Sermons in One Volume, Sermon 1
THE BENEFITE OF Contentation.
1. Tim. 6. 6.
Godlineſſe is great gaine, if a man be content with that he hath.
BEcauſe when wee preach, wee know not whether we ſhall preach againe, my care is to chuſe fit and proper texts to ſpeake that which I would ſpeak, and that which is neceſſarie for you to heare. Therefore, thinking with my ſelfe what doctrine were fitteſt for you, I ſought for a text which ſpeaks againſt couetouſnes, which I may cal the Londoners ſinne. Although God hath giuen you more then other, which ſhould turne couetouſnes into thankefulneſſe, yet as the Iuie groweth with the Oke, ſo couetouſneſſe hath growne with riches, euerie man wiſheth the Philoſophers ſtone, and who is within theſe walles, that thinkes he hath enough, though there be ſo manie that hauehave too much? As the Iſraelits murmured as much whē they had Manna,Exod. 16. 2. as when they were without it,Num. 11. 4 ſo they which hauehave riches, couet as much as they which are without them: that conferring your minds and your wealth together, I may truely ſay, this Cittie is rich if it were not couetous. This is the diuell which bewitcheth you, to thinke that you hauehave not inough, whē you hauehave more then you neede. If you cannot chooſe but couet riches, I will ſhewe you riches which you may couet, Godlineſſe is great riches.
In which wordes,Gen. 35. 4. as Iacob craued of his wiues, and his ſeruants, to giuegive him their Idols, that he might burie them: ſo Paule craueth your couetouſnes, that he might bury it. And that ye might be no loſers, hee offereth you the vantage: in ſtead of gaine, hee propoſeth great gaine. Godlineſſe is great gaine, as if he ſhould ſay, Wil you couet litle gaine before great? You hauehave found little ioy in money, you ſhall find great ioy in the holy ghoſt: you hauehave found little peace in the world, you ſhall finde great peace in conſcience. Thus ſeeing the worlde ſtriue for the worlde, like beggers thruſting at a dole, Lawyer againſt Lawyer, brother againſt brother, neighbour againſt neighbour, for the golden Apple, that poore Naboth cannot hold his owne, becauſe ſo manie Achabs are ſicke for this vineyard: when he had found the diſeaſe, like a skilfull Phyſition, hee goeth about to picke out the greedie worme which maketh men ſo hungrie, and ſetteth ſuch a glaſſe before them, that will make a ſhilling ſeeme as great as a pound, a cottage ſeeme as faire as a pallace, & a plough ſeeme as goodly as a diadem, that he which hath but twentie poundes ſhal be as merrie as hee which hath an hundred: and he which hath an hundred, ſhal be as iocund as he which hath a thouſand: and he which hath a thouſand,Dan. 1. 12. ſhal be well contented as hee which hath a million: euen as Daniel did thriue with water and pulſe, as well as the reſt did with their wine and iunkets.
This is the vertue and operation of theſe words; If you heare them with the ſame ſpirite that Paul wrote them, they will ſo worke vponupon your hearts, that you ſhall goe away euerie man contented with that which hee hath,Luk. 19. 8. like Zacheus, which before he had ſeene Chriſt, knew nothing but to ſcrape; but as ſoone as he had heard Chriſt, all his mind was ſet vponupon giuing. This was not the firſt day that Zacheus ſeemed rich to others, but this was the firſt daie that Zacheus ſeemed rich vntounto himſelfe, when riches ſeemed dung, and godlines ſeemed riches.Ma…. 19. 21 Chriſt doth not will other to giuegive all their goods away to the poor as he bad the yong man, to ſee what he would do, but hee which forbad him to keepe his riches, forbids vsus to louelove riches, which makes our riches ſeem pouertie. When ye contemne riches ye ſhal ſeem rich, becauſe no man hath inough but hee which is contented:1. Tim. 6. 6. but if ye couet, & groue, & thriſt, as Iacob gaue Ruben a bleſſing,Gen. 49▪ 4. but ſaid, Thou ſhalt not be excellent, ſo God may giuegive you riches, but he ſaith, You ſhall not be ſatisfied: for ye wil be couetous vntil ye be religious. He that will hauehave contentation, muſt leaue his couetouſnes in pawne for it. This is the ſpirit which we would caſt out, if ye will leaue but this one ſinne behind, you ſhall depart out of the Church, like Naaman out of Iordan,2. Kin. 5. 14. as if you had bene waſhed, and all your ſins ſwept away like the ſcales from Paules eyes.Act. 9. 18. For what hath brought Vſury, ſimonie, briberie, crueltie, ſubtiltie, enuy, ſtrife, and deceit, into this Citie: and made euerie houſe an inne, & eueryevery ſhop a market of lyes and fraud, but the ſuperfluous louelove of money? Name couetouſnes, and thou haſt named the mother of all theſe miſchiefes: other ſinnes are but hirelings vntounto this ſinne. Vſurie, and briberie, and ſimony, and extortion, & deceit, and lyes, and oathes, are factors to couetouſneſſe: and ſerue for Potters to fetch and bring her liuing in. As the Receiuer maketh a theefe, ſo Couetouſneſſe maketh an Vſurer, and Extortioner, and Deceiuer, becauſe ſhed receiueth the bootie which they ſteale. Euen as Rachel cryed to her husband, GiueGive me children or elſe I dye; Gen. 30. 1.ſo Couetouſneſſe crieth vntounto Vſurie, and Briberie, and Simonie, and Crueltie, and Deceit, and Lies, GiueGive mee riches or elſe I dye: how they may ſaue a little, and how they may get much, and how they may prolong life, is euerie mans dreame, from ſunne to ſunne, ſo long as they hauehave a knee to bow vntounto Baal: ſo many vices budde out of this one,Rom. 11. that it is called The roote of all euill, 1. Tim. 6. 10as if hee would ſaie, the Spawne of all ſines.
