and think that no evil shall come of it Therefore he lifted up his hand against them to overthrow them you that are discontented you lift up your hearts against God and you cause God to lift up his hand against you perhaps God laies his finger upon you softly in some afflictions that are upon you in your families or else where and you cannot bear the hand of God that lies upon you as tenderly as a tender-hearted nurse that laies her hand upon the child you cannot bear the tender hand of God that is upon you in a lesser affliction it were just with God to lift up his hand against you in another manner of affliction Oh a murmuring spirit provokes God exceedingly There is another place in 16. of Num. compare the 41. verse and the 46. vers together But on the morrow all the Congregation of the Children of Israel murmured against Moses and against Aaron saying Ye have killed the people of the Lord and mark in the 46. verse And Moses said unto Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the Congregation and make an attonement for them for there is wrath gone out from the Lord the plague is begun mark how Gods wrath is kindled in the 41. verse the Congregation had murmured and they murmured but against Moses and Aaron perhaps you murmur more directly against God and that was against God in murmuring against Gods Ministers it was against God but not so directly but it may be the murmuring of your hearts is more directly against Gods dealings with you if you murmur against those that God makes instruments because you have not every thing that you would have as against the Parliament or such and such that are publique instruments it 's against God it was but against Moses and Aaron that the Israelites murmured and they said that Moses and Aaron had killed the people of the Lord though it was the hand of God that was upon them for their former wickednesse in murmuring It is usual for wicked vile hearts to deal thus with God that when Gods hand is a little upon them for to murmur again and again and so to bring upon themselves even infinite kind of evils but now the anger of God was quickly kindled Oh saith Moses Go take the Censer quickly for wrath is gone out from Jehovah the plague is begun so while you are murmuring in your families the wrath of God may quickly go out against you quickly in a morning or evening when you are murmuring the wrath of God may come quickly out upon your families or persons you are never so prepared for present wrath as when you are in a murmuring discontented fit those that stand by and see you in a murmuring discontented fit have cause to say Oh let us go and take the censer let us go to prayer for we are afraid that wrath is gone out against this familie against this person And it were a verie good thing for thee that art a godly wife when you see your husband come home and fall to murmuring because things go not according to his desire to go to prayer and say Lord perdon the sin of my husband and so for the husband to go to God in prayer falling down and beseeching of him that wrath may not come out against his familie for the murmuring of his wife And the truth is at this day there hath been at least lately as much murmuring in England as ever was and even in this very particular the plague is begun and this very judgment it doth come many times upon murmuring upon those that are so discontented in their families and are alwaies grumbling and murmuring at any thing that fals out amisse I say this text of Scripture in Numbers doth cleerly hold forth this that the Lord brings the plague upon men for this sin of murmuring he doth it in kingdomes and families and upon particular persons Though we cannot alwaies point out the particular sin that God brings this for yet this should be examined how far we are guilty of the sin of murmuring because the Scripture holds forth this so cleerly that Moses when he did but hear that they murmured Do they murmur saith he Go forth quickly and seek to passifie the anger of God for wrath is gone out and the plague is begun And in 1 Cor. 10.10 there you have an notable example of Gods heavie displeasure against murmuring Neither murmur ye as some of them also murmured and were destroyed of the destroyer Take heed of murmuring as some of them did he speaks of the people of Israel in the wildernesse but saith he what came of it They were destroyed of the destroyer Now the destroyer is thought to be the fiery-serpents that were sent among them They murmured and God sent fiery serpents to sting them What do you think that such a cross and affliction doth sting you perhaps such an affliction is upon you and it seems to be grievous for the present what do you murmur and repine God hath greater crosses to bring upon you Those people that murmur for the want of outward comforts for want of water sometimes and for the want of bread they murmur but the Lord sends fiery-serpents among them I may say to a murmuring heart Wo to thee that strivest with thy Maker wo to that man that woman that strives against their Maker what doest thou else but strive against thy Maker Thy Maker hath the absolute dispose of thee and wilt thou strive against thy Maker What doth this murmuring discontented heart of thine do otherwise but wrangle and contind and strive even with God himself Oh wo to him that strives against his Maker I may further say to thee as Gods speaks to Job Job 38.1 2. when Job was impatient Now God spake saith the text out of the whirlwind and said Who is this that darkneth counsel by words without knowledge So doest thou speak against Gods waies and his providences that hath fallen out concerning thy estate and outward comforts who is this Who is this that darkneth counsel by words without knowledge Where 's that man or woman whose hearts are so bold and impudent as dares speak against the administration of Gods providence The Tenth Evil of murmuring and discontent is this There 's a great curse of God upon it so far as it doth prevail in one that is wicked it hath the curse of God upon it In Psal 59.15 see there what the curse of God is upon wicked and ungodly men Let them wander up and down for meat and grudge if they be not satisfied That is the imprecation and curse upon wicked and ungodly men that if they be not satisfied they shall grudge when thou art not satisfied in thy desires and findest thy heart grudging against God apply this Scripture What is the curse of the wicked upon me This is the curse that is threatned
the Divine Nature and in that respect thy nature is more honoured than the nature of the Angels And the death of Christ is thine he died for thee and not for the Angels and therefore thou art like to be raised above the Angels in divers respects yea thou that art in such an estate as this is thou that art set apart to the end that God might manifest to all eternity what the infinite power of a Deity is able to raise a creature too for that 's the condition of a Saint a Beleever his condition is such as he is set apart to the end that God might manifest to all eternity what his infinite power is able to do to make the creature happy art thou in such a condition Oh! how low and beneath this condition is a murmuring and discontented heart for want of some outward comforts here in this world How unseemly is it that thou shouldest be a slave to every crosse that every affliction shal be able to say to thy soul bow down to us We accounted that a great slavery when men would say to our souls bow down As the cruel Prelats were wont to do in imposing things upon mens consciences they did in effect say let your consciences your souls bow down to us that we may tread upon them that is the greatest slavery in the world that one man should say to another let your consciences your souls bow down that we may tread upon them but wilt thou suffer every affliction to say bow down that we may tread upon thee truly it 's so when thy heart is overcome with murmuring and discontent Know that those afflictions which have caused thee to murmur have said to thee bow down that we may tread upon thee nay not afflictions but the very Devil doth prevail against you in this Oh! how beneath is this to the happy estate that God hath raised a Christian unto What! the son of a King shal he have every base fellow to come and bid him bow down that he may tread upon his neck thus doest thou in every affliction the affliction the cross and trouble that doth befal thee saith bow down that we come and tread upon thee Thirdly Murmuring it's below the Spirit of a Christian Below his Spirit the Spirit of every Christian should be like the Spirit of his Father every father loves to see his spirit in his child loves to see his image not the image of his body only to say here 's a child for all the world like the father but he hath the spirit of his father too a father that is a man of spirit loves to see his spirit in his child rather than the feature of his body Oh the Lord that is our Father loves to see his Spirit in us Great men love to see great spirits in their Children and the great God loves to see a great Spirit in his Children we are one Spirit with God and with Christ and one Spirit with the Holy-Ghost therefore we should have a Spirit that might manifest the glory of the Father Son holy-Ghost in our Spirits that 's the spirit of a Christian indeed The spirit of a Christian should be a lyon-like Spirit as Jesus Christ is the Lyon of the Tribe of Judah so he is cal'd so we should manifest somewhat of the Lyon-like Spirit of Jesus Christ he manifested his Lyon-like Spirit in passing through all afflictions and troubles whatsoever without any murmuring against God When he came to drink that bitter cup and even the dregs of it he prayed to God indeed that if it were possible it might passe from him but presently not my will but thy will be done As soon as ever he did mention the passing of the cup from him though it were the most dreadful cup that ever was drunk since the world began yet at the mentioning of it not my will but thy will be done here Christ shewed a Lyon-like Spirit in going through all kind of afflictions whatsoever with out any murmuring against God in them now a murmuring spirit is a base dejected spirit crosse and contrary to the Spirit of a Christian and it 's very base I remember that the Heathens accounted it very base Plutarch doth report of a certain people that did use to manifest their disdain to men that were overmuch dejected by any affliction they did condemn them to this punishment to wear womens cloaths all their daies or such a space of time at least they should go in womans cloaths in token of shame and disgrace to them because they had such effeminate spirits they thought it against a manlike spirit and therefore seeing they did un-man themselves they should go as women now shall they account it an unmanlike spirit to be overmuch dejected in afflictions and shall not a Christian account it an unchristian-like spirit to be overmuch dejected by any affliction whatsoever I remember another compares murmuring spirits to children when they are weaning what a deal of stir have you with your children when you wean them how froward and vexing are they So when God would wean thee from some outward comforts in this world Oh how fretting and discontented art thou Children will not sleep themselves nor let their mothers sleep when they are weaning and so when God would wean us from the world and we fret vex and murmur this is a childish spirit Fourthly It 's below the profession of a Christian The profession of a Christian what 's that A Christians profession is to be dead to the world and to be alive to God that 's his profession to have his life to be hid with Christ in God to satisfie himself in God what is this thy profession and yet if thou hast not every thing that thou wouldest have to murmur and be discontent thou doest in that even deny thy profession Fiftly It is below that special Grace of faith Faith is that that doth overcome the world it is that that makes all the promises of God to be ours Now when thou tookest upon thee the profession of Religion did God ever promise thee that thou shouldest live at ease and quiet and have no trouble I remember Austin hath such an expression What is this thy faith what did I ever promise thee saith he that thou shouldest ever flourish in the world art thou a Christian to that end and is this thy faith I never made any such promise to thee when thou tookest upon thee to be a Christian Oh it 's mighty contrary to thy profession thou hast never a promise for this that thou shouldest not have such an affliction upon thee And a Christian should live by his faith it is said that the just do live by faith now thou shouldest not look after any other life but the life that thou hast by faith now thou hast no ground for thy faith to beleeve that thou shouldest be delivered out of such an affliction and then why shouldest thou
