Sermon of Contentment

I N the foregoing verse, St. Paul sets down the worldlings prayer, creed, and commandments; which is their daily desire, belief and practice, and all contained in three words; Gain is Godlines. Now in my text St. Paul counter-mines their opinion, or raiseth our antiposition to batter down their false conceit, most elegantly crossing and inverting their words; But Godlines with contentment is great gain.

Take notice of the unaffected elegancy of the Apostle, how clearly and naturally with a little adtion, he turns the worldlings Paradox into a Christian truth. Though Sermons may not laugh with light expressions: yet it is not unlawful for them to smile with delightful language: Always provided, that the sweetness of the sauce spoil not the savourinesse of the meat The Preacher sought to find out acceptable or pleasant words, that so his sound matter might be more welcome to his auditors.

Well, here we have two contrary opinions set on foot together, 〈◊〉 is godliness, faith the worldling, whose Gold is his god, looking and telling thereof, his saying of his prayers. Godliness is great gain, saith God himself, by the mouth of the Apostle. Now as Peter in another case, whether it be right to hearken unto man more then unto God, judge ye.

The text presents us with a Bride.

• 2 A Bride-maid.
• 3 Her great portion.
• 4 The present payment thereof.

1 The Bride Godliness. We need not inquire further into her Pedegree and extraction, she carries her Father in her Name; and relates to God the Author thereof.

2. The Bride-maid. The Virgin her companion that follows her, or her inseparable attendant, Contentment. Godliness with contentment.

3 Her great Portion, Wherein observe the rich ware, Gain; The large measure, Great gain.

4 The present payment. Not in expectances or reversions; but down on the nail, presently deposited, is. Godlines with contentment is great gain.

We begin with the Bride, and in the first place let us put it to the question. What godliness is? To which query, several answers will be made according to men's several affections. Ask some Friar observant, What godliness is, and he will tell you, the wearing of ashirt of hair, girdle of hemp, fasting so often in the week, praying so often in the day with such like Canonical devotions. Ask the tenacious maintainer of some new upstart opinion, what godliness is? And he will answer, It is the zealous defending with limb and life of such, and such strangetenets, which our fathers perchance never hard of before; yea which is worse, such a person will presume soto confine Godlines to his opinion, as to ungodly all others who in the least particular dissent from him. Oh, if God should have no more mercy on us, then we have charity one to another, what would become of us? Indeed Christ termeth his own a little flock, Fear not little flock. But if some men's rash and cruel censures should be true, the number of the godly would be so little, it would not be a flock.

5 It is a true but sad consideration how in all ages, men with more vehemency of spirit have stickled about small and unimportant points then about such matters as most concern their salvation. So that I may say (these sorrowful times having tuned all our tongues to military phrases) some men have lavished more powder and shot in the defense of some sleight outworks which might well have been quitted without any loss to Religion, then in maintaing the main platform of piety, and making good that Castle of God's service and their own salvation. Pride will be found upon serious enquiry the principal cause hereof. For when men have studied many weeks, months or years about some additional point in Divinity, they contend to have the same essential to salvation, because it is essential to their reputation, least otherwise their discretion be called into question, for taking so much pains in vain, and spending so much precious time about a needless matter. Hereupon they labor to inhance the value of their own studies, and will have all those mynes gold, which they have discovered; yea, all their superstructures must be accounted fundamental: All their far fetched deductions and consequential results must bereputed tobe immediate and essential to godliness; yea, the very life of godliness must be placed in the zealous asserting the same.

6 But it will be the safest way for us to take adescription of godliness from a pen infallible, impartial, and unconcerned in our modern distractions. Even from Saint James himself. Pure religion (or godliness) and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspoted from the world. This setteth forth the practical part of Religion, and, as I may term it, the heat of godliness. To which if the speculative part, the light of Godliness be added, to know the only true God, and Jesus Christ whom he hath sent, then godliness is made complete. And godliness thus defined admits of a latitude, so that it may consist with some errors in judgment, and infirmities in practice; Provided that the godly person persists in Faith, Hope and Charity, which hold out the sum of Religion as to the necessary part thereof. As for all particular forms of Church Government, Ceremonies and outward manner of divine worship, most of them admitting of alteration upon emergencies, and variation according to circumstances of time, place, and persons, (though these be more or less ornamentall to godliness, as they nearer or further off relate to divine institution) yet it is erroneous to fixe or place the life or essence of godliness therein. We conclude this point with the words of Saint Peter Of a truth I perceive that God is no respecter of persons; But in every nation, he that feareth him and worketh righteousness is accepted with him: Yea, in one and the same nation, he that feareth him and worketh righteousness of what Sect, Side, Party, Profession, Opinion, Church, Congregation soever he be is accepted with him, as having true godliness in his heart which with contentment is great gain.

