The Tradesmans Calling, Chapter 5 · Section 5
SECT. 5. Of Contentedneſs in a Trade.
A Fifth Requiſite to the right managing of your Trades, is Contentedneſs. This the Apoſtle aims at in that Exhortation, 1 Cor. 7. 20. Let every Man abide in the ſame Calling, wherein he was called. For it ſeems that ſome raw Chriſtians had a conceit, that the Chriſtian Religion diſſolv'd all precedent Obligations, that the believing Wife was ipſo facto releaſed from her Infidel Husband; that it was unlawful and unreaſonable for a Chriſtian Servant, to continue in his outward Servitude. And the Servants by the Jewiſh and Roman Laws were in ſuch Slavery, that Fleſh and Blood was glad of ſuch an occaſion for Liberty. Now to rectify this Miſtake, ſays the Apoſtle, Let every Man (of what Birth, or Parts, or Grace ſoever he be, let him) abide in the ſame (outward) Calling, wherein he was (inwardly) called: Tho it be mean, let him ſtoop to it; tho it be laborious, let him buckle to it; yea tho he be a Bond-Slave, yet let him be quiet, till God that called him into it, call him out of it. Like the famous Epictetus, of whom it was ſaid, that he was Servus & mutilus & pauper, ſed Diis Charus. And here, I ſhall,
I. Give a Deſcription of this Requiſite.
II. Give ſome Reaſons for it.
III. Shew you wherein the Practice of it is expreſt, in a Man's Trade and Calling.
IV. Make ſome Ʋſe of the whole.
1. For the Deſcription of it, as it relates to this Subject; It is a chearful Satisfaction in the Place and Calling, wherein God hath ſet us. There is a natural Stupidity in ſome Perſons, and a moral Obſtinacy in others; and there is a meerly Rational Contentment in others; but this which I am ſpeaking of, is a work of God's Spirit; a Myſtery which is learned only in the School of true Religion, whereby the Soul, the whole Soul is inwardly ſatisfied with God's wiſe and holy Will, whereby he hath choſen a Man's Profeſſion for him; his Satisfaction doth not ſo much proceed from the Excellency of his Calling, as from the declared Will of his heavenly Father, who hath placed him therein. He is at reſt in his Mind, as far as it fit to be at reſt, in this ſinful and miſerable World. This is that hard Leſſon which the Apoſtle Paul had learn'd, Phil. 4. 11. For I have learned in whatſoever State I am, therewith to be content: And an hard Leſſon it is to Fleſh and Blood, and rarely learn'd. Ever ſince our Father Adam was unſatisfied with all the Delicacies of Paradiſe, none of his Poſterity could be well content with their Condition; unleſs God by his Grace renew their Nature, and limit their Deſires. Men may think, and many have imagined, that if they were in another Eſtate, in another Condition, they ſhould be well, and never deſire more: but they have found, that the Heart of Man is herein, like a Bladder, which the more it's filled, the more it ſtretches. And you will ſcarce find an individual Perſon, unleſs truly mortified, that is at full eaſe in his preſent State; but hankering after ſome abſent Injoyments. The Child in love with the Liberty of the Parent, weary of his Reſtraint; the Parent's weary of his Cares and Labours; the Ʋnmarried not content with their Condition, and the Married leſs with theirs; the Poor envies the Plenty of the Rich, and the Rich admire the Eaſe and Quiet of the Poor; and ſo it is among all other ſorts, and amongſt the reſt, our Tradeſman is not free. He is prone to prefer not only the Gown or the Sword before the Apron; but this and that Trade before his own. So that it is evident, that Contentedneſs is an hard Leſſon, and not to be learn'd but from the holy Spirit of God; and that there is ſome need to aſſiſt the Tradeſman in this difficult Point: We ſhall therefore demonſtrate the great Reaſonableneſs and Neceſſity of it.
II. The Reaſons to inforce this Requiſite are either, 1. In reſpect of God: Or, 2. In reſpect of our ſelves. There are many other Topicks, whereby to urge it, but I ſhall content my ſelf with theſe.
1. In reſpect of God.
(1.) His plain Command of this frame in general; Heb. 13. 5. Let your Converſation be without Covetouſneſs; and be content with ſuch things as ye have: For he hath ſaid, I will never leave thee, nor forſake thee. No Command can be more plain; nor any Reaſon to a Chriſtian more ſtrong, than God's Command. Be content with ſuch things as Ye have; not ſuch things as Others have, others have this and that, ſuch a Trade, ſuch a Houſe, ſuch a Table, ſuch Clothes; but be ye content with ſuch things as ye have. Again, think not what things ye have had; you have lived ſo and ſo, have fared better, and lived every way higher, before your Marriage, before the Fire, in your younger days; but be content with ſuch things as ye now have. Again, he ſaith not, be content with ſuch things as ye would have; ſay not, If I had but a better Houſe, a better Trade, greater Cuſtom, leſſer Hazard, more Acquaintance, I ſhould do well, I ſhould be content, but be ye content with ſuch things as ye have, and adds a moſt ſatisfactory Reaſon: For I have ſaid, I will never leave thee, nor for ſake thee. I am enough, he that cannot be content with Me, my Favour and Grace, is hard, yea impoſſible to be pleaſed.
