Uses for the Christian
Uses Use I: Showing how a Christian may make his life comfortable.
It shows how a Christian may come to lead a comfortable life, even an heaven upon earth, be the times what they will—by Christian contentment. The comfort of life does not consist in having much; it is Christ's maxim, "a man's life consists not in the abundance of the things which he does possess," (Lu. 12:15) but it is in being contented. Is not the bee as well contented with sucking from a flower—as the ox which grazes on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable, is not by having our barns filled—but our minds quiet. "The contented man," says Seneca, "is the happy man."
Discontent is a fretting temper, which dries the brains, wastes the spirits, corrodes and eats out the comfort of life. Discontent makes a man not enjoy what he does possess. A drop or two of vinegar will sour a whole glass of wine. Just so, let a man have the affluence and all worldly comforts—a drop or two of discontent will embitter and poison all.
Comfort depends upon contentment. Jacob 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.
Contentment is as necessary to keep the life comfortable, as oil is necessary to keep the lamp burning. The clouds of discontent often drop the showers of tears.
Would we have comfort in our lives? We may have it if we will. A Christian may carve out whatever condition he will to himself. Why do you complain of your troubles? it is not trouble which troubles— but discontentment. It is not outward affliction which can make the
life of a Christian sad; a contented mind would sail above these waters—but when discontent gets into the heart, then it is disquieted and sinks.
Use II. A check to the discontented Christian.
Here is a just reproof to such as are discontented with their condition. This disease is almost epidemic. Some not content with the calling which God has set them in, must be a step higher, from the plough to the throne; who like the spider in the Proverbs, will "be in kings' palaces." Others desire to go from the shop to the pulpit;
(Nu. 12:2) they would be in the temple of honor, before they are in the temple of virtue. They are like apes, which most show their deformity when they are climbing. It is not enough that God has bestowed gifts upon men, in private to edify; that he has enriched them with many mercies—but must they "seek you the priesthood also?" (Nu. 16:10) What is this but discontent arising from pride? These secretly tax the wisdom of God, that he has not made their condition a peg higher.
Every man is complaining that his estate is no better, though he seldom complains that his heart is no better. One man commends this kind of life, another commends that; one man thinks a countrylife best, another a city-life; the soldier thinks it best to be a merchant, and the merchant to be a soldier. Men desire to be anything but what God would have them. How is it that no man is contented? Very few Christians have learned Paul's lesson: neither poor nor rich know how to be content, they can learn anything but this.
If men are poor, they learn to be envious; they malign those who are above them. Another's prosperity is an eye-sore. When God's candle shines upon their neighbor's tabernacle, this light offends them. In the midst of poverty, men can, in this sense, abound—namely, in envy and malice! An envious eye is an evil eye. They learn to be
querulous, still complaining, as if God had dealt hardly with them; they are ever telling their needs, they lack this and that comfort, whereas their greatest need is a contented spirit. Those that are well enough content with their sin—yet are not content with their condition.
If men are rich, they learn to be covetous; thirsting insatiably after the world, and by unjust means scraping it together; their "right hand is full of bribes," as the Psalmist expresses it. (Psalm 26:10) Put a good cause in one scale, and a piece of gold in the other, and the gold weighs heaviest. There are, says Solomon, four things that say,
"it is not enough:" (Proverbs 30:15) I may add a fifth; the heart of a covetous man.
So we see that neither poor nor rich know how to be content. Never certainly since the creation did this sin of discontent reign, or rather rage, more than 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! Everyone lisps out his discontent, and here even the stammering tongue speaks too freely and fluently. If we have not what we desire, God shall not have a good look from us— but presently we are sick with discontent. If God will not forgive the people of Israel for their lusts—they bid him take their lives; they must have quails 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 Naboth's vineyard. Jonah though a good man and a prophet—yet ready to die in a peeve; and because God killed his gourd. "Kill me too!" says he. Rachel complains, "give me children, or I die;" she had many blessings, if she could have seen them—but lacked this blessing of contentment.
God will supply our needs—but must he satisfy our lusts too! Many are discontented for lack of a trifle—another has a better dress, a richer jewel, a newer fashion. Nero, not content with his empire, was troubled that the musician had more skill in playing than he. How
foolish are some, who pine away in discontent for the lack of those things which if they had, would but render them more sad!
Use III. A PERSUASIVE to contentment.
It exhorts us to labor for contentment—this is that which does beautify and bespangle a Christian, and as a spiritual embroidery, does set him off in the eyes of the world.
But methinks I hear some bitterly complaining, and saying to me, Alas! how is it possible to be contented? "The Lord has made my chain heavy! He has cast me into a very sad condition."
There is no sin—but labors either to hide itself under some mask; or, if it cannot be concealed, then to vindicate itself by some apology.
This sin of discontent I find very witty in its apologies, which I shall first unveil it—and then make a reply. We must lay it down as a rule, that discontent is a sin; so that all the pretenses and apologies with which it labors to justify itself—are but the painting and dressing of a strumpet.