a condition as this is but it is afflictions rather than sin that puts them to it indeed you lay all upon this as if it were the work of the word or the spirit of bondage I remember I heard not long since of a Divine that being judicious and used to such kind of things there came a man to him mightily troubled for his sin and he could not tell what to do he was ready to despaire the Divine looks upon him saith he are you not in debt he confest that he was and at length the Minister began to find it out that that was his trouble rather than his sin and so was a means to help him that way that his Creditors should not come upon him and then the man was pretty quiet and would not make away himself any longer for it is a usual thing that if any thing befals a man that doth crosse him Oh then it 's their sin that doth trouble them Sometimes it is thus with servants if their Governors crosse them then they are vext and freâ— and come to deale with them Oh then they will say they are sorrowful for their sin but we must take heed of dallying with God that is the Seer and Searcher of the secrets of all hearts many of you go sullen and dumpish up and down your families and then you say it 's your sin that lies upon you when God knows it 's otherwise it 's because you cannot have your wils as you would have Fourthly If thou beest troubled for thy sin then it will be thy great care not to sin in thy trouble not by thy trouble to increase thy sin but thou art troubled in such a way as the truth is thou doest increase thy sin in thy trouble and since thou sayest thou wert troubled for thy sin thou hast committed more sin than thou didest before And then lastly if it be thy sin that troubles thee then thou hast the more need to submit to Gods hand and accept of the punishment of thine iniquity as it is in Levit. 26.41 There 's no such consideration to take away murmuring as to look upon my sin ae the cause of my affliction The Third Plea Oh saith another I find my Affliction is such that God withdraws himself from me in mine Affliction that is that that troubles me and can any body be quiet then can any body be satisfied with such a condition when the Lord shall withdraw himself Were my Affliction never so great yet if I find not God withdrawing himself from me I hope I could be content with any Affliction but I cannot find the presence of God with me in this Affliction as some times I have found and it is that that troubles me and makes me to be in such a condition as I am Now to that I answer thus First it is a very evil thing for men and women upon every Affliction to conclude that God is departed from them it may be when it comes to be examined there is no other reason why thou thinkest that God is withdrawn and departed but because he doth afflict thee now for thee to make such a conclusion that every time God laies an Affliction upon thee he is departed this is a sinful distemper of thy heart and is very dishonourable to God and grievous to his Spirit In the 17. of Exod. 7. verse you may see how God was displeased there with such a kind of distemper as this is And he called the name of the place Massah and Meribah because of the chiding of the Children of Israel and because they tempted the Lord saying Is the Lord amongst us or not Mark they did murmur because they were brought into Afflictions but see what the Text saith therefore the place was called Massah and Meribah because they tempted the Lord saying Is the Lord amonst us or not This was to tempt God sometimes we are afraid God is departed from us and it was meerly because we are afflicted I beseech you observe that Scripture God cals it a tempting of him when he afflicts any for them to conclude and say that God is departed from them If a child should cry out of his Father and say that his Father is turned to be an enemy to him because he doth correct him this would be taken ill I beseech you consider of this one place it may be of very great use to you that you may not be ready to think that God is departed because you are afflicted Secondly If God be departed the greatest sign of Gods departing is because you are so disquiet you make your disquiet be the fruit of Gods departing and if it comes to be examined your disquiet is the cause of Gods departing from you if you could but cure your disquiet if you could but quiet your own hearts and get them into a better frame of contentedness under Gods hand in afflicting of you then you would find Gods presence with you will you be thus disquiet till God comes again to you your disquiet drives him from you and you can never expect Gods coming to manifest himself comfortably to your souls till you have gotten your hearts quiet under your afflictions and therefore here you see how crosly you reason you reason I am disquiet because God is gone when the truth is God is gone because thou art disquiet reason but the other way Oh my disquiet hath driven God from me and therefore as ever I would have the presence of God to come again to me let my heart be quiet under the hand of God Thirdly Doest thou find God departing from thee in thine affliction wilt thou therefore depart from God too is this thy help Can'st thou help thy self that way Because God is gone wilt thou go too Do I indeed feel God departing from me It may be it is so it may be God for thy tryal is departed a little from thee and is it so indeed what unwise course do I take I commit further sin and so I go further off from God what a case am I in God goes from me and I from God If the child sees the mother going from it it 's not for the child to say my mother is gon yonder I wil go the other way no but the child goes crying after the mother and so should the soul say I see the Lord is withdrawing his presence from me and now it is best for me to make after the Lord with all my might and I am sure this murmuring humour is not a making after God but by this I go further and further off from God and what a distance is there like to be between God and me within a little while These are some of the reasonings and pleas of a murmuring and discontented heart there are many others that we shall meet withal and indeavour to speak to your hearts in them that so this tough humour of discontent may as it were be cut with the Word and softened
THE RARE JEWEL OF CHRISTIAN Contentment Wherein is shewed I. What CONTENTMENT is II. The holy Art or Mystery of it III. Severall Lessons that Christ teacheth to work the Heart to Contentment IV. The excellencies of it V. The evils of Murmuring VI. The aggravations of the sin of Murmuring By Jeremiah Burroughs The first of the three Volumes that are published by Thomas Goodwyn William Greenhill Sydrach Simpson Philip Nye William Bridge John Yates William Adderley London Printed for Peter Cole at the Printing-Press in Cornhil near the Royall Exchange 1649. THou hast here a true Catalogue of all the works of Master Ieremiah Burroughs that are Published by us Thomas Goodwyn William Greenhil Sydrach Simpson Philip Nye William Bridge Iohn Yates William Adderly The first Volume The rare Jewel of Christian Contentment Wherein is shewed 1. What Contentment is 2. The holy Art or Mystery of it 3. Severall Lessons that Christ teacheth to work the Heart to Contentment 4. The excellencies of it 5. The evils of Murmuring 6. The aggravations of the sin of murmuring The second Volume Gospel-Worship Wherein is shewed 1. The right manner of Sanctifying the Name of God in general and particularly in these three great Ordinances 1. Hearing the Word 2. Receiving the Lords-Supper 3. Prayer The third Volume Gospel-Conversation Wherein is shewed 1. That the Conversation of Believers must be above what could be by the light of Nature 2. Beyond those that lived under the Law 3. Suitable to what Truths the Gospel holds forth All Printed for Peter Cole at the Printing-Presse in Cornhill near the Royal Exchange London 1649. To the READER THis worthy Man especially in his latter times was surrounded through Gods blessing on him with a very great confluence of what might give forth Contentment to a vast spirit of his ranck and calling He was enriched with a large measure of abilities and opportunities in serving his Lord to glorifie whom and do much good to others is the divine part of a man gracious which he was the highest and most solid satisfaction and in many respects exceeds what personall communion with God singly considered brings in Besides he lived and dyed in a fulnesse of honor and esteem with the best of men of Saints yea the worst of enemies Likewise of estate and outward comforts within his sphaere and rank all which might and did afford Contentment to what was outward in him In the midst of these his study was to finde out a more sublime way and hidden art of selfe sufficiency then was in the power of all things to contribute or teach Such a skill as did not only poyse compose his spirit in the present enjoyment of all but might fortifie and furnish him with provision for the future against the losse of all in times wherein no man knoweth what evil will be in the earth This mark his first lines shew he shot at This Art some Philosophers of old pretended themselves Masters of and to instruct other in through the assistance of Natural and Moral elements elevated to the utmost height their Principles could carry them but in vaine Their Chymistry in this kinde being able to produce no more but a sullen obstinacie and obduratenesse of minde The natural Spirit of a man feeling it selfe greater then all creatures gathering up and consolidating it self into it self is able as Solomon saies to sustaine its owne and all other infirmites But that Autarchy this Author here presents is a Mystery which none of these Princes of the world knew or the wisdome of man teacheth but the holy Ghost teacheth and which few but those that are perfect do attaine Teaching the soule to deny it selfe into weaknesse emptinesse in and to its selfe and all things else and thus dissolved to unite it selfe to him who onely hath blessednesse and all-sufficiencie with whom associated and made intimate it melts it selfe into all his interests making them its owne and thereby comes to have all that All-sufficiency of the High God to be its self-sufficiency And then what state can that soule be in wherein it may not be content seeing it hath God to be the chiefest comfort in its best times and onely comfort in its worst This though it be the inheritance of every Saint in the right and title to it yet the possession and enjoyment of it depepends upon an improvement of this inheritance and that upon a skill which is to be learned by experience and much exercise as Paul speaks I have learned in whatsoever estate I am therewith to be content This piece of learning this serious spirited man inured himselfe unto and digging for it as Rubies as Solomons scholler for wisdome hath found it and hath hewen forth this Jewel a Title given neither by himselfe not us the Publishers to the subject it selfe yet the materials themselves deserving it out of the Rock and hath artificially cut it that the innate rays of this so glorious a Grace might shine forth to others And here it comes to be presented though set forth as the richest Jewels are often for awhile in ruder mettal untill bargained for but then are placed in Tablets worthy of them The onely seat this is ordained for is the precious Tablets of mens Hearts in and from which alone the native lustre of it will be made conspicuous Reader buy it set and wear it there and it shall as Solomon speaks be life unto thy soul and grace unto thy neck Thou shalt not be afraid when thou liest down yea thy sleep shall be sweet unto thee for the Lord will be thy confidence Thomas Goodwyn Sidrach Simpson William Greenhil Philip Nye William Bridge John Yates William Adderly THE CONTENTS OF THE INSUING TREATISE OF Contentment SERMON I A HE Words opened Page 2 Doctrine To be well skil'd in the mystery of Christian Contentment is the duty glory and excellency of a Christian Page 3 Christian Contentment described Page 4 1 It is inward Ibid 2 It is quiet which is not opposed 1 To sence of affliction Page 5 2 To complaint to God or man ibid 3 To a lawful seeking of help Page 6 But it is opposed 1 To murmuring ibid 2 To fretting and vexing ibid 3 To tumult of spirit ibid 4 To unsetledness of spirit Page 7 5 To distracting cares and fears ibid 6 To sinking discouragments ib. 7 To sinful shifting Page 8 8 To rising of the heart against God Page 9 3 It is a frame of spirit 1 It is spread through the whol soul 10. 2 It is a frame of soul Page 11 3 It is a habitual frame Page 13 4 It is a gracious frame opposed 1 To natural stilness ibid 2 To sturdy resolutions ibid 3 To strength of natural reason Page 14 5 It is a frame of spirit freely submitting 1 The heart is readily brought over Page 15 2 It is not by constraint Page 16 3 It is not out of stupidity 17 6 Freely submitting ibid 7 Taking
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 contentment 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 ought 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 woâ—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 to 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
God which passeth all understanding shall keep your hearts and minds through Jesus Christ The peace of God shall keep your hearts Then in vers 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you The peace of God shall keep you and the God of peace shall be with you This is that that I would observe from this Text That the peace of God is not enough to a gracious heart except it may have the God of that peace A carnall heart could be satisfied if he might but have outward peace though it be not the peace of God peace in the State and his trading would satisfie him But mark how a Godly heart goes beyond a Carnal all outward peace is not enough but I must have the peace of God But suppose you have the peace of God Will not that quiet you No I must have the God of peace as the peace of God so the God of peace that is I must injoy that God that gives me the peace I must have the cause as well as the effect I must see from whence my peace comes and injoy the fountain of my peace as well as the stream of my peace and so in other mercies have I health from God I must have the God of my health to be my portion or else I am not satisfied It is not life but the God of my life it is not riches but the God of those riches that I must have the God of my preservation as well as my preservation a gracious heart is not satisfied without this To have the God of the mercy as well as the mercy In Psal 73.25 Whom have I in heaven but Thee and there is none upon the earth that I desire besides thee It is nothing in heaven or earth can satisfie me but thy self if God give thee not only earth but heaven that thou shouldest rule over Sun Moon and stars and have the rule over the highest of the sons of men it would not be enough to satisfie thee except thou hadest God himself There lies the first mystery of Contentment truly a contented man though he be the most contented man in the world yet he is the most unsatisfied man in the world that is Those things that will satisfie the world will not satisfie him Secondly There is this Mystery in Christian Contentation A Christian comes to Contentment not so much by way of addition as by way of Substraction that is his way of Contentment and that is a way that the world hath no skill in I open it thus Not so much by the adding to what he would have or to what he hath not by adding more to his condition but rather by substracting of his desires and so to make his desires and conditon to be even and equal A carnal heart knows no way to be Contented but this I have such and such an estate and if I had this added to it and the other comfort added that now I have not then I should be Contented it may be I have lost my estate if I could have but that given to me so as to make up my losse then I should be a contented man But now Contentmet doth not come in that way it comes not in I say by the adding to what thou wantest but by the substracting of thy desires it is all one to a Christian either that I may