(2.) His wiſe Providence, which hath placed you in this your Calling in particular. Your Parents or Friends, who diſpoſed you therein, were directed or permitted by the all-wiſe God; who knew what Calling was beſt and fitteſt for you. None of theſe things are brought about without God, and if you belong to him, your Condition is good for you; and if you do not, it is but too good for you. All things (and then all Callings) work together for good, unto them that love God. Beſides, he hath Soveraign Dominion over you, and all his Creatures; and accordingly where he placeth them, there they muſt chearfully abide. As the Souldier muſt ſtand in the rank or poſt, where his Captain placeth him, how difficult or dangerous ſoever; much more muſt you be ſatisfied with the ſtanding your heavenly Lord and Maſter allots you: you know not what Service God hath for you to do in that Capacity, or what Bleſſings you are there to receive; Pſal. 47. 4. He ſhall chuſe our Inheritance for us: And when he hath choſen it, ſhall we enter our Diſſent, queſtion his Goodneſs, or correct his Wiſdom?
(3.) The Glory of God is another Reaſon. You ſhould be contented in your Calling, becauſe you may glorify God in it. There is no lawful Calling, but God is honoured and ſerved in it. Your Wiſdom, your Patience, your Diligence, your Uprightneſs do glorify God exceedingly; for all men muſt know, that every good thing, every vertuous Diſpoſition, every good and perfect Gift (if you trace them up to their proper Spring, they) come from the Father of Lights; and conſequently they infallibly prove him to be holy and wiſe, and good; and ſo they glorify him. Hence even Servants are ſaid, Tit. 2. 10. by their ſhewing all good Fidelity, to adorn the Doctrine of God our Saviour. The meaneſt Trade may as truly contribute to the Honour of God, as the leaſt Finger or Toe doth to the Beauty and Welfare of the Body. It is not only the Beams and Pillars, but the very Pins that are ſerviceable in the Building. And therefore while you may bring Glory to God in your Calling, you ſhould be very well content in it. For that's the higheſt End and Honour we can reach unto in this World, to ſet forth the Praiſes of him, who hath called us: 1 Pet. 2. 9.
2. Other Reaſons for this Contentedneſs in your Trade, are in reſpect of your ſelves.
(1.) Your own Deſerts. Do but conſider what poor Creatures you are, what unprofitable Servants you have been to God, what great Sinners againſt him; and you will ſee reaſon enough for you to be content in your place, tho it were ten times worſe than it is. If good Jacob, when he had occaſion for the beſt Arguments he had, was forced to ſay, I am not worthy of the leaſt of all the Mercy thou haſt ſhewed me: Gen. 32. 10. What pretence can you have to expect every thing to your Mind, when you are not worthy of the common Air, the hardeſt Cruſt, or the meaneſt Rags? It's rank Pride that feeds out Diſcontentedneſs. The humble Man concludes, here's e'en a poor Trade, a ſorry Houſe and mean Fare, but it is good enough for me. I wonder I am not begging, or ſtarving, or roaring for Pain and Miſery. Some others ſpeed better, but I verily think they deſerve better: However, I am ſure I deſerve nothing; and therefore having ſomething, I am well content. Having Food and Rayment, let us be therewith content: 1 Tim. 6. 8.
(2.) Your own Mortality: A great Argument to Contentedneſs. Whatever Exceptions you have unto, or Diſaſters in your Callings, yet this may quiet you, that your time in this World is but ſhort, in compariſon of Eternity. This makes the Apprentice content with all his Hardſhip, that after his ſeven Years, he hopes to live happily. You know not whether your Straits, and Troubles, or Life ſhall laſt ſo long; and then afterwards you have the proſpect of a far longer Felicity. If you fear God, there is but one Life between you and a Crown of Glory, and that Life is wearing away apace. When a few Years are come, then (ſays Job) I ſhall go to the place, where the wicked ceaſe from troubling, and where the weary be at reſt: Job 3. 17.
(3.) Your own Comfort. For Contentedneſs produces that inward Comfort and Tranquillity of Heart, which is not to be found in the great Houſes, Shops, and Wealth of thoſe that are above you. It is the poor Tradeſman's Riches; It fills his Table, warms his Bed, trims his Apparel, gives him Muſick, it is his Country-houſe, makes his Shop a Palace, his Work pleaſant, and his Sleep ſweet: When he can get no Money, no Trade, no Truſt, yet this Grace ſupports him, and gives him Songs in the Night. In ſhort, there is no outward Comfort which you want, but Contentment ſupplies it: Whereas on the contrary, if this be wanting; the beſt Trade, Houſe, or Eſtate will not make a Man happy. You ſee the Merchants fine Clothes, but you ſee not the Diſquiet of his Mind; your Neighbour hath a great Houſe, a fuller Table, a ſofter Bed; but if he have not this Furniture, this Diſh, this Pillow, his Life is but a burden to him. This always makes the beſt of a bad matter, believes God's Promiſes, hopes for the performance, conſiders his own Unworthineſs, ſees the Emptineſs of all outward things; looks not at thoſe that are above him, but at thoſe below him, and ſtudiouſly keeps a Calm within, whatever Troubles he meets with abroad. It is ſo needful to a Chriſtian, that the Apoſtle, 1 Tim. 6. 6. ranks it with Godlineſs; Godlineſs with Contentment is great Gain; as if, even Godlineſs it ſelf, were not ſufficient without Contentment. Many other Arguments to preſs this matter might be uſed, but they are fully inſiſted on by Others, that I need to inlarge no further hereupon.