The first apology which discontent makes is this: "I have lost a child!" Paulina, upon the loss of her children, was so possessed with a spirit of sadness, that she had liked to have entombed herself in her own discontent! Our love to relations should never be more than our love to true religion.
1. We must be content, not only when God gives mercies—but when He takes away. If we must "in everything give thanks," (1 Th. 5:18) then in nothing should we be discontented.
2. Perhaps God has taken away the cistern—that he may give you the more of the spring. Perhaps he has darkened the starlight—that you may have more sun-light. God intends you shall have more of himself—and is not he better than ten sons? Look not so much upon a temporal loss—as upon a spiritual gain. The comforts of the world
run to dregs; those which come out of the granary of the promise, are pure and sweet!
3. Your child was not given—but lent: "I have, says Hannah, lent my son to the Lord;" (1 Sa. 1:28) she lent him! the Lord has lent him to her. Mercies are not given to us—but lent; what a man lends—he may take back again when he pleases. O be not discontented that a mercy is taken away from you—but rather be thankful that it was lent you so long.
4. Suppose your child to be taken from you, either he was good or bad; if he was rebellious, you have not so much parted with a child, as a burden; you grieve for that which might have been a greater grief to you; if he was pious, then remember, he "is taken away from the evil to come," and placed in his center of felicity. This lower region is full of vile and hurtful vapors; how happy are those who are mounted into the celestial orbs! "The righteous are taken away," in the original it is, he is gathered. A wicked child is cut off—but the pious child is gathered. Even as we see men gather flowers, and preserve them—so has God gathered your child as a sweet flower that he may preserve it with glory, and preserve it by him forever.
Why then should a Christian be discontented? why should he weep excessively? "Daughters of Jerusalem weep not for me—but weep for yourselves!" (Lu. 23:28) Just 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 bosom of Christ! The Prince of Peace is embracing us and kissing us with the kisses of his lips! Don't be troubled at our preferment; weep not for us, but weep for yourselves, who are in a sinful sorrowful world! You are in the valley of tears—but we are on the mountain of spices; we have gotten to our harbor—but you are still tossing upon the waves of trouble"
O Christian! be not discontented that you have parted with such a child; but rather rejoice that you had such a child to part with. Break forth into thankfulness. What an honor is it to be a parent to beget
such a child, that while he lives increases the joy of the glorified angels, (Lu. 20:10) and when he dies increases the number of the glorified saints.
5. If God has taken away one of your children, he has left you more— he might have stripped you of all. He took away Job's comforts, his estate, his children! Indeed his wife was left—but as a cross. Satan made a bow of this rib, and shot a temptation by her at Job, thinking to have him shot to the heart; "curse God and die!" But Job had upon him the breast-plate of integrity; and though his children were taken away—yet not his graces; still he is content, still he blesses God.
O think how many mercies you still enjoy; yet your base hearts are more discontented at one loss—than thankful for an hundred mercies! God has plucked one bunch of grapes from you—but how many precious clusters are left behind?
You may object—but it was my only child—the staff of my old age— the seed of my comfort—and the only blossom out of which my ancient family did grow.
6. God has promised you, if you belong to him, "a name better than of sons and daughters." (Is. 56:5) Is he dead—who would have been the monument to have kept up the name of a family? God has given you a new name, he has written your name in the book of life! Behold your spiritual heraldry; here is a name which cannot be cut off.
Has God taken away your only child? he has given you his only Son!
This is a happy exchange. What needs he complain of losses—who has Christ! He is his Father's brightness, (He. 1:3) his riches, (Col.
2:9) his delight. (Psalm 42:1) 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 wisdom to teach us, righteousness to acquit us, sanctification to adorn us; he is that royal and princely gift, he is the bread of angels, the joy and triumph of saints; he is all in all. (Col.
3:10) Why then are you discontented? Though your child is lost—yet you have him for whom all things are loss.
7. Let us blush to think that nature should outstrip grace. Pulvillus, a heathen, when he was about to consecrate a temple to Jupiter, and news was brought him of the death of his son, would not desist from his enterprise—but with much composure of mind, went through with the burial.
The second apology which discontent makes is, "I have a great part of my estate suddenly melted away!" 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, but a pot of oil. (2 Ki. 4:2) But be content.
1. God has taken away your estate—but not your eternal portion. This is a sacred paradox, honor and estate are no part of a Christian's portion; they are rather luxuries than essentials, and therefore the loss of those cannot denominate a man miserable. Still the portion remains; "the Lord is my portion, says my soul." (Lam.
3:24) Suppose one were worth millions, 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. Just so, the loss of sublunary comforts is not so much to a Christian's portion, as the loss of a pin is to a million. "These things shall be added to you," (Mat. 6:33) they shall be cast in as overplus.
When a man buys a piece of cloth he has 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 remains. Just so, 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 thieve may take away all the money that I have—but not my land. Just so, a Christian has a title to the land of promise. Mary has chosen the better part, which shall not be taken from her.
2. Perhaps, if your estate had not been lost—your soul had been lost; outward comforts do often quench inward spiritual heat.
