The Christian Warfare Part 2, Book 2 · Chapter 19
CHAP. XIX.
Of the excellencie of true contentment, and the meanes whereby we may attaine vntounto it.
ANd thus hauehave I shewed that worldly things§. Sect. 1. That contentment is to be sought, not in the world, but in Gods spirituall graces. cannot satisfie the mind of man, or bring vntounto him true contentment; as also the euill and troublesome effects, which proceede from this insufficiencie in them, and insatietie of the mind. Which as it should serue to make vsus to contemne these earthly vanities, as being not able to bring any tranquillitie or sound comfort; so should it moue vsus to seeke for this contentment, without which the life of man is miserable, not in these outward things which afford it not; but inwardly in our owne minds, by purging and purifying them from worldly concupiscence, and by fixing our hearts and affections vponupon Gods spirituall graces and heauenly ioyes, the one whereof we may hauehave in possession, and the other in hope; without which all worldly things cannot satisfie, with which though wee bee abandoned of all earthly vanities, wee may hauehave tranquillitie of mind, and true contentment. For first if we hauehave the spirit of God, and his sanctifying graces dwelling in vsus, we shall be filled and satisfied: for as our Sauiour Christ himselfe hath promised, whosoeuer Ioh. 4. 14.drinketh of this spirituall water which he shall giuegive him, shall neuer be more athirst, for it shall be in him as a well of water, springing vp to euerlasting life. And he that beleeueth in him, out of Ioh. 7. 38. 39.his bellie shall flow riuers of the water of life. And if wee would know what this well and riuer of the water of life is, which thus filleth and satisfieth vsus, the Apostle telleth vsus in the next words, that it is the spirit of God which he giueth to all that beleeue in Christ. So the Psalmist pronounceth him blessed whom God chuseth, and causeth to come vntounto him; because Psal. 65. 4.he shall dwell in his courts, and bee satisfied with the pleasures of his house, euen of his holy temple. And the Apostle maketh this the end of knowing the louelove of Christ which passeth all Ephes. 3. 19.knowledge, that we may be filled with all the fulnesse of God. For if once we hauehave the spirit of God, a liuely faith, sincere louelove, assured hope, and the rest of his sanctifying graces dwelling in vsus, then are we thereby persuaded of the remission of our sinnes, our reconciliation with God, our adoption, whereby we become not onelyonly sonnes, but also heires of all his promises, then are wee assured of his fatherly prouidence stillRom. 8. 28. watching ouer vsus, which turneth all things by the wise and mighty working thereof to our good, especially to the furthering of our eternall saluation. And this maketh vsus to resigne our selues wholly ouer to bee gouerned by his will, as knowing much better then our selues what is fit for vsus; and to bee not onelyonly contented, but also to reioyce, not in the state of prosperity alone, but euen in our affliction and tribulation, as the Apostle speaketh. An example whereof weRom. 5. 3. hauehave in himselfe, who had attained vntounto such a measure of this spiritual contentation, that it was able to beare him out, in all outward estates and conditions. I hauehave learned (saithPhilip. 4. 11. 12. he) in whatsoeuer state I am to be content, and I can be abased, and I can abound; eueryevery where in all things I am instructed, both to be full and to be hungrie, and to abound, and to hauehave want: I am able to do all things through the helpe of Christ that strengtheneth me. And if we hauehave this spirituall contentment in our hearts, then the Lord will not let vsus want this contentment, which the Apostle had in respect of outward things: for so he saith, that if his people would hauehave hearkened vntounto his voice, Psalme 81. 16.and walked in hi… waies, then would he hauehave fed them with the fat of wheate, and with honie out of the rocke would he hauehave sufficed them. And the Wise man telleth vsus, that it is the blessing of God onelyonly that maketh rich, and also giueth with riches, comfort and contentation: the blessing of the Lord (saith he)Prou. 10. 22. maketh rich, & he doth adde no sorrowes with it: which blessing they alone hauehave sure interest in who are indued with Gods grace and holy Spirit: for well may those who are ruled with carnall concupiscence be rich in their outward estate, but they can neuer be rich in their mind with inward content; for the wicked (as the Prophet saith) are like the raging Esay 57. 20. 21.sea that cannot rest, whose waters cast vp mire and dirt; and the voice of God hath plainly said it, that there is no peace vntounto them. But as for those in whose heart the peace of Gods holy Spirit dwelleth, they hauehave these outward things with content, or content without them; the Lord supplying their externall defects with a sufficient measure of patience, comfort and tranquillitie of mind, and hauing godlinesse he also maketh vsus content with that we hauehave, whether it be much or little, something or nothing.
The which inward contentation of mind, grounding it§. Sect. 2. That spirituall contentment much exceedeth all contentment in worldly things. selfe vponupon Gods prouidence and promises, is in it owne nature most excellent, and being compared is much to be preferred before any contentment, which the confluence of all worldly benefits can bring vntounto vsus; for notwithstanding all these we may (as hath been shewed) be inwardly poore, in the middest of all our outward abundance; but this spirituall contentment alone maketh rich: for as the Apostle saith, Godlinesse is great riches with contentation; and why so? because1. Tim. 6. 6. & 4. 8. (as before he told vsus) it is profitable for all things, hauing the promises of this life, and the life to come. So that contentment which is grounded vponupon outward things, is momentany and of short continuance, lasting no longer then they last; for take away riches, pleasures, and preferments, which are the causes of this contentment, and the contentment it selfe must needs faile; whereas this inward spirituall contentment is alwaies durable and most constant, seeing it wholly resteth vponupon Gods louelove, holy will, and gratious prouidence, and therefore cannot faile, or be taken away by any worldly accident, because it is not grounded vponupon any worldly thing, and though all outward props should bee pulled away, yet would it stand vpright, because it resteth vponupon none of them. Finally, worldly content is vaine and imperfect, not fully satisfying the heart of man; but that which is spirituall is full in his degree, though not without infirmities, and doth satisfie vsus, not only for a fit, but euen for euer. For as the Prophet speaketh, The Lord shall guide vsus continually, and satisfie Esay 58. 11.our soules in drought, and make fat our bones, and we shall be like a watered garden, and like a spring of water whose waters faile not. In which respect this spirituall contentment is much more excellent, then any which can be found in worldly things; euen as it is much better to hauehave enough, then to hauehave much; for he that hath much, if he want this spirituall contentment, still coueteth more in his greatest abundance, and he that coueteth still wanteth; but he who resting on God is inwardly content hath enough, because he desireth no more, and though his state be small, yet it putteth an end to his concupiscence, which all worldly things cannot do: for though we hauehave too much, yet if we be not moderated with content, we thinke we hauehave not enough; and though we hauehave much more then we desired, yet our concupiscence increasing with our commings in, we are readie to desire more: now as that which is enough, how meane a pittance soeuer it be, is not to be esteemed little, so that is not to be esteemed much, how great soeuer, which is not enough.
