The Art of Contentment

Chapter 1

12. SECT. XII. The Close.

-- 6 of 142 -- he desire of happiness is so coessential with our nature, so interwoven and incorporate with it; that nothing but the dissolution of the whole frame can extinguish it. This runs through the whole race of

Chapter 2

2. By doing this he has not only secured our grand and ultimate happiness,

but provided for our intermedial also. Those Christian duties which are to carry us to heaven, are our refreshments, our viaticum in our journey: his yoke is not to gall and fret us, but an engine by which we may with ea

Chapter 3

3. This may be evidenced in every particular of the Evangelical law: but

having formerly made some attempt towards it in another tract, I shall not here reassume the whole subject. I shall only single out one particular precept, wherein happiness is not (as in the others) only implied, and mu

Chapter 4

4. Temporal enjoyments, such as are pleasure, wealth, honor, and the rest,

though they make specious pretenses to be the measure of human happiness, are all of them justly discarded by the Philosopher in his Ethics, upon this one consideration, that coming from abroad they may be withheld or ta

Chapter 5

5. But this practice being diffused through the whole extent of Moral duty,

Epictetus thought he had deserved well of human nature, when he drew it up in two short words, to sustain and abstain: that is to bear with constancy adverse events, and with moderation enjoy those that are prosperous. W

Chapter 6

6. Which great event comes about, not only because all good things are

eminently in the divine nature, and he who by Virtue and Religion possesses Him, thereby by, in a full equivalence has everything; but also upon human measures, and the principles of Philosophy: the compendious address t

Chapter 7

7. On the other side this one grace being absent, it is not in the power of

any success or affluence to make life a tolerable thing. Let all the materials of earthly happiness be amassed together and flung upon one man, they will without contentment be but like the fatal prize of Tarpeia's treas

Chapter 8

8. He therefore that would have the extract, the quintessence of happiness,

must seek it in Content. All outward accessions are but the dross and earthy part: this alone is the spirit, which when tis once separated, depends not upon the fate of the other; but preserves its vigor when that is des

Chapter 9

9. Yet so indulgent is God to our infirmities, that knowing how unapt our

impatient natures are to walk only by faith, and not at all by sight, 2 Cor. 5:7, he is pleased to give us fair antepasts of satisfaction here, dispenses his temporal blessings though not equally, yet so universally, tha

Chapter 10

10. And now from such a disposure of things who would not expect that

mankind should be the cheerfullest part of the creation: that the sun should not more rejoice to run his course, Psal. 19:5, then man should to finish his: that a journey which has so blessed an end, and such good accomm

Chapter 11

11. And thus will it ever be till we can keep our desires more at home, and

not suffer them to ramble after things without our reach. That honest Roman who from his extraordinary industry upon his little spot of ground received such an increase as brought him under suspicion of witchcraft, is a

Chapter 12

12. It must therefore be resolved to be very contrary to our interest, and

surely tis no less too our duty. It is so if we do but own ourselves men, for in that is implied a subordination and submission to that power which made us so; and to dispute his managery of the world, to make other dist

Chapter 13

13. And as this querulous humor is against our interest and duty, so is it

visibly against our ease. It is a sickness of the mind, a perpetual gnawing and craving of the appetite without any possibility of satisfaction: and indeed is the same in the heart which the Caninus appetitus is in the s

Chapter 14

14. What a madness is it then for men to be so desperately bent against

their interest and duty, as to renounce even their ease too for company? One would think this age were sensual enough to be at defiance with the least shadow of uneasiness. It is so I am sure where it ought not, everythi

Chapter 15

15. It may therefore be a seasonable office to endeavor the appeasing

those storms, by recalling them to those sober rational considerations, which may show as well the folly, as uneasiness of this repining unsatisfiable humor. It is certain that in true reasoning, we can find nothing wher

Chapter 16

16. But we need not confine our appeal to reason, as it is only a judge of

utility and advantage; but enlarge it to another notion, as it is judge of equity and right: in which respect also it gives as clear and peremptory a sentence against all murmuring and impatience. To evince this I shall

Chapter 17

2. Now ordinary discretion teaches us not to be too bold in our

expectations from one to whom we can plead no right. It has as little of prudence as modesty, to press impudently upon the bounty of a Patron, and does but give him temptation (at least pretense) to deny. And if it be th

Chapter 18

3. This is indeed to keep up that old rebellion of our Progenitor, for that

consisted in a discontent with that portion God had assigned him, and coveting what he had restrained him. Nay indeed it comes up to the height of the Devils proposal, the attempting to be as God. Gen. 3:5. For tis an en

