Twenty Sermons, Sermon 6
AD AULAM. Sermon VI.
OTELANDS, JULY 1637.
Philip. 4.11.
—for I have learned in whatsoever state I am, therewith to be content.
1. TO 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 later 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 shewen, that 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 [foreign — in whatsoever state I am, therewith to be content.] I am now by the laws of good order, and the tye of a former promise, to proceed to the like discovery of the Art of Contentment: by occasion of this word foreign. [I heve learned, in whatsoever estate I am to be therewith content.]
2. Saint 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 of afflictions. The Sum is, that True contentedness of minde 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,Eph. 2.8. 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 in Eccles. 5. [Every man also, to whom God hath given riches and wealth, Eccles. 5.19.and hath given him power to eat thereof, and to take his portion, and to rejoyce in his labour, this is the gift of God.]
3. Neither is it a common gift, like that of the rain and Sun, the comfort whereof are indifferently afforded to good and bad, to the thankless as well as the thankful: Matth. 5.46. Luke 6.35.but it is a special favour which God vouchsafeth to none, but to those that are his special favourites, his beloved ones; [—he giveth his beloved sleep. Psal. 127. whiles others rise up early and go to bed late,Psal. 127.3. and eat the bread of sorrows; restlesly wearing out their bodies with toyle, 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 Gods 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 withall; 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. Prov. 10.22. Eccles. 2.26.] 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 travail 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 dayes are sorrows, and his travel grief, yea his heart taketh not rest in the night. — 23.] It is not thefore without cause, that our Apostle so speaketh of contentment, as of the handmaid unto godliness; [But godliness with contentment is great gain. 1 Tim. 6.1 Tim. 6.6.]
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 unsufficiency; 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 those three; Nature, Morality, and Outward things. All which in the triall 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 feare of wanting,1 Tim. 6.10. we continually pierce our selves thorough 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 horseleach hath but two daughters; Prov. 30.15.but we have I know not how many craving lusts, no less importunately clamorous then they▪ Till they be served, incessantly crying Give, Give, but much more unsatisfied then they; for they will be filled in time, and when they are full they tumble off, and ther's an end.Gen. 41.21. But our lusts will never be satisfied: like Pharaohs 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 our selves rich enough, but still wish more: and we are by nature infinitely timerous; we never think our selves safe enough, but still feare want. Neither a— nam qui cupiet, metuat quoque porro: Qui metuen… vivit, liber mihi non erit unquam. Hor. 1. Epist. 16.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 noysome weeds.
5. But perhaps the soyle 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 duplicate page duplicate page and shame. To our wonder, that they would espy so much light as they did, at so little a peep-hool: but to our shame withall, who enjoying the benefit of divine revelation, and living in the open sunshine 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. Horat. 1. Epist. 1.Sunt verba & voces, — as he said; and he said truer then 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.Gen. 19.11. 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 finde or make themselves a way into the inner rooms. The greatest Contentments their speculations could perform unto them,Horat. de Arte. were but aegri somnia; Not a calm and soft sleep, like that which our God giveth his beloved ones; but as the slumbring dreams 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 amid their long weary fits: 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 topicks from whence they draw their perswasions 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 spear: Vseful 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 perswasions 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 mans hopes and desires; as that contentment would arise from it of it self, and that the party could not chuse but rest satisfied therewithall? Nothing less. For first, experience sheweth us, that contentment ariseth not from the things, but from the minde; 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 wheeles 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 equall 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 the things; because contentment supposeth a sufficiency (foreign supposeth to foreign) 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 spy some thing or other wanting? —tamen Curtae nescio quid semper abest rei. And many times, all he hath doth him not so much pleasure,Horat. 3. Od. 24. as the want of that one thing tortureth him. As all Hamans wealth, and honours, and favour with the King, and power in the Court,Ester. 5.13. availed him nothing, for want of Mordecay's knee. And Ahab could not be merry, nor sleep, nor eat bread,1 King. 21.4. though he swaied the Scepter of a mighty Kingdom, for want of Naboths 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 aGaudium in materiâ convertibili, mutari necesse est, re mutatâ. Bernard. serm. 1. de diversis.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 calme within, whatsoever stormes 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. 2 Cor. 12.9.He then that would attain to St Pauls 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 Lyceo; at the feet of Plato or Seneca: but he must get him into the sanctuary of God, and there become foreign, he must be taught of God, and by the anointing of his holy spirit of grace; which anointing teacheth us all things. 1 Joh. 2.27.1. Ioh. 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 compleat tutour, 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 perswasion 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 them that love God; Rom. 8.28.That he is a loving and careful father of his children, and will neither bring any thing upon them, nor keep back any thing from them, but for their good; That he is a most skilfull and compassionate Physitian, such a 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 behoofefull for us (in that present state) for the preservation or recovery of our spiritual strength, or for the prevention of future maladies. And this perswasion is one speciall means, whereby the Lord teacheth us Contentment with whatsoever he sendeth.
