The Benefit of Contention

THE BENEFITE OF CONTENTATION.

B Ecause when we preach, we know not whether we shall preach again, my care is to choose fit and proper texts to speak that which I would speak, and that which is necessary for you to hear. Therefore thinking with myself what doctrine were fittest for you, I sought for a text which speaks against covetousness, which I may call the Londoners sum. Although God hath given you more then other, which should turn covetousness into thankfulness, yet as the Iuie groweth with the Oke, so covetousness hath grown with riches: every man wisheth the Philosophers stone, and who is within these walls that thinks he hath enough, though there be so many that have to much? As y ^e Israelites murmured as much when they had Mamma as when they were without it, so they which have riches covet as much as they which are without them: that conferring your minds and your wealth together, I may truly say, this City is rich, if it were not covetous. This is the devil which bewitcheth you, to think that you have not enough, when you have more then you need. If you cannot choose but covet riches, I will show you riches which you may covet. Godliness is great riches. In which words, as Jacob craved of his wives and his servants to give him their Idols, that he might bury them, so Paul craveth your covetousness, that he might bury it: and that ye might be no losers he offereth you the vantage, instead of gain, he proposeth great gain. Godliness is great gain: as if he should say, Will you covet little gain before great? You have found little joy in money, you shall sin great joy in the holy Ghost: you have found little peace in the world, you shall find great peace in conscience. This seeing y ^e world strive for the world, like beggars thrusting at a dole, Lawyer against Lawyer, brother against brother, neighbor against neighbor for the golden apple, that poor Naboth cannot hold his own, because so many Ahab's are sick of his vineyard: when he hath found the disease, like a skillful Phistian, he goeth about to pick out the greedy worm which maketh men so hungry, and sets such a glass before them, that will make a shilling seem as great as a pound, a cottage seem as fair as a Palace, a plough seem as godly as a diadem, that he which hath but twenty pounds, shall be as merry as he which hath an hundred, and he which hath an hundred, shall be as iocund as he which hath a thousand: and he which hath a thousand: shall be as well contented, as he which hath a mission: even as Daniel did thrive with water and pulse, as well as the rest did with their wine and junkets. This is the virtue and operation of these words: if you hear them with the same spirit that Paul wrote them, they will so work upon your hearts, that you shall go away every man contented with that which he hath, like Zacchaeus, which before he had seen Christ, knew nothing but to scpane, but as soon as he had heard Christ, all his mind was set upon giving: this was not the first day that Zacchaeus seemed rich to others, but this was the first day that Zacchaeus seemed rich unto himself, when riches seemed dung, & Godliness seemed riches. Christ doth not will other to give all their goods away to the poor, as he bad the young man, to see what he would do, but he which forbad him to keep his riches, forbiddeth us to love riches, which makes our riches seem poverty, When ye contenme riches, ye shall seem rich, because no manhath enough but he which is contented: but if ye covet, and groan, and christ: as Jacob gave Reuben a blessing, but said thou shalt not be excellent, so God may give you riches, but he saith, you shall not be satisfied. For ye will be covetous until ye be religious. He that will have contentation must leave his covetousness in pawn for it. This is the spirit which we would east out, if ye will leave but this one sin behind, you shall depart out of the Church like Naaman out of Ioraan, as if you had been washed, & all your sms swepe away like the seals frō Paul's eyes. For what hath brought usury, and simony, and bribery, and cruelty, and subtlety, and envy, and strife, and deceit into this City, and made every house an Inn, and every shoppe a market of oaths and lies, and fraud, but the superfluous love of money? Name covetousness, and thou hast named the mother of all these mischiefs: other sins are but hirelinges unto this sin: usury and bribery, and simony, and extortion, and deceit, and lies and oaths, are factors to covetousness, and serve for porters to fetch and bring her living in. As the receiver makes a thief, so covetousness makes an usurer, and extortioner, and deceiver: because she receiveth the bootie which they steal. Even as Rachel cried to her husband, Give me Children or else I die: so covetousness crieth unto usury and bribery, and simony, and cruelty, and deceit, ant lies, Give me riches or else I die. Howe they may save a little, and how they may get much, & how they may prolong life, is every man's dream from sun to sun, so long as they have a knee to bow unto Baal: so many vices bud out of this one that it is called The root of all evil, as if he would say, the spawn of all s 〈…〉 es. Take away covetousness and he will sell his wares as cheap as he: he will bring up his Children as virtuously as he: he will refuse bribes as earnestly as he: he will succor the poor as heartily as he: he will come to the Church as lightly as he. If ye could feel the pulse of every heart, what makes Gehazi take the bribe, which Elisha refused? What makes Demetrius to speak for images, which Paul condemned? What makes Nabal deme David that which Abigali gave him? what makes Judas grudge the oil which Mary tendered? Nothing but covetousness. When thau shouldst give, she saith it is too much: when thou should receive, she saith it is too little: when thou should remit, she saith it is too great: when thou should repent, she saith it is to soon: when thou should hear, she saith it is to far: like Pharaoh which found one business or other to occupy the Jews, when they should serve God.