7 Come we now to the Brid-maid attending her, Contentment. Contentment is a willing submission of ours to God's will in all conditions. I say willing; for, if it be patience perforce, what reward have you? What do you more then others? Do not even the Publicans and Sinners the same? Yea, what do you more then Mules and Horses which being kept with Bit and Bridle quietly carry their ryders which they cannot cast off; In all conditions, patient in adversity, humble in prosperity, thankful in both; looking neither above our estates with the ambitious man to have it higher; nor beyond it, with the covetous man to spread it broader; nor besides it with the envivous man, repyning at the estate of others: but directly on the Portion God hath given us, and fully satisfied with the same. Even justifying God's proceedings unto us, though we receive from him what flesh & blood would count hard measure, namely, if his Divine wisdom should so appoint it, That with just men we perish with our righteousness, whilst wicked men prolong their lives in their wickedness.

8 Here we must take notice of the conjunction copulative, with. Godlines with contentment. Which furnisheth us with two profitable observations,

• 1. Wheresoever there is true godliness there is contentment.
• 2. Wheresoever there is true contentment there is godliness.

Like Saul and Jonathan, lovely and pleasant in their lives and in their deaths they are not divided. These twin graces always go together; True it is, that God's children may often have their fits and qualms of discontentment, as Elijah and Jonah had: But this proceeds from the imperfections of grace in them; They are not discontented as they are godly, but as they have a principle of ungodliness in them the remnant of carnal corruption.

9 On the other side, no wicked man whatsoever he pretendeth, can have true contentment.

Remarkable it is that in the same chapter we find two brethren laying claim to the grace of contentation, but on different; yea, contrary titles.

Esau said, Gen. 33. 9 I have enough my brother, keep that thouhast unto thyself. Jacob said, Gen. 33. 11. God hath dealt graciously with me because I have enough. Now Esau's enough was indeed not enough, being only a proud and vain-glorious brag, scorning and disdaining at the first (till importunity altered him) to receive a gift from his younger Brother, as if it were a disgrace and disparagement to his greatness to admit of any addition or accession of his estate from his inferior. Jacob's enough was a true and real acknowledgement of God's goodness to him, resting satisfied with that portion divine providence had allotted him, such contentment always gos with godliness, and is great gain.

10 Come we now to the Dowery; and before we descend to the particulars thereof, take notice in general of God's bountiful dealing with his servants. God might command us to work and give us no wages, and most justly enjoin us to labor all day in his Vineyard, and give us no penny at night; Very good reason. Why should we expect to receive profit by him, who return no profit to him. When ye have done all those things which are commanded you: say, We are unprofitable servants, we have done that which was our duty to do; Saul did not give but take a dowry with his daughter, and it is observable that 100 of foreskins only were required of David, but he gave 200 for her. Such was the super-errogation of his valor; love and loyalty especially when joined together, never give scant measure: God in like manner might expect that we should give him a portion for the attaining of godliness; All we can do all we can suffer is too little to purchase so precious a grace. Yet see the goodness of God, who knowing he is to deal with such dull workmen, who will take pains no longer then they are paid, whets us on with reward in his service.

11 Here I deny not but it is lawful to look on those blessings and benefits which God reacheth out to us for his service; Moses himself had respect unto the recompense of reward. But two things we must take heed of; First that we receive this reward in notion and nature of a mere gratuity, not exactly merited by the condignity of our performances, and only due unto us by the virtue of God's free promise and not our deserts. Secondly, that as we look on the reward, so we look through and beyond it. It being a good Inn for our desires to bait at, but a bad home for them to lodge in; Let us labor to devest our souls of mercenary thoughts, and learn to serve God for himself; Active was the affection of Shechem to Dinah, as appears by his request to Jacob and his sons. Let me find grace in your eyes, and what ye shall say unto me, I will give. Ask me never so much dowry and gift, and I will give according as ye shall say unto me: But give me the Damosel to wife. Oh, that our hearts were but wrought to this holy temper, that we should desire godliness on any terms, undergo any hardship, though there were neither Hell to punish, nor Heaven to reward. However great is God's goodness, who knowing whereof we are made, and remembering that we are but dust, is pleased to spurr us on in the rase of piety with a reward propounded, godliness with contentment is great gain.

12. So much in genenerall, That there is a Dowry; Now in particular what is the dowry of godliness. It is great gain.

Great gain, of what? Let Saint Paul himself, who wrote this Epistle tell us, when he cast up his audit, what profit he got by the profession of Piety. In labors more abundant, in stripes above measure, in prisons more frequent, in deaths often. Where is the gain, all this while? Perchance it follows, We will try another verse. In journeying often, in perils of waters, in perils of Robbers, in perils by mine own Country-men, in perils by the Heathen, in perils in the City, in perils in the Wildernes, in perils in the Sea, in perils amongst false brethren. Where is the gain all this while? you will say, these were but the Apostles adventures, his rich return (slow but sure) will come at last. Once more we will try. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. The further we go, the less gain we find, Cushai said unto David, May all the Enemies of my Lord the King be as the young man Absalom is. But if this be gain, May all the enemies of God and goodness have plenty thereof. It will never sink into a worldlings head that godliness is gain, whilst the grandees of piety are found so poor, Elijah begging food of a Widow, Peter without gold or silver; Our Savior himself not having where to lay his head.

