# The Works of the Rev. Jonathan Swift/Volume 10/On the poor Man's Contentment

A
SERMON
ON
THE POOR MAN'S CONTENTMENT.
PHILIPPIANS, iv, 11.
I have learned, in whatsoever state I am, therewith to be content.
THE holy Scripture is full of expressions to set forth the miserable condition of man during the whole progress of his life; his weakness, pride, and vanity; his unmeasurable desires, and perpetual disappointments; the prevalency of his passions, and the corruptions of his reason his deluding hopes, and his real, as well as imaginary fears; his natural and artificial wants; his cares and anxieties; the diseases of his body, and the diseases of his mind; the shortness of his life; his dread of a future state, with his carelessness to prepare for it: and the wise men of all ages have made the same reflections.
But all these are general calamities, from which none are excepted; and being without remedy, it is vain to bewail them. The great question, long debated in the world, is, whether the rich or the poor are the least miserable of the two? It is certain that no rich man ever desired to be poor, and that most, ​if not all poor men, desire to be rich; whence it may be argued, that in all appearance, the advantage lieth on the side of wealth, because both parties agree in preferring it before poverty. But this reasoning will be found to be false: for I lay it down as a certain truth, that God Almighty hath placed all men upon an equal foot, with respect to their happiness in this world, and the capacity of attaining their salvation in the next; or, at least, if there be any difference, it is not to the advantage of the rich and the mighty. Now, since a great part of those who usually make up our congregations, are not of considerable station, and many among them, of the lower sort, and since the meaner people are generally and justly charged with the sin of repining and murmuring at their own condition, to which, however, their betters are sufficiently subject (although, perhaps, for shame, not always so loud in their complaints) I thought it might be useful to reason upon this point in as plain a manner as I can. I shall therefore show, first, that the poor enjoy many temporal blessings, which are not common to the rich and the great: and likewise, that the rich and the great are subject to many temporal evils, which are not common to the poor.
But here I would not be misunderstood; perhaps, there is not a word more abused than that of the poor, or wherein the world is more generally mistaken. Among the number of those who beg in our streets, or are half-starved at home, or languish in prison for debt, there is hardly one in a hundred, who doth not owe his misfortunes to his own laziness, or drunkenness, or worse vices.
​To these he owes those very diseases, which often disable him from getting his bread. Such wretches are deservedly unhappy; they can only blame themselves; and when we are commanded to have pity on the poor, these are not understood to be of the number.
It is true indeed, that sometimes honest, endeavouring men, are reduced to extreme want, even to the begging of alms, by losses, by accidents, by diseases, and old age, without any fault of their own: but these are very few, in comparison of the other; nor would their support be any sensible burden to the publick, if the charity of well-disposed persons were not intercepted by those common strollers, who are most importunate, and who least deserve it. These, indeed, are properly and justly called the poor, whom it should be our study to find out and distinguish, by making them partake of our superfluity and abundance.
But neither have these any thing to do with my present subject: for, by the poor, I only intend the honest, industrious artificer, the meaner sort of tradesmen, and the labouring man, who getteth his bread by the sweat of his brows, in town or country, and who make the bulk of mankind among us.
First, I shall therefore show, that the poor (in the sense I understand the word) do enjoy many temporal blessings, which are not common to the rich and great; and likewise, that the rich and great are subject to many temporal evils, which are not common to the poor.
Secondly, From the arguments offered to prove the foregoing head, I shall draw some observations that may be useful for your practice.
​I. As to the first: Health, we know, is generally allowed to be the best of all earthly possessions, because it is that, without which, we can have no satisfaction in any of the rest. For riches are of no use, if sickness taketh from us the ability of enjoying them, and power and greatness are then only a burden. Now, if we would look for health, it must be in the humble habitation of the labouring man, or industrious artificer, who earn their bread by the sweat of their brows, and usually live to a good old age, with a great degree of strength and vigour.
The refreshment of the body by sleep, is another great happiness of the meaner sort. Their rest is not disturbed by the fear of thieves and robbers, nor is it interrupted by surfeits of intemperance. Labour and plain food supply the want of quieting draughts; and the wise man telleth us, that the sleep of the labouring man is sweet. As to children, which are certainly accounted of as a blessing, even to the poor, where industry is not wanting; they are an assistance to their honest parents, instead of being a burden; they are healthy and strong, and fit for labour; neither is the father in fear, lest his heir should be ruined by an unequal match; nor is he solicitous about his rising in the world, farther than to be able to get his bread.
