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  THE ART OF DIVINE CONTENTMENT
  by Thomas Watson
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Thomas Watson's classic Puritan teaching on achieving spiritual contentment
despite life's challenges, following Christ's example and addressing various
sources of discontent.

  Chapters: 4

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  TABLE OF CONTENTS
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    1. Part 1
    2. Part 1 cont'd
    3. Part 2
    4. Part 2 cont'd

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  CHAPTER 1: PART 1
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The Art of Divine Contentment

by Thomas Watson

(part 1)

"I have learned to be content in whatever circumstances I am. I know both how to
have a little, and I know how to have a lot. In any and all circumstances I have
learned the secret of being content—whether well-fed or hungry, whether in
abundance or in need. I am able to do all things through Him who strengthens
me." Php 4:11-13

"Man is born unto trouble, as the sparks fly upward;" therefore we all need to
learn the same lesson as Paul. "I have learned," he said "in whatever state I
am, therewith to be content," Php 4:11. Believers, especially, wish to attain to
a holy composure in their tribulations and under the stresses caused by our
increasingly secular society. The Introduction to the Text.

These words are brought in to anticipate and prevent an objection. The apostle
had, in the former verse, laid down many grave and heavenly exhortations: among
the rest, "to be anxious for nothing." Not to exclude: 1. A prudential care;
for, he who provides not for his own house, "has denied the faith, and is worse
than an infidel." (1 Timothy 5:8)

Nor, 2. a religious care; for we must give all "diligence to make our calling
and election sure." (2 Peter 1:10) But,

3. to exclude all anxious worry about the outcomes and events of things; "do not
be anxious about your life—what you shall eat." (Matthew 6:25) And in this sense
it should be a Christian’s care not to be anxious. The in the Greek signifies
"to cut the heart in pieces," a soul-dividing worry; take heed of this. We are
bid to "commit our way unto the Lord;" (Psalms 37:5) the Hebrew word is, "roll
your way upon the Lord." It is our work to cast away anxiety; (1 Peter 5:7) and
it is God’s work to take care. By our immoderate worry, we take his work out of
his hand. Worry, when it is extreme, either distrustful or distracting, is very
dishonorable to God; it takes away his providence, as if he sat in heaven and
did not mind the things here below; like a man who makes a clock, and then
leaves it to run by itself. Immoderate worry takes the heart off from better
things; and usually while we are thinking how we shall live—we forget how to
die. Worry is a spiritual canker which wastes and dispirits; we may sooner by
our worry add a furlong to our grief than a cubit to our comfort. God does
threaten it as a curse, "they shall eat their bread with worry." (ez 12.1)
Better to fast—than eat of that bread. "Be anxious for nothing."

Now, lest any one should say, "Yes, Paul you preach that to us which you have
scarce learned yourself; have you learned not to be anxious?" The apostle seemed
tacitly to answer that, in the words of the text; "I have learned, in whatever
state I am, therewith to be content," a speech worthy to be engraved upon our
hearts, and to be written in letters of gold upon the crowns and diadems of
princes. The text does branch itself into these two general parts.

I. The scholar, Paul; "I have learned."

II. The lesson; "in every state to be content." The First Branch of the Text,
the SCHOLAR, with the First Proposition.

I begin with the first: The scholar, and his proficiency; "I have learned." Out
of which I shall observe two things by way of explanation.

1. The apostle does not say, "I have heard, that in every estate I should be
content," but, "I have learned." Whence our first doctrine, that it is not
enough for Christians to hear their duty—but they must learn their duty. It is
one thing to hear and another thing to learn; as it is one thing to eat and
another thing to cook. Paul was a practitioner. Christians hear much—but it is
to be feared, learn little. There were four kinds of soils in the parable, (Luke
8:5) and but one good ground. This is an emblem of this truth—many hearers—but
few learners.

There are two things which keep us from learning.

1. SLIGHTING what we hear. Christ is the pearl of great price; when we disesteem
this pearl, we shall never learn either its value, or its virtue. The gospel is
a rare mystery. In one place, (Acts 20:24) it is called "the gospel of grace;"
in another, (1 Corinthians 4:4) "the gospel of glory;" because in it, as in a
transparent glass, the glory of God is resplendent. But he who has despises this
mystery, will hardly ever learn to obey it. He who looks upon the things of
heaven as unimportant things; and perhaps the driving of a trade, or carrying on
some politic design to be of greater importance, this man is in the high road to
damnation, and will hardly ever learn of things concerning his salvation. Who
will learn that which he thinks is scarcely worth learning?

2. FORGETTING what we hear. If a scholar has his rules laid before him, and he
forgets them as fast as he reads them, he will never learn. (James 1:25)
Aristotle calls the memory the scribe of the soul; and Bernard calls it the
stomach of the soul, because it has a retentive faculty, and turns heavenly food
into nutrition. We have great memories in other things, we remember that which
is vain. Cyrus could remember the name of every soldier in his huge army. We
remember injuries; his is to fill a precious cabinet of the mind, with dung. But
as Hierom says, how soon do we forget the sacred truths of God!

We are apt to forget three things: our faults, our friends, our instructions.
Many Christians are like sieves; put a sieve into the water, and it is full; but
take it forth of the water, and all runs out. Just so, while they are hearing a
sermon, they remember something: but like the sieve out of the water—as soon as
they are gone out of the church, all is forgotten. "Let these sayings, (says
Christ) sink down into your ears;" (Luke 9:44) in the original it is, "put these
sayings into your ears," as a man that would hide the jewel from being stolen,
locks it up safe in his chest. Let them sink in. The Word must not fall only as
dew that wets the leaf—but as rain which soaks to the root of the tree, and
makes it fructify. O, how often does Satan, that fowl of the air, pick up the
good seed that is sown!

USE. Let me put you upon a serious trial. Some of you have heard much—you have
lived forty, fifty, sixty years under the blessed trumpet of the gospel—what
have you learned? You may have heard a thousand sermons, and yet not learned
one. Search your consciences.

1. You have heard much against SIN. Are you hearers—or are you learners? How
many sermons have you heard against covetousness, that it is the root, on which
pride and idolatry grow? One calls it a metropolitan sin; it is a complex evil,
it does twist a great many sins in with it. There is hardly any sin—but
covetousness is a main ingredient of it. And yet are you like the two daughters
of the horse-leech, which cries, "give! give!" How much have you heard against
rash anger, that is a temporary insanity; that it rests in the bosom of fools.
And upon the least occasion do your spirits begin to take fire? How much have
you heard against swearing. It is Christ’s express mandate, "swear not at all."
(Matthew 5:34) This sin of all others may be termed the unfruitful work of
darkness. It is neither sweetened with pleasure, nor enriched with profit—the
usual colors with which Satan paints sin. While the swearer shoots his oaths,
like flying arrows at God to pierce his glory—God shoots "a flying scroll" of
curses against him. And do you make your tongue a racket by which you toss oaths
as tennis balls? do you sport yourselves with oaths, as the Philistines did with
Samson, which will at last pull the house down on you? Alas! how have they
learned what sin is, who have not learned to leave sin! Does he know what a
viper sin is—who will play with it?

2. You have heard much of CHRIST. Have you learned Christ? The Jews, as Jerome
says, carried Christ in their Bibles—but not in their heart. The sound "went
into all the earth; (Romans 10:18) the prophets and apostles were as trumpets,
whose sound went abroad into the world. Yet many thousands who heard the noise
of these trumpets, had not learned Christ, "they have not all obeyed." (Romans
10:16) (1.) A man may know much of Christ—and yet not learn Christ. The devils
knew Christ. (Matthew 1:24) (2.) A man may preach Christ, and yet not learn
Christ—as Judas and the false apostles. (Php 4:15)

(3.) A man may profess Christ, and yet not learn Christ. There are many
professors in the world, who Christ will profess against. (Matthew 7:22-23)
Question. What it is then to learn Christ?

1. To learn Christ is to be made like Christ, to have the divine character of
his holiness engraved upon our hearts. "We all with open face, beholding as in a
glass the glory of the Lord, are changed into the same image." (2 Corinthians
3:18) There is a metamorphosis made; a sinner, viewing Christ’s image in the
looking-glass of the gospel, is transformed into that image. Never did any man
look upon Christ with a spiritual eye—but he went away quite changed. A true
saint is a divine landscape picture, where all the rare beauties of Christ are
lively portrayed and drawn forth—he has the same spirit, the same judgment, the
same will—with Jesus Christ.

2. To learn Christ, is to believe in him—"my Lord, and my God," (John 20:28)
when we do not only believe God—but in God, which is the actual application of
Christ to ourselves, and as it were—the spreading of the sacred medicine of his
blood upon our souls. You have heard much of Christ, and yet cannot with a
humble adherence say, "my Jesus;" do not be offended if I tell you—the devil can
say his creed as well as you!