But the excellencie of this spirituall contentment may§. Sect. 3. That contentment is a medicine for all miseries. hereby further appeare, in that whosoeuer hath it▪ hath a medicine of all miseries: for it is that which easeth the burthen of all afflictions, and maketh them light and easie: it turneth our pouertie into the greatest riches, supplying all outward wants with inward comforts; and euen whilest we are owners of nothing, it maketh vsus lords of all things; whilest we seeme poore, it causeth vsus that we be not poore indeed, but only in appearance, seeing thereby we hauehave a secret riches that the world doth not take notice of, which giueth vsus enough, and inableth vsus to helpe others. For so the Apostle saith of himselfe, and of other of the faithfull, that they were not simplie poore, but as it were poore, making many rich; as 2. Cor. 6. 10.hauing nothing, and yet possessing all things: and of such the Wise man speaketh; There is (saith he) that maketh himselfe Prou. 13. 7.rich and hath nothing, and that maketh himselfe poore, hauing great riches. Now this way of inriching a mans selfe in the middest of pouertie is by contentation, as he afterwards expoundeth it: The righteous (saith he) eateth to the contentation of his mind, but the belly of the wicked shall want. The reasonNihil interest vtrum non desideres, an habeas. Senec. epist. 119. hereof is, because a contented mind borroweth whatsoeuer it wanteth of it selfe; for hauing little it desireth no more, desiring nothing, it wanteth nothing, and he that wanteth nothing, is of all others most rich. Againe, if we be sicke, this content is our best Physition, which both mitigates our paine, and giues vsus strength also to beare it; without which eueryevery one is intollerablie sicke in the time of health. Finally, if we be oppressed with cares, this content will free vsus from them, by causing vsus to cast them vponupon the Lord, vponupon whom we wholy rest, being assured of his power to helpe vsus, and of his will also, by his gratious promises. So the Psalmist saith, Cast thy burthen vponupon the Lord, and he shall helpe thee: and thePsalme 55. 22. …. Pet. 5. 7. Apostle Peter willeth vsus to cast all our care on God, for he careth for vsus: whereas he that wanteth this spirituall contentment in God, is continually tormented with carking care in the middest of all his abundance; for his wealth, though neuer so plentifull, is vntounto him as a great standing poole, which though it hauehave store of water in it, is subiect to drying vp: whereas the contented mans estate, though neuer so small, is exempted from that feare; seeing it is as a liuing spring, issuing out from God the fountaine of all goodnesse, which though it be little in quantitie, yet can neuer be quite drie, because it hath a continuall supply whereby it is fed. No maruel therefore if he who is richest, is still turmoyled with carking care, seeing resting vponupon his owne prouision he hath good cause to feare, lest by some great drought of affliction, he may hauehave his owne ponds of prouision dried vp. Now what doth he but continually want, who is in continuall feare of wanting? In a word, this inward contentment maketh vsus rich without riches, whole without health, warme without clothes, and merrie in our greatest causes of heauinesse.
On the other side▪ though we should hauehave all things▪ and§. Sect. 4. That contentment is to be sought, not in outward things, but in the hear… and mind. want this contentment, it were as good as nothing, seeing this contrariwise turneth peace into trouble, riches into pouertie, libertie into seruitude, health into sicknesse; yea were sufficient to make a hell of heauen, if it were admitted into it▪ there being no happines where it inhabiteth, no want of any miserie to those that hauehave it. For he is vnhappie, who doth not thinke himselfe happie; he is not rich, who thinketh himselfe poore, and therefore desireth more, although he possesse abundance, because his vnsatiable mind swalloweth vp his wealth; he is not honorable, though he were Monarch of the whole world, who thinking himselfe base and contemptible, is discontented in his greatest aduancement. And therfore seeing this contentation is such a pretious iewell, that with it no estate, without it all estates are miserable: let vsus labour to attaine vntounto it, and not seeke contentment in outward things, but in our owne minds, for all the world and worldly things cannot bring it to our hearts, vnlesse we first bring contentment vntounto them: for as our cloathes cannot giuegive warmth to our bodies, vnlesse our bodies first giuegive it vntounto them: whereof it is that a dead carcase which hath lost it naturall heate, cannot hauehave it restored, though all the clothes in the world were laid vponupon it: so neither can worldly things heate the heart with comfort and contentment, vnlesse this spiritual warmth be first from the mind conueighed vntounto them, and where this vitall heate is quite wanting, it is not the monarchie of the whole world that will reuiue it. Let vsus not therefore seeke for contentment abroad, seeing we may hauehave it so neere home, not in earthly things, but in our owne hearts, seeing the whole world can neither giuegive, nor yet take it from vsus, which when we hauehave, miserie it selfe cannot make vsus miserable: we may hauehave (if we will) sufficient in our owne store; and why then should we depend vponupon others, and liue by borrowing, whereby we are brought into a wilfull seruitude? our owne may suffice vsus, if our mind suffice it selfe: and we may abound in all plentie, if wee be not causes of our owne pouertie: for let vsus but inrich our minds with content, and we may well scorne the worlds riches; seeing the smallest pittance will be sufficient; and enough (as we say) is as good as a feast: we see that sound and healthie bodies, though they feed on the coursest fare, are strong, fat and in good liking; whereas those that are diseased, are leane and feeble, though they sit at full tables, and feed only vponupon the daintiest food: and therefore no man desireth sicknesse, that he may still feed on delicacies, but would rather content himself with the simplest commons, so he might hauehave health to beare him companie: so when our minds are in health, hauing in them that vitall heat of comfort and content in God, we are so strong and vigorous, that in the meanest condition we are replenished with ioy, and though men should take all we hauehave from vsus, yet whether they will or no, they must leaue our chiefe treasure, content, behind them: but if we be sicke of worldly concupiscence, nothing will either please or ease vsus; and all our delicates will be but loathsome, if they be not serued in with conte…tation. Satan could take away Iobs goods but not his comfort, because his contentIob 1. 21. was not in his outward estate, but in his heart, and hauing no commission to ransacke that, he could not ouercome him in the spirituall fight, seeing though all his riches were gone, his heart supplied wealth enough to maintaine the warre. And though hauing stripped him of all, he should hauehave had leaue to hauehave brought him out to execution, yet his chiefe comforter content, would hauehave accompanied him euen vntounto death, seeing it was grounded vponupon his affiance and hope inIob 13. 15. God, which death it self could not take from him. So though the Amalekits did spoile Dauid at once both of his wiues and1. Sam. 30. 6. wealth, yet his contentment was not taken from him when all outward things failed, because it was not placed in them but in his heart, and in his God; and therefore when for lesse losses his company were so inraged through impatiency, that they were ready to stone him, like fooles and mad men striking those who are next vntounto them, yet affliction being added to affliction, it is said that Dauid comforted himselfe in the Lord his God. But contrariwise wee see Ahab so weakened with his disease of couetousnesse, that hee surfetteth with the very sight of Naboths vineyard; and wanting inward content, a whole kingdome could not satisfie him, nor raise or ease his deiected mind, which but an opinion of want had ouerthrowne.
