Thirty-Six Sermons
6. The words contain a Protestation, and the Reason of it. First, because his commendation of their Charity to him might be obnoxious to mis-construction, as if he had some low covetous end therein: to prevent all evil suspicion that way, he disavoweth it utterly by protesting the contrary, in the former part of the Verse, [ Not that I speak in respect of want. ] And then to make that Protestation the more credible, he assigneth as the Reason thereof the contentedness of his mind [ For I have learned, saith he, in whatsoever state I am, therewith to be content. ] Concerning which Contentedness in the latter part of the Verse, he giveth a touch what a manner of thing it was; and withal acquainteth us how he came by it: giving us some hint, in that, of the Nature; in this, of the Art of true Contentment. Which are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholly slipped over: since from it also may be deduced sundry profitable Inferences. Some of which I shall first mind you of, with convenient brevity: and then pass on to the main. 〈 in non-Latin alphabet 〉 . Not that I speak in respect of want.
7. Hence learn first, what a base and unworthy thing it is, indeed for any man, for a Christian man much more; most of all for a Church-man, to be covetously minded. Would our Apostle be so careful, to quit himself but of the suspicion, if the crime itself were any whit tolerable? Nor doth he it here only; but upon every needful occasion otherwhere also, using the like preventions and protestations. To the Ephesians: I have coveted no man's Silver, or Gold, or Apparel. To the Corinthians: I have not written these things, that it should be so done to me. I was not, neither will I be burthensome to you, for I seek not yours, but you. To the Thessalonians: Neither at any time used we a cloak of covetousness, God is witness. He calleth God to be his Compurgator: which sure he would not do, nisi dignus vindice nodus; if it did not much concern him to stand clear in the Eye of the world in that behalf. And he speaketh there of a cloak of covetousness too: for who indeed shameth not to wear it outwardly? No man will profess himself covetous, be he never so wretchedly sordid within: but he will for very shame cast as handsome a cloak as he can over it ( Frugality, ( ) good Husbandry, Providence, some cloak or other) to hide the filthiness of it from the sight of others. But filthy it is still; be it cloaked never so honestly. Still God abhorreth it, as a filthy thing: [ He speaketh well of the covetous, whom God abhorreth. ]
8. There is an honest care to be had, I confess, of providing for a man's self, and those that depend upon him: no less requisite in a Church-man than in every other man; if not (in some respects) even much more: and verily he wanteth either Wit, or Grace, or both, whoever neglecteth it. Yea, further, since God hath assigned (( ) by his own Ordinance) wages to him that laboreth in his work, (and if he be a faithful Labourer he is well worthy of it:) he may without injustice not only expect it, but even exact it, of those that would unconscionably defraud him therein. But why may not all this be done, and that effectually too, without either bearing inwardly, or betraying outwardly, a greedy and covetous mind. Whether then we provide for our own, by well husbanding what we have; or whether we look for our own, by requiring our dues from others: still, still let our Conversation be without covetousness. Take heed and beware of covetousness, saith our Savior: doubling his charge, that we should double our circumspection. Which if we do not, and that with more than ordinary heedfulness; the love of the World will creep upon us, and by little and little get within us, and steal away our hearts ere we can think it. Take heed and beware of covetousness. It is an evil spirit, but withal a subtle: and can slyly wind itself in at a little hole; but having once made entrance, and gotten possession, it is not so easily outed again. Rather it will quickly set open a wide door to seven more, and in time to a whole legion of other evil spirits (I cannot say, worse than itself, for there are not many such: but certainly bad enough) to render the end of that man much worse than the beginning. For the love of Money is the root of (very many, and even almost of) all evil: which while some have coveted after, they have erred from the faith; made shipwreck of their Consciences, and entangled themselves in a world of piercing cares and sorrows. But thou, O man of God, fly from these things: fly covetousness. Observe how careful the Apostle is everywhere to disclaim it: and be thou as careful evermore to avoid it.
9. Observe hence secondly, what an aptness there may be even in very good men (through the remainders of Natural Corruption) to mis-interpret the speeches and actions of their spiritual Fathers: as if in much of what they said or did, they aimed most at their own secular advantage. That these Philippians had charitable hearts, if there were no other proof, their great bounty, both to our Apostles and others so often by him remembered, were evidence enough. Yet surely, if he had not withal known those dregs of Uncharitableness, that (as the sediments of depraved Nature) lurk in the hearts of the most charitable men: he might have saved the labor, that sometimes he is put upon, of his own purgation. Hard the mean while is the strait, men of our cloth are often put unto. If we let all go, and permit it to men's Consciences how they will deal with us, resolving to suffer and say nothing: besides that we expose ourselves both to loss and scorn; we also betray God's and the Churches right; and we are also unfaithful in the work of our Calling, in suffering sin upon our Neighbor for want of a rebuke. But if we look better about us, and require what of right belongeth to us: then do men set their mouths wide open against us straight; And covetous are we, if we do but speak for our own, (that is the least and best they can say:) but if sue for it, then not covetous only, but contentious also. Yea, and this is often done with such palpable iniquity, that there lieth many times a deeper imputation upon us, for but seeking to right ourselves, than upon those who by doing us manifest wrong enforce us thereunto. Alas! is this the double honor you would bestow upon those that labor in the Word: first to rob them of their Maintenance, and then to rob them of their good Names? Do you thus reward the Oxen that tread out the corn for you: First, to muzzle them up, that they cannot eat; and then to thrust another muzzle upon them, that they may not complain.
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11. Observe hence thirdly, with what great caution the Apostle here speaketh; and wheresoever else he is occasioned to speak of himself, or his own Affairs. It were certainly good for us (in the public exercise of our Ministry at least,) where we may avoid it, not to meddle at all with personal and particular things, that concern either ourselves or others. Both because the more we descend to particulars, the more subject we are to mistakings, (for descendendo contingit errare; ) and the leaven of a little Error or Indiscretion in the Pulpit, will sower a great lump of Truth and of Wholsom Doctrine: As also because personal matters can hardly be so dealt in, (especially in public) but that, through prejudices and the partiality of men's Affections, offense and distaste will be taken thereat by some or other. It were best for us therefore, (that we either do not mistake, or be not mistaken ) to hold us to general Truths, for bearing personal matters, as much as may be. But where a Necessity lieth upon us, not with coveniency to be avoided (as so the Case may be) to speak of our own or other men's particular concernments: it should be our great care by our blessed Apostles example, to balance well every word we speak, and to use such caution and discretion therein, that we leave nothing (as far as is possible) subject to misconstruction; neither inject scruples into the heads and minds of our Hearers, which we shall not withal have sufficiently removed: and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking, of Offence at anything we shall deliver.
12. Observe Fourthly, how ready the Apostle is upon every needful occasion, as to keep himself from the Crime, so to clear himself from ( ) the suspicion of evil. He that is wanting to his own just defense, transgresseth the Law of God, and the Rule of Charity, in bearing false witness against himself. And it is not only cruelty, but stupidity too, for a man wholly to dis-regard what others think of him;
All these from the protestation in the former part of the Verse, 〈 in non-Latin alphabet 〉 , &c. not that I speak in respect of want.
13. But the main of our business is (as I said) in the latter part of the verse: concerning the Nature and the Art of Contentment. All Arts have their Praecognita: so hath this.
14. Wherein the Nature of true Contentment is (by intimation) discovered from the Object thereof in three particulars: partly limited and partly unlimited. Limited first, in respect of the Person: it must be a man's own Estate. The Verb here is in the first Person, 〈 in non-Latin alphabet 〉 I am. Limited secondly, in respect of the time: it must be a man's present Estate. The Verb here is of the Present Tense, 〈 in non-Latin alphabet 〉 , I AM. But thirdly, for the Kind (high or low;) for the Quantity (great or small;) for the Quality (convenient or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a man's own, and present estate, it mattereth not else what it be; 〈 in non-Latin alphabet 〉 indefinite, In whatsoever estate. In these Three jointly consisteth the Nature of Contentment: in any of which whoever faileth, is short of St. Paul 's learning. That man only hath learned to be content, that can suffice himself with his own estate, with the present estate, with any estate. Of these Three therefore in their order. And first of the Limitation in respect of the person, that a man rest satisfied with his own estate.