III. I proceed, in the third place, to ſhew to the Tradeſman, wherein this Contentedneſs is to be practis'd by him.
And that, 1. In a chearful undergoing the Inconveniencies, and Difficulties in his Trade. There are ſome Inconveniences in a trading Life in general, compar'd with ſome other Callings; what Condition in this World is wholly free from them? One Inconvenience is, that your Buſineſs lies among all ſorts of Men, where you meet with much Falſeneſs and Wickedneſs, Deceit and Diſappointments. This meeting with a diſcontented Spirit, makes it outwardly to flame, or inwardly to ſmother. And the Man cries, Who would lead ſuch a Life? never was Man thus vext perpetually; this Miſery is never to be indured, &c. But now Contentment prevents, or pacifies this Diſquiet; and concludes, what cannot be cur'd muſt be indur'd: If I cannot make others better, yet they muſt not make we worſe; I will mourn for that which I cannot mend; tho I am ſorry that the World is ſo bad, yet I congratulate my Hopes of a better, and I know that this Life is my State of Exerciſe, and not of Reſt, and ſo will be content.
Another Inconvenience which the Tradeſman often meets with, is, bad Servants: They are idle, careleſs, unfaithful, vicious. No ſooner is his Back turn'd, but his Buſineſs is neglected, his Goods imbezelled, and he loſeth more at home, than he, with all his Care, can get abroad. Now a diſcontented Man upon this is all on a flame, throws the Houſe out at the Windows; ſeeing he cannot reform them, torments himſelf, and cries out upon the Miſeries of a Trade, and can take no reſt. But now Contentment will (after you have uſed all fit means to reduce theſe ungracious Creatures, or, that being ineffectual, to diſcharge them: When there is no remedy this will) make Peace within, and teach you to poſſeſs your Soul in Patience; you muſt e'en renew your Indeavours to convince and cure them: you muſt diligently both watch and pray for them, you muſt mingle ſweet Advice with bitter Reproaches: you muſt manifeſt, that you do truly love them, and not your ſelf only; and in caſe the Succeſs anſwer not your Expectation, you muſt conclude with the Prophet, Jer. 10. 19. Wo is me, for my hurt, my Wound is grievous; but I ſaid, Truly this is a Grief, and I muſt bear it.
Another Inconvenience incident to a Trade is, that you muſt have a Dependance upon many. If it be an Handicraft, you depend upon many Maſters; if a ſelling Trade, on many Work-folks, and many Cuſtomers; and theſe are ſome of them fantaſtical, ſome penurious, ſome troubleſome, ſome imperious, ſome inconſtant, ſome idle, and many very humorous. Now if a diſcontented Mind lodg within, this is Fuel for it. No Man would be a Slave to ſuch People. I muſt pleaſe every one, no body cares to pleaſe me: I believe every body, no body will believe me. I am weary of my Life, 'twere better to drive the Plough, or row at the Oars, than drive a Trade. But Contentedneſs ſtills the Tempeſt with theſe Conſiderations; God hath ſet me in this Imployment, theſe are things that are incident to others in my Vocation, and ever have been. I know where my own Shoe pinches me, but I know not the Troubles of others. Theſe are not my Sins, and any thing is better to be born than Sin: What have I Wiſdom, Patience, and Humility for, but to be exerciſed on ſuch occaſions? why ſhould I expect Men to be without human Infirmities? I that have Frailties of my own, ſurely may indure them in others: Since the holy God bears long with the Follies of Men, why ſhould not I, that am obnoxious to his Juſtice as well as they? And therefore I'l take up my own Burden, and Contentment will help me to carry it eaſily.
Theſe are ſome of the Inconveniences that are common to moſt Trades: But beſides theſe, particular Trades have their proper Inconveniences; and every Tradeſman is apt to enlarge and pore upon his own, becauſe he feels them, and ſmarts under them; not conſidering that there may be far greater Troubles, which belong to others, and that every Man hath his Load. And tho theſe are the Fruits of Sin, yet the infinite Goodneſs of God permits and ordains theſe to be occaſions for the Exerciſe of Grace, and Means to wean us from this World, and to prepare us for a better.
