Part 2 cont'd

Part 2 cont’d But let us descend a little lower, to heathen Zeno, of who Seneca speaks, who had once been very rich, hearing of a shipwreck, and that all his goods were drowned at sea: "Fortune," says he, (he spoke in a heathen dialect) "has dealt with me, and would have me now study philosophy." He was content to change his course of life, to leave off being a merchant, and turn a philosopher. And if a heathen said thus, shall not a Christian say, when the world is drained from him, "God would have me leave off following the world, and study Christ more, and how to get to heaven!" Do I see an heathen contented, and a Christian disquieted? How did heathens vilify those worldly things, which Christians did magnify? Though they knew not God, or what true happiness meant; yet, they would speak very sublimely of a deity, and of the life to come, and for those elysian delights, which they did but imagine—so they undervalued and despised the things here below! It was the doctrine they taught their scholars, and which some of them practiced, that they should strive to be contented with a little; they were willing to make an exchange, and have less gold—and more learning. And shall not we be content then, to have less of the world—so that we may have more of Christ! May not Christians blush to see the heathens content with little of this world—and to see themselves so elatted with the love of earthly things, that if they begin a little to abate, and their provisions grow short, they murmur, and are like Micah, "You took away the gods I made. What else do I have?" (Judges 18:24) Have heathens gone so far in contentment, and is it not sad for us to be discontent?

These heroes of their time, how did they embrace death itself! Socrates died in prison; Herculus was burnt alive; Cato, who Seneca calls the portrait of virtue, was thrust through with a sword; but how bravely, and with contentment of spirit did they die? "Shall I (said Seneca) weep for Cato, or Regulus, or the rest of those worthies, who died with so much valor and patience?" These severe afflictions did not make them alter their countenance—and do I see a Christian appalled and amazed? Death did not affright them—and does it distract us? Did the spring-head of nature rise so high? and shall not grace, like the waters of the sanctuary, rise higher? We that pretend to live by faith—may we not go to school to them who had no other pilot but reason to guide them?

Nay, let me come a step lower, to creatures void of reason; we see that every creature is contented with its allowance; the beasts with their provender, the birds with their nests; they live only upon providence. And shall we make ourselves below them? Let a Christian go to school to the ox and the donkey to learn contentedness! We think that we never have enough, and are always storing up. "Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?" (Matthew 6:26) It is an motive which Christ brings to make Christians contented with their condition; the birds do not store up—yet they are provided for, and are contented. But if you are discontented, you are much worse than they are. Let these examples quicken us.

XII. The twelfth motive to contentment is—Whatever affliction or trouble a child of God meets with—it is all the hell he shall ever have! Whatever eclipse may be upon his name or estate—it is a little cloud which will soon be blown over—and then his hell is past. Death begins a wicked man’s hell. Death ends a godly man’s hell. Think with yourself, "What is my affliction? It is but a temporary hell. Indeed if all my hell is here on earth--it is but an easy hell. What is the cup of affliction, compared to the cup of damnation!"

Lazarus could not get a crumb; he was so diseased that the dogs took pity on him, and as if they had been his physicians, licked his sores. But this was an easy hell—the angels quickly fetched him out of it! If all our hell is in this life—and in the midst of this hell we may have the love of God, and then it is no more hell—but paradise! If all our hell is here, we may see to the end of it; it is but skin-deep, it cannot touch the soul. It is a short-lived hell. After a dreary night of affliction, comes the bright morning of glory! Since our lives are short—our trials cannot be long. As our riches take wings and fly away—so do our sufferings. Let us learn to be content, whatever our circumstances.

XIII. The thirteenth motive to contentment is this—To have much of the world, and to lack contentment, is a great judgement. For a man to have a huge stomach, that whatever food you give him—he is still craving and is never satisfied—this is a great judgement upon the man! Likewise, you who are a devourer of money, and yet never have enough—but still cry, "give, give!" this is a sad judgement! "They shall eat, and not have enough." (Hosea 4:10) The throat of a malicious man is an open sepulcher, (Romans 3:13) so is the heart of a covetous man. Covetousness is not only a sin—but the punishment of a sin! It is a secret curse upon a covetous person; he shall thirst, and thirst, and never be satisfied! "Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income." (Ecclesiastes 5:10) And is not this a curse!

It was a severe judgement upon the people of Judah, "You have food to eat, but not enough to fill you up. You have wine to drink, but not enough to satisfy your thirst." (Haggai 1:6) O let us take heed of this plague! Did not Esau say to his brother, "I have enough, my brother," (Genesis 33:9); and shall not a Christian say so much more. It is sad that our hearts should be dead to heavenly things—that they are a sponge to suck in earthly vanities!

All that has been said, should be sufficient to work our minds to heavenly contentment.

Three CAUTIONS In the next place, I come to lay down some necessary cautions. Though I say a man should be content in every estate—yet there are three estates in which he must not be contented.

I. He must not be contented in a NATURAL estate. Here we must learn not to be content. A sinner in his natural state, is under the wrath of God, (John 3:16) and shall he be content when that dreadful vial is about to be poured out upon him! Is it nothing to lie forever under the scorchings of divine fury? "Who can dwell with everlasting burnings!" A sinner, as a sinner, is under the power of Satan, (Acts 26:18) and shall he be content in this dreadful state! Who would be contented to stay in the enemies’ quarters? While we sleep in the lap of sin, the devil does to us as the Philistines did to Samson— he cut out the lock of our strength, and put out our eyes! Be not content, O sinner, in this estate! For a man to be in debt, body and soul; in fear every hour to be arrested and carried prisoner to hell—shall he now be content? Here I preach against contentment. Oh get out of this condition! I would hasten you out of it—as the angel hastened lot out of Sodom; (Genesis 19:15) There is the smell of the fire and brimstone upon you! The longer a man stays in his sin, the more does sin strengthen. It is hard to get out of sin, when the heart as a garrison is supplied and fortified by sin. A young tree is easily removed—but when the tree is once rooted, there is no stirring of it. Just so, you who are rooted in your pride, unbelief, impenitency, it will cost you many a hard pull before you are plucked out of your natural estate! (Jeremiah 6:16) It is a hard thing to have a brazen face and a broken heart! "He travails with iniquity;" (Psalms 7:14) be assured, the longer you travail with your sins, the more and the sharper pangs you must expect in the new birth. O be not contented with your natural estate! David says, "why are you cast down, O my soul?" (Psalms 43:5) But a sinner should say to himself, why are you not disquieted, O my soul? Why is it that you lay afflictions so to heart, and can not lay sin to heart? It is a mercy when we are disquieted about sin. A man had better be at the trouble of setting a bone, than to be lame, and in pain all his life. Blessed is that trouble that brings the soul to Christ! It is one of the worst sights to see a bad conscience quiet. Of the two, better is a fever than a lethargy. I wonder to see a man in his natural estate content. What! content to go to hell!