Take away couetouſneſſe, and he will ſell his wares as cheape as he; he will bring vp his children as vertuouſlie as hee; hee will refuſe bribes as earneſtly as hee; he will ſuccour the poore as hartely as hee; hee will come to the Church as lightlie as hee. If ye could feele the pulſe of euerie heart, what makes Gehezi to take the bribe which Eliſha refuſed?1. Kin. 5. 17. What makes Demetrius to ſpeake for images,Act. 19. 24. which Paul condemned?1. Sa. 5. 10. What makes Naball deny Dauid that which Abigail gaue him? What makes Iudas grudge the oyle which Marie tendered?Mat. 16. 9. Nothing but Couetouſneſſe. When thou ſhouldeſt giuegive, ſhe ſaith it is too much; when thou ſhouldeſt receiue, ſhe ſaith it is too little; when thou ſhouldeſt remitte, ſhe ſaith it is too great▪ when thou ſhouldeſt repent, ſhe ſaith it is too ſoone; when thou ſhouldeſt heare,Exod. 5. 6. ſhee ſaith it is too farre: like Pharaoh, which founde one buſineſſe or other to occupie the Iewes, when they ſhould ſerue God.
Thus euerie labour hath an end, but couetouſneſſe hath none; like a ſuter in law, which thinkes to hauehave an end this Tearme and that Tearme, and the Lawyer which ſhould procure his peace, prolongeth his ſtrife; becauſe he hath an action to his purſe, as his aduerſarie hath to his land: ſo hee which is ſet on coueting, doth drinke brine, which makes him thriſt more, and ſeeth no hauen till he arriue at death: when hee hath lyed, hee is readie to lye againe; when hee hath ſworne, hee is readie to ſweare againe; when he hath deceiued, hee is readie to deceiue againe; when the day is paſt, he would it were to begin again; when the Tearme is ended, hee wiſheth it were to come againe; and though his houſe bee full, and his ſhop full, and his coffers full, and his purſe full; yet his heart is not full, but lanke & emptie, like the diſeaſe which we call the Wolfe, that is alwaies eating, and yet keepes the bodie leane. The Ant doth eate the food which ſhe findeth, the Lion doth refreſh him ſelfe with the praie that hee taketh: but the couetous man lyeth by his money, as a ſicke man ſits by his meate, and hath no power to take it,2. King. 7. 2. but to looke vponupon it, like the Prince to whom Eliſha ſayde, that hee ſhould ſee the corne with his eyes, but none ſhould come within his mouth. Thus the couetous man makes a foole, of himſelfe, hee coueteth to couet, hee gathereth to gather, hee laboureth to labour, he careth to care; as though his office were to fill a coffer full of Angels, and then to dye; like an Aſſe which carrieth treaſures on his backe all day, and at night they are taken from him, which did him no good but loade him. How happie were ſome, if they knewe not gold from leade?Pro. 9. 12. If thou be wiſe (ſaith Salomon) thou ſhalt be wiſe for thy ſelfe: but he which is couetous, is couetous againſt himſelfe. For what a plague is this (vnleſſe one would kill himſelfe) for a man to ſpende all his life in carking, and pining, and ſcraping, (as though hee ſhould do nothing but gather in this world, to ſpend in the next) vnleſſe he be ſure that he ſhall come againe when hee is dead, to eate thoſe ſcraps which hee hath gotten with all this ſtirre? Therefore couetouſneſſe may well bee called miſerie, and the couetous miſerable: for they are miſerable indeede.
Of them which ſeeme to bee wiſe, there be no ſuch fooles in the world, as they which louelove money better than themſelues: but this is the iudgement of God, that they which deceiue others deceiue themſelues, and liue like Cain which was a vagabond vponupon his owne lande;Gen. 4. 14. ſo they are beggers in the middeſt of their wealth: for though they hauehave vnderſtanding to know riches, and a mind to ſeeke them, and wit to finde them, and policie to keepe them, and life to poſſeſſe them; yet they hauehave ſuch a falſe ſight and bleare eye, that when their riches lye before them, they ſeeme pouertie, and hee which hath not halfe ſo much, ſeemeth farre richer than they.