Would wee therefore hauehave such contentment as is vnapproachable§. Sect. 5. That we must seeke contentmēt, not by multiplying worldly vanities, but by moderating our desires and affections. in the assault of any misery, and as it were out of the gunshot of any danger? let vsus seate it chiefly in heauen vnderunder the protection of Gods prouidence, and so much of it as remaineth with vsus, let vsus place it in the castle of our harts, which as long as life lasteth none can surprise and spoyle; and not in outward things which easily are stollen away and it with them. For example, would wee hauehave sufficiencie of honours and worldly glory? why then must wee not with that great enemie of the Romane monarchie, thinke of conquering one nation after another, that so satisfying our ambition, we may in the end find rest, and spend the remainder of our daies in pleasure and delights: for honours are vaine, and doe not satisfie, and the mind is large, and naturally vnsatiable; and therefore here can be no fulnesse and content, for sooner may there want kingdomes to ouercome, then a heart to couet them as wee see in the example of the Grecian monarch. But this sufficiencie must bee looked for in the mind and heart, not by satisfying, but by moderating and ouerruling them, and not by fitting our estate to our desires; for they being endlesse, there would be no end of aspiring; but our desires to our estate, being content with that degree of honour which God by lawfull meanes doth call vsus vntounto; counting it our chiefe honour to contemne those honours, which on ill and vnlawfull conditions are offered vntounto vsus; and that wee are then truely great, when as wee can despise wicked greatnesse. For seeing the excellencie both of honours themselues, and of their degree and quantity, consisteth chiefly in mens minds and opinions, and not in any absolute goodnesse that is in themselues; therefore hee hath enough of them indeed, who hath enough in his owne opinion; and though he be but meanely aduanced, yet if his estate giuegive contentment to his mind, or rather his mind to it, hee standeth not in need of more preferments, because hee hath as much as he desireth. Whereas if the concupiscence be not ouerruled with reason and religion, the more honours wee hauehave, the more ambition also; and consequently the lesse content. For seeing all desiring and aspiring commeth from opinion of want, and hee that euer wanteth can neuer bee satisfied; therefore it mattereth not how great our preferments are in themselues, if we thinke them little vntounto vsus, seeing hee who thinketh hee hath too little, still affecteth more, and can neuer be content till his owne heart telleth him, that he hath enough. If therefore we would hauehave contentment in honours, we must not labour to attaine vntounto it by multiplying of preferments, but by moderating our ambition, setting before vsus the example of the prophet Dauid, who being by God himselfe annointed king, did not ambitiously aspire to take possession of the royall throne, by cutting off Saul, though he were reiected by God, but waited till the Lord himselfe did make him a way, by giuing vntounto him lawfull meanes: and when hee was highest in his estate hee was not haughty in his heart, but was as humble as a wained child, when he welded the scepter, and held in his hand soueraigne power, whereby hauing his mind farre vnderunder his condition, though through his sonnes ambition hee lost his kingdome, yet not his content, but was willing to accept of any estate which the Lord would assigne vntounto him. Here am I (saith he) let him doe to me as seemeth good in his eyes. And this was that2. Sam. 15. 26. lesson which our Sauiour taught his Disciples, when as they ambitiously stroue one with another who should be greatest; not to satisfie their ambition by supplanting one another, or attaining vntounto preferments, but to subdue their pride, and moderate their concupiscence, becomming as meekeMat. 18. 3. 4. and humble as those little children which hee set before them.