II. Though, in regard of externals, a man should be in every estate content—yet he must not be content is such a condition wherein God is apparently dishonored. If a man’s trade be such that he must trespass upon a command of God, and so make a trade of sin—he must not content himself in such a condition; God never called any man to such a calling as is sinful; a man in this case, had better lose some of his gain, so he may lessen some of his guilt. So, for servants who live in a profane family—the suburbs of hell—where the name of God is not called upon, unless when it is taken in vain—they are not to content themselves in such a place, they are to come out of the tents of these sinners; there is a double danger in living among the profane.

1. Lest we come to be infected with the poison of their evil example. Joseph, living in Pharaoh’s court, had learned to swear "by the life of Pharaoh." (Genesis 42:15) We are prone to suck in example: men take in deeper impressions by the eye—than the ear. Dives was a bad pattern, and he had many brethren that seeing him sin, trod just in his steps, therefore says he, "I beg you to send him to my father’s house—because I have five brothers—to warn them, so they won’t also come to this place of torment!" (Luke 16:27-28) Dives knew which way they went. It is easy to catch a disease from another—but not to catch health. The bad will sooner corrupt the good—than the good will convert the bad. Take an equal quantity and proportion, so much sweet wine with so much sour vinegar; the vinegar will sooner sour the wine than the wine will sweeten the vinegar.

Sin is compared to the plague, (1 Kings 8:37) and to leaven, (1 Corinthians 5:7) to show of what a spreading nature it is. A bad master makes a bad servant. We do as we see others do before us, especially those who are above us. If the head is sick, the other parts of the body are distempered. If the sun shines not upon the mountains, it must needs set in the valleys. We pray, "lead us not into temptation!" Lot was the world’s miracle, who kept himself fresh, in Sodom’s salt water.

2. By living in an evil family, we are liable to incur their punishment. "Pour out Your wrath on the families that don’t call on Your name." (Jeremiah 10:25) For lack of pouring out of prayer, the wrath of God was ready to be poured out! It is dangerous living in the tents of Kedar. When God sends his flying scroll, written within and without with curses, it enters into the house of the thief and the perjurer, "and consumes the timber and the stones thereof." (Zechariah 5:4) Is it not of sad consequence to live in a profane family, when the sin of the master pulls his house about his ears? If the stones and timber be destroyed, how shall the servant escape? And suppose God does not send a temporal scroll of curses in the family, there is a spiritual scroll, and that is worse. "The Lord’s curse is on the household of the wicked!" (Proverbs 3:33) Be not content to live where religion dies.

"Salute the brethren, and Nymphas, and the church which is in his house." (Colossians 4:15) The house of the godly is a little church—but the house of the wicked is a little hell. (Proverbs 7:27) Oh, incorporate yourselves into a pious family; the house of a godly man is perfumed with a blessing. "The Lord’s curse is on the household of the wicked, but He blesses the home of the righteous." (Proverbs 3:33) When the holy oil of grace is poured on the head, the savor of this ointment sweetly diffuses itself, and the virtue of it runs down upon the skirts of the family. Pious examples are very magnetic and forcible. Seneca said to his sister, "though I leave you not wealth—yet I leave you a good example." Let us ingraft ourselves among the saints. By being often among the spices—we come to partake of their fragrance.

III. The third caution is, though in every condition we must be content—yet we are not to content ourselves with a little grace. Grace is the best blessing. Though we should be contented with a competency of estate—yet not with a competency of grace. It was the end of Christ’s ascension to heaven, to give gifts; and the end of those gifts, "that we may grow up into him in all things who is the head, even Christ. (Ephesians 4:15) Where the apostle distinguishes between our being in Christ, and our growing in him; our maturing, and our flourishing. Do not be content with a little piety.

It is not enough that there is life—but there must be fruit. Barrenness in the law was accounted a curse: the further we are from the fruit, the nearer we are to cursing. (Hebrews 6:8) It is a sad thing when men are fruitful only in the unfruitful works of darkness. Be not content with a grain or two of grace. "My Father is glorified by this: that you produce much fruit and prove to be My disciples." (John 15:8) O covet more grace! never think you have enough. We are bid to covet the best things. (1 Corinthians 12:31) It is a heavenly ambition, when we desire to be high in God’s favor. It is a blessed contentment when all the strife is "who shall be most holy". Paul, though he was content with a little of the world—yet not with a little grace. "I do not consider myself to have taken hold of it. But one thing I do: forgetting what is behind and reaching forward to what is ahead, I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus." (Php 3:13-14) A true Christian is a wonder; he is the most contented—and yet the least satisfied. He is contented with a morsel of bread, and a little water in the cruise—yet never satisfied with his grace; he pants and breathes after more. This is his prayer, "Lord, more conformity to Christ, more communion with Christ!" He would sincerely have Christ’s image more lively pictured upon his soul. True grace is always progressive. As the saints are called lamps and stars, in regard of their light—so they are called trees of righteousness, (Isaiah 61:3) for their growth. They are indeed like the tree of life, bringing forth several sorts of fruit. A true Christian grows in beauty. Grace is the best complexion of the soul; it is at the first plantation, like Rachel, fair to look upon; but still the more it lives, the more it sends forth its rays of beauty. Abraham’s faith was at first beautiful; but at last did shine in its orient colors, and grew so illustrious, that God himself was in love with it, and makes his faith a pattern to all believers. A true Christian grows in sweetness. A poisonous weed may grow as much as the corn; but the one has a harsh sour taste, the other mellows as it grows. A hypocrite may grow in outward dimensions, as much as a child of God, he may pray as much, profess as much: but he grows only in magnitude, he brings forth only sour grapes, his duties are leavened with pride; the other ripens as he grows; he grows in love, humility, faith, which do mellow and sweeten his duties, and make them come off with a better relish. The believer grows as the flower, he casts a fragrancy and perfume. A true Christian grows in strength: he grows still more rooted and settled. The more the tree grows, the more it spreads its root in the earth: a Christian who is a plant of the heavenly Jerusalem, the longer he grows, the more he incorporates into Christ, and sucks spiritual juice and sap from him. He is a dwarf in regard of humility—but a giant in regard of strength—he is strong to do duties, to bear burdens, resist temptations.