God can bestow a jewel upon us—but we fall so in love with it, that we forget Him who gave it. What pity is it, that we should commit idolatry with the creature! God is forced sometimes to drain 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 has been an enchantment to draw away his heart from God;
"those who will be rich, fall into a snare." Are you troubled that God has prevented a snare? Riches are thorns; (Mat. 13:7) are you angry because God has pulled away a thorn from you? Riches are compared to "thick clay;" (Ha. 2:6) perhaps your 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 dams up our outward comforts—it is that the stream of our love may run faster to Him!
3. If your estate be small—yet God can bless a little. It is not how much money we have—but how much blessing. He who often curses the bags of gold, can bless the meal in the barrel, and the oil in the cruise. What if you have not the full fleshpots? yet you have a promise, "I will abundantly bless your provision," (Psalm 132:15) and then a little goes a long way. Be content you have the dew of a blessing distilled; a dinner of green herbs, where love is, is sweet; I may add, where the love of God is. Another may have more estate than you—but more worry; more riches—but less rest; more revenues—but more occasions of expense; he has a greater inheritance—yet perhaps "God gives a man riches, wealth, and honor so that he lacks nothing of all he desires for himself, but God does not allow him to enjoy them" (Ecc. 6:2) he has the dominion of his estate, not the use; he holds more—but enjoys less. In a word, you has less gold than he, perhaps less guilt.
4. You did never so thrive in your spiritual trade; your heart was never so low—as when your condition was low; you were never so poor in spirit, never so rich in faith. You did never run the ways of
God's commandments so fast—as when some of your golden weights were taken off. You never had such trading for heaven all your life; this is most abundant gain. You did never make such adventures upon the promise—as when you left off your sea-adventures. This is the best kind of merchandise. O Christian, you never had 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 gained another.
5. Be your losses what they will in this kind, remember in every loss there is only a suffering—but in every discontent there is a sin—and one sin is worse than a thousand sufferings. What! because some of my revenues are gone, shall I part with some of my holiness? shall my faith and patience go too?
Because I do not possess an estate, shall I not therefore possess my own spirit? O learn to be content!
The third apology is, "It is sad with me in my relations—where I should find most comfort, there I have most grief!" This apology or objection branches itself into two particulars, whereto I shall give a distinct reply.
1st. My CHILD goes on in rebellion—I fear I have brought forth a child for the devil. It is indeed, sad to think, that hell should be paved with the skulls of any of our children; and certainly the pangs of grief which the mother has in this kind, are worse than her pangs of travail! But though you ought to be humbled—yet not discontented; for, consider, 1. You may pick something out of your child's undutifulness; the child's sin is sometimes the parent's sermon; the undutifulness of children to us, may be a memento to put us in mind of our undutifulness once to God. Time was, when we were rebellious children; how long did our heart stand out as garrisons against God?
How long did he parley with us and beseech us, before we would yield? He walked in the tenderness of his heart towards us—but we
walked in the stubbornness of our hearts towards him; and since grace has been planted in our souls, how much of the wild olive is still in us? How many motions of the Spirit do we daily resist? How many unkindnesses and affronts have we put upon Christ? Let this open a spring of repentance; look upon your child's rebellion—and mourn for your own rebellion!
2. Though to see him undutiful is your grief—yet not always your sin.
Has a parent given the child, not only the milk of the breast—but "the sincere milk of the Word?" have you seasoned his tender years with pious education? You can do no more; parents can only work knowledge, God must work grace; they can only lay the wood together, it is God who must make it burn. A parent can only be a guide to show his child the way to heaven—the Spirit of God must be a loadstone to draw his heart into that way. "Am I in God's stead," says Jacob, "who has withheld the fruit of the womb?" (Ge. 30:2) Can
I give children? So, is a parent in God's stead to give grace? who can help it, if a child having the light of conscience, Scripture, education, these three torches in his hand—yet runs willfully into the deep ponds of sin? Weep for your child, pray for him; but do not sin for him by discontent.
3. Say not, you have brought forth a child for the devil; God can reform him; he has promised "to turn the hearts of the children to their fathers" (Mal. 4:6) and "to open springs of grace in the desert."
(Is. 35:6) When your child is going full sail to the devil—God can blow with a contrary wind of his Spirit and alter his course. When
Paul was breathing out persecution against the saints, and was sailing hellward, 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 devil's pond, God can turn them from the power of Satan, and bring them home the twelfth hour. Monica was weeping for her son
Augustine: at last God saved him, and he became a famous instrument in the church of God.
2. The second branch of the objection is—but my HUSBAND takes ill courses; where I looked for honey, behold a sting! It is sad to have the living and the dead tied together; yet, let not your heart fret with discontent; mourn for his sins—but do not murmur. For, 1. God has placed you in your relation, and if you are discontented, you quarrel with God. What! for every cross that befalls us, shall we call the infinite wisdom of God into question? O the blasphemy of our hearts!
