The Rare Jewel of Christian Contentment, Sermon 1

The Rare Jewel of Christian Contentment · Sermon 1

p. 1THE RARE JEWEL OF CHRISTIAN Contentment.

PHILIPPIANS. 4.11.

For I have learned in whatſoever ſtate I am, therewith to be content.

HERE is a very ſeaſonable Cordial to revive the drooping ſpirits of the Saints in theſe ſad and ſinking times: For the hour of temptation is already come upon all the world to try the Inhabitants of the earth; and in ſpecial, this is the day of Jacobs troubles in our owne bowels.

Our great Apoſtle experimentally holds forth in this Goſpel-Text, the very life and ſoul of all practical Divinity; wherein we may plainly reade his own proficiency in Chriſts School; and what leſſon every Chriſtian that would evidence the power and growth of godlineſs in his own ſoul, muſt neceſſarily learn from him.

p. 2Theſe words are brought in by Paul, as a plain argument to perſwade the Philippians that he did not ſeek after great things in the world, and that he ſought not theirs, but them: He did not paſſe for a great eſtate; he had better things to take up his heart withal. I do not ſpeak (ſaith he) in reſpect of want, [For] whether I have or have not, my heart is fully ſatisfied, I have enough; I have learned in whatſoever ſtate I am, therewith to be content.

I have learned.] Contentment in every condition is a great art, a ſpiritual myſtery: It is to be learned, and ſo to be learned as a myſtery; And therefore verſe 12. he affirms, I know how to be ab…ſed, and I know how to abound, every where and in all things I am inſtructed: The word foreignwhich is tranſlated [Inſtructed] is derived from that word foreign.which ſignifies Myſtery; and it is as much as if he had ſaid, I have learned the myſtery of this buſineſs. Contentment is to be learned as a great myſtery; and thoſe that are throughly trained up in that art, have learned a deep Myſtery; The which is, as Sampſons riddle to a natural man. [I have learned it.] It is not now to learn; neither had I it at firſt; I have attained it though with much ado, and now by the grace of God I am become maſter of this art.

In whatſoever ſtate I am.] The word [State] is not in the Original, but, foreign.In what I am, that is, in whatſoever concerns or befals me, whether I have little or nothing at all.

Therewith to be content] The word foreign,which we render Content here, hath in the Original much elegancy and fulneſſe of ſignification in it. In ſtrictneſſe of phraſe it is only attributed unto God, who hath ſtiled himſelf God alſufficiant, as reſting wholly ſatisfied in and with himſelf alone; but he is pleaſed freely to comunicate of his fulneſs to the creature ſo that from God in Chriſt the Saints receive grace for grace, Joh. 1.16. in ſomuch that there is in them an anſwerableneſſe of the ſame grace in their proportion that is in Chriſt. And in this ſenſe Paul ſaith, I have a Self-ſufficiency, as the word notes.

But hath Paul a ſelf-ſufficiency you will ſay? How are we ſufficient of our ſelves? Our Apoſtle affirms in another caſe, That we are not ſufficient of our ſelves to think any thing as of our ſelves? 2 Cor. 3.5. His meaning therefore muſt be, I find a ſufficiency p. 3of ſatisfaction in my own heart, through the grace of Chriſt that is in me; though I have not outward comforts and worldly accommodations to ſupply my neceſſities, yet I enjoy portion enough betwixt Chriſt and my own ſoul abundantly to ſatisfie me in every condition. And this interpretation is ſutable to that place, Pro. 14.1…. A good man is ſatisfied from himſelf; and agreeable to what he verifies of himſelf in another place; that though he had nothing yet he poſſeſſed all things; becauſe he had right to the covenant and promiſe, which virtually contains all, and an intereſt in Chriſt the fountain and good of all, and having that, no marvell he ſaith that in whatſoever ſtate he was in, he was content. Thus you have the genuine interpretation of the text. I ſhall not make any diviſion of the words, becauſe I take them only to proſecute that one duty moſt neceſſary, viz. The quieting and comforting the hearts of Gods people under the troubles and changes they meet withall, in theſe heart-ſhaking times, And the doctrinal concluſion is in brief this.

Doct. That to be well skill'd in the myſtery of Chriſtian Contentment is the Duty, Glory, and Excellency of a Chriſtian.

This Evangelical truth is held forth ſufficiently in Scripture; yet take one or two paralel places more for the confirmation of it. 1 Tim. 6.6, & 8. you have both the duty expreſt, and the glory thereof: Having food and raiment (ſaith he verſ. 8.) let us be therewith content, there is the duty; But godlineſs with Contentment is great gain, verſ. 6. there is the glory and excellency of it: as if godlineſſe were not gain except there were Contentment withal. The like exhortation you have in Heb. 13.5. Let your converſation be without Covetouſneſs, and be content with ſuch things as you have. I do not find any Apoſtle or Writer of Scripture treat ſo much of this ſpiritual myſtery of Contentment as this our Apoſtle hath done throughout his Epiſtles.

For the cleer opening and proving of this practical concluſion, I ſhall indeavour to demonſtrate theſe four things;

Firſt, The nature of this Chriſtian Contentment, what it is.

Secondly, The art and myſtery of it.

p. 4Thirdly, What thoſe leſſons are that muſt be learn'd to work the heart to contentment.

Fourthly, Wherein the glorious excellencies of this grace doth principally conſiſt.