3. To learn Christ, is to love Christ. When we have Bible-lives, our lives like
rich diamonds cast a sparkling luster in the church of God, and are, in some
sense, parallel with the life of Christ, as the transcript with the original. So
much for the first notion of the word. The Second Branch of the Text. This word,
"I have learned," is a word which imports difficulty. It shows how hard the
apostle came by contentment of mind; it was not bred in nature. Paul did not
come naturally by it—but he had learned it. It cost him many a prayer and tear,
it was taught him by the Spirit. Whence our second doctrine—that good things are
hard to come by. The business of true religion is not so easy as most imagine.
"I have learned," says Paul. Indeed—you need not teach a man to sin; this is
natural, (Psalms 58:3) and therefore easy. It comes as water out of a spring. It
is an easy thing to be wicked; hell will be taken without storm; but matters of
piety must be learned. The trade of sin needs not to be learned—but the art of
divine contentment is not achieved without holy industry. "I have learned."

There are two pregnant reasons why there must be so much study and exertion:

1. Because spiritual things are AGAINST nature. Everything in piety is opposite
to nature. There are two things in true religion, and both are against nature.

(1.) Matters of faith. As, for men to be justified by the righteousness of
another, to become a fool that he may be wise, to save all by losing all—this is
against nature.

(2.) Matters of practice. As, self-denial. As for a man to deny his own wisdom,
and see himself blind. As to have his own will, and have it melted into the will
of God. As to be plucking out the right eye, beheading and crucifying that sin
which is the favorite, and lies nearest to the heart. As for a man to be dead to
the world, and in the midst of need to abound. As for him to take up the cross,
and follow Christ, not only in golden—but in bloody paths. As to embrace
religion, when it is dressed in rags, and all the jewels of honor and preferment
are pulled off. All this is against nature—and therefore must be learned.

Likewise with self-examination; for a man to take his heart, as a watch, all in
pieces; to set up a spiritual inquisition, and traverse things in his own soul;
to take David’s candle and lantern, (Psalms 119:105) and search for sin; nay, as
judge, to pass the sentence upon himself! (2 Samuel 24:17) This is against
nature, and will not easily be attained to without learning.

Likewise with self-reformation; to see a man, as Caleb, walking opposite to how
he once walked, the current of his life altered, and running into the channel of
piety—this is wholly against nature. When a stone ascends, it is not a natural
motion—but a violent. Just so, the motion of the soul heaven-ward is a violent
motion, it must be learned; flesh and blood is not skilled in these things;
nature can no more cast out nature, than Satan can cast out Satan.

2. Because spiritual things are ABOVE nature. There are some things in the world
that are hard to find out, which are not learned without study. What then are
divine things, which are in sphere above the world, and beyond all human
learning? Only God’s Spirit can light our candle here. The apostle calls these
"the deep things of God." The gospel is full of jewels—but they are locked
up—away from sense and reason. The angels in heaven are searching into these
sacred depths. (1 Peter 2:22)

USE. Let us beg the Spirit of God to teach us. We must be "divinely taught."
God’s Spirit must must teach—or we cannot learn. "All your children shall be
taught of the Lord". (Isaiah 54:13) A man may read the figure on the dial—but he
cannot tell how the day goes, unless the sun shines upon the dial. Just so, we
may read the Bible over—but we can not learn effectually, until the Spirit of
God shines into our hearts. (2 Corinthians 4:6) O implore this blessed Spirit!
"I am the Lord your God, who teaches you to profit." (Isaiah 48:17) Ministers
may tell us our lesson, God alone can teach us.

We have lost both our hearing and sight, therefore are very unfit to learn. Ever
since Eve listened to the serpent, we have been deaf; and since she looked on
the tree of knowledge we have been blind. But when God comes to teach, he
removes these impediments. (Isaiah 35:5)

We are naturally dead. (Ephesians 2:1) Who can teach a dead man? Yet, behold,
God undertakes to make dead men to understand mysteries! God is the grand
teacher. This is the reason the preached Word works so differently upon men.
There are two men in one pew—the one is wrought upon effectually by the Spirit;
the other lies at the ordinances as a dead child at the breast, and gets no
nourishment. What is the reason for this? Because the heavenly gale of the
Spirit blows upon the one, and not upon the other. One has the anointing of God,
which teaches him all things (1 John 2:27) the other has it not. God’s Spirit
speaks sweetly—but irresistibly. In that heavenly doxology, none could sing the
new song—but those who were sealed in their foreheads, (Revelation 14:2)
reprobates could not sing it. Those who are skillful in the mysteries of
salvation, must have the seal of the Spirit upon them. Let us make this our
prayer: "Lord, breathe your Spirit into your Word!" We have a promise, which may
add wings to prayer; "if you then being evil know how to give good gifts unto
your children; how much more shall your heavenly Father give the Holy Spirit to
those who ask him?" (Luke 11:13) And thus much of the first part of the text,
the scholar, which I intended only as a short summary. The Lesson itself, with
the Proposition.

I come to the second, which is the main thing—the lesson itself, "in whatever
state I am, therewith to be content." Here was a rare piece of learning indeed!
The text has but few words in it; "in every state content:" but if that be
true—that the most golden sentence is ever measured by brevity and suavity,
then, this is a most accomplished speech. The text is like a precious
jewel—little in quantity—but great in worth and value! The main proposition I
shall insist upon, is this—that a gracious spirit is a contented spirit. The
doctrine of contentment is very superlative, and until we have learned this—we
have not learned to be Christians.

1. It is a HARD lesson. The angels in heaven had not learned it; they were not
contented. Though their estate was very glorious—yet they were still soaring
aloft, and aimed at something higher; "the angels which kept not their first
estate." They kept not their estate, because they were not contented with their
estate. Our first parents, clothed with the white robe of innocency in paradise,
had not learned to be content; they had aspiring hearts, and would be crowned
with the Deity, and "be as gods." Though they had the choice of all the trees of
the garden—yet none would content them but the tree of knowledge, which they
supposed would have been as eye-salve to have made them omniscient. O then, if
this lesson was so hard to learn in the original state of innocency, how hard
shall we find it, who are clogged with corruption!

2. It is of UNIVERSAL extent, it concerns all people.

1. It concerns RICH men. One would think it needless to press those to
contentment whom God has blessed with great estates—but rather persuade them to
be humble and thankful; nay—but I say, be content. Rich men have their
discontents as well as others! When they have a great estate—yet they are
discontented that they have no more; they would make the hundred into a
thousand. The drunkard—the more he drinks, the more he thirsts. Just so with
covetousness. An earthly heart is like the grave, which is "never satisfied;"
therefore I say to you, rich men—be content! Rich men are seldom content with
their large estates; though they have estate enough, they have not honor enough;
if their barns are full enough—yet their turrets are not high enough. They would
be somebody in the world, as Theudas, "who boasted himself to be somebody."
(Acts 5:36) They never go so cheerfully as when the wind of honor and applause
fills their sails; if this wind is low—they are discontented.

One would think Haman had as much as his proud heart could desire; he was set
above all the princes, advanced upon the pinnacle of honor, to be the second man
in the kingdom; (Esther 3:1) yet in the midst of all his pomp, because Mordecai
would not bow to him—he is discontented, and full of wrath, and there was no way
to assuage this madness of revenge—but by spilling all the Jews’ blood. The itch
of honor is seldom allayed, without blood. Therefore I say to you rich men—be
content!

Rich men, if we may suppose them to be content with their honor and magnificent
titles—yet they have not always contentment in their relations. She who lies in
the bosom, may sometimes blow the coals; as Job’s wife, who would have him curse
God himself; "curse God, and die!" Sometimes children cause discontent. How
often is it seen that the mother’s milk, nourishes a viper! He who once sucked
her breast, goes about to suck her blood! Parents often gather thorns from
grapes, and thistles from figs. Children are sweet-briar; like the rose, which
is a fragrant flower—but has its prickles. Our family comforts are not all pure
wine—but mixed; they have in them more dregs than spirits. They are like that
river which in the morning runs sweet—but in the evening runs bitter. We have no
charter of exemption granted us in this life; therefore rich men had need be
called upon to be content.

2. The doctrine of contentment concerns POOR men. You who suck so liberally from
the breasts of providence—be content; it is an hard lesson, therefore it had
need be learned very early. How hard is it when the livelihood is even gone, a
great estate boiled away almost to nothing—then to be contented. The means of
subsistence is in Scripture called our life, because it is the very sinews of
life. The woman in the gospel spent "all her living upon the physicians;" (Luke
8:43) in the Greek it is, she spent her whole life upon the physicians, because
she spent her means by which she should live. It is hard to be content when
poverty has clipped our wings! But, though hard, "contentment in poverty" is an
excellent virtue. The apostle had "learned in every state to be content." God
had brought Paul into as great variety of conditions as ever we read of any
man—and yet he was content; else surely he could never have gone through it with
so much cheerfulness. See into what vicissitudes this blessed apostle was cast!
"We are troubled on every side," (2 Corinthians 4:8) there was the sadness of
his condition; "but not distressed," there was his contentment in that
condition. "We are perplexed," there is his affliction; "but not in despair,"
there is his contentment. And, if we read a little further, "in afflictions, in
necessities, in distresses, in stripes, in imprisonments, in tumults, etc." (2
Corinthians 6:4-5) there is his trouble. Behold his contentment, "as having
nothing—yet possessing all things." When the apostle was driven out of all—yet
in regard of that sweet contentment of mind which was like music in his soul—he
possessed all. We read a short map or history of his sufferings; "in prisons
more frequent, in deaths often, etc." (2 Corinthians 11:23-25) Yet behold the
blessed frame and temper of his spirit, "I have learned, in whatever state I am,
therewith to be content." Which ever way providence blew, Paul had such heavenly
skill and dexterity, that he knew how to steer his course. For his outward
estate he was indifferent; he could be either on the top—or the bottom; he could
sing either the dirge—or the anthem; he could be anything that God would have
him to be. "I know what it is to be in need—and how to abound." Here is a rare
pattern for us to imitate!