The like is to be ſaid of the Difficulties which the Tradeſman meets with. Some Trades require hard Labour, others continual Care; ſometimes he hath too much Work, and ſometimes too little. One day a Bill is brought him, and he wants Money; next day, he goes to dun his Debtors, and can get nothing. Now there is no Relief in theſe caſes, but Chriſtian Patience and Contentedneſs. You muſt go out of this World, if you would be free from Difficulties: For Man is born unto Trouble, as the Sparks flie upward; Job 5. 7. Shall the Earth be forſaken for thee? and ſhall the Rock be removed out of his place? Job 18. 4. Muſt a new kind of World be created to give give you Satisfaction? No, no, your buſineſs is to imploy your Wit, your Time, and your Strength in that Condition wherein you are plac'd, and humbly to ſubmit to the Providence of God; and to aſſure your ſelves, that God will either lighten your Burden, or ſtrengthen your ſhoulder; that no Evil ſhall befal you, out of which he will not bring ſome good to you; and in ſhort, that innocent Troubles are better than ſinful Triumphs.
2. This Contentedneſs of the Tradeſman is ſhewed, In a thankful Acknowledgment of the Excellencies and Advantages of his Calling. For herein God hath in great Wiſdom ſet the one over againſt the other (Conveniences to ballance Inconveniences) to the end, that Man ſhould find nothing after him; Eccleſ. 7. 14. no juſt cauſe to complain of his Proceedings. And tho the Tradeſman muſt be content to give place to ſome other Callings, that move in a Sphere above him; the Stars do not envy the Sun and Moon; yet he hath many Advantages, let him not grow proud by them, above others that are below him. And theſe you ought to take thankful notice of, ſince it is both a ſign and means of your Contentedneſs.
And, firſt in general, The Calling of a Tradeſman is more comfortable for the Body, than divers other Callings: unleſs it be ſome of the more ſervile Trades, for the moſt part, you meet with leſs Toil than the poor Husband-man, and leſs Danger than the Souldier. There are few of you that are kept from ſleep by the Aches of your Bones in daily Labour, or that will be content with the Fare or Apparel of the Country-man; you know beſt how it is within, but one may eaſily ſee by your outſide, that you have the advantage of him every way; and therefore you may be well content.
Again; Your Calling is more friendly to the Mind; you have generally a more ingenious Education, than labouring-Perſons; and when Apprentices, you are fix'd in Families, and among Perſons where you have opportunity to cultivate your Parts. In many Trades, you have much ſpare time, wherein by reading and converſe you may accompliſh your ſelves above the ordinary ſort of Men; not that I would incourage any of you to extravagate, or wander out of your proper place; but therein you have room enough for the exerciſing of your Invention, Judgment, and other Faculties, and thereby to advance your Trades to greater Perfection, and your own Credit and Profit therewithal.
Again; You have in your way, more opportunity to get good, than the poor Husbandman. For ſpiritual Good, which is the main, you are uſually feated in ſuch Places, Cities, or Towns, where God's Word is moſt conſtantly and ſeriouſly preached; whereas many poor Husbandmen can ſeldom reach an edifying Sermon; you converſe among good Books, which carefully read, do convey Light and Heat into your Souls, when many poor Country-men are happy, if they can procure a Bible, and a Practice of Piety, and that's all. And then you are commonly ſeated among many ſober and godly Neighbours, by whoſe ſweet Company and Converſe, you have much Comfort and Benefit, and ſo beguile the Tediouſneſs of your Pilgrimage; whereas the poor Ruſtick hath very few near him, that can be helpful to him. And then for outward good things, you have a great advantage. For if God add his Bleſſing to your Prudence and Diligence, you may arrive at a greater Eſtate, and make better Proviſion for your Poſterity, then the Countryman is ever like to do. If he can but get plain Food and Rayment, pay his Rent, and bring up his Children to read and write, and then advance them to ſome Trade among you, it is the higheſt of his Ambition; but you many times obtain a plentiful Eſtate, and prove a Credit and Succour to all your Relations.
And then, laſtly; You Tradeſmen have a great Opportunity to do good; which next the beatifical Viſion is Man's greateſt Honour and Happineſs: You have opportunity to educate and inſtruct divers young ones that are committed to you, and to direct them by your Counſel and Example into the way of Piety and Vertue; whereby they may, when they ſwarm out of your Hive, carry thoſe Habits with them, which will inable them to do worthily in Ephrata, and be famous in Bethlehem. And if the Lord do bleſs you in your Imployments, you are inabled to do much good both for the Church and Common-wealth. It was once the Character of a Biſhop, that he could not preach, but he could make Preachers by his liberal Maintenance and Education of Perſons for that Calling: So though the Tradeſman cannot preach, yet he can ſupport and incourage Preachers; he can ſettle a Maintenance on the poor Vicarage or Chappel where he was born; or erect a School, and endow it, for the Inſtruction of poor Men's Children in reading and writing at leaſt; or an Hoſpital for the decrepit poor in the place of his Nativity; or at leaſt, he can beſtow a quantity of Bibles, and other good Books, upon thoſe that would read them, if they had them. He can educate and prefer ſome or other of his poor Kindred, and perhaps make his old Parents bleſs God for their Relief and Aſſiſtance by him. And thanks be to God, there be many Inſtances of ſuch Feats, which the Tradeſman hath done in every Country. And theſe are the Advantages of a Tradeſman's Calling in general, which they ſhould thankfully acknowledg, and which ſhould render them very well content with their Condition.