Will you knowe how this commeth to paſſe? To ſhewe that the couetous men belong to Hell, they are like Hell while they liue. Hell is neuer filled, and they are neuer ſatisfied:Pro. 20. 15. but as the Horſ-leach crieth, GiueGive, giuegive; ſo their hearts crye, Bring, bring: and though the Tempter ſhould ſaye to them as hee ſaid to Chriſt,Mat. 4. 9. All theſe I will giuegive thee, yet all will not content them,Iude 6. no more than heauen contentented him.
But as the Glutton in Hell deſired a droppe of Water,Luk. 16. 14. and yet a whole Riuer woulde not ſatisfie him: for if a drop had bene graunted him, hee would hauehave deſired a drop more, and a drop more, and a drop to that; ſo they will lye, and ſweare, and deceiue, for a drop of riches. The Diuell neede not offer them all, as hee did to Chriſt, for they will ſerue him for leſſe: but if he could giuegive them all, all would not content them, no more than the world contented Alexander: for it is againſt the name and nature of couetouſneſſe, to be content, as it is againſt the name and nature of Contentation, to be couetous. Therefore one ſaith, that no mans heart is like the couetous mans heart, for his heart is without a bottome.
A Prentiſe is bound but for nine yeares, and then he is free: but if the couetous might liue longer than Methuſhelah,Gen. 5. 15. yet they would neuer be free-men, but bounde prentiſes to the worlde, while they hauehave a foote out of the graue.
It is a wonder to ſee: as the Diuell compaſſeth about,1. Pe. 5. 18. ſeeking whom hee maye deuore: ſo men compaſſe about, ſeeking what they may deuoure. Such louelove is betweene men and money,Pro. 1. 13. that they which profeſſe good will vntounto it with their hearts, will not take ſo much paines for their life, as they take for gaine: therefore no maruell if they hauehave no leaſure to ſanctifie themſelues, which hauehave no leaſure at anie time to refreſh themſelues.
Chriſt knew what he ſpake when he ſayd,Mat. 16. 24 No man can ſerue two maiſters: meaning, God and the world; becauſe each would hauehave all. As the Angel and the diuel ſtroue for Moſes body,Iude. 9. not who ſhould hauehave a part, but who ſhould hauehave the whole; ſo they ſtriue ſtil for our ſoules, who ſhall hauehave all. Therefore the Apoſtle ſaith,1. Ioh. 2. 15. The louelove of this world is enmity to God: ſignifying ſuch emulation betweene theſe two, that God cannot abide the world ſhould hauehave a part, and the world on the other ſide cannot abide that God ſhould hauehave a part. Therefore the louelove of the world muſt needes be enmitie to God, and therefore the louers of the world muſt needs bee enemies to God: and ſo no couetous man is Gods ſeruant, but Gods enemie.
For this cauſe Paul in the fifth chapter of his Epiſtle to the Epheſians and fifth verſe, calleth couetouſneſſe Idolatrie, which is the moſt contrarie ſinne to God; becauſe as treaſon ſetteth vp another King in the Kings place, ſo Idolatrie ſetteth vp another God in Gods place. This word doth ſignifie that the couetous make ſo much of money, that they euen worſhip it in their hearts, and would do as much for it as the Idolaters doe for their Idols.
Paul ſeeing ſuch ſinnes committed, and ſuch paines taken for gaine, thought with himſelfe; If they could bee perſwaded that Godlineſſe is gaine, it is like they would take as much pains for godlineſſe, as they take for gaine: therefore hee taketh vponupon him to prooue this ſtrange Paradox, that Godlines is gaine, againſt all them in the verſe before, which hold that Gaine is Godlineſſe. Theſe two opinions are verie contrarie, and here are many againſt one.
A man would thinke that Paul ſhould be verie eloquent and ſharpe witted, and that he had neede to vſe ſome Logicke, for hee hath choſen a hard Text. What Paul? will you prooue that Godlineſſe is gaine? You ſhal hauehave moe opponents againſt you then Micaiah had when he forbad Achab to fight.1. King. 22. 17. If you had taken the former verſe, which ſayth that Gaine is Godlines, then you ſhould hauehave had matters and examples inough: the Merchant, and Mercer, and Lawyer, and Landlord, and Patron, and all, would come in and ſpeake for gaine,Act. 19. 28 as the Epheſians cried for Diana: but if you will be croſſe to al, and preach, Godlineſſe is gaine, to them which account Gaine godlineſſe, men will thinke of you as Feſtus did, that you ſpeake you know not what.Act. 26. 24 Theſe leſſons are for Paul himſelfe.
As Chriſt ſayth,Mat. 19. 11 All doe not receiue this Word, ſo all do not count this gaine but loſſe. We count him rich which hath his barns full like the Churle, his coffers full like the Glutton, his table full like Belſhazzar, his ſtable full like Salomon, his groūds full like Iob, his purſe full like Craeſus. You ſpeake againſt your maſter, for Chriſt ſent word vntounto Iohn, that the poore receiue the goſpell, as though the godly were of the poorer ſort, and Dauid calleth the wicked rich,Pſal. 73. 12. They proſper and flouriſh, ſayth he, their ſeede blaſteth not, their Cow caſteth not: as if he ſhould ſay, It is not as you take it Paul, that Godlines doth make men rich; for this I hauehave obſerued in my time, that the wicked be the wealthieſt, and good Lazarus is the poore man, and wicked Diues is the rich man.