Paul, in regard of his faith and courage, was like a cedar, he could not be
stirred. But for his outward condition, he was like a reed bending every way
with the wind of providence. When a prosperous gale blew upon him, he could bend
with that, "I know how to be full;" and when a boisterous gust of affliction
blew, he could bend in humility with that, "I know how to be hungry." Paul was
like a dice—throw it which ever way you will—it always falls upon a bottom! Let
God throw the apostle which ever way he would—he fell upon this bottom of
contentment! A contented spirit is like a watch: though you carry it up and down
with you, yet the spring of it is not shaken, nor the wheels out of order—but
the watch keeps its perfect motion. So it was with Paul—though God carried him
into various conditions—yet he was not overly elated with the one, nor cast down
with the other. The spring of his heart was not broken, the wheels of his
affections were not disordered—but kept their constant motion towards
heaven—still content. The ship which lies at anchor may sometimes be a little
shaken—but never sinks; flesh and blood may have its fears and disquiets—but
grace keeps them afloat. A Christian, having cast anchor in heaven, his heart
never sinks. A gracious spirit—is a contented spirit. This is a rare art! Paul
did not learn it at the feet of Gamaliel. "I have learned," (Php 4:11) I am
initiated into this holy mystery; as if he had said, I have gotten the divine
art, I have the knack of it. God must make us right artists. If we should put
some men to an art that they are not skilled in, how unfit would they be for it!
Put a farmer to drawing pictures—what strange art work would he make? This is
out of his sphere. Take a great painter, and put him to plough, or set him to
planting, or grafting of trees—this is not his art—he is not skilled in it! Just
so, bid a natural man live by faith, and when all things go contrary, to be
contented, you bid him do what he has no skill in, you may as well bid an infant
to guide the stern of a ship! To live contented upon God in the deficiency of
outward comforts, is an art which "flesh and blood has not learned;" nay, many
of God’s own children, who excel in some duties of religion, when they come to
this art of contentment, how do they bungle! They have scarcely commenced the
learning of this art. The resolving of some questions. For the illustration of
this doctrine, I shall propound these questions.

Question 1. Should a Christian be insensible to his condition?

No—for then he is not a saint—but a stoic. Rachel did well to weep for her
children—there was nature. But her fault was, she refused to be comforted—there
was discontent. Christ himself was sensible, when he sweat great drops of blood,
and said, "Father, if it is possible, let this cup pass from me;" yet he was
contented, and sweetly submitted his will: "nevertheless, not as I will—but as
you will." The apostle bids us to humble ourselves "under the mighty hand of
God," (1 Peter 5:6) which we cannot do unless we are sensible of it.

Question 2. Whether a Christian may lay open his grievances to God.

Yes. "Unto you have I opened my cause;" (Jeremiah 20:12) and David poured out
his complaint before the Lord. (Psalms 142:2) We may cry to God, and desire him
to write down all our injuries. Shall not the child complain to his father? When
any burden is upon the heart, prayer gives vent, it eases the heart. Hannah’s
spirit was burdened; "I am" says she, "a woman of a sorrowful spirit." Now
having prayed, and wept, she went away, and was no more sad. Here is the
difference between a holy complaint and a discontented complaint; in the one we
complain to God; in the other we complain of God.

Question 3. What does contentment exclude?

There are three things which contentment banishes out of its diocese, and which
can by no means dwell with it.

1. Contentment excludes a vexatious repining. Murmuring is properly the daughter
of discontent. "I mourn in my complaint." (Psalms 55:2) He does not say "I
murmur in my complaint". Murmuring is no better than mutiny in the heart; it is
a rising up against God. When the sea is rough and unquiet—it casts forth
nothing but foam. Just so, when the heart is discontented—it casts forth the
foam of murmuring, anger, and impatience! Murmuring is nothing else, but the
scum which boils off from a discontented heart!

2. Contentment excludes an uneven discomposure. When a man says, "I am in such
straits, that I know not how to evolve or get out, I shall be undone!" When his
head and heart are so distracted, that he is not fit to pray or meditate, etc.
When he is not himself—just as when an army is routed, one man runs this way,
and another that, the army is put into disorder; so a man’s thoughts run up and
down distracted, discontent dislocates and unjoints the soul, it pulls off the
wheels.

3. Contentment excludes a childish despondency. This is usually consequent upon
the other. A man being in a hurry of mind, not knowing which way to extricate,
or wind himself out of the present trouble, begins to faint and sink under it.
For worry is to the mind as a burden to the back; it loads the spirits, and with
overloading, sinks them. A despondent spirit is a discontented spirit.

Showing the NATURE of contentment.

Having answered these questions, I shall in the next place, come to describe
this contentment. It is a sweet temper of spirit, whereby a Christian carries
himself in an equal poise in every condition. The nature of this will appear
more clear in these three aphorisms.

1. Contentment is a DIVINE thing. It becomes ours, not by acquisition—but as a
gift from God. It is a slip taken off from the tree of life, and planted by the
Spirit of God in the soul. It is a fruit that grows not in the garden of human
learning—but is of a heavenly birth. It is therefore very observable that
contentment is joined with godliness, "godliness with contentment is great
gain." (1 Timothy 6:6) Contentment being an outgrowth of godliness, I call it
divine, to distinguish it to that contentment, which a moral man may arrive at.
Heathens have seemed to have this contentment—but it was only the shadow and
picture of it—not the true diamond. Theirs was but civil, this is sacred; theirs
was only from principles of human reason, this of religion; theirs was only
lighted at nature’s torch, this at the lamp of scripture. Reason may a little
teach contentment, as thus: whatever my condition be, this is what I am born to;
and if I meet with crosses, it is but the universal misery: all have their
share, why therefore should I be troubled? Reason may suggest this; and indeed,
this may be rather constraint; but to live securely and cheerfully upon God in
the abatement of creature supplies, only piety can bring this into the soul’s
treasury.

2. Contentment is an INTERNAL thing. It lies within a man; not in the bark—but
the root. Contentment has both its fountain and stream in the soul. The beams of
comfort which a contented man has, do not arise from foreign comforts—but from
within. As sorrow is seated in the spirit; "the heart knows its own bitterness;"
(Proverbs 14:10) so contentment lies within the soul, and does not depend upon
externals. Hence I gather, that outward troubles cannot hinder this blessed
contentment. It is a spiritual thing, and arises from spiritual grounds—the
apprehension of God’s love. When there is a tempest without, there may be music
within. A bee may sting through the skin—but it cannot sting to the heart;
outward afflictions cannot sting to a Christian’s heart, where contentment lies.
Thieves may plunder us of our money and goods—but not of this pearl of
contentment, unless we are willing to part with it, for it is locked up in the
cabinet of the heart. The soul which is possessed of this rich treasure of
contentment, is like Noah in the ark—it can sing in the midst of a deluge.

3. Contentment is an HABITUAL thing. It shines with a fixed light in the soul.
Contentment does not appear only now and then, as some stars which are seen but
seldom; it is a settled temper of the heart. One action does not denominate a
person to be a contented person. One is not said to be a liberal man, who gives
alms once in his life; a covetous man may do so. But he is said to be liberal,
who is "given to hospitality," that is, who upon all occasions is willing to
relieve the necessities of the poor. Just so, he is said to be a contented man,
who is given to contentment. It is not casual but constant. Aristotle
distinguishes between colors in the face that arise from passion, and those
which arise from complexion. The pale face may look red when it blushes—but this
is only a passion. He is said properly to be ruddy who is constantly so—it is
his complexion. He is not a contented man, who is so upon some occasions, when
things go well with him. A contented man, is so constantly—it is the habit and
complexion in his soul.

Reasons pressing to holy contentment.

