but those that live in the more Southerne hot climates, bring them into the North, and their stomacks mend, and they are long-lived: Give me leave to apply it; bring a man from the cold starving climate of poverty, into the hot Southern climate of prosperity, and he begins to lose his appetite to good things, hee growes weak, and a thousand to one if all his Religion doth not die; but bring a Christian from the South to the North, from a rich flourishing estate into a jejune low condition, let him come into a more cold and hungry aire, and then his stomack mends, he hath better appetite after heavenly things, he hungers more after Christ, [Page 193] hee thirsts more for grace, he eats more at one meal of the bread of life then at six before; this man is now like to live and hold out in his Religion; be content then with a modicum, if you have but enough to pay for your passage to heaven, it sufficeth.
2. A prosperous condition is dangerous ex parte vicini, in regard of others; a great estate for the most part drawes envie to it Foelicitas semper subjecta est invidiae. Laert. Diogenes de vit. Philos.. Whereas in parvis quies. David a Shepherd was quiet, but David a Courtier, was pursued by his enemies: envie cannot endure a superiour; an envious man knowes not how to live but upon the ruines of his neighbour; hee raiseth himselfe higher by bringing others lower. Prosperity is an eye-sore to many. Such sheep as have most wool are soonest fleec'd. The barren tree growes peaceably, no man meddles with the Ash or Willow, but the Apple-tree [Page 194] and the Damsin shall have many rude suitors. Oh then be content to carry a lesser saile; hee that hath lesse revenues hath lesse envie; such as bear the fairest frontispiece, and make the greatest shew in the world, are the white for Envie and Malice to shoot at.
3. A prosperous condition hath in it plus recensionis, 3. Plus recensionis. a greater reckoning; every man must be responsible for his talents. Thou that hast great possessions in the world, dost thou trade thy estate for Gods glory? Art thou rich in good works? Art thou a [...]? Grace makes a private person a common good. Dost thou disburse thy money for publick uses? it is lawfull (in this sense) to put out our money to use. Oh let us all remember an estate is a depositum, wee are but stewards, and our Lord and Master will ere long say, Give an account of your stewardship; the greater our estate, the greater our [Page 195] charge; the more our revenues, the more our reckonings. You that have a lesser mill going in the world, bee content, God will expect lesse from you, where he hath sowed more sparingly.
SECT. 11.
The eleventh Argument to Contentation.
The eleventh Argument is the example of those who have been eminent for Contentation. Examples are usually more forcible then Precepts. Abraham being call'd out to hot service, and such as was against flesh and blood, was content. God bids him offer up his sonne Isaac Gen, 22. 2.; this was a great work, Isaac was filius senectutis, the sonne of his old age; filius dilectionis, the sonne of his love; filius promis [...]i, the sonne of the [Page 196] promise: Christ the Messiah was to come of his line, in Isaac shall thy seed be blessed; so that to offer up Isaac seem'd not onely to oppose Abrahams reason, but his faith too; for if Isaac die, the world for ought he knew must be without a Mediatour. Besides, if Isaac be sacrificed, was there no other hand to doe it but Abrahams? must the Father needs be the executioner? must hee that was the instrument of giving Isaac his being, be the instrument of taking it away? yet Abraham doth not dispute or hesitate, but beleeves against hope, and is content with Gods prescription. So, when God call'd him to leave his Countrey Heb. 11. 8., he was content. Some would have argued thus, what? leave all my friends, my native soile, my brave situation, and go turne pilgrim? Abraham is content; besides, Abraham went blindfold, he knew not whither hee went Vers. 8.. God held him in suspense, hee must goe [Page 197] wander he knowes not where; and when he doth come to the place God had laid out for him, he knowes not what oppositions he shall meet with there; the world doth seldome cast a favourable aspect upon strangers Gen. 31. 15., yet he is content, and obeyes; He sojourned in the land of promise Heb. 11. 9.; behold a little his pilgrimage. First, He goes to Charron, a City in Mesopotamia; when he had sojourned there a while, his father dies; then hee removes to Sichem, then to Bethlem in Canaan; there a famine ariseth, then he went down to Egypt, after that he returnes into Canaan, when he came there ('tis true, he had a promise) but he found nothing to answer expectation; hee had not there one foot of land, but was an exile: in this time of his sojourning hee buried his wife; and as for his dweling, he had no sumptuous buildings, but led his life in poore cottages: all this was enough to have broken any mans heart; Abraham [Page 198] might think thus with himselfe, is this the land I must possesse? here is no probability of any good; al things are against me; wel, is he discontented? no, God saith to him, Abraham, goe leave thy Countrey, and this word was enough to lead him all the world over, he is presently upon his march; here was a man had learned to bee content. But let us descend a little lower, to Heathens Socrates Philosophorum lucu. lentissimus, pauper semper, [...]udis pedibus incedens, sordido palliolo contentus, honores omniáque terrena, contemnens. Plut.. Zeno (of whom Seneca speaks) who had once been very rich, hearing of a ship-wrack, and that all his goods were drowned at Sea, Fortune, saith he (he spake in an Heathen dialect) hath dealt well with me, and would have me now to study Philosophy Iubee me fortuna expeditiùs Philosophari. Seneca.; he was content to change his course of life, to leave off being Merchant, and turne Philosopher. And if an Heathen said thus, shall not a Christian much more say when the world is drained from him, Iubet Deus mundum derelinquere & Christum expeditius sequi, God [Page 199] would have me leave off following the world, and study Christ more, and how to get to heaven? Do I see an Heathen contented, and a Christian disquieted Pudeat, pudeat illos nomine tenus Christianos quibus quod ad hanc rem attinet Ethnici rectiùs sapuerunt. Hyperius:? How did Heathens vilifie those things which Christians magnifie? though they knew not God, or what true happinesse meant, yet would speak very sublimely of a numen or Deity, and of the life to come, as Aristotle and Plato; and for those Elizian delights which they did but phansie, they undervalued and contemned the things here below; it was the doctrine they taught their scholars, and which some of them practised, that men should strive to be contented with a little; they were willing to make an exchange, to have lesse gold, and more learning; and shall not we be content then to have lesse of the world, so wee may have more of Christ? May not Christians blush to see Heathens content with a viaticum, so much as would [Page 200] recruit nature, and to see themselves so transported with the love of earthly things; that if they begin a little to abate, and the bill of provision growes short, they murmure, and are like Michah, Have ye taken away my gods, and doe you aske me what I aile Judg. 18. 24.? Have Heathens gone so farre in contentation, and is it not sad for us to come short of them that came short of heaven? These Heroes of their time, how did they embrace death it self? Socrates died in prison, Hercules was burnt alive, Cato (whom Seneca calls virtutum viva imago, the lively image and portraiture of vertue) thrust through with a sword, but how bravely, and with what contentment of spirit did they die? Shall I, saith Seneca, weep for Cato, or Regulus, or the rest of those Worthies that died with so much valour and patience? Did not crosse providences make them to alter their countenance? and do I see a Christian appalled [Page 201] and amaz'd? Did not death affright them, and doth it distract [...]s? did the spring-head of Nature rise so high, and shall not Grace, like the waters of the Sanctuary, rise higher? We that pretend to live by faith, may we not goe to Schoole to them who had no other Pilot but reason to guide them? Nay, let me come a step lower, to creatures void of reason; wee see every creature is contented with its allowance, the beasts with their provender, the birds with their nests, they live onely upon providence; and shall wee make our selves below them? let a Christian go to School to the Oxe and the Asse, to learne contentednesse; wee think we never have enough, and are still laying up; the fowles of the aire do not lay up, they reap not, nor gather into barnes Mat. 6. 26. it is an argument which Christ brings to make Christians contented with their condition. The birds doe not lay up, yet they [Page 202] are provided for, and are contented, Are ye not (saith Christ) much better then they? but if you are discontented, are ye not much worse then they? let these examples quicken us.
SECT. 12.
The twelfth Argument to Contentation.