2. God can make you a gainer by your husband's sin; perhaps you would have never been so good—if he had not been so bad. The fire burns hottest in the coldest climate. God often by a divine chemistry, turns the sins of others to our good—and makes our maladies into our medicines. The more profane the husband is, often the more holy the wife grows; the more earthly he is, the more heavenly she grows.
God makes sometimes the husband's sin a spur to the wife's grace.
His exorbitance is often a bellows to blow up the flame of her zeal and devotion the more. Is it not thus? Does not your husband's wickedness send you to prayer? you perhaps would have never prayed so much—if he had not sinned so much. His deadness quickens you the more—the stone of his heart is an hammer to break your heart. The apostle says, "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 grows better, his sin is a whetstone to her grace, and a medicine for her soul.
The next apology that discontent makes is—"But my FRIENDS have dealt very unkindly with me, and turned against me."
It is sad, when a friend proves like a brook in summer. (Job 6:15) The traveler being parched with heat, comes to the brook, hoping to refresh himself—but the brook is dried up—yet be content.
1. You are not alone, other saints have been betrayed by friends; and when they have leaned upon them, they have been as a foot out of joint. This was true in the type David; "it was not an enemy that reproached me—but it was you, O man, my equal, my guide, and mine acquaintance; we took sweet counsel together:
(Psalm 55:12, 13, 14) and in the antitype Christ; he was betrayed by a friend. So why should we think 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 sin in his punishment: has not he dealt treacherously with God? How often has he grieved the Comforter, broken his vows, and through unbelief sided with Satan against God! How often has he abused God's love, taken the jewels of God's mercies, and made a golden calf of them—serving his own lusts! How often has he made the free grace of God, which should have been a bolt to keep out sin, rather a key to open the door to it!
These wounds has the Lord received in the house of his friends. Look upon the unkindness of your friend—and mourn for your own unkindness against God! Shall a Christian condemn that in another, which he has been too guilty of himself?
3. Has your friend proved treacherous? perhaps you did repose too much confidence in him. If you lay more weight upon a house than the pillars will bear, it must needs break. God says, "trust not in a friend:" (Mi. 7:5) perhaps you did put more trust in him, than 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 sullenness and discontent.
4. You have a friend in heaven who will never fail you; "there is a friend" says Solomon "who sticks closer than a brother!"
(Proverbs 18:24) such a friend is God; he is very studious and inquisitive on our behalf; he has a debating with himself, a consulting and projecting how he may do us good; he is the best
friend, who gives contentment in the midst of all discourtesies of friends. Consider, (1.) He is a loving friend. "God is love;" (1 John 4:16) hence he is said sometimes to engrave us on the "palm of his hand," (Is. 49:16) that we may never be out of his eye. He carries us in his bosom, (Is.
40:11) near to his heart. There is no interruption or stint in his love; but as the Nile river, it overflows all the banks. 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, which was more than if all the angels had been made worms! God in giving Christ to us gave his very heart to us. Here is love penciled out in all its glory, and engraved as with the "point of a diamond." All other love is hatred—in comparison of the love of our Friend.
(2.) He is a caring friend: "He cares for you!" (1 Pe. 5:7) He minds and transacts our business as his own—he accounts his people's interests and concernments as his interest. He provides for us— grace to enrich us—and glory to ennoble us. It was David's complaint, "no man cares for my soul!" (Psalm 142:4) a Christian has a friend who cares for him.
(3.) He is a wise friend. (Da. 2:20) A friend may sometimes err through ignorance or mistake, and give his friend poison instead of sugar; but "God is wise in heart; (Job 9:4) he is skillful as well as faithful; he knows what our disease is, and what remedy is most proper to apply; he knows what will do us good, and what wind will be best to carry us to heaven.
(4.) He is a faithful friend. He is faithful in his promises; "in hope of eternal life which God, who cannot lie, has promised." (Titus 1:2)
God cannot lie; he will not deceive his 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 temporal promise into a spiritual promise; but he can never break his promise.
(5.) He is a compassionate friend, hence in Scripture we read of the yearning of his affections. (Jer. 31:20) God's friendship is nothing else but compassion; for there is naturally no affection in us to desire his friendship, nor any goodness in us to deserve it; the loadstone is in himself. When we were full of sin—he was full of love; when we were enemies—he sent an embassage of peace; when our hearts were turned away from God—his heart was turned towards us.
O the tenderness and sympathy of our Friend in heaven! We ourselves have some relentings of heart to those which are in misery; but it is God who begets all the mercies and affections that are in us, therefore he is called "the Father of mercies." (2 Cor. 1:3)
(6.) He is a constant friend: "his compassions fail not." (La. 3:22) Friends do often in adversity, drop off as leaves in autumn; these are rather flatterers than friends. Joab was for a time faithful to king
David's house; but within a while proved false to the crown, and went after the treason of Adonijah. (1 Ki. 1:7) God is a friend forever:
"having loved his own which were in the world—he loved them to the end." (John 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 methinks, in case of discourtesies and unkindnesses, is enough to charm down discontent.