Againe, we reade, that the Officers were asked, which of the Phariſies or of the Rulers did follow Chriſt, yet theſe were counted rich men though they had no godlineſſe: and if we ſhould examine your owne ſelfe, it ſeemes you were no great rich man for all your Godlineſſe, when you did worke with your hands for your liuing: therefore if Godlineſſe be ſuch gaine, how happeneth it that your ſhare is no better? So they which are like Nicodemus, when Chriſt ſayth, that they muſt be borne againe;Iohn. 3. 4. thinke that hee can hauehave no other meaning, but that they muſt returne againe into their Mothers wombe:Iohn 6. and when he calles himſelfe Bread, that he muſt needs meane ſuch bread as they dine with.
As the Iewes hearing the Prophet ſpeake ſo often of Chriſtes kingdome,Mat. 20. 20 and call him a King, looked for a temporall King, that ſhould bring them peace, and ioy, and glorie, and make them like Kings themſelues: ſo the carnall eares, when they heare of a kingdome, & treaſures, and riches, ſtraight their mindes run vponupon earthly, and worldly, and tranſitorie things, ſuch as they louelove, to whome Paul anſwereth as Chriſt anſwered his Diſciples, I hauehave another meate which you know not of: Iohn 4. 3.ſo there are other riches which you knowe not of. I ſayd no…, that Godlineſſe is earthly, or worldlie, or tranſitorie gaine, but great gaine. He will not onelyonly prooue Godlineſſe to bee gaine, but great gaine: as if hee ſhould ſaie, more gainfull then your wares and rents, and fines, and intereſt; as though he would make the Lawyer, and Merchant, and Mercer, and Draper, and Patron, and Landlord, and all the men of riches beleeue, that Godlineſſe will make them rich farre ſooner then Couetouſneſſe.
I feare this ſaying may be renewed, If a man tel you, Aba…. 1. 5.ye wil not beleeue it: nay if God tell you, yet you will not beleeue it. As the Lorde looked downe vponupon earth, to ſee if any did regard him,Pſal. 14. 2… & 43. 2. and ſayth, There is not one, ſo this ſentence may go from Court to Cittie, from cittie to countrie, and ſay there is ſacrce one in a town that wil ſubſcribe vntounto it.Pſal. 4. 6. Manie (ſaith Dauid) aske who will ſhewe vsus any good? meaning riches, and honor, & pleaſure, which are not good. But when he came to goodnes it ſelfe, he leaues out Many, & prayeth in his owne perſon, Lord lift vp the light of thy countenaunce vponupon vsus, as though none would ioyne with him.Mat. 11. 19 Yet wiſdome is iuſtified of her owne children, and the godly count godlineſſe gaine.
To make vsus louelove godlineſſe, he calleth it by the name of that wee louelove moſt, that is, Gaine; Luk. 1. 51▪as the father calleth his ſonne which he would louelove more then the reſt, by his own name, to put him in mind of ſuch a louelove as he beareth to himſelfe. Here we may ſee, that God doth not commaund men to bee godlye onelyonly becauſe it makes for his glorie, but becauſe godlines is profitable to vsus. For godlines is not called gaine,Pro. 3. 8. in reſpect of God, but in reſpect of vsus: it is gaine to vsus, but it is dutie to him. So it is not called a health in reſpect of vsus, becauſe it is the health of our ſoules: ſo it is not called a kingdome in reſpect of God, but in reſpect of vsus,Mat. 6. 33. becauſe wee are intituled to the kingdome by this difference from the reprobates.
Put all the good things in the world together, & the goodnes of all is found in godlines: and therefore godlines is called by the names of thoſe things that men count beſt, to ſhew that the godly are as well, as merrie, as content with their louelove toward God, and Gods louelove toward them, as other are with health, and wealth, and pleaſures. Therefore it is ſayd of the godlie;Eſa. 35. 36. The feare of the Lord is his treaſure. Therefore ſaith Ieremie, The Lord is my portion, Lam. 3. 24.as though he deſired nothing elſe. And therefore it is ſaid of Moſes; That he eſteemed the rebuke of Chriſt greater riches then all the treaſures of Egypt. Heb. 11. 26.If croſſes be riches, as Moſes thought, what riches are in godlines? But is this all the harueſt? ſhall godlineſſe be all the godlie mans riches? Nay (ſaith Paul) Godlines hath the promiſes of this life, 1. Tim. 4. 8.and of the life to come: that is, the godlie ſhall doe well in heauen and here too. And therefore Chriſt ſaith, Firſt ſeeke the kingdome of God, Mat. 6. 33.& all the reſt ſhall be caſt vponupon you, euen as the ſheaues fell before Ruth:Ruth. 2. 16. ſo riches ſhal fall in your way, as they did to Abraham, and Lot, and Iacob, and Iob, and Ioſeph, riches were caſt to them, they knew not how, but as if God had ſayd, bee rich, and they were rich ſtraight. For al good things were created for the good, and therefore they are called good becauſe the good God created them for good men, to good purpoſes: and therfore as Iacob got the bleſſing,Gen. 27. 8. ſo he got the inheritance alſo: to ſhew, that as the faithfull hauehave the inward bleſſing, ſo they hauehave the outward bleſſing too, when they are good for them. For (ſaith Dauid) They which ſeeke the Lord ſhall want nothing that is good. Pſal. 34. 10Now God knowes better then wee what is good for vsus: as the Nurſe knoweth better then the child, when the milke is readie for it. Therefore Chriſt ſaith in Mathew 6. 32,Mat. 6. 32. Your heauenly Father knoweth what you hauehave need of. He ſayth not, that we know what we hauehave neede of, but that our Father knoweth: as if hee ſhould ſay, When you hauehave neede of health, your Father will ſend you health: when you hauehave neede of riches, your Father will ſend you riches: when you hauehave neede of libertie, your Father will ſend you libertie: for hee ſayth not onelyonly that his Father knoweth what wee hauehave neede of,Mat. 7. 11. but that Hee will giuegive vsus the things which wee neede. Matth. 7. Verſe 11.
