Doctrine of Contentment, Chapter 1
CHAP. I.
Containing an Expoſition of the Context, the dividing and expounding of the words of the Text, and the deduction of a Doctrine, with the method of proſecution thereof.
SECT. 1.
Containing an Expoſition of the Context.
THe Apoſtle St Paul writing to Timothy, and being endowed with a Spirit of infallibility, commands as a Father the Son, or rather as one foreign with all authority, foreign. Perinde ergò eſt ac ſi dixiſſet, quotidie inculcandum eſſe hoc doctrinae genus, nec docendos modò eſſe homines, ſed exhortationibus quo que aſſiduis ſtimulandos, ac urgendos. Calvin. in loc.v. 2. And as for ſuch who teach otherwiſe, the Apoſtle ſtamps a brand of infamy upon them, v. 3, 4. If any man teach otherwiſe and conſent not to wholeſom words, even the words of our Lord Jeſus Chriſt, and to the doctrine, which is according to godlineſs, He is proud, knowing nothing, but doting about queſtions, &c. There are two words which have a remark put upon them: One is foreign, which is (as one obſerves) foreign non modò inflatum ſed dementatum ſignificat, Vict. Strig.not onelyonly to be ſwelled and puffed up, but to be made mad. Another word is foreign ſick or diſeaſed, which (though it is commonly rendered doting about queſtions, yet) in the Original we find foreign ſick and diſeaſed about queſtions. It was originally the ſaying of Melanchton, (which ſince a learned Knight adopted and St Henry Wotton Provoſt of Eaton Colledge.bequeathed to his tomb-ſtone) Diſputandi pruritus eſt Religionis ſcabies.
And what is the fruit of needleſs queſtions, and ſtrife of words, which the Apoſtle calls foreign? we read what comes of them, v. 4. Envy, ſtrife, railing, evil ſurmiſes, theſe are the bitter fruits which grow on ſuch trees. And further, v. 5. here followeth more of ſuch naughty fruit, even perverſe diſputings: The word is foreign: Beza tells us of an ancient Copy that reads foreign (i. e. ) aſsidui attritus, mutuò enim ſe atterunt ſophiſtae, & ſuâ ſcabie alios inficiunt. But he owns the received verſion of the word, Perverſae exercitationes, Sun… verae foreign ad acuendum ingenium, conformandum judicium, veritatis denique inveſtigationem comparatae. Beza.and foreign, which Quintilian calls Scholarum exercitationes. Beza highly commends them; ſo that ſcholaſtical diſputations are not here condemned: they are very uſefull, and ſerviceable in a learned Commonwealth. But what the Apoſtle reproves (as the word *Significat Paulus iſtis inánibus quaeſtionibus homines quaſi in quodam ludo impudentiae & improbitatis exerceri: Beza.foreign implies) are vain queſtions and needleſs contentions, and vain janglings. The meaning of the Apoſtle (as I conceive) is this, That all ſuch diſputes as tend to rubbing, galling, and vexing one another, in wrangling about trifles, and quarrelling about needleſs matters are here prohibited. The foreign mentem habentium alien ā à pietate, quod verè eſt foreign Grot. in loc. foreignApoſtle by way of character diſcovers who theſe wrangling Diſputants are, v. 5. 1. They are men of corrupt minds. 2. They are deſtitute of the Truth; and they diſcover their erroneous corrupt judgement by this their rotten ſuppoſition, Suppoſing that gain is godlineſs. From theſe the Apoſtle chargeth us to withdraw our ſelves.