15. The very thing (to my seeming) principally intended in the last Commandment of the Decalogue, 〈 in non-Latin alphabet 〉 . which forbiddeth expressly the coveting of our Neighbors House, his Wife, his Cattle: and proportionably, the coveting of his Farm, his Office, his Honor, his Kingdom: and generally the coveting of anything that is another's.
16. And then these words of the Apostle, Heb. 13. may serve for a (short, but full) Commentary upon that last Commandment: both in the Negative, and in the Affirmative part thereof. Let your Conversation be without Covetousness, the Negative: and be content with such things as ye have, the Affirmative. When we endeavor or desire to get from another that which is his, by any fraudulent, oppressive, or other unjust course; we are then within the compass of the Eighth Commandment, Thou shalt not steal:
17. Ahab's sin was this, when first his teeth began to water after Naboth's Vin •• ard. He went indeed afterwards a great deal farther. He brake the Eighth Commandment, Thou shalt not steal; and he brake the Sixth Commandment also, Thou shalt not kill: when he took Naboth 's both Life and Vineyard from him by a most unjust and cruel oppression. All this came on afterwards. But his first sin was merely against the last Commandment: in that he could not rest himself satisfied with all his own Abundance, but his mind was set on Naboth 's plat; and unless he might have that too (lying so conveniently for him) to lay to his demesnes, he could not be at quiet. He had not as yet (for anything appeareth in the Story) any settled purpose, any resolved design, to wrest it from the owner by Violence, or to weary him out of it with injust Vexations: So he might but have it upon any fair terms;
18. Abraham it seemeth had learnt it. Who was so far from all base desire of enriching himself with the King of Sodom's Goods, that he utterly refused them, when he might have taken them, and held them without any injustice at all. He had, or might have had, a double Title to them. They were his Iure belli, by the Law of Arms and of Nations; having won them in the field, and in a just war: and they might have been his jure donationis, by the Kings free donation [ Give me the Persons, take the Goods to thyself ] if he had been minded to accept the offer. But Abraham would none: contenting himself with what the Lord had blessed him withal, he did not desire, neither would he take from a thread or a shoe-latchet, of anything that appertained to the King of Sodom.
19. But what need we seek any other (indeed where can we find a better) Example to instance in, as to the matter we now treat of, than this our Apostle: if we do but recall to mind that Protestation of his once before mentioned, made before the Clergy of Asia in his Visitation at Miletum, Acts 20. [ I have coveted no man's Silver, or Gold, or Apparel. ] Brave and noble was the challenge, that Samuel made in a full Assembly of the whole people of Israel, [Behold here I am, witness against me before the Lord, and before his Anointed. Whose Ox have I taken, or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hands have I received a Bribe? ] Possibly there are Judges and Officers in the World, that would be loath to make so bold a Challenge, and venture a fair trial upon it. Yet cometh that Challenge far short of this Protestation: Samuel speaketh only of not taking; St. Paul also of not coveting: according to the express letter of the prohibition in the Decalogue. 〈 in non-Latin alphabet 〉 , Thou shalt not covet, saith the Law: his Conscience answereth, 〈 in non-Latin alphabet 〉 , I have not coveied. So good a Proficient was he, so perfect a Scholar in this holy learning, that he con'd it Verbatim. 〈 in non-Latin alphabet 〉 might he well say and truly: for he had indeed learned to be content with his own.
20. And might not we learn it too, think ye, as well as he? Sure we might: for what should hinder? Only if we would but tie ourselves strictly to those Rules (those I mean of Justice and Charity ) which are the first Elements of this learning. For Justice first: the Rule is, Suum cuique, That every man have what of right to him appertaineth.
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22. The other Rule I told you of, is that of Charity.
23. But this is Durus sermo, may some say. It were hard so to confine men's minds to that which is their own, as not to allow any desire at all of that which is another's. If we should conceive the Law thus strict: it would destroy, not only all Human Ordinances, that concern Trading and Commerce, as buying, selling, exchanging, &c. (without which public Societies cannot subsist;) but even the Divine Ordinance also, of earning our livings by labor and industry. Then might no man endeavor by honorable and virtuous achievements to raise himself a fortune, or make way for his future advancement, or do anything whatsoever, whereby to acquire or derive upon himself a property in anything that were not his own already: Since none of all this can be done without a desire (in some degree or other) of that which is another's.
24. This Objection need not much trouble us▪ Nor justice, nor Charity, nor the holy Law of God, which giveth rules to both, condemn all desire of that which is another's: but an inordinate desire only: that which is orderly and rightly qualified, they all allow. All the difficulty in this matter will be, (and that will make us some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly concerning our own desires at all times; whether they be such as are allowed, and may consist with contentment, or such as are forbidden, and cannot consist therewith. Which is to be done by duly considering of those three especial Qualifications, which are all requisite (the concurrence, I mean, of the whole three ) to the making up of an orderly desire: in any of which if there be a failure▪ the desire becometh inordinate and sinful. These three are in respect; First, of the Object; Secondly, of the Act; Thirdly, of the Effect of the desire.
25. For the Object first. If I desire but that from my neighbor (say it be his House, Land, Beast, or other Commodity ) which I find him willing, or may reasonably presume he will not be unwilling (for that I see no cause why he should be so) to part withal; especially if the having thereof be visibly so much greater advantage or convenience to me, than the parting therewith could be loss or inconvenience to him, that I should be as ready to pleasure him with mine, were my case his, as I am now desirous he should pleasure me with his: If all this be done and meant by me bonâ fide, and that I am willing withal to make him a valuable compensation to the full, for whatsoever loss or inconvenience he shall sustain thereby, and according to the worth of the thing: my desire is thus far regular. In this manner Abraham desired of Ephron the Hittite, a spare portion in one end of his field for a burying-place for Sarah: when as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.
26. But if I should desire to have that from him, which probably is as useful and expedient for him, as it can be for me, or which he taketh some pleasure or content in, or is very unwilling howsoever
27. Secondly, For the Act, or more imediate Effect of the Desire. If I desire anything that is my neighbors with a moderate and sober desire; so as I can set my heart at rest, fall out as it will, and compose my affections to an indifferent temper whether I obtain my desire or no,
28. But if my desire raise mud and perturbations in me, and breed troubled and confused thoughts, so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the ways of my Calling, or perform the common offices of life with any cheerfulness, or any other way distemper the calm tranquility of my mind and soul: then is my desire so far forth ann inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahab's. When he could not have his longing, Nec manus, nec pes; He could neither eat, nor drink, nor sleep, nor enjoy anything he had, nor do anything he should for thinking of it: nothing but lowre, and tumble, and fret for grief and despite: have it he must, or he should never be well.
29. There are thousands, that would loath be reputed Covetous, yet have a grudging of his disease: and it is an evil disease. For tell me (to close a little with thee, thou that scornest the name of Covetous ) whence is it, that thou either pinest away with envy at the Greatness of thy neighbors, or repinest with murmuring at the scantness of thy own portion? These are parlous symptoms. Why art thou ever and anon maundering that his Farm is better than thine, his Meadows greener than thine, his Corn ranker than thine, his cattle fatter than thine, his Ware-house fuller than thine, his Office gainfuller than thine, his service better rewarded than thine, his trading quicker than thine; and I know not how many things more;
Must thine eyes needs be evil towards him because the hand of God hath been good to him? Tolle quod tuum, & vade. Take that is thine, and go thy way, and rest quiet with it. Be thankful to him that gave it, (it was more, I ween, then he owed thee:) and in God's name make the best of it ( Spartam quam nactus es, hanc orna. )
30. Lastly, for the consequents, or remoter effects of the Desire.
31. But if my desire shall prompt me to that resolution so common in the World, (rem si possis, recte; si non, quocunque modo rem) I would rather have it fairly, if it might be; but if it will not come so, yet would I have it howsoever: my desire becometh an unjust and inordinate desire. Such was Ahab's still: his example, you see, furnisheth us at every turn. He must have the Vineyard: yea, that he must.