The twelfth Argument to Contentment is, whatever change or trouble a childe of God meets with, it is all the hell he shall have. Whatever eclipse may be upon his name, or estate; I may say of it as Athanasius of his banishment, it is nubeucla citò transitura, a little cloud which will soon be blowen over; and then his gulf is shot, his hell is past;
Death begins a wicked mans hel, but it puts an end to a godly mans hell. Think with thy self, what if I endure this, it is but a temporary hell; indeed, if all our hell be here, it is but an easie hell. What is the cup of affliction to the cup of Damnation? Lazarus could not get a crumbe; he was so diseased, that the dogs took pity on hi [...], and (as if they had been his physicians) licked his sores; but this was an easie hell, the Angels quickly fetch'd him out of it. If all our hell be in this life, in the midst of this hell wee may have the love of God, and then it is no more Hell, but Paradise. If our hell be here, we may see to the bottome of it; it is but skin-deep, it cannot touch the soul, and we may see to the end of it; 'tis an hell that is shortliv'd Noote pluit totâ redeunt spectacula [...]: After a wet night of affliction comes [Page 204] a bright morning of the Resurrection; if our lives are short, our trials cannot be long. As our riches take wings and flie, so doe our sufferings; then let us be contented.
SECT. 13.
The thirteenth Argument to Contentation.
The last Argument to Contentment is this, To have a competency and to want Contentment, is a great judgement. For a man to have an huge stomack Cannium appetitum., that whatever meat you give him, hee is still craving, and never satisfied; you use to say, this is a great judgement upon the man: Thou who art heluo pecuniae, a devourer of money, and yet never hast enough, but still criest, Give, give, this is a sad judgement; They shall eat, and not have enough Hos. 4. 10. The [Page 205] throat of a malicious man is an open sepulchre Rom. 3. 13., so is the heart of a covetous man. Covetousnesse is not onely malum culpae, but malum poenae; it is not onely a sinne, but the punishment of a sinne. 'Tis a secret curse upon a covetous person, he shall thirst, and thirst, and never be satisfied; He that loveth silver, shall not be satisified with silver Eccles. 5 10., and is not this a curse? What was it but a severe judgement upon the people of Iudah? Ye eat, but ye have not enough; ye drinke, but ye are not filled with drinke Hag. 1. 6.. Oh let us take heed of this plague; Did Esau say to his brother, I have abundance, my brother, [...] or as we translate it, I have enough? and shall not a Christian say so much more? 'Tis sad that our hearts should be as a stene to heavenly influences, and as a spunge to earthly vapours. Let all that hath been said, work our mindes to holy contentation.
CHAP. XII.
Three things inserted by way of Caution.
IN the next place I come to lay down some necessary Cautions; Caution 1. though I say a man should be contented in every estate, yet there are three estates in which he must not be contented.
1. He must not be contented in a natural estate; here he must learne not to be content. A sinner in his pure naturals in under the wrath of God Joh. 3. 16, and shall he be content when that dreadfull Vial is going to be poured out? is it nothing to be under the scorchings of divine fury? Who can dwell with everlasting burnings? A sinner as a sinner is under the power of Satan Acts 26. 18., and shall he in this estate bee contented? who would be contented [Page 207] to stay in the enemies quarters? while we sleep in the lap of sinne, the Devill doth to us as the Philistines did to Samson, cut the lock of our strength, and put out our eyes 2 Cor. 4. 4.; be not content, O sinner, in this estate. For a man to bee in debt body and soul, in fear every hour to be arrested and carried prisoner to hell, shall he now be content? here I preach against contentation, Oh get out of this condition, I would hasten you out of it, as the Angel hastened Lot out of Sodom Gen. 19: 15.; there is the smell of the fire and brimstone upon you. The longer a man staies in his sinne, the more sinne doth strengthen Heb. 3. 13.; 'tis hard to get out of sinne when the heart as a garrison is victualled and fortified. Vincere consuctudinem est dur [...] pugna. Aug. A young plant is easily removed, [...]. Hippocr. l. 2. Aphor. 9. but when the tree is once rooted, there is no stirring of it: thou [Page 208] who art rooted in thy pride, unbelief, impenitency, it will cost thee many a sad pull ere thou art plucked out of thy naturall estate Jer 6. 16. 'Tis an hard thing to have a brazen face and a broken heart, He travelleth with iniquity Ps. 7. 14. Psal. 7. 14. Be assured, the longer you travell with your sinnes, the more and the sharper pangs must you expect in the new birth. Oh be not contented with your naturall estate. David saith, Why art thou disquieted, O my soul Ps. 4. 53.? but a sinner should say to himself, Why art thou not disquieted, O my soul? why is it that thou layest afflictions so to heart, and canst not lay sin to heart? 'Tis a mercy when we are disquieted about sinne; a man had better be at the trouble of setting a bone, then to bee lame, and in paine all his life; blessed is that trouble that brings the soul to Christ. 'Tis one of the worst sights to see a bad conscience quiet; of the two, better is a feaver, then a [Page 209] lethargy. I wonder to see a man in his natural estate content; what, content to go to hell?
2. Though in regard of externals a man should be in every state content, Caution 2. yet he must not be content in such a condition wherein God is apparently dishonoured. If a mans trade bee such that he can hardly use it but he must trespasse upon a Command (and so make a trade of sinne) he must not content himself in such a condition; God never called any man to such a calling as is sinfull; a man in this case had better knock off, and divert; better lose some of his gaine, so he may lessen some of his guilt. So for servants that live in a prophane family (the suburbs of hell) where the Name of God is not called upon, unlesse when it is taken in vain; they are not to content themselves in such a place, they are to come out of the Tents of these sinners; there is a double danger in living among the prophane.
[Page 210] 1. Lest we come to be infected with the poison of their ill example. Ioseph living in Pharaohs Court, had learned to swear by the life of Pharaoh Gen. 42 15.. We are prone to suck in example Vivitur exemplis magìs quàm legibus.; men take in deeper impressions by the eye then by the ear. Dives was a bad patterne, and he had many brethren that seeing him sinne, trod just in his steps; therefore saith he, I pray thee send him to my fathers house, for I have five brethren, that he may testifie to them that they come not into this place of torment Luke 16 27, 28.. Dives knew which way they went; it is easie to catch a disease from another, but not to catch health. The bad will sooner corrupt the good, then the good will convert the bad; take an equal quantity and proportion, so much sweet wine with so much sower vineger, the vineger will sooner sower the wine, then the wine will sweeten the vineger. Sinne is compared to the [Page 211] plague 1 Kings 8. 38., and to leaven 1 Cor. 5. 7., to shew of what a spreading nature it is. A bad master makes a bad servant; Iacobs cattell by looking on the rods which were speckled and ringstrak'd, conceived like the rods. We do as we see others before us, especially above us. If the head bee sick, the other parts of the body are distempered. If the Sunne shine not upon the mountaines, it must needs set in the valleys. We pray, Lead us not into temptation, and doe we lead our selves into temptation? Lot was the worlds miracle, who kept himselfe fresh in Sodoms falt water.
2. By living in an evill family we are liable to incurre their punishment; Pour out thy wrath upon the families that call not upon thy Name Jer. 10. 25. For want of pouring out Prayer, the wrath of God was ready to be poured out. 'Tis dangerous living in the Tents of Kedar. When God sends his flying roll, written within [Page 112] and without with curses, it enters into the house of the thief, and perjurer, and it consumes the timber and the stones thereof Zach. 5. 4.. Is it not of sad consequence to live in a prophane perjur'd family, when the sinne of the Governour pulls his house about his eares? if the stone and timber be destroyed, how shall the servant escape? And suppose God send not a temporall roll of curses in the family, there is a spirituall roll, and that is worse Pro. 3. 33.. Bee not content to live where Religion dies. Salute the brethren, and Nymphas, and the Church which is in his house Col. 4. 15; the house of the godly is a little Church, the house of the wicked a little hell Pro. 7. 27. Oh incorporate your selves into a religious family, the house of a good man is perfum'd with a blessing Pro. 3. 33.. When the holy oyle of grace is poured on the head, the savour of this ointment sweetly diffuseth it selfe, and the virtue of it runs down upon the skirts [Page 213] of the family. Pious examples are very magneticall and forcible. Seneca said to his sister, Though I leave you not wealth, yet I will leave you a good example. Let us ingraffe our selves among the Saints; by being often among the spices, we come to smell of them.