Concerming the firſt, take this diſcription; Chriſtian Contentment is that ſweet, inward, quiet, gracious frame of ſpirit, freely ſubmitting to, and taking complacency in Gods wiſe, and fatherly diſpoſe in eueryevery condition.

I ſhall break open this diſcription, for it is a box of precious ointment, very comfortable and uſeful for troubled hearts, in troubled time and conditions.

Firſt, Contentment (I ſay) is a ſweet [inward] heart thing, it is a work of the ſpirit within doors: It is not only a not-ſeeking help to our ſelves by outward violence, or a forbearance of diſcontented murmuring expreſſions, in froward words and carriages againſt God or others; but it is the inward ſubmiſſion of the heart. Pſal. 62.1. Truly, my ſoul waiteth upon God; and ver. 5. My ſoul wait thou only upon God, ſo it is in your Books; but the words may be tranſlated as rightly, My ſoul be thou ſilent unto God; Hold thy peace O my ſoul: Not only the tongue muſt hold it's peace, but the ſoul muſt be ſilent: Many may ſit down ſilently, forbearing diſcontented expreſſions, yet are inwardly ſwollen with diſcontentment; now this manifeſteth a perplexed diſtemper and a great frowardneſſe in their hearts: And God notwithſtanding their outward ſilence hears the peeviſh fretting language of their ſouls. The ſhoe may be ſmooth and neat without, whilſt the fleſh is pinched within: There may be much calmneſſe and ſtilneſſe outwardly, and yet wonderful confuſion, bitterneſſe, diſturbance and vexation within. Some are ſo weak that they are not able to contain the diſquietneſs of their own ſpirits, but in words and behaviour diſcover what woful perturbations there are within, their ſpirits being like the raging Sea caſting forth nothing but mire and dirt, being not only troubleſome to themſelves but to all thoſe they live with: Others there are who are able to keep in ſuch diſtempers of heart, (as Judas did when he betrayed Chriſt with a kiſſe,) but ſtill they boyl inwardly and eat like a Cankes: As David ſpeaks concerning ſome whoſe words are ſmoother p. 5than honey, and butter, and yet have war in their hearts; and as he ſaith in another place, whilſt I kept ſilence my bones waxed old; ſo theſe, whilſt there is a ſerene calme upon their tongues, have yet bluſtring ſtorms in their ſpirits, and whilſt they keep ſilence their hearts are troubled, and even worn away with anguiſh and vexation; they have peace and quiet outwardly, but war from the unruly and turbulent workings of their hearts, that is within. If the attainment to true Contentment were as eaſy as keeping quiet outwardly, there need be no great learning of it; it might be had with leſſe skill and ſtrength than an Apoſtle had; yea than an ordinary Chriſtian hath or may have. Therefore certainly there is a great deal more in it than can be attained by common gifts, and ordinary power of reaſon, which often bridles in nature. It is a heart-buſineſſe.

Secondly, It is the [quiet] of the heart; All is ſedate and ſtill there, and to underſtand this the better; This quiet gracious frame of ſpirit, It is not oppoſed.

1 To a due ſenſe of affliction. God doth give leave to his people to be ſenſible of what they ſuffer: Chriſt doth not ſay, Do not count that a croſſe which is a croſſe, but take up your croſſe daily. As it is in the body natural, if the body takes phyſick and is not able to bear it but preſently vomits it up, or if it be not at all ſenſible, if it ſtir not the body; either of theſe waies the phyſick doth no good, but argues the body much diſtempered and will hardly be cured. So it is with the ſpirits of men under afflictions; if either they cannot bear Gods potions but caſt them up again, or are not ſenſible of them, and their ſouls are no more ſtir'd by them than the body is by a draught of ſmal beer, it is a ſad ſymptome that their ſouls are in a dangerous and almoſt incurable condition. So that this inward quietneſſe is not in oppoſition to the ſenſe of affliction: for indeed there were no true Contentment if you were not apprehenſive and ſenſible of your afflictions when God is angry. It is not oppoſed.

2 To an orderly making our moan and complaint to God, and to our friends. Though a Chriſtian ought to be quiet under Gods correcting hand, yet he may without any breach of Chriſtian p. 6contentment complain to God; (as one of the Ancients ſaith) though not with a tumultuous clamour and skreeking out in a perplexed paſſion, yet in a quit ſtill ſubmiſſive way he may unboſom his heart unto God. And likewiſe communicate his ſad condition to his gracious friends, ſhewing them how God hath dealt with him and how heavy the affliction is upon him, that they may ſpeak a word in due ſeaſon to his wearied ſoul. It is not oppoſed.

3 To all lawful ſeeking out for help into another condition, or ſimply endeavouring to be delivered out of the preſent affliction by the uſe of lawfull means. No, I may lay in proviſion for my deliverance, & uſe Gods meanes, waiting on him, becauſe I know not but that it may be his will to alter my condition, and ſo far as he leads me I may follow his providence, it is but my duty. God is thus far mercifully indulgent to our weakneſs, and he will not take it ill at our hands if by earneſt and importunate prayer we ſeek unto him for deliverance, till we know his good pleaſure therein. And certainly thus ſeeking for help with ſuch a ſubmiſſion and holy reſignation of ſpirit, to be delivered when God will, and as God will, and how God will, ſo that our wils are melted into the will of God, this is no oppoſition to the quietneſs which God requires in a contented ſpirit.