Thus every labor hath an ende, but covetousness hath none, like a suitor in law which thinks to have an end this fearne and that term, and the lawyer which should procure his peace prolongeth his strife, because he hath an action to his purse, as his adversary hath to his land: so he which is set on coveting doth drink brine which makes him thirst more, and seeth no haven till he arrive at death: when he hath lied, he is ready to lie again: when he hath sworn, he is ready to swear again: when he hath deceived, he is ready to deceive again: when the day is past, he would it were to begin again: When the term is ended, he wisheth that it were come again: and though his house be full, and his shop full, and his coffers full, and his purse full, yet his heart is not full, but lank and empty, like the disease which we cal the Woolfe, that is always eating, and yet keeps the body lean. The Ant doth eat the food which she findeth: the Lyon doth refresh himself with the pray that he taketh, but the covetous man lieth by his money as a sick man sits by his meat, and hath no power to take it, but to look upon it, like the Prince to whom Elisha said that he should see the corn with his eyes, but none should come within his mouth. Thus the covetous man makes a fool of himself. He coveteth to covet: he gathereth to gather: he laboreth to labor: he careth to care, as though his office were to fill a coffer full of angels, and then to dy, like an asse which carrieth treasures on his back all day, and at night they are taken from him, which did him no good but lode him, Howe happy were some if they knew not gold from lead? If thou be wise (saith Solomon) thou shalt be wise for thyself, but he which is covetous, is covetous against himself. For what plague is this (unless one would kill himself) for a man to spend all his life in carking, and pining, and scraping, (as though he should do nothing but gather in this world, to spend in the next) unless he be sore that he shall come again when he is dead, to eat those scraps which he hath gotten with all this stir? Therefore covetousness may well be called misery, and the covetous miserable, for they are miserable indeed.

Of them which seem to be wise, there be no such fools in the world as they which love money better then themselves, but this is a judgment of God, that they which deceive other should deceive thenselves & live like Cain which was a vagabond upon his own lands, so they are beggars in the midst of their wealth. For though they have understanding to know riches, and a mind to seek them, and wit to find them, and policy to keep them, and life to possess them, yet they have such a false sight and blear eye, that when their riches lie before them, they seem poverty, and he which hath not half so much seems richer then they will you know how this comes to pass, to show that the covetous men belong to hell, they are like hell while they live. Hell is never filled and they are never satisfied, but like the horse-leath which crieth give, give, so their hearts cry bring, bring, and though the tempter should say to them as he said to Christ, All these will I give thee, yet 〈◊〉 would not content them no more then heaven contented him: but as the glutton in hell desired a drop of water & yet a river would not satisfy him, for if a drop had been granted him he would have desired a drop more, and a drop more, and a drop to that, so they will lie and swear and deceive for a drop of riches. The devil need not offer them all as he did to Christ, for they will serve him for less, but if he could give them all, all would not content them, no more then the world contented Alexander. For it is against the name and nature of covetousness to be content, as it is against the name and nature of contentation to be covetous.

Therefore one saith, that no man's heart is like the covetous man's heart, for his heart is without a bottom, like a fire which hath never wood enough.

A prentise is bound, but for nine year and then he is free: but if the covetous might live longer then Methusalah, yet they would never be free men, but prentises to the world while they have a foot out of the grave.

It is a wonder to see, as the devil compasseth about, seeking whom he may devour: so men compass about seeking what they may devour, such love is between men and money that they which profess good will unto it from their hearts, will not take so much pains for their life as they take for gain.