He grows in the exercise of his grace; he has not only oil in his lamp—but his lamp is also burning and shining. Grace is agile and dexterous. Christ’s vines flourish; (Ca. 6:11) hence we read of "a lively hope, (1 Peter 1:3) and "a fervent love;" (1 Peter 1:22) here is the activity of grace. Indeed sometimes grace is a sleepy habit of the soul, like sap in the vine, not exerting its vigor, which may be occasioned through spiritual sloth, or by reason of falling into some sin; but this is only for a while: the spring of grace will come, "the flowers will appear, and the fig-tree put forth her green figs." The fresh gales of the Spirit sweetly revive and nourish grace. The church of Christ, whose heart was a garden, and her graces as precious spices, prays for the heavenly breathings of the Spirit, that her sacred spices might flow out. (Ca. 6:16) A true Christian grows both in the kind and in the degree of grace. To his spiritual living he gets an augmentation, "Make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ." (2 Peter 1:5-8) Here is grace growing in its kind. And he goes on "from faith to faith;" (Romans 1:17) there is grace growing in the degree; "we are bound to thank God always for you, brethren, because your faith grows exceedingly;" (2 Thessalonians 1:3) it increases over and above. The apostle speaks of those spiritual plants which were laden with gospel-fruit. (Php 1:11) A Christian is compared to the vine, (an emblem of fruitfulness) he must bear full clusters: we are bid to perfect that which is lacking in our faith. (1 Thessalonians 3:10) A Christian must never be so old as to be past bearing; he brings forth fruit in his old age. (Psalms 92:14) A heaven-born plant is ever growing; he never thinks he grows enough; he is not content unless he adds every day to his spiritual stature. We must not be content just with so much grace as will keep life and soul together, a grain or two will not suffice—but we must be still increasing, "with the increase of God." (Colossians 2:19) We had need renew our strength as the eagle. (Isaiah 40:31) Our sins are renewed, our temptations are renewed, our needs are renewed—and shall not our strength be renewed? O be not content with grace in its infancy! You look for degrees of glory, be Christians of high degrees. Though a believer should be contented with a little estate—yet not with a little piety. A Christian of the right breed, labors still to excel himself, and come nearer to that holiness in God, who is the original, the pattern, and prototype of all holiness.

Showing how a Christian may know whether he has learned this Divine Art of Contentment

Thus having laid down these three cautions, I proceed, in the next place, to an use of trial. How may a Christian know that he has learned this lesson of contentment? I shall lay down some characters by which you shall know it.

1. A contented spirit is SILENT when under afflictions. "I was silent; I would not open my mouth, for You are the one who has done this!" (Psalms 39:9) Contentment silences all dispute: "he sits alone and keeps silence." (Lamentations 3:28)

There is a sinful silence—when God is dishonored, his truth wounded, and men hold their peace, this silence is a loud sin. And there is a holy silence—when the soul sits down quiet and content with its condition. When Samuel tells Eli that dreadful message from God, "that judgment is coming for his family," (1 Samuel 3:13-14) does Eli murmur or dispute? No! he has not one word to say against God: "It is the Lord’s will. Let him do what he thinks best." A discontented spirit says as Pharaoh, "who is the Lord?" why should I suffer all this? why should I be brought into this low condition? "who is the Lord?" But a gracious heart says, as Eli, ""It is the Lord’s will. Let him do what he thinks best." When Nadab and Abihu, the sons of Aaron, had offered up strange fire, and fire went from the Lord and devoured them, (Leviticus 10:1) is Aaron now in a passion of discontent? No! "Aaron held his peace." A contented spirit is never angry—unless with himself for having hard thoughts of God. When Jonah said, "I do well to be angry," this was not a contented spirit, it was not fitting for a prophet.

2. A contented spirit is a CHEERFUL spirit. Contentment is something more than patience; for patience denotes only submission, contentment denotes cheerfulness. A contented Christian is more than passive; he does not only bear the cross—but take up the cross. (Matthew 6:24) He looks upon God as a wise God; and whatever he does, it is in order to a cure. Hence the contented Christian is cheerful, and with the apostle, "I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties." (2 Corinthians 12:10) He does not only submit to God’s dealings—but rejoices in them! He does not only say, "just is the Lord in all that has befallen me," but "good is the Lord." This is to be contented. A sullen melancholy is hateful to God. It is said, "God loves a cheerful giver," (2 Corinthians 9:7) yes and God loves a cheerful liver! We are bid in Scripture, "not to be anxious," but we are not bid not to be cheerful. He who is contented with his condition, does not abate of his spiritual joy; and indeed he has that within him which is the ground of cheerfulness; he carries a pardon sealed in his heart! (Matthew 9:2)

3. A contented spirit is a THANKFUL spirit. This is a degree above cheerfulness; "in everything giving thanks." (1 Thessalonians 5:18) A gracious heart spies mercy in every condition, therefore has his heart pitched up to thankfulness. Others will bless God for prosperity—but he blesses him for affliction. Thus he reasons with himself; am I in need? God sees it better for me to lack than to abound; God is now dieting me, he sees it better for my spiritual health sometimes to be kept fasting; therefore he does not only submit—but is thankful. The malcontent is ever complaining of his condition; the contented spirit is ever giving thanks. O what height of grace is this! A contented heart is a temple where the praises of God are sung forth—not a sepulcher wherein they are buried. A contented Christian in the greatest straits, has his heart enlarged and dilated in thankfulness; he often contemplates God’s love in election—he sees that he is a monument of mercy, therefore desires to be a pattern of praise. There is always thankful music in a contented soul; the Spirit of grace works in the heart like new wine, which under the heaviest pressures of sorrow, will have a vent open for thankfulness: this is to be content.

