The rare jewel of Christian contentment wherein is shewed, I. What contentment is, II. The holy art or mystery of it, III. Several lessons that Christ teacheth, to work the heart to contentment, IV. The excellencies of it, V. The evils of murmuring, VII. The aggravations of the sin of murmuring / by Jeremiah Burroughs.

SERMON XI.

PHILIPPIANS. 4.11.

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

* 1.1NOW we are coming to the close of this point of Contentment that Jesus Christ doth teach those that are in his School: we have opened the point unto you, and shewed you wherein the Art, and Skill, and Mystery of Christian Contentment lies; and divers things in the way of application rebuking the want of this and the last day I finished that point of shewing the several Rea∣sonings of a murmuring and discontented heart. I shall now (as being desirous to make an end) leave what was said, and proceed to what remains. There are only these two things for

the working of your hearts to this grace of Christian Content∣ment.

First, The propounding of several Considerations for the contenting of the heart in any afflicted condition.

Secondly, The propounding of Directions what should be done for the working of our hearts unto this,

The First Consideration.

We should consider (in all our wants and inclinations to discontent) The greatnesse of the mercies that we have, and the meanesse of the things that we want. The things we want, (if we be godly) they are things of very small moment in com∣parison to the things we have, and the things we have are things of very great moment; for the most part that that peo∣ple are discontent and murmur for the want of, it is because they have not such things as reprobates have, or may have; why should'st thou be troubled so much for the want of that that a man or woman may have & yet be a reprobate, as that thy estate is not so great, thy health not so perfect, thy credit not so much, thou mayest have all those things and yet be a repro∣bate; now wilt thou be discontent for that that a reprobate may have? I shall give you the example of a couple of godly men meeting together, Anthony and Diddimus, Diddimus was blind, and yet a man of very excellent parts and graces, Antho∣ny askt him if he was not troubled at this his want of sight, he confest he was, but (saith he) shall you be troubled at the want of what flies and dogs have, and not rather rejoyce & be thank∣ful that you have what Angels have? God hath given you those good things that makes Angels glorious, is not that enough to you, though you want what thing a fly hath? And so a Chri∣stian should reason the case with himself, what am I discon∣tented for? I am discontented for want of that that a dog may have, that a Devil may have, that a reprobate may have, shall I be discontent for not having that, when as God hath given me that that makes Angels glorious? Blessed be God (saith the Apostle in Ephe. 1.3.) that hath blessed us with all Spiritual bles∣sings in heavenly places. It may be thou hast not so great bles∣sings

in earthly places as some others have, but if the Lord hath blessed thee in heavenly places that should content thee, there's blessings in heaven, and he hath set thee here for the present as it were in heaven, in a heavenly place, the consideration of the greatnesse of the mercies that we have, and the littlenesse of the things that God hath denyed us, is a very powerful conside∣ration to work this grace of Contentment.

The Second Consideration.

The consideration that God is beforehand with us with his mercies should content us (I spake to this as an aggravation of our discon∣tent, but now I shall use it as a consideration to help us to Con∣tentment) Thou wantest many comforts now, but hath not God bin beforehand with thee heretofore? Oh thou hast had mercy enough already to make thee spend all the strength thou hast and time thou shalt live, to bless God for what thou hast had al∣ready. I remember I have read of a good man that had liv'd to fifty yeers of age and enjoyed his health for eight and for∣ty yeers exceeding well, and liv'd in prosperity, and the two last yeers his body was exceedingly diseased, he had the stran∣gury, and was in great pain; but he reasoned the case with himself thus; Oh Lord thou mightest have made all my life to have been a life of torment and pain, but thou hast let me have eight and forty yeers in health, I wil praise thy mercies for what I have had, and will praise thy justice for what now I feel. Oh it's a good consideration for us to think that God is beforehand with us in the way of mercy: Suppose God should now take a∣way your estates from some of you that have lived comfortably a great while, you will say, That aggravates our misery that we have had estates; but it is through thy unthankfulnesse that it doth so; we should blesse God for what we have had, and not think that we are worse because we have had thus and thus, we might have been alwaies miserable, and certainly that mans condition is not very miserable that hath no other great aggravation of his misery but because once he was happy; If there be nothing else to make you miserable, that is no such agravation but that thou mayest bear it, for there is much mer∣cy

in that that thou hadst once, and therefore let that content thee.

A Third Consideration.

The consideration of the abundance of mercies that God bestows & we enjoy. It is a speech of Luther (saith he) the Sea of Gods mercies should swallow up all our particular afflictions, name any af∣fliction that is upon thee, there's a Sea of mercy to swallow it up. If you powre a pail full of water on the flour of your house it makes a great shew, but if you throw it into the Sea there is no appearance of it; so afflictions considered in themselves we think they are very great, but let them be considered with the Sea of Gods mercies we do enjoy, then they are not so much, they are nothing in comparison.