The poorer sort are not the objects of general hatred or envy; they have no twinges of ambition, nor trouble themselves with party quarrels, or state divisions. The idle rabble, who follow their ambitious leaders in such cases, do not fall within my description of the poorer sort; for, it is plain, I mean only the honest industrious poor in town or country, who are safest in times of public disturbance, in perilous seasons, and public revolutions, if they will be ​quiet, and do their own business: for artificers and husbandmen are necessary in all governments: but, in such seasons, the rich are the publick mark, because they are oftentimes of no use but to be plundered; like some sort of birds, who are good for nothing but their feathers; and so fall a prey to the strongest side.
Let us proceed, on the other side, to examine the disadvantages that the rich and the great lie under, with respect to the happiness of the present life.
First then; While health, as we have said, is the general portion of the lower sort, the gout, the dropsy, the stone, the colick, and all other diseases, are continually haunting the palaces of the rich and the great, as the natural attendants upon laziness and luxury. Neither does the rich man eat his sumptuous fare with half the appetite and relish, that even the beggars do the crumbs which fall from his table: but, on the contrary, he is full of loathing and disgust, or at best of indifference, in the midst of plenty. Thus their intemperance shortens their lives, without pleasing their appetites.
Business, fear, guilt, design, anguish, and vexation, are continually buzzing about the curtains of the rich and the powerful, and will hardly suffer them to close their eyes, unless when they are dozed with the fumes of strong liquors.
It is a great mistake to imagine, that the rich want but few things; their wants are more numerous, more craving, and urgent, than those of poorer men: for these endeavour only at the necessaries of life, which make them happy, and they think no farther: but the desire of power and wealth is endless, and therefore impossible to be satisfied with any acquisitions.
​If riches were so great a blessing as they are commonly thought, they would at least have this advantage, to give their owners cheerful hearts and countenances; they would often stir them up to express their thankfulness to God, and discover their satisfaction to the world. But, in fact, the contrary to all this is true. For, where are there more cloudy brows, more melancholy hearts, or more ingratitude to their great Benefactor, than among those who abound in wealth? And indeed, it is natural that it should be so, because those men, who covet things that are hard to be got, must be hard to please; whereas a small thing maketh a poor man happy; and great losses cannot befal him.
It is likewise worth considering, how few among the rich have procured their wealth by just measures; how many owe their fortunes to the sins of their parents, how many more to their own? If men's titles were to be tried before a true court of conscience, where false swearing, and a thousand vile artifices (that are well known, and can hardly be avoided in human courts of justice) would avail nothing; how many would be ejected with infamy and disgrace? How many grow considerable by breach of trust, by bribery and corruption? how many have sold their religion, with the rights and liberties of themselves and others, for power and employments?
And it is a mistake to think, that the most hardened sinner, who oweth his possessions or titles to any such wicked arts of thieving, can have true peace of mind, under the reproaches of a guilty conscience, and amid the cries of ruined widows and orphans.
I know not one real advantage that the rich have ​over the poor, except the power of doing good to others; but this is an advantage which God hath not given wicked men the grace to make use of. The wealth acquired by evil means, was never employed to good ends; for that would be to divide the kingdom of Satan against itself. Whatever hath been gained by fraud, avarice, oppression, and the like, must be preserved and increased by the same methods.
I shall add but one thing more upon this head, which I hope will convince you, that God (whose thoughts are not as our thoughts) never intended riches or power to be necessary for the happiness of mankind in this life; because it is certain, that there is not one single good quality of the mind absolutely necessary to obtain them, where men are resolved to be rich at any rate; neither honour, justice, temperance, wisdom, religion, truth, nor learning: for, a slight acquaintance of the world will inform us, that there have been many instances of men in all ages, who have arrived at great possessions and great dignities, by cunning, fraud, or flattery, without any of these, or any other virtues that can be named. Now, if riches and greatness were such blessings, that good men without them could not have their share of happiness in this life; how cometh it to pass, that God should suffer them to be often dealt to the worst, and most profligate of mankind; that they should be generally procured by the most abominable means, and applied to the basest and most wicked uses? This ought not to be conceived of a just, a merciful, a wise, and almighty Being. We must therefore conclude, that wealth and power are in their own nature, at best, but things indifferent, and that a good man ​may be equally happy without them; provided that he hath a sufficiency of the common blessings of human life to answer all the reasonable and virtuous demands of nature, which his industry will provide, and sobriety will prevent his wanting. Agur's prayer, with the reasons of his wish, are full to this purpose: "Give me neither poverty nor riches. Feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain."
From what hath been said, I shall, in the second place, offer some considerations, that may be useful for your practice.
And here I shall apply myself chiefly to those of the lower sort, for whose comfort and satisfaction this discourse is principally intended. For, having observed the great sin of those who do not abound in wealth, to be that of murmuring and repining, that God hath dealt his blessings unequally to the sons of men, I thought it would be of great use to remove out of your minds so false and wicked an opinion, by showing that your condition is really happier than most of you imagine.