Chapter 19

4. But as bad as it is, who is there of us, that can in this particular say we

have made our heart clean? Prov. 20:9. It is true we make some formal acknowledgment sometimes that we receive all from God's gift, custom teaches us from our infancy after every meal we eat to give him thanks (though ev

Chapter 20

5. And now should God take us at our words, withdraw all those blessings

which we so fastidiously despise, what a condition were we in? It is sure we have nothing to plead in reverse of that judgment. There is nothing in it against justice: for he takes but his own. This he intimates to Israe

Chapter 21

6. Besides though he be exceedingly patient, yet he is not negligent or

insensible, he takes particular notice, not only with what diligence we employ, but with what affections we resent every of his blessings. And as ingratitude is a vice odious to men, so it is extremely provoking to God:

Chapter 22

7. If therefore ingenuity and gratitude cannot, yet at least let prudence and

self-love engage us against this sin of Murmuring, which we see does abundantly justify the character the Wise man gives when he tells us tis unprofitable, Wis. 1:11, he might have said pernicious also, for so it evident

Chapter 23

2. Were it not thus, it were impossible for men to be so perpetually in the

complaining Key, as if their voices were capable of no other sound. One wants this, and another that, and a third something beyond them both, and so on ad infinitum; when all this while everyone of them enjoys a multitud

Chapter 24

3. But this is yet much more considerable in respect of our spiritual state.

Our life is the day wherein we are to work. Joh. 9:4. (yea to work out our Salvation:) but when the night comes (when death overtakes) no man can work. Now alas when tis considered how much of this day the most of us hav

Chapter 25

4. And now I would desire the Reader seriously to consider, whether he

can upon good grounds tell himself that this so difficult (and yet so necessary) a work is effectually wrought in him. If it be, he is a happy man, and can with no pretense complain of any external want: (he that is fed

Chapter 26

5. But supposing a man cannot give this comfortable account of his life,

but is conscious that he has spent it to a very different purpose, yet does not that at all lessen his obligations to God, who meant he should have employed it better, and that he has not done so is merely his own fault.

Chapter 27

6. Indeed did men but rightly compute the benefit of life upon this score,

all secular encumbrances and uneasiness’s of it would be overwhelmed, and stand only as Cyphers in the account. What a shame is it then that we should spend our breath in sighs and out-cries? Which if we would employ to

Chapter 28

7. But God has not put this to the utmost trial, has never placed any man

in such a state of unmixed calamity, but that he still affords many and great allays: he finds it fit sometimes to defalk some of our outward comforts, and perhaps embitter others, but he never takes all away. This must

Chapter 29

8. And as they make no distinction of the ranks and degrees of men, so

neither do they of their virtues. Our Savior, tells us God causes his Sun to rise on the good and on the evil, and sendeth rain on the just and on the unjust, Mat. 5:45. If now we descend lower to the sublunary creatures

Chapter 30

9. But I foresee it will be objected, that these natural privileges are

insignificant, because they are evacuated by those positive laws which bound propriety, and that therefore though one man could use the creatures as well as another, yet every man has them not to use. I answer, that for

Chapter 31

10. As for those other things which are liable to the restrictive terms of

meum and tuum, tis not to be denied but there is vast difference in the dispensing them; as great as Nathan's parable describes, when he speaks of the numerous flocks of the rich man, and the single ewe lamb of the poor,

Chapter 32

11. But then there is one case wherein men seem more inevitably exposed,

and that is when by age, sickness, or decrepitness, they are disabled from work; or when their family is too numerous for their work to maintain. And this indeed seems the most forlorn state of poverty: yet God has provi

Chapter 33

12. But the number in this form are but few, compared to those in a

higher, for between this and the highest affluence, how many intermedial degrees are there, in which men partake not only of the necessaries, but comforts of life; that have not only food and raiment, but their distincti

Chapter 34

13. And sure such as these cannot deny that they have received good

things, yet generally there are none less contented, which is a clear demonstration that our repining’s proceed not from any defect of bounty in God, but from the malignant temper of our own hearts. And as it is an easie

Chapter 35

14. For besides these external accessions (of which the meanest have

some, the middle sort a great deal, and the uppermost rather too much) man is a principality within himself, and has in his composure so many excellent impresses of his Makers power and goodness, that he need not ask lea

Chapter 36

15. Multitude of refreshments also God has provided for our bodies,

particularly that of sleep, of which he has been so considerate, as in his distributions of time, to make a solemn allotment for it: yet who almost when he lies down considers the mercy, or when he rises refreshed, rises

