A65276:82
Autarkeia, or, The art of divine contentment by Thomas Watson.
London: printed by T.M. for Ralph Smith, 1654
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
It is a sweet temper of spirit wherby a Christian carries himself* in an equal poize in every condition. The nature of this will appear more clear in these three Aphorisms.
1. Contentment is a divine thing; §1it becomes ours not by acquisition, 1but infusion: it is a slip taken off from the tree of life, and planted by ⟨p. 37⟩the Spirit of God in the soul; it is a fruit that grows not in the garden of Philosophy, but is of an heavenly birth: It is therefore very observable, that Contentment is joined with Godliness, and goes in equipage; But Godliness with Contentment is great gain*. Contentment being a consequent of Godliness, or concomitant, or both: I call it divine, to contradistinguish it to that Contentment which a moral man may arrive at; Heathens have seemed to have this Contentment, but it was only [Greek or Hebrew], the shadow and picture of it, the Beryl, not the true Diamond: theirs was but civill, this is sacred: theirs was only from principles of Reason, this of Religion: theirs was only lighted at Nature's torch, this at the Lamp of Scripture. Reason may a little teach Contentment; as thus, Whatever my condition be, this is that I am born to*; and if I meet with crosses, it is ⟨p. 38⟩but [Greek or Hebrew], a Catholic misery; all have their share, why therefore should I be troubled*? Reason may suggest this; and indeed, this may be rather constraint, then content, but to live securely and cheerfully upon God in the abatement of creature-supplies, Religion only can bring this into the souls exchequer.
1. Contentment is a divine thing; §1it becomes ours not by acquisition, 1but infusion: it is a slip taken off from the tree of life, and planted by ⟨p. 37⟩the Spirit of God in the soul; it is a fruit that growes not in the garden of Philosophy, but is of an heavenly birth: It is therefore very observable, that Contentment is joyned with Godlinesse, and goes in equipage; But Godlinesse with Contentment is great gain*. Contentment being a consequent of Godlinesse, or concomitant, or both: I call it divine, to contradistinguish it to that Contentment which a morall man may arrive at; Heathens have seemed to have this Contentment, but it was onely 〈non-Latin alphabet〉, the shadow and picture of it, the Beryll, not the true Diamond: theirs was but civill, this is sacred: theirs was only from principles of Reason, this of Religion: theirs was onely lighted at Nature's torch, this at the Lamp of Scripture. Reason may a little teach Contentment; as thus, Whatever my condition be, this is that I am born to*; and if I meet with crosses, it is ⟨p. 38⟩but 〈non-Latin alphabet〉, a Catholick miserie; all have their share, why therefore should I be troubled*? Reason may suggest this; and indeed, this may be rather constraint, then content, but to live securely and chearfully upon God in the abatement of creature-supplyes, Religion onely can bring this into the souls exchequer.
2. Contentment is an intrinsical thing, it lies within a man,1 not in the bark, but the root. Contentment hath both its fountain and stream in the soul; the Beam hath not its light from the Air: the beams of comfort which a contented man hath, do not arise extrinsicè from foreign comforts, but from within; as sorrow is seated in the spirit, The heart knows its own grief*: So Contentment lies within in the soul, and doth not depend upon externals. Hence I gather, that outward troubles cannot hinder ⟨p. 39⟩this blessed Contentment; it is a spiritual thing, and ariseth from spiritual grounds, viz. The apprehension of Gods love. When there is a tempest without, there may be music within: a Bee may sting through the skin, but it cannot sting to the heart: Outward afflictions cannot sting to a Christians heart, where Contentment lies. Thieves may plunder us of our money and pla•e, but not of this pearl of Contentment, unless we are willing to part with it, for it is locked up in the cabinet of the heart. The soul who is possessed of this rich treasure of Contentment, is like Noah in the Ark, that can sing in the midst of a Deluge.