get up unto what I would have or get my desires down to what I have either that I may attain to what I do desire or bring down my desires to what I have already attained my estate is the same for it is as sutable to me to bring my desire down to my condition as it is to raise up my condition to my desire Now I say a heart that hath no grace and is not instructed in this Mystery of Contentment knows no way to get Contentment but to have his estate raised up to his desires but the other hath another way to Contentment that is He can bring his desires down to his estate and so he doth attain to his Contentment So the Lord fashions the hearts of the Children of men Now if the heart of a man be fashioned to his condition he may have as much contentment as if his condition be fashioned to his heart some men have a mighty large heart but they have a straight condition and they can never have Contentment when their hearts are big and their condition is little but now though a man cannot bring his condition to be as big as his heart yet if he can bring his heart to be as little as his condition to bring them even from thence is Contentment The world is infinitly deceived in this To think that Contentment lies in having more than they have here lies the bottom and root of all Contentment when there is an evennesse and proportion between our hearts and our conditions and that is the reason that many that are godly men that are in a low condition live more sweet and comfortable lives than those that are richer Contentment is not alwaies cloathed with silk and purple and velvets but Contentment is sometimes in a russet sure in a mean condition as well as in a higher and many men that sometimes have had great estates and God hath brought them into a lower condition they have had more Contentment in that condition than the other Now how can that possible be Thus easily For if you did but understand the root of Contentment it consists in the sutablenesse and proportion of the spirit of a man to his estate and the evenness when one end is not longer and bigger than another the heart is contented there is comfort in that condition now let God give a man never so great riches yet if the Lord gives him up to the pride of his heart he will never be contented But now let God bring any one into a mean condition and then let God but fashion and sute his heart to that condition and he will be content As now in a mans going Suppose a man had a mighty long leg and his other leg were short why though one of his legs be longer than ordinary yet he could not go so well as a man that hath both his legs shorter than he I compare a long leg when one is longer than another to a man that hath a high condition and is very rich and a great man in the world but he hath a great proud heart too and that is longer and larger than his condition now this man cannot but be troubled in his condition Now another man that is in a mean condition his condition is low and his heart is low too so that his heart and his condition is both even together and this man goes on with more ease abundantly than the other doth So that now a gracious heart works after this manner The Lord
reason why God was so displeased because that they would have more ease in Gods service than God would have them for whereas they should carry it upon their shoulders they would carry it upon a cart Mark here you see the first burden that they had beyond what the other Levites had And those indeed that are in more honourable places than others those that are under them think not of their burden that they are to carry upon their shoulders when as others have means to ease them and many times those that are imployed in the Ministrie or Majestracie that sit at the stern to order the great Affairs of the Common-wealth and State you think they live bravely they lie awake when you are asleep if you knew the burden that lies upon their spirits you would think that your labour and burden were verie little in comparison of theirs 2. There 's another burden of danger more than the rest and that you shall find in Numb 4.17 And the Lord spake unto Moses and unto Aaron saying Cut ye not off the tribe of the families of the Kohathites from among the Levites but thus do unto them that they may live and not die When they approch unto the most holy things Aaron and his sons shall go in and appoint them every one to his service and to his burden but they shall not go in to see when the holy things are covered lest they die Mark this text saith the Lord to Moses and Aaron Cut ye not off the tribe of the family of the Kohathites from among the Levites Cut them not off why what had they done had they done any thing amisse no they had not done any thing that provoked God but the meaning is this Take a great care of the family of the Kohathites to instruct them in their duty that they were to do for saith God they are in a great deal of danger being to serve in the most holy things if they should go in to see the holy things more than God would have them it is as much as their lives are worth and therefore if you should but neglect them and not inform them thorowly in their duty they would be undone saith God they are to administer in the most holy things and if they should but dare to presume to do any thing otherwise than God would have them about those services it would cost them their lives and therefore be not you carelesse of them for if you neglect them you will be a means of cutting them off Thus you see the danger that the family of the Kohathites were in they were prefer'd before others but they were in more danger So you think there are such men in a parish that bear the sway and are imployed in publick service and they carry all before them but you consider not their danger And so the Ministers they stand in the fore-front of all the spight and mallice of ungodly men indeed God imployes them in honourable service and that service that the Angels would take delight in but though the service be honourable above the imployment of other works yet the burden of danger that likewise is greater than the danger of men that are in an inferiour condition Now when the Soul comes to get wisdom from Christ to think of the danger that it is in then it wil be content with that low estate in which it is A poor man that is in a low condition thinks I am low and others are raised but I know not what their burden is and so if he be rightly instructed in the school of Christ he coms to be contented 3. I a prosperous estate there is the burden of duty You look only at the sweet and comfort that they have and the honour and respect that they have that are in a prosperous condition but you must consider of the duty that they owe to God God requires more duty at their hands than at yours you are ready to be discontented that you have not such parts and abilities as such have but God requires more duty of them that have more parts God requires more duty of them that have greater estates than of you that have not such estates Oh you would faine have the honour but can you carrie the burden of the duty 4. The last is The burden of account in a prosperous estate There is a great account that they are to give to God that enjoy great estates and a prosperous condition Now we are all stewards and one is a steward to a meaner man perhaps but an ordinary Knight another is a steward to a Noble-man an Earle now the steward of the meaner man he hath not so much as the other hath under his hand now shall he be discontented because there comes not so much under his hand as under the others No thinks he I have lesse and I am to give the lesse account So your account in comparison of the Ministers and Magistrates will be nothing you are to give an account of your own souls and so are they you are to give an account for your own family and so are they but you are not to give account for Congregations and for Towns and Cities and Countries You think of Princes and Kings Oh! what a glorious condition they are in But what do you think of a King to give account for all the disorder and wickednesse in a Kingdom that he possibly might have prevented What abundance of glory might a Prince bring to God if so be that he bent his soul and all his thoughts to lift up the Name of God in a Kingdom now what God loses for want of this that King Prince or Governour he must give an account for It 's a speech of Chrysostom in that place of the Hebrewes where it 's said that men must give an account for their souls he wonders that any men in publick place can be saved because their account is so great that they are to give And I remember I have read a speech of Philip that was King of Spaine though the story saith of him that he had such a natural conscience that he profest he would not do any thing against his conscience no not in secret for the gaining of the world yet when this man was to die Oh saith he that I had never been a King Oh that I had liv'd a sollitary and privat life all my daies then should I have died a great deal more securely I should with more confidence have gone before the Throne of God to give my account but here 's the fruit of my kingdom that I had all the glory of it it hath made my account to be harder to give to God and thus he cries out when he was to die And therefore you that live in private conditions remember this If you come into Christ's School and be taught this lesson you will be quiet in your afflictions or private estate in regard your account is
the peace that is when all shal be in an hubbub and uprore yet then this man shal be peace That 's the tryal of grace when you find Jesus Christ in your hearts to be peace when the Assyrian shall come into the land You may think you find peace in Christ when you have no outward troubles but is Christ your peace when the Assyrian comes into the land when the enemy comes Suppose you should hear the enemy come marching to the City had taken the works and were plundering what would be your peace Jesus Christ would be peace to the soul when the enemy comes into the City and into your houses If there be any of you that have been where the enemy hath come what hath been the peace of your souls That that 's said of Christ may be applyed to this grace of Contentment when the Assyrian the plunderers the enemies when any affliction trouble distresse doth befal such a heart then this grace of Contentment brings peace to the soul at that time brings peace to their soul when the Assyrian comes into the land The grace of Contentment it 's an excellent grace therâ—'s much beauty much strength in it there is a great deal of worth in this grace and therefore be in love with it The Third thing in the excellency of Contentment is this By Contentment the soul is fitted to receive mercy and to do service I 'le put those two together Contentment makes the soul fit to receive mercy and to do service no man or woman in the world is so fit for to receive the Grace of God and to do the work of God as those that have contented spirits 1 Those are fitted to receive mercy from the Lord that are contented As now if you would have a vessel to take in any licquor you must hold the vessel still if the vessel stir and shake up and down you cannot powre in any thing but you will bid hold stil that you may powre it in and not loose any so if we would be the vessels to receive Gods mercy and would have the Lord powr in his mercy to us we must have quiet still hearts we must not have hearts hurrying up and down in trouble discontent and vexing but we must have still and quiet hearts if we would receive mercy from the Lord If a child throws and flings up and down for a thing you will not give it him then when he cries so but first you will have the child quiet though perhaps you do intend the child shall have the thing he cries for but you will not give it him till he is quiet and comes and stands still before you and is contented without it and then you will give it him and truly so doth the Lord deal with us for our dealing with him are just as your froward childrens are with you as soon as you would have a thing from God if you have it not you are disquieted presently and all in an upprore as it were in your spirits God intends mercy to you but saith God you shall not have it yet I will see you quiet first and then in the quietnesse of your hearts come to me and see what I will do with you I appeal to you you that are any way acquainted with the waies of God have you not found this to be the way of God towards you when you have been troubled for want perhaps of some spiritual comfort and your hearts were vext at it you get nothing from God all that while but now if you have got your heart into a quiet frame and can say well it 's fit the Lord should do with his poor creatures what he will I am under his feet and am resolv'd to do what I can to honour him and let him do with me what he will I will seek him as long as I live I will be content with what God gives and whether he gives or no I will be content yea are you in this frame saith God now you shall have comfort now I will give you the mercy A prisoner must not think to get off his fetters by pulling and tearing he may gall his flesh and rend it to the very bone certainly he will be unfettered never the sooner but if he would have his fetters taken off he must quietly give up himself to some man to take them off If a begger after he hath knockt once or twice at the door and you come not and thereupon he is vext and troubled and thinks much that you let him stand a little while without any thing you think that this begger is not fit to receive an almes but if you hear two or three beggers at your door and if you hear them out of your window say let us be content to stay perhaps they are busie it 's fit that we should stay it 's well if we have any thing at last we deserve nothing at all and therefore we may well wait a while you would then quickly send them an almes so God deals with the heart when it is in a disquiet way then God doth not give but when the heart lies down quietly under Gods hand then is the heart in a fit frame to receive mercy Your strength shall be to sit still saith God you shall not be delivered from Babylon but by your sitting still 2 As fit to receive mercy So fit to do service Oh the quiet fruits of righteousnesse the peaceable fruits of righteousnesse they indeed do prosper and multiply most when they come to be peacable fruits of righteousnesse As the Philosophers say of every thing that moves nothing that moves but it moves upon something that is immovable as a thing that moves upon the earth if the earth were not still it could not move Object The ships move upon the Sea and that is not still Answ But the Seas they move upon that which is still and immovable there is nothing moves but it hath something immovable that doth uphold it The wheels in a Coach they move up and down but the exletree that moves not up and down so it is with the heart of a man As they say of the Heaven it moves up and down upon a pole that is immovable so it is in the heart of a man if he will move to do service to God he must have a steady heart within him that must help him to move in the service of God those that have unsteady disquiet spirits that have no steadfastnesse at all in them they are not fit to do service for God but such as have steadfastnesse in their spirits they are men and women fit to do any service and that 's the reason that when the Lord hath any great work for any servants of his to do usually he doth first quiet their spirits he doth bring their spirits into a quiet sweet frame to be contented with any thing and then he sets them about imployment The Fift excellency is