Beſides, every Tradeſman ſhould ſtudy and collect the particular Advantages of his own Calling. If it be laborious, then it's uſually more free from Cares, and leſs ſubject to Loſſes; if you ſpend your time in buying and ſelling only, then you have commonly more Time, and leſs Toil. In ſome Trades you are brought into great Acquaintance, with the Myſteries of Nature; in others, with the Curioſities of Art; in ſome, you learn to know Men, in others, Things. Now the Tradeſman ſhould muſter up and ſurvey all theſe Excellencies and Advantages of his Calling, both to demonſtrate and to further his Contentment therein, and ſo ſhould conclude, I am well if I can ſee it, my Calling is but too good for me.
3. This Contentedneſs is to be ſhewn, in a patient bearing of the Loſſes and Diſappointments that befal him in his Trade. And here our Tradeſman hath occaſion for all Grace he hath: For ſometimes he meets with great loſſes in his Goods themſelves; periſhing either by their own Corruptibility, or by the Careleſneſs of his Servants; ſometimes he hath great Loſſes by the Breaking of his Chapmen or Correſpondents; and ſometimes meerly by the Providence of God, permitting either dreadful Storms at Sea, or wicked Pirates to ſwallow them up. Now if God's Grace do not ſupport his Spirits under theſe Loſſes; he frets himſelf in pieces with impotent Vexation: he falls out with his Trade, with Men, yea with God himſelf, and injoys nothing of what he hath left, becauſe he is deprived of what he hath loſt. He inlarges upon the Folly of Trading, he condemns all Mankind, becauſe he finds ſome of them diſhoneſt; he extols every Man's Calling but his own; he frets at the Providence of God; nay, almoſt queſtions whether there be any Providence, becauſe it frowns upon him; quarrels with his Meat, his Drink, his Servants, his Wife, yea with himſelf; becauſe (forſooth) he could not propheſy; he could not fore-ſee and fore-tell how the Seas or Men would prove: whereas by virtue of Chriſtian Contentment, the Tradeſman, tho he be not inſenſible of his Loſſes, yet he labours to digeſt them; and things looking ill, he will not make them worſe by his own Folly.
He conſiders the Uncertainty of all worldly Imployments, and of all human Affairs, and that there is no ſure trading, but to Heaven; he concludes that tho he will not do it, yet God hath ſet Bounds to his Eſtate, how much will do him good, and that he takes, nor ſuffers others to take any way, but what he knows would do him hurt. He knows that when he bears a Loſs with Chearfulneſs, God will the ſooner make it up, than when he murmurs: He remembers that he undertook this his Calling with a ſuppoſition of ſuch Events as theſe. Tho he ſmart and have loſs by the failing of his Neighbour, yet he thanks God that he is not the Bankrupt himſelf, and accordingly if he find him not diſhoneſt, extends Compaſſion towards him. He knows that Indeavours belong to him, but Events belong to God, who he is ſure is more careful of his good, than he is himſelf.
And therefore, when he hath examined his own Heart and Ways, and mourn'd for the Sins which have deſerved and procured the Affliction, he ſatisfies himſelf in the Will of God, refers the matter wholly to him, and reſts contented, eats and drinks, and ſleeps as chearfully as before. Thinks he, if my Happineſs did lie in theſe things, I might repine at my Loſſes; or, if Man's Life did conſiſt in the abundance of what he poſſeſſes, I were in a forlorn Condition: but my Happineſs is in God, he is the Strength of my Heart, and my Portion for ever: Or if my own Vices had brought me low, my Idleneſs or Debauchery, my Pride or Luſts, there were cauſe enough of Dolour and Diſcontent. But the Faults of others ſhall never make me fall out with my ſelf. And therefore whatever Loſſes or Diſappointment I meet with, I'l be content.
4. This Contentedneſs is to be exercis'd, in watching againſt the contrary Temptations. Thoſe Vices which do oppoſe and thwart this excellent Temper. And they are,
(1.) Ambition, whereby you will be tempted to reach at things too high for you: When a Man's Heart is too big and too high for his Calling, he is never at eaſe. The Shoe is uneaſy, but it is becauſe the Foot is ſwell'd. This ruin'd our firſt Parents, and this ruines many of their Poſterity. It is true, a Tradeſman may modeſtly aim at a convenient Pitch, yea, ſo that he do it ſoberly and honeſtly, let him hopefully endeavour to attain the higheſt degree of Greatneſs attainable in his own Calling; but this Indeavour ſo qualified, will not make him reſtleſs and uneaſy in his preſent Condition. He is very well, but yet hopes for better; that he may be in a better Capacity to do good, and rectify what he ſees amiſs in the Imployment. He does not, he ought not to aim only at himſelf herein. His greateſt Ambition is to do good in the World, and to get well to Heaven.