Chapter 37

16. But the body (with its enjoyment) is but the lowest instance of God's

bounty, tis but a decent case for that inestimable Jewel he has put in it: the soul, like the Ark, is the thing for which this whole tabernacle was framed, -- 38 of 142 -- and that is a spark of Divinity in which alone

Chapter 38

17. Yet still the soul is to be considered in a higher notion, that of its

immortality and capacity of endless bliss: and here indeed it owns its extraction, and is an image of the first being, whose felicity is coexistent with himself; this as it is the most transcendent accomplishment of our

Chapter 39

18. And now methinks every man may interrogate himself in the same

form, wherein Jonadab did Amnon, 2 Sam 13:4, why art thou, being the Kings son, thus lean from day today? Why should a Person who is adopted by the King of Kings, thus languish and pine? What is there below the sun worth

Chapter 40

19. But how mean soever he is in our eyes, though Christ seem the same

to us in his glory which he did in his abjection, to have no beauty that we -- 41 of 142 -- should desire him; yet he puts another rate upon himself, and tell us that he that loves Father or Mother, Son or Daughter mor

Chapter 41

20. By what has been said we may justly conclude in the Prophets phrase,

God hath not been to us a wilderness, a land of darkness, Jer. 2:31, but has graciously dispensed to us in all our interests. Yet the instances here given are only common, such as relate to all, or at least the far great

Chapter 42

2. And first in that of plenty, the mercies of God are the source of all our

good, are set out to us in holy scripture in the most superlative strain, They are multitudes, Psal. 102:20. Plenteous redemption, Psal. 130:7, as high as the heaven, Psal. 103:11. He fills all things living with plenteo

Chapter 43

3. But alas our danger from the visible creatures, is little compared with

those from the spirits of darkness. We wrestle not only with flesh and blood, but with Principalities and Powers, with spiritual wickedness, &c. Eph. 6:12. So inveterate is the enmity between the Serpent and the seed of

Chapter 44

4. We may now challenge the most miserable, or the most querulous man

living, to produce causes of complaint, proportionable to those of thanks- giving. He that has the greatest stock of calamities, can never vie with the heaps of benefits; the disproportion is greater than that of the Arm

Chapter 45

5. And as they do out-number, so also do they out-weigh them. The

mercies we receive from God are (as the last Section has showed) of the greatest importance; the most substantial solid goods, and the greatest of all, I mean those which concern our eternal state, are so firmly fixed on

Chapter 46

6. If therefore there be any so forlorn as to temporals, that he can fetch

thence no evidence of God's fatherly care of him, yet this one consideration may solve his doubts, and convince him that he is not abdicated by him. We read of no gifts Abraham gave Isaac, yet to the sons of the concubin

Chapter 47

7. Thus also it is in the matter of wealth, he that is forced to get his bread

by the sweet of his brows, tis true he cannot have those delicacies wherewith rich men abound; yet his labor helps him to a more poignant, -- 50 of 142 -- more savory sauce then a whole College of Epicures can compound

Chapter 48

8. If we come now to reputation and fame, the account will be much the

same, he that is eminent in the world for some great achievement, is set up as an object of every man's remark; when as his excellencies on the one hand are visible, so his faults and blemishes are on the other. And as h

Chapter 49

9. I have now instanced in the three most general concerns of human life,

the Body, Goods, and Fame, to which heads may be reduced most of the afflictions incident to our out-ward state, as far as immediately concerns ourselves. But there is no man stands so single in the world, but he has som

Chapter 50

10. We are yet liable to a third affliction by the calamity of our friends,

which by the Sympathy of Kindness presses us no less (perhaps more) sensibly then our own: but then tis to be considered, that theirs are capable of the same allaying circumstances that ours are, and God has the same art

Chapter 51

11. The last and greatest discomfort from friends, is that of their sin: and

if ever we may be allowed that disconsolate strain of the Prophet, Isa. 22:4. -- 54 of 142 -- Turn away from me, I will weep bitterly, labor not to comfort me; this seems to be the time: yet even this valley of Achor i

Chapter 52

12. Thus we see in all the concerns (which are the most common and

important of human life, and wherein the justest of our complaints are usually founded) there is such a temperature and mixture, that the good does more than equal the ill, and that not only in the grosser bulk, when our

Chapter 53

13. This I say supposing his afflictions to be of those more solid and

considerable sorts I have before mentioned. But how many are there who have few or none of such, who seem to be seated in the land of Goshen, in a place exempt from all the plagues that infest their Neighbors? And those

Chapter 54

14. And this is the true cause why contentment is so much a stranger to

those who have all the outward causes of it, they have no definite measure of their desires; tis not the supply of all their real wants will serve their turn, their appetites are precarious and depend upon contingencies.