Therfore as children take no care for their apparell, what cloathes they ſhall weare, nor for their victuals, what meat they ſhall eate, but leaue this care for their father, ſo ſayth Chriſt,Mat. 6. 31. Take you no care, for my father careth for you.Pſal. 55. 22
He was not content to cal Godlineſſe gaine, but he calleth it Great gaine, as if hee woulde ſay, gaine, and more then gaine: riches, and better then riches, a kingdome, and greater then a kingdome. As when the Prophets would diſtinguiſh betweene the idoll Gods, and the liuing God, they call him the Great God: ſo the gaine of godlines, is called Great gaine. Deu. 12. 17.The riches of the world are called earthlie,Mar. 4. 7. tranſitorie,1. Tim. 6. 9. ſnares, thornes, dung, as though they were not worthie to be counted riches:Phil. 3. 1. and therfore to draw the earneſt louelove of men from them, the holy-Ghoſt brings them in with ſuch names of diſdaine, to diſgrace them with their louers: but when hee comes to Godlines,Pro. 3. 15. which is the riches of the ſoule,Pro. 4. 9. & 13. hee calleth it great riches, heauenly riches,Pro. 8. 11. & 18. vnſearchable riches, euerlaſting riches, with al the names of honor, and al the names of pleaſure, and all the names of happineſſe. As a woman trimmes and deckes her ſelfe with an hundred ornaments, onelyonly to make her amiable, ſo the holy-Ghoſt ſetteth out godlineſſe with names of honor, & names of pleaſure,Cant. 4. 1. and names of happines, as it were in her Iewels, with letters of commendation, to make her to bee beloued. Leſt anie riches ſhould compare with godlineſſe, he giues it a name aboue other, and calleth it great riches, as if hee would make a diſtinction betweene riches and riches: betweene the gaine of couetouſnes, & the gaine of godlines: the peace of the world, and the peace of conſcience: the ioy of riches, and the ioy of the holy Ghoſt. The worldly men hauehave a kinde of peace, and ioy, and riches, but I cannot call it great, becauſe they hauehave not inough, they are not contented as the godlie are, therefore onelyonly godlineſſe hath this honour, to be called great riches. The gaine of couetouſneſſe is nothing but wealth: but the gaine of godlineſſe is wealth, and peace, and ioy, and louelove of God, and the remiſſion of ſinnes, and euerlaſting life: Therefore onelyonly godlines hath this honour to be called Great gaine. Riches make bate,Gen. 13. 6. but godlines makes peace: riches breede couetouſneſſe, but godlines brings contentation: riches make men vnwilling to dye, but godlines makes men readie to dye: riches often hurt the owner, but godlines profiteth the owner and other: Therefore onelyonly godlines hath this honour, to be called great riches. ſuch gayne, ſuch ioy, ſuch peace is in godlineſſe, and yet no man couets it: for this is the qualitie of vertue, it ſeemeth nothing vntounto a man vntill he hath it, as Salomon ſaith of the buyer, while hee is in buying hee diſpraiſeth the thing which hee buyeth,Pro. 20. 14. and ſayth; It is naught, it is not worth the price which ye aske: but when he hath bought it, ſo ſoone as he is gone he boaſteth of his peni worths, and ſaith it is better than his money. So godlines, before a man hauehave it, hee ſaith it is not worth his labour, and thinks euerie houre too much that hee ſpendeth about it: but when he hath found it, he would not loſe it againe for al the worlde, becauſe hee is nowe come to that which followeth; To be contented with that he hath.
Heere Paule ſheweth with what a man ſhould bee contented, not with a thouſande poundes, nor a hundred pounds, nor twentie poundes, but with that hee hath: and there is great reaſon why hee ſhould ſo; becauſe no man knoweth what is fit for him, ſo well as his Caruer. And therefore euerie one ſhould eſteeme ſo reuerently of God, that hee thinke nothing better for him (for that preſent time) than that which God meaſureth forth vntounto him.