If money will fetch it, Naboth shall have his own asking: But if that will not do the deed, something else must. Letters shall be written, Witnesses suborned,
32. What should I say then, Brethren? Even what our Lord hath said before me, Take heed and beware of Covetousness;
33. Upon this first point I have stood the longer, being the Principal of the three, and the foundation of the other two. That now settled, we shall be like to come off with quicker dispatch in the rest. The object of Contentment, as it is limited in respect of the Person; It must be a man's own estate (of which hitherto:) so is it limited in respect of the Time; It must be a man's present Estate, (of which next.) The Text hath not 〈 in non-Latin alphabet 〉 in the preter, In what state I have been; nor 〈 in non-Latin alphabet 〉 in the future, In what state I shall be: but in the present 〈 in non-Latin alphabet 〉 , In whatsoever state I am Look what God (who is Lord of all, and dispenseth to every man severally as he will) disposeth upon him for the present; although perhaps far short of what he may have had in sometimes heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind doth not afflict himself, either with pensive thoughts, at the remembrance of what he hath been or with suspenceful thoughts, in forecasting both his hopes and fears what he may be: But he giveth himself up to the Lord's present disposal, and resteth satisfied with the portion that is before him. 〈 in non-Latin alphabet 〉 , saith the Apostle expressly. Heb. 13. being content with the present things: and elsewhere, Having food and Rayment ( 〈 in non-Latin alphabet 〉 in the present tense still) let us be therewith content.
34. Grant but the former part, already made good, That we are to be content with our own; and this will follow of itself, That we are to be content with the present: because nothing can be truly said to be our own, but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours now: and what is future, and to come, perhaps it may be ours, (and perhaps it may not too; ) but we cannot say, It is ours yet. Panem nostrum quotidianum, our daily bread; or (as some translate it) hodiernum, our this days bread: so we are taught to style it, when we beg it. Nostrum and Hodiernum may be well put together: for it is only this days bread that is our bread. Another days bread may be another man's bread, for ought we know.
All these things pass to and fro in the world from one hand to another, and so to another, and another, ever and anon, uponsome casualty or other, many times in a moment, shifting Masters; and seldom stay long in a place. When one would think we had them fast, either they take them wings and fly away, and leave us behind; or our thread is cut, and we drop away, and leave them behind. And how suddenly this may be done, who knoweth? Perhaps before tomorrow, ( stulte, hac▪ nocte: ) and then what was ours goeth another way, who knoweth whither? Perhaps to a mere stranger ( cujus erunt?) Thou fool, this night thy Soul shall be required of thee: then whose shall these things be, thou now callest thine? Nothing is certainly ours, but the present: and of that we have no farther certainty than the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.
35. Add hereunto secondly, that all solicitous looking forward and beyond the present, doth ipso facto and of itself take off so much from our content. It raiseth up many foggy mists of hopes and fears, and other perturbations, that disquiet the mind wonderfully, and torture it with suspencefulness and anxiety. Spem{que} metum{que} inter dubii. Whilst men, through the desire of having, hang in▪ suspense betwixt the hope of getting, and the fear of missing; they cannot choose but pierce themselves through with many sorrows, and create themselves much unrest.
And again,
36. A third consideration there is, nothing less available than either of the former, but rather much more, to them that can lay hold of it (
37. Where are they then, that will tell you, On the one side, what jolly men they have been: But miserum est fuisse. Having been born and bred to better fortunes, their spirits are too great to stoop to so low a condition as now they are in. If it were with them, as in some former▪ times, no men should lead more contented lives than they should do. Or that will tell you on the other side, what jolly men they shall be: when such fortunes as they have in chase or in expectation shall fall into their hands; they doubt not, but they shall live as contentedly as the best. Little do the one sort, or the other, know the falseness of their own unthankful and rebellious hearts. If with discontent▪ they repine at what they are; I shall doubt they were never truly content with what they were, and I shall fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord giveth, can be content also when the Lord taketh away; and with Job bless the holy Name of God for both.
38. It were certainly therefore best for us to frame our minds now the best we can to our present estate, be it better or worse: that whether it shall be better or worse with us hereafter, we may the better frame our minds to it then also. We should all do in this case, following the Lord which way soever he leadeth us, as the Israelites followed the guidance of the cloudy-fiery-pillar. When it went, they went; when it stood, they stood: and look which way it went to the North, or to the South, the same way they took: and whether it moved swiftly or slowly, they also framed their pace accordingly. We are in like sort to frame ourselves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.
39. Which yet let no man so desperately mis-understand, as to please himself hereupon in his own sloth and supinity, with Solomon's sluggard, (whom that wise man censureth as a fool for it) who foldeth his hands together; and letteth the world wag as it will, without any care at all what shall become of him and his another day.
40. Nor yet Secondly so, as to pass censure upon his brethren, as if it were nothing but Covetousness or Ambition, when he shall observe any of them by their providence, industry, and good endeavors in a fair and honest course, to lay a foundation for their future better fortunes: as the currish Philosopher snarled at his fellow.
For so long as the ways we go are just and straight, and the care we take moderate, and neither the things we look after unmeet for us, nor the event of our endeavors improbable; if withal the minds we bear be tempered with such an evenness, as to expect the issue with patience, and neither be puffed up beyond measure with the good success of our affairs, nor cast down beyond measure if they hap to miscarry: it hindereth not, but we may at once both be well contented with the Present, and yet industriously provident for the future. The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit color, & status, & res. Tentantem majora, fere praesentibus aequum. It is a point of wisdom, not a fruit of discontent, when God openeth to a man a fair opportunity of advancing his estate to an higher or fuller condition than now he is in, to embrace the opportunity, and to use all meet diligence in the pursuit, for the obtaining of his lawful desires. Rather it is a fruit either of Pride, or Sloth, or both, to neglect it, though upon the pretence of being content with the present.
41. Pass we now on from this Second, to the Third and last points observed concerning the object of true Contentment: which was the Indifferency of it, as it standeth in the Text, for the kind, quantity, quality, and every other respect (except the before excepted) altogether unlimited. 〈 in non-Latin alphabet 〉 , indifferently. Be it high or low, rich or poor, base or honorable, easy or painful, prosperous or troublous; all is a point: all that God sendeth is welcome. He that hath learned St. Paul's Lesson, can make a shift with any state, and rest satisfied therewithal. The Apostle a little enlargeth himself in the next verse: showing that in the change of outward things, his mind yet continued unchanged, and was still the same under the greatest contrarieties of events. I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both • o abound and to suffer need. And elsewhere he saith of himself and his fellow-laborers in the Gospel, that in all things they had been careful to approve themselves as the Ministers of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report, &c. As indeed it is a point of the same skill, to know how to abound, and how to want: and equally hard to bear prosperity without insolence, and adversity without impatience. The wise Son of Agur was therefore equally afraid of both, when he prayed that God would neither give him excessive Riches, nor extreme Poverty; As one that well knew, there was great and equal danger in the one Extreme, as well as in the other; if God should leave us to wrestle with the temptations, that may arise from either of them, by our own strength alone without the aidance of his grace. But he whose heart is established with grace, can sort his mind to any estate, and find content in any. He can sleep, both securely in a Palace, and thankfully in a Cottage.
42. Reasons are: for I must hasten. First, Contentment cometh from the mind within, not from the things without.—Non res praestat, sed animus, If the things themselves were enough to afford content, or breed discontent: then should all men that enjoy them alike, be alike contented therewith; and all men that want them alike, be alike discontented thereat. Whereof daily experience showeth the contrary. It is therefore from the different furniture of the mind, that men are differently affected both with plenty and want. Now the mind of a godly man, being settled upon God by a holy dependence upon his providence: hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that hold. He shall not be moved forever, neither shall be daunted with any evil tidings, because his heart is fixed, and his trust is in the Lord, Psal. 112.
43. Secondly, such a vast disproportion there is between the reasonable soul of man, and the sublunary Creatures, that the appetite of that cannot be filled with any of these. Capacem Dei non implet nisi Deus. The soul being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with anything that is less than God; nor therefore with anything but God. At the last day, when the Saints shall enjoy fullness of glory in the presence of God, their souls shall be completely satiated with joy and happiness to their utmost capacity ( Satiabor cum apparuerit gloria, When I awake, I shall be satisfied with thy likeness, Psal. 17.) In the mean time they are satisfied with a kind of fullness, according to the measure of their present capacity:
44. Again thirdly, the increase of outward things rather provoketh the appetites of the soul, than stilleth them: and by that means rather putteth a man further off from content, than he was before.
He that loveth silver, saith Solomon, shall not be satisfied with silver: nor he that loveth abundance with increase. As a River, the greater it groweth by receiving in little brooks, the wider and the deeper it weareth the channel: so all outward things, the more they increase, the more they enlarge the desires, still to their own proportion. Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the Godly man's hopes are not so nipped with the decay, nor his desires so extended upon the increase of these outward things; as to hinder his content. Because neither his hopes, nor desires are set upon the world, or the things of the world: but upon God, and his Christ, and his Spirit, and his Promises.