Therefore no marvel if they have no leisure to sanctify themselves, which have no leisure to refresh themselves. Christ knew what he spake when he said No man can serve two masters, (meaning God & the world) because ech would have all. As y ^e angel & devil strove for Moses body, not who should have a part but who should have the whole so they strive still for our souls who shall have all. Therefore the Apostle saith, the love of this world is enmity to God. Signifieng such emulation between these two, that God cannot abide the world should have a part, and the world cannot abide that God should have a part. Therefore the love of the world must needs be enmity to God, and therefore the lovers of the world must needs be enemies to God, and therefore no covetous man is God's servant, but God's enemy. For this cause covetousness is called Idolatry which is the most contrary sin to God, because as treason setteth up another king in the kings place, so Idolatry setteth up another God in God's place. This word doth signify, that the covetous make so much of money, that they even worship it in their hearts, and would do as much for it, as the idolaters do for their idols. Paul seeing such sins committed, and such pain taken for gain, thought with himself if they could be persuaded, that godliness is gain, it is like that they would take as much pains for godliness, as they take for gain. Therefore he taketh upon him to prove this strange paradox. that godliness is gain, against all them in the verse before, which hold that gain is godliness: These two opinions are very contrary, and here are many against one. A man would think that Paul should be very eloquent and sharp witted, and that he had need to use some Logic: For he hath chosen an hard text: what Paul, will you prove that godliness is gain? You shall have moe opponentes against you, then Michaia had when he forbad Ahab to sight: if you had taken the former verse which saith that gain is godliness, then you should have had matter and examples enough, the merchant and mercer and lawyer, and landlord, and patrene, and all would come in and speak for gain, as the Ephesians cried for Diana: but if you will be cross to all and preach godliness is gain, to them which count gain godliness. Men will think of you as Festus did, that you speak you know not what. These lessons are for Paul himself. As Christ saith, All do not receive this word, so all do not count this gain but loss, we count him riche which hath his barns full like the churl, his coffers full like the glutton, his table full like Baltasar, his stable full like Solomon, his grounds full like Job, his purse full like Cressus. you speak against your master: for Christ sent word unto John that the poor receive the Gospel, as though the godly were of the poorer sort, and David calleth the wicked rich, they prospeand flourish, their seed blasteth not, their cow casteth not, as if he should say, it is not as you take it Paul, that godliness doth make men riche. For this I have observed in my time, that the wicked are the wealthiest, and good Lazarus is the poor man and wicked Dives is the rich man. Again we read that the blind man was asked, which of of the Scribes or the Pharisees or the Elders did follow Christ, yet these were counted rich men, though they had no godliness: and if ye should examine yourself, it seems you were no riche man for all your godliness, when you did work with your hands for your living: therefore if Godliness be such gain, how happeneth it, that your share is no better: So they which are like Nicodemus (when Christ saith they must be borne again) think that he can have no other meaning but that they must return again into their mothers womb: and when he calleth himself bread, that he must needs mean such bread as theydine with As the Jews hearing the prophets speak so oft of Christ's kingdom, and call him a king, looked for a temporal king which should bring them peace, and joy, and glory, and make them like kings themselves: so the carnal ears whē they hear of a kingdom, and treasures, and riches, straight their minds run upon earthly, and worldly, and transitory things, such as they love: to whom Paul answereth as Christ answered his Disciples. I have another meat which you know not of: so there is another gain, which you know not of, I said not that godliness is earthly, or worldly, or transitory gain, but great gain. Godliness is great gain. He will not prove Godliness to be gain, but great gain: Godlines is great gain, as if he should say, more gainful then your wares, and rents, and fines, and interest: as though he would make the Lawyer and Merchant, and Mercer, & Draper, and Patron, and Landlord, & all the men of riches believe that Godlines will make thē rich sooner then covetousness. I fear this saying may be renewed. If a man tell you, ye will not believe it, nay if God tell you, yet ye will not believe it. As the Lord looked down upon earth, to see if any did regard him, & saith, there is not one, so this sentence may go from court to city, from city to country, and say there is scarce one in a town that will subscribe unto it. Many (saith David, Psal. 4.) ask who will show us any good, meaning riches, and honor, and pleasure, which are not good, but when he came to goodness it self, he leaves out Many, and prayeth in his own person, Lord lift up the light of thy countenance upon us. as though none would join with him, yet Wisdom is justified of her own children, and the godly call Godlines gain. To make us love Godliness, he calleth it by the name of that we love most: that is, Gaine. As the Father calleth his son which he would love more than the rest by his own name, to put him in mind of such a love as he beareth to himself. Here we may see that God doth not commannd men to be godly only, because it makes for his glory, but because Godliness is profitable to us. For Godlines is not called Gaine in respect of him, but in respect of us: it is gain to us, but it is duty to him. So it is not called health in respect of God, but in respect of us, because it is the health of the soul. so it is not called a kingdom in respect of God, but in respect of us, because we are entitled to the kingdom by this difference from the reprobates. But all the good things in the world together, and the goodness of all is found in Godliness: and therefore godliness is called by the names of those things that men count. best, to show that the Godly are as well, as merry, as content with their love toward God, and God's love toward them, as other are with health, and wealth, and pleasures. Therefore it is said of the Godly. Isaiah. 33. The fear of the Lord is his treasure. Therefore saith Jeremiah, 3. Lament. The Lord is my portion. as though he desired nothing else: and therefore it is said of Moses. Heb. 11. 26. That he esteemed the rebuke of Christ greater riches thē all the treasures of Egypt. If crosses be riches, as Moses thought, what riches are in Godlines? but is this all? shall godliness be our riches in this life only. Nay (saith Paul, 1. Tim, 4) Godliness hath the promises of this life and of the life to come. And therefore christ saith, First seek the kingdom of God, and all the rest shall be cast upon you, even as the sheaves fell before Ruth: so riches shall fall in your way, as they did to Abraham, and Lot, and Jacob, and Job, and Joseph, riches wer cast to thē they knew not how, but as if God had said, Be rich, and they were rich straight. For all good things were created for the good, and therefore they are called good. Gen, 1. Because the good God created them for good men to good purpose: and therefore as Jacob got the blessing, so he got the inheritance also: to show that as the faithful have the inward blessing, so they have the outward blessings too, when they are good for thē. For (saith David, Psal. 34) They which seek the Lord shall want nothing that is good. He saith not, that they shall want nothing, but, that they shall want nothing that is good. Now God knows better then we what is good for us: as the Nurse knoweth better then the child when the milk is ready for it. Therefore Christ saith, Your heavenly Father knoweth what you have need of: he saith not that we know what we have need of, but that our father knoweth: as if he should say, when you have need of health, your Father will send you health: when you have need of riches your Father will send you riches: whē you have need of l •• ertie, your Father will send you liberty: for he saith not only, that his Father knoweth what we have need of, but he will give us the things which we need. Therefore as childrē take no care for their apparel, what clothes they should wear, nor for their victuals, what meat they should eat, but leave this care for their father, so saith Christ, Take you no care, for my father careth for you.