Chapter 55

15. Nor are our appetites only excited thus by our outward objects, but

precipitated and hurried on by our inward lusts. The proud man so longs for homage and adoration, that nothing can please him if that be wanting. Haman can find no gust in all the sensualities of the Persian Court, becau

Chapter 56

16. But in the meantime how unjustly do they accuse God of illiberality,

because everything answers not their humor? He has made them reasonable creatures, and has provided them satisfactions proportionable to their nature; but if they will have wild irrational expectations, neither his wisdo

Chapter 57

17. And now would God they could be recalled from this unprofitable

chase, and instead of the Horseleeches note, Give, give, Prov. 30:15, take up that of the Psalmist, what shall I render to the Lord for all the benefits he hath done unto me? Psal. 116:12. Let them count how many valuabl

Chapter 58

18. If now we carry on the comparison to the last circumstance, and

consider the constancy, we shall find as wide a difference. Let us take the Psalmists testimony, and there will appear a very distant date of his mercies and punishments. His mercies endure forever Psal. 136, whereas his

Chapter 59

19. The truth is we will not let ourselves enjoy those intervals God allows

us, but when a calamity does retire we will still keep it in fiction and imagination; revolve it in our minds, and because tis possible it may return, look upon it as not gone. Like Aguish patients we count ourselves sic

Chapter 60

20. And now why should it not appear a reasonable proposition that men

should entertain themselves with the pleasanter parts of God's dispensations to them, and not always pore upon the harsher: especially since the former are so much a fairer object, and perpetually in their eye, why shoul

Chapter 61

2. God indeed is so munificent, that he presents us with his blessings,

Psal. 21:3, gives us many things before we ask: had he not done so, we 1 SECT. V. Of our Demerit towards God. -- 64 of 142 -- could not have been so much as in a capacity of asking. But though the first & fundamental m

Chapter 62

3. And here certainly every mouth must be stopped, and all the world

become guilty before God, Rom. 3:19. For alas who is there that can say his obedience has been in any degree proportionable to his obligation? It is manifest we have all received abundantly from God's hand, but what has

Chapter 63

4. If now we seriously reflect, what can be more admirable than that

infinite patience of God; who notwithstanding the miserable infirmities of the pious, and the lewd contempt of the impious, still goes on resolutely in his bounty, and continues to all mankind some, and to some all his t

Chapter 64

5. But is not our dealing too as little after the manner of men? I mean of

reasonable creatures: for us who have forfeited our right to all, and yet by mere favor are still kept in the possession of many great blessings: for us to grow mutinous, because there is perhaps something more trifling

Chapter 65

6. Nor is this longanimity of God observable only towards the mass and

collective body of mankind, but to every man in particular. Who is there that if he ransack his conscience, shall not find guilts enow to justify God in the utmost severities towards him? So that how much soever his puni

Chapter 66

7. And now with what face can people that thus pursue a hostility, expect

that it should not be returned to them? Does any man denounce war, and yet expect from his adversary all the caresses, the obligements of friendship? Self-defense will prompt even the meekest nature to despoil his enemy

Chapter 67

8. And then how much do we owe to the mercy and commiseration of our

God, that he suffers not his whole displeasure to arise, Psal. 78:39, that he abates anything of that just severity he might use toward us? He that is condemned to the Gallows, would think it a mercy to scape with any in

Chapter 68

9. Nay besides all our antecedent, we have after guilts no less provoking, I

mean our ungracious repining’s at the light chastisements of our former sins, our out-cries upon every little uneasiness, which may justly cause God to turn our whips into scorpions; and according as he threatened Israel

Chapter 69

10. Upon all these considerations it appears how little reason any of us

have to repine at our heaviest pressures; but there is yet a farther circumstance to be adverted to, and is too applicable to many of us, that is, that our sins are not only the constant meritorious cause of our sufferin

Chapter 70

11. It may therefore be a seasonable question for every man to put to

himself, whether the troubles he labors under; be not of this sort; whether the poverty he complains of, be not the effect of his riot and profusion, his sloth and negligence? Whether when he cries out that his comelines

Chapter 71

12. But I fear upon scrutiny there will appear a yet farther circumstance

upon which to arraign our mutinies, for though it be unreasonable enough to charge God with the ill effects of our own lewdness, yet tis a higher step to murmur because we have not materials to be wicked enough. And this