And thus also must we looke for sufficiencie of riches, not§. Sect. 6. If we would hauehave contentment in riches, we must lay aside couetousnesse. in our outward estate, but in our mind; not by adding to our wealth, but by diminishing our concupiscence: for though the world may thinke it a strange paradox, yet it is an vndoubted truth, that a man is made truely rich, not by multiplication, but by substraction; not by encreasing his riches, but by abating his immoderate desires. For seeing the whole riches of the world are finite, and the mind of man in some sort infinite and vnsatiable; therefore there can be no fulnes or sufficiencie by fitting riches to our minds, which is impossible; but by limiting and circumscribing our desires and concupiscence, making them so little as that they may bee satisfied, seeing the other can neuer be so great, as to fill and satisfie them in their full largenesse. And if wee thus confine our vnlimited desires with true content, we shall attaine vntounto greater and better riches, then the whole world can yeeld, for that may giuegive vsus much, but not enough, and where there is not enough there is want, and he that wanteth is stil poore, seeing penurie and pouerty goe together; but content bringeth sufficiencie to the meanest estate, and hee that hath sufficiencie wanteth nothing, and hee who wanteth nothing is aboue all others truely rich. And thus the Apostle prescribeth a way how a christian may bee rich, and neuer neede to seeke helpe from the earthly mammon: Godlinesse (saith hee)1. Tim. 6. 6. is great riches, with contentation. So that a man may bee rich without riches, when godlines and contentation do meet together. And to the same purpose one of the ancient well defineth riches: Those (saith he) are true and neuer wasting riches,Chrysost. in Gen. 16. Hom. 37. to desire that onelyonly which is necessarie for vse, and well to dispose of those things which are thus to be vsed: for as an ill man said well, if we liue according to nature, we shall neuerS… ad naturam viues nunquam eris pauper, si ad opinionem nunquam diues. E…iguum natura desidera…, opinio immensum. Epicurus apud Senecam epist. 16. Apoc. 2. 9. Solum illum Deus diuitem …ouit, qui sit diues aeternitati, &c. Ambros. ad Simplic. epist. lib. 3. epist. 10. be poore, if according to opinion, we shall neuer be rich; nature desiring but a little, and opinion being insatiable. Hee therefore who is indued with Gods spirituall graces, godlinesse, and contentation, is truely rich, though his outward estate, be neuer so meane; and of him that may be truely said, which the spirit speaketh to the Angell of the Church of Smyrna; I know thy pouerty, but thou art rich. For hee onelyonly is rich in Gods estimate, who is rich vntounto eternity, laying vp in store the fruits, not of earthly abundance but of vertue: he which hath such peace and tranquillity of mind, that hee desireth nothing, nor is tossed with the waues of concupiscence, neither loathing his old store, nor seeking new, by perpetuall desiring, making himselfe poore in abundance of wealth. The onelyonly way therefore to attaine sufficiencie of riches, is to hauehave in all estates a contented mind; for thus we may be rich in the middest of pouerty, seeing he is rich who hath enough, and he hath enough whose state agreeth withNon qui parum habet, sed qui plus cupit pauper est. Senec. his mind; neither is hee poore who hath little, but hee who not being sufficed desireth more. Whereas if wee want this contentment, though we hauehave neuer so great store of wealth, yet we remaine poore; neither can it by satisfying our minds make vsus happie, but onelyonly change our miserie, making vsus now want in plenty, who before wanted through penury. And this commeth to passe because our minds continuing sicke and diseased with discontent, which ariseth from their insatiety, doe make riches as troublesome, and more burthensome vntounto vsus then our pouerty. For as hee who is sicke of the dropsie is alike tormented with vnsatiable thirst, whether he drinke in siluer plate, or in earthen pots; and he who is sicke of a feuer is alike ill at ease, when he lieth in a bed of iuorie, and when he lieth in a bed of wood; because wheresoeuer he doth lie his disease followeth him: so if our minds bee sicke of couetousnesse, it mattereth no… whether wee hauehave much or little, seeing these outward things cannot cure the inward diseases of the mind, nor whether wee bee poore or wealthie, seeing our concupiscence still accompanieth vsus.
Finally, if we would hauehave sufficiencie of pleasure, it is not§. Sect. 7. That contentment in pleasures is had, not by multiplying them, but by restraining our appetites. to be found in outward things, which only satiate and neuer satisfie, but in the inward contentation of the mind, which we may easily attaine vntounto, if we change our carnall delights into spirituall reioycing in God, in the fruition of his spirituall graces, and in our assurance of his heauenly ioyes; for this will make our hearts so inwardly cheerefull, that we shall take pleasure in all outward things, not onelyonly such as the world delighteth in, but also in those which are tedious and troublesome vntounto them: for this inward pleasure will turne our labours into recreations, and our sorrowes into ioy, making vsus to be merrie and reioyce, not onelyonly in worldly prosperitie, but also in tribulatiō, as the Apostle teacheth vsus, both by his aRom. 5. 3.doctrine and bAct. 16. 25.example: and this is that ioy, which as our Sauiour Christ saith, is cIoh. 15. 11.full, and therefore satisfieth2. Cor. 7. 4. vsus, and permanent, and therefore can neuer be taken from vsus. But if besides this spirituall ioy, we would be satisfied with worldly pleasures, we must not looke for this sufficiencie in outward things, but in our minds, not by multiplying our delights, but by restraining our appetites: for otherwise well may we be glutted, but neuer contented with worldly pleasures, like the arch-epicure himselfe, who confessed that loathingEpicurus apud Stobaeum. lib. 1. serm. 17. Plato apud Stobaeum, lib. 1. serm. 17. costly delicates, he contented himselfe to feed on bread and water, not because he was wearie of his dainty cates, so much as of the discommodities which he felt whē he had surfetted on them: and thus the diuine Heathen bridled his voluptuous concupiscence, by accustoming it to want that which it most desired, when as being athirst, he would often draw water out of his well, and powre it out againe without drinking, vntill he had so mastered himselfe; that hee could quench his thirst with a moderate and well-ruled appetite: and if we would thus limit our desires, and curbe in our vnsatiable voluptuousnes, if we would liue to nature, and not to lust, and be ruled by reason, and not opinion, then would a few pleasures satisfie vsus, and being satisfied we should want nothing.