Queſt. But then, what is this quietneſſe of ſpirit oppoſed unto?

Anſ. To murmuring and repining at the hand of God; as the diſcontented Iſraelits often did, which if we our ſelves cannot indure either in our children or ſervants, much leſſe can God bear it in us.

2 To vexing and fretting; which is a degree beyond murmuring. It is a ſpeech I remember of an Heathen, A wiſe man may greive under, but not be vexed with his afflictions. There is a vaſt difference betwixt a kindly grieving and a diſtempered vexation.

3 To tumultuouſneſs of ſpirit: When the thoughts run diſtractingly and work in a confuſed manner, ſo that the affections are like the unruly multitude in the Acts, who knew not for what end they were come together. The Lord expects that you ſhould be ſilent under his rod, and as he ſaid in Act. 19.36. You p. 7ought to be quiet and to do nothing raſhly.

4 To unſetledneſs and unfixedneſs of ſpirit, whereby the heart is taken off from the preſent duty that God requires in our ſeveral relations, both towards God, our ſelves, and others. We ſhould prize duty at a higher rate than to be taken off by every trivial occaſion; a Chriſtian indeed values every ſervice of God ſo much, that though ſome may be in the eye of the world and of natural reaſon, a ſlight empty buſineſſe, beggerly rudiments, fooliſhneſſe, yet ſeeing God cals for it, the authority of the command doth ſo over awe his heart, that he is willing to ſpend himſelf and to be ſpent in the diſcharge of it. It is an expreſſion of Luthers, ordinary works that are done in faith, and from faith, are more precious than heaven and earth. And if this be ſo, and a Chriſtian know it, it is not a little matter that ſhould divert him: but he ſhould anſwer every avocation, and reſiſt every tentation, as Nehemiah did chap. 6.3. Sanballat, Geſhem, and Tobiah (when they would have hindred the building of the wall) with this, I am doing a great wo…k (ſaith he) ſo that I cannot come down, why ſhould the work of the Lord ceaſe?

5 To diſtracting, heart-eating cares and fears. A gracious heart ſo eſtimates it's union with Chriſt and the work that God ſets it about, as it will not willingly ſuffer any thing to come in to choak it, or dead it. A Chriſtian is deſirous that the word of God ſhould take ſuch full poſſeſſion as to divide between ſoul and ſpirit, but he would not ſuffer the fear and noiſe of evil-tidings to take ſuch impreſſion in his ſoul, as to make a diviſion and ſtrugling there, like the twins in Rebeckah's womb. A great man will permit common people to ſtand without his doors, but he will not let them come in and make a noiſe in his cloſet or bed-chamber when he purpoſely retires himſelf from all worldly imployments. So a well tempered ſpirit though it may inquire after things abroad without doors in the world, and ſuffer ſome ordinary cares and fears to break in to the ſuburbs of the ſoul, ſo as to have a light touch upon the thoughts: Yet it will not upon any terms admit of an intruſion into the privy-chamber, which ſhould be wholly reſerved for Jeſus Chriſt as his inward Temple.

6 To ſinking diſcouragements. When things fall not out according p. 8to expectation, when the tyde of ſecond cauſes runs ſo low that we ſee little left in the outward means to bear up our hopes and hearts. That then the heart begins to reaſon as he in the Kings, If the Lord ſhould open the windows of heaven how ſhould this be? Never conſidering that God can open the eyes of the blind with clay and ſpittle, he can work above, beyond, nay contrary to means; he often makes the faireſt flowers of mans indeavours to wither, and brings improbable things to paſſe, that the glory of interprizes may be given to himſelf. Nay if his people ſtand in need of miracles to work their deliverance, miracles fall as eaſily out of Gods hands, as to give his people daily bread. Gods bleſſing is many times ſecret upon his ſervants that they know not which way it comes; as 2 Kings, 3.17. Ye ſhall not ſee wind, neither ſhall you ſee rain, yet the valley ſhall be filled with water, God would have us depend on him though we do not ſee means how the thing ſhould be brought to paſſe, elſe we do not ſhew a quiet ſpirit; though an affliction be upon thee, let not thy heart ſink under it. So far as thy heart ſinks and thou art diſcouraged under thy affliction, ſo much thou wanteſt of this leſſon of Contentment.

7 To ſinful ſhiftings and ſhirkings out for eaſe and help. As we ſee in Saul running to the witch of Endor, and in his offering ſacrifice before Samuel came: Nay the good King Jehoſhaphat joynes himſelf with Ahaziah 2 Chron. 20. Ʋlt. And Aſa goes to Penhadad King of Aſſyria for help, not relying upon the Lord, (2 Chr. 16.7, 8.) Though the Lord had delivered the Ethiopian Army into his hands, conſiſting of a thouſand thouſand, 2 Chro. 14.11. And good Jacob joyned in a lye with his mother to Iſaac, he was not content to ſtay Gods time, and uſe Gods means, but made too great haſte and ſtept out of his way, to procure the bleſſing which God intended for him: as many do through the corruption of their hearts and weakneſſe of their faith, becauſe they are not able to truſt God, and follow him fully in all things and alwaies; and for this cauſe the Lord often follows the Saints with many ſore temporal croſſes, (as we ſee in Jacob) though they obtain the mercy. It may be thy wretched carnal heart thinks, I care not how I be p. 9delivered, ſo I may but get free from it: Is it not ſo many times in ſome of your hearts when any croſſe or affliction befals you? Have not you ſuch kind of workings of ſpirit as this; Oh that I could but be delivered out of this affliction any way, I would not care; your hearts are far from being quiet. And this ſinful ſhifting is the next thing in oppoſition to this quietneſſe, which God requires in a contented ſpirit.