It is confessed that the doctrine in the text, can in no wise be made good according to the principles of flesh and blood. Our Savior said unto Pilate, My kingdom is not of this world. So the sense and interpretation of my text is not of this world, is not carnal but spiritual, not temporal but eternal. This will plainly appear, if these two particulars be well weighed.

• 1 What the world counts gain, is loss.
• 2 What the world counts loss is gain.

What the world counts gain is loss. For what will it profit a man if he win the whole world, and loose his own soul. Most poor is the condition of those who have plenty of worldly wealth, and are not rich towards God; Country people having a piece of light gold use to fill the Indentures thereof with dirt, so to make it the heavier; But wisemen will not take dirt for gold in payment. It seems in like manner that wicked men being sensible that they want weight in the scales of the sanctuary, ( Tekel thou art weighed in the balance and found too light ) of set purpose load themselves with thick clay. But all will not make them currant in God's sight, for riches avail not in the day of wrath. They are long in getting with much pains, hard in keeping with much care, quick in loosing with more sorrow. Wherefore as the Apostle mensions Science falsely so called, so this is gain falsely so called by men.

13 Secondly, They nick-name that loss which is gain in very deed, such were all those sanctified afflictions which Saint Paul suffered. It is confessed that thorns and thistles had never grown in the world, had Adam stood in his integrity, yet some of them since man's fall cannot well be wanted; Holy thistle (we know) hath a Sovereign virtue, and sweet bryer hath a pleasant scent. All tribulations are thorns to flesh and blood (the word imports as much) yet as Sanctified to God's children in Christ they become of excellent use, increasing their grace here and glory hereafter; Lynnen new washed though it may dry more by day time, is observed to whiten more in a fair night; Adversity sanctified to a Christian soul doth more improve the same in purity and piety, then the constant enjoying of a prosperous condition.

14 But we need go no further for the proof of the great profit gotten by God's service, then to the words of the Apostle. Godliness hath the promise of the life which now is, and of that which is to come. It is reported of Alexander that having conquered the World, he wept because there was no more left for his valor to overcome: But least God's children should have any cause of discontentment, that their joy may have room enough to dilate itself in, see a life and a life, a world and a world, one here and another hereafter, one in possession, another in reversion allotted unto them.

15 Come we now to the present payment, is, Even at this present instant, God hath done great things for us already, whereof we rejoice. Excellent is the expression of the Apostle. Or things present, or things to come, All are yours. Here some carping curious Critics may challenge St. Paul of impropriety of language; yea, find both falls Grammar and Logic in his words, false Tense, to say future things are, falls Logic, for how can things to come be ours, which be not, But know St. Paul spake with languages more then them all, and had no need to learn the congruity of construction from any other. It is good in law to say, This reversion i mine because the reversioner is in present possession of the right to it, though not of the profit by it; yea, heaven on earth is actually ours already; the possession of a clear conscience, and the spirit of adoption signs and seals unto us the favor of God, then which, no greater gain.

16 And now as the Eunuch said to Philip, See here is water, what doth hinder me to be baptized, so say I. Behold, here is a Bride, Godlines, ready provided; A bride maid, Contentment, ready prepared. The great portion presently to be paid. What hinders now but the marriage may instantly proceed, that so we may be wedded and bedded together. But what answered Philip to the Eunuch? If thou believest with all thine heart, thou mayest be baptized. So say I. If thou lovest this Bride with all thy Soul, counting nothing too dear to obtain her, the marriages solemnities may instantly go on. Oh that I had persuasive eloquence effectually to advance this match, the best is, what is wanting in me the spokesman, is plentifully supplied in her the bride.

17. But two things we must beware of. Take heed you mistake not the shadow for the substance, the picture for the person. Saint Paul tells us of some, who have the form of godliness, but deny the power thereof. The Poets tells us of many who at first were suitors to Penelope the Mistress, but at last were married to the Maids which attended her. It is to be feared that many who pretend to love godliness itself, fall at last a courting and woeing of the form, the mere outside and garb of Religion, and content themselves with the same: wherein an hypocrite may equally, yea exceed the sincerest Saint and servant of God.

Lastly, Beware least thy covetous heart rather love the Portion then the Person, have more mind to the gain then the godliness. We find how the next kinsman was very ready to redeem the parcel of Naomi’s land which was his brother Elimelechs. But as soon as withal he heard, he must take Ruth to wife, he fell back from his promise and purpose; Many there be which are very forward to wed the gain, but are utterly unwilling to have the godliness with it. Such a suitor was Balaam himself: O that I might aye the death of the righteous, and let my last end be like his, who was careless to live the life of the righteous. But let us labor to have the substance and sincerity of Piety in our hearts, knowing that we are to deal with such a God who prefers a dram of integrity before a pound of profession; And if we acquit ourselves upright in his presence, godliness with contentment is great gain unto us. I say godliness in general not restrictively Engrossed to some particular party, but extended according to the dimension of charity to all persons agreeing in the essentials to salvation; In my fathers house there be many Mansions, as if God had provided several repositaries of happiness for such as differ in smaller opinions, whilst all agreeing in general godliness, may meet in one grand Heaven and place of eternal Felicity,