SERMON XXXVII.

OF CONTENTMENT.

PHIL. iv. 11.—I have learned in whatever state I am, therewith to be content.

but relatively considering his present state, the circumstances wherein he was, and the capacities he had; which by God's disposal and providence were such, that he could not want more than he had in his possession or reach. He meant not to exclude God, and his providence ; but rather supposed that as the ground and cause of his self-sufficiency; accord

as if we were sufficient of ourselves, but our sufficiency is of God: nor did he intend to exclude the need of other creatures, otherwise than as considered without his possession, or beyond his power; but he meaneth only, that he did not desire or lack more than what God had supplied him with; had put into his hand, or had set within his reach; that his will did suit to his state, his desire did not exceed his power.

In these words, by the example of an eminent saint, is recommended to us the practice of an excellent duty, or virtue; a prac-ing as otherwhere he expresseth it: Not tice in itself most worthy, very grateful to God, and immediately of great benefit to ourselves; being indeed necessary towards the comfortable enjoyment of our lives it is contentedness, the virtue which, of all other, doth most render this world acceptable, and constituteth a kind of temporal heaven; which he that hath is thereby ipso facto in good measure happy, whatever other things he may seem to want; which he that wanteth, doth, however otherwise he be furnished, become miserable, and carrieth a kind of hell within him it cannot, therefore, but well deserve our best study about it, and care to get it; in imitation of St. Paul, who had learned in whatever state he was, therein to be content.

In discoursing upon which words, I shall consider two particulars: first, the virtue itself (contentedness in every state), the nature of which I shall endeavour to explain; then the way of attaining or producing it, implied by St. Paul in the words, I have learned.

I. For explication of the virtue: the word here expressing it is avúrozea, which signifieth self-sufficiency, or having enough of oneself; the which is not to be understood absolutely, as if he took himself to be independent in nature, able to subsist of himself, not wanting any support or comfort without himself (for this is the property and privilege of the great El-shaddai, who alone subsisteth of himself, needing toward his being and felicity nothing without himself; this is repugnant to the nature of man, who is a creature essentially dependent for his being and subsistence, indigent of many things for his satisfaction and welfare),

* Ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ, αὐτάρκης εἶναι. † Τὸ δ' αύταρκες τίθεμεν, ὁ μονούμενον αἱρετὸν Tolei Tòv Bíov, kai μndévòs evdeã.—Arist. Eth. i. 7.

† Τὸ εὐδαιμονοῦν ἀπέχειν δεῖ πάντα ἃ θέλει, πετ πληρωμένῳ είνι ἐοικέναι· οὐ δίψος δεῖ προσεῖναι, οὐδὲ λιμόν.—Arr. iii. 24.

This is the meaning of the word which the apostle useth: but for the more full and clear understanding the virtue itself, we shall first consider the object about which it is conversant; then the several acts which it requireth, or wherein the exercise thereof consisteth

1. The object of contentedness is the present state of things, whatever it be (whether prosperous or adverse, of eminercy or meanness, of abundance or scantiness), wherein by divine Providence we are set: Tà èr ofs louer, the things in which we are; that is, our present condition, with all its circumstances: so it may be generally supposed, considering that it is ordinary, and almost natural for men (who have not learned as St. Paul had done, or are not instructed and exercised in the practice of this duty) to be dissatisfied and disquieted in every state; to be always in want of something; to find defects in every fortune; to fancy they may be in better case, and to desire it earnestly if we estimate things wisely, rich men are more liable to discontent than poor men. It is observable, that prosperity is a peevish thing, and men of highest fortune are apt most easily to resent the smallest things: a little neglect, a slight word, an unpleasing look doth affect them more than reproaches, blows, Wrongs, do those of a mean condition.

Prosperity is a nice and squeamish

⚫ 2 Cor. iii. 5.

thing, and it is hard to find any thing | both how to be abased, and I know how to able to please men of a full and prosper- abound; every where and in all things I ous state, which being uncapable of bet-am instructed both to be full, and to be tering in substantial things, they can hungry; both to abound, and to suffer hardly find matter of solid delight. need he had the art, not only to manWhereas a poor estate is easily comfort- age well both conditions, but to be satised by the accession of many things which fied in either. it wanteth; a good meal, a small gift, a little gain, or good success of his labour, doth greatly please a poor man, with a very solid pleasure: but a rich man hath nothing to please him, but a new toy, a puff of applause, success at a horse-race, at bowls, at hunting; in some petty sport and pastime, which can yield but a very thin and transitory satisfaction to any man not quite brutified and void of sense: whence contentedness hath place, and is needful in every condition, be it in appearance never so prosperous, so plentiful, so pleasant: In the fulness of his sufficiency he shall be in straits."