And thus hauehave I shewed that the only meanes of attaining§. Sect. 8. The first and vntounto sufficiencie of outward things, is by inward contentment. Now it remaineth that I also shew how this contentationchiefe meanes … of contentation, is wholly to resigne our selues to the will of God. may be obtained, or else the difficulty were but onelyonly changed, and not remoued; as if the Physition should tell vsus that such a potion would cure vsus, but neuer teach vsus how to make it, or where to hauehave it. The first and principall meanes of attaining vntounto contentation, is wholly to resigne our selues ouer to the good will and pleasure of God, submitting our willes vntounto his will, and saying with our Sauiour Christ, not my will, but thine be done: the which howsoeuer it be anMatth. 26. 39. hard lesson to flesh and blood, yet may we easily learne it, if we know, and knowing beleeue; first that the Lord vponupon whom we wholly rely is infinit in wisdome, and therefore knoweth much better what is good and profitable for vsus, especially for the eternal sauing of our souls, thē we our selues; for if the child taketh no care for himself, but resteth contented with that prouision & allowance which his louing father allotteth to him, because he knoweth that his fathers discretion exceedeth his; and if being sick, we be content to receiue vponupon the Physitiōs word, not only those things which we affect, but euen bitter pils and vnpleasing potions, which we loath & abhor, because we know, his skil exceeding ours, he is much better able to direct vsus for the recouery of our health: then how much rather should we lay aside care, and rely vponupon the allowance of our heauenly Father? how much rather should we trust this spiritual Physition, whose skill and faithfulnes neuer failed? We in our foolish appetite desire worldly honors, but he in his wisdome denieth them, because he knoweth they are but windie meats, which would not nourish our soules, but puffe vsus vp with pride; we affect worldly riches, but he withholdeth them, because he well seeth they would be a meanes to make vsus poore in grace, and as vnfit to enter into the straite and low gate of heauen, as the Camell into the needles eye; we dote vponupon carnall pleasures, but he withholdeth them from vsus, because he knoweth that our licorous and greedie appetites would easily surfet of them, and so lose our spirituall health and strength, if not our bodily also: and therefore why should we not be contented to want these things, which if they would not bring more hurt then good, more losse then profit, our heauenly Father, and most cunning Physition would neuer hauehave denied them vntounto vsus. And this argument our Sauiour Christ vseth to remoue carking care, and worke contentation, because our heauenly FatherMatth. 6. 32. knoweth better then our selues of what wee stand in need. Secondly, let vsus consider, that as he best knoweth what is fit for vsus, so he is omnipotent, and therefore most able to supplie it; and as he can giuegive riches without contentment, so also is he alike able to giuegive content without riches; for it is he himselfe rather then his gifts, that doth satiate the heauie Ierem. 31. 25.soule, and replenisheth the sorrowfull soule with ioy, as the Prophet speaketh. And these two things knowne and remembred, may make vsus rest with content vponupon his abilitie to doe vsus good; for if hee knoweth what is best for vsus, and hath power also to giuegive it, who can doubt of his sufficiencie? But though he be God all-sufficient, and therefore able to prouide for vsus, yet how may we rest assured that he will doe it? Surely this is no lesse certaine then the other; first, because his louelove towards vsus is infinite, as being our gratious Father in Christ, who hath loued vsus so dearely, that he hath giuenIohn 3. 16. vntounto vsus and for vsus, his only beloued Sonne, and that to suffer for vsus death, euen that bitter and shamefull death of the crosse, that he might worke the worke of our redemption; and thus he loued vsus, not when we were friends and children,Coloss. 1. 21. but strangers and enemies. From whence we may conclude with the Apostle, that he who hath giuen vntounto vsus his Sonne, when we were in the state of emnity, cannot possiblieRom. 8. 32. deny any thing which is good for vsus to receiue, seeing we are now reconciled and become his friends. Secondly, his will is manifested by his manifold and gratious promises, whereby he hath vndertaken to minister vntounto vsus all things that are good; so the Plalmist saith, that if we feare the Lord, there is Psalme 34. 9.nothing that is good shall be wanting vntounto vsus; and that the Lord our God is our sunne and shield, who giueth grace and glorie, and withholdeth no good thing from them that walke vprightly. Our Sauiour likewise hath promised vsus, that if we first seeke theMatth. 6. 33. kingdome of God and his righteousnesse, all outward things also shal be ministred vntounto vsus. And the Apostle telleth vsus that we ought to be content with those things which we hauehave,Hebr. 13. 5. because the Lord hath promised that he will not faile vsus, neither forsake vsus; if he had promised his gifts and not himselfe, there might be cause of discontent, when they are wanting; as for example, if he had promised only honors, riches, and pleasures of the world, and said that these should neuer faile, we should hauehave had little comfort or content in our disgrace, pouertie and bitter griefes, because all these things hauehave left vsus; but when he promiseth vsus himselfe, that he will neuer forsake vsus, we can neuer hauehave iust cause of discontent; because what is wanting in our outward estate, he is readie to supply by his inward graces, and able to make our little sufficient, as well as plentie, and euen our nothing as good as all things.
Seeing then our God in whom we trust, is so infinit in wisdome§. Sect. 9. That Christians may safely and securely rest on Gods prouidence. and power, so infinit also in his louelove towards vsus, and no lesse gratious in his promises, then true in performance, as being truth it selfe, who cannot deceiue, and his words, Yea and Amen: what foule shame were it for vsus who professe Christianitie, and by often instruction hauehave attained to the knowledge of these principles; not to rely our selues wholly vponupon him with full content, submitting our willes vntounto his will, and liking of that which best pleaseth him, seeing the very heathens, who were ignorant of this trust, and destitutePlaceat homini quicquid Deo placet. Senec. epist. 74. Virum bonum necesse est summae pietatis erga deos esse, &c. epist. …6. of all these hopes and comforts, could yet resigne themselues ouer to be ruled at the pleasure of their diuine powers: so one of them saith, that that ought to please man, whatsoeuer pleaseth God: and againe, It is necessarie that eueryevery man that is good, should be of great piety towards God, and consequently that he suffer with a patient mind whatsoeuer happeneth vntounto him, knowing that it happeneth by diuine prouidence which gouerneth all things. Neither in truth can there be a more effectuall argument, to moue vsus vntounto contentation of mind, and to beare whatsoeuer befalleth vsus with patience and comfort, then to consider, that God, who is in himselfe infinite in wisedome and knowledge, and vntounto vsus most gratious and mercifull, doth so order and gouerne all things with his prouidence, that not so much as a sparrow can light on the ground, or an haire fall from our head, but as they are guided by it. Whereof it is that our Sauiour ChristMatth. 