He was not content to call Godliness gain, but he calleth it great gain, as if he would say Gaine, and more then Gaine: riches, and better then riches: a Kingdom, and greater then a Kingdom.

As when the Prophets would distinguish between the Idol gods and the living GOD, they call him the great God: so the gain of Godliness is called great gain. The riches of the world are called earthly, transitorye, snares, thorns, dung, as though they were not worthy to be counted Riches: and therefore to draw the earnest love of men from them, the holy Ghoste brings them in with such names of disdain, to disgrace them with their lovers: but when he comes to Godliness, which is the riches of the soul, he calleth it great riches, heavenly riches, unsearchable riches, everlasting riches, with all the names of honor, and all the names of pleasure, and all the names of happiness. As a woman trims and deckes her self with an hundred ornaments, only to make her amiable, so the holy Ghost setteth out Godliness with names of honor, and names of pleasure, and names of happiness, as it were in her jewels with letters of commendation, to make her to he loved. Least any riches should compare with Godliness, he gives it a name above other, and calleth it Great Riches, as if, he would make a distinction between Riches and Riches: between the gain of Covetousness, and the gain of Godliness, the peace of the world and the peace of conscience, the joy of riches, and the joy of the holy Ghost. The worldly men have a kind of peace, and joy, and riches, but I cannot call it great, because they have not enough, they are not contented as the Godly are, therefore only Godliness hath this honor, to be called great riches. The Gaine of covetousness is nothing but wealth, but the Gaine of Godliness is wealth, and peace, and joy, and love of God, and the remission of sins and everlasting life. Therefore only Godlines hath this honor to by called great gain. Riches make bate, but Godliness makes peace: Riches breed covetousness, but Godliness brings contentation: Riches make men unwilling to die, but Godliness makes men ready to dy: Riches often hurt the owner, but Godliness profiteth the owner & other. Therefore only Godliness hath this honor to be called great riches, such •• ine, such joy, such peace is in Godliness, and yet no man couets it: for this is the quality of virtue, it seemeth nothing unto a man until he hath it, as Solomon saith of the buyer, while he is in buying he despiseth the thing which he buyeth, & saith, It is naught, it is not worth the price which ye ask, but when he hath bought it, so soon as he is gone, he boasteth of his peniworths, and saith it is better, then his money. So Godlines, before a man have it, he saith it is not worth his labor, and thinks every hour too much that he spendeth about it, but when he hath found it, he would not loose it again for all the world, because he is now come to that, which followeth, to be contented with that he hath. Riches come, and yet the man is not pleased, honor comes and yet the man is not pleased: liberty comes, and yet the man is not pleased, pleasure comes, and yet the man is not pleased, until God come, & then he saith, My cup is full. Shew us thy father (saith Phillip ) & it sufficeth. nay show us thy truth and it sufficeth. Now my soul (saith the Churl) take thy rest: nay, now my soul take thy rest, for thou hast laid up for many years. The godly man hath found that which the world doth seek, that is enough, every word may be defined, & every thing may be measured, but enough cannot be measured nor defined: it changeth every year: when we had nothing, we thoght it enough if we might obtain less then we have: whē we came to more, we thought of another enough: now we have more, we dream of another enough: so enogh is always to come, though too much be there already. This is because we seek contentation in the things, when it is in the mind, for Godlines is in the mind, and the gain of Godlines is contentation. The apostle speaks as though he had found a new kind of riches, which the world never thought of that are of such a nature, that they will satisfy a man like the water that Christ spake of, he that drinks of this water shall thirst no more: so they that taste of these riches shall covet no more: but as the holy ghost filled all the house, ( Act. 2) so y ^e grace and peace, and joy of the holy ghost filleth all the heart, that as Joseph had no need of Astronomy because he had the spirit of Prophecy, so he which hath contentation hath little need of riches. Such a sweet thing is Godliness that it seasoneth all estates, like the Unicorns horue, which dippeth in y ^e fountain, & makes the waters which were corrupt & noisome clear & wholesome upon the sudden: so whatsoever estate godliness comes unto, it saith like the Apostles, Peace be to this house, peace be to this heart, peace be to this man.