9. Secondly, whereas there are in the word scattered every where, 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 needfull occasion. They heare 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 faile them nor forsake them; Heb. 13.5. Psal. 23.1. &c. Psal. 33.18.-9.That he is their shepheard and therefore they shall not want, but his goodness and mercy shall follow them all the dayes of their lives; That his eyes is upon them that fear him, to deliver their souls from death, Psal. 84.11. Psal. 34.11.and to feed them in the time dearth; That he will give grace and worship, and withhold 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 beleeve. 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, in our names, in our friends, in our estates, in the success of our affairs, and many other wayes; but alwayes for our profit. foreign.And this his wise teaching of us bringeth on our learning wonderfully. As for those, whose houses are safe from feare,Heb. 12.10. Job. 21.9. Jer. 48.11. Prov. 1.32. neither is the rod of God upon them (as Iob speaketh) that are never emptied nor powred 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 unsavoury 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 aforeign. Nazian. Carm. de vita sua. 2 Cor. 6.7. &c.changes he exerciseth them and inureth them to all estates. As a good Captain traineth his souldiers, and putteth them out of one posture into another, that they may be expert in all: so the Lord of hosts traineth up his souldiers by the armour of righteousness on the right hand and on the left, by honour and dishonour, 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 their 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 every where and in all things they be instructed both to be full, and to be hungry, Vers. 12.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. —13.These bMeditationes militares. foreign.exercises are indeed the most unpleasing part of this holy learning, especially to a yong novice in the school of Christ; (the Apostle saith truly of it,Heb. 12.11. 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 righteousnesse cforeignunto 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 perswadeth the hearts of his children, out of the acknowledgement 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 any thing that may be good for them for the time to come; and thirdly, exerciseth and inureth them, by frequent enterchanging of prosperity and adversity, and sanctifying both estates unto them, both to glorifie him, and to satisfie themselves by, and with either. foreign here, and in the next verse foreign, 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, therewithall to be content. Now for the Vses and Inferences hence.
12. First, S. Pauls foreign 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 withall the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where then 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 choyce that way. And the more needfull the learning is, the greater care would be had in the choyce. 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 our selves 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 seldome look farther then our selves, seldome higher then these sublunary things for this learning. It is one of our Vanities, that we love to be foreign, 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; aQui sibi magistrum se constituit, stulto se discipulum subdit. Bern. Epist. 87.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 triall: and by their timerousness and discontentedness sufficiently discovered the un-usefulness (or at least the unsufficiency) of their best precepts, to effect that blessed tranquillity of minde which they promised. Professing themselves (in their speculations) to be wise, (in their practise) they became fools; foreign.and were confounded in the vanity of their own imaginations. Rom. 1.22.It was a vain brag of him that said it,
Hoc satis est orare Iovem, qui donat & aufert,
Det vitam, det opes: animum mî aequum ipse parabo.Horat. 1. Epist. 18.