The Eighth and laſt thing that this quietneſſe of Spirit is oppoſite to, is deſparate riſings of heart againſt God in a way of rebellion: That is moſt abominable. I hope many of you have learned ſo far to be content, as to keep down your hearts from ſuch diſtempers; and yet the truth is, not only wicked men, but ſometimes the very Saints of God find the beginnings of this, when an affliction lies long, and is very ſore and heavy upon them indeed, and ſtrikes them as it were in the maſter vein; they find ſomewhat of this in their hearts, ariſing againſt God, their thoughts begin to bubble, and their affections begin to ſtir in riſing againſt God himſelf; eſpecially ſuch as together with their corruptions have much melancholy, and the Devil working both upon the corruptions of their hearts, and the melancholy diſtemper of their bodies; though there may lie much grace at the bottom, yet there may be ſome riſings againſt God himſelf under affliction. Now Chriſtian quietneſs is oppoſite to all theſe things: that is, When afflictions come, be it what affliction it will be, yet you do not murmur, though you be ſenſible, though you make your moan, though you deſire to be delivered, and ſeek it by all good means, yet you do not murmur nor repine, you do not fret, nor vex, there is not that tumultuouſneſs of ſpirit in you, there is not unſetledneſs in your ſpirits, there are not diſtracting fears in your hearts, no ſinking diſcouragements, no baſe ſhiftings, no riſing in rebellion any way againſt God: This is the quietneſs of Spirit under an affliction, and that is the ſecond thing when the ſoul is ſo far able to bear an affliction as to keep quiet under it.

Now the Third thing I would open in the diſcription is this, It is an inward, quiet, gracious [frame] of Spirit. It is a frame of Spirit, and then a gracious frame of Spirit. Contentment it is a Soule buſineſſe, Firſt it is inward; Secondly p. 10quiet; Thirdly it is a quiet Frame of Spirit. [Frame] by that I mean theſe Three things: There are Three things conſiderable when I ſay, Contentment conſiſts in the quiet frame of the Spirit of a man.

Firſt, That it is a grace that ſpreads it ſelf through the whol Soul: as thus, It is in the judgment, that is, The judgment of the ſoul of a man or woman tends to quiet the heart: In my judgment I am ſatisfied, that is one thing to be ſatisfied in ones underſtanding and judgment, as thus, This is the hand of God; and this is that that is ſutable to my condition, or beſt for me; although I do not ſee the reaſon of the thing, yet I am ſatisfied in my judgment about it.

And then it is in the thoughts of a man or woman: As my judgement is ſatisfied, ſo my thoughts are kept in order.

And then it comes to the will, My will yeilds and ſubmits to it, my affections are all likewiſe kept in order, ſo that it goes through the whol ſoul. There is in ſome a partiall Contentment, and ſo 'tis not the frame of the ſoul, but ſome part of the ſoul hath ſome Contentment, as thus, Many a man may be ſatisfied in his judgment about a thing, and yet cannot for his life rule his affections, nor his thoughts, cannot rule his thoughts, nor the wil, nor the affections though the judgments be ſatisfied: I make no queſtion but many of you may know this by your own experience, if you do but obſerve the workings of your own hearts. Cannot you ſay when ſuch an affliction befals you, I can bleſſe God I am ſatisfied in my judgment about it, I have nothing in the world to ſay in reſpect of my judgment againſt it, I ſee the hand of God and I ſhould be content: yea I am ſatisfied in my judgment, that my condition is a good condition in which I am; but I cannot for my life rule my thoughts, and will, and my affections, me thinks I feel my heart heavy, and ſad, and troubled more than it ſhould be, and yet my judgment is ſatisfied. This ſeem'd to be the caſe of David, Pſal. 43. O my Soul why art thou diſquieted? David as far as his judgment went, there was a contentedneſſe, that is, His judgment was ſatisfied in the work of God upon him; and he was troubled, but he knew not wherefore, O my ſoul why art thou eaſt down within me? That Pſalm is a very good Pſalm for thoſe that feel a fretting, diſcontented p. 11diſtemper in their hearts at any time, for them to be reading or ſinging: he hath it once or twice in that Pſalm, Why art thou caſt down O my ſoul? In verſ. 5. And why art thou diſquieted within me? hope thou in God for I ſhall yet praiſe him, for the helpe of his countenance. David had enough to quiet him, and that that he had had prevailed with his judgement, but after it had prevailed with his judgement he could not get it further. He could not get this grace of Contentment to go through the whole frame of the Soul. There is a great deal of ſtir ſometimes to get Contentment into their judgments, that is, To ſatisfie their judgment about their condition: Come to many, that the hand of God is upon perhaps in a grievous manner, and ſeek to ſatisfie them, and tel them that there is no ſuch cauſe to be diſquieted, O not ſuch cauſe ſaith the troubled ſpirit! O then there is no cauſe that any ſhould be diſquieted; there was never any ſuch affliction as I have! and a hundred things they have to put off what is ſaid to them, ſo as you cannot ſo much as get into their judgments to ſatisfie them; but there is a great deal of hope of Contentment if once your judgments come to be ſatiſfied, that you can ſit down and ſay in your judgments, I ſee cauſe to be contented; but though you have gotten thus far, yet you may have much to do with your hearts afterward: for there is ſuch unrulineſſe in our thoughts and affections, that our judgments are not able alwaies to rule our thoughts and affections, and that makes me to ſay, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the whol Soul, Judgment, Thoughts, Will, Affections and all are ſatisfied and quiet. I ſuppoſe in the very opening this, you begin to ſee it is a leſſon that you had need learn, and it is not a thing ſoon got, if Contentment be ſuch a thing as this is.