For when Chriſt had no money, hee was contented, and when hee wanted money to paie tribute,Mat. 17. 87 hee ſent for no more than hee needed: hee might hauehave commanded twentie poundes, as well as twentie pence. But to ſhewe that we ſhould deſire no more than will ſerue our turne, hee would hauehave no more than ſerued his turne. Now, becauſe Contentation is of ſuch a nature, that it can pleaſe it ſelfe with pouertie, as well as riches. Therefore it is called the great gaine, as though it had all, which it wanted.
And this Contentment (ſaith the Apoſtle Paul) we owe to Godlines, becauſe it is not poſſible for a wicked man to be contented: for as he is not ſatisfied with ſinne, ſo he is ſatisfied with nothing. Riches come, and yet the man is not pleaſed: honor comes, and yet the man is not pleaſed: libertie comes, & yet the man is not pleaſed: pleaſure comes, and yet the man is not pleaſed, vntill God come,Pſal. 23. 6. and then he ſaith, My cup is full.
Shewe vsus thy Father (ſayth Phillip) and it ſufficeth, Iohn 14. 7. Nay ſhewe vsus thy trueth, and it ſufficeth. Now my ſoule (ſayth the Churle) take thy reſt: Nay, now my ſoule take thy reſt, for thou haſt laide vp for many yeares.
The godly man hath foūd that which al the world doth ſeeke, that is, inough. EueryEvery word may bee defined, and euerie thing may bee meaſured, but inough cannot bee meaſured, nor defined, it changeth euerie yeare: when we had nothing, we thought it inough if we might obtaine leſſe than wee hauehave: when we came to more, we thought of another inough: now we hauehave more, we dreame of another inough: ſo inough is alwaies to come, though too much be there alreadie. For as oyle kindleth the fire which it ſeemes to quench, ſo riches come as though they would make a man contented, and make a man more couetous. Therefore ſeeing Contentation was neuer found in riches, the Apoſtle reacheth to ſeeke it in godlineſſe, ſaying; Godlineſſe is riches: as though it did not onelyonly make a man contented, but make a man contented with it ſelfe. Hee ſpeakes as though hee had found a newe kinde of riches, which the world neuer thoght of, that are of ſuch a nature, that they will ſatisfie a man like the water that Chriſt ſpake of,Ioh. 4. 13. Hee that drinkes of this water ſhall thirſt no more: ſo they that taſt of theſe riches ſhal couet no more:Act. 2. 2. but as the holie Ghoſt filled all the houſe, ſo the grace, and peace, and ioy of the holie Ghoſt filleth all the heart, that as Ioſeph had no neede of Aſtronomie,Gen. 44. 15. becauſe he had the Spirite of prophecie; ſo he which hath Contentation, hath litle neede of riches, hee thinkes not of the Philoſophers Stone, nor the golde of Ophyr,1. King. 28. nor the mynes of India; but he hath his quietus eſt, without ſuite of law, for hee retaineth a peace-maker within, which would make all lawyers preachers, if men were ſo wiſe to take counſell of it. When the lawe is ended, if the man be not content, hee is in trouble ſtill; when his diſeaſe is cured, if hee be not content, hee is ſicke ſtill; when his want is ſupplied, if he be not content, he is in want ſtill; when bondage is turned into libertie, if hee be not content, hee is in bondage ſtill; but though hee be in law, and ſickneſſe, and pouertie, and bondage, yet if he be content, he is free, and rich, and merrie,Gen. 2. 25. and quiet: euen as Adam was warme, though he had no cloathes. Such a commander is Contentation, that whereſoeuer ſhe ſetteth foote, an hundred bleſſings waite vponupon her: in euerie diſeaſe ſhe is a Phiſition, in euerie ſtrife ſhee is a Lawyer, in euerie doubt ſhe is a Preacher, in euerie griefe ſhe is a comforter: like a ſweete perfume, which taketh away the euill ſent, and leaueth a pleaſant ſent for it. As the Vnicorne dippeth his horne in the fountaine, and maketh the waters which were corrupt and noiſome, cleare and wholeſome vponupon the ſodaine: ſo, whatſoeuer eſtate Godlines comes vntounto, it ſaith like the Apoſtles, Peace be to this houſe, peace bee to this heart, peace be to this man.
I may liken it to the fiue loaues and two fiſhes wherewith Chriſt fed fiue thouſande perſons,Luke 5. 9. and yet there were twelue baskets full of that which was left, which could not fill one basket when it was whole. Thus their little Feaſt was made a great Feaſt: ſo the godly, though they hauehave but little for themſelues, yet they hauehave ſomething for other, like the Widowes Myte,Mar. 12. 42 that they may ſay as the Diſciples ſaid to Chriſt,Luk. 22. 35. they want nothing, though they hauehave nothing.
Contentation wanteth nothing, and a good heart is woorth all. For if ſhee want bread,Ioh. 4. 32. ſhee can ſay as Chriſt ſayd, I hauehave another bread: if ſhe want riches, ſhe can ſay, I hauehave other riches: if ſhe want ſtrength, ſhe can ſay, I hauehave other ſtrength: if ſhee want friends, ſhe can ſay, I hauehave other friends. Thus the godlie finde all within, that the godleſſe ſeeke without.