Having opened the nature of contentment, I come next to lay down some reasons or
arguments to contentment, which may preponderate with us. The first is, God’s
PRECEPT. Contentment is charged upon us as a duty, "be content with such things
as you have." (Hebrews 13:5) The same God, who has bid us believe, has bid us to
be content. If we obey not, we run ourselves into sin. God’s Word is a
sufficient warrant; it has authority in it. God’s Word must be the star which
guides, and his will the weight that moves our obedience; his will is a law, and
has majesty enough in it to captivate us into obedience; our hearts must not be
more unquiet than the raging sea, which at his Word is stilled. The second
reason enforcing contentment, is, God’s PROMISE. For he has said "I will never
leave you, nor forsake you." (Hebrews 13:5) Here God has engaged himself, under
hand and seal for our necessary provisions. If a king should say to one of his
subjects, I will take care of you; as long as I have any crown-revenues, you
shall be provided for; if you are in danger—I will secure you; if in need—I will
supply you. Would not that subject be content? Behold, God has here made promise
to the believer, and as it were, entered into bond for his security, "I will
never leave you;" shall not this charm away the devil of discontent? "Leave your
fatherless children with me, I will preserve them alive." (Jeremiah 49:11)
Methinks I see the godly man on his death-bed much discontented, and hear him
complaining what will become of my wife and children when he is dead and gone.
God says, "trouble not yourself, be content, I will take care of your children;
and let your widow trust in me." God has made a promise to us, that he will not
leave us, and has entailed the promise upon our wife and children; and will not
this satisfy us? True faith will take God’s single bond, without calling for
witnesses. Be content, by virtue of a decree. Whatever our condition is, God the
umpire of the world, has from everlasting, decreed that condition for us, and by
his providence ordered all details thereunto. Let a Christian often think with
himself, "who has placed me here, whether I am in a high sphere, or in a lower.
Not chance or fortune, as the blind heathens imagined. No! it is the wise God
who has by his providence fixed me in this orb."

We must act that scene which God would have us. Say not, "such an one has
occasioned this to me!" Look not too much at the under-wheel. We read in
Ezekiel, of a "wheel within a wheel." (Ezekiel 1:16) God’s decree is the cause
of the turning of the wheels, and his providence is the inner-wheels which move
all the rest. God’s providence is that helm which turns about the whole ship of
the universe. Say then, as holy David, "I was silent, I opened not my mouth,
because you, Lord, did it." (Psalms 39:9) God’s providence, which is nothing
else but the carrying on of his decree—should be a counterpoise against
discontent. God has set us in our station, and he has done it in wisdom.

We imagine that such a condition of life is good for us; whereas if we were our
own carvers, we would often cut the worst piece. Lot, being put to his choice,
chose Sodom, which soon after was burned with fire. Rachel was very desirous of
children, "give me children or I die," and it cost her her life in bringing
forth a child. Abraham was earnest for Ishmael, "O that Ishmael might live
before you!" but he had little comfort either from him or his seed; he was born
a son of strife, his hand was against every man, and every man’s hand against
him. The disciples wept for Christ’s leaving the world, they chose his physical
presence: whereas it was best for them that Christ should be gone, for else "the
comforter would not come." (John 16:7) David chose the life of his child, "he
wept and fasted for it;" (2 Samuel 12:16) whereas if the child had lived—it
would have been a perpetual monument of his shame.

If we would be able to parcel out our own comforts, we would often parcel out
that which is harmful to us. Is it not well for the child—that the parent should
choose for it? were it left to itself, it would perhaps choose a knife to cut
its own finger. It is well for the patient, that he is at the physician’s
appointment. The consideration of a decree determining, and a providence
disposing of all things, should work our hearts to holy contentment. The wise
God has ordered our condition; if he sees it better for us to abound—we shall
abound; if he sees it better for us to be in need—we shall be in need. Be
content to be at God’s disposal.

God sees, in his infinite wisdom, the same condition is not best for all; that
which is good for one, may be bad for another. One season of weather will not
serve all men’s occasions, one needs sunshine, another rain. One condition of
life will not fit every man, no more than one suit of apparel will fit every
body. Prosperity is not fit for all, nor is adversity fit for all. If one man be
brought low, perhaps he can bear it better; he has a greater stock of grace,
more faith and patience; he can "gather grapes from thorns", pick some comfort
out of the cross. Everyone cannot do this. Another man is seated in an eminent
place of dignity; he is fitter for it; perhaps it is a place which requires more
wisdom, which everyone is not capable of; perhaps he can use his estate better,
he has a public heart as well as a public place. The wise God sees that
condition to be bad for one, which is good for another; hence it is, that he
places men in different orbs and spheres; some higher, some lower. One man
desires health, God sees sickness is better for him; God will work spiritual
health out of physical sickness, by bringing the body of death, into a
consumption. Another man desires liberty, God sees bondage to be better for him;
he will work his liberty by bondage; when his feet are bound, his heart shall be
most enlarged. Did we believe this, it would give a check to the sinful disputes
and cavils of our hearts: "Shall I be discontented at that which is enacted by
God’s decree, and ordered by His wise providence?" Is this to be God’ child—or a
rebel?

Use I. Showing how a Christian may make his life comfortable.

It shows how a Christian may come to lead a comfortable life, even an heaven
upon earth, be the times what they will—by Christian contentment. The comfort of
life does not consist in having much; it is Christ’s maxim, "a man’s life
consists not in the abundance of the things which he does possess," (Luke 12:15)
but it is in being contented. Is not the bee as well contented with sucking from
a flower—as the ox which grazes on the mountains? Contentment lies within a man,
in the heart; and the way to be comfortable, is not by having our barns
filled—but our minds quiet. "The contented man," says Seneca, "is the happy
man."

Discontent is a fretting temper, which dries the brains, wastes the spirits,
corrodes and eats out the comfort of life. Discontent makes a man not enjoy what
he does possess. A drop or two of vinegar will sour a whole glass of wine. Just
so, let a man have the affluence and all worldly comforts—a drop or two of
discontent will embitter and poison all.

Comfort depends upon contentment. Jacob went halting, when the sinew upon the
hollow of his thigh shrank: so, when the sinew of contentment begins to shrink,
we go halting in our comforts. Contentment is as necessary to keep the life
comfortable, as oil is necessary to keep the lamp burning. The clouds of
discontent often drop the showers of tears. Would we have comfort in our lives?
We may have it if we will. A Christian may carve out whatever condition he will
to himself. Why do you complain of your troubles? it is not trouble which
troubles—but discontentment. It is not outward affliction which can make the
life of a Christian sad; a contented mind would sail above these waters—but when
discontent gets into the heart, then it is disquieted and sinks.

Use II. A check to the discontented Christian.

Here is a just reproof to such as are discontented with their condition. This
disease is almost epidemic. Some not content with the calling which God has set
them in, must be a step higher, from the plough to the throne; who like the
spider in the Proverbs, will "be in kings’ palaces." Others desire to go from
the shop to the pulpit; (Numbers 12:2) they would be in the temple of honor,
before they are in the temple of virtue. They are like apes, which most show
their deformity when they are climbing. It is not enough that God has bestowed
gifts upon men, in private to edify; that he has enriched them with many
mercies—but must they "seek you the priesthood also?" (Numbers 16:10)

What is this but discontent arising from pride? These secretly tax the wisdom of
God, that he has not made their condition a peg higher. Every man is complaining
that his estate is no better, though he seldom complains that his heart is no
better. One man commends this kind of life, another commends that; one man
thinks a country-life best, another a city-life; the soldier thinks it best to
be a merchant, and the merchant to be a soldier. Men desire to be anything but
what God would have them. How is it that no man is contented? Very few
Christians have learned Paul’s lesson: neither poor nor rich know how to be
content, they can learn anything but this.

If men are poor, they learn to be envious; they malign those who are above them.
Another’s prosperity is an eye-sore. When God’s candle shines upon their
neighbor’s tabernacle, this light offends them. In the midst of poverty, men
can, in this sense, abound—namely, in envy and malice! An envious eye is an evil
eye. They learn to be querulous, still complaining, as if God had dealt hardly
with them; they are ever telling their needs, they lack this and that comfort,
whereas their greatest need is a contented spirit. Those that are well enough
content with their sin—yet are not content with their condition.

If men are rich, they learn to be covetous; thirsting insatiably after the
world, and by unjust means scraping it together; their "right hand is full of
bribes," as the Psalmist expresses it. (Psalms 26:10) Put a good cause in one
scale, and a piece of gold in the other, and the gold weighs heaviest. There
are, says Solomon, four things that say, "it is not enough:" (Proverbs 30:15) I
may add a fifth; the heart of a covetous man. So we see that neither poor nor
rich know how to be content. Never certainly since the creation did this sin of
discontent reign, or rather rage, more than in our times; never was God more
dishonored; you can hardly speak with any—but the passion of his tongue betrays
the discontent of his heart! Everyone lisps out his discontent, and here even
the stammering tongue speaks too freely and fluently. If we have not what we
desire, God shall not have a good look from us—but presently we are sick with
discontent. If God will not forgive the people of Israel for their lusts—they
bid him take their lives; they must have quails to their manna! Ahab, though a
king, and one would think his crown-lands had been sufficient for him—yet is
sullen and discontented for Naboth’s vineyard. Jonah though a good man and a
prophet—yet ready to die in a peeve; and because God killed his gourd. "Kill me
too!" says he. Rachel complains, "give me children, or I die;" she had many
blessings, if she could have seen them—but lacked this blessing of contentment.