A Fourth Consideration.

Consider the way of God towards all creatures, God carries on all creatures in a visicitude of several conditions; as thus, we have not alwaies summer, but winter succeeds summer, we have not alwaies day, but day and night, we have not alwaies fair weather, but fair and foul, the vegitive creatures do not alwaies flourish, but the sap is in the root and they seem as if they were dead, there's a visicitude of all things in the world, the Sun doth not shine alwaies to us here, but there is darknesse comes after light, now seeing God hath so ordered things with all creatures that there is a mixture of conditions; why should we think it much that there should be a visicitude of conditions with us, sometimes in a way of prosperity, and sometimes in a way of affliction.

A Fifth Consideration.

A further consiadertion is this, The creatures do suffer for us, why should not we be willing to suffer, to be servicable to God? God subjects other creatures, they are fain to lose their lives for us, to lose what ever beauty and excellency they have to be service∣able to to us, why should not we be willing to part with any

thing in way of service for God; certainly there is not so great a distance between other creatures and Man-kind, as there is between Man-kind and God. 'Tis an expression of that Mar∣tyr Master Hooper, that we reade of in the Book of Martyrs, in labouring to work his own heart, and the hearts of others to contentedness in the mid'st of his sufferings; he hath this simi∣litude, and you may be put in mind of that every day, (saith he) I look upon the creature, and see what it suffers to be use∣ful to me; as thus, The bruit beasts must die, must be rost in the fire, and boyl'd, must come upon the trencher, be hackt all in pieces, must be chewed in the mouth, and in the stomack turn'd to that which is loathsome if one should behold it, and all to nourish me, to be useful to my body; and shall not I be willing to be made any thing for God, for his service? what abundance of alterations the creature comes under to be made useful for me, to preserve me: then if God will do so with me for his use, as he doth subject the creatures to me for my use, why should not I rest contented? If God will take away my estate, and make me poor, if God will take away my life, hack me in pieces, put me in prison, whatsoever he doth, yet I shall not suffer more for God than the creature doth for me, and sure∣ly I am infinitly more bound to God than the creature is to me, and there is not so much difference between me and the creature as between me and God: such considerations as these wrought the heart of that Martyr to contentedness in his sufferings; and every time the creature is upon your trenchers you may think, What! doth God make the creature suffer for my use? not only for my nourishment, but for my delight; what am I then in respect of the infinit God?

A Sixth Consideration.

Another Consideration for the working of Contenement, it is, To consider that we have but a little be time in this world: If thou beest godly thou shalt never suffer but only in this world; why do but shut your eyes and presently another life is come: as that Martyr said to his fellow Martyr, Do but shut your eyes, (saith he) & the next time they are opened you shall be in ano∣ther

world. Athanasius saith, it is but a little cloud (when he was banished) and it will be over (notwithstanding) presently. These Afflictions they are but for a moment? a Marriner when he is abroad doth not think it much if a storm arises, especially if he can see the Heavens cleer beyond it saith he, it will be o∣ver presently: Consider we have not long to live, it may be it may be over before our daies be at an end, but suppose it should not, death will put an end to all, all Afflictions and troubles will soon be at an end by death.

A Seventh Consideration is this.

Consider the condition that others have been in that have bin our bet∣ters. We made some use of that before to shew the evil of dis∣contentment: But further for to work this upon our hearts, it is a mighty Argument to work upon our hearts a contentedness in any condition.

Thou many times doest consider who are above thee, but consider who are under thee.

Jacob that was the heir both of Abraham and Isaac, (for the blessing was upon him) and the Promise ran along in him, yet was in a poor mean condition. Abraham that was his Grand∣father was able to make a kind of Army of his own houshold, 300. to fight with a King, yet Jacob his Grand-child he goes over Jordan with a staffe, and lives in a very poor and mean condition for a long time: and Moses that might have had all the treasures in Egypt, and as some Historians say of him Pha∣roahs Daughter adopted him for her son, because Pharoah had no heir for the Crown, and so he was like to have come to the Crown, yet what a low condition did he live in when he went to live with Jethro his Father in law 400. yeers together, after∣ward when he returned to Egypt, he and his wife and children, and all that he had, and yet he had but one beast to carry him to Egypt, he went in a mean condition when he went from his Father in law to Egypt back again.