Chapter 72

2. This, as it is a work of infinite wisdom in God, so it is of unspeakable

advantage to men. Without this regular disposure, the world would have been in the same confusion which we read of in the host of the Midianites, every man's sword against his fellow, Jud. 7:22. Nothing but force could d

Chapter 73

3. Were this now well considered, methinks it should silence all our

complaints, and men should not be so vehemently concerned in what part of the structure it pleases the great Architect to put them: for every man is to look on himself only as a small parcel of those materials which God

Chapter 74

4. The truth is, we are so full of ourselves, that we can see nothing beyond

it: every man expects God should place him where he has a mind to be, though by it he discompose the whole scheme of his providence. But though we are so senselessly partial, yet God is not so: he that comprehends at onc

Chapter 75

5. Besides a man is to consider, that other men have the same appetites

with himself. If he dislike an inferior state, why should he not think others do so too? And then as the wise man speaks, whose voice shall the Lord hear? Eccl. 34:24. It is sure great insolence in me to expect that God

Chapter 76

6. Yet as unreasonable as it is, the most of us do betray such a persuasion.

No man is discontented that there are lower, as well as higher degrees in the world, that there are poor as well as rich, but all sensible men assent to the fitness of it: yet if themselves happen to be set in the lower

Chapter 77

7. It would indeed astonish a considering man to see, that although the

concerns of men are all disposed by an unerring Wisdom, and acknowledged by themselves to be so, yet that scarce any man is pleased. The truth is, we have generally in us the worser part of the Levelers principle, and th

Chapter 78

8. But by all these it appears that men look on themselves only as single

persons, without reference to the community whereof they are members. For did they consider that, they would endeavor rather to become the places wherein they were set, by doing the duties belonging to them, then be perp

Chapter 79

9. Tis evident this perverse temper of mankind breeds a great deal of

mischief and disturbance in the world, but would breed arrant confusion and subversion, if it were suffered to have its full range. If God permit but one ambitious spirit to break loose in an age as the instrument of his

Chapter 80

10. Upon all these considerations it cannot but appear very reasonable that

we should leave God to govern the world, not be putting in like the sons of Zebedee for the highest seats; but contentedly rest ourselves where he has placed us, till his providence (not our own designs) advance us. We c

Chapter 81

2. Now God being infinitely good, cannot thus attend us upon any

insidious design of doing us mischief, he watches over us as a guardian not as a spy; and directs his observation to the more seasonable adapting his benefits: and as he is thus gracious in designing our advantage, so is

Chapter 82

3. Yet because general notions do often make but light impressions on us,

it may not be amiss to make a little more inspection, and to observe how -- 85 of 142 -- applicable they are to the several kinds of our discontents. Now those may be reduced to two, for either we are troubled at the w

Chapter 83

4. The first of these is usually the most comprehensive, for there are few

who have not more torment from the apprehension of somewhat they want, then from the smart of anything they feel. And indeed whilst our desires are so vagrant and exorbitant, they will be sure to furnish matter enough fo

Chapter 84

5. Thus in these and innumerable other instances we drive on blindfold,

and very often impetuously pursue that which would ruin us: and were God as shortsighted as we, into what precipices should we minutely hurry ourselves? Or were he so unkind as to consider our importunity more than our i

Chapter 85

6. This is certainly a strange perverseness, and such as no sensible man

would be guilty of in any other instance. In all our secular affairs we trust those whom we have cause to think understand them better then ourselves, and rely upon men in their own faculty. We put our estates in the Law

Chapter 86

7. This was so apparent by mere natural light, that Socrates advised men

to pray only for blessings in general, and leave the particular kinds of them to God's election, who best knows what is good for us. And sure this is such a piece of divinity, as extremely reproaches us Christians, who c

Chapter 87

8. And this very consideration will equally prejudge the other branch of

our discontents, I mean those which repine at the ills we suffer. And not only our privative, but our positive afflictions may by it have their bitterness taken off: for the same goodness and wisdom which denies those th

Chapter 88

2. And as afflictions do thus in general admonish us of sins, so it pleases

God most frequently so to model and frame them, that they bear the very image and impress of those particular guilts they are to chastise, and are the dark shadows that attend our gay delights, or flagrant insolencies. T

Chapter 89

3. Now if we rightly weigh this, we cannot but think it a very

advantageous circumstance. We are naturally blind when we look inward, and if we have not some adventitious light to clear the object, will be very apt to overlook it. Therefore since the end of all our afflictions is ou