2. Contentment is an intrinsecall thing, it lies within a man,1 not in the barke, but the root. Contentment hath both its fountaine and stream in the soule; the Beame hath not its light from the Aire: the beams of comfort which a contented man hath, do not arise extrinsicè from forraigne comforts, but from within; as sorrow is seated in the spirit, The heart knowes its own grief*: So Contentment lies within in the soul, and doth not depend upon externals. Hence I gather, that outward troubles cannot hinder ⟨p. 39⟩this blessed Contentment; it is a spirituall thing, and ariseth from spirituall grounds, viz. The apprehension of Gods love. When there is a tempest without, there may be musick within: a Bee may sting through the skin, but it cannot sting to the heart: Outward afflictions cannot sting to a Christians heart, where Contentment lies. Thieves may plunder us of our money and pla•e, but not of this pearl of Contentment, unlesse wee are willing to part with it, for it is locked up in the cabinet of the heart. The soule who is possessed of this rich treasure of Contentment, is like Noah in the Arke, that can sing in the midst of a Deluge.
3. Contentment is an Habitual §3thing, is shines with a fixed light in the firmament of the soul.1 Contentment doth not appear only now and then, as some Stars which are seen but seldom: it is a settled temper ⟨p. 40⟩of the heart. One action doth not denominate: he is not said to be a liberal man, that gives alms once in his life; a covetous man may do so, but he is said to be liberal, that is given to liberality*; that is, who upon all occasions is willing to indulge the necessities of the poor: so he is said to be a contented man that is given to Contentment. It is not casual, but constant. Aristotle in his Rhetoric, distinguisheth between colours in the face that arise from passion, and those which arise from complexion; the pale face may look red when it blusheth, but this is only a passion: he is said properly to be ruddy and sanguine, who is constantly so, it is his complexion. He is not a contented man who is so upon an occasion, (and perhaps when he is pleased;) but who is so constantly, it is the habit and complexion of his soul.
3. Contentment is an Habituall §3thing, is shines with a fixed light in the firmament of the soul.1 Contentment doth not appear onely now and then, as some Starrs which are seen but seldome: it is a setled temper ⟨p. 40⟩of the heart. One action doth not denominate: he is not said to be a liberall man, that gives alms once in his life; a covetous man may do so, but he is said to be liberall, that is given to liberality*; that is, who upon all occasions is willing to indulge the necessities of the poor: so he is said to be a contented man that is given to Contentment. It is not casuall, but constant. Aristotle in his Rhetorick, distinguisheth betweene colours in the face that arise from passion, and those which arise from complexion; the pale face may look red when it blusheth, but this is only a passion: he is said properly to be ruddy and sanguine, who is constantly so, it is his complexion. He is not a contented man who is so upon an occasion, (and perhaps when he is pleased;) but who is so constantly, it is the habit and complexion of his soul.
Having opened the nature of Contentment, I come next to lay down some reasons, or arguments to Contentment, which may preponderate with us.
HAving opened the nature of Contentment, I come next to lay down some reasons, or arguments to Contentment, which may preponderate with us.
The first is,1 Gods precept. It is charged upon us as a duty; Be content with such things as you have*; the same God who hath bid us believe, hath bid us be content; if we obey not, we run our selves into a spiritual praemunire. Gods Word is a sufficient warrant; it hath authority in it, and must be a supersedeas, or sacred Spell to discontent; Ipse dixit was enough among Pythagor as his Scholars. Be it enacted is ⟨p. 42⟩the Royal stile. Gods Word must be the star that guides, and his Will the weight that moves our obedience; his fiat is a Law, and hath majesty enough in it to captivate us into obedience; our hearts must not be more unquiet then the raging Sea, which at his Word is stilled*.
The first is,1 Gods precept. It is charged upon us as a duty; Be content with such things as you have*; the same God who hath bid us beleeve, hath bid us be content; if we obey not, we runne our selves into a spirituall praemunire. Gods Word is a sufficient warrant; it hath authority in it, and must be a supersedeas, or sacred Spell to discontent; Ipse dixit was enough among Pythagor as his Scholars. Be it enacted is ⟨p. 42⟩the Royall stile. Gods Word must be the star that guides, and his Will the weight that moves our obedience; his fiat is a Law, and hath majesty enough in it to captivate us into obedience; our hearts must not be more unquiet then the raging Sea, which at his Word is still'd*.