He would pray to Iupiter 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 Iupiters help. Little did he know the cursed corruption of his own heart: and that he stood rather in more need of God for this then for those other things. A far wiser man then 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 honour, 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 vaine; and that he could indeed have wrought his own contentment, if Iupiter should give him the things he required: yet still he had come far short of St Pauls 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 Iob, (The Lord hath given, the Lord hath taken; blessed be the name of the Lord. Job 21.)
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 perswaded in the next place to be willing to learn it. St Paul had never had it, if he had never learn'd 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 learn'd 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 satisfie themselves with the knowledg 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 minde. aIsocrat. ad Demon.foreign, 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, trewants in our learning. And so we are long about a little, because we cannot abide to ply it. But if we would once set our selves to this spiritual learning with all our might, and buckle close to it, certainly we should in short time finde our selves to have profited in it wonderfully. Consider thirdly, Psal. 34.11. 1 Sam. 3.9.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; (foreign 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 practise 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 sweetneth all the bitterness of this present life. To labour and to be content with that a man hath is a sweet life, Sirac. 40.18.saith the son of Sirac, in his 40th chapter. It keepeth the minde in a constant equal tranquillity amidst all the changes and chances of this mortall 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 minde as if he possessed all things. 2 Cor. 6.10.It giveth a wonderfull 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 Oxe, and a little pulse and water as comfortable and savoury,Prov. 15.17. Dan. 1.12. &c. as all the delicacies in the kingdome of Babylon. How should the consideration of these things whet our desires and resolutions, not to suffer our eyes 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,Jer. 17.9. Rom. 12.3. 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 our selves above what we ought to think. Sure I am that in all secular learnings the old saying is most true, foreign. There is no greater hinderance unto proficiency, than is an aforeign. Nazi. Orat. 1.overweening conceit in any man of that learning he hath already. And not unlikely but in this spirituall learning also, that man that bforeign. Ibid.wanteth skill the most, may see his own want the least. That therefore we may deale soundly in the trial of our own hearts, and not deceive our selves 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 kinde 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 Iustice 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 then great revenues of the ungodly;Prov. 16.8. — 10.2.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;— 20.21. 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, — 20 17.however it may be sweet in the mouth, will turne to gravel in the belly.Gen. 14.23. Abraham would not take to himself of the spoyls of Sodom to the value of a shooe-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 thy self now by this first Rule, thou that boastest thy self so much of thy contented minde; but shewest not thy self over-scrupulous, where gain is before thee. If thy resolutions have been or are, according to the common guise of the world, aHor. 1. Ep. 1. Vnde habeat quaerit nemo, sed oportet haber…. Juvenal. Sat. …4 ex Enn…o.Quocunque modo rem, to gain and gather treasure, and to feather thy nest whether by right or wrong; If thou hast adventured to encrease 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 delayes 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 neighbours 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 knowledg herein; whose thoughts are too intent upon, and whose desires too eager after, the things of earth: although he should not attempt the compassing thereof by any other then lawful means only. A greedy eye, and a craving heart, importunately a—argenti sitis importuna, fames…. Horat. 1. Epist. 18.hungring 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 symptome of a mind not truly contented. Mat. 5.6.And so are those carking and disquieting cares likewise, which our Saviour so much condemneth Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment, as of things that stand in direct opposition to other:Heb. 13.5. Let your conversation be without covetousness, saith he, and be content with such things as ye have, Heb. 13. foreign and foreign, 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: and are not lawful and expedient in themselves, but are also good signs of a contented mind, yea and good helps withall to the attainment of a farther degree of Contentment. But foreign and foreign, a desire that will not be confined within reasonable bounds; and a sollicitous anxious care, whereby we create to our selves 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 minde, 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 sutably both to his estate and rank.