Chapter 90

4. In all our afflictions therefore it is our concern, nicely and critically to

observe them. I mean not to enhance our murmurs and complaints, but to learn by them what is God's peculiar controversy against us. This is indeed to hear the rod, and who hath appointed it, Mic. 6:9. Let him therefore t

Chapter 91

5. A second benefit which God designs us in our afflictions is the weaning

us from the world, to disentangle us from its fetters and charms, and draw us to himself. We read in the story of the Deluge, that so long as the earth was covered with waters, the very Raven was contented to take shelte

Chapter 92

6. Indeed tis one of the highest instances of God's love, and of his

clemency also, thus to project our reducement. We were all in our Baptism affianced to him, with a particular abrenunciation of the world, so that we cannot without the greatest disloyalty cast ourselves into its embrace

Chapter 93

7. And as he does this in general, so also with a particular application to

those temporal satisfactions wherewith we were most transported; the things to which we are more indifferent do not so much endanger us, tis those upon which we have more vehemently set our hearts which become our snares

Chapter 94

8. In a word God so loves us, that he removes whatever he sees will

obstruct that intimate union which he desires with us, and sure this is so obliging, that though he should bid us to our loss, though he could not recompense us for what he takes from us, yet we must be very ill natured

Chapter 95

9. A third advantage of afflictions is, that it is a mark and signature of our

adoption, a witness of our legitimation. What son is he (saith the Apostle) whom the Father chastiseth not? But if ye be without chastisement whereof all are partakers, then are ye bastards and not sons, Heb. 12:7,8. Jac

Chapter 96

10. This has been so much considered by pious men, that they have

looked upon their secular prosperities with fear and jealousy, and many have solemnly petitioned for crosses, as thinking them the necessary attestation of their son-ship, and means of assimilation to their elder brother

Chapter 97

11. A fourth advantage of afflictions is, that they excite our compassions

towards others: there is nothing qualifies us so rightly to estimate the suffering of others, as the having ourselves felt them: without this our apprehensions of them are as dull and confused, as a blind man's of colors

Chapter 98

12. A fifth benefit of afflictions is that it is an improvement of devotion,

sets us with more heartiness to our prayers. Whilst prosperity flows in upon us we bathe ourselves in its streams, but are very apt to forget its source; so that God is fain to stop the current, leave us dry and parched

Chapter 99

13. Nor is it only our devotion that is thus improved by our distresses, but

many other Graces; our faith, our hope, our patience, our Christian sufferance & fortitude. It is no triumph of faith to trust God for those good things which he gives us in hand, this is rather to walk by sense then fai

Chapter 100

14. Lastly our thankfulness is (at least ought to be) increased by our

distresses. It is very natural for us to reflect with value and esteem upon -- 103 of 142 -- those blessings we have lost, and we too often do it to aggravate our discontent: but sure the more rational use of it is to

Chapter 101

15. And now if all these benefits of afflictions (which are yet but

imperfectly recited) may be thought worth considering, it cannot but reconcile us to the sharpest of God's methods; unless we will own ourselves such mere animals, as to have no other apprehensions then what our bodily s

Chapter 102

16. To conclude, we have certainly both from speculation and experience

abundant matter to calm all our disquiets, to satisfy our distrusts, and to fix in us an entire resignation to God's disposals, who has designs which we cannot penetrate, but none which we need fear, unless we ourselves

Chapter 103

2. But besides that implicit allowance that is thus to be made for the

unknown calamities of others, if we survey but those that lie open and visible to us, the most of us shall find enough to discountenance our complaints. Who is there that when he has most studiously recollected his miser

Chapter 104

3. It will perhaps be said that this cannot be universally true, for that there

must in comparative degrees be some lowest state of misery: I grant it, but still that state consists not in such an indivisible point, that any one person can have the enclosure; or if it do, twill be so hard for any to

Chapter 105

4. Nay even where the exchange seems more equal, where the afflictions

are on both sides solid and substantial, yet a prudent man would scarce -- 108 of 142 -- venture upon the barter. It is no small advantage to know what we have to contest with, to have experimented the worst of its att

Chapter 106

5. By all this it appears that how extravagantly soever we aggravate our

own calamities and extenuate other men's, we dare not upon recollection stand to our own estimate, and what can be said more in prejudice of our discontents? It is a granted maxim that every man must have afflictions, ma