's some kind of honour that God hath in it and some excellency that he hath not in Heaven and that 's this In Heaven there is no overcoming of temptations they are not put to any trials by afflictions there in Heaven they have exercise of grace but they have nothing but encouragement to it and indeed those that are there their grace is perfect and in that they do excel us but there is nothing to cross their grace they have no trials at all to tempt them to do contrary but now for a man or woman to be in the midst of afflictions temptations and troubles and yet to have grace exercised and yet to be satisfied in God and Christ and in the Word and Promises in the mid'st of all they suffer this may seem to be an honour that God hath from us that he hath not from the Angels and Saints in Heaven Is it so much for one that is in Heaven that hath nothing else but good from God hath nothing to try them no temptations is that so much for them to be praising and blessing God as for the poor soul that is in the mid'st of trials and temptations and afflictions and troubles for this soul to go on praysing and blessing and serving God I say it is an excellency that thou shalt not have in Heaven and God shal not have this kind of glory from thee in Heaven and therefore be contented and prize this Contentment and be willing to live in this world as long as God shal please and do not think Oh that I were delivered from all these afflictions and troubles herein this world if thou wert then thou shouldest have more ease to thy self but here 's a way of honouring God and manifesting the excellency of Grace here when thou art in this Conflict of temptation that God shal not have from thee in Heaven and therefore be satisfied and quiet be contented with thy Contentment I want such and such things that others have but blessed be God I have a contented heart that others have not then I say be content with thy Contenement for that 's a rich portion that the Lord hath granted unto them if the Lord should give unto thee thousands here in this world it would not be such a rich portion as this that he hath given thee a contented spirit Oh go away and praise the Name of God and say Lord it 's true these and these comforts that others have I should be glad if I had them but thou hast cut me short but though I want these yet thou hast given me that that is as good and better thou hast given me a quiet contented heart to be willing to be at thy dispose SERMON VII PHILIPPIANS 4.11 For I have learned in whatsoever state I am therewith to be content WE proceed now There are some two or three things more of the excellency of Contentment and then we are to proceed to Applycation of the point The Eight excellency is Contentment is a great blessing of God upon the Soul There is Gods blessing upon those that are content the blessing of God is upon them and their estates and upon all that they have We reade in Deut. of the blessing of Judah the principal Tribe this is the blessing of Judah And he said hear Lord the voice of Judah and bring him unto his people let his hands be sufficient for him and be thou an help to him from his enemies Let his hand be sufficient for him that is bring in a sufficiency of all good unto him that he may have of his own that 's the blessing of Judah So when God gives thee a sufficiency of thine own as every contented man hath there is the blessing of God upon thee the blessing of the principle Tribe of Judah is upon thee It is the Lord that gives us all things to injoy we may have the thing and yet not enjoy it except God comes in with his blessing now whatsoever thou hast thou do'st injoy it Many men have estates and do not enjoy them it 's the blessing of God that gives us all things to enjoy it is God that through his blessing hath fashioned thy heart and made it sutable to thy condition The Ninth excellency Those that are content they may expect reward from God that God shall give unto them the good of all those things that they are contented to be without and this brings in abundance of good to a contented spirit There is such and such a mercy that thou thinkest would be very comfortable unto thee if thou had'st it but canst thou bring thy heart to submit to God in it thou shalt have the blessing of the mercy one way or other if thou hast not the thing it self in re thou shalt have it made up one way or other thou shalt have a bill of exchange to receive somewhat in lieu of it there is no comfort that any soul is content to be without but the Lord will give either the comfort or somewhat in stead of it Thou shalt have a reward to thy soul for what ever good thing thou art content to be without You know what the Scripture saith of active obedience and the Lord doth accept of his servants their will for the deed though we do not do a good thing yet if our hearts be upright to will to do it we shall have the blessing though we do not do the thing You that complain of weaknesse you cannot do as others do you cannot do as much service as others do if your hearts be as upright with God and would fain do the same service that you see others do you would account it a great blessing of God upon you the greatest blessing in the world if you were able to do as others do now you may comfort your selves with this having to deal with God in the way of the Covenant of Grace you shall have from God the reward of all you will do as a wicked man shall have punishment for all the sin he would commit so thou shalt have the reward for all the good thou wouldest do Now may not we draw an argument from active obedience to passive there is as good reason why thou shouldest expect that God will reward thee for all that thou art willing to suffer as well as for all that thou art willing to do now if thou beest willing to be without such a comfort and mercy when God sees it fit thou shalt be no looser certainly God will reward thee either with the comfort or with that that shall be as good to thee as the comfort therefore consider how many things have I that others want and can I bring my heart into a quiet contented frame to want what others have I have the blessing of all that they have and I shall either possesse such things as others have or else God will make it up one way or other either here or hereafter in
be no space nor time for murmuring to work upon thy heart that 's the Fourth Particular The Fift thing in the evil of discontentment Murmuring and discontentment is exceedingly below a Christian Oh! it is too mean and base a distemper for a Christian to give place to it Now it 's below a Christian in many respects 1 How below the relation of a Christian The relation in which thou standest With what relation you will say First The relation thou standest in to God Do'st not thou call God thy father and do'st not thou stand in relation to him as a child what thou murmer In 2 Sam. 13.4 it 's a speech of Jonadab to Amnon Why art thou being the Kings Son lean from day to day wilt thou not tell me and so he told him but that was for a wicked cause he perceived that his spirit was troubled for otherwise he was of a fat and plump temper of body but because of trouble of spirit he was even pin'd away why what 's the matter thou that standest in this relation to the King and yet any thing should trouble thy heart that 's his meaning is there any thing that should disquiet thy heart and yet standest in such a relation to the King the King's Son So I may say to a Christian Art thou the King's Son the Son the Daughter of the King of Heaven and yet so disquieted and troubled and vext at every little thing that falls out as if a King's Son should cry out he is undone for losing a bable what an unworthy thing were this So doest thou thou criest out as if thou wert undon and yet a Kings Son thou that standest in such relation to God as unto a father thou doest dishonour thy father in this as if so be either he had not wisdom or not power or not mercy enough to provide for thee 2. The relation that thou standest in to Jesus Christ thou art the spouse of Christ what one married to Jesus Christ yet troubled and discontented hast thou not enough in him doth not Christ say to his spouse as Elkanah said to Hannah 1 Sam. 1.8 Am not I better to thee than ten sons So doth not Christ thy husband say to thee Am not I better to thee than thousands of riches and comforts such comforts as thou murmurest for want of hath not God given thee his Son and will he not with him give thee all things hath the love of God bin to thee to give thee his Son in way of marriage why art thou discontented and murmuring consider thy relation to Jesus Christ as thou art a spouse and married to him his person is thine and so all the riches of Jesus Christ is thine as the riches of a husband are the wives and though there are some husbands so vile as the wives may be forced to sue for maintainance certainly Jesus Christ will never deny maintainance to his spouse it 's a dishonour for a husband to have the wife go whining up-and down what thou art macht with Christ art his spouse and wilt thou murmur now and be discontented in thy spirit You shall observe among those that are newly matched when there is discontent between the wife and the husband their friends will shake their heads and say they do not meet with that that they did expect ye see ever since they were married together how the man looks and the woman looks they are not so chearly as they were wont to be surely say they it is like to prove an ill match But it 's not so here it shall not be so between thee and Christ Oh Jesus Christ doth not love to see his spouse to have a lowring countenance no man loves to see discontentment in the face of his wife surely Christ doth not love to see discontentment in the face of his spouse 3 Thou standest in relation to Christ not only as a spouse but as a member Thou art bone of his bone and flesh of his flesh and to have a member of Jesus Christ to be in such a condition it 's exceeding unworthy 4. He is thy Elder brother likewise and so thou art a Co heir with him 5 The relation that thou standest in to the Spirit of God thou art the Temple of the holy Ghost the holy Ghost is thy Comforter it is he that is appointed to convey all comfort from the Father and the Son to the Souls of his people And art thou the Temple of the holy Ghost and doth he dwell in thee and yet for all that thou murmur for every little matter 6 The relation that thou standest in to the Angels thou art made one body with them for so Christ hath joyned principalities and powers with his Church they are Ministring Spirits for good to his people to supply what they need and thou and they are joyned together and Christ is the head of you and Angels 7 The relation that you stand in to the Saints you are of the same body with them they and you make up but one mystical body with Jesus Christ and if they be happy you must needs be happy Oh how beneath a Christian is a murmuring Spirit if he considers his relations in which he stands Secondly A Christian should consider That murmuring and discontentednesse is below the high dignities that God hath put upon him Do but consider the high dignitie that God hath put upon thee the meanest Christian in the world is a lord of heaven and earth he hath made us Kings unto himselfe Kings unto God not Kings unto men to rule over them and yet I say every Christian is lord of heaven and earth yea of life and death That is as Christ he is Lord of all so he hath made those that are his members to be lords of all all are yours saith the Apostle even life and death every thing is yours It 's a very strange expression that death should be theirs death is yours that is you are as it were lords over it you have that that shall make death to be your servant your slave even death it 's self your greatest enemies are turned to be your slaves faith makes a Christian to be as lord over all to be lifted up in excellency above all creatures that ever God made except the Angels yea and in some respect above them I say the poorest Christian that lives is raised to an estate above all the creatures in the world except Angels yea and above them in divers respects too and yet discontented that thou who wert as a firebrand of hell and might have been scorching and yelling and roring there to all eternity yet that God should raise thee to have a higher excellency in thee than there is in all the works of creation that ever he made except Angels and other Christians that are in thy condition yea and thou art neerer the Divine Nature than the Angels because thy nature is joyned in an hypostatical union to