45. First, then (to infer somewhat, briefly) why shouldst thou that livest in a low and mean estate, envy him that hath a far greater: which yet is as far from giving him content, as thine would be if it were his? When riches increase, they are increased that eat them: and what profit (or pleasure either) is there to the owner thereof, save the beholding them with his eyes? All the advantage he hath is but this: that he can say, All this is mine. The Sun is as warm to thee as to him: the air as sweet. Thy fare, though not so costly, yet as savoury: thy body as healthy, thy mind as free, as his: thy sleep as soft, though upon a harder bed: thy rest as safe, though under a meaner roof. If there be any difference, here it is. That as his estate is greater; so his charge is greater; and his cares greater, and his fears greater; and his troubles greater: and at the last great day, his • eckoning shall be greater. Therefore envy him not.
46. Secondly, In this, as in most other things, most of us (God help us) make ourselves a great deal of work more than needs, because we go the wrong way to work. For the bringing of our minds and our estates together, (for that is in a manner the whole business: till they meet, there can be no true Contentment: ) we commonly begin at the wrong end, and so lose our labor. We strive to sit all things to our minds: which (so long as our desires are vast and boundless) is a tedious and bootless work.
We may tug hard at it; sweat till our hearts ache: but it will not be. Why do we not rather begin at the other end? Do that rather, which is not only possible, but (the grace of God assisting) easy also? In striving to fit our minds to the things. Non augendae res, sed minuendae cupiditates: that is the way. To work our own Contentment, we should not labor so much to increase our substance (that is a preposterous course;) as to moderate our desires: which is the right way, and the more feasible. Jacob did not propose to himself any great matters; fat revenues, and large possessions: but only bread to eat, and raiment to put on, Gen. 28. No matter of what course grain, so it were but bread to give nourishment, and maintain life. No matter for the stuff, or fashion, so it were but raiment to cover nakedness, and to keep off heat and cold. Neither doth St. Paul speak of any choicer or costlier matters. Having food and raiment, saith he, let us be therewith content. 1 Tim. 6. He saith not 〈 in non-Latin alphabet 〉 , delicates; but 〈 in non-Latin alphabet 〉 , food: nor 〈 in non-Latin alphabet 〉 , ornaments; but 〈 in non-Latin alphabet 〉 raiment, coverings. Any filling for the belly, any hilling for the back, would serve his turn.
47. Thirdly, since it is a point of the same skill to do both, to want, and to abound; we should do well, whilst the Lord lendeth us peace and plenty, to exercise ourselves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it. For therefore especially are we so much to seek, and so puzzled, that we know not which way to turn us, when want or afflictions come upon us: because we will not keep within any reasonable compass, nor frame ourselves to industrious, thrifty, and charitable courses, when we enjoy abundance. It is our extreme insolency and unthankfulness when we are full, that maketh our impatience and discontentedness break forth with the greater extremity, when the Lord beginneth to empty us.
As in a Feaver, he that burneth most in his hot fit shaketh most in his cold: so no man beareth want with less patience, than he that beareth plenty with least moderation; if we would once perfectly learn to abound, and not riot, we should the sooner learn to want, and not repine.
48. But how am I on the sudden, whilst I am discoursing of the Nature, fallen upon some of the Rules of the Art of Contentment? And yet not besides the Text neither: the word 〈 in non-Latin alphabet 〉 containeth that too. Yet because to lay down the grounds and method of that Art, and to do it to purpose, another hours work would be but little enough: I shall therefore forbear to proceed any further at this time. Now to God the Father, God the Son, and God the Holy Ghost, &c.
AD AULAM.
The Sixth Sermon.
OTELANDS, JULY, 1637.
Philip. 4. 11.
1. T O omit what was observed from the Apostles Protestation in those first words of the verse [ not that I speak in respect of want: ] from these words in the latter part of the verse we have proposed formerly to speak of two things concerning Christian Contentment: first of the Nature of it, and wherein it consisteth; and then of the Art of it, and how it may be attained. The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shewn, that man only liveth truly contented, that can suffice himself first, with his own estate; secondly, with the present estate; thirdly, (being his own and the present) with any estate, 〈 in non-Latin alphabet 〉 ,—in whatsoever state I am, therewith to be content. ] I am now by the Laws of good Order, and the tie of a former promise, to proceed to the like discovery of the Art of contentment: by occasion of this word 〈 in non-Latin alphabet 〉 , [ I have learned, in whatsoever state I am, to be therewith content. ]
2. St. Paul was not framed unto it by the common instinct of nature: neither had he hammered it out by his own industry, or by any wise improvement of nature from the Precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an effect, or an appurtenance thereof. It was the Lord alone, that had wrought it in his heart by his saving and sanctifying Spirit, and trained him up thereunto in the School of Experience and Afflictions. The sum is, that true contentedness of mind is a point of high and holy learning: whereunto no man can attain, unless it be taught him from above. What the Apostle saith of Faith, is true also generally of every other Grace; and of this in particular, as an especial and infallible effect of Faith: [Not of your selves, it is the gift of God. ] And of this in particular the Preacher so affirmeth 〈1 page duplicate〉 〈1 page duplicate〉 in Eccles. 5, [ Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God. ]
3. Neither is it a common gift, like that of the Rain and Sun, the comforts whereof are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favor which God vouchsafeth to none, but to those that are his special favorites, his beloved ones; [— he giveth his beloved sleep, Psal. 127.] whiles others rise up early, and go to bed late, and eat the bread of sorrows; restlessly wearing out their bodies with toil, and their minds with care: they lay them down in peace, and their minds are at rest. They sleep: But it is the Lord only that maketh their rest so soft and safe: he giveth them sleep. And the bestowing of such a gift is an argument of his special love towards them that partake it; He giveth his beloved sleep. It is indeed God's good blessing, if he give to any man bare riches: but if he be pleased to second that common blessing with a farther blessing, and to give contentment withal; then it is to be acknowledged a singular and most excellent blessing; as Solomon saith, [ The blessing of the Lord, it maketh rich; and he addeth no sorrow with it. ] In Eccles. 2. the same Solomon telleth us, that contentment cometh from none but God, and is given to none but the Godly: For, saith he, God giveth to a man that is good in his sight, and (that is the godly only) wisdom, and knowledge, and joy. But as for the sinner, none of all this is given to him. What is his portion then? Even as it there followeth, [ But to the sinner he giveth travel to gather, and to heap up.] The sinner possibly may gather as much together as the godly, or more; and raise to himself more and greater heaps of worldly treasure: but when he hath done, he hath but his travel for his pains. He hath not wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together: he taketh no joy; he taketh no comfort in those heaps; he findeth nothing in them but cares, and disquietness, and vexation of spirit; [ All his days are sorrows, and his travel grief, yet his heart taketh not rest in the night. ] It is not therefore without cause, that our Apostle so speaketh of contentment, as of the hand maid unto godliness; [ But Godliness with contentment is great Gain ] 1 Tim. 6.
4. The truth whereof will yet farther appear unto us, if we shall consider of these two grounds: First, that in all other things there is an insufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, besides the Grace of God, from which Contentment can be supposed to spring, but these three; Nature, Morality, and Outward things. All which in the Trial will appear to be altogether insufficient to work this effect. First, Nature (as it is now corrupt ) inclineth our hearts and affections strongly to the world: the inordinate love whereof, first breedeth, and then cherisheth our discontent. Whiles between the desire of having, and the fear of wanting, we continually pierce ourselves through with a thousand cares and sorrows. Our lusts are vast, as the Sea; and restless, as the Sea; and, as the Sea, will not be bounded but by an Almighty Power. The horseleech hath but two daughters, but we have I know not how many craving lusts, no less importunately clamorous than they: Till they be served, incessantly crying, Give, Give, but much more unsatisfied than they; for they will be filled in time, and when they are full they tumble off, and there's an end: But our lusts will never be satisfied; like Pharaoh's thin kine, when they have eaten up all the fat ones, they are still as hungry and as whining as they were before. We are by nature infinitely covetous; we never think ourselves rich enough, but still wish more: and we are by nature infinitely timorous; we never think ourselves safe enough, but still fear want. Neither of both which alone (much less both together) can stand with true Contentment. This flower then groweth not in the garden of ( corrupt) Nature, which is so rankly over-grown with so many, and such pestilent and noisome weeds.