First, therefore, it hath been always agreed in the world, that the present happiness of mankind consisted in the ease of our body, and the quiet of our mind; but, from what hath been already said, it plainly appears, that neither wealth nor power do in any sort contribute to either of these two blessings, if, on the contrary, by multiplying our desires, they increase our discontents; if they destroy our health, gall us with painful diseases, and shorten our life: if they expose us to hatred, to envy, to censure, to a thousand temptations, it is not easy to see why a wise ​man should make them his choice, for their own sake, although it were in his power. Would any of you, who are in health and strength of body, with moderate food and raiment earned by your own labour, rather choose to be in the rich man's bed, under the torture of the gout, unable to take your natural rest, or natural nourishment, with the additional load of a guilty conscience, reproaching you for injustice, oppressions, covetousness, and fraud? No; but you would take the riches and power, and leave behind the inconveniencies that attend them; and so would every man living. But that is more than our share, and God never intended this world for such a place of rest as we would make it; for the Scripture assureth us that it was only designed as a place of trial. Nothing is more frequent than a man to wish himself in another's condition; yet he seldom doth it without some reserve: he would not be so old; he would not be so sickly: he would not be so cruel; he would not be so insolent; he would not be so vicious; he would not be so oppressive; so griping; and so on. Whence it is plain, that in their own judgment, men are not so unequally dealt with as they would at first sight imagine: for, if I would not change my condition with another man, without any exception or reservation at all, I am in reality more happy than he.
Secondly, you of the meaner sort are subject to fewer temptations than the rich; and therefore your vices are more unpardonable. Labour subdueth your appetites to be satisfied with common things; the business of your several callings filleth up your whole time; so that idleness, which is the bane and destruction of virtue, doth not lead you into the ​neighbourhood of sin: your passions are cooler, by not being inflamed with excess, and therefore the gate and the way that lead to life, are not so strait or so narrow to you, as to those who live among all the allurements to wickedness. To serve God with the best of your care and understanding, and to be just and true in your dealings, is the short sum of your duty, and will be the more strictly required of you, because nothing lieth in the way to divert you from it.
Thirdly, It is plain from what I have said, that you of the lower rank have no just reason to complain of your condition: because, as you plainly see, it affordeth you so many advantages, and freeth you from so many vexations, so many distempers both of body and mind, which pursue and torment the rich and powerful.
Fourthly, you are to remember and apply, that the poorest person is not excused from doing good to others, and even relieving the wants of his distressed neighbour, according to his abilities; and if you perform your duty in this point, you far outdo the greatest liberalities of the rich, and will accordingly be accepted of by God; and get your reward: for it is our Saviour's own doctrine, when the widow gave her two mites. The rich give out of their abundance; that is to say, what they give, they do not feel it in their way of living: but the poor man, who giveth out of his little stock, must spare it from the necessary food and raiment of himself and his family. And therefore our Saviour adds, "That the widow gave more than all who went before her; for she gave all she had, even all her living;" and so went home utterly unprovided to supply her necessities.
Lastly, As it appeareth from what hath been said, ​that you of the lower rank have, in reality, a greater share of happiness, your work of salvation is easier, by your being liable to fewer temptations; and as your reward in Heaven is much more certain than it is to the rich, if you seriously perform your duty, for yours is the kingdom of Heaven; so your neglect of it will be less excusable, will meet with fewer allowances from God, and will be punished with double stripes; for, the most unknowing among you cannot plead ignorance in what you have been so early taught, I hope, so often instructed in, and which is so easy to be understood, I mean the art of leading a life agreeable to the plain and positive laws of God. Perhaps you may think you lie under one disadvantage, which the great and rich have not; that idleness will certainly reduce you to beggary; whereas those who abound in wealth, lie under no necessity either of labour, or temperance, to keep enough to live on. But this is indeed one part of your happiness, that the lowness of your condition, in a manner forceth you to what is pleasing to God, and necessary for your daily support. Thus your duty and interest are always the same.
To conclude; since our blessed Lord, instead of a rich and honourable station in this world, was pleased to choose his lot among men of the lower condition; let not those on whom the bounty of Providence hath bestowed wealth and honours, despise the men who are placed in an humble and inferiour station; but rather, with their utmost power, by their countenance, by their protection, by just payment for their honest labour, encourage their daily endeavours for the virtuous support of themselves, and their families. On the other hand, let the poor labour to provide things ​honest in the sight of all men; and so, with diligence in their several employments, live soberly, righteously, and godlily in this present world, that they may obtain that glorious reward promised in the Gospel to the poor, I mean the kingdom of Heaven.
Now to God the Father, &c.