the service of God And it causes many distractions in duty it unfits for duty and when you come to perform duties Oh the distractions that are in your duties when your spirits are discontented when you hear of any ill news from Sea and cannot bear it or of any ill from a friend or any losse or crosse Oh what distractions do they cause in the performance of holy duties When you should be in enjoying communion with God you are distracted in your thoughts about the crosse that hath befallen you whereas had you but a quiet spirit though there should great crosses befal you yet they would never hinder you in the performance of any duty 3 Consider what wicked risings of heart resolutions of spirit there are many times in a discontented fit In some discontented fits the heart rises against God and against others and sometimes hath even desperate resolutions what to do to help themselves If the Lord should have suffered you to have done sometimes in a discontented fit what you had thought to do what wonderfull misery had you brought upon your selves Oh it was a mercy of God that did stop you had not God stopt you but let you go on when you thought to help your selves this way and the other way Oh it had been ill with you do you but remember those risings of heart and wicked resolutions that sometimes you have had in a discontented mood and learn to be humbled upon that 4 Vnthankefulnesse that 's an evil and a wicked effect that comes from discontent Unthankfulnesse the Scripture doth ranke among very great sins For men and women that are discontent though they enjoy many mercies from God yet they are thankfull for none of them for this is the vile nature of discontentment to lessen every mercy of God to make those mercies they have from God to be as nothing to them because they have not what they would have Sometimes it 's so even in spiritual things if they have not all they would have the comforts that they would have then what they have is nothing to them do you think that God will take this well If you should give a friend a kinsman a purse of money to go and trade withal and he should come and say what do you give me they are but a few counters they wil do me no good you cannot bear this at his hand if he should do so because he hath not as much money as he would So for you to be ready to say All that God hath given me is nothing worth will do me no good they are but counters though they are the precious Graces of Gods Spirit that are more worth than thousands of worlds yet for you to say they are nothing they are but common gifts and all is but in hypocrisie all counterfeit Oh! what an unthankful thing is this the graces of Gods Spirit are nothing to a discontented heart that hath not all that it would have and so for outward blessings though God hath given you health of body and strength and hath given you some competency for your family some way of lively-hood yet because you are disappointed in somwhat that you would have therefore all is nothing unto you Oh! what unthankfulnesse is here God expects that every day you should spend some time in blessing his Name for what mercy he hath granted unto you there 's not any one of you who are in the lowest condition but you have abundance of mercies to blesse God for but discontentednesse makes them nothing It 's an excellent speech that I remember Luther hath saith he This is the Rhetorick of the Spirit of God it 's a very fine speech of his to extenuate evil things and to amplyfie good things if there fals out a crosse to make the crosse to be but little but if there be a mercy to make the mercy to be great as thus If there be a cross if the Spirit of God prevails in the heart such a man or woman will wonder that it is no greater and will blesse God that though there be such a crosse yet that it is no more that 's the work of the Spirit of God and if there be a mercy wonders at Gods goodnesse that God granted so great a mercy The Spirit of God extenuates evils and crosses and doth magnifie and amplifie all mercies and makes all mercies seem to be great and all afflictions seem to be little But saith he the Devil goes quite contrary the Rhetorick of the Devil is quite otherwise he doth lessen Gods mercies and amplifie evill things as thus A godly man wonders at his crosse that it is no more a wicked man wonders his crosse is so much Oh saith he none was ever so afflicted as I am If there be a crosse the Devil puts the soul upon musing on it and making it greater than it is and so it brings discontent And then on the other side if there be a mercy then it 's the Rhetorick of the Devil to lessen the mercy I indeed saith he the thing is a good thing but what is it it is no great matter and for all this I may be miserable Thus the Rhetorick of Satan doth lessen Gods mercies and doth increase afflictions And for this I 'le give you a notable example that we have in Scripture it is the example of Korah Dathan Abiram In Numb 16.12 13. And Moses sent to call Dathan Abiram the sons of Eliab which said we will not come up Is it a smal thing that thou hast brought us up out of a Land that floweth with milk and honey to kill us in the wilderness except thou make thy self altogether a Prince over us Mark they slighted the land that they were going unto the Land of Canaan that was the Land that God promised them that should flow with milk and honey But mark here their discontentednesse because they met with some troubles in the wildernesse Oh it was to slay them they made their affliction in the wilderness to be greater than it was Oh it was to kill them though it were indeed to carry them to the Land of Canaan But now their deliverance from Egypt though it was a great mercy they made that mercy to be nothing for say they you have brought us out of a land that floweth with milk and honey what land was that It was the Land of Egypt the Land of their bondage but they call it a Land that flowed with milk and honey though it were the land of their most cruel and unsupportable bondage whereas they should have blessed God as long as they had liv'd for Gods delivering them out of the land of Egypt yet meeting with some crosse they make their deliverance from Egypt no mercie no it was rather a miserie to them Oh say they Egypt was a land that flowed with milk and honey Oh what basenesse is there in a discontented spirit a discontented spirit out of envie
to Gods grace will make mercies that are great to be little yea to be none at all Would one ever have thought that such a word should have come from the mouth of an Israelite that had been under bondage and cried under it and yet when they meet with a little crosse in their way to say you have brought us out of the Land that floweth with milk and honey to say they were better before than now and yet before they could not be contented neither this is the usual unthankful expression of a discontented heart And it is so with us now when we meet with any crosse in our estates any taxations and trouble especially if any among you have been where the enemy hath prevailed you are ready to say we had plenty before and we are now brought to a condition of hardship we were better before when we had the Prelats and others to domineer and so we indanger our selves to be brought into that bondage again Oh let us take heed of this of a discontented heart there is this wofull cursed fruit of discontent to make men and women unthankful for all the mercies God hath granted to them and this is a sore and grievous evil And lastly There 's this evil effect in murmuring It causes shifttings of spirit they that murmur and are discontent are lyable to temptations to shift for themselves in sinful and ungodly waies discontent is the ground of shifting courses and unlawful waies How many of you may have your consciences condemn you of this that you in the time of your afflictions have fought to shift for your selves by waies that have been sinful against God and your discontent was the bottom and ground of it If you would avoid shiftings for your selves by wicked waies labour to mortifie this sin of discontent to mortifie it at the root The Eight evil that there is in murmuring and discontent is this There is a great deal of folly extream folly in a discontented heart it 's a foolish sin I shall open the folly of it in many particulars 1 It takes away the present comfort of what you have because you have not somwhat that you would have What a foolish thing is this that because I have not what I would have I will not injoy the comfort of what I have Do not you account this folly in your children you give them some victuals and they are not contented perhaps they say it 's not enough they cry for more and if you do not presently give them more they will throw away that they have and though you account that folly in your children yet you deal thus with God God gives you many mercies but you see others have more mercies than you and therefore you cry for more I but God gives you not what you would have and upon that you throw away what you have is not this follie in your hearts It is unthankfulnesse 2 There 's a great deal of follie in discontentment for by all your discontent you cannot help your selves you cannot get anie thing by it Who can by taking anie carking care adde one cubit to his stature or make one hair that is white to be black You may vex and trouble your selves but you can get nothing by it Do you think that the Lord will come in a way of mercie ever a whit the sooner because of the murmuring of your spirits Oh no but mercie will be rather deferred the longer for it though the Lord were before in a way of mercie yet this distemper of your hearts were enough to put him out of his course of mercie and though he had thoughts that you should have the thing before yet now you shall not have it If you had a mind to give such a thing to your child yet if you see him in a discontented fretting way you will not give it him and this is the verie reason why there are so manie mercies denied to you because of your discontentment you are discontented for want of them and therefore you have them not you do deprive your selves of the enjoyment of your own desires because of the discontentment of your hearts because you have not your desires and is not this a foolish thing 3 There 's a great deal of folly in this there are many foolish carriages commonly that a discontented heart is guilty of They carry themselves foolishly towards God and towards men there are such expressions and such kind of behaviour comes from them as makes their friends to be ashamed of them manie times their carriages are so unseemlie they are a shame to themselves their friends 4 There is a great deal of folly in discontent and murmuring for it doth eat out the good and sweetnesse of a mercy before it comes If God should give a mercie that we are discontented for the want of yet the blessing of the mercie is as it were eaten out before we come to have it Discontent is like a worm that eats the meat out of the nut and then when the meat is eaten out of it then you shall have the shell If a child should crie for a nut that hath the meat eaten out or all worm-eaten what good would the child have by having the nut so such an outward comfort you would fain have and you are troubled for the want of it but the verie trouble of your spirits is the worm that eats out the blessing of the mercy and then perhaps God gives it you but gives you it with a curse mixed with it that you were better not have it than have it That man or woman that is discontented for want of some good thing if God doth give that good thing to them before they be humbled for their discontent that did proceed from them such a man or woman can have no comfort of the mercie but it will be rather an evil than a good to them And therefore for my part if I should have a friend or brother or one that were as deer to me as my own soul that I should see discontented for the want of such a comfort I should rather pray Lord keep this thing from them til thou wilt be pleased to humble their hearts for their discontent let not them have the mercie til they come to be humbled for their discontent for the want of it for if they have it before that time they will have it without any blessing And therefore it should be your care when you find your hearts discontented for want of any thing to be humbled for it thinking thus with your selves Lord if that that I do so immoderatly desire should come to me before I be humbled for my discontent for want of it I am certain I can have no comfort of it but I shall rather have it as an affliction to me Many things which you desire as your lives and think that you should be happy if you had them yet when they do come you
find not such happinesse in them but they prove to be the greatest crosses and afflictions to you that ever you had and upon this ground because your hearts were immoderatly set upon them before you had them As it was with Rachel she must have children or else she died well saith God seeing you must you shal have them but though she had a child she died according to what she said Give me children or else I die So in regard of any other outward comforts people may have the thing but often times they have it so as it proves the heaviest crosse to them that ever they had in all their lives such a child as you were discontent for the want of it it may be it was sick and your hearts were out of temper for fear that you should lose it and God restores it but he restores it so as he makes it a cross to your heart all the daies of your lives One observes concerning Manna when the people were contented with their allowance that God allowed them then it was verie good but when they would not be content with Gods allowance but would gather more than God would have them then saith the text there was worms in it So when we are content with our conditions and that that God disposes of us to be in there 's a blessing in it then it 's sweet to us but if we must needs have more and keep it longer than God would have us to have it then there will be worms in it and no good at all 5. There 's a great deal of folly in discontentedness for it makes our afflictions a great deal worse than otherwise it would be it no way removes our affliction nay while they do continue they are a great deal the worse and heaviour for a discontented heart is a proud heart and a proud heart wil not pul down his sails when there comes a tempest and storme If a Marriner when a tempest and storme comes should be froward and would not pull down his sails but is discontented with the storm is his condition the better because he is discontented and will not pull down his sails Will this help him Just so is it for all the world with a discontented heart a discontented heart is a proud heart and he out of his pride is troubled with his affliction and is not contented with Gods dispose and so he will not pull down his spirit at all and make it bow to God in this condition in which God hath brought him now is his condition the better because he will not pull down his spirit no certainly abundantly worse a thousand to one but the tempest and storm over-whelms his soul And thus you see what a great deal of folly there is in the sinne of discontentment The Ninth Evil of murmuring and discontentment is this There is a mighty deal of danger in the sin of discontentment