The Second thing is this, which is very obſervable, That ſpiritual contentment comes from the frame of the Soul. A man or woman that is contented in a right way, their Contentment doth not ſo much come from outward arguments, or any outward thing that helps them to be content, as it doth from the diſpoſition of their own hearts; It is the diſpoſition of their own hearts that cauſes this Contentment; that brings forth this gracious Contentment rather than any external thing that p. 12doth it; as thus I would open my ſelf, one that is diſquieted, ſuppoſe a child, or man, or woman, if you come and bring them ſome great matter to pleaſe them, that perhaps will quiet them, and they will be contented; it is the thing you bring them that quiets them, but it is not the diſpoſition of their own ſpirits, not from any good temper that there is in their own hearts: but from ſome external thing that is brought them: but when a Chriſtian is contented in a right way, the quiet doth come more from the inward temper and diſpoſition of their own hearts than from any external arguments, or poſſeſſion of any thing in the world. I would yet open this further to you in this Similitude. The being content upon ſome external thing, it is like the warming of a mans cloathes by the fire; but being content by the inward diſpoſition of the ſoul, it is like the warmth that a mans cloathes hath from the natural heat of his body: A man that is of a healthful body, he puts on his cloathes, and perhaps when he puts them on at the firſt in a cold morning he feels his cloathes cold; but after he hath them on a little while, they are warm; why how come they warm? they came not nigh the fire: No, but it came from the natural heat of his body. Now a ſickly man that hath his natural heat decayed, if he put on his cloathes cold, they will not be hot in a long time, but he muſt have them warmed by the fire, and then they will quickly be cold again; So this will difference the Contentments of men. There are ſome men now that are very gracious, and when an affliction comes upon them, indeed at firſt it ſeems to be a little cold, but after it hath been on a while, the very temper of their hearts being gracious it makes their afflictions eaſie, and makes them to be quiet under it, and not to complain of any diſcontentment. But now you ſhall have others that have an affliction upon them, that have not this good temper in their hearts, their afflictions are very cold upon them and greivous; and it may be if you bring them ſome external arguments, ſomwhat from without, as the fire that warms the cloathes, perhaps they will be quiet for a while: but alas, wanting a gracious diſpoſition within in their own hearts that warmth will not hold long. The warmth of the fire, that is, a Contentment that comes meerly from externall arguments will not hold p. 13long, but that holds that doth come from the gracious temper of the Spirit. It is from the frame and the diſpoſition of the ſpirit of a man or woman, there's the true Contentment. But this we ſhall ſpeak too further in the opening of the Myſtery of Contentment.

The Third thing is this, It is the frame of Spirit, that ſhews the habitualneſs of this grace of Contentment. Contentment is not meerly one act, a flaſh in a good mood; you ſhall have many men and women, that take them in ſome good mood and they will be very quiet; but this will not hold, this is not in a conſtant way, there is not a conſtant tenour of their ſpirits to be holy and gracious under affliction: But I ſay, It is the quiet frame of ſpirit, by that I mean, The habitual diſpoſition of their Souls, that it is not only at this time, and the other time when you take men and women in a good mood, but it is the conſtant tenour and temper of the heart; that is a Chriſtian that hath learned this leſſon of Contentment, that in the conſtant tenour and temper of heart is contented, and can carry it's ſelf quietly in a conſtant way, or elſe it is worth nothing: for there is no body that is ſo furious in their diſcontent, but will be quiet in ſome good mood or other. Now Firſt it is a heart-buſineſs; Secondly, it is the heart-quiet; and then Thirdly, it is the frame of the heart.

But Fourthly, It is the [gracious] frame of the heart. Indeed in Contentment there is a compoſition of all graces if the Contentment be Spiritual, if it be truely Chriſtian, there is I ſay a compoſition of all Spiritual graces; As it is in ſome Oyls, there is a compoſition of a great many very precious ingredients: ſo in this grace of Contentment, which we ſhall yet further ſpeak of in the opening of the Excellency of it. But now the gracious frame of Spirit is in oppoſition to Three things;

1 Firſt, In oppoſition to the natural ſtilneſs that there is in many men and women. There is ſome of ſuch a natural conſtitution that makes them to be more ſtill and more quiet than others: others are of a violent and hot conſtitution, and they are more impatient than others.

2 Secondly. In oppoſition to a ſturdy reſolution. As ſome men through the ſtrength of ſome ſturdy reſolution, they have not p. 14ſeemed to be troubled let come what will come; and ſo it may be that through a ſturdy reſolution at ſome times they are not ſo much diſquieted as others are.