I may liken it to the five loaves and two fishes wherewith Christ fed five thousand persons, and yet there were twelve baskets full of that which was left, which could not fill one basket when it was whole: so their little feast was made a great feast: so the godly though they have but little for themselves, yet they have something for other, like the wyddowes Myte, that they may say as the Disciples said to Christ, they want nothing, though they have nothing. Contentation wanteth nothing, and a good heart is worth all: For if she want bread, she can say as Christ said, I am another bread: If she want riches, she can say, I have other riches: If she want strength, she can say, I have other strength: If she want friends, she can say, I have other friends. Thus the Godly and all within, that the Godlesse seek without. Therefore if you see a man contented with that which he hath, it is a great sign that Godliness is entered into him, for y ^e heart of man was made a Temple for God, and nothing can fill it but God alone. Therefore Paul saith after his conversion that which he could never say before his conversion, I have learned to be content, First he learned godliness, then godliness taught him contentatiō. Now (saith Paul ) I have learned to be content, as though this were a lesson for every Christian to learn, to be content For thus he must think, that as God said to Moses, when he could not obtain leave to go to Canaan, Let this suffice thee to see Canaan: so whatsoever he giveth, he giveth this charge with it, Let this suffice thee. As Jeremiah saith, This is my sorrow, and I will bear it, so thou must say, This is my portiō & I will take it. This is the sign, whether Godlines be in a man, if he have joy of y ^t which he hath: for y ^e things which god giveth to y ^e righteous, Paul saith y ^t he giveth thē to enjoy, 1. Tim. 6. 17. y ^t is, if he have much, he can say with Paul, I have learned to abound: if he have little, he can say with Paul, I have learned to want: y ^t is, if he have much as Abraham, & Lot, & Jacob, & Job, and Joseph, yet it cannot corrupt his mind, but as the net was full of fishes, and yet did not rent, because they cast it in at Christ's command: so though y ^e godly man be full of riches, yet his heart is not rent, his mind is not troubled, his coūtenāce is not changed, because he remēbreth y ^t these things were given him to do good, as Hester thought of her honor: if he have little, it is like the little oil, which served the widow as little as it was, For a little to the righteous (saith David ) is better then great riches to the ungodly: for when a man hath found y ^e heavenly riches, he careth not for earthly riches no more then he that walketh in the Sun, thinks not whether the Moon shine or no, because he hath no need of her light. Therefore we conclude w ^t Christ ( Math. 5) Blessed are they which thirst after rigteousnes, for they shall be satisfied: Not they which thirst after riches, nor they which thirst after honor, nor they which thirst after pleasure, they shall not be satisfied, but thirst more, as the ambitious, voluptuous and covetous do, but they that thirst after righteousnesshalbe satisfied, though they have no riches, nor honor, nor pleasure: even as Adam was warm though he had no clothes, though he was naked, yet he did not see his nakedness, so long as he was innocent: but when he began to rebel, then he began to want clothes, so though a man be pore, yet he doth not see his poverty so long as he is contented, but when he begins to covet, then he begins to want riches, and from that day the curse (in the first of Agge. 6.) takes hold upon him, Ye eat, but ye have not enough: ye drink, but ye are not satisfied: ye clothe yourselves but ye are not warm. Indeed the covetous man seemeth to draw the world to him with cords, his coffers are of lodestones, his hands like nets, his fingers like lime-twigges, there it comes, and there it comes, one would think that this man should be happy one day.