for it exceedingly provoketh the wrath of God it 's a sin that doth much provoke God against his creature we find most sad expressions in Scripture and examples too how God hath been provoked against many for their discontent in Numb 14. you have a notable text and one would think that that were enough for ever to make you fear murmuring in the 26. verse it is said The Lord spake unto Moses and unto Aaron saying what did he say How long shall I bear with this evill Congregation which murmur against me How long shall I bear with them saith God This evil congregation Oh it 's an evil congregation that murmur against me And how long shall I bear with them they do murmur and they have murmured as those that have murmuring spirits and murmuring dispositions they wil murmur again and again How long shall I hear with this evil congregation that murmur against me How justly may God speak this of many of you that are this morning before the Lord How long shall I bear with this wicked man or woman that doth murmur against me and hath usually in the course of their lives murmured against me when any thing falls out otherwise than they would have it And mark what follows after I have heard the murmurings of the Children of Israel You murmur it may be others hear you not nay it may be you speak not at all or but half-words yet God hears the language of your murmuring hearts and those muttering speeches and those half-words that comes from you And observe further in this verse how the Lord repeats this sin of murmuring How long shall I bear with this evill congregation which murmur against me Secondly I have heard their murmuring Thirdly which they murmur against me Murmur murmur murmur Three times in one verse he repeats it and this is to shew his indignation against the thing When you expresse indignation against a thing you will repeat it over again and again now the Lord because he would express his indignation against this sin he repeats it over again and again and it follows in the 28. vers Say unto them as truly as I live saith the Lord as ye have spoken in mine ears so will I do to you Mark God swears against a murmurer sometimes in your discontent you will be ready to swear it may be do you swear in your discontent So doth God swear against you for your discontent And what was it that God would do unto them verse 29 30. Doubtless your carkeises shall fall in the wilderness and you shall not come into the land concerning which I swear to make you dwel therein as if God should say if I have any life in me your lives shall go for it as I live it shall cost you your lives A discontented murmuring fit of yours may cost you your lives You see how it provokes God there is more evil in it than you are aware of it may cost you your lives and therefore look to your selves and learn to be humbled at the very beginnings of such distempers in the heart So in Psal 106.24 25. Yea they despised the pleasant Land they beleeved not his word But murmured in their tents and hearkened not unto the voice of the Lord therefore be lifted up his hand against them to overthrow them in the wildernesse Here are divers things observable in this Scripture First That which we spoke to before How a murmuring heart doth slight Gods mercies so it is here They despised the pleasant land and that a murmuring heart is contrary to faith they beleeved not his word but saith the text they murmured in their tents and hearkened not to the voice of the Lord. Many men and women will hearken to the voice of their own base murmuring hearts that will not hearken to the voice of the Lord if you would hearken to the voice of the Lord there would not be such murmuring as there is But mark what follows upon it you may not think to please your selves in your murmuring discontentednesse
upon wicked and ungodly ones That they shall grudge if they be not satisfied And in Deut. 28.27 There it 's threatned as a curse of God upon men that they cannot be content with their present condition But they shall say in the morning would God it were even and at even would God it were morning and so they lie tossing up and down and cannot be content with any condition that they are in because of the sore afflictions that be upon them and therefore it is further threatned as a curse upon them in the 34. verse That they should be mad for the sight of their eyes which they should see This is but the extremity of their discontentednesse that is they shall be so discontented as they shall be even mad Many men and women in discontented moods are mad kind of people and though you may please your selves in such a mad kind of behaviour yet know that it is a curse of God upon men to be given up to a kind of madness for evils that they suppose are upon them and that they fear In the 47. verse there is a notable expression for to shew the curse of God upon murmuring hearts the Lord threatning the curses that shall be upon them saith he verse 45 46 47. The Curse shall pursue thee and they shall be upon thee for a sign and for a wonder and upon thy seed for ever Because thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things God here threatens to bring his curse so upon them as to make them a wonder and a sign to others why Because they served not the Lord with joyfulness of heart that may be added to that of the wrath of God upon men therefore God would bring such a curse upon them as would make them a wonder to all that were about them Oh how far art thou then that hast a murmuring heart from serving the Lord with joyfulnesse The Eleventh evill of discontent and murmuring is this There is much of the spirit of Satan in a murmuring spirit The Devil is the most discontented creature that is in the world He is the proudest creature that is and the discontentedst creature and the most dejected creature Now therefore so much discontentment as thou hast so much of the spirit of Satan thou hast It was the unclean spirit that went up and down and found no rest so when a man or womans spirit hath no rest it is a sign that it hath much of the unclean spirit of the spirit of Satan and thou shouldest think thus with thy self Oh Lord what have I the spirit of Satan upon me It is Satan that is the most discontented spirit that is and Oh! how much of his spirit have I upon me that can find no rest at all Twelfthly Murmuring and discontent hath this evil in it There is an absolute necessity that thou shouldest have disquiet all the daies of thy life As if a man that is in a great croud should complain that other folks touch him While we are in this world God hath so ordred things that afflictions must befal us and if we will complain and be discontented upon every crosse and affliction why we must complain and be discontent all the daies of our lives yea God in just judgment will let things fall out on purpose to vex those that have vexing spirits and discontented hearts and therefore there is a necessitie that they should live disquiet all their daies and men will not much care to disquiet those that are continually murmuring Oh they will have disquiet all their daies Lastly there 's this dreadful evil in discontent and murmuring God may justly withdraw his care off you and his protection over you seeing God cannot please you in his administrations We use to say so to discontented servants nay if you be not pleased mend your selves when you will If you have a servant not content with his diet and wages and work you say mend your selves so may God justly say to us we that professe our selves servants to him to be in his work and yet are discontented with this thing or that in Gods family God might justly say mend your selves What if God should say to any of you If my care over you do not please you then take care of your selves if my protection over you will not please you then protect your selves Now all things that do befall you befall you through a providence of God and if you be those that belong to God there is a protection of God over you and a care of God Now if God should say Well you shall not have the benefit of my protection anie longer and I will take no further care of you would not this be a most dreadful judgment of God from Heaven upon you Take heed what you do then in being discontent with Gods will towards you and indeed upon discontent this may befal you And this is the reason why manie people though Gods protection hath bin verie gracious over them for a time and they have thriven abundantly yet afterwards almost all that behold them may say that they live as if God had cast off his care over them and as if God did not care what befell them Now then my brethren put all these together all that we were speaking of the last day and these particulars that have been added now this morning for the setting out of a murmuring and discontented spirit Oh what an ugly face hath this sin of murmuring and discontentednesse Oh what cause is there that we should lay our hands upon our hearts and go away and be humbled before the Lord because of this whereas your thoughts were wont to be exercised about providing for your selves and getting more comforts to your selves let the stream of your thoughts now be turned to humble your selves for your discontentednesse Oh that you may have your hearts break before God for otherwise you will fall to it again Oh the wretchednesse of mans heart You shall find in Scripture concerning the people of Israel how strangely they fell to their murmuring again and again do but observe three texts of Scripture for that the first in the 15. of Exod. at the beginning there you shall have Moses and the Congregation singing to God and blessing God for his mercy Then sang Moses and the Children of Israel this song unto the Lord and spake saying I will sing unto the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea And then The Lord is my strength and song and he is become my salvation he is my God and I will prepare him an habitation my Fathers God and I will exalt him and so he goes on and who is like unto thee O Lord amongst the gods who is like thee glorious in holinesse fearful in praises doing wonders Thus their hearts triumphed in God but mark before
we sit down quiet without murmuring Certainly thou never knewest what it was to be humbled for thy manifold sins that art discontented at any administration of God towards thee The Eighth Agravation of the sin of murmuring is For those men that are of little use in the world for them to be discontented If you have but a beast that you make much use of you wil feed it well but if you have but litttle use of him then you turn him into the commons little provision serves his turn because you make not use of him If we liv'd so as to be exceeding useful to God and his Church we might expect that God would be pleased to come in in some encouraging way to us but when our consciences tell us we live and do but little service for God what if God should turn us upon the commons yet we are fed according to our work according to our imployment why should any creature be servicable to thee who art so little servicable to God This one meditation would much help us to think I am discontent because such and such creatures are not servicable to me but why should I expect that they should be servicable to me when I am not servicable to God And that 's the Eighth Aggravation A Ninth Aggravation of the sin of murmuring is this For us to be discontent at that time when God is about to humble us It should be the care of a Christian to observe what are Gods waies towards him what is God about to do with me at this time Is God about to raise me to comfort me let me close with Gods goodnesse and blesse his Name let me joyn with the work of God when he offers mercy to me to take the mercy he offers But again Is God about to humble me is God about to break my heart and to bring my heart down to him let me joyn with God in this work of his this is for a Christian to walk with God It is said that Enoch and Noah walked with God walked with God what 's that That is To observe what is the work of God that God is now about and to joyn with God in that work of his so that according as God turns this way or that way the heart should turn with Grd and have sutable workings unto the workings of God towards him Now then I am discontented and murmuring because I am afflicted Therefore thou art afflicted because God would humble thee and the great design that God hath in afflicting of thee is to break and humble thy heart and wilt thou now maintain a spirit quite opposite to the work of God for thee to murmur and be discontented is to resist the work of God God is doing thee good if thou could'st see it now if he be pleased to sanctifie thy affliction to break that hard heart of thine and humble that proud spirit of thine it would be the greatest mercy that ever thou had'st in all thy life now wilt thou yet stand out against God it's even as if thou shouldest say well the Lord is about to break me and humble me but he shall not this is the language of thy murmuring and thy discontentednesse though thou darest not say so but though thou sayest not so in words yet it is certainly the language of the temper of thy spirit Oh consider what an aggravation this is I am discontented when God is about to work such a work upon me as is exceedingly for my good but yet I stand out against him and resist him and that 's another aggravation A tenth Aggravation of the sin of murmuring and discontent is this The more palpable and remarkable the hand of God appears to bring about an affliction the greater is the sin of murmuring and discontent under an affliction It 's a great evil any time to murmur and be discontent but though it be a sin when I see but an ordinary providence working for me not to submit to that but when I see an extraordinary providence working that 's a greater sin that is when I see the Lord in some remarkable way working about such an affliction beyond what any could have thought of shall I resist such a remarkable hand of God shall I stand out against God when I see God doth expresse his wil in such a remarkable manner that he would have me to be in such a condition indeed before we see the will of God apparent we may desire to avoid an affliction and may use means for it but now when we see God expressing his will from heaven in a manner beyond ordinary and more remarkably then certainly it is fit for us to fall down and submit to him and not to oppose when God comes with a mighty stream against us it 's our best way to fall down before him and not to resist for as it is an argument of a mans disobedience when there is not only a command against a sin but when God reveals his command in a terrible way the more solemn the command of God is the greater is the sin in breaking that command so the more remarkable the hand of God is in bringing an affliction upon us the greater is the sin for us to murmur and be discontented Then God expects that we should fall down when he as it were speaks from Heaven to thee by name and saith well I wil have this spirit of thine down do not you see that my hand is stretched out my eyes are upon you my thoughts are upon you and I must have that proud spirit of thine down Oh then it 's fit for the creature to yeeld and submit unto him When you speak in an ordinary manner to your servants or children you expect they should regard what you say but when you make them stand still by you and you speak to them in a more solemn way then if they should disregard what you say you are very impatient So certainly God cannot take it well when ever he doth appeare from Heaven in such a remarkable way to bring an affliction if then we do not submit to him The eleventh aggravation of the sin of murmuring is this To be discontented though God hath been exercising of us long under afflictions yet still to remain discontented For a man or woman at first when an affliction befals them to have a murmuring heart then it 's an evil but to have a murmuring heart when God hath been a long time exercising them with affliction it 's more evil Though an heifer at first when the yoke is put upon him he wrigles up and down and will not be quiet but if after many monthes or yeers it shall not draw quietly the husbandman would rather feed it fat and prepare it for the butcher than be troubled any longer with it So though the Lord was content to passe by that discontented spirit of thine at first yet God having a long time kept the yoke upon