Servorum ventres modio castigat iniquo,
Juvenal satyr. 14.Ipse quoque esuriens —
For whereas the contented man, that which he hath not he wanteth not; Avaro tàm deest. quod habet, quàm quod non habet.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 aforeign. Anthol. 2.50.the use not the bare possession. Not that the owner should behold it with his eyes, and then neither receive farther good from it, nor do farther good with it: but that it should be used and employed to the glory of the giver, Eccles 5 11.and the comfort of the receiver and others, with all thankfulnesse, 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 wayes of Gods providence in the dispensation of these outward things, when at any time they fall out cross to our desires or 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 murmure ye, 1 Cor. 10.10.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,Exod. 1.14. 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, — 16.3. and Numb. 11 5.they would have exchanged their liberty again for the Onions and Garlike and fleshpots 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: alwayes quiet, and alwayes thankful.
19. Ey and charitable too, in the dispensation of the temporals God hath bestowed upon him, for the comfortable reliefe 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, Psal. 112.7, 8.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. —9.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 vertues: 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, then he hath Charity. You then that would be thought either contented or religious; now if ever shew 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 triall: 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 dispense out of your abundance, and that with more then ordinary liberality, somewhat for the succour 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 widdows in their afflictions, Jam 1.27.and to keep ones self unspotted of the World. The same will serve as one good foreign among others, whereby to make trial of the truth of our Contentedness also.
20. Lastly, it is a good signe of Contentedness, when a man that hath any while enjoyed Gods 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 forgoe 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 wooll and my flax. Osee. 2.9.Osee 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? ey 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, quòd recepisti: ago gratias, quòd dedisti. Thus did Iob: 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 withall a most reasonable and religious answer,Job. 1.21. Thou speakest like a foolish woman: Shall we receive good things at the hand of God, and shall we not receive evil also? — 2.10.As who say, shall we make earnest suite 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 debter, from whom the lender cannot ask his own, but he shall be like to lose a friend by it. Add yet how impatiently oftentimes do we take it at our Lords hand, when he requireth from us but some small part of that which he hath so freely, and so long lent us?
21. Try thy self then, Brother, by these and the like signes: 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 unlawfull or unworthy means; 2. If thy desires and cares for the things of this life be regular and moderate; 3. If thou canst finde 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 neighbours; 5. If thou canst want what thou desirest without murmuring, and lose what thou possessest without impatience: then mayest thou with some confidence say with our Apostle in the Text, foreign, I have learned in whatsoever state I am, therewith to be content. But if any one of these particular signes be wholy 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 thy self more seriously and diligently to this study hereafter, then 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 entred, 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 fulness of perfection:) I shall crave leave, towards the close of this discourse, to commend to the consideration and practise of all, whether novices or proficients in this Art of Contentation, some usefull 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 labour for a true and lively Faith. For Faith is the very basis, the foundation, foreign.Heb. 11.1.whereupon our hearts and all our hearts-content 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, labour to have thy heart throughly perswaded 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 bosome, nor from his nearest friend that loveth him as his own soul. They consider, that if they should satisfie 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 distastful 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 perswasions: 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 thy self in like sort of all the Lords 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 stedfastly to beliéve 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. Only understand those promises rightly, with their due conditions and limitations, and in that sense wherein he intended them, when he made them: and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word; there it no want of love in him, that he should not be as good as his word. He is not as man that he should repent, or as the son of man, that he should call back his word.Numb. 23 9. There is no lightness or inconstancy in him, that there should he Yea and Nay in his promises; but they are all Yea and Amen. 2 Cor. 1.19, 20Thy heart can tell thee, thou hast often broken vow and promise with him, and dealt unfaithfully in his covenant: but do not offer him that indignity, in addition to all thy other injuries, as to measure him by thy self, to judg of his dealings by thine, and to think him altogether such a one as thy self, so false, so fickle, so uncertain,Psal. 50.21. as thou art. Far be all such thoughts from every one of us. Though we deny him; 2 Tim. 2.12, 13.yet he abideth faithful, and will not, cannot deny himself. We are fleeting and mutable, off and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former dayes: yet (Ego Deus & non mutor) he continueth yesterday, to day, and the same for ever. Mal. 3.6. Heb. 13.8.Roll thy self then upon his providence, and repose thy self with assured confidence upon his promises: and Contentment will follow. Upon this base the Apostle hath bottomed Contentation, Heb. 13.5.Heb. 13. — be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