Thirdly, In way of diſtinction, from the very ſtrength of reaſon (though not ſanctified) the ſtrength of natural reaſon may quiet the heart in ſome meaſure. But now I ſay, A gracious frame of ſpirit is not a meer ſtilneſſe of body through a natural conſtitution and temper, nor ſturdineſſe of reſolution, nor meerly through the ſtrength of reaſon.

You will ſay, wherein is this graciouſneſs of Contentment diſtinguiſht from all theſe? More of this will be ſpoken to when we ſhew the myſtery of it, and the leſſons that are learned, but now we may ſpeak a little by way of diſtinction here, as now, From the natural ſtilneſſe of mens ſpirits, many men and women have ſuch a natural ſtilneſſe of ſpirit, and conſtitution of body, that you ſhall find them ſeldom diſquieted. But now mark theſe kind of people that are ſo, they likewiſe are very dull, of a dull ſpirit in any good thing, they have no quickneſſe, nor livelineſſe of ſpirit in that which is good; but now mark where contentment of heart is gracious, the heart is very quick and lively in the ſervice of God, yea the more any gracious heart can bring its ſelf to be in a contented diſpoſition Oh the more fit it is for any ſervice of God, and is very active and lively in Gods ſervice, not dull in the ſervice of God: And as a Contented heart is very active and ſtirring in the work of God, ſo he is very active and ſtirring in ſanctifying Gods Name in the affliction that doth befall him: The difference will appear very cleer thus, One that is of a ſtill diſpoſition, he is not diſquieted indeed as others, neither hath he any activeneſſe of ſpirit in ſanctifying the Name of God in the affliction; but now one that is content in a gracious way as he …s not diſquieted, but keep his heartt quiet in reſpect of vexing and trouble, ſo on the other ſide he is not dull nor heavy but is very active to ſanctifie Gods Name in the affliction thas is upon him, for it is not enough meerly not to murmur, not to be diſcontented and troubled, but you muſt be active in the ſanctifying Gods Name in the affliction. And indeed this will diſtinguiſh it from the other, from a ſturdy reſolution, I p. 15will not be troubled: but though you have a ſturdy reſolution that you will not be troubled, is there a conſcionableneſſe in you to ſanctifie Gods Name in your affliction, and doth it come from thence? That is the main thing that brings the quiet of heart, and helps againſt diſcontentedneſſe in a gracious heart. I ſay the deſire and care that thy ſoul hath to ſanctifie Gods Name in an affliction, it is that that quiets the ſoul, which doth not in the other. Neither when it is meerly from reaſon: As Socrates it is ſaid of him (though he were but an heathen) that what ever befel him he would never ſo much as change his countenance, and he got this power over his ſpirit meerly by ſtrength of reaſon and morallity: but now this gracious contentment comes from principles beyond the ſtrength of reaſon. I cannot open that, (from whence it comes) till we come to open the myſtery of ſpiritual Contentment. I will only give you this one note of difference between a man and a woman that is contented in a natural way, and another that is contented in a ſpiritual way. Thoſe that are contented in a natural way, they overcome themſelves when outward afflictions doth befal them, they are contented, yea and they are contented as well when they commit ſin againſt God, either when they have outward croſſes or when God is diſhonoured it is all one, either when themſelves are croſt or when God is croſt; but now a gracious heart that is contented with it's own affliction, yet mightily riſes when God is diſhonoured.

The Fift is [Freely] freely ſubmitting to, and taking complacency in Gods diſpoſe, it is a free work of the ſpirit: now there are four things to be opened in this freedom of ſpirit.

Firſt, that the heart is readily brought over, that that one doth freely there is no great ſtir to bring them to it; there are many men and women when their afflictions are grievous upon them, with much adoe they are brought to be contented, a great deal of ſtir there is to quiet their hearts when they are under affliction, yet at laſt perhaps they are brought to it, I but now this doth not come off freely: if I deſire a thing of another and I get it perhaps with much adoe, and a great deal of ſtir there is, but here's no freedom of ſpirit; but when a man is free in a thing do but mention it and preſently he comes off to p. 16it. So if you have learned this art of Contentment, you will not only be contented after a great deal of do to quiet your hearts, but readily as ſoon as ever you do come to think that it is the hand of God, your heart preſently cloſeth.

Secondly, freely, That is not by conſtraint, not patience by force (as we uſe to ſay.) As many will ſay that you muſt be content, this is the hand of God and there is no help for it; O this is too low an expreſſion for Chriſtians, yet when Chriſtians come to viſit one another, they ſay friend or neighbour you muſt be content, this is to low an expreſſion for a Chriſtian, Muſt be content, no, readily, and freely I will be content. It is ſutable to my heart to yeild to God, and to be content, I find it is a thing that comes off of it ſelf, that my ſoul will be content. Oh you ſhould anſwer your friends ſo that come and tell you you muſt be content, nay I am willing to yeild to God, and I am freely content, that's the Second. And then a free act it comes after a rational way, that's freedom, that is, it doth not come through ignorance, becauſe I know no better condition, or that I know not what my affliction is, I but it comes through a ſanctified judgment, for that is the reaſon that no creature can do an act of freedom, but the rational creature, the liberty of action is only in rational creatures, and it comes from hence, for that's only freedom and out of liberty that's wrought in a rational way, as a natural freedom is when I by my judgment ſee what is to be done, underſtand the thing, and then there is a cloſing with what I do underſtand in my judgment, that is freely done; but now if a man doth a thing, and underſtands not what he doth, he cannot be ſaid to do it freely. So if men are contented, but it is becauſe they underſtand not what their affliction is, or becauſe they underſtand no better, this is not freely: as for inſtance, Suppoſe a Child born in a priſon and never in all his life went out, the Child is contented, why? Becauſe he never knew better, but this is no free act of Contentation. But now for men and women that do know better, that know that the condition in which they are in it is an afflicted condition, and a ſad condition, and yet they can bring their hearts to a Contentation out of a ſunctified judgment, this is freedom