(2.) The Tradeſman ought to watch againſt Envy; whereby a Man hath an evil Eye at thoſe that ſeem to be in a better Condition than himſelf. There's one in more Credit than I; another gets far more Money than I; ſuch and ſuch live without Care and Pains; Riches flow in upon them; they have what Heart can wiſh. Sure the World is unequally divided; we are as skilful and diligent, as honeſt as they, but they go away with all the Wealth, and we ſit down with all the Labour. See what a Houſe, and what rich Furniture yonder is, how they can lay up and how they can ſpend, how they—. And what is all this to thee? Is thine Eye evil becauſe God's is good? A little Modeſty would teach thee that he hath Wiſdom to know where to beſtow his Gifts. Alas he ſees, that thy Neighbour's high Eſtate, and thy high Spirit would undo thee: he knows what's fit for him, and he knows what's fit for thee: he knows that a Competence, and Heaven at the end of it, is enough for thee, if thou be his Child, and it is too much, if thou be his Enemy: While you have more than you deſerve, you need not care what God beſtows upon others.
And then for thoſe you envy, you know not the Burdens they lie under; you ſee their ſeeming Happineſs, but you ſee not their real Miſeries: You envy their brave Houſes, but you ſee not the Cares, the Fears, and Diſcontents that commonly lodg within them; you are vext at the bravery of their Apparel, but you would pity them, if you knew the Diſeaſes that are under it. Their Cares and Troubles are proportionable to their Eſtates, and ſo are their Temptations. A wiſe Man would not have their Eſtates a Year, for the Temptations they have in an Hour; Temptations to Pride, to Fleſh-pleaſing, to Covetouſneſs, to Atheiſm: What Fuel do their Eſtates lay up for theſe Sins? And then the greatneſs of their Account, and the imminent danger they are in of miſſing Heaven at laſt, makes their Condition to require your Compaſſion, rather than your Emulation. Therefore, Be not thou afraid when one is made rich, when the Glory of his Houſe is increaſed: For when he dieth, he ſhall carry nothing away, his Glory ſhall not deſcend after him: Pſal. 49. 16. He that rejoyces in anothers Proſperity, makes it his own; he that envies at it, robs himſelf of what he has to no purpoſe.
(3.) The Tradeſman ought to watch againſt Covetouſneſs, as a Sin moſt repugnant to Contentedneſs, as is plain in the Scripture before mentioned, Heb. 13. 5. By Covetouſneſs I mean here, An unſatiable deſire of Riches; when a Man will be rich, or elſe thinks he cannot be happy. And this reſtleſs Deſire when it is kindled in the Tradeſman's Heart, perpetually torments him; and he hath no content in what he hath, for the longing he hath for more. This makes him grudg himſelf Conveniencies, ſcant his Family of Neceſſaries, forget the Poor, and neglect his precious Soul to get Money: graſps after the Shadow, and loſes the Subſtance. Now what a madneſs is this? Do Riches make a Man more wiſe, more holy, more chearful, more happy any way? but only that, when they are rightly got, they more inable a Man to do good. And do you in very deed deſire them for this end? why do you not then, do ſome good with thoſe you have? I take God to witneſs to my Conſcience, (ſaid good Mr. Tindal in the Book of Martyrs) I deſire of God to my ſelf no more in this World, than That without which I cannot keep his Laws. I know you aim at Satisfaction; Every Man's mind would have Satisfaction, but that will never be got by increaſing your Eſtate, but only by abating your deſires. You may as well content your ſelves with a moderate, as with a vaſt Eſtate. As Cyneas told Pyrrhus, when he was boaſting how he would conquer Rome, and then Italy, and then Sicily, and then Carthage; to whom Cyneas, And what will ye do then? O then, ſays he, we'l feaſt and be merry: Why ſo, ſays he, you may do now every whit as well, without all this Pain and Danger.
So, that Comfort and Satisfaction, which you promiſe to your ſelves after all your deſired abundance, you may every whit as well receive at preſent. And why then ſhould you pinch your Bodies, neglect your Souls, trouble your own Houſe, and only inherit the Wind? For what hath Man of all his Labour, and of the Vexation of his Heart, wherein he hath laboured under the Sun? For all his Days are Sorrows, and his Travel Grief; yea, his Heart taketh not reſt in the Night. This is alſo Vanity: Eccleſ. 2. 22, 23. Wiſdom hath ſaid, He that loveth Silver, ſhall not be ſatisfied with Silver; nor he that loveth abundance, with Increaſe. And that, when Goods increaſe, they are increaſed that eat them: and what good is there to the Owners thereof, ſaving the beholding of them with their Eyes? Eccleſ. 5. 10, 11. Watch therefore carefully againſt this Temptation; if Riches decreaſe, break not thy Heart for them; if Riches increaſe, ſet not thy Heart upon them. Chearfully make uſe of what you enjoy; bridle your Deſires after the World; deteſt the motion of getting any thing indirectly; truſt in God to ſupply you, who gives us all things liberally to injoy; and ſtill remember, that ſincere Charity is the beſt method to obtain, and intail an Eſtate upon you and yours.