6. persuading vsus to lay aside carking care, & to rest wholly vponupon God with contentation of mind, doth chiefly insist vponupon this reason, as being most powerfull and effectuall. For if there be no doubt to bee made either of Gods ability, or of his louelove; and if we certainely know that by his wise, powerfull and most gracious prouidence, he appointeth, directeth and gouerneth al things whatsoeuer, which happē vntounto vsus, or any way concerne vsus: then must we also necessarily conclude, that all that befalleth vsus is for the best; and that the calling, state and condition wherein wee liue, though in it selfe it may seeme euill and full of miserie, and were in truth so as it seemeth, vntounto other men, yet vntounto vsus it is of all others most good and profitable, seeing it is appointed and allotted vntounto vsus by God, whose infinite wisedome, power, truth, and louelove would hauehave disposed otherwise of vsus, had he not known this estate most fitting for vsus; and would not hauehave denied vntounto vsus any thing which our hearts desire, but that hee knoweth that they would doe vsus more hurt then good, and hinder, rather then further the eternall saluation of our soules. So the Psalmist telleth vsus, that those who feare the Lord shall want nothing; the which he limiteth and restraineth in thePsal. 34. 9. 10. next verse, because we are ready to make our concupiscence, and not reason and truth, the measure of our wants, telling vsus that they shall not want any thing which is good; for otherwise, if God should bestow vponupon vsus those things which hee knoweth would be hurtfull vntounto vsus, though they be good in their owne nature, they would be euill vntounto vsus, and throughPsal. 16. 6. Si nosti quod propter curam quam de nobis habet Deus, nobis largitus est, illud quoque intelligas quod propter eandem curam mensuram tribuit. Chrysost. in 1. Cor. 12. Homil. 29. our abuse, of benefits become curses. And therefore whatsoeuer our condition or portion is, wee may safely conclude, that it is best for vsus, and say with the Prophet Dauid, the lines are fallen vntounto me in pleasant places, yea I hauehave a goodly heritage; praising the Lord for that we hauehave, and not murmuring for that we hauehave not. For if wee know that for the care and louelove which God beareth vsus, hee hath giuen vntounto vsus that we hauehave; let vsus know also that in the same care and louelove hee hath measured vntounto vsus our proportion, which should make vsus reioyce in those things which we hauehave receiued, and not breake out into impatiencie, because something we desire is withheld from vsus; yea seeing the Lord keepeth nothing from vsus, but such things as he knoweth would be tentations vntounto sinne, let vsus glorie in these wants, and giuegive thanks to God, that we hauehave not more gifts then grace to vse them, nor receiued a burthen aboue our strength.
Yea will some say, but I see others whō God loueth abound§. Sect. 10. The reasons why the Lord giueth worldly things to some of his children and not to others. in honours, riches and delights, who notwithstanding serue God faithfully, and imploy these gifts which they hauehave receiued, to the glory of him from whom they hauehave receiued them; and why might not I also enioying them be bettered and not hurt by them as well as they? I answere, that all are not of the like nature and temper, but as wee say, so many men, so many minds; by reason wherof it commeth to passe, that ones food is anothers poyson, one mans raising is anothers ruine, and that which is most profitable for this man, is for another most pernicious. There is no wise physition giueth the same physicke to all patients, or in the same proportion; but he fitteth it in quantitie and quality to eueryevery ones neede, giuing one pils to purge him, another cordials to restore him; one must bee launched, another must bee healed; one must hauehave sauces to quicken his appetite, another must fast, and be cured by abstinence. Neither is there any wise housholder that particularly knowing the condition of his familie, will prouide for, and feed all with like food, or with equall quantity; for one loueth that which another loatheth, and this man ariseth hungrie with that allowance, which would cause another to surfet with excesse. And doest thou denie vntounto God that liberty of disposing vntounto eueryevery one that which best befitteth them, when as thou allowest it vntounto men? Shall the physition order his patients as hee pleaseth, who often faileth in skill, and sometime in faithfulnesse; and shall not the Lord be allowed to purge or restore, wound or bind vp, cautherize or heale, as hee knoweth most fitting for his seuerall patients, seeing hee can neither erre in knowledge, nor faile in louelove? Shall the housholder hauehave leaue to dispose of his owne goods in his owne family, who notwithstanding may be short in discretion, or partiall in affection; and must the Lord bee stinted, so as hee may not giuegive according to his pleasure that allowance to eueryevery one which hee knoweth most requisite, seeing his wisedome is infinite and his louelove incomprehensible, respecting the person of none, but doing good to all, as their state and condition doth require? We find by experience that one man is bettered by liberty, another by restraint. One being of an ingenuous nature, is made better by benefits, another of a more seruile disposition becommeth worse, and is onelyonly mended with threats and punishments: vponupon the one kindnesse worketh, vponupon the other feare. This man is fit for imployment when he hath well fed, another is so drowsie that he is good for nothing but to sleepe. Now who is most fit to iudge of thy nature and disposition, and accordingly to allot vntounto thee the most fitting proportion? Thou, who being blinded with pride and selfeloueIer. 17. 10. ouerweenest thy gifts, and thinkest thou couldest well beare a saile, which in truth would ouerturne thee; or God,Heb. 3. 24. who hauing made thee of nothing searcheth the heart and raines, and plainely seeth all thy secret thoughts and hidden imaginations, notwithstanding all those vailes which selfeloue hath cast ouer them? Thou desirest honours, but God knoweth that pride lurking in thy heart, would if thou haddest them, make thee insolent and the more ambitious; thou wouldest wallow in worldly delights, but God knoweth that thou wouldest dote so much vpō them, that thou wouldest neglect the ioyes of heauen; thou wishest to bee rich in goods, but God knoweth they would make thee poore in godlinesse: thou desirest health and strength, but God seeth they would make thy soule sicke and weake, causing thee to bee the more secure, and to put the day of repentance farre from thee. And therefore the Lord giueth thee contempt for honour to make thee humble, and fit by stooping to enter into the gates of heauen; he giueth thee miseries for delights, that being weaned from the world thou maiest hunger after his eternall ioyes: in stead of riches, hee giueth thee pouerty, that thy heart being empty of worldly vanities, may be filled with his graces; and for health hee giueth thee sicknesse, that thou maiest daily cast vp thine accounts, and be alwaies ready when hee calleth for thee to giuegive a reckoning of thy stewardship.