2. The second reason enforcing Contentment,1 is, Gods promise: For, He hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. Where God hath engaged himself, under hand and seal, for our necessary provisions. If a King should say to one of his Subjects, I will take care for thee, as long as I have any Crown-revenues, thou shalt be provided for; if thou art in danger, I will secure thee; if in want, I will supply thee; would not that Subject be content? Behold, God hath here made a Promise to the Believer, and as it were entered into bond for his security, ⟨p. 43⟩I will never leave thee; Shall not this charm down the devil of discontent? Leave thy fatherless children with me, I will preserve them alive*. Me thinks I see the godly man on his death-bed much discontented, and hear him complaining, What will become of my wife and children when I am dead and gone, they may come to poverty? saith God, Trouble not thy self, Be content, I will take care of thy children, and, Let thy widows trust in me. God hath made a Promise to us, that he will not leave us, and hath entailed the promise upon our wife and children, and will not this satisfy? True Faith will take Gods single bond without calling for witnesses.
2. The second reason inforcing Contentment,1 is, Gods promise: For, Hee hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. Where God hath engaged himselfe, under hand and seale, for our necessary provisions. If a King should say to one of his Subjects, I will take care for thee, as long as I have any Crown-revenues, thou shalt be provided for; if thou art in danger, I will secure thee; if in want, I will supply thee; would not that Subject be content? Behold, God hath here made a Promise to the Beleever, and as it were entered into bond for his security, ⟨p. 43⟩I will never leave thee; Shall not this charm down the devil of discontent? Leave thy fatherless children with me, I will preserve them alive*. Me thinks I see the godly man on his death-bed much discontented, and heare him complaining, What will become of my wife and children when I am dead and gone, they may come to poverty? saith God, Trouble not thy self, Be content, I will take care of thy children, and, Let thy widowes trust in mee. God hath made a Promise to us, that he will not leave us, and hath entail'd the promise upon our wife and children, and will not this satisfie? True Faith will take Gods single bond without calling for witnesses.
3. Be contented,1 by virtue of a Decree. What ever our condition be, God the great Umpire of the world hath ab aeterno decreed that condition for us, and by his providence ⟨p. 44⟩ordered all appurtenances thereunto. Let a Christian often think with himself, who hath placed me here, whither I am in an higher sphere, or in a lower? not chance or fortune, (as the purr-blind Heathens imagined;) no, it is the wise God that hath by his providence fixed me in this Orb: We must act that scene which God will have us; say not, Such an one hath occasioned this to me; look not too much at the under-wheel. We read in Ezekiel of a wheel within a wheel *▪ Gods Decree is the cause of the turning of the wheels, and his Providence is the inner wheel that moves all the rest. Gods Providence is that [Greek or Hebrew] or helm, which turns about the whole ship of the Universe. Say then as holy David; I was silent*, because thou, Lord, didst it*. Gods Providence (which is nothing else but the carrying on ⟨p. 45⟩of his Decree,) should be a supersedeas and counterpoison against discontent; God hath set as in our station, and he hath done it in wisdom.
3. Be contented,1 by vertue of a Decree. What ever our condition be, God the great Umpire of the world hath ab aeterno decreed that condition for us, and by his providence ⟨p. 44⟩ordered all appertinances thereunto. Let a Christian often think with himselfe, who hath plac'd me here, whither I am in an higher sphere, or in a lower? not chance or fortune, (as the pur-blinde Heathens imagined;) no, it is the wise God that hath by his providence fixed me in this Orbe: We must act that scene which God will have us; say not, Such an one hath occasioned this to me; look not too much at the under-wheel. We read in Ezekiel of a wheele within a wheel *▪ Gods Decree is the cause of the turning of the wheeles, and his Providence is the inner wheele that moves all the rest. Gods Providence is that 〈non-Latin alphabet〉 or helme, which turnes about the whole ship of the Universe. Say then as holy David; I was silent*, because thou, Lord, didst it*. Gods Providence (which is nothing else but the carrying on ⟨p. 45⟩of his Decree,) should be a supersedeas and counterpoison against discontent; God hath set as in our station, and he hath done it in wisdome.
We fancy such a condition of life good for us, whereas if we were our own carvers, we should often cut the* worst piece. Lot being put to his choice, did choose Sodom*, which soon after was burnt with fire. Rachel was very desirous of children, Give me children or I die*, and it cost her her life in bringing forth a child. Abraham was earnest for Ishmael, O that Ishmael may live before thee*! but he had little comfort either of him or his seed; he was borne a son of strife, His hand was against every man, and every mans hand against him. The Disciples wept for Christ's leaving the world; they chose his corporal presence, whereas it was best for them that Christ ⟨p. 46⟩should be gone, for else the Comforter would not come*. David chose the life of his child, he wept and fasted for it*; whereas if the child had lived, it would have been a perpetual monument of his shame. We stand oft in our own light; if we should sort, or parcel out our own comforts, we should hit upon the wrong. Is it not well for the child that the Parent doth choose for it? were it left to its self, it would perhaps choose a knife to cut its own fingers. A man in a paroxysm calls for wine, which if he had, were little better then poison; 'tis well for the Patient that he is at the Physicians appointment.