4. He who is content, no condition comes amiss to him; so it is in the text, "in whatever condition I am." A Christian should be content in any and every situation; either to lack or abound. The people of Israel knew neither how to abound, nor yet how to lack; when they were in need they murmured; "can God prepare a table in the wilderness?" and when they ate, and were filled, then they lifted up the heel. Paul knew how to manage every state; he could be either a note higher or lower; he was in this sense an universalist, he learned to be content whatever the circumstances. If he was in prosperity, he knew how to be thankful. If he was in adversity, he knew how to be patient; he was neither lifted up with the one, nor cast down with the other.

Thus a contented Christian knows how to respond to any condition. We have those who can be contented in some conditions—but not in every estate; they can be content in a wealthy estate, when they have the streams of milk and honey; while Gods candle shines upon their head—now they are content—but if the wind turns and is against them—now they are discontented. While they have a silver crutch to lean upon—they are contented; but if God breaks this crutch—now they are discontented. But Paul had learned in every estate to carry himself with an equanimity of mind. Others could be content with their affliction—if God would allow them to pick and choose. They could be content to bear such a cross of their choosing; they could better endure sickness than poverty; or bear loss of estate than loss of children; if they might have a cross of their own choosing—they would be content. A contented Christian does not go to choose his cross—but leaves God to choose for him; he is content both for the kind of the affliction and the duration of the affliction. A contented spirit says, "let God apply whatever medicine he pleases, and let it lie on as long as it will; I know when it has done its cure, and eaten the venom of sin out of my heart, God will take it away." In a word, a contented Christian, being sweetly captivated under the authority of the Word, desires to be wholly at God’s disposal, and cheerfully lives in whatever circumstances that God has placed him in.

5. He who is contented with his condition—to rid himself out of trouble, will not turn himself into sin. I deny not but a Christian may lawfully seek to change his condition: so far as God’s providence goes before, he may follow. But when men will not follow providence but run before it, as he who said, "this evil is of the Lord, why should I wait any longer. (2 Kings 6:33) If God does not open the door of his providence, they will break it open—and wind themselves out of affliction by sin; bringing their souls into trouble! This is far from holy contentment, this is unbelief broken into rebellion. A contented Christian is willing to wait God’s leisure, and will not stir until God opens a door. The contented Christian says, with reverence, "God has cast me into this condition; and though it is sad, and troublesome, yet I will not stir, until God by a clear providence fetches me out." Thus those brave spirited Christians; "they accepted not deliverance," (Hebrews 11:35) that is, upon base dishonorable terms. They would rather stay in prison, than purchase their liberty by carnal compliance.

Estius observes on the place, "they might not only have had their enlargements—but been raised to honor, and put into offices of trust—yet the honor of Christ was dearer to them, than either liberty or honor." A contented Christian will not remove, until as the Israelites, he sees a pillar of cloud and fire going before him. "It is good that a man should both hope, and quietly wait for the salvation of the Lord." (Lamentations 3:26) It is good to wait God’s leisure—and not to extricate ourselves out of trouble—until we see the star of God’s providence pointing out a way to us!
A Christian Directory, or RULES about Contentment.

I proceed now to an use of direction, to show Christians how they may attain to this divine art of contentment. Certainly it is feasible, others of God’s saints have reached to it. Paul here had it; and what do we think of those we read of, in that little book of martyrs, (Hebrews 11) who had trials of cruel mockings and scourgings, who wandered about in deserts and caves—yet were contented. It is possible to attain to this divine art of contentment. And here I shall lay down some rules for holy contentment.

Rule 1. Advance FAITH. All our disquiets issue from unbelief. It is this which raises the storm of discontent in the heart. O set faith a-work! It is the property of faith to silence our doubtings, to scatter our fears, to still the heart when the passions are up. Faith works the heart to a sweet serene composure. It is not having fancy food and raiment—but having faith, which will make us content. Faith chides down passion. When reason begins to sink—let faith swim! How does faith work contentment?

1. Faith shows the soul that whatever its trials are—that they are all from the hand of a loving heavenly father. It is indeed a bitter cup—but "shall I not drink the cup which my father has given me to drink?" Faith shows the soul that whatever its trials are—that they are all sent in love to my soul. God corrects me, with the same love with which he crowns me; God is now training me up for heaven. He is only polishing his ’jewels’. These sufferings bring forth patience, humility, even the peaceful fruits of righteousness. (Hebrews 12:11) And if God can bring such sweet fruit out of our stock, let him graft me wherever and however he pleases. Thus faith brings the heart to holy contentment.

2. Faith sucks the honey of contentment out of the hive of the promise. Christ is the vine, the promises are the clusters of grapes which grow upon this vine, and faith presses the sweet wine of contentment out of these spiritual clusters of the promises. I will show you but one cluster, "the Lord will give grace and glory;" (Psalms 84:11) here is enough for faith to live upon. The promise is the flower out of which faith distills the spirits and quintessence of divine contentment. In a word, faith carries up the soul, and makes it aspire after more generous and noble delights than the earth affords, and to live in the world—above the world. Would you live contented lives? Live up to the height of your faith.

Rule 2. Labor for ASSURANCE. O let us get a saving interest cleared, between God and our souls! O, if there is an interest worth looking after, it is an interest between God and the soul! Labor to say, "My God." To be without money, and without friends, and without God too, is sad. But he whose faith flourishes into assurance, who can say, "I know whom I have believed!" (2 Timothy 1:2) that man has enough to give his heart contentment. When a man’s debts are paid, and he can go abroad without fear of being arrested, what contentment is this! O, let your title to heaven be cleared! If God is ours, whatever we lack in the creature, is infinitely made up in him. Do I lack bread? I have Christ, the bread of life. Am I under defilement? his blood is like the trees of the sanctuary; not only for food—but medicine. (Ezekiel 47:12) If anything in the world be worth laboring for, it is to get sound evidences, that God is ours. If this is once cleared, what can come amiss? No matter what storms I meet with—iit is well with me, so long that I know where to put in for harbor. He who has God to be his God, is so well contented with his condition, that he does not much care whether he has anything else. To rest in a condition where a person cannot say that God is his God, is matter of fear. If a person can truly say that God is his God—and yet is not contented—this is a matter of shame. "David encouraged himself in the Lord his God." (1 Samuel 30:6) It was sad with him—his city burnt, his wives taken captive, his all lost, and likely to have lost his soldiers’ hearts too, (for they spoke of stoning him,) yet he had the ground of contentment within him; a saving interest in God, and this was a pillar of support to his spirit. He who knows God is his, and all that is in God is for his good—if this does not satisfy him, I know nothing that will.