But seeing real adversity, poverty, and disgrace, have naturally the strongest influence in disturbing and disordering our minds; that contentedness is plainly most needful in such cases, as the proper support, or medicine of our mind in them; that other states do need it only as they, by fancy or infirmity, do symbolize or conspire with these; therefore unto persons in these states we shall more explicitly apply our directions and persuasions, as to the proper and primary subjects of contentedness; the which by analogy, or parity of reason, may be extended to all others, who by imaginary wants and distresses do create displeasure to themselves. So much for the object, or the subject, of the virtue.

The formal object thereof may indeed seem to be a condition distasteful to our sense, or cross to our fancy; an adverse or strait condition; a condition of poverty, of disgrace, of any great inconvenience or distress incident to us in this world; but since the most men are absolutely in such a condition, exposed to so many wants and troubles; since many more are needy comparatively, wanting the conveniences that others enjoy, and which themselves affect; since there are few, who in right estimation are not indigent and poor, that is, who do not desire and fancy themselves to want many things which they have not (for wealth consisteth not so much in the possession of goods, as in apprehension of freedom from want, and in satisfaction of desires), since care, trouble, disappointment, satiety, and discontent following them, do not only haunt cottages, and stick to the lowest sort of people, but do even frequent palaces, and pursue men of highest rank; therefore any state may be the object of contentedness; and the duty is of a very general concernment; princes themselves need to learn it; the lessons teaching it, and the arguments persuad- ''déger, all, as ing it, may as well suit the rich and noble, as the poor and the peasant; so our apostle himself doth intimate in the words immediately following our text: I know

2. The acts, wherein the practice thereof consisteth (which are necessary ingredients or constant symptoms of it), belong either to the mind and understanding, or to the will and appetite, or to external demeanour and practice; being, 1. right opinions and judgments of mind; 2. fit dispositions and affections of heart; 3. outward good actions and behaviours, in regard to our condition and the events befalling us; the former being as the root and stock, the latter as the fruits and the flowers of the duty unto which may be reduced the correspondent negations, or absence of bad judgments, affections, and deportments in respect to the same objects.

Job. xx. 22; Chrys. tom. vii. p. 68.

(1.) As to our opinions and judgments of things, contentedness requireth, that,

1. We should believe our condition, whatever it be, to be determined by God; and that all events befalling us do proceed from him; at least that he permitteth and ordereth them, according to his judg ment and pleasure; Eur 16 Org nùs zui the prophet

singeth, both good and evil, proceedeth out of the mouth of the Most High; that affliction (as Job said), cometh not forth of the dust, neither doth trouble spring

out of the ground; as a thing arising spontaneously, or sowed by the hand of some creature; but rather descendeth from him, who saith, I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things."

We are apt to conceit that the world is ill ordered, when we do not thrive and prosper therein; that every thing is irregular which squareth not to the models of our fancy; that things had gone much better if our designs had found success: but these are vain and perverse conceits; for that certainly is most good which seemeth good to God; his will is a perfect standard of right and convenience, his eye never aimeth wrong, his hand never faileth to hit the mark of what is best: All his paths are mercy and truth; he is righteous in all his ways, and holy in all his works; so did king Hezekiah rightly judge, when, upon denunciation of a sad doom to his country and posterity, he replied to the prophet, Good is the word of the Lord, which thou hast spoken ;* so even the pagan sage discerned, when he thus rebuked a malecontent: You slave, do you forsooth desire any thing, but what is best? and is not that only best, which seemeth best to God?†

We are apt, when any thing falleth out unpleasant to us, to exclaim against fortune, and to accuse our stars; or to inveigh against the second causes which immediately offend us, ascribing all to their influence ;* which proceeding doth argue in us a heathenish ignorance and infidelity, or at least much inconsiderateness, and impotency of mind; that our judgment is blinded and clouded, or perverted and seduced by ill passions; for that in truth there is not in the world any occurrence merely fortuitous or fatal (all being guided and wielded by the powerful hand of the all-wise and almighty God), there is no creature which in its agency doth not depend upon God, as the instrument of his will, or subordinate 3. We should even be satisfied in our thereto; wherefore upon every event mind, that, according to God's purpose, we should, raising our minds above all all events do tend and conduce to our other causes, discern and acknowledge particular welfare; being not only good God's hand; as David did, when Shimei to us as members of the world, and in cursed him: Let him (said the good king) order to more general ends, but serving curse, because the Lord hath said unto towards our private benefit and advanhim, Curse David; as Job did, when tage. We may be ready perhaps to conhe was rifled of his goods: The Lord, fess, that whatever happeneth may be (said he) gare, and the Lord hath taken indeed just and fit in some distant and away; as our Saviour did, when, in re-occult respects; but hardly can we be gard to the sore hardships he was design-induced to allow, that what we feel offened to undergo, he said, The cup which sive to our sense and fancy is really good my Father hath given me, shall I not drink?