5. But perhaps the soil may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral institution; as that Contentment may grow and thrive in it. No: that will not do the deed neither. True it is, that there are to be found in the Writings of Heathen Orators, Poets, and Philosophers, many excellent and acute Sentences and Precepts tending this way: and very worthy to be taken notice of by us Christians, both to our wonder and shame. To our wonder, that they could espy so much light as they did, at so little a peep-hole: but to our shame withal, who enjoying the benefit of divine revelation, and living in the open Sun-shine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them. But all their Sentences and Precepts fall short of the mark: they could never reach that solid Contentment they levelled at.
As he said: and he said truer than he was aware of; for they are but words indeed, empty of truth and reality. The shadow of contentment they might catch at: but when they came to grasp the substance, Nubem pro Iunone; they ever found themselves deluded. As the blinded Sodomites that beset Lots house, they fumbled about the door, perhaps sometimes stumbled at the threshold: but could not for their lives either find or make themselves a way into the inner Rooms. The greatest Contentments their speculations could perform unto them, were but aegri somnia; Not a calm and soft sleep, like that which our God giveth his beloved ones; but as the slumbering dorms of a sick man; very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be some small refreshing to them amidst their long weary sins: but cannot well be called Rest. Now the very true reason of this unsufficiency in whatsoever Precepts of morality unto true Contentment, is, because the Topics from whence they draw their persuasions are of too flat and low an elevation. As being taken from the dignity of man, from the baseness of outward things, from the mutability of Fortune, from the shortness and uncertainty of life, and such like other considerations, as come within their own sphere; Useful indeed in their kind, but unable to bear such a pile and roof as they would build thereupon. But as for the true grounds of sound Contentment, which are the persuasions of the special providence of God over his Children, as of a wise and loving Father, whereby he disposeth all things unto them for the best; and a lively faith resting upon the rich and precious Promises of God revealed in his holy word: they were things quite out of their element, and such as they were wholly ignorant of. And therefore no marvel if they were so far to seek in this high and holy learning.
6. But might there not in the third place be shaped, at least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every way unto a man's hopes and desires; as that contentment would arise from it of itself, and that the party could not choose but rest satisfied therewithal? Nothing less. For first, experience showeth us, that contentment ariseth not from the things, but from the mind; even by this, that discontents take both soonest and sorest of the greatest and wealthiest men. Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as far from it, if ever they shall have more. For their desires, and the things, will still keep at a distance; because as the things come on, so their desires come on too. As in a Coach, though it hurry away never so fast, yet the hinder wheels will still be behind the former, as much as they were before. And therefore our Apostle in the next verse maketh it a point of equal skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound, as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from these things; because contentment supposeth a sufficiency ( 〈 in non-Latin alphabet 〉 supposeth 〈 in non-Latin alphabet 〉 ) whereas there is ever some deficiency or other in the things desired. What man had ever all things so sortable to his desires, but he could espy something or other wanting.
And many times, all he hath doth him not so much pleasure, as the want of that one thing tortureth him. As all Haman's wealth, and honors, and favor with the King, and power in the Court, availed him nothing, for want of Mordecai's knee. And Ahab could not be merry, nor sleep, nor eat bread, though he swayed the Scepter of a mighty Kingdom, for want of Naboth's Vineyard. Or if we could suppose Contentment should arise from the things; yet fourthly, it could have no stability nor certainty of continuance: because the things themselves are subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs rise and fall, ebb and flow, just as the things themselves do. Which is contrary to the state of a true contented mind; which still remaineth the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.
7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remaineth then, that it must spring from Religion, and from the Grace of God, seated in the heart of every godly man: which casteth him into a new mould, and frameth the heart to a blessed calm within, whatsoever storms are abroad, and without. And in this Grace there is no defect. As the Lord sometimes answered our Apostle, when he was importunate with him for that which he thought not fit at that time to grant; sufficit tibi gratia, My Grace is sufficient for thee. He then that would attain to St. Paul's learning, must repair to the same School, where St. Paul got his learning, and he must apply himself to the same Tutor that St. Paul had. He must not languish in Porticu, or in Lycaeo; at the feet of Plato or Seneca: but he must get him into the Sanctuary of God, and there become 〈 in non-Latin alphabet 〉 , he must be taught of God, and by the anointing of his holy Spirit of grace; which anointing teacheth us all things, 1 John. 2. All other Masters are either Ignorant, or Envious, or Idle. Some things they are not able to teach us, though they would: some things they are not willing to teach us, though they might: but this Anointing is every way a most complete Tutor, able, and loving, and active: this anointing teacheth us all things, and amongst other things this Art of Contentation also.
8. Now as for the means, whereby the Lord traineth us up by his holy grace unto this learning: they are especially these three. First, by his spirit he worketh this persuasion in our hearts, that whatsoever he disposeth unto us at any time for the present, that is evermore the fittest and best for us at that time. He giveth us to see, that all things are guided and ordered by a most just, and wise, and powerful providence. And although it be not fit for us to be acquainted with the particular Reasons of such his wise and gracious dispensations: yet we are assured in the general, that all things work together for the best to those that love God: That he is a loving and careful Father of his children, and will neither bring anything upon them, nor keep back anything from them, but for their Good; That he is a most skillful and compassionate Physician, such an one as at all times, and perfectly, understandeth the true state and temper of our hearts and affections, and accordingly ordereth us, and dieteth us as he seeth it most behoofeful for us (in that present state) for the preservation or recovery of our spiritual strength, or for the prevention of future maladies. And this persuasion is one special means, whereby the Lord teacheth us Contentment with whatsoever he sendeth.
9. Secondly, whereas there are in the word scattered everywhere, many gracious and precious promises, not only concerning the life to come, but also concerning this present life: the spirit of grace in the heart of the Godly, teacheth them by faith to gather up all those scattered Promises, and to apply them for their own comfort upon every needful occasion. They hear by the outward preaching of the Word, and are assured of the truth thereof by the inward teaching of the Spirit, That God will never fail them nor forsake them; That he is their shepherd, and therefore they shall not want, but his goodness and mercy shall follow them all the days of their lives; That his eye is upon them that fear him, to deliver their souls from death, and to feed them in the time of dearth; That he will give grace and Worship, and with-hold no good thing from them that live a godly life; That though the Lions (the great and greedy Oppressors of the world) may lack and suffer hunger, yet they which seek the Lord shall want no manner of thing that is good: and a thousand other such like Promises they hear and believe. The assurance whereof is another special means, by which the Lord teacheth his children to repose themselves in a quiet content, without fear of want, or too much thoughtfulness for the future.
10. Thirdly, for our better learning, besides these Lectures of his Providence and Promises, he doth also both appoint us Exercises, and discipline us with his Rod: By sending changes and afflictions, in our bodies, and in our names, in our friends, in our estates, in the success of our affairs, and many other ways; but always for our profit. And this his wise teaching of us bringeth on our learning wonderfully. As for those, whose houses are safe from fear, neither is the Rod of God upon them (as Job speaketh,) that are never emptied nor poured from vessel to vessel: they settle upon their own dregs, and grow muddy and musty with long ease, and their prosperity befooleth them to their own destruction, When these come once to stirring, and trouble over-taketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent beginneth to appear, and becometh unfavoury both to God and man. But as for those, whom the Lord hath taken into his own tuition and nurturing; he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy troubles: but by frequent changes he exerciseth them and inureth them to all estates. As a good Captain traineth his Soldiers, and putteth them out of one posture into another, that they may be expert in all: so the Lord of hosts traineth up his Soldiers by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil Report and good Report; by health and sickness; by sometimes raising new friends, and sometimes taking away the old; by sometimes suffering their enemies to get the upper hand, and sometimes bringing them under again; by sometimes giving success to their affairs, even beyond their expectation, and sometimes dashing then hopes when they were almost come to full ripeness. He turneth them this way, and that way, and every way, till they know all their postures, and can readily cast themselves into any form that he shall appoint. They are often abased, and often exalted; now full, and anon hungry: one while they abound, and they suffer need another while. Till, with our Apostle, they know both how to be abased, and how to abound: Till everywhere and in all things they be instructed both to be full and to be hungry, both to abound and to suffer need: Till they can (at least in some weak, yet comfortable measure) do all things through Christ that strengtheneth them. These exercises are indeed the most unpleasing part of this holy learning, especially to a young Novice in the School of Christ (the Apostle saith truly of it, Heb, 12. that for the present it is not joyous, but grievous; ) But yet it is a very necessary part of the learning, and marvelously profitable after a time: for (as it there also followeth) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousness unto them which are exercised thereby.