And Elijah we know how he was fed with Ravens, and how he was fain to shift for his life from time to time, and run into the wildernesse up and down, and so did Elisha, he was divers

times in a very low condition, the Prophets of God they were to be hid in a Cave by Obadiah, and there to be fed with bread and water, and the Prophet Jeremiah put into a Dungeon, and oh how was he used! and it were an endless thing to name the particulars of the great sufferings of the people of God. In former time we have sometimes made use of this Argument other waies, the great Instruments of God in the first Refor∣mation they lived in great straights, in a very low condition, even Luther himself when he was to die (saith he) Lord (though he were a man of such publick use, and was a great man in the Courts of Princes) Lord I have neither house nor lands, nor estate to leave any thing to wife or children, but I commit them to thee: and so Musculus that was a very choise Instru∣ment of God in his time, though he were a man that was worth even a Kingdom for the excellency of his spirit, and learning, for he was one of the learnedst men of his time, yet sometimes he was put to dig in the common ditch to get bread for his fa∣mily; what would we do if we were in such a condition as these men were? But above all set Christ before us, that profes∣ses that the birds of the ayr had nests, and the Foxes had holes, yet the Son of man had no place to hide his head in, that low condition he was in; the consideration of such things as these are very useful. It is likewise useful for men and women of estates to go to poor peoples houses and see how they live, to go to Hospitals, and to see the wounds of souldiers and others, and to see the lamentable condition that people live in that live in some Alms-houses, and what poor fare they have, and what straights they are put to, you hear sometimes of them, but if you went to see them it would not only stir up charity in your selves towards them, but stir up thankfulnesse in your hearts towards God, it would be a special means to help you against any discontent, you would go away and see cause to blesse God and say, if I were in such a condition as they are in what should I do? how could I bear it? and yet what reason is there that God doth so order and dispose of things that they should be so low in their estates and I so high: I know no reason but free grace, God will have mercy upon whom he will have mercy: These are some good considerations for the furtherance of Contentment.

The Eighth Consideration.

A further consideration may be this, That before your conver∣sion, before God wrought upon your souls, you were contented then with the world without grace, though you had no interest in God nor Christ, why cannot you now be contented with grace and Spiritual things with∣out the world? If you your selves were content with the world without grace, there's reason you should be content with grace without the world? Certainly there's infinitly more reason. Yea, you see that many men of the world have a kind of con∣tentment, do not murmur nor repine when the world comes though they have no interest in God and Christ. Then can'st not thou have as much Contentment with God and Christ without the world, as they can with the world without God and Christ? This is infinite shame it should be so.

The Ninth Consideration.

Yea consider when God hath given thee such contentment, thou hast not given him the glory. When God hath let thee have thy hearts desire, what hast thou done with thy hearts desire? thou hast not bin the better for it, it may be thou hast bin the worse ma∣ny times and therefore let that satisfie thee: I meet with cros∣ses, but when I had contentment and all things coming in, God had but little or no glory from me, and therefore let that be a means now to quiet me in my discontented thoughts.

The Tenth Consideration.

Yea lastly, Consider all the experience that you have had of Gods doing good unto you in the want of many comforts. When God crosses you, have you never had experience of abun∣dance of good in afflictions, it's true, when a Minister only tels men that God will work good out of their afflictions, they hear them speak, and think they speak like good men, but they feel little or no good, they feel nothing but pain; but when we cannot only say to you that God hath said he will

work good out of your afflictions, but we can say to you, that you your selves have found it so by experience, that God hath made former afflictions to be great benefits to you, and that you would not have been without them, or without the good that came by them for a world; such experiences wil ex∣ceedingly quiet the heart and work it to contentment: therfore think thus with thy self, Lord, why may not this affliction work as great a good upon mee as afflictions have done hereto∣fore? Perhaps you may find many other considerations besides in your own meditations, these are the principal ones that I have thought upon: I'le one add one word more to this, of one that once was a great merchant and trades-man, and it happened one a time that he suffered ship-rack, and saith he, I never made a better voyage and sail'd better than at that time that I suffered ship-rack: this was a strangs speech (his name war Zeno) that he should never make a better voyage: it would be a strang parradox to you that are marriners, to say, that thats a good voyage when you suffer ship-rack: but he meant be∣cause he got so much good by it, God was pleased to blesse it so far to him that he gained so much unto his soul by it, so much soul-riches that he made account it was the best voyage that ever he had: and truly, sometimes it is so, yea, to you that are godly I make no question but you find it so, that your worst voyages have proved your best, when you have met with the greatest crosses in a voyage, God hath been pleased to turn them to a greater good to you in some other way. It is true, we may not desire crosses that they may be turned to other advan∣tages; but when God in his providence doth so order things, that you meet with ill voyages, you may expect that God will turn them to a greater good, and those that have been exercised in the waies of godlinesse any long time, I make no question but they have abundance of experiences that they have gain'd by them: You know sometimes it's better to be in a little ship, for they have advantage of greater ones in storms many times, in a storm a little ship can thrust into a shallow place and so be safe, but your great ships cannot, they must be abroad and tost up and down in the storm and tempest, and so many times split against the rocks. And so it may be God sees there is a

storme a coming, and if thou beest in thy great ship thou maist be split upon rocks and sands, God therefore doth put thee in∣to a lesser vessel that thou mayest be more safe. We wil lay aside the speaking of those considerations now, but I would not have you lay them aside and put them out of your thoughts, but labour (those especially that most concern you) to make use of them in the needful time, when you find any discontented∣nesse of spirit to arise in you.

