The Holy State, Book 3 · Chapter 17
CHAP. 17. Of Contentment.
IT is one property which (they say) is required of those who seek for the Philosophers stone, that they must not do it with any covetous desire to be rich; for otherwise they shall never find it. But most true it is that whosoever would have this jewell of Contentment (which turns all into Gold, yea Want into Wealth) must come with minds devested of all ambitious and covetous thoughts, else are they never likely to obtain it. We will describe Contentment first negatively:
It is not a senselesse stupidity what becomes of our outward estates. Maxime 1God would have us take notice of all accidents which from him happen to us in worldly matters. Had the Martyrs had the dead palsie before they went to the stake to be burnt, their suffrings had not been so glorious.
It is not a word-braving, 2or scorning of all wealth in discourse. Generally those who boast most of Contentment have least of it. Their very boasting shews that they want something, and basely beg it, namely Commendation. These in their language are like unto kites in their flying, which mount in the aire so scornfully, as if they disdaind to stoop for the whole earth, fetching about many stately circuits: but what is the Spirit these conjurers with so many circles intend to raise? a poore chicken, or perchance a piece of carrion: And so the height of the others proud boasting will humble it self for a little base gain.
But it is an humble and willing submitting our selves to Gods pleasure in all conditions. 3One observeth (how truly I dispute not) that the French naturally have so elegant and gracefull a carriage, that what posture of body soever in their salutations, or what fashion of attire soever they are pleased to take on them it doth so beseem them, that one would think nothing can become them better. Thus Contentment makes men carry themselves gracefully in wealth, want, in health, sicknesse, freedome, fetters, yea what condition soever God allots them.
4It is no breach of Contentment for men to complain that their suffrings are unjust, as offered by men: provided they allow them for just, as proceeding from God, who useth wicked mens injustice to correct his children. But let us take heed that we bite not so high at the handle of the rod, as to fasten on his hand that holds it; our discontentments mounting so high as to quarrell with God himself.
5It is no breach of Contentment for men by lawfull means to seek the removall of their miserie, and bettering of their estate. Thus men ought by industrie to endeavour the getting of more wealth, ever submitting themselves to Gods will. A lazy hand is no argument of a Contented heart. Indeed he that is idle, and followeth after vain persons shall have enough, but how? Prov. 28.19. Shall have poverty enough.
6Gods Spirit is the best Schoolmaster to teach Contentment: A Schoolmaster who can make good Scholars, and warrant the successe as well as his endeavour. The School of Sanctified afflictions is the best place to learn Contentment in: I say, Sanctified; for naturally, like resty horses, we go the worse for the beating, if God blesse not afflictions unto us.
7Contentment consisteth not in adding more fuell, but in taking away some fire: not in multiplying of wealth, but in substracting mens desires. Worldly riches, like nuts, teare many clothes in getting them, spoil many teeth in cracking them, but fill no belly with eating them, obstructing onelyonly the stomach with toughnes, and filling the guts with windinesse: Yea our souls may sooner surfet then be satisfied with earthly things. He that at first thought ten thousand pound too much for any one man, will afterwards think ten millions too little for himself.
Men create more discontents to themselves, 8then ever happened to them from others. We reade of our Saviour that at the buriall of Lazarus, John 11.33. foreign, He troubled himself, by his spirit raising his own passions, though without any ataxie or sinfull disturbance. What was an act of power in him, is an act of weaknesse in other men: Man disquieteth himself in vain, with many causelesse and needlesse afflictions.
Pious meditations much advantage Contentment in adversitie. 9Such as these are, to consider first, that more are beneath us then above us; secondly, many of Gods dear Saints have been in the same condition; thirdly, we want rather superfluities then necessities; fourthly, the more we have the more we must account for; fifthly, earthly blessings through mans corruption are more prone to be abused then well used. In some fenny places in England, where they are much troubled with gnats, they use to hang up dung in the midst of the room for a bait for the gnats to flie to, and so catch them with a net provided for the purpose. Thus the devil ensnareth the souls of many men by alluring them with the muck and dung of this world, to undo them eternally; sixthly, we must leave all earthly wealth at our death, and riches avail not in the day of wrath. But as some use to fill up the stamp of light gold with dirt, thereby to make it weigh the heavier; so it seems some men load their souls with thick clay, to make them passe the better in Gods ballance, but all to no purpose; seventhly, the lesse we have, the lesse it will grieve us to leave this world; lastly, it is the will of God, and therefore both for his glory and our good, whereof we ought to be assured. I have heard how a Gentleman travelling in a misty morning ask'd of a Shepherd (such men being generally skill'd in the Physiognomie of the Heavens) what weather it would be? It will be, said the Shepherd, what weather shall please me: and being courteously requested to expresse his meaning, Sir (saith he) it shall be what weather pleaseth God, and what weather pleaseth God, pleaseth me. Thus Contentment maketh men to have even what they think fitting themselves, because submitting to Gods will and pleasure.
To conclude, A man ought to be like unto a cunning Actour, who if he be enjoyned to represent the person of some Prince or Nobleman, does it with a grace and comlinesse; if by and by he be commanded to lay that aside, and play the Begger, he does that as willingly and as well. But as it happened in a Tragedy (to spare naming the Person and Place) that one being to act Theseus, in Hercules Furens, coming out of Hell, could not for a long time be perswaded to wear old sooty clothes proper to his part, but would needs come out of Hell in a white Satin doublet: so we are generally loath, and it goes against flesh and blood, to live in a low and poore estate, but would fain act in richer and handsomer clothes, till Grace, with much adoe, subdues our rebellious stomachs to Gods will.