Rule 3. Get a HUMBLE spirit. The humble man is the contented man; if his estate is low, his heart is lower than his estate, therefore he is content. If his esteem in the world is low—he who is little in his own eyes will not be much troubled to be little in the eyes of others. He has a lower opinion of himself, than others can have of him. The humble man studies his own unworthiness; he looks upon himself as "less than the least of God’s mercies:" (Genesis 32:10) and then a little will content him! He cries out with Paul, that he is the chief of sinners, (1 Timothy 1:15) therefore does not murmur—but admire. He does not complain that his comforts are small. He thinks it is mercy, that he is out of hell, therefore he is contented. He does not go to carve out a more happy condition to himself; he knows that the worst piece which God cuts for him—is better than he deserves. A proud man is never contented; he is one that has a high opinion of himself; therefore under small blessings, he is disdainful; and under small crosses, he is impatient. The humble spirit is the contented spirit; if his cross is light—he reckons it the inventory of his mercies; if his cross is heavy—yet he takes it upon his knees, knowing that when his estate is worse, it is to make him the better. Where you lay humility for the foundation, contentment will be the superstructure.

Rule 4. Keep a clear CONSCIENCE. Contentment is the manna which is laid up in the ark of a good conscience! O take heed of indulging in any sin! It is as natural for guilt to breed disquiet—as for putrid matter to breed vermin. Sin lies as Jonah in the ship, it raises a tempest. If dust or splinters have gotten into the eye, they make the eye water, and cause a soreness in it; if the eye be clear, then it is free from that soreness. Just so, if sin has gotten into the conscience, which is as the eye of the soul, then grief and disquiet breed there. Keep the eye of conscience clear—and all is well. What Solomon says of a good stomach, I may say of a good conscience, "to the hungry soul every bitter thing is sweet." (Proverbs 27:7) So to a good conscience, every bitter thing is sweet; it can pick contentment out of the cross! A good conscience turns the bitter waters of Marah into sweet wine. Would you have a quiet heart? Get a smiling conscience. I do not wonder to hear Paul say that he was content in every situation, when he could make that triumph, "I have lived in all good conscience to this day!" When once a man’s reckonings are clear, it must needs let in abundance of contentment into the heart. Good conscience can suck contentment out of the bitterest slanders; "our rejoicing is this, the testimony of our conscience." (2 Corinthians 1:12) In case of imprisonment, Paul had his prison songs, and could play the sweet lessons of contentment, when his feet were in the stocks! (Acts 16:25) Augustine calls contentment, "the paradise of a good conscience!" And if it is so—then in prison we may be in paradise! When the times are troublesome, a good conscience makes a calm. If conscience be clear, what though the days are cloudy? Is it not a contentment to have a friend always by to speak a good word for us? Such a friend is conscience. A good conscience, as David’s harp, drives away the evil spirit of discontent. When anxious thoughts begin to arise, and the heart is disquieted, conscience says to a man, as the king did to Nehemiah, "Why is your countenance sad?" So says conscience, "Have not you the seed of God in you? are not you an heir of the promise? have not you a treasure which can never be plundered? Why is your countenance sad?" O keep conscience clear—and you shall never lack contentment! For a man to keep the pipes of his body—the veins and arteries—free from colds and obstructions, is the best way to maintain health. Just so, to keep conscience clear, and to preserve it from the obstructions of guilt—is the best way to maintain contentment. First, conscience is pure—and then peaceable.

Rule 5. Learn to DENY yourselves. Look well to your affections, and bridle them in. Do two things: mortify your desires; moderate your delights.

1. Mortify your desires. We must not be of the dragon’s temper, which, they say—is so thirsty, that no water will quench its thirst. "Put to death the sinful, earthly things lurking within you. Have nothing to do with sexual sin, impurity, lust, and shameful desires." (Colossians 3:5) Our desires, when they are inordinate, are evil. Crucify your desires—be as dead men—a dead man has no appetite!

How should a Christian martyr his desires?

(1.) Get a right judgment of the things here below; they are poor beggarly things. "Do not wear yourself out to get rich; have the wisdom to show restraint. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle" (Proverbs 23:4-5) The appetite must be guided by reason. The affections are the feet of the soul; therefore they must follow the judgment, not lead it.

(2.) Often seriously meditate of mortality. Death will soon crop these flowers which we delight in; and pull down the fabric of our bodies which we so garnish and beautify. Think, when you are locking up your money in your chest—that you shall shortly be locked up in your coffin!

2. Moderate your delights. Do not set your heart too much upon any creature comfort. What we over-love, we shall over-grieve. Rachel set her heart too much upon her children, and when she had lost them, she lost herself too! Such a vein of grief was opened, as could not be staunched, "she refused to be comforted." Here was discontent. When we let any creature creature lie too near our heart—when God pulls away that comfort—a piece of our heart is torn away with it! Too much fondness ends in frowardness. Those who would be content in the lack of comforts, must be moderate in the enjoyment of comforts. Jonathan dipped the rod in honey—he did not thrust it in. Let us take heed of engulfing ourselves in pleasure! It is better have a spare diet, than, by having too much, to glut ourselves.

Rule 6. Get much of HEAVEN into your heart. "You satisfy me more than the richest of foods. (Psalms 63:5) Spiritual things truly satisfy! The more that heaven is in us—the less earth that will content us. He who has once tasted the love of God, his thirst is much quenched towards earthly things. The joys of God’s Spirit are heart-filling and heart-cheering joys; he who has these, has heaven begun in him! (Ro. 14:27) And shall not we be content to be in heaven? O get a heavenly heart! "Seek those things which are above." (Colossians 3:1) Fly aloft in your affections, thirst after the graces and comforts of the Spirit! The eagle which flies high in the air, does not fear the stinging of the serpent. The serpent creeps on his belly, and stings only such creatures as creep upon the earth.