But the main thing that I intended for this exercise, It is pro∣pounding directions what to do for the helping of our hearts to Contentment. For as for any further considerations we have prevented the speaking largly of them, because we have opened the most things in shewing what the lessons are that Christ teaches men, when he brings them into his School, to teach them this Art. I say there we have spoken of the special things that are most considerable for the helping of us to this grace of Contentment. Therefore now all that I shall further do about this point, shall be the giving of some directions what course to take that we may come to attain this grace of Con∣tentment.

The First Direction.

The first is this, All the rules and helps in the world will do us little good except we get a good temper within in our hearts; you can never make a ship go steady with propping of it with∣out, you know there must be ballast within the ship, that must make it go steady: And so there is nothing without us that can keep our hearts in a steady constant way but that that is within us, grace is within the soul and that will do it.

The Second Direction.

Secondly, If you would get a contented life, do not gripe too much of the world, do not take in more of the businesse of the world than God calls you to, be not greedy of taking in a great deal of the world, for if a man will go among thorns when he may go in a plainer way, there is no reason that this

man should complain that he is prickt with them; thou goest among thorns, is it thy way? must you of necessity go among them? then it's another matter, but if thou wilt electively chuse that way when thou mayest go another, then thou hast no cause to complain; so for men and women that will put themselves upon things of the world that they need not, then no mervail though they be prickt, and meet with that that doth disquiet them? for such is the nature of all things here in the world, that every thing hath some prick or other in it, we are like to meet with disappointments, and discontentments in every thing we meddle with, and therefore those that have least to do in the world, (that is, except God cals them to it, we must put in that) they are like to meet with many things that will discon∣tent tehm.

The Third Direction.

Thirdly, Be sure of thy call to every businesse thou goest a∣bout, though it be in the lea••t businesse be sure of thy call to it: then whatever thou meetest withal thou mayest quiet thy heart with this, I know I am where God would have me, there's no∣thing in the world will quiet the heart so much as this; when I meet with any cross, I know I am where God would have me in my place and calling, I am about the work that God hath set me, Oh this will quiet and content thee when thou meetest with trouble: that that God cals a man to with that he may have comfort in whatsoever befals him, God is to look to thee, and to see thee blest if thou beest in the work God cals thee to.

The Fourth Direction.

And especially if I adde a fourth rule, and that is. That I walk by rule in that work I am call'd to. I am call'd to such a bu∣sinesse, but I must mannage this work that I am call'd to by rule, I must walk by the word, order my self in this businesse according to Gods mind so far as I am able, then adde this to the other, and then the quiet and peace of that soul may be made even perfect in a kind, when I know it is not the work I put my self upon but God hath call'd me to it, and I walk by

the rule of the word in it, then let come what will come God he is to take care of me there. It was a spech of a Heathen (saith he) if thou wilt subject all things to thy self, do thou subject thy selfe to reason, and by that thou wilt make all things to be under thee; I may adde a little more to it, if you will subject all things under you, subject your selfe to God, and then the truth is all things are under you; It hath been that that many times we have hinted, the reason why many of our Gentry have been so malignant among us is, because they are willing to be slaves themselves under some above them at Court, so they may keep their neighbours under to be slaves to them: for you know anyman heretofore that was great at the Court, he could crush any country man that he was angry withal. If there were an Arbitrary-government, then all those that would be willing to be vassals and slaves to the Prince, they can make all others vassals and slaves to them. Now be thou willing to be a vassal to God, to be absolutely under Gods command, and then I say all things in the world are under thee, All are yours (saith the Apostle) Life and death, every thing is yours, and you are Christs, and Christ is Gods: All things in the world are servicable to that man or woman that is servicable to God. It is a mighty commendations of Gods service, be thou willing to be servicable to God and God makes all things in the world to be thy servants, for so they are. You will say, how are they my servants, I cannot com∣mand them? They are servants in this, that God doth order them all to work for thy good, there's nothing in the world but (saith God) it shall work for thy good, and be servicable to thee, if thou wilt be servicable to me; who would not be now Gods servant? Subject thy self to God, and all things shall be subjected to thee. Now so long as we keep within our bounds we are under protection, but if once we break our bounds we must expect it should be with us as it is with the deer in the Park; while the deer keeps within the pale, there is no dogs come upon them, but they can feed quietly, but let the deer be got without the pale, and then every dog in the country will be hunting after them; so it is with men, let men and women keep within the bounds of the command of