(4.) Another oppoſite to the Tradeſman's Contentedneſs, and which he muſt watch againſt, is, Deſpondency and Dejection of Mind. And this commonly ſeizes upon him, when Trading is dead. He has Goods in his Shop, but no Cuſtomers; waits diligently, and watches for ſome Imployment, but no Money comes: Another has been at ſome Coſt, and much Pains in his Handicraft, to prepare his Wares; but knows not how, or when to vend them; and Proviſion muſt be had, Rents muſt be paid; and the Pond that is always running out, and hath no Spring within, will at length be dry. And hereupon the Tradeſman's Heart ſinks: he ſees, that neither his Care nor Induſtry avail him, things grow worſe and worſe, and he is not ſo concern'd for preſent Affairs, as he is ſollicitous for the future, what will become of him and of his Family.
Againſt this Temptation you muſt vigorouſly arm your ſelves, by acting Faith upon the Promiſes of God; who hath ſaid, I will never leave thee, nor forſake thee, Heb. 13. 5. That tho the Lions do lack, and ſuffer hunger; yet they that ſeek; the Lord, ſhall not want any good thing; Pſal. 34. 10. So that if an affluence of outward things be good for you, ye ſhall not want it. You are to know that God hath all Men and Things in his Hands, and orders them with perfect Wiſdom and Goodneſs: That he ſometimes permits his deareſt Children to come to Straits, to try their Faith, Hope, and Patience, and their Dependance on him; whereof the Graſhopper is an Emblem, who is repreſented ſucking Dew and ſinging; I content me with this, and hope for better. You muſt know your Happineſs conſiſts in the Favour and Grace of God: So that, although the Figtree ſhall not bloſſom, neither ſhall Fruit be in the Vine, yet you may and ought to rejoyce in the Lord, and joy in the God of your Salvation. Withal you ſhould conſider, That this Dejection is the ready way to let in Mclancholy, and alſo Deſpaire, which are miſerable Companions; and which will make you a burden to your ſelves, and to all your Friends. Rouze up therefore your fainting Spirits. Attend ſtill upon your Calling, make your Complaint to God, ſpread all your Caſe before him. If you knew what God can do, you would bear up. They that know his Name, will put their truſt in him, for he has never for ſaken them that ſeek him: Pſal. 9. 10. Therefore wait on the Lord, be of good Courage, and he ſhall ſtrengthen they Heart; wait, I ſay, on the Lord.
(5.) Another Temptation that is oppoſite to this Contentedneſs, you muſt avoid, and that is, Invading other Callings. Contentment may well conſiſt with your utmoſt Diligence in your own Calling; but for a Man either to gripe (if poſſible) at all the Cuſtom in his own Calling, or to accumulate two or three Callings, meerly to increaſe his Riches, argues that Man to be far from true Sobriety and Contentedneſs with his own.
In ſome caſes, indeed it may be lawful for one Perſon to follow two or three Trades. But then, 1. A juſt neceſſity muſt compel you to it; not a greedineſs of the World, but a juſt deſire to have a Livelihood, which the one in ſome Caſes and Places will not afford. And, 2. They muſt not be inconſiſtent; if the one do hinder the other, or both together diſtract and hinder you from other indiſpenſable Duties, they are to be eſteemed Snares, and to be caſhier'd accordingly. The Apoſtles would not ſerve Tables, that is, take care about the Poor, when it hindred them in the Miniſtry of the Word and Prayer: Acts 6. 4. Yea, 3. You may not follow them, to the prejudice of the common Good; for you muſt not love your ſelves ſo, as thereby to exclude your Love to your Neighbour. Many a poor Family perhaps is ſuſtained by the Trade, which you can live well enough without. Unleſs therefore you proceed with theſe Cautions, you diſcover a covetous Diſcontent in your Calling; and the wiſe and juſt God, who hath more Children beſides you to provide for, will not hold you guiltleſs. In like manner, you muſt beware of Invading any thing elſe, that is proper to your Neighbour: If his Houſe, or Shop be never ſo convenient and deſirable for your purpoſe, you muſt neither deſire nor indeavour to procure it, to his Prejudice and your Advantage: you muſt not only avoid any unjuſt, but any ſcandalous courſe to ſettle your ſelf in it. The wiſe God hath plac'd him there, and wo to him that ſupplants him againſt God's revealed Will, that is, againſt Juſtice, Equity and Charity.
5. Laſtly; The Tradeſman's Contentedneſs in his Calling is ſhewed, in his ſteady Continuance in it: whereby, notwithſtanding the Trouble, Pains, Diſappointments, Loſſes, and Croſſes he meets with, he conſtantly abides by it; and doth not without ſufficient cauſe deſert it. And this was the caſe in the Primitive Times, which the Apoſtle plainly reſolves in that, 1 Cor. 7. 20. Let every Man abide in the ſame Calling, wherein he was called. For Ignatius ſaith, That in his time, many Chriſtian Servants were importunate with the Church, that at her coſt they might, by all means, be made free: They were ſick of their preſent Callings. Thus many now, when they grow ſlothful, or meet with ſome Check in their Trades, are all on the ſpur to leave their own Callings, and betake themſelves to ſome other, or perhaps to none at all.