Now the Apoſtle having reproved theſe falſe teachers and ſceptical Philoſophers, ſets all our judgements right by acquainting us what is the true gain, v. 6. But godlineſs foreignwith contentment is great gain. But what is this Contentment mentioned? I anſwer the word ſignifies a ſelf-ſufficiency. Godlineſs is a ſufficient portion, and he that is contented with godlineſs is rich enough. God alone can perſwade the hearts of his children to be contented. God gives to all his children ſo much, as in his wiſdom he ſeeth to be ſufficient for them. He in an eſpecial manner gives his Children his grace to fear him, and contented ſpirits to ſubmit to him, and beleeving hearts to depend on him, and a ſanctified uſe of all outward things they enjoy; hence they are exceeding gainers. It's Calvin's obſervation, That Vera felicitas in pietate ſita eſt. Haec verò ſufficientia veluti quoddam auctarium eſt, Calv.true happineſs conſiſts in godlineſs; for this ſufficiency is as it were an augmentation. What's the reaſon or ſtrong argument which the Apoſtle urgeth to preſs this grand duty of Contentment? The Apoſtle tells us in v. 7, For we brought nothing into this world, and it is certain we can carry nothing out. The richeſt now alive neither brought gold, nor ſilver, nor mannours, nor fields into this world: neither can they carry them away with them, when they depart out of this world. We came naked into the World, and we ſhall return naked out of it, (as Job acknowledgeth) Naked came I Job 1. 21.out of my mothers womb and naked ſhall I return thither. We came all naked out of the womb of our mother that bare us, and we ſhall all return naked into the womb of our Mother Earth, whence we were took, and whereunto we ſhall be reſolved. What's then the grand duty which concerns us all? The Text declares fully; foreign, &c. And having food and raiment, let us be therewith content. But if men will try concluſions of their own deviſed fancies, and will drown themſelves in immoderate worldly cares, and intanglements; if they will make haſte to be rich, and care not how they come by richēs, per fáſque nefáſque—Quocunque modo rem, let them read v. 9. But they that will be rich fall into temptation, and a ſnare, and into many fooliſh and hurtfull luſts, which drown men in deſtruction, and perdition. Such as with an over-carking care and greedineſs purſue the Mammon of this world, and make it their confidence, they ſhall be ſure to ſmart for their anxious ſollicitude after the world, when they meet with loſſes, diſappointments, and variety of vexations. The Apoſtle gives covetouſneſs its right name Bio vocabat foreign; dolor & cura videntur animum quodammodo perfodere; avaritiae nimirum meſſis. Vid. Bez. in locum. Sen…entia fui… Timoni… duo eſſe malorum elementa, foreign. Id.and doom, v. 10. For the love of money is the root of all evil, which while ſome coveted after, they have erred from the faith, and pierced themſelves through with many ſorrows.
SECT. 2.
Wherein the words of the Text are expounded, and the Doctrine obſerved.
I Shall now reſume the words of the Text, Sect. 2.and my endeavour ſhall be to keep cloſe unto them: Wherein are contained, 1. A great Duty, or an excellent leſſon of neceſſity Text divided.to be learned by us all, and that's Contentment. 2. Here is ſet down the extent and latitude of this great Duty, wherein it muſt be exerciſed, and that is ſpecified in two particulars of vaſt comprehenſion: viz. In food and raiment.
Before I obſerve the doctrine obvious in the words, I ſhall premiſe a Paraphraſe of three ſignificant weighty words in the Text. One the Apoſtle calls foreign, a ſecond foreign, a third foreign. And after I have given the Expoſition of theſe words, what I ſhall further enlarge upon will be more perſpicuous in the enſuing diſcourſe.
1. foreign, wch ſignifieth foreign. Cyprianus enarrans precationem Dominicam, vertit & exhibitionem, hoc eſt quod vocant praebendam, propiùs accedens ad ſenſum Pauli quàm qui vertit & alimenta. Eraſm. In eo locutionem juris ſecutus eſt Cyprianus, nam exhiber… eſt aler…. Grot.neceſſary food, which may conduce to our nouriſhing. It's not ſaid foreign, (i. e.) delicate dainty food, but foreign, ſuch nouriſhing food as ſerves for neceſſity and not for ſuperfluity. Here's Tanta edere decet quanta ad nutrimentum ſufficiunt, & non quanta ea ſunt, quae delicias adducunt. Oecumen.implyed neceſſary, not ſuperfluous food; not ſuch luxurious high diet as may pamper the appetite, and miniſter fewel to noiſom luſts; but the food here mentioned conſiſts with ſuch a diet as is ſober, temperate, and conducing to the nouriſhment and preſervation, and not to the overthrow and deſtruction of the body.
A ſecond word is foreign raiment, from foreign Ariſtides poſuit pro tecto, Philo autem ut hîc Paulus pro veſte & tecto. Eſ… enim foreign ſive foreign hoc omne quo tegimur. Grot.foreign, and that from foreign to cover. It is not ſaid foreign ornaments, but foreign raiments, coverings. Here's no mention made of gorgeous and coſtly attire, or embroidered rich garments, onelyonly ſuch raiment as may cover our nakedneſs, and defend us from the cold. An Inſtance we have in our firſt Parents, Gen. 3. 21. Unto Adam alſo and his wife did the Lord God Tanta ac talia induere decet, quantis nuditas ipſa protegatur, & non quaecunque delicias gignunt, & mollitiem iis, quae ea ferunt. Oecumen. in loc.make coats of skin and clothed them. Let us hence be inſtructed to reflect upon our original; No ſhame for nakedneſs, till ſin was committed; Sin brought ſhame: Innocency was a better clothing then cloth of Tiſſue, or any other coſtly garment invented by after generations. Though Perſons of Quality may wear finer garments (ſo they be decent and modeſt) then inferiour perſons, (for I know of no Scripture warrant to level the Noble-man with the Peaſant) yet it's every ones duty according to his condition to be contented with ſuch apparel as is neceſſary to cover nakedneſs, and keep off cold. He that is of a lower degree muſt not envy him that is of a higher degree. The Countrey mans Leather or Ruſſet may keep him as warm as the Noblemans Velvet or Scarlet. Calvin on the place (as he frequently doth) gives a choice obſervation upon the words. In that (ſaith he) the Apoſtle maketh mention of food and Quum alimenta & tegmina nominat, delicias & abundantem copiam excludit. Natura enim parvo contenta eſt: ſuperfluum autem, quicquid exuperat naturalem uſum. Non quòd liberalior uſus per ſe damnari debeat, ſed appetitus ſemper vitioſus eſt. Calv. Paulus ea ſolum nominavit quae omnibus in univerſum hominibus neceſſaria ſunt; id que ſimpliciter, & non ad certos fines duntaxat, & ſub quibus caetera ferè poſſunt comprehendi, Eſtius.raiment, he excludes delights, and an abundant plenty: For nature is content with a little; and that's ſuperfluous, which goeth beyond a natural uſe; not that a more liberal uſe is to be condemned, but a vicious appetite is always to be condemned. By food and raiment all things neceſſary are comprehended; and other things which are neceſſary, are reduced unto theſe two things, food and raiment.