The next apology is, "I am under great REPROACHES!" Let not this discontent you, for, 1. It is a sign there is some good in you. The applause of the wicked, usually denotes some evil in us—and their censure usually imports some good in us. (Psalm 38:20) David wept and fasted, and that was turned to his "reproach". (Pe. 4:14) As we must pass to heaven through the spikes of suffering, so through the clouds of reproach.
2. If your reproach be for God, as David's was, "for your sake I have born reproach;" (Psalm 69:7) then it is rather matter of triumph, than dejection. Christ does not say, when you are reproached be
discontented; but rejoice! (Mat. 5:12) Wear your reproach as a diadem of honor, for now a spirit of "glory and of God rests upon you." (1 Pe. 4:14) Put your reproaches into the inventory of your riches—as Moses did. (He. 11:26) It should be a Christian's ambition to wear his Savior's livery, though it is sprinkled with blood and sullied with disgrace!
3. God will do us good by reproach: as David of Shimei's cursing; "it may be, that the Lord will requite me good for his cursing this day."
(2 Sa. 16:12) This puts us upon searching our sin: a child of God labors to read his sin—in every stone of reproach which is cast at him. Besides, now we have an opportunity to exercise patience and humility.
4. Jesus Christ was content to be reproached by us. He "endured the cross, scorning its shame." (He. 12:2) It may amaze us to think that he who was God, could endure to be spit upon, and be crowned with thorns; and when he was ready to bow his head upon the cross, to have the Jews in scorn, wag their heads and say, "he saved others, himself he cannot save." The shame of the cross was as much as the blood of the cross! His name was crucified before his body. The sharp arrows of reproach which the world shot at Christ, went deeper into his heart, than the spear! His suffering was so ignominious, that the sun blushed to behold it. It withdrew its bright beams, and masked itself with a cloud; (and well it might, when the Sun of Righteousness was in an eclipse") All this revilement and reproach, did the God of glory endure for us.
O then let us be content to have our names eclipsed for Christ; let not reproach lie at our heart—but let us bind it as a crown about our head! These who are discontented at a reproach, will avoid any persecution for Christ.
5. Is not many a man contented to suffer reproach for maintaining his lust? and shall not we for maintaining the truth? Some glory in that which is their shame, (Ph. 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 God's Spirit, does account it his honor—to be dishonored for Christ, (Ac. 15:4) and does as much despise the world's censure, as he does their praise.
6. We live in an age wherein men dare reproach God himself. The divinity of the Son of God is blasphemously reproached by the Socinian. The blessed Bible is reproached by the AntiScripturist, as if it were but a legend of lies, and every man's faith a fable. The justice of God is called to the bar of reason by the Arminians. The wisdom of God in his providential actings, is taxed by the Atheist. The ordinances of God are decried by the Familists, as being too heavy a burden for a free-born conscience, and too low and carnal for a sublime seraphic spirit. The ways of God, which have the majesty of holiness shining in them, are calumniated by the profane. The mouths of men are open against God, as if he were an hard master, and the path of true 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 labor to bury the glory of true religion, shall we wonder that "their throats are open sepulchers," (Ro. 3:13) to bury our good name? O let us be contented, while we are in God's scouring-house, to have our names sullied a little; the blacker we seem to be here, the brighter shall we shine when God has set us upon the celestial shelf!
The sixth apology that discontent makes, is disrespect. "I have not that esteem from men, as is suitable to my worth and grace!" And does this trouble you? Consider,
1. The world is an unequal judge; as it is full of change—as of partiality. The world gives her respects, as she does her places of preferment; more often by favor, than desert. Have you real worth in you? It is better to deserve respect—and not have it; than have it— and not deserve it!
2. Have you grace? God respects you, and his judgment is most worth prizing. A believer is a person of honor, being born of God:
"Since you were precious in my eyes, you have been honorable, and I have loved you." (Is. 43:4) Let the world think what they will of you; perhaps in their eyes, you are vile; but in God's eyes, you are his dove, (Ca. 2:14) his spouse, (Ca. 5:1) his jewel. (Mal. 3:17) Others account you the dregs of offscouring of the world, (1 Cor. 4:14) but God will give whole kingdoms for your ransom. (Is. 43:3) Let this content—it does not matter how I am looked upon in the world—if God thinks well of me. It is better that God approves—than man applauds. The world may honor us—and God put us in his black book! What is a man the better that his fellow-prisoners commend him—if his judge condemns him! O labor to keep in with God; prize his love! Let worldlings frown on me—I am contented, being a favorite of the king of heaven!
3. If you are a child of God, you must expect disrespect from the ungodly. A believer is in the world—but not of the world. We are here in a pilgrim condition, out of our own country, therefore must not look for the respect and acclamation of the world. It is sufficient that we shall have honor in our own country. (He. 13:14) It is dangerous to be the world's favorite!
