it is as much as if he had faid, I have learned the myfterie of this business. Contentment is to be learned as a great Myfterie; & thofe that are throughly trained up in that art, have learned a deep Myfterie; which is, a Sampfons riddle to a natural man. [1 bave learned it.] It is not now to learn; neither had I it at first; I have attained it, though with much adoe, and now by the grace of God I am become Mafter of this Art.

In what focver ftate I am. ] The word [ State ] is not in the Original, but, iyois ei- * In what I am, that is, in whatsoever concerns or befals me, whether I have little or nothing at all.

μια αυτάρκη

Therewith to be content ] The word which we render Content here, hath in the Original much elegancy and fulness of fignification in it. In ftrictnefs of Phrase it is onely attributed unto God, who hath ftiled himself God All-fufficient, as refting wholly fatisfied in and with himself alone; but he is pleafed freely to communicate of his fulmefs to the creature, fo that from God in Chrift the Saints receive grace for grace, John, 1. 16. infomuch that there is in them an answerableness of the fame grace in their proportion that is in Chrift. And in this fenfe Paul faith, I have a Self-fufficiency,as the word notes.

Bur hath Paul a felf-sufficiency you will fay, How are we fufficient of our felves? Our Apostle affirms in another cafe, That we are not sufficient of our felves to think any thing as of our felves, 2 Cor. 3. 5. His meaning therefore muft be, I find a fufficiency of fatisfaction in my own heart, through the grace of Chrift that is in me; though I have not outward comforts and worldly accommodations to fupply my neceflitics, yet I enjoy portion enough betwixt Chrift and my own foul abundantly to fatisfie me in every condition. And this interpretation is fuitable to that place, Prov. 14. 14. A good man is fatisfied from himself; and agreeable to what he verifies of himself in another place; that though he had nothing, yet he poffeffed all things; becaule he had right to the Covenant and Promife, which virtually contains all, and an in interest in Chrift the Fountain and good of all, and having that, no marvail he faith, that in whatsoever ftate he was in, he was content. Thus you have the genuine interpretation of the text. Ifhall not make any divifion of the words, because I take them onely to profecute that one duty moft neceffary, vix. The quieting and comforting the hearts of Gods people under the troubles and changes they meet withal, in these heart-fhaking times. And the Doctrinal conclufion is in brief this.

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

This Evangelical Truth is held forth fufficiently in Scripture; yet take one or two paralel places more for the confirmation of it. I.Tim. 6.6,& 8. you have both the duty expreft, and the glory thereof: Having food and raiment (faith he ver. 8.) let us be therewith content, there is the duty; But Godlinefs with Contentment is great gain, verf. 6. there is the glory and excellency of it: as if Godliness were not gain except there were Contentment withal. The like exhortation you have in Heb. 13. 5. Let your conversation be withs out covetousness and be content with fuch things as you have. I do not find

any

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any Apostle, or Writer of Scripture treat fo much of this Spiritual Miftery of Contentment,as this our Apoftle hath done throughout his Epiftles.

For the clear opening and proving of this practical conclufion, I fhall endeavor to demonftrate these four things;

First, The nature of this Chriftian Contentment,what it is. Secondly, The Art and Mystery of it. Thirdly, What thofe leffons are that must be learned to work the heart to Contentment. Fourthly, Wherein the glorious excellencies of this grace doth principally confist.

Concerning the firft, take this defcription; Chriftian Contentment is that fweet, inward, quiet, gracious frame of Spirit, freely submitting to, and taking complacencie in Gods wife, and fatherly difpofe in every condition.

I fhall break open this defcription, for it is a box of precious ointment,very comfortable and usefull for troubled hearts,in troubled times and conditions.