p. 17Thirdly, This freedom it is in oppoſition to ſtupidneſs, for a man and woman may be contented meerly out of want of ſence, this is not free, as a man in a dead palſie that doth not feel you nip his fleſh, he is not freely patient; but if one ſhould have their fleſh nipt, and feel it, and yet for all that can be able to bridle themſelves, and do it freely, that is another matter. So it is here, many are contented meerly out of ſtupidneſſe, they have a dead palſie upon them; but now a gracious heart hath ſence enough, and yet is contented, and therefore is free.

Sixthly, Freely [ſubmitting] to, and taking complacency in Gods diſpoſe. Submitting to Gods diſpoſe, What is that? The word Submit, it ſignifies nothing elſe, but to ſend under; as thus, One that is diſcontented, the heart will be unruly, and would even get above God ſo far as diſcontentment prevailes; but now comes the grace of Contentment and ſends it under; to ſubmit, it is to ſend under a thing; now when the ſoul comes to ſee the unrulineſſe that there is in it, here's the hand of God that brings an affliction, and my heart is troubled and diſcontented; what ſaith the Soul? Wilt thou be above God? Is it not Gods hand, and muſt thy will be regarded more than Gods? O under, under, O thou ſoul get under, keep under, keep low, keep under Gods feet; thou art under Gods feet, and keep under his feet, keep under the Authority of God, the Majeſty of God, the Soveraignity of God, the Power that God hath over thee: Keep under, that is to ſubmit; then the Soul can ſubmit to God when it can ſend it's ſelf under the Power and Authority, and Soveraignity, and Dominion that God hath over it; that is the Sixth Particular: Yea but that is not enough, yet you have not got to this Grace of Contentment, except in the next place you take.

Seventhly, Taking a [complacency] in Gods diſpoſe. That is thus, I am well pleaſed in what God doth, ſo far as I can ſee God in it, though as I ſaid, I may be ſenſible of the affliction, and may deſire that God in his due time would take it off, and uſe means to take it off; yet I may be well pleaſed ſo far as Gods hand is in it. To be well pleaſed with Gods hand, that is a higher degree than the other: and this comes from hence, not only becauſe I ſee that I ſhould be content in this affliction, but p. 18becauſe I ſee that there is good in this affliction. I find there is hony in this rock, and ſo I do not only ſay, I muſt, or I will ſubmit to Gods hand: no, but the hand of God is good; it is good that I am afflicted. That it is juſt that I am afflicted, that may be in one that is not truly contented; I may be convinced that God deals juſtly in this, God is righteous and juſt, and tis fit I ſhould ſubmit to what he hath done, O the Lord hath done righteouſly in al his waies: but that is not enough, but thou muſt ſay Good is the hand of the Lord, the expreſſion of old Ely, Good is the word of the Lord, when it was a ſore & hard word, that word that did threaten very grievous things to Ely and his houſe, and yet, Good is the word of the Lord, ſaith Ely. Perhaps ſome of you may ſay as David, It is good that I was afflicted; nay, you muſt come to ſay thus, It is good that I am afflicted. Not good when you ſee the good fruit that it hath wrought, but when you are afflicted to ſay, It is good that I am afflicted: Whatever the affliction be, yet through the mercy of God my condition is a good condition; it is the top indeed, and the height of this art of Contentment to come to this pitch, to be able to ſay, Well, my condition and afflictions are thus and thus, and is very grievous and ſore, yet I am through Gods mercy in a good condition, and the hand of God is good upon me notwithſtanding. Now I ſhould have given you divers Scriptures about this, I ſhall but give you one or two that are very remarkable; you will think this is a hard leſſon to come thus far, not only to be quiet, but to have a complacency in affliction. Prov. 16.6. In the houſe of the righteous is much treaſure, but in the revenues of the wicked is trouble. Here's a Scripture now that will ſhew that a gracious heart hath cauſe to ſay, it is in a good condition what ever it be. In the houſe of the Righteous is much Treaſure, his houſe, what houſe? it may be a poor Cottage, perhaps he hath ſcarce a ſtool to ſit on; perhaps he is fain to ſit upon a ſtump of wood, a piece of a block, inſtead of a ſtool; or perhaps he hath ſcarce a bed to lie upon, or a diſh to eat in; yet ſaith the Holy Ghoſt, In the houſe of the righteous is much treaſure: Let the righteous man be the pooreſt man in the world: It may be there are ſome that have come and taken all the goods out of his houſe for debt; perhaps his houſe is plundered and p. 19all is gone, yet ſtill, In the houſe of the righteous is much treaſure; the righteous man can never be brought to be ſo poor, to have his houſe rifled and ſpoiled, but there will remain much treaſure within, if he hath but a diſh or a ſpoon or any thing in the world in his houſe, there will be much treaſure; ſo long as he is there, there is the preſence of God and the bleſſing of God upon him, and therein is much treaſure; but in the revenues of the wicked there is trouble: There is more treaſure in the pooreſt bodies houſe, if he be godly, than in the houſe of the greateſt man in the world, that hath his brave hangings, and brave wrought beds, and chairs, and couches, and cupbords of plate, and the like; what ever he hath, he hath not ſo much treaſure in it, as in the houſe of the pooreſt righteous ſoul; therefore in a verſe, or two after my text, no mervail though Paul (ſaith he) was Content, you ſhall ſee in Phil. 4.18. But I have all, and abound, I am full. I have all: Alas poor man what had Paul that could make him ſay he had all; where was there ever man more afflicted than Paul was? many times he had not tatters to hang about his body, to cover his nakedneſſe, he had not bread to eat, he was often in nakedneſſe, and put in the ſtocks, and whipt and cruelly uſed, yet I have all (ſaith Paul) for all that. Yea you ſhall have it in 2. Cor. 6.10. he profeſſes there, That he did poſſeſs all things, as ſorrowful, yet alwaies rejoycing, as poor, yet making many rich, as having nothing, and yet poſſeſſing all things, but mark what he ſaith, it is, As having nothing, but it is Poſſeſſing all things. He doth not ſay as poſſeſſing all things, but poſſeſſing all things; it is very little I have in the world, but yet poſſeſſing all things: So that you ſee a Chriſtian hath cauſe to take complacency in Gods hand, whatſoever his hand be.