11. We have hitherto seen the point opened and proved, that true Christian contentment springeth not first from Nature, nor secondly from Morality, nor thirdly from Outward things: but is taught only by God himself. Who first persuadeth the hearts of his Children, out of the acknowledgment of his fatherly providence, that that estate is ever presently best for them which they have for the present: and assureth them secondly, by faith in his Temporal Promises, that they shall never want anything that may be good for them for the time to come; and thirdly, exerciseth and inureth them, by frequent interchanging of prosperity and adversity, and sanctifying both estates unto them, both to glorify him, and to satisfy themselves by, and with either. 〈 in non-Latin alphabet 〉 here, and in the next verse 〈 in non-Latin alphabet 〉 , I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery; in whatsoever state I am, therewithal to be content. Now for the Uses and Inferences hence.
12. First, St. Paul's 〈 in non-Latin alphabet 〉 here notably discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant: and withal the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where than where alone it is to be found; that is to say, in the School of Christ, and of his Holy spirit, In all learnings it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choice that way: And the more needful the learning is, the greater care should be had in the choice. Here is a piece of excellent learning every man will confess. Why should any of us then trifle away our time to no purpose, and put ourselves to a great deal of fruitless pains, to learn contentment from those that cannot teach it? Yet such is the folly of most of us: we seldom look farther than ourselves; seldom higher than these sublunary things for this learning. It is one of our Vanities, that we love to be 〈 in non-Latin alphabet 〉 , and we glory not a little in that knowledge, which we have hammered out by our own industry without a Teacher. But that which we use to say in other learnings, is indeed most true in this; He that scorneth to be taught by any but himself, shall be sure to have a fool to his Tutor. Cato, and Seneca, and other the wisest and learnedst among Philosophers, ever shrunk when they came to the trial: and by their timorousness and discontentedness sufficiently discovered the unusefulness (or at least the unsufficiency ) of their best Precepts, to effect that blessed tranquility of mind which they promised. Professing themselves (in their speculations) to be wise (in their practice) they became fools; and were confounded in the vanity of their own imaginations. It was a vain brag of him that said it,
He would pray to Jupiter to give him health, and to give him wealth: but as for Contentment, he would never put him to trouble for that. If he might have health and wealth, he doubted not but he could carve out his own contentment well enough without any of Jupiter's help. Little did he know the cursed corruption of his own heart: and that he stood rather in more need of God for this than for those other things. A far wiser man than he hath told us from his own experience and observation, and that not in one or two, or a few particulars, but he saith, It is a common evil among men; A man to whom God hath given riches, wealth, and honor, so that he wanteth nothing for his soul of all that he desireth, yet giveth him not power to eat thereof, Eccles. 6. 1, 2. But admit his brag had been as true, as it was vain; and that he could indeed have wrought his own contentment if Jupiter should give him the things he required: yet still he had come far short of St. Paul's learning in the Text. For even by his own confession, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon, or else he could do nothing. He had not yet attained to that high pitch of learning, as in whatsoever state he should be, to be therewith content. Which yet every poor simple Christian, that truly feareth God, hath in some measure attained unto: who can find contentment also in sickness and in poverty, if the Lord be pleased to send them, as well as in health and plenty; and bless his Name for both in the words of holy Job, (The Lord hath given, the Lord hath taken, blessed be the name of the Lord. )
13. Secondly, since Contentment is a point of learning as we see, and we know also where it is to be learned, or not at all: it were well we would all of us be persuaded in the next place to be willing to learn it. St. Paul had never had it, if he had never learned it: and you see what use he had of it, and how mightily it did bestead him the whole course of his life, after he had learned it. And the more to quicken you hereunto, take into your consideration amongst other these inducements. Consider first, the excellency and difficulty of this learning. Most Scholars will not satisfy themselves with the knowledge of ordinary and obvious things, but are desirous to learn things that are beyond the reach of the vulgar. Lo now, here is a Lesson worthy the ambition of every Disciple in the School of Jesus Christ: such a Lesson as none of the Princes or Philosophers of the World, by all their power or wisdom, could ever attain unto. But that the difficulty discourage you not; Consider secondly, that (as we use to say, so indeed) there is nothing hard to a willing mind. 〈 in non-Latin alphabet 〉 , you know. But here is the misery of it, that as boys love play, so we love the world: and this maketh us, as that doth them, truants in our learning. And so we are long about a little, because we cannot abide to ply it. But if we would once set ourselves to this spiritual learning with all our might, and buckle close to it, certainly we should in short time find ourselves to have profited in it wondefully. Consider thirdly, how willing our Master is to teach us; ( Come ye children, I will teach you the fear of the Lord: ) and let that provoke in us the like willingness to learn; ( speak Lord, for thy servant heareth. ) Consider Fourthly, the usefulness of this learning. We desire all of us (and good reason we have) to learn perfectly the Mysteries of those Trades and Professions which we intend to exercise as our particular Callings, because thereof we shall have continual use, in the whole course of our lives. This learning we now speak of, is a holy mystery; ( 〈 in non-Latin alphabet 〉 is the Apostles word for it in the next verse:) and it is a most useful and behoofeful, and necessary mystery for us all in the whole practice of Christianity: there is indeed no good to be done in our Christian Profession without it. See some benefits of it, and then judge if it be not worth the learning. It sweeteneth all the bitterness of this present life. To labor and to be content with that a man hath is a sweet life, saith the Son of Sirac, in his 40th Chapter. It keepeth the mind in a constant equal tranquility, amidst all the changes and chances of this mortal life. It maketh us rich in despite of the world: for what riches is like this, for a man to want nothing? He may be without many things that others have, but he wanteth them not: even as the Angels in heaven, that have neither meat, nor drink, nor clothes, nor houses, nor lands, nor any of those bodily things, yet want none of them; because they are well enough without them: And so the contented man, though having nothing, yet is in the self-sufficiency of his mind as if he possessed all things. It giveth a wonderful improvement unto the meanest of these outward things; and by disesteeming them, setteth a better value upon them. For he that hath once well learned this Art, is able by his learning to make a dinner of green herbs as serviceable, as a stall-fed Ox; and a little Pulse and water as comfortable and savoury, as all the delicacies in the Kingdom of Babylon. How should the consideration of these things whet our desires and resolutions, not to suffer our eye to sleep, till we had made some entrance into, and some fair proceedings in this so excellent and profitable a learning?
14. A needful Exhortation, may some say, for those that are yet to learn: but as for us, we have been long acquainted with it, and have as contented minds, as any man would desire. The happier men they, if it prove so: but the heart of man is very wicked and deceitful; and it were good for us not to think well of ourselves above what we ought to think. Sure I am, that in all Secular learnings the old saying is most true, 〈 in non-Latin alphabet 〉 . There is no greater hindrance unto proficiency, than is an over▪ weening conceit in any man of that learning he hath already. And not unlikely but in this spiritual learning also, that man that wanteth skill the most, may see his own want the least. That therefore we may deal soundly in the trial of our own hearts, and not deceive ourselves herein upon false grounds, as we may soon do, and as too many do: it will be expedient in the third place to lay down some rules for the examination of our proficiency, if not rather for the conviction of our non-proficiency in this kind of learning.