God will supply our needs—but must he satisfy our lusts too! Many are
discontented for lack of a trifle—another has a better dress, a richer jewel, a
newer fashion. Nero, not content with his empire, was troubled that the musician
had more skill in playing than he. How foolish are some, who pine away in
discontent for the lack of those things which if they had, would but render them
more sad!

Use III. A PERSUASIVE to contentment.

It exhorts us to labor for contentment—this is that which does beautify and
bespangle a Christian, and as a spiritual embroidery, does set him off in the
eyes of the world. But methinks I hear some bitterly complaining, and saying to
me, Alas! how is it possible to be contented? "The Lord has made my chain heavy!
He has cast me into a very sad condition."

There is no sin—but labors either to hide itself under some mask; or, if it
cannot be concealed, then to vindicate itself by some apology. This sin of
discontent I find very witty in its apologies, which I shall first unveil it—and
then make a reply. We must lay it down as a rule, that discontent is a sin; so
that all the pretenses and apologies with which it labors to justify itself—are
but the painting and dressing of a strumpet. The first apology which discontent
makes is this: "I have lost a child!" Paulina, upon the loss of her children,
was so possessed with a spirit of sadness, that she had liked to have entombed
herself in her own discontent! Our love to relations should never be more than
our love to true religion.

1. We must be content, not only when God gives mercies—but when He takes away.
If we must "in everything give thanks," (1 Thessalonians 5:18) then in nothing
should we be discontented.

2. Perhaps God has taken away the cistern—that he may give you the more of the
spring. Perhaps he has darkened the starlight—that you may have more sun-light.
God intends you shall have more of himself—and is not he better than ten sons?
Look not so much upon a temporal loss—as upon a spiritual gain. The comforts of
the world run to dregs; those which come out of the granary of the promise, are
pure and sweet!

3. Your child was not given—but lent: "I have, says Hannah, lent my son to the
Lord;" (1 Samuel 1:28) she lent him! the Lord has lent him to her. Mercies are
not given to us—but lent; what a man lends—he may take back again when he
pleases. O be not discontented that a mercy is taken away from you—but rather be
thankful that it was lent you so long.

4. Suppose your child to be taken from you, either he was good or bad; if he was
rebellious, you have not so much parted with a child, as a burden; you grieve
for that which might have been a greater grief to you; if he was pious, then
remember, he "is taken away from the evil to come," and placed in his center of
felicity. This lower region is full of vile and hurtful vapors; how happy are
those who are mounted into the celestial orbs! "The righteous are taken away,"
in the original it is, he is gathered. A wicked child is cut off—but the pious
child is gathered. Even as we see men gather flowers, and preserve them—so has
God gathered your child as a sweet flower that he may preserve it with glory,
and preserve it by him forever.

Why then should a Christian be discontented? why should he weep excessively?
"Daughters of Jerusalem weep not for me—but weep for yourselves!" (Luke 23:28)
Just so, could we hear our children speaking to us out of heaven, they would
say, "Weep not for us who are happy; we lie upon a soft pillow, even in the
bosom of Christ! The Prince of Peace is embracing us and kissing us with the
kisses of his lips! Don’t be troubled at our preferment; weep not for us, but
weep for yourselves, who are in a sinful sorrowful world! You are in the valley
of tears—but we are on the mountain of spices; we have gotten to our harbor—but
you are still tossing upon the waves of trouble"

O Christian! be not discontented that you have parted with such a child; but
rather rejoice that you had such a child to part with. Break forth into
thankfulness. What an honor is it to be a parent to beget such a child, that
while he lives increases the joy of the glorified angels, (Luke 20:10) and when
he dies increases the number of the glorified saints.

5. If God has taken away one of your children, he has left you more—he might
have stripped you of all. He took away Job’s comforts, his estate, his children!
Indeed his wife was left—but as a cross. Satan made a bow of this rib, and shot
a temptation by her at Job, thinking to have him shot to the heart; "curse God
and die!" But Job had upon him the breast-plate of integrity; and though his
children were taken away—yet not his graces; still he is content, still he
blesses God.

O think how many mercies you still enjoy; yet your base hearts are more
discontented at one loss—than thankful for an hundred mercies! God has plucked
one bunch of grapes from you—but how many precious clusters are left behind?

You may object—but it was my only child—the staff of my old age—the seed of my
comfort—and the only blossom out of which my ancient family did grow.

6. God has promised you, if you belong to him, "a name better than of sons and
daughters." (Isaiah 56:5) Is he dead—who would have been the monument to have
kept up the name of a family? God has given you a new name, he has written your
name in the book of life! Behold your spiritual heraldry; here is a name which
cannot be cut off. Has God taken away your only child? he has given you his only
Son! This is a happy exchange. What needs he complain of losses—who has Christ!
He is his Father’s brightness, (Hebrews 1:3) his riches, (Colossians 2:9) his
delight. (Psalms 42:1) Is there enough in Christ to delight the heart of God?
and is there not enough in him to ravish us with holy delight? He is wisdom to
teach us, righteousness to acquit us, sanctification to adorn us; he is that
royal and princely gift, he is the bread of angels, the joy and triumph of
saints; he is all in all. (Colossians 3:10) Why then are you discontented?
Though your child is lost—yet you have him for whom all things are loss.

7. Let us blush to think that nature should outstrip grace. Pulvillus, a
heathen, when he was about to consecrate a temple to Jupiter, and news was
brought him of the death of his son, would not desist from his enterprise—but
with much composure of mind, went through with the burial. The second apology
which discontent makes is, "I have a great part of my estate suddenly melted
away!" God is pleased sometimes to bring his children very low, and cut them
short in their estate; it fares with them as with that widow, who had nothing in
her house, but a pot of oil. (2 Kings 4:2) But be content.

1. God has taken away your estate—but not your eternal portion. This is a sacred
paradox, honor and estate are no part of a Christian’s portion; they are rather
luxuries than essentials, and therefore the loss of those cannot denominate a
man miserable. Still the portion remains; "the Lord is my portion, says my
soul." (Lamentations 3:24) Suppose one were worth millions, and he should chance
to lose a pin off his sleeve, this is no part of his estate, nor can we say he
is undone. Just so, the loss of sublunary comforts is not so much to a
Christian’s portion, as the loss of a pin is to a million. "These things shall
be added to you," (Matthew 6:33) they shall be cast in as overplus. When a man
buys a piece of cloth he has an inch or two given in to the measure; now, though
he lose his inch of cloth—yet he is not undone, for still the whole piece
remains. Just so, our outward estate is not so much in regard of the portion, as
an inch of cloth is to the whole piece; why then should a Christian be
discontented, when the title to his spiritual treasure remains? A thieve may
take away all the money that I have—but not my land. Just so, a Christian has a
title to the land of promise. Mary has chosen the better part, which shall not
be taken from her.

2. Perhaps, if your estate had not been lost—your soul had been lost; outward
comforts do often quench inward spiritual heat. God can bestow a jewel upon
us—but we fall so in love with it, that we forget Him who gave it. What pity is
it, that we should commit idolatry with the creature! God is forced sometimes to
drain away an estate: the plate and jewels are often cast over-board to save the
passenger. Many a man may curse the time that ever he had such an estate: it has
been an enchantment to draw away his heart from God; "those who will be rich,
fall into a snare." Are you troubled that God has prevented a snare? Riches are
thorns; (Matthew 13:7) are you angry because God has pulled away a thorn from
you? Riches are compared to "thick clay;" (Habakkuk 2:6) perhaps your
affections, which are the feet of the soul, might have stuck so fast in this
golden clay that they could not have ascended up to heaven. Be content; if God
dams up our outward comforts—it is that the stream of our love may run faster to
Him!

3. If your estate be small—yet God can bless a little. It is not how much money
we have—but how much blessing. He who often curses the bags of gold, can bless
the meal in the barrel, and the oil in the cruise. What if you have not the full
fleshpots? yet you have a promise, "I will abundantly bless your provision,"
(Psalms 132:15) and then a little goes a long way. Be content you have the dew
of a blessing distilled; a dinner of green herbs, where love is, is sweet; I may
add, where the love of God is. Another may have more estate than you—but more
worry; more riches—but less rest; more revenues—but more occasions of expense;
he has a greater inheritance—yet perhaps "God gives a man riches, wealth, and
honor so that he lacks nothing of all he desires for himself, but God does not
allow him to enjoy them" (Ecclesiastes 6:2) he has the dominion of his estate,
not the use; he holds more—but enjoys less. In a word, you has less gold than
he, perhaps less guilt.

4. You did never so thrive in your spiritual trade; your heart was never so
low—as when your condition was low; you were never so poor in spirit, never so
rich in faith. You did never run the ways of God’s commandments so fast—as when
some of your golden weights were taken off. You never had such trading for
heaven all your life; this is most abundant gain. You did never make such
adventures upon the promise—as when you left off your sea-adventures. This is
the best kind of merchandise. O Christian, you never had such incomes of the
Spirit, such spring-tides of joy; and what though weak in estate, if strong in
assurance? Be content—what you have lost one way, you have gained another.