God, of the rule that God hath set them in his word, and then they are protected by God, and they may go about their businesse with peace and never be troubled for any thing, but cast all their care upon God, God provides for them, but if they wil go beyond the pale, if they will pass their bounds then they may expect to meet with troubles, and afflictions, and discontent; and therefore that is a fourth direction. Walk by rule.

The Fifth Direction.

A fift rule is this, Exercise much faith, that is the way for con∣tentedness. After thou hast done with all considerations that reason may suggest to thee, if thou findest that these do not do it, Oh then call for grace of faith, a man may go very far with the use of reason alone to help him to contentment, but when reason is at a non-plus then set faith a work. It was a speech of the reverend Divine master Perkins that God made so instrumental in his time, the life of faith (saith he) it is a true life indeed, the only life. Exercise faith not only in that promise that all shall work together for good to them that fear God, but likewise exercise faith in God himself, as well as in his word, in the Attributes of God. It was a speech of Socrates a Heathen, (saith he) since God is so careful for you, what need you be careful for any thing your selves? It was a strange speech of a Heathen.

Oh Christian! if thou hast any faith, in the time of extremi∣ty think thus, this is the time that God cals for the exercise of faith, what canst thou do with thy faith if thou canst not quiet thy heart in discontent. It was the speech of one Theodosius that had been a King, and afterwards was brought to such a low condition to get his living by being a School-master, one comes and asks him, What have you got by your Phylosophy from Plato and others? what have I got (saith he) I have got this, that though my condition be changed from so high a con∣dition to so low, yet I have got this, I can be content. So what doest thou get by being a Beleever, a Christian? what canst thou do by thy faith? I can do this, I can in all estates cast my care upon God, cast my burden upon God, I can cōmit my way

to God in peace, faith can do this. Therefore when reason can go no higher, let faith get upon the shoulders of reason and say, I see land though reason cannot see it, I see good that will come out of all this evil.

Exercise faith in thy often resignation of thy self to God, in giving of thy self up to God and his waies, the more thou dost in a beleeving way surrender up thy self to God, the more quiet and peace wilt thou have; that's the fift thing.

The Sixth Direction.

The sixth Direction for Contentment is, To labour to be spiritu∣ally minded; that is, be often in meditation of the things that are above,* 1.2 If we be risen with Christ (saith the Scriptures) let us seek the things that are above, where Christ is that sits at the right hand of God. Be much in spiritual thoughts, in conversing with things above; many Christians that have an interest in the things of Heaven yet converse but very little with them, their meditations are not much upon heavenly things. It is that that some give as the reason why Adam did not see his na∣kednesse, some think that he had so much converse with God and with things above Sence, that he did not so much mind or think of nakednesse what it was, but whether that were so or no I will not say, but this I say and am certain of, the reason why we are so troubled with our nakednesses with any wants that we have, it's because we converse so little with God, so lit∣tle with spiritual things, the conversing with spiritual things would lift us above the things of the world; Those that are bit or stung with a Snake, it is because they tread upon the ground, if they could be lifted up above the earth they need never fear to be stung with the Snakes that are crawling underneath: so I may compare the sinful distemper of murmuring, and the temp∣tations and evils that comes from thence to be like Snakes that crawl up and down below, but if we could get higher we should not be stung by them: A heavenly conversation is the way for Contentment.

The Seventh Direction.

A seventh rule is, Do not promise to your selves too much before∣hand, do not make account of too great things: It is good for us to take hold very low and not think to pitch too high, do not soar too high in your thoughts beforehand, to think, oh if I had this and this, and imagine great matters to your selves, but be as good Jacob, you know he was a man that lived a very content∣ed life in a mean condition, (saith he) Lord if I may but have cloaths to put on, and meat to eat; he lookt no higher, he was content with that: so if we would not pitch our thoughts high and think that we might have what others have, so much, and so much, when we meet with disappointments we would not be so much troubled: and so Paul, If we have but meat and drink and cloathing, let us be therewith content; he did not soar too high aloft, those that look at high things in the world they meet with disappointments and so they come to be discontent; be as high as you will in Spiritual meditations, God gives liber∣ty there to any one of you to be as high as you will, above An∣gels, but for your outward estate God would not have you aim at high things, Seekest thou great things (saith the Lord to Baruch) seek them not, you shall have your life for a prey. In these times especi∣ally, it were a very great evil for any to aim at great things, Seek them not, be willing to take hold low, & to creep low, and if God doth raise thee thou shalt have cause to blesse him, but if thou shouldest not be raised there would not be much trouble, one that creeps low cannot fall far, but it is those that are on high whose fall doth bruise them most; that is a good rule, Pro∣mise not your selves great matters, neither aime at any great things in the world.