for us, or was meant for our benefit; we cannot easily discern any thing of love or favour in such matters: those sort of aphorisms, in holy scripture, Happy is the man whom God correcteth; as many as I love, I rebuke and chasten; sound strangely, and are huge paradoxes to us;

brota mor' avý kậv Ovμíọn, kậv Xvængì, &c.—Theod. Ep. 136.

Placeat homini quicquid Deo placuit.Sen. Ep. 75.

Στέργειν γὰρ χρὴ τὰ παρὰ τῆς ἀῤῥήτου σοφίας που τανευόμενα, καὶ ταῦτα πάντως νομίζειν συμφέροντα. Theod. Ep. 15.

Οἶδε γὰρ ὡς σοφὸς τὸ συμφέρον, καὶ ὡς ἀγαθὸς τοῦτο ἡμῖν πραγματεύεται —Id. Εp. 19.

† ̓Ανδράποδον, ἄλλο γὰρ θέλεις, ἢ τὸ ἄμεινον ; ἄλλο οὖν τι ἄμεινον, ἢ τὸ θεῷ δοκοῦν ;—Arr. xi. 7. JPsal. xxv. 10; cxlv. 17.

* 2 Kings xx. 19.

Job v. 17; James i. 12; Rev. iii. 19; Prov. iii. 12.

such is our blindness of mind, and dull- ments, which contentedness involveth, or ness of apprehension: but God knoweth which are required toward it; such as with so exact a skilfulness to manage these: that nothing originally is due to things, that every particular occurrence us, but all cometh purely from divine shall be advantageous to the person whom favour and bounty; that all adversities it toucheth; and accordingly to each one are justly and deservedly inflicted on us, he dispenseth that which is most suitable as the due wages, or natural fruits of our to him; whence, as frequently it is neces- sins; that our happiness dependeth not sary for our good that we should be cross- on any present enjoyments or possessions, ed (for that indeed otherwise we should but may well subsist without them; that often much harm, sometimes we should a competency (or so much as sufficeth quite undo ourselves), so it always, when to maintain our life without intolerable God so ordereth it, is to be deemed most pain) ought to satsfy our desires: but profitable and wholesome for us: we are these and the like judgments will come therefore in reason obliged to take the opportunely to be considered as motives saddest accidents and sharpest afflictions, to the practice of the duty. coming upon us by Providence, to be no other than fatherly corrections, or frendly rebukes, designed to render us good and happy; as arguments therefore and instances of especial good-will towards us; conceiving under every dispensation, that we do, as it were, hear God speaking to us, as he did to those in the prophet: I know the thoughts, that I think toward you, thoughts of peace, and not of evil, to give you an expected end."

4. Hence we are to believe, that our present condition (whatever it be to the carnal or worldly sense) is in right judgment, all things considered, the best, most proper, most desirable for us; better then we, if it were at our discretion and choice, should put ourselves into: for that God (the Saviour of all men, who desireth that no man should perish: who is good to all, and whose tender mercies are over all his works ;" who exceedingly tendereth the welfare of his children and subjects) doth ever (here in this life, the time of merit and trial) with a most wise good-will design our best good; and by the most proper methods (such as do best suit our circumstances and capacities) doth aim to draw us into happiness; and accordingly doth assign a station for us most befitting in order to that great end: we therefore should think ourselves well placed, because we are where God doth set us; that we have enough, because we have what God allotteth us.

There are other more particular judg

(2.) From such acts of our mind, or intellective part, concerning things incident to us, should proceed the following dispositions of will and affection :

.*

1. We should entertain all occurrences, how grievous soever to us, with entire submission, and resignation of our will to the will of God; wholly acquiescing in his good pleasure; saying in our hearts after our Lord, Let not my will, but thine be done; with good Eli, It is the Lord, let him do what seemeth him good; with David, Behold here I am, let him do to me as seemeth good to him; even with Socrates, If so it pleaseth God, so let it be ;* with Epictetus, I always chiefly will that which cometh to pass; for I account that better which God willeth, than what I will myself; I will adhere as a minister and follower to him, I pursue, I affect, I simply will with him :† looking upon them as sent from God, we should heartily bid them welcome, we should kindly embrace them, we should use them with all fair respect: ἀσπάζεσθαι τὰ συμβαίνοντα (10 hug, or kindly to embrace things incident), qiheir, tà áлoveμóμEvα, to love things dispensed by Providence"), are precepts, which even as dictated by natural reason, philosophers do much inculcate.