4. Discontent arising from disrespect, savors too much of pride. A humble Christian has a lower opinion of himself—than others can have of him. He who is taken up about the thoughts of his sins, and how he has provoked God, cries out, as Agur, "I am more brutish than any man!" (Proverbs 30:2) and therefore is contented, though he be set among "the dogs of my flock." (Job 30:1) Though he is low in the thoughts of the ungodly—yet he is thankful that he is not laid in "the lowest hell." (Psalm 86:13) A proud man sets an high value upon himself; 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 their heart, or did your heart stand where your face does—you would wonder to have so much respect!
The next apology is, "I meet with very great sufferings for the truth!" Consider, 1. Your sufferings are not so great as your sins! Put these two in the balance, and see which weighs heaviest; where sin lies heavy, sufferings lie light. A carnal spirit makes more of his sufferings—and less of his sins; he looks upon one at the great end of the telescope— but upon the other at the little end of the telescope. The carnal heart cries out, "Take away my affliction!" But a gracious heart cries out,
"Take away my iniquity!" (2 Sa. 24:10) The one says, "Never has anyone suffered as I have done!" But the other says, "Never has anyone sinned as I have done!" (Mi. 7:7)
2. Are you under sufferings: you have an opportunity to show the valor and constancy of your mind. Some of God's saints would have accounted it a great favor, to have been honored with martyrdom.
One said, "I am in prison—until I be in prison". You count that a trouble, which others would have worn as an ensign of their glory.
3. Even those who have gone only upon moral principles, have shown much constancy and contentment in their sufferings. Curtius, being bravely mounted and in armor, threw himself into a great gulf, that the city of Rome might, (according to the oracle,) be delivered from the pestilence. And we, having a divine oracle, "those who who kill the body, cannot hurt the soul," shall we not with much constancy and patience devote ourselves to injuries for Christ, and rather suffer for the truth—than the truth suffer for us?
The Decii among the Romans, vowed themselves to death, that their legions and soldiers might be crowned with the honor of the victory.
O what should we be content to suffer, to make the truth victorious!
Regulus having sworn that he would return to Carthage, though he knew there was a furnace heating for him there—yet not daring to infringe his oath, he did adventure to go. We then who are
Christians, having made a vow to Christ in baptism, and so often renewed in the blessed sacrament, should with much contentment
rather choose to suffer, than violate our sacred oath! Thus the blessed martyrs, with what courage and cheerfulness did they yield up their souls to God! 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 be discontent; show by your heroic courage, that you are above those troubles, which you cannot be without.
The next apology is, "the prosperity of the wicked." "I envied the arrogant when I saw the prosperity of the wicked!" Psalm 73:3 It is often that the evil enjoy all the good—and the good endure all the evil. David, though a godly man, stumbled at this, and had almost stumbled because of this. Well, be contented; for remember,
1. Worldly goods are not the only things, nor the best things; they are mere temporal blessings. These are but the acorns with which God feeds 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 muddied puddles—but you have those springs of living water which are purified with Christ's blood, and filled with his love.
2. To see the wicked flourish is rather a matter of pity, than envy!
This is all the heaven they will have! "Woe to you who are rich, for you have your only happiness now!" (Luke 6:24) Hence it was, that David made it his solemn prayer, "Deliver me from the wicked, from men of the world, who have their portion in this life!" (Psalm 17:15)
These words are David's litany—"good Lord, deliver me!" When the wicked have eaten of their dainty dishes—there comes in a sad reckoning which will spoil all. The world is first musical and then tragical! We should not envy a man who will fry and blaze in hell—let him have enough of the fat of the earth. O remember—for every sand of mercy which runs out of the wicked, God puts a drop of wrath into his vial! "You are storing up wrath for yourself in the day of wrath, when God's righteous judgment is revealed." Romans 2:5
Therefore as that soldier said to his fellow, "do you envy my grapes? they cost me dear, I must die for them!" So I say, do you envy the wicked? alas their prosperity is like Haman's banquet before execution! If a man were to be hanged, would one envy to see him walk to the gallows through pleasant fields and fine galleries, or to see him go up the ladder in clothes of gold? The wicked may flourish in their bravery for a while; but, when they flourish as the grass, "it is, that they shall be destroyed forever; (Psalm 92:7) the proud grass shall be mown down. Whatever a sinner enjoys—he has a curse with it, "I will curse your blessings!" (Malachi 2:2) And shall we envy him?
Would we envy a dog--if poisoned food was given to it! The long furrows in the backs of the godly have a seed of blessing in them, when the table of the wicked becomes a snare, and their honor their halter!
The next apology that discontent makes for itself is "the evils of the times." The times are full of heresy and impiety, and this is that which troubles me. This apology consists of two branches, to which I shall answer in specie; and, Branch 1. The times are full of HERESY! Error is a touch-stone to discover bad men. This is indeed sad; when the devil cannot destroy the church by violence—he endeavors to poison it; when he cannot with Samson's foxtails set the corn on fire, then he sows tares. As he labors to destroy the peace of the church by division, so the truth of it by error. We may cry out, "We live in times wherein there is a sluice open to all novel opinions, and every man's opinion is his Bible!" Well; this may make us mourn—but let us not murmur or be discontent. Consider, 1. Error makes a discovery of men. Error reveals such as are tainted and corrupt. When the leprosy brake forth in the forehead, then was the leper discovered. Error is a spiritual bastard; the devil 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 unveiled, to the intent, first, that God's righteous judgment upon
them may be adored; secondly, that others be not infected. If a man has the plague, it is well it breaks forth. For my part, I would avoid a heretic, as I would avoid the devil, for he is sent on the devil's errand.