25. The next thing we are to look after in this business, is Humilty, and Poverty of spirit. It is our pride most, that undoeth us: much of our discontent springeth from it. We think highly of our selves: thence our envy, fretting and pining away, when we see others, who we think deserve not much better then we do, to have yet much more then we have; wealth, honour, power, ease, reputation, any thing. Pride and Beggery sort 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, then an almes, 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 our selves, and yet be so blinded with pride and self-love, as not to discern the same hateful disposition in our selves towards our good God? Extreamly beggerly we are. Annon mendicus, qui panem petis? Job 1.21.Are we not very beggars, that came naked into the world, 1 Tim. 6.7.and must go naked out of it? that brought nothing along with us at our coming,Mat. 6.11. and it is certain we shall carry nothing away with us at our departure? Are we not arrant beggars, that must beg, and that daily, for our daily bread? And yet are we also extremely Proud: and take the almes, 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 Iacob, That we are far less then the least of his mercies, &c. Gen. 32.10.We are not worthy so much as to gather up the crums under his table, as our dogs do under ours; who far better deserve it at our hands, then 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 wayes. But we, although we are his creatures, and the workmanship of his hands, yet do nothing (as of our selves) but hate him, and dishonour him, and rebell 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 our selves content with any thing.
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 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 then Abraham, O Lord saith he, what wilt thou give me, seeing I goe childless? Gen. 15.2.As if he had said, All this great encrease of cattle and abundance of treasure which thou hast given me, avail me nothing; so long as I have never a childe to leave it to. It differeth not much you see, from the speech of discontented Haman, All this availeth me nothing, Est. 5.13.so long as I see Mordecay &c. save that Abrahams speech proceeded from the weakness of his Faith at that time and under that temptation; and Hamans from habitual infidelity, and a heart totally carnall. It is the admirable goodness of a gracious God, that he accepteth the faith of his poor servants be it never so small; and passeth by the defects thereof; be they never so great: Only it should be our care, not to flatter our selves so far, as to cherish those infirmities, or allow our selves therein; but rather to strive against them with our utmost strength, that we may overcome the temptation. And that is best done, by casting our eye, as well upon what we have, and could not well be without; as upon what we fain would have, but might want. The things the Lord hath already lent thee: consider how usefull they are to thee; how beneficial; how comfortable; how ill thou couldst spare them; how much worse thou shouldst be then now thou art without them; how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much desirest. And let these considerations prevaile with thee, both to be thankful for what God hath been pleased already to give thee, and to be content to want what it is his pleasure yet to withhold from thee.
27. Another help for the same purpose fourthly is, to compare our selves and our estates rather with those that are below us, then 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 neighbours in our thoughts: and when we have so done, we make our comparisons so untowardly, that there is no neighbour we have, but (as we handle the matter) we are the worse for him: We finde in him something or other, that serveth as fewel either to our Pride, or Vncharitableness, or other corrupt lust. We look at our poorer neighbour: and because we are richer then he, we cast a scornful eye upon him, and in the pride of our hearts despise him. VVe look at our richer neighbour: 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 mis-apply them; and whatsoever the pr…mises 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 encrease of some precious graces in us; and namely those two of Thankfulness and Contentedness: as the… Bee gathereth hony out of every weed. And the course is this. Observe thy present corruption what ever it be, when it beginneth to stirr 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 thy self apt to magnifie and exalt thy self in thine own greatness, and puft up with the conceit of some excellency (whether reall or but imaginary) in thy self, 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 thy self 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 thy self apt to grudge at the prosperity of others, and to murmure at the scantness of thine own portion: then look downwards, and thou shalt see perhaps a—ne que se majori pauperiorium Turbae comparet: hunc at que hunc superare laboret. Hor. 1. Serm. 1.thousands below thee, that want something that thou hast. It may be, the comparing thy self 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 neighbours be such a grievous eyesore to thee, to provoke thy discontent: rather then ten or twenty poorer ones a spurr to quicken thee to thankfulness? If Reason by the instigation of corrupt nature can teach thee to argue thus, my house, my farme, my stock, my wbole condition is naught; many a man hath better: why should not Reason heightened by Gods 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 encrease, our desires also encrease with them; (which yet is most true, and of very important consideration too; as Solomon saith,Eccles. 