3. The third Caution is, Caution. 3. though in every condition we must bee content, yet we are not to content our selves with a little grace. Grace is the best blessing. Though we should be contented with a competency of estate, yet not with a competency of grace. It was the end of Christs Ascension to heaven, to give gifts, and the end of those gifts, that wee may grow up into him who is the head, Christ Eph. 4. 15.. Where the Apostle distinguisheth between our being in Christ, and our growing in him: our ingraffing and our flourishing: be not content with a modicum in Religion. 'Tis not enough that there be life, [Page 214] but there must be fruit. Barrennesse in the Law was accounted a curse. The farther we are from fruit, the nearer we are to cursing Heb. 6. 8. 'Tis a sad thing when men are fruitfull onely in the unfruitfull works of darknesse. Be not content with a dram or two of grace; next to a still-borne, a starveling in Christ is worst. Oh covet more grace, never think thou hast enough; it is bona & honesta avaritia; we are bid to covet the best things 1 Cor. 12.: it is an heavenly ambition, when wee desire to bee high in Gods favour; a blessed contention, when all the strife is who shall be most holy. Saint Paul, though he was content with a little of the world, yet not with a little grace; he reached forward, and pressed towards the marke of the high calling of God in Christ Iesus Phil. 3. 13, 14.. A true Christian is a wonder, he is the most contented, and yet the least satisfied: he is contented with a morsell of [Page 215] bread, and a little water in the Cruse, yet never satisfied with grace; he doth anhelare, pant and breath after more; this is his prayer, Lord, more conformity to Christ, more communion with Christ; he would faine have Christs image more lively pictured upon his soule. True grace is alwayes progressive: as the Saints are called Lampes and Starres in regard of their light; so trees of righteousnesse Isa, 61. 3 for their growth; they are indeed like the tree of life, bringing forth severall sorts of fruit.
A true Christian growes, 1. Formâ, in beauty. Grace is the best complexion of the soule; it is at the first plantation like Rachel, faire to looke upon; but still the more it lives, the more it sends forth its rayes of beauty. Abrahams faith was at first beautifull; but at last it did shine in its orient colours, and grew so illustrious, that God himself was in love [Page 216] with it, and makes his faith a paterne to all Beleevers.
2. A true Christian growes Suavitate, in sweetnesse. A poisonfull weed may grow as much as the Hyssop, or Rose-mary; the Poppy in the field, as the Corne; the Crab, as the Pearmaine: but the one hath a harsh, sowre taste, the other mellows as it growes; An hypocrite may grow in outward dimensions, as much as a childe of God; hee may pray as much, professe as much; but he growes onely in magnitude, hee brings forth sowre grapes, his duties are leavened with pride; the other ripens as he growes, he growes in love, humility, faith, which do mellow and sweeten his duties, and make them come off with a better relish. The Beleever growes as the flower, he casts a fragrancy and perfume.
3. A true Christian growes Robore, in strength; he growes still more rooted, and setled. The more the tree [Page 217] growes, the more it spreads its root in the earth [...]. Col. 2, 7.: A Christian who is a Plant of the heavenly Ierusulem, the longer he growes, the more he incorporates into Christ, and sucks spirituall juice and sap from him; he is a dwarfe in regard of humility, but a gyant in regard of strength. He is strong to do duties, to beare burdens, to resist tentations.
4. He growes Vigore, in the exercise of his grace; He hath not only oile in his lamps, but his lamps are burning and shining. Grace is agile and dexterous, Christs vines doe flourish Cant. [...]. 11.; hence wee read of a lively hope 1 Pet. 1. 3, and a fervent love 1 Pet. 1. 22.; here is the activity of Grace. Indeed sometimes grace is as a sleepy habit in the soule, like sap in the vine, not exerting its vigour, which may be occasion'd through spiritual sloth, or by reason of falling into some sin; but this is only pro tempore, for a while; the spring of grace will come, the flowers will appear, [Page 218] and the fig tree put forth her green figs▪ The fresh gales of the Spirit do sweetly revive and refocillate grace. The Church of Christ, whose heart was a garden, and her graces as precious spices, prayes for the heavenly breathings of the Spirit, that her sacred spices might flow out Cant. 4. 16..
5. A true Christian growes Incremento, both in the kinde and in-the degree of grace. To his spirituall living he gets an augmentation; hee addes to faith, vertue; to vertue, knowledge; to knowledge, temperance, &c. 2 Pet. 1. 5, 6. here is grace growing in the kind; and he goes on from faith to faith Rom. 1. 17., there is grace growing in the degree. We are bound to give thanks to God for you, brethren, because your faith groweth exceedingly 2 Thes. 1. 1.; [...], it encreaseth over and above. And the Apostle speaks of those spirituall plants which were laden with Gospel fruit Phil. 1, 11, Phil. 1. 11. A Christian is [Page 219] compar'd to the Vine, (an embleme of fruitfulnesse,) he must bear full clusters: We are bid to perfect that which is lacking in our faith 1 Thes. 3 10.. A Christian must never be so old as to bee past bearing; he brings forth fruit in his old age Ps. 9 [...]. 14.. An heaven-borne plant is ever growsing; hee never thinks hee growes enough; he is not content unlesse he adde every day one cubit to his spiritual stature. We must not be contented just with so much grace as will keep life and soul together; a dram or two must not suffice, but we must be stil encreasing with the encrease of God Col. 2 19.: We had need renew our strength as the Eagle Isa. 40. 31.; our sinnes are renewed, our wants are renewed, our tentations are renewed, and shal not our strength be renewed? Oh bee not content with the first embryo of grace, grace in its infancy and minority. You look for degrees of glory; bee you Christians of degrees. [Page 220] Though a Beleever should be contented with a modicum in his estate, yet not with a modicum in Religion. A Christian of the right breed labours still to excell himselfe, and come nearer unto that holinesse in God, who is the originall, the paterne and prototype of all holinesse.
CHAP. XIII.
USE. 4.
Shewing how a Christian may know whether he hath learned this divine Art.
Use. IV. THus having laid down these three Cautions, Vse. IV. Triall. I proceed in the next place to an use of Triall. 4. How may a Christian know that he hath learned this lesson of Contentment? I shall lay down some [...], or characters by which you shall know it.
1. A contented spirit is a silent spirit. 1 Character. He hath not one word to say against God; I was dumb, or silent Psal. 39., because thou, Lord, didst it Psal. 39., Ps. 39. [Page 222] Contentment silenceth all dispute; He sitteth alone and keepeth silence Lam. 3. 28.: There is a sinfull silence, when God is dishonoured, his truth wounded, and men hold their peace; this silence is a loud sinne: and there is an holy silence, when the soul sits down quiet and content with its condition; When Samuel tells Eli that heavy message from God, that he would judge his house, and that the iniquity of his family should not bee purged away with sacrifice for ever 1 Sam. 3. 13., doth Eli murmur, or dispute? No, he hath not one word to say against God; It is the Lord, let him do what seemeth him good Ver. 18.. A discontented spirit saith as Pharaoh, Who is the Lord? why should I suffer all this? why should I bee brought into this low condition? Who is the Lord? But a gracious heart saith as Eli, It is the Lord, let him doe what he will with me. When Nadab and Abihu, the sons of Aaron, had offered up [Page 223] strange fire, and fire went from the Lord, and devoured them Levit. 10 1., is Aaron now in a passion of discontent? No, Aaron held his peace Vers. 3.. A contented spirit is never angry, unless with himselfe for having hard thoughts of God. When Ionah said, I do well to be angry, this was not a contented spirit, it did not become a Prophet.