Rule 7. Look not so much on the dark side of your condition, as on the bright side. God chequers his providences, white and black—as the pillar of the cloud had its light side and dark side. Look on the light side of the estate; who looks on the back side of a landscape? Suppose you have lost much in a law-suit—there is the dark side; yet you have some land left—there is the light side. You have sickness in your body—there is the dark side; but you also have grace in your soul—there is the light side. You have a child taken away—there is the dark side; your husband lives—there is the light side. God’s providences in this life are variously represented by those speckled horses among the myrtle-trees which were red and white. (Zechariah 1:1) Mercies and afflictions are interwoven—God speckles his work.

"O," says one, "I lack such a comfort!" But weigh all your mercies in the balance—and that will make you content. If a man lacked a finger, would he be so discontented for the loss of that, as not to be thankful for all the other parts and joints of his body? Look on the light side of your condition, and then all your discontents will easily dissolve. Do not pore upon your losses—but ponder upon your mercies. What! Would you have no afflictions at all—and only all good things? Would you have no evil about you—who has so much evil in you? You are not fully sanctified in this life—how then think you to be fully satisfied in this life? Never look for perfection of contentment, until there is perfection of grace.

Rule 8. Consider in what a POSTURE we stand here in the world.

1. We are in a military condition—we are soldiers, (2 Timothy 2:3) A soldier is content with anything. Though he has not his stately house, his rich furniture, his soft bed, his full table—yet he does not complain; he can lie on straw as well as down; he minds not his lodging—but his thoughts run upon dividing the spoil, and the garland of honor which shall be set upon his head. For hope of this, is he content to run any hazard, and endure any hardship. Would it not be absurd to hear him complain, that he lacks such provision and is discontent to lie out in the fields? A Christian is a military person, he fights the Lord’s battles, he is Christ’s ensign bearer. Now, what though he endures hard fate, and the bullets fly about him? He fights for a crown—and therefore must be content!

2. We are in a nomadic condition—we are pilgrims and travelers. A man who is in a strange country, is contented with anything. Though he has not that respect or attendance which he looks for at home, nor is capable of the privileges and amenities of that place—he is content. He knows, when he comes into his own country, he has lands to inherit, and there he shall have honor and respect. So it is with a child of God, he is in a pilgrim condition; "I am a stranger with you, and a sojourner, as all my fathers were!" (Psalms 39:12) Therefore let a Christian be content; he is in the world—but not of the world: he is born of God, and is a citizen of the New Jerusalem! (Hebrews 12:22) Therefore, though "he hungers and thirsts, and has no certain dwelling-place," (1 Corinthians 4:11) yet he must be content: it will be better—when he comes into his own country.

3. We are in a mendicant condition—we are beggars. We beg at heaven’s gate, "give us this day our daily bread." We live upon God’s alms, therefore must be content with anything. A beggar must not pick and choose—he is contented with the scraps. Oh, why do you who are a beggar, murmur? Oh, why do you who are fed out of the alms-basket of God’s providence, murmur?

Rule 9. Do not let your hope depend upon EXTERNAL things. Do not lean upon sandy pillars. We often build our comfort upon such a friend or estate—and when that prop is removed—all our joy is gone, and our hearts begin either to fail or fret! A lame man leans on his crutches—and if they break, he is undone! Let not your contentment go upon crutches, which may soon fail. The ground of contentment must be within yourself. The Greek word which is used for contentment, signifies self-sufficiency. A Christian has that within him—which is able to support him—that strength of faith, and good hope through grace, as bears up his heart in the deficiency of outward comforts. The philosophers of old, when their estates were gone—yet could take contentment in the goods of the mind—learning and virtue. And shall not a believer much more in the graces of the Spirit, that rich enamel and embroidery of the soul! Say with yourself, "if friends leave me, if riches take wings—yet I have that within me, which comforts me—a heavenly treasure! When the blossoms of my estate are blown off, still there is the sap of contentment, in the root of my heart! I have still a saving interest in God, and that interest cannot be broken off!" O never place your felicity in these poor and beggarly things here below!

Rule 10. Let us often compare our condition. Make this fivefold comparison.

1. Let us compare our condition and our desert together. If we have not what we desire—we have more than we deserve. For our mercies—we have deserved less. For our afflictions—we have deserved more.

First. In regard of our MERCIES—we have deserved less. What can we deserve? Can a man be profitable to the Almighty? We live upon free grace! Alexander gave a great gift to one of his subjects; the man being much taken with it, said, "this is more than I am worthy of!" "I do not give you this," said the king, "because you are worthy of it—but I give a gift like Alexander!" Whatever we have is not merit—but bounty! The least bit of bread is more than God owes to us! We can bring faggots to our own burning—but not one flower to the garland of our salvation. He who has the least mercy—will die in God’s debt!

Secondly. In regard of our AFFLICTIONS—we have deserved more. "you have punished us less than our iniquities deserve. (Exodus 9:13) Is our condition sad? We have deserved it should be worse. Has God taken away our estate from us? He might have taken away Christ from us. Has he thrown us into prison? He might have thrown us into hell! He might as well damn us, as whip us! This should make us contented.

2. Let us compare our condition with others—and this will make us content. We look at them who are above us, let us look at them who are below us; we can see one in his silks, another in his sackcloth; one has a full cup of the choicest wine wrung out to him, another is mingling his drink with tears. How many pale faces do we behold, whom poverty has brought into a comsumption! Think of this—and be content.

It is worse with them, who perhaps deserve better than we—and are higher in God’s favor. Am I in prison? Was not Daniel in a worse place—the lion’s den! Do I live in a poor cottage? look on those who are banished from their cottages. We read of the primitive saints, "Some were mocked, and their backs were cut open with whips. Others were chained in dungeons. Some died by stoning, and some were sawed in half; others were killed with the sword. Some went about in skins of sheep and goats, hungry and oppressed and mistreated." (Hebrews 11:37-38) Have you a gentle illness? look on those who are tormented with the stone, the gout, cancer etc. Others of God’s children have had greater afflictions, and have borne them better than we. Daniel fed only upon vegetables and drank only water—yet was fairer than they who ate of the king’s portion. (Daniel 1:15) Some Christians who have been in a lower condition, who have had only bread and water, have been more patient and contented, than we who enjoy abundance. Do others rejoice in affliction—and do we repine? Can they take up their cross and walk cheerfully under it—and do we under a lighter cross murmur?