We fancy such a condition of life good for us, whereas if we were our owne carvers, we should often cut the* worst piece. Lot being put to his choice, did choose Sodom*, which soon after was burnt with fire. Rachel was very desirous of children, Give mee children or I die*, and it cost her her life in bringing forth a childe. Abraham was earnest for Ishmael, O that Ishmael may live before thee*! but he had little comfort either of him or his seed; he was borne a sonne of strife, His hand was against every man, and every mans hand against him. The Disciples wept for Christ's leaving the world; they chose his corporall presence, whereas it was best for them that Christ ⟨p. 46⟩should be gone, for else the Comforter would not come*. David chose the life of his childe, he wept and fasted for it*; whereas if the childe had lived, it would have been a perpetuall monument of his shame. Wee stand oft in our own light; if we should sort, or parcell out our owne comforts, we should hit upon the wrong. Is it not well for the childe that the Parent doth chuse for it? were it left to its self, it would perhaps chuse a knife to cut its own fingers. A man in a paroxysme calls for wine, which if he had, were little better then poyson; 'tis well for the Patient that he is at the Physicians appointment.
The consideration of a Decree determining, and a Providence disposing all things that fall out, should work our hearts to holy Contentment. The wise God hath ordered our condition; if he sees it better for us to abound, we shall abound; ⟨p. 47⟩if he sees it better for us to want, we shall want; be content to be at Gods dispose.
God sees in his infinite wisdom the same condition is not convenient for all; that which is good for one, may be bad for another; one season of weather will not serve all mens occasions; one needs Sunshine, another Rain; one condition of life will not fit every man, no more then one suite of apparel will fit every body; Prosperity is not fit for all, nor yet Adversity: If one man be brought low, perhaps he can bear it better, he hath a greater stock of grace, more faith and patience; he can gather grapes of thorns, pick some comfort out of the Cross; every one cannot do this. Another man is seated in an eminent place of dignity; he is fitter for it; perhaps it is a place requires more parts, and judgement, which every one is not capable of*; perhaps he can use his estate better, ⟨p. 48⟩he hath a public heart as well as a public place. The wise God sees that condition to be bad for one which is good for another; hence it is, he placeth men in different orbs and spheres, some higher, some lower; one man desires health, God sees sickness better for him; God will work health out of sickness, by bringing the body of death into a consumption. Another man desires liberty, God sees restraint better for him; he will work his liberty by restraint; when his feet are bound, his heart shall be most enlarged. Did we believe this, it would give check to the sinful disputes, and cavils of our hearts; shall I be discontented at that which is Enacted by a Decree, and Ordered by a Providence? is this to be a child or a rebel?
God sees in his infinite wisdom the same condition is not convenient for all; that which is good for one, may be bad for another; one season of weather will not serve all mens occasions; one needs Sunshine, another Raine; one condition of life will not fit every man, no more then one suite of apparell will fit every body; Prosperity is not fit for all, nor yet Adversity: If one man be brought low, perhaps he can bear it better, he hath a greater stock of grace, more faith and patience; he can gather grapes of thornes, pick some comfort out of the Crosse; every one cannot do this. Another man is seated in an eminent place of dignity; he is fitter for it; perhaps it is a place requires more parts, and judgement, which every one is not capable of*; perhaps he can use his estate better, ⟨p. 48⟩he hath a publick heart as well as a publick place. The wise God sees that condition to be bad for one which is good for another; hence it is, he placeth men in different orbes and spheres, some higher, some lower; one man desires health, God sees sicknesse better for him; God will worke health out of sicknesse, by bringing the body of death into a consumption. Another man desires liberty, God sees restraint better for him; he will work his liberty by restraint; when his feet are bound, his heart shall be most enlarged. Did we beleeve this, it would give check to the sinfull disputes, and cavills of our hearts; shall I be discontented at that which is Enacted by a Decree, and Ordered by a Providence? is this to be a childe or a rebel?