2. A contented spirit, 2 Charact. is a chearfull spirit; the Greeks call it [...]; Contentment is something more then Patience; for Patience denotes onely submission [...] Significat, adversitates sustinere, Cyprian. item perseverare, Causabon., Contentment denotes chearfulnesse. A contented Christian is more then passive; he doth not only bear the Cross, but take up the Crosse Matth. 16. 24.. He looks upon God as a wise God; and whatever hee doth, though it bee not ad voluntatem, yet ad sanitatem Aug.; it is in order to a cure: Hence the contented Christian is chearfull, and [Page 224] with the Apostle, takes pleasure in infirmities, distresses, &c. 2 Cor. 12. 10. He doth not onely submit to Gods dealings, but rejoyce in them; he doth not onely say, Iust is the Lord in all that is befallen me; but Good is the Lord. This is to be contented. A sullen melancholy is hatefull; it is said, God loves a chearfull giver 2 Cor. 9. 7.; I, and God loves a chearfull liver. We are bid in Scripture not to be careful, but we are no where bid not to bee chearfull. He that is contented with his condition, doth not abate of his spirituall joy; and indeed he hath that within him which is the ground of chearfulnesse; hee carries a pardon sealed in his heart Mat. 9. 2..
3. A contented spirit, 3. Charact. is a thankfull spirit Job 1. 2 [...].. This is a degree above the other; In every thing giving thanks 1 [...]hes. 5.. A gracious heart spies mercie in every condition, therefore hath his heart scrued up to thankfulness: others will bless God for prosperity, [Page 225] he blesseth him for affliction. Thus he reasons with himselfe, Am I in want? God sees it better for me to want then to abound; God is now dieting of me, he sees it better for my spirituall health, sometimes to be kept fasting; therefore he doth not onely submit, but is thankfull. The Male-content is ever complaining of his condition; the contented spirit is ever giving thanks. Oh what height of grace is this! A contented heart is a Temple where the praises of God are sung forth, not a Sepulchre wherein they are buried. A contented Christian in the greatest straits hath his heart enlarged, and dilated in thankfulnesse. Hee oft contemplates Gods love in election, hee sees that he is a monument of mercy, therefore desires to be a paterne of praise. There is alwayes gratulatory musick in a contented soule; the Spirit of grace works in the heart like new wine, which under the [Page 226] heaviest pressures of sorrow, will have a vent open for thankfulnesse; this is to bee content.
4. He that is content, no condition comes amiss to him; so it is in the Text, in quocunque statu, in whatever state I am [...]. Chrysost.. A contented Christian can, prout res exigit, turne himselfe to any thing, either want, or abound. The people of Israel knew neither how to abound, nor yet how to want [...]. Theophilact.; when they were in want, they murmured; Can God prepare a table in the wilderness? & when they ate & were filled, then they lifted up the heele. Paul knew how to mannage every estate; hee could be either a note higher, or lower; he was (in this sense) an Universalist, he [Page 227] could do any thing that God would have him Similis est vita rotae, in cujūsmodò infima, modò supremâ parte versamur. Aquinas.: If he were in prosperity, hee knew how to be thankfull; if in adversity, he knew how to be patient; he was neither lift up with the one, nor cast down with the other. He could carry a greater saile, or lesser Magna & rara virtus est inter epulas esurire, inter vestes algere, inter honores humiliari. Scivit Hannibal penuriam pati, nescivit abundare, nam delitiae Capuanae Hannibalem invictum enervâ runt, & Rom [...]nis jam imbellem vincendum objecerunt. Bern.. Thus a contented Christian knowes how to turne himselfe to any condition. Sicut bonus est dux & peritus, qui in quolibet exercitu operatur secundùm exigentiam ejus; & coriarius, qui ex quolibet corio facit optimos sotulares; Aquinos. ità Christianus sapiens, qui scit quolibet statu bene se gerere. Wee have those who can be contented in some estate, but not in every estate. They can be content in a wealthy estate, when [Page 228] they have the streames of milk and honey; while Gods candle shines upon their head, now they are content; but if the winde turne and be against them, now they are discontented. While they have a silver crutch to lean upon, they are contented; but if God breaks this crutch, now they are discontented; but Paul had learned in every estate to carry himselfe with equanimity of minde [...]. Chrysost.; others could be content with their affliction, so God would give them leave to pick and choose. They could be content to bear such a cross; they could better endure sicknesse then poverty, or bear losse of estate then losse of children; if they might have such a mans crosse, they could bee content; any condition, but the present; this is not to bee content. A contented Christian doth not goe to choose his crosse, but [Page 229] leaves God to choose for him; he is content both for the kinde, and for the duration. A contented spirit saith, Let God apply what medicine he pleaseth, and let it lie on as long as it will; I know when it hath done its cure, and eaten the venome of sin out of my heart, God will take it off againe. In a word, a contented Christian, being sweetly captivated under the authority of the Word, desires to be wholly at Gods dispose; and is willing to live in that sphere and climate where God hath set him; and if at any time hee hath been an instrument of doing noble and brave service in the publick, hee knowes hee is but a rational toole, a servant to authority, and is content to returne to his former private condition of life. Cincinnatus, after he had done worthily, and purchased to himself great fame in his Dictatourship, did notwithstanding afterwards voluntarily returne to till and manure [Page 230] his foure acres of ground. Pet▪ Maryr. Thus should it bee with Christians, professing Godliness with Contentment, having served Mars, not daring to offend Iupiter, lest otherwise they discover onely to the world a brutish valour, being so untam'd and head-strong, that when they have conquered others, yet they are not able to rule their own spirits.
5. He that is contented with his condition, 5. Charact. to rid himselfe out of trouble will not runne himselfe into sin. I deny not but a Christian may lawfully seek to change his condition; so farre as Gods providence doth goe before, he may follow; but when men will not follow providence, but run before it, as he said, This evill is of the Lord, why should I wait any longer 2 King. 6? if God doth not open the doore by his providence, they will break it open, and wind themselves out of affliction by sin; bringing their soules into trouble by [Page 231] bringing their estates out of troubble. This is far from holy Contentation, this is unbelief broken out into rebellion. A contented Christian is willing to wait Gods leasure, and will not stir till God open a door. As Paul said in another case, They have beaten us openly, uncondemned, being Romanes, and have cast us into prison, and now do they thrust us out privily? nay verily, but let them come themselves and fetch us out Act. 16. 37.: So with reverence, saith the contented Christian, God hath cast me into this condition, and though it be sad and troublesome, yet I will not stir, till God by a clear providence fetch me out. Thus those brave spirited Christians, Heb. 11. 35. They accepted not deliverance Heb. 11., that is, upon base, dishonourable termes. They would rather stay in prison, then purchase their liberty by carnall compliance. Estius observes on the place, they might not onely have [Page 232] had their enlargement, but been rais'd to honour, & put into offices of trust; yet the honour of Religion was dearer to them, then either liberty, or honour. A contented Christian will not remove, till as the Israelites, hee see a pillar of cloud and fire going before him: It is good that a man should both hope and quietly wait for the salvation of the Lord Lam. 3. 26.. 'Tis good to stay Gods leasure, and not to extricate our selves out of trouble, till wee see the star of Gods providence pointing out a way to us.
CHAP. XIV.
USE. 5.
Containing a Christian Directory, or Rules about Contentment.
Use. V. I Proceed now to an use of direction, Use 5. Direction. to shew Christians how they may attaine to this Divine Art of Contentation. Certainly it is feasible, others of Gods Saints have reached to it, St. Paul here had it; and what do wee think of those we read of in that little book of Martyrs, Heb. 11. who had trialls of cruell mockings and scourgings, who wandered about in Deserts and [Page 234] Caves, yet were contented; so that it is possible to be had. And here I shall lay down some Rules for holy Contentment.
SECT. 1.
1. Rule. Advance Faith.
All our disquiets do issue immediately from unbelief. 'Tis this that raiseth the storme of discontent in the heart. Oh set faith a work; 'tis the property of faith to silence our doubtings, to scatter our feares, to still the heart when the passions are up. Faith workes the heart to a sweet, serene composure; 'tis not having food and raiment, but having Faith which will make us content. Faith chides down passion; When Reason begins to sinke, let Faith swim.