was against such and such particular men as especially your Ministers that were most faithful and conscionable they were the fore-front they did bear the brunt and it was aimed especially against them now the case is far different when the aime of the Adversary is against particulars and not against the godly in general when it is against particulars there may be all lawful means by an avoyding and flying when it is against the godly in general then every one should stand still and keep in their waies and stations to come in and adde what strength they can to the publick cause and certainly those that shall shift then and think to fly then God may justly meet with them as we reade of Jeremiah and Vrijah Vrijah the Priest he flies in publick time of danger and he was sent for and catched and put to death Jeremiah staies and is saved But when the case is the danger of particular persons then it is nothing against this text to fly in any lawful way many people will cry out against flying by a lawful way in times of danger because they think they may shift from flying themselves and if others that are in danger should not do so they would be far enough from helping and assisting them in extremities and yet they will be crying out against it Peter Martyr I remember hath this answer to it It is just for all the world in this case as a man that hath a dangerous sicknesse upon him and the Physicians tell him there is no way but by taking such strong Physick or by cutting off a leg or a limb now he comes and pleads I will not so distrust God and be so impatient of my present pain as to take such a course to help me I 'le rather continue patient and quiet and endure my present pain and trust in God rather than put my self to any such hazard now is this man more patient than another man that will take such strong Physick or have a member cut off is it through the strength of his patience no it is rather through the weaknesse of his spirit because the other is a certain great pain and hazard and while he goes on in the use of ordinary means he hath a lesser pain with hope that he may be delivered from a greater and preserved himself So this is the Objection against flying in particular danger because the flying is a certain great suffering they that have fled have found it so now others will rather satisfie themselves to endure a little uncertain suffering than to go upon a certain great suffering and that is the very ground But that this is not against Faith at all to fly in danger when it is particularly aimed at particulars I 'le give you but a Scripture or two for that to cleer it that it is not against Faith It is remarkable we might spend a great deal of our time in this case here but I have done with it in the 10. of Matthew When they persecute you saith Christ in this Citie fly into another he speaks of particular persecution of this or that body and not of a whole Kingdom now flee say they we will be more beleeving and trust in God and not be afraid have we not a good cause and is not God with us this would argue too much fear Mark in the next words Christ speaks after he had given them liberty and commanded them to flie saith he fear them not therefore though it is the next thing he speaks of in the 28. verse and fear not them that can kill the body you see these two can well stand together that there is not fear of them that can kill the body and yet there is a flying and so Christ himself flies in the 12. of Matthew when he did but hear what Herod did to John when Jesus knew it that was when the Pharisees sought him when he knew it he did withdraw himselfe in the 12 and 13. verses And when Jesus heard of it be departed thence c. When he heard but what was done to John Christ withdrew himself and went away Therefore it may stand with faith so to avoid danger in particular Cases But now when persecution is general we are to stand still and not avoid our station The third thing in this stand still of faith is The looking up for the Salvation of God the expecting a good issue one way or other I know not how Salvation wil come but that there will be Salvation one way or other that my soul rests upon I stand not still out of stoutness of spirit or because I think I have means enough to resist whether I have means or no when I am put into the greatest extremitie yet I can stand still and look for Salvation What stand still and look for the Salvation of the Lord what talk you of Salvation might they say to Moses when there is nothing but distruction before us True if you look before you behind you and without you and within your selves there is nothing but distruction yet look up to Heaven and there is salvation stand still and see the Salvation of the Lord. I have done no more than the meer openning of the text and what is contayned in it There are these 4. Doctrinal Conclusions in the Text. 1. Doct. That when God is in a way of mercy and salvation to his people he doth many times bring them into great straights even then when he is in a way of Salvation 2. Doct. That in time of these great straights even the people of God are subject to have their hearts to be overwhelmed with trouble distracting fears and to be disquieted 3. Doct. That it is our duty to stand still keep quiet and look for Gods Salvation in the time of the greatest straights 4. Doct. That the sight of Gods Salvation coming after straights is a glorious sight to behold Stand still see the savation of God These are the 4. For the first then First When God is in a way of salvation yet he may and doth divers times bring his people into very great staits Truly this straight in the text is exceeding remarkable but I 'le shew you further how when God was about to save this people of Israel out of the Egyption bondage which is the work God hath now to do with us to save us out of the Egyptian bondage that we were in and that we were going further into after they were delivered from this straight from Pharaoh and all his host yet in the 15. Chap. you shall find the very next Chapter after they were come out of the Sea they presently wanted water to drink yea the waters were bitter that they could not drink them saith the text 15. vers The waters were bitter they could not drink them they were ready to perish for want of water As soon as ever they were delivered out of that strait mark the 16. Chap. they were in
peace among themselves and therefore God in mercy will discover them beforehand before Canaan comes he will discover this mixt multitude 5. Rea. God will bring them into straits because he might give occasion to the Adversary to vent his malice to the utmost and to ripen his sin that it may be ripe to the full before God comes to deliver us that they may be gathered together to be a great sacrifice to the Lord therefore Gods people are brought to such straights that if they will blaspheme they shal blaspheme to the full In our times now the more straights we are brought into the greater are the blasphemies of the wicked and if God should bring us into more straights and give them the better over us I beleeve there will be that horrible blasphemy in England that never was in any place in the world the heavens never did hear nor the earth never did bear such blasphemies and blasphemers as there would be if God should but deliver up his people in any degree to the hands of their enemies we know not but for the ripenning of their sins and that so they may come to be remarkable for Gods vengance on them here in this world God may give them power over his people and bring his people yet into greater straights And then the last reason is 6. Reas Because the work of Jesus Christ will more appear at the last the greater the straight is And therefore in Dan. 9.25 He will build up the City even in troublesome times Every one can build in quiet times but in troubled times Christ will build up the City And he rules in the midst of his enemies Christ loves to rule in the midst of his enemies that so his rule may be the more conspicuous 1. Vse Is it so with us Take heed then that we have not our hearts sinck because of straights Let us not say why is it thus with us If God be in a way of mercy why deals he thus with us and presently be ready to conclude against the waies of God certainly all is gone God is gone surely whatsoever the hopes and confidences of such and such were we see all is undone all their hopes are undone God forbid there should be such an unbeleeving heart in any of you or such murmuring and repining speeches among any of you whatsoever straight you are brought into 2 Doct. In these straights Gods people are mightily troubled It was so here in every straight they repin'd and were in a distraction and especially at this time stand still saith Moses what mean you to do They were all in a confusion and as it was there so it is many times in many of Gods Saints As the blessed man Heman that made that 88. Psalm you shall find in that Psalm he was distracted and yet though Heman was one of the wisest men upon the earth for so you shall find it in the 1. of Kings where the holy Ghost speaks of wise men in 4.31 Solomon did exceed the wisedom of all in Egypt for saith the text he was wiser than all men than Heman and yet Heman was in woful perplexity when he was brought into straights And in the 8. of Isaiah It was the same case there that seems to be ours now Oh there was a Confederacy a Confederacy and many people did joyn together against Gods servants and upon that the text saith in the 11. verse The Lord spake to me with a strong hand and instructed me that I should not walk in the way of this people saying say ye not A Confederacy to all them to whom this people shall say A Confederacy neither fear ye their fear Mark God was fain to speak to the Prophet with a strong hand that he should not be so troubled as other people were in the time of their fears Yea we shall find that many of Gods Saints that he hath delivered in a most glorious way yet at some other times they have been too secure their hearts have bin all in a confusion and were not able to stand before the difficulties that they met withal And for that you have a famous example 1 Kings 19. of Elijah if you reade the 18. Chap. you may see what a Spirit Elijah had he would appear before Ahab As the Lord of hosts lives before whom I stand I will surely shew my self to him to day to Ahab and he did shew himself to Ahab and tels him it was he and his people that troubled Israel when Ahab said to him Art thou he that troubleth Israel No saith he It is thou and thy fathers house that troubleth Israel And then he comes and gets the Priests of Baal together and gets fire from heaven to consume the Sacrifice and destroies all the Priests of Baal and gets rain from heaven to rain upon the earth What an excellent Spirit had Elijah in the 18 Chapter Yet in the 19. Chapter Jezabel did but threaten Elijah and he takes himself to his heels and runs away at the threatning of wicked Jezabel though he had such a brave Spirit in the former Chapter So it is truly with many men at some time their courage makes their adversaries afraid and at other times their cowardice makes their friends ashamed many have been so they have been a terror to their adversaries one day and a shame to their friends another day Reas 1. Because we have much flesh still in the best of us all and we are much led by sence and because we are not throughly skilful in the waies of God because the fear of God is so weak in us therefore it is that the fear of man is so strong and therefore we know so little of Gods secrets the secrets of God are with them that fear him did we fear God more we should know his secret waies and not be so much troubled Reas 2. Because there is a great deal of guilt rests in the best and that will make any one afraid where there is much guiltiness in their hearts it is exceeding troublesome to the soul Reas 3. Because they are too to confident in the flesh they are too to confident in themselves Thence it is that God withdraws himself from them and at what time they are afraid they cannot trust in God as David it is an admirable sweet text professes of himself That at what time he was afraid he would trust in God There is many a man that for the present thinks he can trust in God but he cannot do it at that time when he is afraid Psal 56.3 What time I am afraid I will trust in the Lord. When your passion comes then you make no use of your faith to trust in God As now many a man or woman can be meek quiet till they have a temptation but when your passion is up can you be meek then and rise then and beat it down with the contrary grace So when the passion of your fears and troubles