Yea but the Lord if he would, might hauehave made mee honourable§. Sect. 11. The reasons why the Lord maketh not all his children rich in all worldly benefits. and humble, rich and gracious too, he might hauehave giuen me abundance of his gifts, and a mind also to vse them well; and seeing others hauehave both, why hauehave not I as well as they? But who art thou O man who disputest with God! should the pot say to the potter, why hast thou made me thus? Though there were no other reason why thou hast not receiued these double gifts of prosperity and grace, but Gods sole will, it were sufficient to satisfie vsus, seeing they are his free and vndeserued gifts, which he may iustly bestow where he pleaseth. For may he not doe with his owne what he will? or is our eye euill because he is good? Is it not enough for vsus to be seruants of his familie, vnles we be stewards and chiefe officers? should we not rather be thankfull for receiuing many benefits, then repine because wee hauehave not receiued all? doth it not suffice vsus that we are made partakers of his chiefe iewels, and are adopted sonnes and heires of our eternall patrimonie; vnlesse wee hauehave also seruants wages, and a large share in earthly trifles? and can we not bee content that the Lord hath giuen vsus leaue to goe to heauen, if wee may not also chuse our way? But consider further that thou art not scanted of any thing thou desirest, because the Lord is niggardly in his gifts; for his bounty was such, that had it not been our owne fault, wee might hauehave been partakers of all: for in our first creation he gaue vsus grace and glory, vertue and happinesse, abundance of his blessings, and holy wisedome and pure affections whereby we were enabled rightly to vse them. But by our fall in the loines of our first parents, wee brought our selues into the state of corruption, whereby wee lost all right both to spirituall graces and worldly blessings; and are wee not well though for a while wee hauehave not both, if the better part be restored vntounto vsus? By our sinne we hauehave so disordered Gods blessings, and diuided his gifts, that very seldome his spirituall graces and temporall benefits will rest together, vnlesse by the supernaturall and admirable worke of his holy spirit they bee reconciled: and would wee daily hauehave God to doe miracles by ioyning the height of prosperity, and the height of grace, and as it were heauen and earth in the same subiect? Againe, consider that in this state of corruption, for the preseruing of humane society, it is necessarie that there should bee some of meane quality, as well as honourable, poore as rich, weake as well as strong; and why should any thinke that the condition wherin God hath placed him, is not as fit for him as for another? for wherein hath he deserued better at Gods hands that hee should preferre him? or what hath hee that hee hath not receiued? or why should any desire all, when as vponupon examinatinon hee shall find that he deserueth nothing? Furthermore, if it pleaseth the Lord, the more to manifest the glory of his wisedom and power, to cast vsus first downe whom hee meaneth to aduance; to make contemptible, whom hee purposeth to make glorious; to afflict with pouerty and miserie, whom hee intendeth to inrich with eternall happinesse, and to bring vsus to heauen as it were by hell gates; why should wee not willingly follow him euen in the foulest way that will bring vsus to the faire iourneies end of ioy and blessednesse? Finally, let vsus remember that the world was not made for our paradise, where we should hauehave all ioy without sorrow, and good without the mixture of any euill; but for our pilgrimage, where for sinne we should be afflicted, tried and proued, that so through Gods free mercy being found fit, wee might bee receiued into our heauenly countrie, and there inioy our happinesse and fe…icity, without the disturbance of any miserie. Lastly, let vsus consider, that God in his kingdome hath seuerall rewards, though the same blessednesse, and as it were crownes of glory, of diuers makings. Hee hath one reward and crowne for the patient poore, and another for the bountifull rich; one for them who are humbly honourable, and another for them who are couragious in contempt; one for them who doe well, and another for those that suffer for well doing; measuring his rewards according to the measure of his gifts and graces: why therefore should wee not desire to hauehave all fitted? why should we not bee content with any so we may be sure of one? why should we not with patience and cheerefulnesse suffer heere want, that there we may hauehave fulnesse; miserie that we may find ioy; pouerty that we may be inriched with these treasures; and ignominie and contempt, that we may receiue this crowne of glory. And this argument of comfort and contentation our Sauiour Christ vseth: for hauing persuaded his disciples to relie on Gods prouidence without carking care, and promised that if theyLuk. 12. 32. would seeke first Gods kingdome and righteousnesse, they should hauehave also worldly necessaries supplied vntounto them; because they were like to hauehave some small discouragement by their short allowance of these dersied benefits, hee willeth them not to feare for al this, because it was their fathers pleasure to giuegive them a kingdome.
The next meanes to attaine vntounto contentation, is to liue§. Sect. 12 The 2. meanes of contentment is to leade a godly life. 1. Tim. 6. 6. an holy and christian life, walking in the waies of Gods commandements, in sincerity and vprightnesse of heart; for first godlinesse must enrich vsus, before we can be content with that wee hauehave: first God must dwell with vsus by his spirit, before wee can be content to forbeare the worlds companie. Our hearts must be filled with better things, before wee can be willing to part with worse; they must bee inriched with heauenly treasures, before wee will leaue immoderate seeking of earthly trash; they must be indued with knowledge, faith, affiance, hope, louelove and the rest of Gods sanctifying graces, before they can lightly esteeme of honours, riches, and earthly delights: for hauing a naturall appetite and hungring desires, either they must bee filled and satisfied with that which is good, or else they will with vnsatiable longing affect and couet worldly vanities; like the stomacke, which vnlesse it be sufficed with wholesome food, will sucke in the wind, though being full of it it is not satisfied, but rather tormented. Againe, if wee hauehave any true contentment we must hauehave it in the Lord, as hath been shewed; but there is no contentment to be had in God without godlinesse: for howsoeuer the Lord be infinite in wisedome, power, goodnes, louelove, and truth, yet we cannot comfortablie apply any of al this to our selues, for our vse & benefit; neither in truth do they at al appertaine vntounto vsus, vnlesse we performe such conditions as God requireth, louing, fearing, trusting in, and seruing him in simplicity, sincerity, and vprightnesse of heart; seeing the Lord hath limited the promises of all his mercies to such as obserue them. So the Psalmist saith, that nothing shall beePsal. 34. 9. 10. and 37. 4. and 84. 11. wanting which is good to those who seeke the Lord and feare him; that if we delight in the Lord he will giuegive vsus our hearts desire, that the Lord will bee a sunne and shield, giuegive grace and glory, and withhold no good thing from them that walke vprightly. So the wise man telleth vsus it is the good conscience which makes a continual feast; and yt it is the fearePro. 15. 15. 16. of the Lord, which being put into the skole with a little, waigheth downe in worth and waight all worldly riches and abundance. Finally, our Sauiour Christ telleth vsus▪ that wee shall hauehave from God a supplie of all earthly necessaries; butMat. 6. 33. it is vponupon the condition, that we first seeke his kingdome and righteousnesse. Those therefore who performe these duties which God requireth, may with comfort and contentation of mind rest securely vponupon his prouidence and promises, because they hauehave assured interest and title vntounto them; and they may ioyfully submit their willes vntounto his, taking all hee sendeth in good part, seeing his mercies are sweet, and his chastisements wholesome, and all whatsoeuer being foreseene and directed by his wisedome, ruled by his prouidence, and applied vntounto vsus in louelove, must needs turne to our good, and further our saluation. Whereas contrariwise those who li…e in their sinnes, and hauehave no desire to serue the Lord, can neuer hauehave this true contentation, because in the storme of troubles, they want this hauen to flee vntounto, and in their wants cannot with comfort and assurance flee vntounto God for helpe, seeing they conceiue of him as iust Iudge, who will take vengeance on them for their sinnes, and not as of a mercifull father, who will supplie all their wants, seeing they liue not like his children, but like his enemies.