5. Be your losses what they will in this kind, remember in every loss there is
only a suffering—but in every discontent there is a sin—and one sin is worse
than a thousand sufferings. What! because some of my revenues are gone, shall I
part with some of my holiness? shall my faith and patience go too? Because I do
not possess an estate, shall I not therefore possess my own spirit? O learn to
be content! The third apology is, "It is sad with me in my relations—where I
should find most comfort, there I have most grief!" This apology or objection
branches itself into two particulars, whereto I shall give a distinct reply.

1st. My CHILD goes on in rebellion—I fear I have brought forth a child for the
devil. It is indeed, sad to think, that hell should be paved with the skulls of
any of our children; and certainly the pangs of grief which the mother has in
this kind, are worse than her pangs of travail! But though you ought to be
humbled—yet not discontented; for, consider,

1. You may pick something out of your child’s undutifulness; the child’s sin is
sometimes the parent’s sermon; the undutifulness of children to us, may be a
memento to put us in mind of our undutifulness once to God. Time was, when we
were rebellious children; how long did our heart stand out as garrisons against
God? How long did he parley with us and beseech us, before we would yield? He
walked in the tenderness of his heart towards us—but we walked in the
stubbornness of our hearts towards him; and since grace has been planted in our
souls, how much of the wild olive is still in us? How many motions of the Spirit
do we daily resist? How many unkindnesses and affronts have we put upon Christ?
Let this open a spring of repentance; look upon your child’s rebellion—and mourn
for your own rebellion!

2. Though to see him undutiful is your grief—yet not always your sin. Has a
parent given the child, not only the milk of the breast—but "the sincere milk of
the Word?" have you seasoned his tender years with pious education? You can do
no more; parents can only work knowledge, God must work grace; they can only lay
the wood together, it is God who must make it burn. A parent can only be a guide
to show his child the way to heaven—the Spirit of God must be a loadstone to
draw his heart into that way. "Am I in God’s stead," says Jacob, "who has
withheld the fruit of the womb?" (Genesis 30:2) Can I give children? So, is a
parent in God’s stead to give grace? who can help it, if a child having the
light of conscience, Scripture, education, these three torches in his hand—yet
runs willfully into the deep ponds of sin? Weep for your child, pray for him;
but do not sin for him by discontent.

3. Say not, you have brought forth a child for the devil; God can reform him; he
has promised "to turn the hearts of the children to their fathers" (Malachi 4:6)
and "to open springs of grace in the desert." (Isaiah 35:6) When your child is
going full sail to the devil—God can blow with a contrary wind of his Spirit and
alter his course. When Paul was breathing out persecution against the saints,
and was sailing hellward, God turns him another way; before he was going to
Damascus, God sends him to Ananias; before a persecutor, now a preacher. Though
our children are for the present fallen into the devil’s pond, God can turn them
from the power of Satan, and bring them home the twelfth hour. Monica was
weeping for her son Augustine: at last God saved him, and he became a famous
instrument in the church of God.

2. The second branch of the objection is—but my HUSBAND takes ill courses; where
I looked for honey, behold a sting! It is sad to have the living and the dead
tied together; yet, let not your heart fret with discontent; mourn for his
sins—but do not murmur. For,

1. God has placed you in your relation, and if you are discontented, you quarrel
with God. What! for every cross that befalls us, shall we call the infinite
wisdom of God into question? O the blasphemy of our hearts!

2. God can make you a gainer by your husband’s sin; perhaps you would have never
been so good—if he had not been so bad. The fire burns hottest in the coldest
climate. God often by a divine chemistry, turns the sins of others to our
good—and makes our maladies into our medicines. The more profane the husband is,
often the more holy the wife grows; the more earthly he is, the more heavenly
she grows. God makes sometimes the husband’s sin a spur to the wife’s grace. His
exorbitance is often a bellows to blow up the flame of her zeal and devotion the
more. Is it not thus? Does not your husband’s wickedness send you to prayer? you
perhaps would have never prayed so much—if he had not sinned so much. His
deadness quickens you the more—the stone of his heart is an hammer to break your
heart. The apostle says, "the unbelieving wife is sanctified by the believing
husband;" (1 Corinthians 7:14) but in this sense, the believing wife is
sanctified by the unbelieving husband; she grows better, his sin is a whetstone
to her grace, and a medicine for her soul. The next apology that discontent
makes is—"But my FRIENDS have dealt very unkindly with me, and turned against
me."

It is sad, when a friend proves like a brook in summer. (Job 6:15) The traveler
being parched with heat, comes to the brook, hoping to refresh himself—but the
brook is dried up—yet be content.

1. You are not alone, other saints have been betrayed by friends; and when they
have leaned upon them, they have been as a foot out of joint. This was true in
the type David; "it was not an enemy that reproached me—but it was you, O man,
my equal, my guide, and mine acquaintance; we took sweet counsel together:
(Psalms 55:12-14) and in the antitype Christ; he was betrayed by a friend. So
why should we think it strange to have the same measure dealt out to us—as Jesus
Christ had? "the servant is not above his master".

2. A Christian may often read his sin in his punishment: has not he dealt
treacherously with God? How often has he grieved the Comforter, broken his vows,
and through unbelief sided with Satan against God! How often has he abused God’s
love, taken the jewels of God’s mercies, and made a golden calf of them—serving
his own lusts! How often has he made the free grace of God, which should have
been a bolt to keep out sin, rather a key to open the door to it! These wounds
has the Lord received in the house of his friends. Look upon the unkindness of
your friend—and mourn for your own unkindness against God! Shall a Christian
condemn that in another, which he has been too guilty of himself?

3. Has your friend proved treacherous? perhaps you did repose too much
confidence in him. If you lay more weight upon a house than the pillars will
bear, it must needs break. God says, "trust not in a friend:" (Micah 7:5)
perhaps you did put more trust in him, than you did dare to put in God. Friends
are as Venice-glasses, we may use them—but if we lean too hard upon them, they
will break. Behold matter of humility—but not of sullenness and discontent.

4. You have a friend in heaven who will never fail you; "there is a friend" says
Solomon "who sticks closer than a brother!" (Proverbs 18:24) such a friend is
God; he is very studious and inquisitive on our behalf; he has a debating with
himself, a consulting and projecting how he may do us good; he is the best
friend, who gives contentment in the midst of all discourtesies of friends.
Consider,

(1.) He is a loving friend. "God is love;" (1 John 4:16) hence he is said
sometimes to engrave us on the "palm of his hand," (Is. 49:16) that we may never
be out of his eye. He carries us in his bosom, (Isaiah 40:11) near to his heart.
There is no interruption or stint in his love; but as the Nile river, it
overflows all the banks. His love is as far beyond our thoughts—as it is above
our deserts! O the infinite love of God, in giving the Son of his love to be
made flesh, which was more than if all the angels had been made worms! God in
giving Christ to us gave his very heart to us. Here is love penciled out in all
its glory, and engraved as with the "point of a diamond." All other love is
hatred—in comparison of the love of our Friend.

(2.) He is a caring friend: "He cares for you!" (1 Peter 5:7) He minds and
transacts our business as his own—he accounts his people’s interests and
concernments as his interest. He provides for us—grace to enrich us—and glory to
ennoble us. It was David’s complaint, "no man cares for my soul!" (Psalms 142:4)
a Christian has a friend who cares for him.

(3.) He is a wise friend. (Daniel 2:20) A friend may sometimes err through
ignorance or mistake, and give his friend poison instead of sugar; but "God is
wise in heart; (Job 9:4) he is skillful as well as faithful; he knows what our
disease is, and what remedy is most proper to apply; he knows what will do us
good, and what wind will be best to carry us to heaven.

(4.) He is a faithful friend. He is faithful in his promises; "in hope of
eternal life which God, who cannot lie, has promised." (Titus 1:2) God cannot
lie; he will not deceive his people; nay, he cannot: he is called "the Truth;"
he can as well cease to be God—as cease to be true. The Lord may sometimes
change his promise, as when he converts a temporal promise into a spiritual
promise; but he can never break his promise.

(5.) He is a compassionate friend, hence in Scripture we read of the yearning of
his affections. (Jeremiah 31:20) God’s friendship is nothing else but
compassion; for there is naturally no affection in us to desire his friendship,
nor any goodness in us to deserve it; the loadstone is in himself. When we were
full of sin—he was full of love; when we were enemies—he sent an embassage of
peace; when our hearts were turned away from God—his heart was turned towards
us. O the tenderness and sympathy of our Friend in heaven! We ourselves have
some relentings of heart to those which are in misery; but it is God who begets
all the mercies and affections that are in us, therefore he is called "the
Father of mercies." (2 Corinthians 1:3)

(6.) He is a constant friend: "his compassions fail not." (Lamentations 3:22)
Friends do often in adversity, drop off as leaves in autumn; these are rather
flatterers than friends. Joab was for a time faithful to king David’s house; but
within a while proved false to the crown, and went after the treason of
Adonijah. (1 Kings 1:7) God is a friend forever: "having loved his own which
were in the world—he loved them to the end." (John 13:1) What though I am
despised? yet God loves me. What though my friends cast me off? yet God loves
me; he loves to the end, and there is no end of that love. This methinks, in
case of discourtesies and unkindnesses, is enough to charm down discontent. The
next apology is, "I am under great REPROACHES!" Let not this discontent you,
for,

1. It is a sign there is some good in you. The applause of the wicked, usually
denotes some evil in us—and their censure usually imports some good in us.
(Psalms 38:20) David wept and fasted, and that was turned to his "reproach". (1
Peter 4:14) As we must pass to heaven through the spikes of suffering, so
through the clouds of reproach.