A third word is foreign, which 3. foreign.word though it be of the future tenſe, yet (as the Hebrew phraſe is uſual) it evidently denotes the force of an Imperative ſignification, as thoſe commands do, Thou ſhalt not kill; Thou ſhalt not commit adultery, &c. Eſtius propounds the queſtion whether this be a counſel or a command, and he determines, That it's a command Praeceptum eſt, idémque ad omnes pertinens, at que adeò ex ipſa naturae lege profectum. Nam ſuperflua quaerere contra naturam eſt, & ſi petere ſuperflua à Deo non licet, ergò nec quaerere. Eſtius.appertaining to all as proceeding from the law of nature; for to ſeek ſuperfluities is againſt nature; and if it be not lawfull to beg of God ſuperfluities, therefore not to ſeek them. Beza renders Beza in loc.the word foreign, Haec tibi ſatìs erunt, Theſe things will be ſufficient for us. Junius renders the words Propter hoc Junius in loc.nobis ſufficit alimentum & operimentum. If we have to nouriſh and cover us, we have ſufficiency, and have cauſe enough to be content. And (as Chryſoſtom obſerves on foreign. Chryſoſtom.the place) We ought to eat ſuch things as are ſufficient for nouriſhment for the quantity and quality, and we ought to be clothed with ſuch garments as will cover nakedneſs, and nothing ought to be ſuperfluous. It's the obſervation of Reverend Perkins Mr Perkins in loc.on the words, That it's not ſaid cates nor delicate food, but food that may feed; It's not ſaid ornaments or habiliments, but covering garments, ſo much as may defend us from the cold. Hence a Lexicographer and Critick in ſeveral languages derives Garment quaſi Minſhaw's Diction.Guardment, implying that our clothes ſhould be for a ſafeguard from the cold, and not for vanity and ſuperfluity. Hence hath place that of the Poet: —Toga quae defendere frigus Horat. … Serm.Quamvis craſſa queat.
Aquinas expounds the Bona ſunt propter neceſſitatem, quibus indiget homo propter interiora conſumentia, & haec ſunt alimenta, vel contra exteriora corrumpentia, & ſic indiget homo tegumentis veſtium & domorum. Aquinas in locum.Text concerning thoſe good things which are for neceſſity, ſuch as we ſtand in need of. So then let us conſider what a great mercy it is to have ſufficient food and raiment for us and ours: let us therefore account what we have ſufficient, and give God thanks for what we have, eſteeming what God gives us to be enough and ſufficient for us.
The words thus divided and expounded contain this obvious Doctrine to be reduced unto our daily practiſe, viz.
Doctr. That it's our obliged duty, which concerns us all, to labour after a Contented mind, and to acquieſce, and reſt ſatisfied with the preſent condition and ſtation wherein God is pleaſed to ſet us in the preſent World.
In the proſecution of this practical Aſſertion Method propounded.(which is the Ground-work of the enſuing Treatiſe) I ſhall confine my ſelf to a plain and perſpicuous Method. 1. To diſcover wherein Contentedneſs conſiſts. 2. To illuſtrate the point by choice examples. 3. To quote Scripture Precepts injoyning, and commanding obedience to the duty. 4. I ſhall endeavour to confirm the Doctrine by demonſtrative Arguments. 5. I ſhall conclude with a practical Application and particular reflection upon our ſelves, hoping and deſiring (through Chriſt that ſtrengthneth me) to prevail with the Reader, to learn this Excellent leſſon of Contentedneſs, and reduce it into daily practiſe throughout his whole life and converſation.