The Eight thing in Contentment it is [In Gods diſpoſe] Submitting to and taking complacency in Gods diſpoſe. That is, the ſoul that hath learned this leſſon of Contentment, looks up to God in all things; looks not down to the inſtruments or the means, as ſuch a man did it, and it was unreaſonableneſſe of ſuch and ſuch inſtruments, and the like barbarous uſage of ſuch and ſuch; but looks up to God; a contented heart looks to Gods diſpoſe, and ſubmits to Gods diſpoſe, that is, ſees the wiſdom of p. 20God in all, in his ſubmiſſion ſees his ſoveraignity, but that that makes him take complacency, it is Gods wiſdom; the Lord knows how to order things better than I, the Lord ſees further thā I do, I ſee things but at preſent, but the Lord ſees a great whil hence, and how do I know but had it not been for this affliction, I had been undone? I know that the love of God may as well ſtand with an afflicted eſtate, as with a proſperous eſtate; and ſuch kind of reaſonings there are in a contented ſpirit, ſubmitting unto the diſpoſe of God.

The laſt thing is, This is in [every condition,] It may be in ſome things you could be content: You ſhall have many will ſay, if my affliction were but as the affliction of ſuch a one I could be content, yea but it muſt be in the preſent affliction that is upon you. We uſe to ſay, There is a great deal of deceit in Univerſals; in the general, come to any man or woman and ſay Will not you be content with Gods diſpoſe? Yes ſay they God forbid but we ſhould ſubmit to Gods hand what ever it be; you ſay thus in the general, it is an eaſie matter to learn this leſſon, but when it comes to the particular, when the croſſe comes ſore indeed, when it ſtriks you in the heavieſt croſſe that you think could befall you, what ſaith your heart now? Can you in every condition be content not onelyonly for the matter, but for the time, that is to be in ſuch a condition ſo long as God would have you, to be content to be at Gods time in that condition, to have ſuch an affliction ſo long as God would have the affliction abide upon you, to be willing to ſtay and not to come out of the affliction no ſooner than the Lord would have you come out of it? you are not content in your condition elſe; to be content meerly that I have ſuch a hand of God upon me, and not to ſtay under the hand of God, that is not to be content under every condition, but when I can find my heart ſubmitting to Gods diſpoſe in ſuch particular afflictions that are very hard, and very greivous, and yet my heart is quiet, here is one that hath learned the leſſon of Contentment: Contentment, it is the inward, quiet, gracious frame of ſpirit, freely ſubmitting to and taking complacency in Gods diſpoſe in every condition: That is the diſcription. Now in this there hath been Nine ſeveral things opened.

p. 211 Firſt, That Contentment is a heart-work within the ſoul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the ſpirit. 4 Fourthly, It is a gracious frame. 5 Fiftly, It is the free working of this gracious frame. 6 Sixtly, There is in it a ſubmiſſion to God, ſending the ſoul under God. 7 Seventhly, There is a taking complacency in the hand of God. 8 Eightly, All to Gods diſpoſe. 9 Ninthly, In every condition, every condition though never ſo hard, though continue never ſo long: Now thoſe of you that have learned to be Content, have learned to attain unto theſe ſeverall things; the very opening of theſe things I hope may ſo far work upon your hearts as, Firſt, That you may lay your hands upon your hearts upon this that hath been ſaid, the very telling of you what the leſſon is, I fay may cauſe you to lay your hands upon your hearts, and ſay, Lord I ſee there is more in Chriſtian Contentation than I thought there was, and I have been far from learning this leſſon, I indeed have learned but my A B C in this leſſon of Contentment, I am but in the lower forme in Chriſts ſchool if I am in it at all; but theſe we ſhall ſpeak too more afterward; but the ſpecial thing I aim'd at in the opening of this point, is to ſhew how great a Myſtery there is in Chriſtian Contentment; and how many ſeveral leſſons are to be learned, that we may come to attain to this Heavenly diſpoſition, that Saint Paul did attain too.