15. And first, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of Justice and Charity, for the getting of the things of this life. He knoweth very well, according to the Principles he hath been taught: That a little with righteousness is better than great revenues of the ungodly; That the treasures of wickedness will do a man little profit in the evil day, nor yield him any comfort (when he will most of all stand in need thereof) upon his death-bed; That though an inheritance may be gotten hastily at the beginning, yet the end thereof shall not be blessed; And that bread gotten by deceit, however it may be sweet in the mouth, will turn to gravel in the belly. Abraham would not take to himself of the spoils of Sodom to the value of a shoo latchet; that it might never be said in after-times, that the King of Sodom had made Abraham rich. So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate; that the Devil may not be able to upbraid him with it afterwards to his shame, as if he had contributed something towards the increasing thereof. Try thyself now by this first Rule, thou that boastest thyself so much of thy contented mind; but showest not thyself over-scrupulous, where gain is before thee. If thy resolutions have been, or are, according to the common guise of the World, Quocunque modo rem; to gain and gather treasure, and to feather thy nest whether by right or wrong; If thou hast adventured to increase thy substance by bribery, or forgery, by usury and extortion, by sacrilegiously detaining or invading the Churches Patrimony, by griping and wringing excessive fees from poor men, by delays of justice, by racking of Rents to an unreasonable proportion, by false weights and measures, and lies, and oaths; If thou canst dispense with thy conscience, so as to take advantage of thy neighbors poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him: be not too confident of thy learning in this Art. Injustice and Contentment cannot certainly stand together
16. Neither secondly hath he attained to any good degree of knowledge herein, whose thoughts are too intent upon, and whose desires too eager after the things of this earth: although he should not attempt the compassing thereof by any other than lawful means only. A greedy eye, and a craving heart, importunately hungering and thirsting after the Mammon of unrighteousness, (whereas the hunger and thirst of a through Christian should be after Christ and the righteousness of his Kingdom) is a certain symptom of a mind not truly contented. And so are those carking and disquieting cares likewise, which our Savior so much condemneth, Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment, as of things that stand in direct opposition either to other: Let your conversation be without covetousness, saith he, and be content with such things as ye have, Heb. 13. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a studious care to walk faithfully and diligently in the duties of our Vocations; and a moderate desire of bettering our Estates by our providence in a fair way without the injuring of others: are not only lawful and expedient in themselves, but are also good signs of a contented mind, yea, and good helps withal to the attainment of a farther degree of Contentment. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a desire that will not be confined within reasonable bounds; and a solicitous anxious care, whereby we create to ourselves a great deal of vexation to very little purpose, with taking thought for the success of our affairs: are the rank weeds of an earthly mind, and evident signs of the want of true Contentment.
17. And so is also thirdly, that pinching and penurious humor; which because it is an Evidence of a heart wretchedly set upon the World, we commonly call Miserableness, and the persons so affected Misers. When a man cannot find in his heart to take part of that which God sendeth, for his own moderate comfort, and for the convenient sustenance of his Family, and of those that belong to him, in some measure of proportion, suitably both to his Estate and Rank.
For whereas the contented man, that which he hath not he wanteth not; because he can live without it: this wretch on the contrary wanteth even that which he hath; because he liveth beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as becometh him, and as his occasions require: because that which God intended it for, when he lent it him, was the use, not the bare possission. Not that the owner should behold it with his Eyes, and then neither receive farther good from it, not do farther good with it: but that it should be used and employed to the glory of the Giver, and the comfort of the Receiver, and others, with all Thankfulness, and Sobriety, and Charity.
18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining at the ways of God's providence in the dispensation of these outward things, when at any time they fall out cross to our desires and expectations. The Israelites of old were much to blame this way, and the Lord often plagued them for it: insomuch that the Apostle proposeth their punishment as a monitory Example for all others to take warning by, 1 Cor. 10. Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. In Egypt, where they had meat enough, they murmured for want of liberty: and in the wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage they were in under Pharaoh, and his cruel Officers, they would have exchanged their very Lives (had it been possible) for a little Liberty. Here, when they wanted either bread, or water, or flesh, they would have exchanged their liberty again for the Onions, and Garlic, and flesh-pots of Egypt. Like wayward children, that are never well, full nor fasting, but always wrangling; so were they. And as they were then, so have ever since been, and still are, the greatest part of mankind: and all for want of this holy learning. Whereas he that is well versed in this Art of Contentation, is ever like himself; the same full and fasting: always quiet, and always thankful.
19. Yea, and charitable too, in the dispensation of the temporals God hath bestowed upon him, for the comfortable relief of the poor distressed members of Jesus Christ: which is another good sign of a Contented mind. For what should make him sparing to them, who feareth no want for himself? As the godly man is described in Psal 112. His heart is fixed, and established, and his trust is in the Lord: and thence it is that he is so cheerfully disposed to disperse abroad, and to give to the poor. Some boast of their Contentedness, as other some do of their Religiousness: and both upon much like slender grounds. They, because they live of their own, and do no man wrong: these, because they frequent the house of God, and the holy Assemblies. Good things they are both, none doubteth; and necessary Appendices (respectively) of those two great Virtues: for certainly that man cannot be, either truly Contented, that doth not the one, or truly Religious, that neglecteth the other. But yet, as certain it is, that no man hath either more Contentment, or more Religion, than he hath Charity. You then that would be thought either contented or religious; now, if ever, show the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times are hard, by the just judgment of God upon a thankless Nation: and thousands now are pinched with famine and want, who were able in some measure, and in their low condition, to sustain themselves heretofore. By this opportunity which he hath put into your hands, the Lord hath put you to the Test and to the Trial: and he now expecteth (and so doth the World too) that if you have either of those Graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy. If now you draw back, and do not (according to your Abilities and the Necessities of the times) seriously and seasonably bring forth out of your treasures, and dispence out of your abundance, and that with more than ordinary liberality, somewhat for the succor of those that stand in extreme need: how dwelleth the love of God in you? How dare you talk of Contentedness, or make semblance of Religion? Pure Religion, and undefiled before God and the Father is this; to visit the fatherless and widows in their Afflictions, and to keep ones self unspotted of the world. The same will serve as one good 〈 in non-Latin alphabet 〉 among others, whereby to make trial of the truth of our Contentedness also.
20. Lastly, it is a good sign of Contentedness, when a man that hath any while enjoyed God's blessings with comfort, can be content to part with them quietly and with patience, when the Lord calleth for them back again. The things we have, are not (properly) data, but commodata. When God lent us the use of them, he had no meaning to forgo the property too: and therefore they are his Goods still, and he may require them at our hands, or take them from us when he will, and dispose of them as he pleaseth. I will return, and take away my corn and my wine in the season thereof, and will recover my wool and my flax Osea 2. What we have, we hold of him as our Creditor: and when he committed these things to our trust, they were not made over to us by covenant for any fixed term. Whensoever therefore he shall think good to call in his debts; it is our part to return them: with patience shall I say? yea, and with thankfulness too, that he hath suffered us to enjoy them so long; but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quod recepisti: ago gratias, quod dedisti. Thus did Job: when all was taken from him, he blessed the Name of the Lord still; and to his Wife tempting him to impatience, gave a sharp, but withal a most reasonable and religious answer, Thou speakest like a foolish woman: Shall we receive good things at the hand of God, and shall we not receive evil also? As who say, shall we make earnest suit to him when we would borrow: and be offended with him when we are called on to pay again? We account him (and so he is) an ill and unthankful debtor, from whom the lender cannot ask his own, but he shall be like to lose a friend by it. And yet how impatiently oftentimes do we take it at our Lord's hand, when he requireth from us but some small part of that which he hath so freely, and so long lent us?
21. Try thyself then, Brother, by these and the like signs: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou scornest to gain by any unlawful or unworthy means; 2. If thy desires and cares for the things of this life be regular and moderate; 3. If thou canst find in thy heart to take thy portion, and to bestow thereof for thine own comfort; 4. And to dispense (though but) the superfluities for the charitable relief of thy poor Neighbor; 5. If thou canst want what thou desirest without murmuring; 6. And lose what thou possessest without impatience: then mayest thou with some confidence say with our Apostle in the Text, 〈 in non-Latin alphabet 〉 , I have learned in whatsoever state I am, therewith to be content. But if any one of these particular signs be wholly wanting in thee, thou art then but a truant in this learning: and it will concern thee to set so much the harder to it, and to apply thyself more seriously and diligently to this study hereafter, than hitherto thou hast done.
22. Wherein for the better guiding of those that are desirous of this Learning; either to make entrance thereinto, if they be yet altogether to learn, which may be the case of some of us; or to proceed farther therein, if they be already entered, as the best-skilled of us all had need to do: (for so long as we are in the flesh, and live in the world, the lusts both of flesh and world will mingle with our best Graces, and hinder them from growing to a fullness of perfection: ) I shall crave leave, towards the close of this discourse, to commend to the consideration and practice of all, whether Novices or Proficients in this Art of Contentation, some useful Rules that may serve as so many helps for their better attaining to some reasonable abilities therein. The general means for the obtaining of this, as of every other particular grace, we all know are fervent Prayer, and the sincere love of God and goodness. Which because they are general, we will not now particularly insist upon: it shall suffice, without farther opening, barely to have mentioned them.