Chapter 107

6. And truly would we but consider that in all our sufferings nothing

befalls us but what is common to our kind, nay which is extremely exceeded by many within the verge of our own observation, we must be senselessly partial to be impatient. The Apostle thought it a competent consolation f

Chapter 108

7. But alas we are very fallacious and deceitful in the point, we do not

compare the good of others with our good, not their evil with our evil; but with an envious curiosity we amass together all the desirable circumstances of our neighbors condition, and with as prying discontent we ransack

Chapter 109

8. But we need not blindfold ourselves if we would but use our eyes

aright, and see things in their true shapes; and if we did thus, what a strange turn would there be in the common estimates of the world? How many of the gilded troubles of greatness, which men at a distance look on with

Chapter 110

9. Indeed there is scarce a greater folly or unhappiness incident to man's

nature, then this fond admiration of other men's enjoyments, and contempt of our own. And whilst we have that humor, it will supplant not only our present, but all possibilities of our future content: for though we could

Chapter 111

10. But if we stretch the comparison beyond our contemporaries, and look

back to the generations of old, we shall have yet farther cause to acknowledge God's great indulgence to us. Abraham though the friend of God was not exempted from severe trials; he was first made to wander from his Coun

Chapter 112

11. And now being compassed about with so great a cloud of witnesses,

the Apostles inference is very irrefragable, let us run with patience the race which is set before us, Heb. 12:1,2. But yet it is more so, if we proceed on to that consideration he adjoins, Looking unto Jesus the Author

Chapter 113

12. And sure it were but a reasonable inference, that which we find made

by Christ himself, if these things be done in a green tree, what shall be done in the dry? Luk. 23:31. If an imputative guilt could nourish so scorching a flame, pull down so severe a wrath, what can we expect who are me

Chapter 114

13. This is indeed the method to which the Apostle directs us, Consider

him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds: ye have not yet resisted unto blood, Heb. 12:34. Was he contradicted, and shall we expect to be humored and compli

Chapter 115

14. Nor let us think to excuse ourselves upon the impotency of our flesh,

which wants the assistance which his divinity gave him: for that plea is superseded by the fore-mentioned examples of the Saints, men of like passions with us, who not only patiently, but joyfully endured all tribulation

Chapter 116

2. The first and most fundamental is, the mortifying our pride, which as it

is the seminary of most sins, so especially this of repining. Men that are highly opinioned of themselves are commonly unsatisfiable: for how well soever they are treated, they still think it short of their merits. Princ

Chapter 117

3. In the second place, let every man consider how many blessings

(notwithstanding his no claim to any) he daily enjoys: and whether those he so impatiently raves after be not much inferior to them. Nay let him ask his own heart, whether he would quit all those he has, for them he want

Chapter 118

4. In the third place therefore let him secure his duty of thankfulness for

those good things he hath, and that will insensibly undermine his impatiencies for the rest, it being impossible to be at once thankful and murmuring. To this purpose it were very well, if he would keep a solemn catalogu

Chapter 119

5. But his murmurs will yet be more amazingly silenced, if in the fourth

place he compares the good things he enjoys with the ill he has done. Certainly this is a most infallible cure for our impatiencies, the holiest man living being able to accuse himself of such sins, as would according to

Chapter 120

6. As every man in his affliction is to look inward on his own heart, so

also upward, and consider by whose providence all events are ordered. Is there any evil (i.e. of punishment) in the city, and the Lord hath not done it? Amos. 3:6, and what are we worms that we should dispute with him? S

Chapter 121

7. A seventh help to contentment is to have a right estimate of the world,

and the common state of humanity: to consider the world but as a stage and ourselves but as actors, and to resolve that it is very little material what part -- 124 of 142 -- we play so we do it well. A Comedian may get

Chapter 122

8. But even where they do not, it in the 8th place deserves however to be

considered how ill-natured a thing it is, for any man to think himself more -- 125 of 142 -- miserable because another is happy: and yet this is the very thing, by which alone many men have made themselves wretched: fo

Chapter 123

9. Let him that aspires to contentment set bounds to his desire. It is our

common fault in this affair, we usually begin at the wrong end, we enlarge our desires as hell, and cannot be satisfied, Hab. 2:5, and then think God uses us ill, if he do not fill our insatiable appetites: whereas if we

Chapter 124

10. A great expedient for contentment, is to confine our thoughts to the

present, and not to let them loose to future events. Would we but do this, we might shake off a great part of our burden: for we often heap fantastic loads -- 127 of 142 -- upon ourselves by anxious presages of things