Lastly, if wee would hauehave contentation in all estates, wee§. Sect. 13. The 3. meanes is to thinke of our benefits as well as of our wants. must as well hauehave an eye vponupon those things which through Gods mercy we enioy, as vponupon those things which we want; and thinke as well what we deserue, as what we desire. For if we would consider that in our greatest wants we inioy innumerable blessings of God, whereas our sinnes hauehave deserued, that they should all be taken from vsus, and his iudgements and punishments inflicted, as a fit wages for our sinfull seruice; then would we not be discontented for that we hauehave not, but contented with that we hauehave, nor repine for wanting some things, but reioyce that the Lord vouchsafeth vsus any thing. Againe, if we would but consider how many benefits we inioy which others want, who are much more worthie; if we would looke how many come behind vsus in rewards, that go far before vsus in desert; we would not through discontent make our selues miserable, because we cannot be so happie as we desire; we would not fret because some go before vsus, but reioyce that we are preferred before so many; nor repiningly thinke Gods liberalitie scant and strait, because we hauehave not all, but rather admire and thankfully extoll his infinit bounty, that he vouchsafeth vntounto vsus any thing, who hauehave deserued nothing: whereas if our finger be alwaies vponupon our sores, and our eye vponupon our wants, neuer thinking what we hauehave, but what we desire; if we alwaies looke vponupon those who go before vsus, and neuer cast backe our eye vponupon those that follow vsus; if we compare our wants with others plentie, and our miseries with their ioyes; neuer looking at that wherein they also are defectiue, nor vponupon those euils, wherein they hauehave their share; then can we neuer want sorrow and discontent, because we are our owne tormenters, nor liue at ease with comfort and quietnesse, seeing we picke quarrels against our owne peace, and whip our selues with rods of our owne making.
And thus hauehave I shewed that our contentment is to be§. Sect. 14. That perfect and full contentation is only to be found in heauenly happines. found in spiritual and not in worldly things: but for as much as wee cannot heere hauehave full contentment, because we are not full of grace, nor be throughly satisfied with spirituall things, because they are imperfect, and our desires also worldly and carnall; let vsus aboue all things labour to attaine vntounto heauenly happines, and to be partakers of those eternall ioye… which will fully satisfie without all loathing satietie, seeing by the infinit wisdome and power of God they are of such a nature, that their fulnesse is accompanied with a continuall appetite, so as they do at the same time satisfie and inflame desire, prouoke and quench the thirst, and so inlarge the heart perpetually, as that they also fill and content it; and whereas the worlds pleasures like chil-blanes in the feete, do itch and ake both together, and like the itch make vsus lose that pleasure by smarting, which we tooke in scratching; these heauenly ioyes bring fulnes and perpetuity of content, without the mixture of any trouble: so the Psalmist telleth vsus, that in Gods presence is fulnesse of ioy, and at his right hand Psalme 16. 11. and 36. 8.there are pleasures for euermore; that we shall be satisfied with the fatnesse of Gods house, and that God will giuegive vsus drinke out of the riuers of his pleasures: for God shall be vntounto vsus all in all,1. Cor. 15. 28. Psalme 17. 15. and beholding his face in righteousnesse we shall be satisfied with his image, as the Scripture teacheth vsus: for what can suffice if God satisfie not, seeing he is infinit in all goodnesse, louelove, louelinesse, beautie, wisdome and all perfections? And therefore if we be once certaine of these ioyes, though it be but by the assurance of faith and hope, we shall not mourne with discontent in the absence of worldly vanities, seeing we shall want them no more, if once this diuine brightnesse hath illuminated our hearts, then we want the candle light when the Sun shineth. Now if we would attaine vntounto this assurance of these heauenly ioyes, we must make Christ our way, for none climeth thither but by this aIohn 1. 12. 51.ladder, and by a liuely faith be ingrafted into him, that so in him being reconciled, iustified and adopted, we may being bRom. 8. 15. 17.sons, be also heires of euerlasting happinesse; as also we must shew the fruits of our faith in sanctification of life, seeing the Scriptures plainely teach vsus, that if wee bee not cRom. 8. 30.sanctified, we are not iustified, and if we be not iustified, we shall neuer be saued, that without dHebr. 12. 14.holinesse we shall neuer see God, that eApoc. 21. 27.nothing vncleane shall enter in thither, and that vnlesse we be fIohn 3. 3.regenerate and borne againe, we can neuer enter into the kingdome of heauen: and therefore if we would be citizens of the kingdome of glorie, we must first passe thorow the suburbs of grace; we must do God seruice, if we expect to receiue gMatth 20. 4.wages; and hApocal. 3. 21.ouercome the spirituall enemies of our saluation, before we can receiue the crowne of righteousnesse, and triumph as conquerers in euerlasting glorie.