23. But for the more special means; the first thing to be done is to labor for a true and lively faith. For Faith is the very basis, the foundation, whereupon our hearts and all our hearts-contents must rest: the whole frame of our contentment, rising higher or lower, weaker or stronger, in proportion to that foundation. And this Faith, as to our present purpose, hath a double Object, (as before was touched:) to wit, the Goodness of God, and the Truth of God. His Goodness, in the dispensation of his special providence for the present: and his Truth, in the performance of his Temporal Promises for the future. First then, labor to have thy heart thoroughly persuaded of the goodness of God towards thee; That he is thy Father, and that whether he▪ frown upon thee, or correct thee, or howsoever otherwise he seem to deal with thee, he still beareth a Fatherly Affection towards thee; That what he giveth thee, he giveth in love, because he seeth it best for thee to have it; and what he denieth thee, he denieth in love, because he seeth it best for thee to want it. A sick man in the extremity of his distemper, desireth some of those that are about him, and sit at his bed-side, as they love him, to give him a draught of cold water to allay his thirst: but cannot obtain it from his dearest Wife that lieth in his Bosom, nor from his nearest Friend that loveth him as his own soul. They consider, that if they should satisfy his desire, they should destroy his life: they will therefore rather urge him, and even compel him, to take what the Doctor hath prescribed, how unpleasant and distasteful soever it may seem unto him. And then if pain and the impotency of his desire will but permit him the use of his reason; he yieldeth to their persuasions: for then he considereth, that all this is done out of their love to him, and for his good, both when he is denied what he most desireth, and when he is pressed to take what he vehemently abhorreth. Perswade thyself in like sort of all the Lord's dealings with thee. If at any time he do not answer thee in the desire of thy heart: conclude, there is either some unworthiness in thy person, or some inordinacy in thy desire, or some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.
24. And as thou art steadfastly to believe his goodness and love, in ordering all things in such sort as he doth for the Present: so oughtest thou with like stedfastness to rest upon his truth and faithfulness, for the making good of all those gracious Promises that he hath made in his Word, concerning thy temporal provision and preservation for the future.
25. The next thing we are to look after in this business, is Humility, and Poverty of Spirit. It is our pride most that undoeth us: much of our discontent springeth from it. We think highly of ourselves: thence our Envy, fretting and pining away, when we see others, who we think deserve not much better than we do, to have yet much more than we have; Wealth, Honor, Power, Ease, Reputation, anything. Pride and Beggary fort ill together; even in our own judgments; so hateful a thing is a proud beggar in the Opinion of the World, that Proverbs have grown from it. We think he better deserveth the Stocks or the Whip, than an Alms, that beggeth at our doors, and yet taketh scornfully what is given him, if it be not of the best in the house. Can we hate this in others towards ourselves, and yet be so blinded with Pride and Self-love, as not to discern the same hateful disposition in ourselves towards our good God? Extremely beggarly we are. Annon mendicus, qui panem petis? Are we not very beggars, that came naked into the world, and must go naked out of it? That brought nothing along with us at our coming, and it is certain we shall carry nothing away with us at our departure? Are we not errant beggars, that must beg, and that daily, for our daily bread? And yet are we also extremely Proud: and take the Alms, that God thinketh fit to bestow upon us, in great snuff, if it be not every way to our liking. Alas! what could we look for, if God should give us but what we deserve? Did we but well consider our own unworthiness; it would enforce an acknowledgment from us, like that of Jacob, That we are far less than the least of his mercies, &c. We are not worthy so much as to gather the crumbs under his Table, as our dogs do under ours; who far better deserve it at our hands, than we do at his. Our hands did not make them nor fashion them: yet they love us, and follow us, and guard our Houses, and do us pleasures and services many other ways. But we, although we are his creatures, and the workmanship of his hands, yet do nothing (as of ourselves) but hate him, and dishonor him, and rebel against him, and by most unworthy provocations daily and minutely tempt his patience. And what good thing then can we deserve at his hands. Rather what evil thing do we not deserve, if he should render to us according as we deal with him? Why should we then be displeased with any of his dispensations? Having deserved nothing, we may very well hold ourselves content with anything.
26. A Third help unto Contentation is, to set a just Valuation upon the things we have. We commonly have our Eye upon those things which we desire, and set so great a price upon them; that the over-valuing of what we have in chase and expectation, maketh us as much under-value what we have in present possession. An Infirmity, to which the best of the faithful ( the Father of the faithful not excepted) are subject. It was the speech of no worse a man than Abraham, O Lord, saith he, what wilt thou give me, seeing I go childless? As if he had said,
27. Another help for the same purpose fourthly is, to compare ourselves and our Estates rather with those that are below us, than with those that are above us. We love Comparisons but too well, unless we could make better use of them. We run over all our Neighbors in our Thoughts: and when we have so done, we make our Comparisons so untowardly, that there is no Neighbor we have, but (as we handle the matter) we are the worse for him: We find in him something or other, that serveth as fuel either to our Pride, or Uncharitableness, or other corrupt lusts. We look at our poorer Neighbor: and because we are richer than he, we cast a scornful Eye upon him, and in the pride of our hearts despise him. We look at our richer Neighbor: and because we are not so full as he, we cast an Envious Eye at him, and out of the uncharitableness of our hearts malice him. Thus unhappily do we misplace our Thoughts, or misapply them; and whatsoever the promises are, draw wretched conclusions from them: as the Spider is said to suck poison out of every flower. Whereas sanctified wisdom, if it might be heard, would rather teach us to make a holy advantage of such like comparisons, for the increase of some precious Graces in us; and namely these Two of Thankfulness and Contentedness: as the Be gathereth honey out of every weed. And the course is this. Observe thy present corruption, whatever it be, when it beginneth to stir within thee; and then make the comparison so, as may best serve to weaken the Temptation arising from that Lust. As for Example: When thou findest thyself apt to magnify and exalt thyself in thine own greatness, and puffed up with the conceit of some Excellency (whether real or but imaginary) in thyself, to swell above thy meaner brethren: then look upwards, and thou shalt see perhaps hundreds above thee, that have somewhat that thou hast not. It may be, the comparing of thyself with them may help to allay the swelling, and reduce thee to a more sober and humble temper. But when on the other side, thou findest thyself apt to grudge at the prosperity of others, and to murmur at the scantness of thine own portion: then look downwards, and thou shalt see perhaps ( ) thousands below thee, that want something that thou hast. It may be, the comparing thyself with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God. For tell me, why should one or two richer neighbors be such a grievous eye-sore to thee, to provoke thy discontent: rather than ten or twenty poorer ones a spur to quicken thee to Thankfulness? If Reason by the instigation of corrupt Nature can teach thee to argue thus, My house, my farm, my stock, my whole condition is naught; many a man hath better: why should not Reason heightened by God's Grace teach thee as well to argue thus, Mine are good enough; many a good man hath worse?
28. Fifthly, for the getting of Contentment, it would not a little avail us, to consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them. Not only for that Reason, that as the things increase, our desires also increase with them; (which yet is most true, and of very important consideration too; as Solomon saith, He that loveth silver, shall not be satisfied with silver: ) but for a farther Reason also, because with the best Conveniencies of this life, there are interwoven sundry inconveniencies withal; which for the most part, the eagerness of our desires will not suffer us to foresee, whilst we have them in chase, but we shall be sure to find them at length in the possession and use. Whilst we are in the pursuit of anything, we think over and over how beneficial it may be to us, and we promise to ourselves much good from it: and our thoughts are so taken up with such meditations, that we consider it abstractedly from those discommodiousnesses and incumbrances, which yet inseparably cleave thereunto. But when we have gotten what we so importunately desired, and think to enter upon the Enjoyment; we then begin to find those discommodiousnesses and incumbrances which before we never thought of, as well as those services and advantages which we expected from it. Now if we could be so wise and provident beforehand, as to forethink and forecast the inconveniences as well as the usefulness of those things we seek after: it would certainly bring our desires to better moderation; work in us a just dis-estimation of these earthly things which we usually over-prize; and make us the better contented, if we go without them, O miserum pannum! As he said of his Diadem.
29. In the sixth place, a notable help to Contentment is Sobriety: under which Name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every man's graces and virtues; as Magnificence, Justice, Liberality, Thankfulness, &c. and this of Contentation among the rest.