I appeal unto you; if there were a tavern in this city, where under a pretense of selling wine, many bottles 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 that have poisoned opinions should be known, that the people of God may not come near either the scent or the taste of that poison!
Error is a touch-stone to discover good men: it tries the gold: "there must be heresies, that those who are approved, may be made manifest." (1 Cor. 11:19) Thus our love to Christ, and zeal for truth does appear. God shows who are the living fish; such as swim against the stream: who are the sound sheep; such as feed in the green pastures of the ordinances: who are the doves; such as live in the best air, where the spirit breathes. God sets a garland of honor upon these, "these are those who came out of great tribulation; (Re. 7:14) so these are they that have opposed the errors 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 honor set upon some of his saints, they shall be renowned for their sincerity, being like the cypress, which keeps its greenness and freshness in the winter-season.
2. Be not sinfully discontented, for God can make the errors of the church advantageous to truth. Thus the truths of God have come to be more beaten out and confirmed; as it is in the law, one may lay a false title to a piece of land, the true title has by this means been the more searched into and ratified. Some had never so studied to defend the truth by Scripture, if others had not endeavored to overthrow it by sophistry; all the mists and fogs of error that have risen out of the bottomless pit, have made the glorious Sun of truth to shine so much the brighter. Had not Arius and Sabellius broached their damnable error, the truth of those questions about the blessed Trinity would never have been so
discussed and defended by Athanasius, Augustine, and others; had not the devil brought in so much of his princely darkness, the champions for truth had never run so fast to Scripture to light their lamps. So that God with a wheel within a wheel, over-rules these things wisely, and turns them to the best. Truth is a heavenly plant— which settles by shaking.
3. God raises the price of his truth the more; the very shreds and filings of truth are esteemed. When there is much counterfeit metal abroad, we prize the true gold the more; pure wine of truth is never more precious, than when unsound doctrines are broached and vented.
4. Error makes us more thankful to God for the jewel of truth. When you see another infected with the plague—how thankful are you that God has freed you from the infection! When we see others have the leprosy in the head—how thankful are we to God that he has not given us over to believe a lie and so be damned! It is a good use that may be made even of the error of the times—when it makes us more humble and thankful, adoring the free grace of God, who has kept us from drinking of that deadly poison!
Branch 2. The times are full of IMPIETY! I live and converse among the profane: "O that I had wings like a dove, for then would I fly away and be at rest." (Psalm 55:6) It is indeed sad, to be mixed with the wicked. David beheld
"transgressors and was grieved." And Lot (who was a bright star in a dark night) was vexed, or, as the word in the original may bear, wearied out, with the filthy lives of the wicked; he made the sins of Sodom, into spears to pierce his own soul. We ought, if there is any spark of divine love in us, to be very sensible of the sins of others— and to have our hearts bleed for them. Yet let us not break forth into mourning and discontent, knowing that God in his providence has permitted it, and surely not without some reasons; for,
1st. The Lord makes the wicked a hedge to defend the godly; the wise God often makes those who are wicked and peaceable, a means to safeguard his people from those who are wicked and cruel. The king of Babylon kept Jeremiah, and gave special order for his looking after, that he did lack nothing. (Jer.
39:11,12) God sometimes makes brazen sinners to be brazen walls to defend his people.
2nd. God does but interline and mingle the wicked with the godly, that the godly may be a means to save the wicked; such is the beauty of holiness that it has a magnetic force in it to allure and draw even the wicked. Sometimes God makes a believing husband a means to convert an unbelieving wife, and vice versa:
"How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your 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 true religion. If there were not some godly among the wicked, how in a practical way, without a miracle, can we imagine that the wicked should be converted? those who are now shining saints in heaven, once served diverse lusts. (Ti. 3:3) Paul was once a persecutor; Augustine was once a manichee; Luther was once a monk; but by the kind and holy behavior of the godly, were converted to the faith.
The next apology that discontent makes, is, smallness of abilities and gifts. "I cannot (says the Christian) discourse with that fluency, nor pray with that elegance, as others."
1. Grace is beyond gifts; you compare your grace with another's gifts, there is a vast difference. Grace without gifts is infinitely better than gifts without grace. In religion, the vitals are best. Gifts are a more extrinsic and common work of the Spirit, which is incident to reprobates. Grace is a more distinguishing work, and is a jewel hung only upon the elect. Have you the seed of God—the holy anointing?
Be content!
(1.) You say, You can not discourse with that fluency as others.