2. If your reproach be for God, as David’s was, "for your sake I have born
reproach;" (Psalms 69:7) then it is rather matter of triumph, than dejection.
Christ does not say, when you are reproached be discontented; but rejoice!
(Matthew 5:12) Wear your reproach as a diadem of honor, for now a spirit of
"glory and of God rests upon you." (1 Peter 4:14) Put your reproaches into the
inventory of your riches—as Moses did. (Hebrews 11:26) It should be a
Christian’s ambition to wear his Savior’s livery, though it is sprinkled with
blood and sullied with disgrace!

3. God will do us good by reproach: as David of Shimei’s cursing; "it may be,
that the Lord will requite me good for his cursing this day." (2 Samuel 16:12)
This puts us upon searching our sin: a child of God labors to read his sin—in
every stone of reproach which is cast at him. Besides, now we have an
opportunity to exercise patience and humility.


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  CHAPTER 2: PART 1 CONT'D
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Part 1 cont’d

4. Jesus Christ was content to be reproached by us. He "endured the cross,
scorning its shame." (Hebrews 12:2) It may amaze us to think that he who was
God, could endure to be spit upon, and be crowned with thorns; and when he was
ready to bow his head upon the cross, to have the Jews in scorn, wag their heads
and say, "he saved others, himself he cannot save." The shame of the cross was
as much as the blood of the cross! His name was crucified before his body. The
sharp arrows of reproach which the world shot at Christ, went deeper into his
heart, than the spear! His suffering was so ignominious, that the sun blushed to
behold it. It withdrew its bright beams, and masked itself with a cloud; (and
well it might, when the Sun of Righteousness was in an eclipse") All this
revilement and reproach, did the God of glory endure for us.

O then let us be content to have our names eclipsed for Christ; let not reproach
lie at our heart—but let us bind it as a crown about our head! These who are
discontented at a reproach, will avoid any persecution for Christ.

5. Is not many a man contented to suffer reproach for maintaining his lust? and
shall not we for maintaining the truth? Some glory in that which is their shame,
(Php 3:19) and shall we be ashamed of that which is our glory? Be not troubled
at these petty things. He whose heart is once divinely touched with the
loadstone of God’s Spirit, does account it his honor—to be dishonored for
Christ, (Acts 15:4) and does as much despise the world’s censure, as he does
their praise.

6. We live in an age wherein men dare reproach God himself. The divinity of the
Son of God is blasphemously reproached by the Socinian. The blessed Bible is
reproached by the AntiScripturist, as if it were but a legend of lies, and every
man’s faith a fable. The justice of God is called to the bar of reason by the
Arminians. The wisdom of God in his providential actings, is taxed by the
Atheist. The ordinances of God are decried by the Familists, as being too heavy
a burden for a free-born conscience, and too low and carnal for a sublime
seraphic spirit. The ways of God, which have the majesty of holiness shining in
them, are calumniated by the profane. The mouths of men are open against God, as
if he were an hard master, and the path of true religion, too strict and severe.
If men cannot give God a good word, shall we be discontented or troubled that
they speak hardly of us? Such as labor to bury the glory of true religion, shall
we wonder that "their throats are open sepulchers," (Romans 3:13) to bury our
good name? O let us be contented, while we are in God’s scouring-house, to have
our names sullied a little; the blacker we seem to be here, the brighter shall
we shine when God has set us upon the celestial shelf! The sixth apology that
discontent makes, is disrespect. "I have not that esteem from men, as is
suitable to my worth and grace!" And does this trouble you? Consider,

1. The world is an unequal judge; as it is full of change—as of partiality. The
world gives her respects, as she does her places of preferment; more often by
favor, than desert. Have you real worth in you? It is better to deserve
respect—and not have it; than have it—and not deserve it!

2. Have you grace? God respects you, and his judgment is most worth prizing. A
believer is a person of honor, being born of God: "Since you were precious in my
eyes, you have been honorable, and I have loved you." (Isaiah 43:4) Let the
world think what they will of you; perhaps in their eyes, you are vile; but in
God’s eyes, you are his dove, (Ca. 2:14) his spouse, (Ca. 5:1) his jewel.
(Malachi 3:17) Others account you the dregs of offscouring of the world, (1
Corinthians 4:14) but God will give whole kingdoms for your ransom. (Isaiah
43:3) Let this content—it does not matter how I am looked upon in the world—if
God thinks well of me. It is better that God approves—than man applauds. The
world may honor us—and God put us in his black book! What is a man the better
that his fellow-prisoners commend him—if his judge condemns him! O labor to keep
in with God; prize his love! Let worldlings frown on me—I am contented, being a
favorite of the king of heaven!

3. If you are a child of God, you must expect disrespect from the ungodly. A
believer is in the world—but not of the world. We are here in a pilgrim
condition, out of our own country, therefore must not look for the respect and
acclamation of the world. It is sufficient that we shall have honor in our own
country. (Hebrews 13:14) It is dangerous to be the world’s favorite!

4. Discontent arising from disrespect, savors too much of pride. A humble
Christian has a lower opinion of himself—than others can have of him. He who is
taken up about the thoughts of his sins, and how he has provoked God, cries out,
as Agur, "I am more brutish than any man!" (Proverbs 30:2) and therefore is
contented, though he be set among "the dogs of my flock." (Job 30:1) Though he
is low in the thoughts of the ungodly—yet he is thankful that he is not laid in
"the lowest hell." (Psalms 86:13) A proud man sets an high value upon himself;
and is angry with others, because they will not come up to his price! Take heed
of pride! O had others a window to look into their heart, or did your heart
stand where your face does—you would wonder to have so much respect! The next
apology is, "I meet with very great sufferings for the truth!" Consider,

1. Your sufferings are not so great as your sins! Put these two in the balance,
and see which weighs heaviest; where sin lies heavy, sufferings lie light. A
carnal spirit makes more of his sufferings—and less of his sins; he looks upon
one at the great end of the telescope—but upon the other at the little end of
the telescope. The carnal heart cries out, "Take away my affliction!" But a
gracious heart cries out, "Take away my iniquity!" (2 Samuel 24:10) The one
says, "Never has anyone suffered as I have done!" But the other says, "Never has
anyone sinned as I have done!" (Micah 7:7)

2. Are you under sufferings: you have an opportunity to show the valor and
constancy of your mind. Some of God’s saints would have accounted it a great
favor, to have been honored with martyrdom. One said, "I am in prison—until I be
in prison". You count that a trouble, which others would have worn as an ensign
of their glory.

3. Even those who have gone only upon moral principles, have shown much
constancy and contentment in their sufferings. Curtius, being bravely mounted
and in armor, threw himself into a great gulf, that the city of Rome might,
(according to the oracle,) be delivered from the pestilence. And we, having a
divine oracle, "those who who kill the body, cannot hurt the soul," shall we not
with much constancy and patience devote ourselves to injuries for Christ, and
rather suffer for the truth—than the truth suffer for us? The Decii among the
Romans, vowed themselves to death, that their legions and soldiers might be
crowned with the honor of the victory. O what should we be content to suffer, to
make the truth victorious! Regulus having sworn that he would return to
Carthage, though he knew there was a furnace heating for him there—yet not
daring to infringe his oath, he did adventure to go. We then who are Christians,
having made a vow to Christ in baptism, and so often renewed in the blessed
sacrament, should with much contentment rather choose to suffer, than violate
our sacred oath! Thus the blessed martyrs, with what courage and cheerfulness
did they yield up their souls to God! When the fire was set to their bodies—yet
their spirits were not at all fired with passion or discontent. Though others
hurt the body, let them not be discontent; show by your heroic courage, that you
are above those troubles, which you cannot be without. The next apology is, "the
prosperity of the wicked." "I envied the arrogant when I saw the prosperity of
the wicked!" Psalms 73:3 It is often that the evil enjoy all the good—and the
good endure all the evil. David, though a godly man, stumbled at this, and had
almost stumbled because of this. Well, be contented; for remember,

1. Worldly goods are not the only things, nor the best things; they are mere
temporal blessings. These are but the acorns with which God feeds swine! You who
are believers have more choice fruit—the olive, the pomegranate, the fruit which
grows on the true vine Jesus Christ! Others have the fat of the earth—you have
the dew of heaven! They have muddied puddles—but you have those springs of
living water which are purified with Christ’s blood, and filled with his love.