Quest. How doth Faith worke Contentment? Quest.
[Page 235] Answ. 1. Faith shewes the soule, Answ. 1. that whatever its trials are, yet it is from the hand of a Father; 'tis indeed a bitter cup, but, Shall I not drinke the cup which my father hath given me to drinke? 'tis in love to my soule; God corrects with the same love hee crownes me; God is now training me up for heaven, he carves me, to make me a polished shaft. These sufferings bring forth patience, humility, even the peaceable fruits of righteousnesse Heb. 12. 11. And if God can bring such sweet fruit out of a sower stock, let him graft me where hee please. Thus Faith brings the heart to holy Contentment.
2. Faith sucks the honey of Contentment out of the hive of the Promise. Christ is the Vine, the Promises are the clusters of Grapes that grow upon this Vine; and Faith presseth the sweet wine of Contentment out of these spiritual clusters of the Promises. I will shew you [Page 236] but one cluster; The Lord will give grace and glory Ps. 84. 11.: here is enough for Faith to live upon. The Promise is the flower out of which Faith distills the spirits, and quintessence of divine Contentment. In a word▪ Faith carries up the soul, and makes it aspire after more noble and generous delights then earth affords, and to live in the world above the world Discite in hoc mundo supra mundum esse. Ambrose.. Would you lead contented lives? live up to the height of your Faith.
SECT. 2.
2. Rule. Labour for Assurance.
Oh let us get the interest cleard between God and our own souls. Interest is a word much in use, a pleasing word. Interest in great friends, interest-money; Oh if there be an interest worth looking after, 'tis an interest [Page 237] between God and the soule; Labour to say, My God. To be without money, and without friends, and without God too Eph. 2. 12., is sad; but he whose faith doth flourish into Assurance, that can say, I know in whom I have beleeved 2 Tim. 2 12., (as Saint Paul,) that man hath enough to give his heart contentment. When a mans debts are paid, and he can go abroad without feare of arresting, what contentment is this? Oh, let your title be cleared; if God be ours, whatever we want in the creature, is infinitely made up in him. Doe I want bread? I have Christ the bread of life. Am I under defilement? his blood is like the trees of the Sanctuary, not only for meat, but medicine Ezek. 47 12.. If any thing in the world be worth labouring for, it is to get sound evidences that God is ours. If this bee once clear'd, what can come amisse? No matter what stormes I meet with, so that I know where [Page 238] to put in for harbour. He that hath God to be his God, is so well contented with his condition, that hee doth not much care whether he hath any thing else. To rest in a condition where a Christian cannot say God is his God, is matter of feare; and if he can say so truly, and yet is not contented, is matter of shame. David encouraged himselfe in the Lord his God Sam. 30.; It was sad with him, Ziklag burnt, his wives taken captive, he lost all, and like to have lost his Souldiers hearts too, for they spake of stoning him; yet hee had the ground of Contentment within him, viz. an interest in God, and this was a pillar of supportment to his spirit. He that knowes God is his, and all that is in God is for his good; if this doth not satisfie, nothing will.
SECT. 3.
3. Rule. Get an humble spirit.
The humble man is the contented man; if his estate bee low, his heart is lower then his estate; therefore he is content. If his esteem in the world be low, hee that is little in his own eyes, will not bee much troubled to be little in the eyes of others. He hath a meaner opinion of himself then others can have of him. The humble man studies his own unworthinesse; he looks upon himself as less then the least of Gods mercies Gen. 32. 10., and then a little will content him: He cries out with Paul, that he is the chief of sinners 1 Tim. 1. 15.; therefore doth not murmure, but admire: Hee doth not say his comforts are small, but his sins are great. He thinks it a mercy he is out of hell, therefore is contented. [Page 240] He doth not goe to carve out a more happy condition to himselfe; he knowes the worst piece God cuts him, is better then he deserves. A proud man is never contented, he is one that hath an high opinion of himselfe; therefore under small blessings is disdainfull, under small crosses impatient. The humble spirit is the contented spirit; if his cross be light, he reckons it in the inventory of his mercies; if it be heavie, yet takes it upon his knees, knowing that when his estate is worser, it is to make him better. Where you lay humility for the foundation, Contentment will bee the superstructure.
SECT. 4.
4. Rule.
1 Tim. 3. 9. Keep a cleare Conscience.
Contentment is the Manna that is laid up in the Arke of a good conscience; Oh, take heed of indulging any sin. 'Tis as naturall for guilt to breed disquiet, as for putred matter to breed vermine. Sinne lies as Ionah in the ship, it raiseth a tempest. If dust, or motes be gotten into the eye, they make the eye water, and cause a sorenesse in it; if the eye be clear, then it is free from that sorenesse: If sin be gotten into the conscience, which is as the eye of the soule, then grief and disquiet breeds there; but keep the eye of conscience clear, and all is well. What Solomon saith of a good stomack, I may say of a good conscience: Pro. 27. 7. To the hungry soule every bitter thing is sweet; so to a [Page 242] good conscience every bitter thing is sweet; it can pick contentment out of the Crosse. Good conscience turnes the waters of Marah into wine. Would you have a quiet heart, get a smiling conscience. I wonder not to hear Paul say, he was in every state content; When hee could make that triumph, I have lived in all good conscience to this day Act. 23. 1.. When once a mans reckonings are clear, it must needs let in abundance of contentment into the heart. Good conscience can suck contentment out of the bitterest drugge; under slanders, This is our rejoycing, the testimony of our conscience 2 Cor. 1. 12.: in case of imprisonment, Paul had his prison-songs, and could play the sweet lesson of contentment when his feet were in the stocks Acts 16. 25. Augustive.; one calls it bonae conscientiae Paradisus, the Paradise of a good conscience; and if it be so, then in prison wee may be in Paradise. When the times are troublesome, [Page 243] good conscience makes a calme; If conscience he clear, what though the dayes be cloudy? Is it not a contentment to have a friend alwayes by, to speak a good word for us? such a friend is conscience. Good conscience, as Davids Harp, drives away the evil spirit of discontent. When thoughts begin to arise, and the heart is disquieted; Conscience saith to a man as the King did to Nehemlah, Why is thy countenance sad Neb. 2. 2.? So saith Conscience, hast not thou the seed of God in thee? art not thou an heir of the Promise? Hast not thou a treasure that thou canst never be plundered of? Why is thy countenance sad? Oh keep conscience clear, and you shall never want contentment. For a man to keep the pipes of his body, the veines and arteries free from colds and obstructions, is the best way to maintaine health: So, to keep conscience clear, and to preserve it from the obobstructions [Page 244] of guilt, is the best way to maintaine contentment. First conscience is pure, and then peaceable.
SECT. 5.
5. Rule. Learn to deny your selves.
Look well to your affections, bridle them in. Do two things,
- 1. Mortifie your desires.
- 2. Moderate your delights.
1. Mortifie your desires; Wee must not be of the Dragons temper, who (they say) is so thirsty, that no water will quench his thirst; Mortifie therefore your inordinate affection Col. 3. 5.; in the Greek it is [...], your evill affection; to shew that our desires when they are inordinate, are evill. Crucifie your desires, [Page 245] [...], be as dead men; a dead man hath no appetite.
Quest. How should a Christian martyr his desires? Quest.
Quest. 1. Get a right judgment of the things here below: Answ. They are mean beggarly things; Wilt thou set thine eyes upon that which is not Pro. 23. 5? The appetite must be guided by reason; the affections are the feet of the soule, therefore they must follow the judgement, not lead it.
2. Often seriously meditate of mortality; Death will soon crop those flowers which wee delight in, and pull down the fabrick of those bodies which we so garnish and beautifie. Think when you are locking up your money in your chest, who shall shortly lock you up in your coffin?
