The Rare Jewel of Christian Contentment

p. 1THE RARE JEWEL OF CHRISTIAN Contentment.

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 [〈 in non-Latin alphabet 〉] which is translated [Instructed] is derived from that word [〈 in non-Latin alphabet 〉 .] 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.

p. 2In whatsoever state I am.] The word [State] is not in the Original, but, [〈 in non-Latin alphabet 〉 .] 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 [〈 in non-Latin alphabet 〉 ,] 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.

p. 3Doct. 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 euery condition.