Chapter 125

11. In the last place let us in all our distresses supersede our anxieties and

solicitudes by that most effectual remedy the Apostle prescribes, Is any man afflicted let him pray, Jam. 5:14. And this sure is a most rational prescription: for alas what else can we do towards the redress of our grief

Chapter 126

2. I say this because it is a little too notorious, that many take up books

only as they do cards or dice, as an instrument of diversion. It is a good entertainment of their curiosity to see what can be said upon any subject, and be it well or ill handled, they can please themselves equally with

Chapter 127

3. But one would think this should be an unnecessary caution at this time,

for since the intent of this tract, is only to show men the way to contentment, tis to be supposed the Readers will be as much in earnest as the writer can be, it being every man's proper and most important interest, the

Chapter 128

4. Tis true indeed that a querulous repining humor, is one of the most

pernicious, the most ugly habits incident to mankind, but yet as deformed -- 132 of 142 -- people are oft the most in love with themselves, so this crooked piece of our temper, is of all others the most indulgent to it

Chapter 129

5. It may be this will look like paradox, and every man will be apt to say

he wishes nothing more in earnest, then to be cured of his present discontent. He that is poor would be cured by wealth, he that is low and obscure by honor and greatness: but so a Hydropic person may say he desires to h

Chapter 130

6. But he that thus attests the reality of his desires, and seeks contentment

in its proper sphere, may surely arrive to some considerable degrees of it. We find in all ages men, that only by the direction of natural light have calmed their disquiets, and reasoned themselves into contentment even

Chapter 131

7. I do not here propose such a Stoical insensibility as makes no

distinction of events, which, though it has been vainly pretended to by -- 134 of 142 -- many, yet sure was never attained by any upon the strength of discourse. Some natural dullness or casual stupefaction must concur

Chapter 132

8. Indeed the grand design of God in correcting us is (the same with that

of a prudent parent towards his child) to break our wills. That stubborn faculty will scarce bend with easy touches, and therefore does require some force: and when by that rougher handling, he has brought it to a pliabl

Chapter 133

9. And truly this is the way not only to gain peace with him, but ourselves

too: tis the usurpation of our will over our reason which breeds all the confusion and tumults within our own breasts, and there is no possibility of curbing its insolence, but by putting it into safe custody, committing

Chapter 134

10. Farther yet, when by resignation we have united our wills to God, we

have quite changed the scene, and we who when our wills stood single were liable to perpetual defeats, in this blessed combination can never be crossed. When our will is twisted and involved with God's, the same omnipote

Chapter 135

11. Here then is that footing of firm ground, on which whosoever can

stand, may indeed do that which Archimedes boasted, move the whole world. He may as to himself subvert the whole course of sublunary things, unvenom all those calamities which are to others the gall of Asps; and in a far

Chapter 136

12. And now who can choose but confess this a much more eligible state,

then to be always harassed with solicitudes and cares, perpetually either fearing future defeats, or bewailing the past. And then what can we call it less then madness or enchantment, for men to act so contrary to their

Chapter 137

2. The Gospel command of not caring for the morrow, Mat. 6:34, and

being careful for nothing, Phil. 4:6, nakedly proposed, might seem the abandoning of us to all the calamities of life: but when we are directed to cast all our care upon a gracious and all-powerful Parent, and are assure

Chapter 138

3. Tis surely a modest demand in the behalf of God Almighty, that we

should allow him as much privilege in his World, as every Peasant claims in his Cottage; to be Master there, and dispose of his household as he thinks best: to say to this man, Go, and he goeth: and to another, Come, and

Chapter 139

4. We make it our daily prayer that the will of God may be done in earth

as it is in heaven, with a ready, swift, and uninterrupted constancy. As tis Giantlike rebellion to set up our will against his, so is it mad perverseness to set it up against our own; be displeased that our requests are

Chapter 140

5. Or however upon surprise we may indulge to a passionate affection,

and dote upon our illegitimate offspring, our dearling guilts or follies, as David did upon that Child, who was the price of Murder and adultery: yet when the brat is taken from us, when the Child is dead, it will become

Chapter 141

6. Socrates rightly said of Contentment, opposing it to the riches of

fortune and opinion, that tis the wealth of nature; for it gives everything that we have learnt to want, and really need: but Resignation is the riches of Grace, bestowing all things that a Christian not only needs, but

Chapter 142

7. There could not be a greater instance of the profligate sensuality of the

Israelites, then that they murmured for want of leeks and onions, Num. 11:5, when they ate Angels food, and had bread rained down from heaven. It is impossible for the soul that is sensible of God Almighty's favor, to re