5.10. (He that loveth silver, shall not be satisfied with silver:) but for a farther reason also, because with the best conveniences of this life, there are interwoven sundry inconveniences withall; which for the most part, the eagerness of our desires will not suffer us to foresee whilest we have them in chase, but we shall be sure to finde them at length in the possession and use. Whilest we are in the pursuit of any thing, we think over and over how beneficial it may be to us, and we promise to our selves much good from: and our thoughts are so taken up with such meditations, that we consider it abstractedly from those discommodiousnesses and encombrances, which yet inseparably cleave thereunto. But when we have gotten what we so importunely desired, and think to enter upon the enjoyment; we then begin to find those discommodiousnesses and encombrances 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 before hand, as to forethink and forecast the inconveniencies 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 overprize; and make us the better contented, if we must go without them. O miserum pan…um? as he said of his diadem. What a glorious lustre doth the Imperial Crown make, to dazle the eyes of the beholders, and to tempt ambition to wade even through a sea of bloud, and stretch it self beyond all the lines of justice and religion to get within the reach of it? yet did a man but know what legions of fears and cares, like so many restless spirits, are incircled within that narrow round: he could not be excused from the extremity of madness, if he should much envy him that wore it; much less if he should by villany or bloudshed aspire to it. When Damocles had a—fulgentem gladium setâ equin… appensum. Cic. 5. Tusc. quaest.the sword hanging over his head in a twine-thread, he had little stomach to eat of those delicacies that stood before him upon the boord, which a little before he deemed b—nègaret…, unquam quenquam beatiorem fuisse. —ibid.the greatest happiness the world could affoord. There is nothing under the Sun, but is full, not of vanity only, but also of vexation. Why then should we not be well content to be without that thing, (if it be the Lords will we should want it:) which we cannot have without much vanity, and some vexation withall.
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 mans graces and vertues; as Magnificence, Iustice, Liberality, Thankfulness, &c. and this of Contentation among the rest. Hardly can that man be, either truly thankful unto God, or much helpful to his friends, or do any great matters in the way of charity and to pious uses, or keep touch in his promises and pay every man his own, (as every honest man should do) nor live a contented life: that is not frugall. We all cry out against Covetousness (and that justly) as a base sin, the cause of many evils and mischiefs, and a main opposite to Contentment. But truly, if things be rightly considered, we shall find Prodigality to match it as in sundry other respects, so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name giveth it, foreign, a self-sufficiency) consisteth in the mutual and relative sufficiency, of the things unto the mind, and of the minde unto the things. Where Covetousness reigneth in the heart, the mind is too narrow for the things: and where the estate is profusely wasted, the things must needs be too scant for the minde. So that a—Ille sinistrorsum, hic dextrorsum abit: u…us utrique Error, sed variis illudit partibus. Horat. 2. satyr. 3.the disproportion is still the same, though it arise not from the same principle. As in many other things we may observe an unhappy coincidence of extremes: contrary causes, for different reasons, producing one and the same evil effect. b—brumae penetrabile frigus adurit. Virgil. 1. Georg.Extreme cold parcheth the grass, as well as extreme heat: and lines drawn from the opposite parts of the circumference meet in the Center. Although the prodigal man therefore utterly disclaim Covetousness, and profess to hate it: yet doth he indeed by his wastfulness pull upon himself a necessity of being Covetous; and transgresseth the Commandement which saith, Thou shalt not covet, as much as the most covetous wretch in the world doth. The difference is but this: the one coveteth, that he may have it, the other coveteth, that he may spend it; as St Iames saith, He coveteth that he may consume it upon his lusts. He that will fare deliciously every day;James 4.3. or carry a great port in the world, and maintain a numerous family of idle and unnecessary dependants; or adventure great summes in gaming or upon matches; or bring up his children too highly; or any other way stretch himself in his expences beyond the proportion of his revenues: it is impossible but he should desire means wherewithall to maintain the charges he must be at for the aforesaid ends. Which since his proper revenues (according to our supposition) will not reach to do: his wits are set on work how to compass supplies and to make it out, out of other mens estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of covetousness. 1 Tim. 6.10.And when these also fail (as hold they cannot long;) there is then no remedy, but he must live the remainder of his dayes upon borrowing and shifting: whereby he casteth himself into debts and dangers, loseth his credit or liberty or both, and createth to him a world of discontents. He that would live a contented life, and bear a contented mind, it standeth him upon to be Frugal.