Therefore, if you ſee a man contented with that which he hath, it is a great ſign that godlines is entered into him: for the heart of man was made a Temple of God,2. Cor. 3. 16. & nothing can fill it but God alone.Phil. 4. 12. Therefore Paul ſaith after his conuerſion, that which hee could neuer ſaie before his conuerſion, I hauehave learned to be content. Firſt he learned godlineſſe, then godlines taught him cōtentation. Now (ſayth Paul) I hauehave learned to be content, as though this were a leſſon for eueryevery Chriſtian to learn, to be content. For thus hee muſt thinke, that as God ſayd to Moſes, when hee could not obtaine leaue to goe to Canaan.Deu. 3. 26. Let this ſuffice thee to ſee Canaan: ſo, whatſoeuer hee giueth, hee giueth this charge with it, Let this ſuffice thee. Ier. 10. 19.As Ieremie ſaith, This is my ſorrow, and I will beare it; ſo thou muſt ſay, This is my portion, and I will take it. This is the ſigne whether godlines be in a man, if he hauehave ioy of that which hee hath; for the things that God giueth to the righteous,1. Tim. 6. 17 Paul ſaith he giueth thē to enioy, that is, if he hauehave much, he can ſay with Paul,Phil. 4. 12. I hauehave learned to abound: if he hauehave litle, he can ſay with Paul, I hauehave learned to want: that is, if he hauehave much, as Abraham, & Lot, & Iacob, & Iob, & Ioſeph, yet it cannot corrupt his minde; but as the net was full of fiſhes,Ioh. 21. 11. & yet did not rent, becauſe they caſt it at Chriſts commandement: ſo though the godly be full of riches, his hart is not rent, his minde not troubled, his countenance not changed, becauſe he remembreth, theſe things were giuen him to do good,Heſt. 4. 14. as Heſter thoght of her honor: if he hauehave litle, it is like the oyle which ſerued the widow as litle as it was:2. Kin. 4. 7. for a little to the righteous (ſaith Dauid) is better than great riches to the vngodlie: Pſa. 37. 16.for when a man hath founde the heauenly riches, hee careth not for earthly riches, no more than hee that walketh in the Sunne, thinkes whether the Moone ſhine, or no, becauſe hee hath no neede of her light.Mat. 5. 6. Therefore wee conclude with Chriſt, Bleſſed are they which thirſt after righteouſneſſe, for they ſhall be ſatisfied: not they which thirſt after riches, nor they which thirſt after honor, nor they which thirſt after pleaſure; they ſhall not be ſatisfied but thirſt more, as the ambitious, voluptuous and couetous do, but they that thirſt after righteouſnes, ſhall be ſatisfied, though they hauehave no riches, nor honour, nor pleaſure. If ye aske like the Virgin,Gen. 2. 25. How can this be? I anſwere, euen as Adam was warme without cloathes; ſo God doth ſatisfie manie men without riches. Though he was naked, yet hee did not ſee his nakedneſſe, ſo long as he was innocent: but, when hee began to rebell, than hee began to want cloathes; ſo though a man bee poore, yet hee doth not ſee his pouertie, ſo long as he is contented: but when hee begins to couet, then he begins to want riches, and from that daye the curſe (in the firſt of Agge. 6.) takes holde vponupon him, Ye eate, but you hauehave not inough; yee drinke, but you are not ſatisfied; yee cloath your ſelues, but you are not warme. Indeed the couetous man ſeemeth to drawe the world to him with cords, his coffers are of load-ſtones, his hands like nets, his fingers like lime-twigs, here it comes, and there it comes; one would think that this man ſhold be happie one day. When the churles barnes were full, hee bad his ſoule reſt, thinking to gaine reſt by couetouſnes, that he might ſay, Riches gaine reſt as well as Godlines: but ſee what happened; that night when hee began to take his reſt, riches, and reſt, and ſoule, and all, were taken from him. Did hee not gaine faire? would he hauehave taken ſuch paines if hee had thought of ſuch reſt? Couetouſnes may gaine riches, but it cannot gaine reſt: ye may thinke like this Churle to reſt, when your barnes, and ſhops, and coffers are full: but ye ſhall finde it true which Eſay ſaith,Eſa. 48. 22. There is no reſt to the vngodlie. Therefore the Wiſe man to preuent any hope of reſt, or honour, or profit, by ſinne, ſpeakes as though hee had tried,Pro. 12. 3. A man cannot bee eſtabliſhed by iniquitie: therefore he cannot bee quieted nor ſatisfied by the gaine of deceipt, or bribes, or lies, or vſurie, which is iniquitie; therefore bleſſed is the man whom godlines doth make rich, For When the bleſſing of the Lorde maketh rich (ſaith Salomon) hee dooth adde no ſorrow to it, Pro. 10. 