This excludeth all rebellious insurrection, and swellings of mind against providence, such as argue that we dislike God's * Εἰ ταύτη θεοῖς φίλον, ταύτῃ γενέσθω.

† Αεὶ μᾶλλον θέλω τὸ γινόμενον· κρεῖττον γὰρ ἡγοῦμαι, δ ̓ ὁ Θεὸς θέλει, ἢ ἐλώ· προσκείσομαι διάκονος καὶ ἀκόλουθος ἐκείνῳ, συνορμῶ, ὀρέγομαι, ἁπλῶς συν06X.-Arr. iii. 7.

• Luke xxii. 42; 1 Sam. iii. 18; 2 Sam. xv. 26. P M. Anton. 3, 4, 2, 17, 10, 11, 12, 1.

government; that, were we able, we should struggle with God's will; that we gladly would shake off his yoke; all such ill resentment and repining at our lot, which maketh God's hand grievous, and his yoke uneasy to us; such affections as the Wise Man toucheth, when he saith, The foolishness of man perverteth his way, and his heart fretteth against the Lord.

2. We should bear all things with steady calmness and composedness of mind, suppressing or quelling those tumults, those storms, those excesses of passion, which the sense of things disgustful is apt to excite; such as are immoderate grief, fierce anger, irksome despair, and the like. No adversity should so ruffle our minds, as to defeat or pervert the use of our reason, so as to hinder us from perceiving or performing what becometh us, so as to engage us into any irregular or unseemly behaviour.*

constantly cheerful. Such a constant frame of mind we should maintain, so continually prepared we should be against all contingencies, that nothing should happen amiss to us, so as deeply to affect us, or to unsettle us in our humour; that every thing from God's hand should be acceptable; that no sadness may seize on us, at least that we do not indulge or cherish it; that in nowise we suffer any regret to quench that spiritual comfort and joy in God, which becometh the upright, as the Psalmist saith, and which we are so often enjoined perpetually to maintain, as in all cases, so particularly under afflictions and trials.t We cannot indeed hardly be content, if we are not cheerful; for it is hard to be altogether on the suffering and bearing hand, without any pleasure: the mind can hardly stand in a poise, so as neither to sorrow nor joy; we cannot digest adversity, if we do not relish it; we shall not submit to it as his will, if we do not take it for an argument of his love: evdon@, I (saith St. Paul) have a liking or pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake : for when I am weak, then I am strong."

3. We should indeed bear the worst events with an Ovula, that is, with a sweet and cheerful disposition of mind, so as not to be put out of humour; not to be dejected or quite discouraged by them, not to fall into that heaviness, 4. We should with faith and hope rely which, as the Wise Man saith, maketh and wait on God for the removal or easethe heart of man to stoop; but rather ment of our afflictions; or, however, we finding delight and complacence in them, should confide in him for grace, and as considering whence they come, whith- strength to support them well as our er they aim and tend: such was the dis- Saviour did, when he prayed, Father, if position and demeanour of the apostles thou be willing, remove this cup; as and primitive good Christians in the midst they did in the prophet, who said, In the of their most grievous adversities and way of thy judgments, O Lord, we have sufferings they rejoiced, &c. they did waited on thee; according to that rule take joyfully the spoiling of their in the Lamentations, It is good that a goods, they did account it all joy when man should both hope, and wait quietly they fell into divers tribulations: they for the salvation of the Lord; and were, ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες, as grieved, but always rejoicing; their state was grievous, but their heart was

those precepts in the Psalms, Rest in the Lord, and wait patiently for him: wait upon the Lord, be of good courage, and he shall strengthen thine heart.*

We should in any case be ready with the holy Psalmist thus to interrogate and sustain ourselves: Why art thou cast down, O. my soul, why art thou so dis

Psal. xxxiii. 1; xcvii. 12; Phil. iv. 4; iii. 1; 2 Cor. xiii. 11; 1 Pet. iv. 13. u 2 Cor. vii. 10.

Luke xxii. 42; Isa. xxvi. 8; xxxiii. 2. w Lam. iii. 26.

* Psal. xxxvii. 7; xxvii. 14; xl. 1; xxxiii. 20; lxii. 1; xxv. 3; lxix. 6; xvi. 8.