30. Temperance also is of right good use to the same end: that is to say, a moderate use at all times, and now and then a voluntary forbearance of, and abstinence from the Creatures, when we might lawfully use them. If we would sometimes deny our appetites in the use of meats, and drinks, and sleep, and sports, and other comforts and refreshments of this life; and exercise our selves sometimes to fastings and watchings, and other hardnesses and austerities (St Pauls foreign, and foreign:1 Cor. 9.27. 1 Tim. 4.8.) we should be the better able sure to undergo them stoutly, and grudg and shrink less under them, if at any time hereafter by any accident or affliction we should be hard put to it. We should in all likelihood be the better content to want many things when we cannot have them: if we would now and then inure our selves, to be as if we wanted them, whilest we have them.
31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Fathers under both Testaments, (and whereof the more sober sort among the heathens had some glimmering light,) That we have here no abiding City, but seek one to come; Heb. 13.14. 1 Pet. 2.11.That we are here but as strangers and pilgrimes in a forraign land, heaven being our home; and that our continuance in this world, is but as the lodging of a traveler in an Inne for a night: this meditation I say, if followed home, would much further us in the present learning. The Apostle seemeth to make use of it for this very purpose, 1 Tim. 6. We brought nothing into this world, 1 Tim. 6.7, 8.and it is certain we can carry nothing out: and thence inferreth in the very next words, Having food and raiment let us be therewith content. We forget our selves very much, when we fancy to our selves a kinde of perpetuity here, as if our houses should continue for ever, Psal. 49.11.and our dwelling places should remain from one generation to another. We think it good being here; here we would build us Tabernacles, set up our rest here. And that is it, that maketh us so greedy after the things that belong hither, and so sullen and discomposed when our endeavours in the pursuit of them prove successless. Whereas if we would rightly informe our selves, and seriously think of it, what the world is, and what our selves are; the world but an Inne, and our selves but passengers: it would fashion us to more moderate desires, and better composed affections. In our Innes we would be glad to have wholsome diet, clean lodging, diligent attendamce, and all other things with convenience and to our liking. But yet we will be wary what we call for; that we exceed not too much, lest the reckoning prove too sharp afterwards: and if such things as we are to make use of there, we finde not altogether as we would wish, we do not much trouble our selves at it, but pass it over; chearing our selves with these thoughts, that our stay is but for a night; We shall be able sure to make shift with mean accommodations, for one night; we shall be at home ere it be long, where we can mend our selves, and have things more to our own hearts-content. Satiabor cum apparuerit gloria. The plenteousness of that house, when we shall arrive at our own home, will fully satiate our largest desires. In the mean time let the expectation of that fulness, and the approach of our departure out of this sorry Inne, sustain our soules with comfort against all the emptinesses of this world, and whatsoever we meet with in our passage through it, that is any way apt to breed us vexation or discontent: that we may learn with S. Paul in whatsoever estate we are, to be therewith content. God vouchsafe this to us all for his Dear Sons sake Jesus Christ &c.