First Contentment (I say) is afweet, [inward] heart-thing, i is a work of the fpirit within-doors: It is not onely a not-feeking help to our felves by outward violence, or a forbearance of discontented murmuring expreffions,in froward words and carriages against God or others; but it is the inward fubmifsion of the heart. Pfal. 62.1. Truly my foul waiteth upon God; and verfs 5. My foul wait thou onely upon God, fo it is in your books; but the words may be tranflated as rightly, My foul be thou filent unto God; Hold thy peace, O my foul: Not onely the tongue muft hold its peace, but the foul must be filent: Many may fit down filently, forbearing difcontended expreffions,yer are inwardly fwoln with discontentment; now this manifefteth a perplexed distemper,and a great frowardness in their hearts: And God,notwithstanding their outward filence, hears the peevish fretting language of their fouls. The fhoo may be smooth and neat without, whilft the flesh is pinched within: There may be much calmness and stilnefs outwardly, and yet wonderfull confufion, bitterness, difturbance, and vexation within. Some are fo weak that they are not able to contain the disquietness of their own fpirits, but in words and behaviour discover what wofull perturbations there are within, their spirits being like the raging Sea, cafting forth nothing but mire and dirt, being not onely troublefom to themselves, but to all those they live with: Others there are, who are able to keep in fuch distempers of heart, (as Judas did when he betrayed Christ with a kiss, but ftill they boyl inwardly,and eat like a Canker: As David speaks concerning fome,whofe words are fmoother than honey,& butter,and yet havewar in their hearts;& as he faith in another place, whilft I kept filence my bones waxed old; fo thefe, whilft there is a ferene calm upon their tongues, have yet bluftering ftorms in their fpirits, and whilft they keep filence,their hearts are troubled, and even worn away with anguifh 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 a true Contentment were as eafie as keeping quiet outwardly, there need be no great learning of it, it might be had with less skill and ftrength than an Apoftle 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-business,

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Secondly, It is the quiet of the heart; All is fedate and ftill there, and to un derftand this the better; This quiet gracious frame of fpirit,it is not oppofed. 1. To a due fenfe of affliction.God doth give leave to his people to be fenfible of what they fuffer: Chrift doth not fay, Do not count that a cross which is a crofs, but take up your crofs daily. As it is in the body natural, if the body takes phyfick,and is not able to bear it, but prefently vomits it up, or if it be not at all fenfible, if it ftir not the body, either of these waies the phyfick doth no good, but argues the body much diftempered, and will hardly be cured. So it is with the fpirits of men under afflictions; if either they cannot bear Gods Potions, but caft them up again, or are not fenfible of them, and their fouls are no more ftir'd by them, than the body is by a draught of fmall beer, it is a fad fymptom that their fouls are in a dangerous, and almoft incurable condition. So that this inward quietness is not in oppofition to the fenfe of affliction: for indeed there were no true Contentment, if you were not apprehensive and fenfible of your afflictions, when God is angry. It is not oppofed.

2. To an orderly making our moan and complaint to God, and to our friends. Though a Chriftian ought to be quiet under Gods correcting hand, yet he may without any breach of Chriftian Contentment complain to God; (as one of the Ancients faith)though not with a tumultuous clamour and skreeeking out in a perplexed paffion, yet in a quier, still, submiflive way he may unbofom his heart unto God. And likewife communicatce his fad condition to his gracious friends, fhewing them how God hath dealt with him, and how heavy the affliction is upon him, that they may speak a word in due feafon to his wearied foul.

It is not oppofed.

3. To all law full fecking out for help inte another condition, or fimply endeavouring to be delivered out of the prefent afflictions by the use of lawfull means. No, I may lay in provifion for my deliverance, and ufe Gods means, waiting on him, becaule I know not but that it may be his Will to alter my condition, and fo 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 feeking for help with fuch a fubmiflion, and holy refignation of fpirit, to be delivered when God will, and as God will, and how God will, fo that our wills are melted into the will of God, this is no oppofition to the quietnefs which God requires in a contented spirit.

Queft. But then, what is this quietness of fpirit oppofed unto?

Anf. To murmuring, and repining at the band of God; as the discontented Ifraelites often did, which if we our felves cannot endure, either in our chil dren or fervants,much lefs can God bear it in us.

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

3. To tumultuoufness of fpirit: When the thoughts run diftractingly and work in a confused manner, fo that the affections are like the unruly mul titude in the Acts, who knew not for what end they were come together. The Lord expects that you should be filent under his rod, and as he faid in Acts, 19. 36. You thought to be quiet and to do nothing rafhly.

4. To unfetiedness and unfixedness of spirit, whereby the heart is taken off from the prefent duty that God requires in our feveral relations, both towards God, or felves, and others. We fhould prize duty at a higher rate than to be taken off by every trivial occafion; a Chriftian indeed values every fervice of God to much,that though fome may be in the eye of the world, and of natural reason a flight empty bufinefs, beggerly rudiments, foolishness, yet feeing God calls for it, the Authority of the command doth fo over-awe his heart, that he is willing to spend himself, and to be spent in the discharge of. It is an expreflion of Luthers, Ordinary works that are done in faith, and from faith, are more precious than Heaven and Earth. And if this be fo, and a Chriftian know it, it is not a little matter that should divert him but he should answer every avocation, and refift every tentacion, as Nehemiah did, Chap. 6. 3. Stall, Gefhem, and Tobiah, (when they would have hindred, the building of the wall) with this, I am doing a great work (faith he ) so that I cannot come down, why should the work of the Lord ceafe?