3. Let us compare our condition with Christ’s condition, when He was upon earth. What a poor, base condition was He pleased to be in for us! He was contented with anything. "For you know the grace of our Lord Jesus Christ, that though He was rich—yet for our sakes he became poor!" (2 Corinthians 8:9) He could have brought down a house from heaven with him, or taken the high places of the earth—but he was contented to be in the wine-press, that we might be in the wine-cellar; and to live poor that we might be eternally rich! The feeding trough was his cradle, and the cobwebs were his canopy. He who is now preparing mansions for us in heaven—had none for himself on earth, "he had nowhere to lay his head." Christ took upon him the form of a servant. (Php 2:7) We do not read not that He had any money. When he needed money, he had to work a miracle for it. (Matthew 17:27) Jesus Christ was in a low condition. He was never high—but when he was lifted up upon the cross, and that was his greatest humility! He was content to live poor—and die cursed! O compare your condition with His—and learn to be content!

4. Let us compare our present condition—with what it once WAS—and this will make us content.

First, Let us compare our SPIRITUAL estate with what it was once. What were we—when we lay in our blood? We were heirs to hell, having no right to pluck one leaf from the tree of promise! It was a Christless and hopeless condition! (Ephesians 2:12) But now God has cut off our destiny of hell and damnation. He has taken you out of the wild olive tree of nature—and engrafted you into Christ, making you living branches of that living vine! He has not only caused the light to shine upon you—but into you, (2 Corinthians 6:6) and has made you an heir of all the privileges of divine sonship! Is not this enough to make the soul content.

Secondly, Let us compare our TEMPORAL estate with what it was once. Alas! We had nothing when we stepped out of the womb; "for we brought nothing into this world." (1 Timothy 6:7) If we have not that which we now desire—we have more than we brought with us! We brought nothing with us—but sin! Other creatures bring something with them into the world; the lamb brings wool, the silk-worm silk, etc. But we brought nothing with us—but sin! What if our condition at present is low? It is better than it was once; therefore, having food and clothing, let us be content. Whatever we have, God’s providence fetches it unto us! And if we lose all—yet we have as much as we brought with us! This was what made Job content, "Naked I came out of my mother’s womb!" (Job 1:21) As if he had said, though God has taken away all from me—yet why should I murmur? I am as rich as I was when I came into the world! I have as much left as I brought with me; naked I came I hither! Therefore blessed be the name of the Lord.

5. Let us compare our present condition—with what it shortly SHALL BE. There is a time shortly coming, when, if we had all the riches of the Indies, they would do us no good—we must die, and can carry nothing with us. So says the apostle, "We didn’t bring anything with us when we came into the world—and we certainly cannot carry anything with us when we die!" (1 Timothy 6:7) Therefore it follows, "So if we have enough food and clothing, let us be content." Open the rich man’s grave—and see what is there—you may find the miser’s bones—but not his riches! Were we to live forever here on earth, or could we carry our riches into the eternal world—then indeed we might be discontented, when we look upon our empty money bags. But it is not so; God may presently seal a warrant for death to apprehend us—and when we die, we cannot carry our estate with us! Honor and riches do not descend into the grave—why then are we troubled at our outward condition? Why do we clothe ourselves with discontent? O lay up a stock of grace! Be rich in faith and good works—these riches will follow us! (Revelation 14:13) No other coin but grace, will pass current in heaven, silver and gold will not go there. Labor to be rich towards God, (Luke 12:21) and as for other things, be not much concerned—for we shall carry nothing with us into the eternal world!

Rule 11. Do not to bring your condition to your mind—but bring your mind to your condition. The way for a Christian to be contented, is not by raising his estate higher—but by bringing his heart lower! It is not by making his barns wider—but his heart narrower. A whole kingdom will not content one man; another man is satisfied with a poor hut. What is the difference? The one tries to satisfy his lusts—the other his necessity. The one thinks what he may yet obtain—the other what he may spare.

Rule 12. Study the vanity of the creature. It matters not whether we have less or more of these earthly things—for they have vanity written upon their frontispiece. The world is like a shadow which declines. The world is delightful—but deceitful. The world promises more than it has—and it fails us when we have most need of it. All the world rings ’change’, and is constant only in its disappointments! What then, if we have less of that which is at best but uncertain and changing? The world is as full of change—as of motion; so what if God cut us short in these passing vanities? The more a man has to do with the world—the more he has to do with vanity! The world may be compared to ice, which is smooth—but slippery! The world may also be compared to the Egyptian temples—very beautiful and sumptuous on the outside—but within nothing to be seen but the image of an ape! Every creature says concerning satisfaction, "it is not in me!" The world is not a filling comfort—but a flying comfort. The world is like a game at tennis; providence bandies her golden balls, first to one, then to another. Why are we discontented at the loss of these things—but because we expect that from them, that which they cannot give? "Jonah was exceeding glad of the gourd." (Jonah 4:6) What a vanity was that! Is it much to see a gourd smitten and withering?

Rule 13. Get the ’imagination’ regulated. It is the ’imagination’ which raises the price of things, above their real worth. What is the reason one flower is worth five dollars—and another perhaps not worth one penny? ’Imagination’ raises the price—the difference is rather imaginary than real. Just so, the reason why it is better to have thousands than hundreds is—because men ’imagine’ it so! If we could ’imagine’ a lower condition to be better—as having less worry in it, and less accounting to give for it—it would be far more prized. The water from a paper cup, tastes as sweet as if it came out a golden chalice. Things are as we ’imagine’ them. Ever since the fall, the ’imagine’ is distempered; "God saw that the imagination of the thoughts of his heart, was only evil all the time." (Genesis 6:5) ’Imagination’ looks at things through a ’magnifying glass’. Pray that God will sanctify your ’imagination’; a lower condition would content you, if the mind and ’imagination’ were set right. Diogenes preferred his solitary life before Alexander’s royalty. Fabricius was a poor man—yet despised the gold of King Pyrrhus. Could we cure our distempered ’imagination’—we would soon conquer our discontented heart!

