■' For the general title-page of the three editions of ' The Saint's Cordials,' see Vol. IV. p. 60. The separate title-page of ' The Art of Contentment ' will bo found below.* It may be proper to state, that the text of 'The Art of Contentment' now given is less full than in the first edition, the exiilanation being that the suppressed passages had been appropriated in other sermons in the interval. Q.
« THE ART OF
CONTENTMENT.
In one Sermon.
fThat this Art of Contentment is a Mysterie.
That Gods Children are carried, and know how to boliavo themselves in variety of Conditions.
How this hard Lesson is learned.
"What Infirmities are.
The right use of thera. "j That Christianity is a busie trade.
The way how one is said to doe all things.
What it is to doe things Evangelically.
When a Christian can doe all things.
Why he failes when he failes.
Where his strength is.
Lastly, The skill to fetclr strength from Christ.
2 Sam. 15. 25, 26. Then the King said vnfo Zadok, Carry the Arlce qf God hack againe into the Ciiie : If I shall find favour in the eyes of the Lord, he will briny me again, and shew me both it and the Tabernacle thereof But if he thus say, I have no delight in thee. Behold, here am I, let him doe to VIC as seemeth good in his eyes.
LONDON,
Printed for K. Dawlman, at the brazen Serpent in
Pauls Churchyard. 1637. t
t The imprint of the first edition, 1629, is, ' London, Printed for Eobert Dolman in Pauls Church-yard at the signe of the Brazen Serpent, 1629,' and of the third, 1658, ' London, Printed for Henry Cripps at his Shop in Pope's-head Alley. 1658.' The former has the woodcut described in note, Vol. IV. p. 60. — G.
THE ART OF CONTENTMENT.
I have learned, in what estate soever I am, to he content. I know hoiv to be abased, and how to abound : everywhere, in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ that strengtheneth me. — Philip. IV. 11, 12, 13.
The words are the blessed apostle's concerning himself, expressing the glorious power of the Spirit of God in a strong and grown Christian, and are to wipe away the imputation of worldliness in the apostle, serving herein also for a pattern to all God's children, that they may learn by his example that as they must be careful to avoid all blemishes and imputations, so especially that of worldliness, as being most contrary to the profession of a Christian, who hath an ' high calling,' and whose ' hope is in heaven,' Philip, iii. 14.
The Phihppians had sent Paul some relief ; and lest they should think that he expected great matters, he tells them that he had * learned to be con- tent in what estate soever he was.'
It is not amiss sometimes for God's children to speak of themselves, as Paul here as to other good ends so also to avoid false imputations in the way of just apology,* and likewise to be exemplary to weaker Christians. Is not the doctrine of contentment and the power of grace in all estates better learned by this blessed example of Paul, when he speaks thus of himself, * I have learned, in what estate soever I am, to be content : to want, and to abound,' &c., than if he had weakly said, Be content with your present condition ? The Scriptures be intended for practice ; and therefore it is that there are so many examples in them, to shew the power of God's Spirit. This is the end of Paul's speaking so of himself, * I have learned,' &c.
To come to the words. First, In general he sets down the power of God's Spirit in him in regard of that blessed grace of contentment. ' I have learned, in what estate I am, therewith to be content.'
And then he doih. parcel out this general into particular conditions in this same state, ' I know how to be abased, and how to abound.'
And then he ivraps np all in general again, ' I can do all things,' &c.
But lest this should seem to be somewhat vain-glorious, ' I can do all * That is, 'defence.'— G.
VOL. V. H
178 TUK ART OF CONTENTMENT.
tilings,' as if he were omnipotent (in some sense, indeed, a Christian is omnipotent), therefore he adds, ' I can do all things,' but with a blessed correction, ' throngh Christ that strengthcneth me.'
' I have learned,' saith he, ' I am instructed.' It is very significant in the original, viz., I am consecrated to this knowledge of contentment in all estates {a). It is a learning not of great persons, or of learned persons, but of hoi}' persons. It is a mystical knowledge. There is a mystery in it. For as all religion is a mystery,- — ' great is the mystery of godliness,' — not only the speculative part, but likewise the practical part of it, so every part of religion is a mystery, repentance a mystery, faith a mystery, and this practical part of contentment in all conditions is a great mystery. And therefore St Paul saith he is instructed in it, as a consecrated person, having in him the Spirit of God. All the degrees in this world cannot teach this lesson that Paul had learned, ' to be contented.' He learned it in no school of the world, not at the feet of Gamaliel ; he learned it of Christ, and by blessed experiences in afflictions. Some graces are reserved for some estates. He had learned patience and contentment in variety of estates. He had it not by nature, for he saith, ' I have learned.' It is a mystical thing, not so easily attained unto as the world is fondly * persuaded. Your ordinary Christian thinks that religion is nothing, that it is easily learned ; whereas there is no point in religion but is a mystery. There is no Christian but he finds it to be so when he sets himself heartily to go through any religious work ; as to humble himself, to repent, to go out of himself, and to cast himself upon the mercy of God in Christ. Oh, will he then say, it is a mystery. There is a difficulty in this work that I never thought of till I came to it. And so to be content with our condition, whatsoever the case be, to bring our hearts low, it is a mystery. Nature never teacheth this. It is learned in the school of Christ, and not without many stripes. We must be proficients a good while before we can learn to any purpose this one lesson of contentment in any condition. But the last verse is that which I will now dwell on, wherein we may see three things observable.