The Eighth Direction.

Labour to get your hearts mortified to the world, dead to the world: we must not content our selves that we have gotten some reaso∣ning about the vanity of the Creature, and such kind of things as these are, but we must exercise mortification, and be cruci∣fied to the world, saith Paul, I die daily, we should die daily to

the world, We are baptized into the death of Christ, that is to sig∣nifie that we have taken such a profession as to professe to be e∣ven as dead men to the world, now there's no crosses that fals out in the world that doth trouble those that are dead, if our hearts were dead to the world we should not be much troubled with the changes of the world, nor the tossings about of world∣ly things. As it is very observable in those souldiers that came to break the bones of Christ, they brake the legs of one that was crucified with him, and of the other, but when they came to Christ they found he was dead, and so they did not break his legs, there was a providence in it, to fulfil a Prophesie, but because they found he was dead they did not break his bones. Let Afflictions and trouble find thee with a mortified heart to the world and they will not break thy bones; the bones of those that are broken by crosses & afflictions are those that are alive to the world, that are not dead to the world; but one that hath a mortified heart and dead to the world, no afflicti∣ons or troubles will break the bones of such a one, that is, they will not be very grievous or painful to such a one as is mor∣tified to the world: This I fear is a mystery and riddle to ma∣ny, for one to be dead to the world, to be mortified to the world. Now it is not my work to open to you what Mortification is, or death to the world is, but only thus, to have our hearts so taken off from the things of the world, as to use them as if one used them not, not to make account that our lives, our comforts, our happinesse doth consist in these things, they are things that are of another nature that our happinesse doth consist in, and we may be happy without these, this is a kind of deadnesse to the world.

The Ninth Direction.

Let not men and women pore too much upon their Afflictions, that is, busie their thoughts too much to look down into their Af∣flictions; you shall have many people that all their thoughts are taken up about what their crosses and afflictions are, they are altogether thinking and speaking of them, it's just with them as with a child that hath a sore about him, his finger is

alwaies upon the sore; and so men and women their thoughts are alwaies upon their afflictions, when they awake in the night their thoughts are upon their afflictions, and when they con∣verse with others (nay it may be when they are praying to God) they are thinking of their afflictions. Oh! no mervail though you live a discontented life, if your thoughts be alwaies poring upon such things, you should rather labour to have your thoughts upon those things that may comfort you: You shall have many that if you propound any rule to them to do them good, they take it well while they are with you, and thank you for it, but when they are gone they soon forget it. It is very observable of Jacob, that when his wife died in child-birth, his wife called the child Ben-oni, that is, a son of sorrows; now Jacob, he thought with himself, if I should call this child Ben-oni, every time that I name him it will put me in mind of the death of my dear wife, and of that affliction, and that will be a continued affliction to me, therefore I will not have my child have that name; and so the text saith, that Jacob called his name Benjamin, and that was, the son of my right hand: now this is to shew us thus much, that when afflictions befals us we should not give way to have our thoughts continually upon them, but rather upon those things that may stir up our thankfulness to God for mercies. It it the similitude of Basil, a learned man, faith he, It is in this case as it is with men and women that have sore eyes, now it's not fit for those to be alwaies looking upon the fire, or upon the beams of the Sun; no (saith he) one that hath sore eyes must get things that are sutable to him, and such objects as are fit for one that hath such weak eyes, therefore they will get green colours, as that being a more easie colour and better for weak eyes, and they will hang green sarsnet be∣fore their eyes because it is more sutable to them: So weak spi∣rits it's the very same, a man or woman that hath a weak spirit, they must not be looking upon the fire of their afflictions, upon those things that deject, that cast them down, but they are to be looking rather upon that which may be sutable for the hea∣ling and helping of them, they should be considering of those things rather than the other. It will be of very great use and be∣nefit to you if you do lay it to heart, not to be poring alwaies upon afflictions, but upon mercies.

The Tenth Direction.