2. Moderate your delights. Set not your hearts too much upon any creature Ps. 62. 10. What we over-love, we shall over-grieve. Rachel [Page 246] set her heart too much upon her children, and when she had lost them, she lost her self too; such a veine of grief was opened as could not be stenched, she refused to be comforted. Here was discontent. When we let any creature lie too near our heart, when God pulls away that comfort, a piece of our heart is rent away with it. Too much fondnesse ends in frowardnesse. Those that would be content in the want of mercy, must be moderate in the enjoyment. Ionathan dipt the rod in honey, he did not thrush it in. Let us take heed of ingulphing our selves in pleasure; better have a spare diet, then by having too much to surfeit.
SECT. 6.
6. Rule. Get much of heaven into your heart.
Spiritual things satisfie; the more of heaven is in us, the lesse earth will content. ps. 63. 5. He that hath once tasted the love of God, his thirst is much quenched toward sublunary things; the joyes of Gods Spirit are heart-filling and heart-chearing joyes; he that hath these, hath heaven begun in him, Rom. 14. 17. and shall we not be content to be in heaven? Oh get a sublime heart, Seek the things that are above Col▪ 3. 1; flie aloft in your affections, thirst after the graces and comforts of the Spirit; the Eagle that flies above in the aire, fears not the stinging of the serpent; the serpent creeps on his belly, and stings onely such creatures as goe upon the earth. [Page 248] Discontent is a Serpent that stings onely an earthly heart; an heavenly soule that with the Eagle flies aloft, findes abundantly enough in God to give contentment, and is not stung with the cares and disquiets of the world.
SECT. 7.
7. Rule. Look not so much on the dark side of your condition, as on the light.
God doth chequer his providences, white and black, as the pillar of cloud had its light side and dark; look on the light side of thy estate; who looks on the back side of a landskip? Suppose thou art cast in a Law-suit, there is the dark side; yet thou hast some land left, there is the light side. Thou hast sickness in thy body, there is the dark side; but grace in thy [Page 249] soule, there is the light side. Thou hast a childe taken away, there is the dark side; thy husband lives, there is the light side. Gods providences in this life are various, represented by those speckled horses among the Myrtle-trees Zach 1. 8., which were red and white; mercies and afflictions are interwoven, God doth speckle his worke. Oh, saith one, I want such a comfort: but weigh all thy mercies in the balance, and that will make thee content. If a man did want a finger, would he be so discontented for the losse of that, as not to bee thankfull for all the other parts and joints of his body? Look on the light side of your condition, and then all your discontents will easily disband; doe not pore upon your losse, but ponder upon your mercies. What? wouldst thou have no crosse at all? Why should one man think to have all good things, when himselfe is good in part? wouldst [Page 250] thou have no evill about thee, who hast so much evill in thee? thou art not fully sanctified in this life, how then thinkest thou to be fully satisfied? never look for perfection of contentment till there be perfection of grace.
SECT. 8.
8. Rule. Consider in what a posture we stand here in the world.
1. We are in a military condition, we are souldiers 2 Tim. 2 3.; now a souldier is content with any thing, what though he hath not his stately house, his rich furniture, his soft bed, his full table? yet doth not complaine; he can lie in straw as well as doune; he mindes not his lodging, but his thoughts run upon dividing the spoile, and the garland of honour that shall bee set [Page 251] upon his head; and for hope of this, is content to runne any hazard, endure any hardship. Were it not absurd to hear him complaine that he wants such provision, and is faine to lie out in the fields? a Christian is a military person, he fights the Lords battels, he is Christs, Ensigne-bearer. Now, what though hee endures hard fare, and the bullets flie about, he fights for a Crowne, and therefore must be content.
2. We are in a peregrine condition; Pilgrims and Travellers. A man that is in a strange countrey is contented with any diet or usage, hee is glad of any thing, though he hath not that respect or attendance as he looks for at home; nor is capable of the priviledges and immunities of that place, he is content; he knowes when he comes into his own countrey he hath lands to inherit, and there he shall have honour and respect: So it is with a childe of God, he is in a [Page 252] pilgrim-condition, I am a stranger with thee, and a sojourner, as all my fathers were Ps. 39. 12. Therefore let a Christian be content, he is in the world, but not of the world; he is borne of God, and is a Citizen of the new Ierusalem Heb. 12. 10.; therefore, though hee hunger and thirst, and have no certain dwelling place 1 Cor. 4 11., yet he must be content, it will be better when he comes into his own countrey.
3. We are in a mendicant condition; we are beggers, we beg at heaven gate, Give us this day our daily bread; we live upon Gods almes, therefore must be content with any thing; a begger must not pick and choose, he is contented with the refuse. Oh, why dost thou murmure that art a begger, and art fed out of the almes-basket of Gods providence?
SECT. 9.
9. Rule. Let not your hopes depend extrinsicè upon these outward things.
Leane not upon sandy pillars; wee oft build our comfort upon such a friend or estate, and when that prop is removed, all our joy is gone, and our hearts begin either to faile or fret. A lame man leanes on his crutches, and if they break he is undone: let not thy contentment goe upon crutches, which may soon faile; the ground of contentment must be within thy selfe. The word [...], which is used for contentment, signifies selfe-sufficiency; a Christian hath that from within that is able to support him; that strength of faith and good hope through grace, as bears up his heart in the deficiency of outward [Page 254] comforts. The Philosophers of old, when their estates were gone, yet could take contentment in the goods of the minde, their learning and vertue; and shall not a beleever much more in the grace of the Spirit, that rich enamel and embroidery of the soul? Say with thy self, If friends leave me, if riches take wings, yet I have that within comforts me, viz. an heavenly treasure, Omnia mea mecum porto; when the blossoms of my estate are blown off, still there is the sap of contentment in the root of my heart, I have still an interest in God, and that interest cannot be broken off. Oh never place your felicity in these dull and beggerly things here below.
SECT. 10.
10. Rule. Let us often compare our condition.
Quest. How should I compare?
Answ. Make this five fold comparison.
1. Let us compare our condition and our desert together; 1. Comparison. if we have not what we desire, we have more then wee deserve. For our mercies, we have deserved lesse; for our afflictions, we have deserved more.
First, in regard of our mercies, we have deserved lesse. What can we deserve? Can man be profitable to the Almighty? we live upon free grace. Alexander gave a great gift to one of his subjects; the man being much taken with it, This (saith he) is more then I am worthy of; I do not give thee this, saith the King, because thou [Page 250] art worthy of it, but I give a gift like Alexander. Whatever we have is not merit, but bounty; the least bit of bread is more then God owes us; wee can bring faggots to our own burning, but not one flower to the garland of our salvation; he that hath the least mercy, will die in Gods debt.
2 Secondly, in regard of our afflictions we have deserved more. Thou hast punished us lesse then our iniquities deserve Ezra 9. 13.. Is our condition sad? we have deserved it should be worse; hath God taken away our estate from us? he might have taken away Christ from us: hath he thrown us into prison? he might have thrown us into hell; hee might as well damne us, as whip us; this should make us contented.
2. Let us compare our conditions with others, 2. Comparison. and this will make us content; wee look at them who are above us, let us look at them who are below us Dum tibi aliena pericula memoras, mitiùs portas tua [...]. Isid. Soliloq. l. 1.; we see one in his [Page 251] silks, another in his sackcloth; one hath the waters of a full cup wrung out to him, another is mingling his drink with teares; how many pale faces doe we behold, whom not sicknesse, but want hath brought into a consumption! think of this and be content. 'Tis worse with them, who perhaps deserve better then wee, and are higher in Gods favour. Am I in prison? was not Daniel in a worse place, viz. the Lions den? Do I live in a meane cottage? look on them who are banished from their houses. We read of the Primitive Saints, that they wandered up & down in Sheeps skins and Goats skins, of whom the world was not worthy Heb. 11. 37.. Hast thou a gentle fit of an Ague? look on them who are tormented with the stone and gout, &c. others of Gods children have had greater afflictions, and have borne them better then we. Daniel fed upon pulse and dranke water, yet was fairer then they who [Page 258] ate of the Kings portion Dan. 1. 15.; some Christians who have been in a lower condition, that have fed upon pulse and water have looked better, viz. been more patient and contented then we who enjoy abundance. Do others rejoyce in affliction, and do we repine? Can they take up their crosse, and walk chearfully under it, and do we under a lighter crosse murmure?