22.but (ſaith hee) the reuenewes of the wicked is trouble; as though his mony were care. Wherfore let Patron, and Landlord, and Lawyer, and all ſay nowe, that Paule hath choſen the better riches, which thiefe, nor moath, nor canker can corrupt: theſe are the riches at laſt which we muſt dwell with, when all the reſt which we hauehave lyed for, and ſworne for, and fretted for, and couzened for, and broken our ſleepe for, & loſt many Sermons for, forſake vsus, like ſeruants which change their maſters: then Godlineſſe ſhall ſeeme as great gaine to vsus as it did to Paule, and he which loued the world moſt, would giuegive all that he hath for a dram of faith, that he might be ſure to go to heauen when he is dead, though he went towardes hell ſo long as he liued. Here then is an anſwere to them which aske,Mat. 3. 14. What profit is it to ſerue God? 2. Sa. 19. 33.Howe happie was Barzillai that would not be exalted? What quiet had the Shunamite,2. Kin. 4. 13. which cared not for preferment?Luke 5. 11. When did the Diſciples ſeeme ſo rich, as when they were willing to leaue all? This ſhall be your gaine, when you are Vſurers of godlineſſe. Is not the word gone foorth yet, which hath killed couetouſneſſe, that I may end my Sermon? Either you goe away contented, or elſe you goe away condemned of your owne conſcience. Before you were vexed with couetouſnes, but now the word ſhall vexe you too; for you ſhall neuer couet, nor lye, nor deceiue hereafter, but a ſergeant ſhall arreſt you vponupon it, and ſome ſentence which you hauehave heard, ſhall gnaw you at the heart with a Memorandum of hell, that yee ſhall wiſh; Oh that I could abandon this ſinne, or elſe that I had neuer heard that warning, that makes it a corroſiue vntounto mee before I can leaue it. If they which are greedie ſtill, could ſee what peace, and reſt, and ioye go home with them which are contented (although they may ſay with Peter,Act. 3. 6. Gold and ſiluer hauehave I none) euerie man would be a ſuter to Godlineſſe, that he might hauehave the dowrie of contentation. If anie here be couetous ſtill, let him alway thinke why Dauid prayeth, Turne my heart vntounto thy law, Pſal. 1. 19.and not vntounto couetouſnes; he might hauehave named pride, or anger, or luſt: but to ſhewe that no ſinne did ſo keepe his thoughts from the law, as couetouſnes when it came vponupon him, he ſaith, Turne my hart vntounto thy law, & not vntounto couetouſnes, as though a man could not be couetous, & hauehave leiſure to thinke vponupon any good.Luke 3. 25. But, as Iohn baptized with water, ſo I cā but teach you with words. Now you hauehave heard what Contentation is, you muſt pray to another to giuegive it you.
It is ſaid of this Citie, that many Citizens of London hauehave good wils, but bad deedes; that is, you doe no good vntill ye die. Firſt, ye are vngodly, that you may be rich, and then you part from ſome of your riches, to excuſe for your vngodlineſſe. It may bee, that ſome here hauehave ſette downe in their wils; When I die, I bequeath 100 pounds to a Colledge, & 100 pounds to an hoſpitall, and 100 gownes to poore men.Mat. 27. 3. I do maruell that you giuegive no more when you are at that point, for Iudas when he died returned all againe: ſo yee die, and thinke when ye are gone, that God will take this for a quittance. Bee not deceiued, for God doth not looke vponupon that which you doe for feare,2. Cor. 9. 7. but vponupon that which ye doe for louelove. If you can find in your heart to do good while you are in health,Luk. 19. 8. as Zacheus did, then God hath reſpect to your offering; but before God hearken how you giuegive your riches, firſt he examins how ye came by them: for a man may be hanged for ſtealing the monie which he giueth to the poore, becauſe if hee ſhould count Godlines gaine, much more ſhould he care to gaine by godlie meanes. Thus you ſee the fruits of Godlineſſe, and the fruits of Couetouſnes,Nu. 22. 17. to ſtay Balaam poſting for a bribe, and the ſonnes of Zebede ſuing for preferment, leaſt ſeeking for aſſes, they loſe a better kingdome then Saul found.1. Sam. 10. 1
If you be couetous you ſhall neuer hauehave enough, though you hauehave too much, but whē ye pray,Luk. 11. 2. Thy kingdome come, ye ſhall wiſh, my kingdome come. If ye be godlie, ye ſhall hauehave enough, though yee ſeeme to hauehave nothing: like the Smyrnians,Reuel. 2. 9. of whom God ſaid; I know thy pouertie: but thou art rich. Therefore what counſel ſhall I giuegive you, but as Chriſt coūſelled his Diſciples, Be not friends to riches, but make you friends of riches, & know this, that if ye cannot ſay as Paul ſaith;Phil. 4. 12. I hauehave learned to be content, Godlineſſe is not yet come to your houſe: for the companion of godlines is contentation, which (when ſhe comes) wil bring you all things. Therfore as Chriſt ſaith; If the ſonne make you free, Ioh. 8. 46.you ſhall be free indeed: ſo I ſay, if godlines make you rich, ye ſhall be rich indeede. The Lord Ieſus make you doers of that yee hauehave heard.
FINIS.