him that he did scarce change his countenance upon any thing that befell him he was alwaies in a quiet composed frame and yet a Heathen How much more should a Christian say If God would give me my asking I would ask nothing but that for indeed there is a great deal of glory and excellency in a composed spirit this is worthy of the Gospel therefore mark what the Apostle saith Phil. 1.27 Only let your conversation be as it becometh the Gospel of Christ that whether I come to see you or be absent from you I may hear of your affairs and that you stand fast in one spirit This is to walk worthy of the Gospel to stand fast in one spirit and observe this that except we do stand fast and quiet our hearts we lose every thing that should help us when we are in a hurly-burly in our spirits to get some help alas we lose all our help Therefore in Phil. 4. Let the peace of God keep your hearts the word in the Original is Guard your hearts The peace of God in your hearts must be the best guard of your hearts in the time of danger now because you would avoid trouble you put away your guard what a madnesse is this the casting away the peace of God is the casting away of your guard therefore keep that in your hearts whatsoever you lose yea it 's our Arms mark Ephes 6. what is the Arms of a Christian first The girdle of truth fear dissolves the heart and makes a man he cannot gird himself When he is in fear his heart is melted and he hath little use of his truth the girdle is loosed then In the text there is the helmet of salvation but in fear hope is gone there is the brestplate of righteousness but in fear a man hath no use of his righteous conversation nor no use of the sword of the Spirit he can use nothing in times of such distracting fears therefore lose not your Arms It is very observable in the 6. of the Ephes how the holy Ghost still cals upon us to stand verse 10. My brethren be strong in the Lord and not only strong But strong in the Lord and strong in the might of the Lord and in the power of his might put on the whol armour of God that you may be able to stand then again in the 13. verse Wherefore take ye all the whol armour of God that ye may be able to withstand the evil one and having done all â—o stand Though perhaps you have overcome at one time yet still look to your own hearts when you have done all stand four times we are called upon to stand nothing what a great advantage we have by standing It 's true our afflictions are great and the soul saith The Lord is my portion perhaps temptations and afflictions say otherwise but the soul saith The Lord is my portion and it is good for a man to say what shall I that am so full of sin yet not be willing to have some trouble but be so full of fears upon every trouble that befals me why should not I yeild to Gods providential will as well as to his commanding will how know I but that God may have glorious ends to work out of these extremities and troubles I am in why should I not give up my self to God to have his will upon me and hath not God heretofore delivered me from great straights and extremities even from the wrath of God himself and from his justice greater and other manner of straights than those I am now in and if I beleeve not in God now but be disquieted perhaps these straights may be to bring me to greater straights what if these straights of affliction should bring me to greater straights and it 's just with God to leave me to fall into the straights of sin that cannot bear the straights of afflictions therefore let me stand stil and look up to Gods salvation Let us be so affected with our straights as to carry us up to God in prayer pray as much as ye can but still keep your hearts in a quiet frame and if your prayers be right they will be to you as Luther saith they were the leeches of his cares Luther had a great many corrupt cares as in a corrupt body there is much corrupt blood but now his prayers were the leeches to suck out his cares when you are distemper'd go to prayer and then examine what a deal of corrupt blood hath my prayers suckt out of my heart As Hannah when she had been at prayer she lookt no more sad There are many things I thought to have given you to slay your hearts in time of extremities Peace shall be to that man that hath his heart stayed on God and blessed is that man that stayeth his heart upon God and if ever people had cause to stay their hearts upon God certainly we have at this day for we have God with us Therefore it 's unworthy of a Christian to have a distempered spirit I remember I have read of the Romans that when Hannibal was just before them yet they bought and sold their ground as they did at other times they were so quiet in their hearts It was a speech that Antigonor had when some were afraid of the multitude that came against him say they So many are coming against us saith he How many do you reckon me for So may we say we hear of so many thousands coming against us But how many do you reckon Jesus Christ for How many reckon you him for that is the Captain of all our Hosts Have not prayers been sent up to God Why dispise you the prayers of the Saints of God as if there were nothing in their prayers Is not Gods Name engaged in all this businesse Oh therfore stand still and be not afraid And especially let me speak a word to you that are of timorious and fearful spirits Isa 35.4 Say to them that are of a fearful heart Fear not Do not excuse your selves in this that you are of a timorious nature saith God Say to them that are of a fearful heart Fear not And especially mark what the holy Ghost speaks to women In 1 Pet. 3. Women they must cloath themselves with a meek and quiet spirit that is in the 4. verse which is in the sight of God of great price and in the 6. verse And as Sarah obeyed Abraham and called him Lord whose daughters ye are as long as you do well and are not afraid of any amazment What should be the meaning of that that woman must be the daughters of Sarah upon these terms Thus Abraham was brought into straights many times and carried from his own Country now Sarah if she had been of such a spirit as many women are Oh how would Sarah have hindered her husband Abraham in every straight he was brought into and have said Husband why go we from our own Country and
Heritage Prosperity Many good men worse for prosperity Page 34 The burden of prosperity Page 85 Prosperity should prepare for afflictions Page 182 See Trouble Danger Protection Protection of God from whom withdrawn Page 147 A great judgment to be out of Gods protection Page 148 Proud A Proud heart never Content Page 30 Punishment Ground of accepting our punishment Page 167 Providence Knowledge of Gods providence what it teacheth Page 94 Providence of God not to be altered Page 95 See Rational Efficacy Variety Universality Purchase see Christ Publick see Discontent Q Quiet Quietnesse in adversity Page 105 See Content R Rational Gods providence most over Creatures rational Page 94 Real see Heaven Reason Wherein natural reason may quiet the heart Page 14 Rebellion Murmuring accounted rebellion Page 121 Rejoyce How the soul comes to rejoyce in Gods waies Page 72 When a sin to rejoyce immoderately Page 152 Relation Relation of a Christian Page 126 Reprobate No certain sign of a reprobate in Scripture Page 91 Reward A Christian may expect a reward Page 116 He is rewarded for what he would do ibid Great reward for Christians in low callings Page 178 Rhetorick see Devil Right What right wicked men have to that they enjoy Page 42 Righteously God deals righteously with us though men do not Page 171 Risings Desparate risings in the heart against God Page 9 Rule A Christian should walk by rule Page 196 S Saints A Christian one body with the Saints Page 127 Sanctified What a Christian hath is sanctified Page 41 All afflictions to the godly sanctified Page 45 See Poverty Disgrace Scorn Scorn Scorn sanctified by Christ Page 46 Self A Christian can make up his wants in himself 53.57 See God Self-love Contentment in the creature from self-love Page 113 Self-denial Self-denial the way to Contentment Page 68 Christ the pattern of self-denial Page 71 Sence Gods Children have sence of their afflictions Page 5 Want of sence in afflictions dangerous ibid Serve Service What makes active in Gods service Page 14 What fits the soul for service Page 107 Affliction grievous when it hinders from Gods service Page 175 All things serve them that serve God Page 197 Setled Our spirituall condition setled Page 181 Shifting Shifting opposite to Contentment Page 8 Shiftting caused by murmuring Page 138 Sight see Sin Silent Grace makes silent in trouble Page 60 Small To murmur for small things Page 157 Sin Sight of sin in a Christian while he lives Page 125 Great sinners should not murmur Page 160 When trouble for affliction and not for sin Page 166 If trouble be for sin we will not sin after trouble Page 167 See Duty Command Sorrow Sorrow when beyond bounds Page 165 See Joy Soul Contentment spread through the whol soul Page 10 Contentment betters the soule Page 113 It is a blessing on the soul Page 115 See Heaven Worship Souldier Every Christian a souldier Page 78 Spirit Spirituall judgements worst Page 91 Spirit of a Christian Page 129 Spirit of the Devil Page 147 Spiritual mind brings Content Page 199 See Father Base Spouse A Christian the Spouse of Christ Page 126 Stilness Stilness natural Page 13 Steadfast Grace makes the soule steadfast Page 195 Stranger A Christian a stranger here Page 76 Strength Strength from Christ to bear afflions Page 47 A Christian strong by Christs strength Page 48 Stupid Many seem content that are stupid Page 17 Submit To submit to God what Page 17 Pains taken without submission to God not Christian-like Page 185 Substraction Contentment by subtraction Page 29 Sweetness Sweetness of mercies eaten out Page 139 T Temple A Christian the Temple of the Spirit Page 127 Temptation How to be delivered from temptation Page 108 Thorns The things of the world as thorns Page 196 Time To submit in afflictions in respect of the time Page 23 Loss of time by murmuring Page 134 Our time little in this world Page 190 Trouble Burden of trouble in prosperity Page 85 See Sin Tumult Tumult of spirit Page 6 V Vanity Every man in his settled estate is vâ—â—ity Page 179 Variety To submit in variety of conditions Page 25 Variety of Gods providence Page 95 Unsatisfied A Christian content yet unsatisfied Page 27 Unsearchable Gods waies unsearchable Page 55 Unsetled Unsetledness of spirit Page 7 Uprightnesse Uprightness accounted perfection Page 204 Use We can make use of nothing if God withdraw his grace Page 70 Men of little use not to murmur Page 161 Universal Gods providence universal Page 94 Unthankfulnesse Unthankfulnesse whence it is Page 135 W Walk To walk with God what 16â— Want How to possess that we want Page 111 Not to want and to be content all one Page 207 Wast The affections not to run wast Page 51 Way To interpret well God's wayes Page 203 See Rejoyce Wicked Wicked men may have that that Christians murmur for Page 187 See Murmuring Will To melt our will into Gods will Page 37 Within Contentment by purging out that that is within Page 39 Without see Within Works Difference between the Covenant of grace and the Covenant of works Page 181 See One World A Christians relation in the world Page 76 Wee were once content with the world without grace Page 193 Not to grasp the world Page 195 Not to be much taken with the comforts of the world Page 206 Worship How we give God due Worship Page 101 Worship what it signifies ibid Soul-worship required Page 102 Worship active and passive ibid Wrath Wrath of God how provoked Page 141 Wrong Better to suffer than to offer wrong Page 171 AN EXACT ALPHABETICAL TABLE OF ALL THE PRINCIPAL TRUTHS IN THE LAST SERMON ON EXODUS 14.13 A Page Amazement STanding still out of amazement Page 304 B Baal-zephon Baal-zephon what Page 300 Beauty Beauty of grace wherein seen Page 325 C Cares Prayer easeth of cares Page 327 Cause God engaged in our cause how Page 325 Coward Part of a Coward Page 301 D Disarm Distracting fear disarms a Christian Page 326 F Faith Standing still out of faith Page 307 Exercise of faith in straights Page 315 See Beauty Fearful Arguments to establish the fearfull Page 328 Flesh Trouble in straights from the flesh Page 319 Flying Flying from danger when lawfull Page 309 Frowardnesse see Humble G Glorious Sight of salvation when glorious Page 328 Gospel A composed spirit becomes the Gospel Page 325 Graces Vnquiet hinders the use of graces Page 322 Guilt Trouble in straights from guilt Page 319 H Hear Vnquietnesse makes us that we cannot hear what is said to us Page 323 Humble Gods people in straights to humble them Page 313 Frowardness from want of humiliation Page 314 I Ignorance Standing still out of ignorance 304 M Malice Malice of the enemy how vented Page 317 N Name Name of God how Sanctified Page 324 Neutrality Standing still out of neutrality Page 305 O Obedience Standing still out of obedience Page 307 Others Others hindred by unquiet spirits Page 324 P Prayer God delights in prayer Page 316 Q Quiet How Christians come to be quiet Page 302 Faith quiets the heart Page 307 In straights to quiet our spirits Page 321 Arguments to quiet the spirit Page 326 R Rebellion The present courses of Gods people not Rebellion Page 304 Reverence Reverence to God when shewed Page 323 S Salvation We should look for the salvation of the Lord 310.324 Selves Trouble in straights from confidence in our selves Page 319 Sink Our hearts should not sink in straights Page 318 Sluggishnesse Standing still out of sluggishness Page 306 Stand still Stand still in an evil sence Page 304 Stand still in a good sence Page 307 Station To keep our station till God call us out Page 308 Straights God brings his people to straights Page 311 Christs works more glorious after straights Page 317 What will become of the wicked in their straights Page 320 Suffering The greatest suffering for one godly man to suffer from another Page 314 Subjection What hinders shewing subjection to God Page 323 Sullennesse Standing still out of sullennesse Page 306 Silence Silence waiting the same Page 307 T Trouble In straights Gods people troubled Page 318 To be ashamed of distempers in trouble Page 320 W Waiting see Silence Wicked Wicked men how discovered Page 316 Wisdom Wisdom of God where seen by us Page 322 FINIS 1 Tim. 6.6 1 Cor. 2. Prov. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stepney Aug. 3. 1645. Aug. 31 1645. Sept. 21. 1645. Oct. 12. 1645. Col. 3.1