3. Let us compare our condition with Christs upon Earth; what a poor, mean condition was he pleased to be in for us? he was contented with any thing. For ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poore 2 Cor. 8. 9.. He could have brought down an house from heaven with him, or challenged the high places of the earth; but he was contented to be in the wine-presse, that wee might be in the wine-celler; and to live poor, that we might die rich; the manager [Page 259] was his cradle, the cob webs his canopy; he who is now preparing mansions for us in heaven, had none for himselfe on earth, he had no where to lay his head. Christ came in Formâ pauperis; who being in the forme of God, took upon him the forme of a servant Phil. 2. 7.. We read not of any summes of money he had; when he wanted money he was faine to work a miracle for it Mat. 17. 27. Jesus Christ was in a low condition, he was never high, but when he was lifted up upon the Crosse, and that was his humility; he was content to live poor, and die cursed. Oh compare your condition with Christs.
4. Let us compare our condition with what it was once, 4. Comparison. and this will make us content.
1 First, let us compare our spirituall estate with what it was once. What were we when we lay in our blood? we were heirs apparent to hell, having no right to pluck one leafe from the [Page 260] tree of the promise; it was a Christless and hopelesse condition, Eph. 2. 12. Ephes. 2. 12. but now God hath cut off the entaile of hell and damnation; he hath taken you out of the wild Olive of nature, and ingraffed you into Christ, making you living branches of that living Vine; he hath not onely caused the light to shine upon you, but into you 2 Cor. 4 6., and hath interessed you in all the priviledges of sonship; is not here that may make the soul content?
2 Secondly, let us compare our temporall estate with what it was once: alas, we had nothing when we stepp'd out of the womb; For we brought nothing with us into the world 1 Tim. 6. 7.; if we have not that which we desire, wee have more then we did bring with us; wee brought nothing with us (but sinne;) other creatures bring something with them into the world; the Lamb brings wooll, the Silkeworme silke, &c. but we brought nothing with us. What if our condition [Page 261] at present be low? it is better then it was once; therefore having food and raiment, let us be content; whatever we have, Gods providence fetcht it in to us; and if we lose all, yet we have as much as we brought with us. This was that that made Iob content, Naked came I out of my mothers womb Job 1. 2 [...]; as if he had said, though God hath taken away all from me, yet why should I murmure? I am as rich now as I was when I came into the world; I have as much left as I brought with me; naked came I hither; Therefore blessed be the Name of the Lord.
5. Let us compare our condition with what it shall be shortly. 5. Comparison. There is a time shortly coming, when if we had all the riches of India, they would do us no good; we must die, and can carry nothing with us; so saith the Apostle, It is certain, we can carry nothing out of the world 1 Tim 6. 7; therefore it followes, having food and raiment, let [Page 262] us be therewith content, Vetera [...]rangantur [...]epulchra, [...]ssa divi [...]um agnos [...]as non [...]pes. Bede. verse 8. Open the rich mans grave, and see what is there; you may finde the Misers bones, but not his riches: were we indeed to live for ever here, or could wee carry our riches into another world, then indeed we might be discontented when we look upon our empty bags; but it is not so▪ God may presently seale a warrant for death to apprehend us, and when we die, we cannot carry our estate with us. Honour and riches descend not into the grave, why then are we troubled at our outward condition? why doe we disguise our selves with discontent? Oh lay up a stock of grace, be rich in faith and good works, these riches will follow us Rev. 14. 13.; no other coine but grace will passe currant in heaven, silver and gold will not goe there; labour to be rich towards God Luke 12 21.; and as for other things be not solicitous, we shall carry nothing with us.
SECT. 11.
11. Rule. Go not to bring your condition to your minde, but bring your minde to your condition.
The way for a Christian to be contented, is not by raising his estate higher, but by bringing his spirit lower; not by making his barnes wider, but his heart narrower Non qui parùm habet, sed qui plus cupit, pauper est Laert. Diogenes.; one man a whole Lordship or Mannor will not content; another is satisfied with a few acres of land; what is the difference? the one studies to satisfie curiosity, the other necessity; the one thinks what he may have, the other what he may spare Si vis ess [...] Dives (in quit Pythocles) no [...] est pecuni [...] adjiciendi [...] sed cupidi [...]tatibus d [...] trahendum [...]. [...]. Chrysost..
SECT. 12.
12. Rule. Study the vanity of the creature.
It matters not whether wee have more or lesse of these things, they have vanity written upon the frontispice of them; the world is like a shadow [...]hat declineth; it is delightful, but deceitfull, it promiseth more then we finde, and it failes us when we have most need of it O quantum est in rebus inane.. All the world rings changes, and is constant onely in its disappointments: what then if we have lesse of that which is at best but voluble and fluid? The world is as full of mutation as motion; and what if God cuts us short in sublunaries? The more a man hath to do with the world, the more he hath to do with vanity. The world may be compared to yee, which is smooth, [Page 265] but slippery; or to the Egyptian Temples, without very beautiful and sumptuous, but within nothing to bee seene but the image of an Ape; every creature saith concerning satisfaction, It is not in me. The world is not a filling, but a flying comfort. 'Tis like a game at Tennis; Providence bandies her golden balls, first to one, then to another. Why are we discontented at the losse of these things, but because we expect that from them which is not, and repose that in them, which ought not? Ionah was exceeding glad of the Gourd Jonah 4. 6.? what a vanity was it? Quid est omnis hujus mundi voluptas? annon virens hedera, quae textili sylvâ per parietem inserpit, latamque supra caput umbram explicat? paravit Deus vermem & percussit he [...]eram, & exaruit: is à prorsus hederae nostrae subi [...]ò marcescunt, simúlque cum illis omne illud umbratile gaudium. Drexel. de Eter. p. 163. is it much to see a withering Gourd smitten? or to see the Moone dressing it self in a new shape and figure?
SECT. 13.
13. Rule. Get phancy regulated.
It is the phancy which raiseth the price of things above their reall worth; what is the reason one Tulip is worth five pounds, another perhaps not worth one shilling? phancy raiseth the price; the difference is rather imaginary then reall: so, why it should be better to have thousands then hundreds, is, because men phancy it so; if we could phancy a lower condition better, Status humilis efficax virtutis gymnasium. Achesilaus. as having lesse care in it, and lesse account, it would be far more eligible; the water that springs out of the rock, drinks as sweet, as if it came out of a golden chalice Dulcis prosiliens aqua siverè Petra fluens, sive in poculo, sive ex mandibulo asini, ad restinguendam sitim sufficit. Paenis subcinericius, mel agreste possunt te fortem reddere aequè ac cibus splendi-dissimus. Hyperius.; things are as we phancy them. [Page 267] Ever since the fall the phancy is distempered; God saw that the imagination of the thoughts of his heart were evill Gen. 6. 5. Phancy looks through wrong spectacles; pray that God will sanctifie your phancy; a lower condition would content, if the minde and phancy were set right. Diogenes preferred his Cynical life before Alexanders royalty; he phancied his little cloyster best. Fabricius a poor man, yet despised the gold of King Pyrrhus.
Could wee cure a distempered phancy, we might soone conquer a discontented heart.
SECT. 14.
14. Rule. Consider how little will suffice nature.
The body is but of small continent, and is easily recruited. Christ hath taught us to pray for our daily bread; Parvaseges satis est, nature is content with a little; [...], not to thirst, not to starve is enough, saith Gregory Nazianzen, meat and drinke is a Christians riches, saith St. Hierome Cibus & potus sunt divitiae Christianorum.; and the Apostle saith, Having food and raiment, let us be content.
The stomack is sooner fill'd then the eye; How quickly would a man be content, if he would study rather to satisfie his hunger then his humour?
SECT. 15.