Experience in religion, is better than notions; and heart impressions are beyond vocal expressions. Judas (no doubt) could make a learned discourse on Christ—but well-fared the woman in the gospel, who felt virtue coming out of Christ, (Lu. 8:47). A sanctified heart is better than a silver tongue! There is as much difference between gifts and graces, as between a tulip painted on the wall, and one growing in the garden!
(2.) You say, you can not pray with that elegance as others. Prayer is a matter more of the heart—than the head. In prayer it is not so much fluency which prevails—as fervency, (Ja. 5:16) nor is God so much taken with the elegance of speech, as the efficacy of the Spirit.
Humility is better than fluency; here the mourner is the orator; sighs and groans are the best rhetoric!
2. Be contented, for God does usually proportion a man's abilities to the place to which he calls him; some are set in a higher sphere and function, their place requires more gifts and abilities; but the most inferior member is useful in its place, and shall have a power delegated for the discharge of its peculiar office.
The next apology is, the troubles of the church. "Alas, my disquiet and discontent is not so much for myself, as the church! The church of God suffers."
I confess it is sad and we ought for this "to hang our harps upon the willows." He is a wooden leg in Christ's body, that is not sensible of the state of the body. As a Christian must not be proud flesh, so neither dead flesh. When the church of God suffers, he must sympathize; Jeremiah wept for the virgin daughter of Zion. We must feel our brethren's hard cords, through our soft beds. In music, if one string is touched, all the rest sound: when God strikes upon our brethren, our "affections must sound like a harp". Be sensible—but give not way to discontent. For consider,
1. God sits at the stern of his church. (Psalm 46:5) Sometimes it is a ship tossed upon the waves, "afflicted and tossed! (Is. 54:11) but cannot God bring this ship to haven, though it meets with a storm upon the sea? This ship in the gospel was tossed because sin was in it; but it was not overwhelmed, because Christ was in it.
Christ is in the ship of this church, fear not sinking; the church's anchor is cast in heaven. God loves his church, and takes much care of it. The names of the twelve tribes were on Aaron's breastplate, signifying how near to God's heart his people are. They are his portion, (De. 27:9) and shall that be lost? They are his glory, (Is.
46:13) and shall that be finally eclipsed? Certainly not! God can deliver his church, not only from opposition—but by opposition; the church's pangs shall help forward her deliverance.
2. God has always propagated true religion by sufferings.
The foundation of the church has been laid in blood, and these sanguine showers have ever made it more fruitful. Cain put the knife to Abel's throat, and ever since, the church's veins had bled: but she is like the vine, which by bleeding grows; and like the palm-tree, which the more weight is laid upon it, the higher it rises. The holiness and patience of the saints, under their persecutions, has much added both to the growth of true religion, and the glory of God.
Basil and Tertullian observe of the primitive martyrs, that many of the heathen, seeing their zeal and constancy, turned Christians.
Religion is that Phoenix which has always revived and flourished in the ashes of holy men. Isaiah sawn asunder, Peter crucified at Rome with his head upside down, Cyprian, bishop of Carthage, and Polycarp of Smyrna, were both martyred for true religion—yet evermore the truth has been sealed by blood, and gloriously dispersed; whereupon Julian did forbear to persecute, not out of pity
—but envy, because the church grew so fast, and multiplied, as Nazianzen well observes.
The twelfth apology that discontent makes for itself, is this, "it is not my afflictions which trouble me—but it is my SINS which disquiet and discontent me."
Be sure it is so; do not prevaricate with God and your own soul; in true mourning for sin when the present suffering is removed—yet the sorrow is not removed. But suppose the apology is real, that sin is the ground of your discontent; yet I answer, a man's disquiet about sin may be beyond its bounds, in these three cases.
1. When it is disheartening, that is, when it sets up sin above mercy. If Israel had only pored over their sting, and not looked up to the brazen serpent—they would never have been healed.
That sorrow for sin which drives us away from God, is sinful—for there is more despair in it than remorse; the soul has so many tears in its eyes, that it cannot see Christ! Sorrow, as sorrow, does not save, that were to make a Christ of our tears! But is useful, as it is preparatory in the soul—making sin vile, and Christ precious. O look up to the brazen serpent, the Lord Jesus! A sight of his blood will revive, the plaster of his merits is broader than our sore. It is Satan's policy, either to keep us from seeing our sins; or, if we do see them— that we may be swallowed up with sorrow; (2 Cor. 2:7). Either he would stupify us, or affright us; either keep the looking-glass of the law from our eyes, or else pencil out our sins in such crimson colors, that we may sink in the quicksands of despair!
2. When sorrow is indisposing, it untunes the heart for prayer, meditation, holy conference; it cloisters up the soul.
This is not sorrow—but rather sullenness, and renders a man not so much penitential, as cynical.
3. When it is out of season. God made us rejoice—and we hang up our harps upon the willows; he bids us trust—and we cast ourselves down, and are brought even to the margin of despair. 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 special manner to be thankful for mercy, and put on our white robes—Satan will be putting us into mourning, and instead of a garment of praise, clothe us with a spirit of heaviness; so God loses the acknowledgment of mercy—and we the comfort. If your sorrow has turned and fitted you