I beseech you observe this though you should forget many o∣thers. Make a good interpretation of Gods waies towards you, if there can be any good interpretation made of Gods waies to∣wards you, make it. Ye think it much if you have a friend that should alwaies make bad interpretations of your waies to∣wards him, you would take that ill: If you should converse with people that you cannot speak a word in their hearing but they are ready to make an ill interpretation of it, and take it in an ill sense, you would think their company to be very tedious to you; it is very tedious to the Spirit of God when we make such ill interpretations of his waies towards us. If God deals with us otherwise than we would have him, if there can be any sense worse than other made of it we will be sure to make it; as thus, when an affliction doth befal you, there may be many good senses made of Gods works towards you, you should think thus, it may be God intends only to try me by this, it may be God saw my heart too much set upon the Creature, and so intends to shew me what there is in my heart, it may be that God saw that if my estate did continue I should fall into sin, that the better my estate were the worse my soul would be, it may be God intended only to exercise some grace, it may be God intends to prepare me for some great work which he hath for me, thus you should reason.

But we on the contrary make bad interpretations of Gods thus dealing with us, and say, God doth not mean this, surely the Lord means by this to manifest his wrath and displeasure against me, and this is but a furtherance of further evils that he intends towards me: Just as they did in the wildernesse; God hath brought us hither to slay us. This is is the worst inter∣pretation that possibly you can make of Gods waies, Oh why will you make these worst interpretations when there may be better? In 1 Cor. 13.5. when the Scripture speaks of love (saith the text) Love thinketh no evil. Love is of that nature that if there may be ten interpretations made of a thing if nine of them be naught and one good, Love will take that which is good

and leave the other nine; and so though there might be ten in∣terpretations presented to thee concerning Gods waies towards thee, and if but one be good and nine naught, thou shouldest take that one that is good and leave the other nine. I beseech you consider, God doth not deal by you as you deal with him, should God make the worst interpretation of all your waies to∣wards him, as you do of his towards you it would be very ill with you, God is pleased to manifest his love thus to us, to make the best interpretations of what we do, and therefore it is, that God doth put a sense upon the actions of his people that one would think could hardly be, as thus, God is pleased to cal those perfect that have but any uprightnesse of heart in them, he accounteth them perfect, Be ye perfect as your heavenly father is perfect; uprightnesse in Gods sense is perfection. Now alas when we look into our own hearts we can scarce see any good at all there, and yet God is plesed to make such an interpre∣tation as to say, it is perfect: When we look into our own hearts we can see nothing but uncleannesse, God, he calls you his Saints, he calls the meanest Christian that hath the least grace under the greatest corruption, his Saint; you say, we can∣not be Saints here, but yet in Gods esteem we are Saints: You know the usual title the holy Ghost gives (in several of the E∣pistles) to those that had any grace, any uprightness, is, To the Saints in such a place; you see what an interpretation God puts upon them, they are Saints to him, and so I might name in di∣vers other particulars, God makes the best interpretation of things, if there be abundance of evil and a little good, God rather passes by the evil and takes notice of the good: That som∣times I have made use of, which is a very observable placs in Peter, concerning Sarah, Sarah had a speech to her husband in Genesis, 18.12. she called her husband lord, but there was but that one good word in an ill speech, it was an unbeleeving speech, but yet when the Apostle mentions that speech in 1 Pet. 3.6. the holy Ghost leaves all the ill, and commends her for calling her husband lord, for putting a reverend title upon her husband; thus how graciously doth God deal with us? If there be but one good word among a great many ill, what an interpretation God makes! so should we do, if there be but any

one good interpretation that we can make of a thing we should rather make use of the good one than of the ill; Oh my bre∣thren, (I would I could now speak only to such as are godly) retain good thoughts of God, take heed of judging God to be a hard master, make good interpretations of his waies, and that's a special means to help you to Contentment in all your courses.

The Eleventh Direction.

Do not so much regard the fancies of other men, as what indeed you feel your selves; for the reason of our discontentment many times, is rather from the fancies of other men than from what we find we want our selves, we think poverty to be such a great evil, why? because it is so esteem'd by others, more than what people feel in it themselves except they be in extremity of po∣verty: I'le give you an evident demonstration that almost all the discontent in the world is rather from the fancies of others than from the evil that is upon themselves. You that think your estates to be low and you are thereupon discontent, and it is a greivous affliction to you, but if all men in the world were poorer than you, then you would not be discontent, then you would rejoyce in your estates though you had not a pen∣nie more than you have: As take a man that can get but his twelve pence a day, and you will say, this were but a poor thing to maintain a familie? but suppose there were no man in the world that had more than this, yea that all other men but your selves had somewhat lesse wages than you, then you would think your condition pretty good, you should have no more then than you have now, therefore it appears by this that it's rather from the fancies of other men than what you feel that makes you think your condition to be so greivous, for if all the men in the world lookt upon you as happy, more happy than themselves then you would be contented; Oh let not your hap∣pinesse depend upon the fancies of other men. It is a speech of Chrisostom I remember in this very case, Let us not make the people in this case to be our lords, as we must not make men to be the lords of our faith, so not the lords of our comforts; that is, that our comfort should depend more upon their ima∣ginations,

than upon what we feel in our selves. It may be o∣thers think you to be in an afflicted condition, yea but I thank God, for my self I do not so apprehend it, were it not for the disgrace, dis-esteem and slightings of other men, my condition would not be so bad to me as now it is, this is that that makes my condition afflictive.