When the Churls barns wer full, he bad his soul rest, thinking to gain rest by covetousness, that he might say Riches gain rest as well as Godliness, but see what happened that night when he began to take his rest, riches & rest, and soul and all were taken from him. Did he not gain fair? would he have taken such pains if he had thought of such rest, covetousness may gain riches, but it cannot gain rest, ye may think iike this churl to rest, when your barns and shoppes and coffers are full: but ye shall find it true which Isaiah saith, there is no rest to the ungodly, therefore the wise man to prevent any hope of rest, or honor or profit, by sin, speaks as though he had tried, a man cannot be established by iniquity. Therefore he cannot be quieted nor satisfied by the gain of deceit, or bribes, or lies, or usury, which is iniquity: therefore blessed is the man whom godliness doth make riche, for when the blessing of the Lord maketh rich (saith Solomon) he doth ad no sorrow to it, but (saith he) the revenues of the wicked is trouble, as though his money were care: wherefore let patron, and landlord, and lawyer, and all say, that Paul hath chosen the better riches, which thief, nor moth, nor canker can corrupt. these are the riches at least which we must dwell with, when all the rest which we have lied for, and sworn for, and fretted for, and cozened for, and broken our sleep, and lost many sermons, forsake us. Like servants which change their masters: then godliness shall seem as great gain to us as it did to Paul, and he which loved the world moste, would give all that he hath for a dram of faith, that he might be sure to go to heaven when he is dead, though he went towards hell so long as he lived.

It is said of this city that many citizens of London have good willes, but bad deeds, that is, you do no good till that ye die.

First you are ungodly, that you may be riche, and then you part from some of your riches to excuse for your ungodliness, it may be, that some here have set down in their willes, when I die I bequeath an hundredth pound to a college, and an hundredth pound to an hospital, and an hundredth gowns to poor men. I do marvel that you give not more when you are at that point, for Judas when he died returned all again: so ye die and think when ye are goue, that God will take this for a quittance: be not deceived for God doth not look upon that which ye do for fear, but upon that which ye do for love. If you can find in your heart to do good while ye are in health, as Zacchaeus did, then God hath respect unto your offering, but before God hearken howe you give your riches, first he examines howe ye come b • them.

Thus you see the fruits of Godliness and the fruits of covetousness if ye be covetous you shall never have enough though ye have too much. If ye be godly, ye shall have enough though ye seem to have nothing.

Therefore what counsel shall I give you, but as Christ counseled his disciples, be not friends to riches, but make you friends of riches, and know this, that if he cannot say as Paul saith, I have learned to be content, Godliness is not come into your house yet, for the companion of Godlilinesse is contentation. Therefore as Christ saith, if the son make you free, you shall be free in deed, so I say, if godliness make you rich, ye shall be rich indeed.