15. Rule. Beleeve the present condition is best for us.
Flesh and blood is not a competent judge. Surfeited stomacks are for banqueting stuffe; but a man that regards his health, is rather for solid food. Vaine men fancy such a condition best, and would flourish in their bravery; whereas a wise Christian hath his will melted into Gods will, and thinks it best to be at his finding. God is wise, he knowes whether we need food, or physick; and if wee could acquiesce [Page 270] in providence, the quarrell would soon be at an end. O, what a strange creature would man be, if he were what he could wish himself? Be content to be at Gods allowance. God knowes which is the fittest pasture to put his sheep in; Sometimes a more barren ground doth well, whereas rank pasture may rot. Doe I meet with such a crosse? God shewes me what the world is; he hath no better way to weane me, then by putting mee to a step-mother. Doth God stint me in my allowance? he is now dieting me. Do I meet with losses? it is that God may keep me from being lost. Every crosse winde shall at last blow mee to the right port. Did we beleeve that condition best which God doth parcell out to us, we should chearfully submit, and say; The lines are fallen in pleasant places.
SECT. 16.
16. Rule. Doe not too much indulge the flesh.
Wee have taken an oath in Baptisme to forsake the flesh. The flesh is a worse enemy then the devil; it is abosome traitour: A bosom-traitour. an enemy within is worst. If there were no devil to tempt, the flesh would be another Eve to tempt to the forbidden fruit. Oh take heed of giving way to it; whence is all our discontent, but from the fleshly part? The flesh puts us upon the immoderate pursuit of the world; it consults for ease and plenty; and if it be not satisfied, then discontents begin to arise. Oh, let it not have the reines, martyr the flesh; in spirituall things the flesh is a sluggard, in secular things an Horsleech, crying, Give, give. The flesh is an [Page 272] enemy to suffering Non durum est quod patimur, sed molles sumus. Seneca., it will sooner make a man a Courtier then a Martyr, Oh keep it under; put its neck under Christs yoke, stretch and naile it to his Crosse; never let a Christian look for contentment in his spirit, till there be confinement in his flesh.
SECT. 17.
17. Rule. Meditate much on the glory which shall be revealed.
There are great things laid up in heaven, Though it be sad for the present, yet let us be content in that it will shortly be better, it is but a while, and we shall be with Christ, bathing our souls in the fountaine of his love; we shall never complain of wants or injuries any more; our crosse may be heavie, but one sight of Christ will make us forget all our former sorrowes. There are two things should give contentment.
1. That God will make us able to [Page 273] bear our troubles 1 Cor. 10. 13. Chrysost.. God, (saith Chrysostome) doth like a Lutenist; who will not let the strings of his Lute be too slack, lest it spoile the musick; nor will he suffer them to be too hard stretched, or serued up, lest they break: So doth God deal with us, he wil not let us have too much prosperity, lest this spoile the musick of prayer and repentance; nor yet too much adversity, lest the spirit faile before him, and the soules which he hath made Isa. 57. 16..
2. When we have suffered a while 1 Pet. 5. 10., we shall be perfected in glory; the Crosse shall be our ladder by which we shall climbe up to heaven. Be then content, and the scene will alter. God will ere long turn our water into wine; the hope of this is enough to drive away all distempers from the heart. Blessed be God, it will be better: We have no continued City here Heb. 13, therefore our afflictions cannot continue. A wise man looks still to [Page 274] the end: The end of the just man is peace Psal. [...]7. 37.. Me thinks the smoothnesse of the end should make amends for the ruggednesse of the way. Oh eternity, eternity! think often of the Kingdome prepared. David was advanced from the field to the throne. First he held his Shepherds staffe, and shortly after the royall Scepter. Gods people may be put to hard services here; but God hath chosen them to be Kings, to sit upon the throne with the Lord Jesus. This being weighed in the balance of Faith, would be an excellent meanes to bring the heart to contentment.
SECT. 18.
18. Rule. Be much in Prayer.
The last Rule for Contentment is, Be much in Prayer. Beg of God that he wil work our hearts to this blessed frame; Is any man afflicted, let him pray: Jam. 5. 13.. So, is any man discontented, [Page 275] let him pray. Prayer gives vent. The opening of a vein, lets out the bad blood: When the heart is filled with sorrow and disquiet prayer lets out the bad blood. The key of prayer oiled with teares [...] lachrymis egeritúr (que) dolor., unlocks the heart of all its discontents. Prayer is an holy spell or charme to drive away trouble; Prayer is the unbosoming of the soule, the unloading of all our cares in Gods brest, and this ushers in sweet contentment. When there is any burden upon our spirits by opening our minde to a friend, we finde our hearts finely eased and quieted. It is not our strong resolutions, but our strong requests to God which must give the heart case in trouble; by Prayer the strength of Christ is brought into the soule; and where that is, a man is able to go through any condition. Paul could be in every state content; but that you may not think hee was to do this of himself, he tells you, that though [Page 276] he could want and abound, and [...], doe all things [...]. Chrysost.; yet it was through Christ strengthening, him Phil. 4. 13. 'Tis the childe that writes, but it is the Scrivener guides his hand. St. Paul arrived at the hardest duty in Religion, viz. Contentment; but the Spirit was his Pilot, and Christ his strength, and this strength was ushered in by holy prayer. Prayer is a powerfull Oratour, Constantine the Emperour, as he did write Christs Name upon his door, so he did invoke his Name in his closet Eusebius.. Prayer is an exor [...] with God, and an exoroist against sin. The best way is to pray down discontent▪ What Luther faith of Concupiscence I may say of Discontent; Prayer is a sacred Leech Oratio est hirudo animae. to suck out the venome and swelling of this passion. Prayer composeth the heart, and [Page 277] brings it into tune. Hath God deprived you of many comforts? blesse God that he left you the Spirit of Prayer.
Use. 6. The last use is of comfort, Use. VI. Consolation. or encouraging word to the contented Christian. If there be an heaven upon earth, thou hast it. O Christian, thou may'st insult over thy troubles, and with the Leviathan laugh at the shaking of a spear, Job 4. 1. 29 Iob 41. 29. What shall I say? thou art a crown to thy profession; thou dost hold it out to all the world, that there's vertue enough in Religion to give the soule contentment. Thou shewest height of grace. When grace is crowning, it is not so much for us to be content; but when grace is conflicting, and meets with crosses, tentations, agonies; now to be content, this is a glorious thing indeed.
To a contented Christian, I shall say two things for a farewell.
First, God is exceedingly taken [Page 278] with such a frame of heart. God saith of a contented Christian, as David once said of Goliahs sword, There is none like that, give it me, 1 Sam. 21. 9. If you would please God, and be men of his heart, be contented. It is said that Rebecca made Isaac savoury meat, such as her husband loved; would ye give God such a dish as he loves? bring him this of Contentment. The Musician hath many lessons to play, but he hath one above all the rest: There are many lessons of holy Musick that delight God, the lesson of repentance, humility, &c. But this lesson of Contentment is the sweetest lesson that a Beleever can play. God hates a froward spirit.
Secondly, the contented Christian shall be no loser. What lost Iob by his patience? God gave him three times as much as he had before. What lost Abram by his contentment? he was content to leave his Countrey at Gods call; the Lord [Page 279] makes a Covenant with him, that he would be his God, Gen. 17. Hee changeth his Name; no more Abram, but Abraham the Father of many Nations. God makes his feed as the Starres of heaven; nay, honours him with this title, The Fatther of the Faithfull. The Lord makes known his secrets to him, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? God settles a rich inheritance upon him, that land which was a type of heaven, and afterwards translated him into the blessed Paradise. God will be sure to reward the contented Christian. As our Saviour said in another case to Nathaniel, Because I said I saw thee under the fig-tree, beleevest thou? thou shalt see greater things then these. John 1. 50. So, I say, Art thou contented (O Christian) with a little, thou shall see greater things then these▪ God will distill the sweet influences of his love into thy soule: Hee will raise [Page 280] one in the cru [...]e; and when that is done, he will crowne thee with an eternall enjoyment of himselfe; he will give thee Heaven, where thou shalt have as much contentment as thy soule can possibly thirst after.