The Twelfth Direction.

Be not inordinately taken up with the comforts of this world when you have them. When you have them do not take too much content in them: that's a certain rule that, look how inordinate any man or woman is in sorrow when a comfort is taken from them, so much immoderate were they in their rejoycing in the comfort when they had it: as now for instance, God takes a∣way a child and you are inordinately sorrowful, beyond what God allows in a natural or Christian way, now though I never knew before how your heart was towards the child, yet when I see this, (though you be a meer stranger to me) I may without breach of charity conclude that your heart was immoderately set upon your child or husband, or upon any other comfort that I see you greiving for when God hath taken it away; If you hear ill tydings about your estates, and your hearts are dejected immoderately, and you are in a discontented way because of such and such a crosse, certainly your hearts were immoderatly set upon the world; and so likewise for your credit, if you hear others report this or that ill of you, and your hearts are deject∣ed because you think you suffer in your name, your hearts were inordinatly set upon your name and credit; now there∣fore the way for you not to be immoderate in your sorrows for afflictions, it is not to be immoderate in your love and de∣lights when you have prosperity. And these are the principal Directions for our help that we may live quiet and contented lives.

My brethren, to conclude all for this point, if I could tell you that I knew how to shew you a way never to be in want of any thing, I make no question but then we should have much flocking to such a Sermon, when a man should undertake to

mannifest to people that they should never be in want any more, but I have been now preaching unto you that that comes to as much, that that countervails this, that which is in effect all one. Is it not almost all one, never to be in want, or never to be without Contentment? that man or woman that is never with∣out a contented spirit, truly, can never be said to want much, Oh! the Word holds forth a way full of comfort and peace to the people of God even in this world, you may live happy lives in the mid'st of all the storms and tempests in the world, there is an Ark that you may come into, and no men in the world may live such comfortable, cheerful, and contented lives as the Saints of God: Oh that we had learn'd this lesson: I have been many Sermons about this lesson of Contentment, but I am affraid that you will be longer in learning of it than I have been preaching of it; it is a harder thing to learn it than it is to speak or preach of it. (I remember) I have read of one man reading of that place in the 39. Psalm, I will take heed that I offend not with my tongue: saith he, I have been these 38. yeers a learning this lesson and have not learned it thorowly. The truth is, there are many (I am affraid) that have been professors neer eight and thirty yeers have hardly learn'd this lesson, it were a good lesson for young professors to begin to learn this betimes: But now, this lesson of Christian Contentment it is as hard, and perhaps you may be many yeers in learning it: I am affraid there be some Christians that have not yet learned, Not to offend grosly with their tongues: The Scripture saith, All a mans Religion is vain, if he cannot bridle his tongue; there∣fore, those that make any profession of godliness, one would think they should quickly learn this lesson, such a lesson that except learned, it makes all their Religion vain: But for this lesson of Christian Contentment it may take up more time to learn, and there's many that are learning it all the daies of their lives and yet are not Proficients; but God forbid that it should be said of any of us concerning this lesson, as the Apo∣stle saith of Widows in Timothy, That they were ever learning, and never came to the knowledge of the truth. Oh let us not be ever lear∣ning this lesson of Contentment and yet never come to have skill in it. You would think it much if you had used the Sea twen∣ty

years, and yet to have attain'd to no skill in your art of na∣vigation, you will say, I have used the Sea 20. or 30. yeers and I hope I may know by this time what belongs to Sea; Oh that you would but say so in respect of the Art of Christianity! When there is any thing that's spoken concerning the duty of a Christian, Oh that Christians could but say I have been a Chri∣stian thus long, and I hope I am not to seek in such a thing that is so necessary for a Christian, here is a necessary lesson for a Christian that Paul said, He had learned in all estates therewith to be content. Oh be not content with your selves till you have learned this lesson of Christian Contentment, gotten some bet∣ter skill in it than heretofore.

Now there is in the text another lesson, which is a hard les∣son, I have learned to Abound, that doth not so neerly concern us at this time, because the times are afflictive times, and there is now (more than ordinary) an uncertainty in all things in the world, in such times as these are, there is few that have such an abundance that they need to be much taught in that lesson.

Notes

• * 1.1

  Oct. 12. 1645.
• * 1.2

  Col. 3.1.