5. To distracting, heart-eating cares and fears. A gracious heart fo éftimates its union with Chrift, and the work that God sets it about, as it will not willingly fuffer any thing to come in to choak it, or dead it. A Chriftian is defi rous that the Word of God fhould take fuch full poffeffion as to, divide between foul and fpirit,but he would not suffer the fear and noise of evil tidings to take fuch impreffion in his foul, as to make a divifion and ftrugling there, like the twins in Rebeckab's womb. A great man will permit common people to ftand without his doors, but he will not let them come in and make a noife in his Clofer, or Bed-chamber, when he purposely retires himfelf from all worldly imployments. So a well tempered fpirit, though it may enquire after things abroad, without doors in the world, and fuffer fome ordinary cares and fears to break in to the fuburbs of the foul, fo as to have a light touch upon the thoughts: Yet it will not upon any terms admit of an intrufion into the Privy-Chamber, which should be wholly referved for Jefus Chrift as his inward Temple.

6. To finking difcouragements. When things fall not our according to expectation, when the tyde of fecond caufes runs fo low, that we fee little left in the outward means to bear up our hopes and hearts. That then the heart begins to reafon,as he in the Kings, If the Lord fhould open the windows of Heaven how should this be? Never confidering 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 endeavours to wither, and brings improbable things to pass, that the glory of enterprifes may be given to him. felf. Nay if his people ftand in need of miracles to work their deliverance, miracles falls as easily out of Gods hands, as to give his people daily bread. Gods bleffing is many times fecret upon his fervants that they know not

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which

which way it comes; as 2 Kings, 3. 17. Ye shall not fee wind, neither shall ye fee rain, yet the valley shall be filled with water. God would have us depend on him, though we do not fee means how the thing fhould be brought to pass, elle we do not fhew a quiet fpirit, though an affliction be upon thee, let not thy heart fink under it: So far as thy heart finks,and thou art difcouraged under thy affliction,fo much thou wanteft of this leffon of Contentment.

7. To finfull fhiftings and fhirkings out for eafe and help. As we fee in Saul running to the Witch of Endor,and his offering facrifice before Samuel came: Nay,the good King Jehoshaphat joyns himself with Abaziah, 2 Chron. 20.ult. And Afa goes to Benhadad King of Affyria for help, not relying upon the Lord, (2 Chron. 16. 7,8.) Though the Lord had delivered the Ethiopian Army into his hands,confifting of a thousand thoufand,2 Chron. 14. 11. And good Facob joyned in a lye with his mother to Ifaac, he was not content to stay Gods time,and ufe Gods means, but made too great haft,and stept out of his way,to procure the blefling which God intended for him: as many do through the corruption of their hearts,& weakness of their faith,becaufe they are not able to truft God,and follow him fully in all things and all waies; and for this cause the Lord often follows the Saints with many fore temporal croffes, (as we fee in Faceb) though they obtain the Mercie. It may be thy wretched carnal heart thinks, I care not how I be delivered, fo I may but get free from it; Is it not fo many times in fome of your hearts, when any cross or affliction befalls you? Have not you fuch kind of workings of fpirit 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 fifull fhifting is the next thing in oppofition to this quietnefs,which God requires in a contented fpirit.

The eighth and last thing that this quietnefs of fpirit is oppofite to, is, Defperate rifings of heart against God in a way of rebellion: That is moft abominable. I hope many of you have learned fo far to be content, as to keep down your hearts from fuch diftempers, and yet the truth is,not onely wicked men, but sometimes the very Saints of God find the beginnings of this, when an affliction lies long,and is very fore and heavy upon them indeed, and ftrikes them,as it were in the mafter-vein; they find somewhat of this in their hearts arifing against God, their thoughts begin to bubble, and their affections begin to ftir in rifing against God himself; efpecically fuch, as together with their corruptions have much melancholly, and the Devil working both upon the corruptions of their hearts, and the melancholy diftemper of their bodies; though there may lie much grace at the bottom, yet there may be fome rifing against God himself under affliction. Now Chriftian quiernefs is oppofite in all these things: that is, When afflictions come, be it what affliction it will be, yet you do not murmur, though you be fenfible, though you make your moan,though you defire to be delivered,& feek it by all good means, yet you do not murmur, nor repine,you do not fret,nor vex, there is not that tumultuoufhefs of fpirit in you, there is not unfetledness in your fpirits, there are not diftracting fears in your hearts, no finking difcouragements, no bafe fhiftings, norifing in rebellion any way against God: This is the quietnefs of fpirit under an affliction. And that's the fecond thing, when the foul is fo far able to bear an affliction as to keep quiet under it.

Now