But he that knows himſelf to be at God's diſpoſal, and not at his own, will quiet his Mind in his preſent Condition, and will not budg, till God that called him to it, do call him out of it. For as he that goes to Sea, hath reſolved beforehand that he muſt have Storms and Enemies to meet him in that Seafaring Life; ſo the Tradeſman muſt reckon upon Diſcouragements and Difficulties, (ſuch there's alſo in all other Callings) and muſt not be affrighted by them. How often have I in travelling along one ſide of a dirty Lane, verily thought that the other ſide, if I could croſs over to it, was fair and even? but when with much difficulty I have croſt over the Road unto it, have found it equally deep and dirty, as that I left. And even ſo you imagine that ſome other Imployment would be far more convenient for you, and it looks ſo at a diſtance; but you will find, it may be by too late Experience, that every Calling hath its Troubles and Inconveniences; and if you cannot live upon that wherein you have been educated, and the Myſteries whereof you know, it is very unlikely you ſhould make better ſhift in a way wherein you have far leſs, and perhaps no Experience at all. And therefore Divines do conclude that it is unſafe for any Man to change his Calling, unleſs it be occaſioned by his Private Neceſſity, or for the Publick Good, wherein alſo he will never do wiſely or piouſly, unleſs he proceed by the Advice of judicious and upright perſons.
IV. And now this Section doth require ſome Application of it.
1. Here then we muſt implead and reprove the Diſcontented Tradeſman: That is always either openly murmuring, or inwardly fretting at his Calling. 'Tis a great Sin.
(1.) It diſpleaſes God. When the Iſraelites of old were ſick of this Diſeaſe, obſerve how angry God is with them: Exod. 16. 7, 8, 9. five times he repeats their Murmurings in three Verſes, as we commonly repeat a thing that vexes us. It reflects upon his Wiſdom and Goodneſs. If your Apprentice ſhould be frequently murmuring, and ſhew Diſcontent in his place, would you like it well? does it not reflect upon you? So, and much more doth yours, diſpleaſe your Maſter in Heaven.
(2.) It diſeaſes and diſquiets your ſelves; good it doth you none, but hurt every way. The Bullock that is uncuſtomed to the Yoke, plucks his Neck this and that way, and frets himſelf; but this only makes his Shoulders ſorer, and unable to bear it: So Diſcontent only makes your Burden heavier. And why ſhould you diſquiet your ſelves in vain? Why ſhould you overlook ſo many Mercies which you have, or have had, and pore only upon ſome few Inconveniencies?
(3.) It gratifies the Devil. It incourages that Tempter to tempt you: That wicked and diſcontented Spirit watches theſe Opportunities to tempt you, either to take ſome indirect Courſes for your Redreſs, or to ferment you with an Hatred to God, and poſſibly to drill you on to Self-Deſtruction: for he is a Murderer from the beginning. It muſt therefore be an odious Sin, that ſo highly offends God, that ſo gratifies the Devil, and that doth ſo much miſchief to your own ſelves.
2. Be exhorted then to reſt content in your Calling. Three things will further you herein.
(1.) Faith, whereby to believe God's Word, which hath ſaid, All things work together for good, to them that love God: Rom. 8. 28. To believe his Providence, ſo that all Events in the World are wiſely govern'd; and that, All the Paths of the Lord are Mercy and Truth (mark it, Mercy and Truth) to them that keep his Covenant: Pſal. 25. 10. So that as he can do a Sinner no wrong, ſo he cannot do his Child any harm. Faith, I ſay, to appropriate God, and then you have all things, when you have Him that hath all things. They that have not God, patch a ſort of Content out of the Creature; one Creature contributes one thing towards it, and another Creature contributes another; now if any one part be away, any one String out of Tune, the Muſick is ſpoiled; all the reſt cannot fill up that Defect, and therefore it is a vain attempt to ſeek Satisfaction in them: But as Jacob ſaid to Eſau, I have all; and having God, ſo he had. And then Faith, whereby to believe Eternity, that there is another endleſs World, where there will be no Defect, no Grievance, no Cares nor Fears for ever.
(2.) Humility will greatly further you herein. For Diſcontent is uſually a brat of Pride: Ezek. 28. 5. By thy great Wiſdom, and by thy Traffick haſt thou increaſed thy Riches, and thine Heart is lifted up becauſe of thy Riches: But the humble Man concludes, I am nothing, I deſerve nothing, I am worſe than nothing; if I can live, that have forfeited my Life, it is very fair. They that have moſt, do but live, they have but Food and Raiment, and ſo have I. This ſtartled that great Prince, Lewis the 11th of France, who coming incognito to diſcourſe his Turnſpit, and to queſtion him what he got in his Imployment, had this Anſwer: Says he, I get as much as the King, for the King has but his Life, and ſo have I; God feeds the King, and the King feeds me.
3. Prayer is another means: Seek his Grace, ſeek his Counſel: If your Contentment be of the right kind, it is won by Prayer. Interrupt your diſquieted Thoughts, and compoſe your Heart to Prayer. So David in his Dejections, and he ſped accordingly. Recount to him your Difficulties and Diſcouragments, and be ſure then God will either make you fit for your Calling, or provide a Calling fit for you. And ſo much for the fifth Requiſite.