Rule 14. Consider how little will suffice nature. The body is but a small thing—and is easily nourished. Christ has taught us to pray for our daily bread. Nature is content with a little. Not to thirst, not to starve—is enough. "Having food and clothing, let us be content." The stomach is sooner filled—than the eye! how quickly would a man be content, if he would study rather to satisfy his hunger—than his humor.

Rule 15. Believe that the present condition is best for us. The flesh is not a competent judge. Gluttons are for rich banquets—but a man who regards his health, is rather for solid food. Vain men imagine that a prosperous condition is best for them; whereas a wise Christian has his will melted into God’s will, and thinks it best to be at God’s will. God is wise—he knows best what we need; and if we could acquiesce in His providencial dealings with us—the quarrel would soon be at an end. O what a strange creature would man be—if he were what he could wish himself to be! Be content to be at God’s allowance. God knows which is the fittest pasture to put his sheep in; sometimes a more sparse ground does well—whereas a lush pasture may rot. Do I meet with such a cross? By it, God shows me what the world is; he has no better way to wean me. Does God stint me in my temporals? He is now dieting me. Do I meet with losses? It is, that God may keep me from being lost. Every cross wind shall at last—blow me to the right port! Did we believe that condition best which God parcels out to us, we would cheerfully submit, and say, "the lines have fallen to me in pleasant places."

Rule 16. Do not too much indulge the flesh. The flesh is a worse enemy than the devil, it is a bosom-traitor! An enemy within—is worst! If there were no devil to tempt, the flesh would be another Eve—to tempt to the forbidden fruit. O take heed of giving way to it! Whence is all our discontent—but from our flesh? The flesh puts us upon the immoderate pursuit of the world. The flesh hunts for ease and luxury—and if it be not satisfied, then discontent begins to arise! O let it not have the reins! Martyr the flesh! In spiritual things the flesh is a sluggard; but in secular things, it is a horse-leech, crying "give, give!" The flesh is an enemy to suffering: it will never make a man a martyr. O keep it under control! Put its neck under Christ’s yoke, stretch and nail it to his cross! Never let a Christian look for contentment in his spirit—until there is confinement in his flesh.

Rule 17. Meditate much on the glory which shall be revealed. There are great things laid up in heaven. Though things are sad for the present—yet let us be content in that it shortly will be better; it is but a short while—and we shall be with Christ, bathing ourselves in the fountain of love! We shall more never complain of needs and injuries! Our cross may now be heavy—but one sight of Christ will make us forget all our former sorrows! There are two things that should give contentment.

1. That God will make us able to bear our troubles. "God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." (1 Corinthians 10:13)

2. After we have suffered a while—we shall be perfected in glory! The cross shall be our ladder by which we shall climb up to heaven! Be content—the scene will soon alter; God will before long, turn out water into wine—the hope of this is enough to drive away all distempers from the heart. Blessed be God—it will shortly be better! "We have no continuing city here," therefore our afflictions cannot continue. A wise man always looks to the end of a matter; "The end of the just man is peace." (Psalms 37:37) Methinks the smoothness of the end—should make amends for the ruggedness of the way. O eternity, eternity! Think often of the eternal kingdom prepared. David was advanced from the field—to the throne! First he held his shepherd’s staff—and shortly after the royal scepter. God’s people may be put to hard services here on earth—but God has chosen them to be kings—to sit upon the throne with the Lord Jesus! This being weighed in the balance of faith, would be an excellent means to bring the heart to contentment.

Rule 18. Be much in prayer. The last rule for contentment is, be much in prayer. Beg of God, that he will work our hearts to this blessed frame. "Is any man afflicted? let him pray!" (James 5:14) Just so, is any man discontented? let him pray. Prayer gives vent: the opening of a vein lets out bad blood. Just so, when the heart is filled with sorrow and disquiet, prayer lets out the bad blood. The key of a prayer, oiled with tears, unlocks the heart of all its discontents! Prayer is a holy charm, to drive away trouble. Prayer is the unbosoming of the soul—the unloading of all our cares into God’s breast; and this ushers in sweet contentment. When there is any burden upon our spirits, by opening our mind to a friend we find our hearts greatly eased and quieted. It is not our strong resolutions—but our strong requests to God, which must give the heart ease in trouble. By prayer the strength of Christ comes into the soul—and where that is, a man is able to go through any condition. Paul could be in every state content; but that you may not think he was able to do this himself, he tells you that though he could lack and abound, and "do all things;" yet it was through Christ strengthening him. (Php 4:13) Consolation to the Contented Christian. The last use is of comfort—an encouraging word to the contented Christian. If there is an heaven upon earth—you have it! O Christian! You may leap over your troubles, and, with the leviathan, laugh at the shaking of a spear. (Job 41:7) You are a crown to your profession; you hold it out to all the world—that there is virtue enough in piety, to give the soul contentment. You show the highest degree of grace. When grace is reigning in our hearts, it is easy for us to be content. But when grace is declining, and meets with crosses, temptations, agonies; now the heart becomes discontent. To a contented Christian, I shall say two things for a farewell.

1. God is exceedingly pleased with such a frame of heart. God says of a contented Christian, as David once said of Goliath’s sword, "there is none like that, give it to me!" If you would please God, and be men whom he delights in—be contented. God hates a froward spirit.

2. The contented Christian shall be no loser. What did Job lose, by his patience? God gave him twice as much as he had before. What did Abraham lose, by his contentment? he was content to leave his country at God’s call: the Lord makes a covenant with him, that he would be his God. He changes his name; no more Abram—but Abraham, the father of many nations. (Ge. 17) God makes his seed as the stars of heaven; nay, honors, him with this title, "the father of the faithful." (Genesis 18:17) The Lord makes known his secrets to him, "shall I hide from Abraham the things that I will do?" God settles a rich inheritance upon him, that land which was a type of heaven, and afterwards translated him to the blessed paradise of glory!

God will be sure to reward the contented Christian. As our Savior said in another case, to Nathaniel, "You shall see greater things than these!" (John 1:50) So I say, are you contented, O Christian, with a little? You shall see greater things than these! God will distill the sweet influences of his love into your soul. He will bless the oil in your cruise; and when that is done, He will crown you with an eternal enjoyment of himself! He will give you heaven—where you shall have as much contentment as your soul can possibly thirst after!