2. To see the wicked flourish is rather a matter of pity, than envy! This is all
the heaven they will have! "Woe to you who are rich, for you have your only
happiness now!" (Luke 6:24) Hence it was, that David made it his solemn prayer,
"Deliver me from the wicked, from men of the world, who have their portion in
this life!" (Psalms 17:15) These words are David’s litany—"good Lord, deliver
me!" When the wicked have eaten of their dainty dishes—there comes in a sad
reckoning which will spoil all. The world is first musical and then tragical! We
should not envy a man who will fry and blaze in hell—let him have enough of the
fat of the earth. O remember—for every sand of mercy which runs out of the
wicked, God puts a drop of wrath into his vial! "You are storing up wrath for
yourself in the day of wrath, when God’s righteous judgment is revealed." Romans
2:5

Therefore as that soldier said to his fellow, "do you envy my grapes? they cost
me dear, I must die for them!" So I say, do you envy the wicked? alas their
prosperity is like Haman’s banquet before execution! If a man were to be hanged,
would one envy to see him walk to the gallows through pleasant fields and fine
galleries, or to see him go up the ladder in clothes of gold? The wicked may
flourish in their bravery for a while; but, when they flourish as the grass, "it
is, that they shall be destroyed forever; (Psalms 92:7) the proud grass shall be
mown down. Whatever a sinner enjoys—he has a curse with it, "I will curse your
blessings!" (Malachi 2:2) And shall we envy him? Would we envy a dog--if
poisoned food was given to it! The long furrows in the backs of the godly have a
seed of blessing in them, when the table of the wicked becomes a snare, and
their honor their halter! The next apology that discontent makes for itself is
"the evils of the times." The times are full of heresy and impiety, and this is
that which troubles me. This apology consists of two branches, to which I shall
answer in specie; and,

Branch 1. The times are full of HERESY! Error is a touch-stone to discover bad
men. This is indeed sad; when the devil cannot destroy the church by violence—he
endeavors to poison it; when he cannot with Samson’s foxtails set the corn on
fire, then he sows tares. As he labors to destroy the peace of the church by
division, so the truth of it by error. We may cry out, "We live in times wherein
there is a sluice open to all novel opinions, and every man’s opinion is his
Bible!" Well; this may make us mourn—but let us not murmur or be discontent.
Consider,

1. Error makes a discovery of men. Error reveals such as are tainted and
corrupt. When the leprosy brake forth in the forehead, then was the leper
discovered. Error is a spiritual bastard; the devil is the father, and pride the
mother! You never knew an erroneous man, but he was a proud man. Now, it is good
that such men should be unveiled, to the intent, first, that God’s righteous
judgment upon them may be adored; secondly, that others be not infected. If a
man has the plague, it is well it breaks forth. For my part, I would avoid a
heretic, as I would avoid the devil, for he is sent on the devil’s errand. I
appeal unto you; if there were a tavern in this city, where under a pretense of
selling wine, many bottles of poison were to be sold, were it not well that
others should know of it, that they might not buy? It is good that those that
have poisoned opinions should be known, that the people of God may not come near
either the scent or the taste of that poison!

Error is a touch-stone to discover good men: it tries the gold: "there must be
heresies, that those who are approved, may be made manifest." (1 Corinthians
11:19) Thus our love to Christ, and zeal for truth does appear. God shows who
are the living fish; such as swim against the stream: who are the sound sheep;
such as feed in the green pastures of the ordinances: who are the doves; such as
live in the best air, where the spirit breathes. God sets a garland of honor
upon these, "these are those who came out of great tribulation; (Revelation
7:14) so these are they that have opposed the errors of the times, these are
they that have preserved the virginity of their conscience, who have kept their
judgment sound and their heart soft. God will have a trophy of honor set upon
some of his saints, they shall be renowned for their sincerity, being like the
cypress, which keeps its greenness and freshness in the winter-season.

2. Be not sinfully discontented, for God can make the errors of the church
advantageous to truth. Thus the truths of God have come to be more beaten out
and confirmed; as it is in the law, one may lay a false title to a piece of
land, the true title has by this means been the more searched into and ratified.
Some had never so studied to defend the truth by Scripture, if others had not
endeavored to overthrow it by sophistry; all the mists and fogs of error that
have risen out of the bottomless pit, have made the glorious Sun of truth to
shine so much the brighter. Had not Arius and Sabellius broached their damnable
error, the truth of those questions about the blessed Trinity would never have
been so discussed and defended by Athanasius, Augustine, and others; had not the
devil brought in so much of his princely darkness, the champions for truth had
never run so fast to Scripture to light their lamps. So that God with a wheel
within a wheel, over-rules these things wisely, and turns them to the best.
Truth is a heavenly plant—which settles by shaking.

3. God raises the price of his truth the more; the very shreds and filings of
truth are esteemed. When there is much counterfeit metal abroad, we prize the
true gold the more; pure wine of truth is never more precious, than when unsound
doctrines are broached and vented.

4. Error makes us more thankful to God for the jewel of truth. When you see
another infected with the plague—how thankful are you that God has freed you
from the infection! When we see others have the leprosy in the head—how thankful
are we to God that he has not given us over to believe a lie and so be damned!
It is a good use that may be made even of the error of the times—when it makes
us more humble and thankful, adoring the free grace of God, who has kept us from
drinking of that deadly poison!

Branch 2. The times are full of IMPIETY! I live and converse among the profane:
"O that I had wings like a dove, for then would I fly away and be at rest."
(Psalms 55:6)

It is indeed sad, to be mixed with the wicked. David beheld "transgressors and
was grieved." And Lot (who was a bright star in a dark night) was vexed, or, as
the word in the original may bear, wearied out, with the filthy lives of the
wicked; he made the sins of Sodom, into spears to pierce his own soul. We ought,
if there is any spark of divine love in us, to be very sensible of the sins of
others—and to have our hearts bleed for them. Yet let us not break forth into
mourning and discontent, knowing that God in his providence has permitted it,
and surely not without some reasons; for,

1st. The Lord makes the wicked a hedge to defend the godly; the wise God often
makes those who are wicked and peaceable, a means to safeguard his people from
those who are wicked and cruel. The king of Babylon kept Jeremiah, and gave
special order for his looking after, that he did lack nothing. (Jeremiah
39:11-12) God sometimes makes brazen sinners to be brazen walls to defend his
people.

2nd. God does but interline and mingle the wicked with the godly, that the godly
may be a means to save the wicked; such is the beauty of holiness that it has a
magnetic force in it to allure and draw even the wicked. Sometimes God makes a
believing husband a means to convert an unbelieving wife, and vice versa: "How
do you know, wife, whether you will save your husband? Or, how do you know,
husband, whether you will save your wife?" (1 Corinthians 7:16) The godly living
among the wicked, by their prudent advice and pious example, have won them to
the embracing of true religion. If there were not some godly among the wicked,
how in a practical way, without a miracle, can we imagine that the wicked should
be converted? those who are now shining saints in heaven, once served diverse
lusts. (2 Timothy 3:3) Paul was once a persecutor; Augustine was once a
manichee; Luther was once a monk; but by the kind and holy behavior of the
godly, were converted to the faith. The next apology that discontent makes, is,
smallness of abilities and gifts. "I cannot (says the Christian) discourse with
that fluency, nor pray with that elegance, as others."

1. Grace is beyond gifts; you compare your grace with another’s gifts, there is
a vast difference. Grace without gifts is infinitely better than gifts without
grace. In religion, the vitals are best. Gifts are a more extrinsic and common
work of the Spirit, which is incident to reprobates. Grace is a more
distinguishing work, and is a jewel hung only upon the elect. Have you the seed
of God—the holy anointing? Be content!

(1.) You say, You can not discourse with that fluency as others. Experience in
religion, is better than notions; and heart impressions are beyond vocal
expressions. Judas (no doubt) could make a learned discourse on Christ—but
well-fared the woman in the gospel, who felt virtue coming out of Christ, (Luke
8:47). A sanctified heart is better than a silver tongue! There is as much
difference between gifts and graces, as between a tulip painted on the wall, and
one growing in the garden!

(2.) You say, you can not pray with that elegance as others. Prayer is a matter
more of the heart—than the head. In prayer it is not so much fluency which
prevails—as fervency, (James 5:16) nor is God so much taken with the elegance of
speech, as the efficacy of the Spirit. Humility is better than fluency; here the
mourner is the orator; sighs and groans are the best rhetoric!

2. Be contented, for God does usually proportion a man’s abilities to the place
to which he calls him; some are set in a higher sphere and function, their place
requires more gifts and abilities; but the most inferior member is useful in its
place, and shall have a power delegated for the discharge of its peculiar
office. The next apology is, the troubles of the church. "Alas, my disquiet and
discontent is not so much for myself, as the church! The church of God suffers."

I confess it is sad and we ought for this "to hang our harps upon the willows."
He is a wooden leg in Christ’s body, that is not sensible of the state of the
body. As a Christian must not be proud flesh, so neither dead flesh. When the
church of God suffers, he must sympathize; Jeremiah wept for the virgin daughter
of Zion. We must feel our brethren’s hard cords, through our soft beds. In
music, if one string is touched, all the rest sound: when God strikes upon our
brethren, our "affections must sound like a harp". Be sensible—but give not way
to discontent. For consider,

1. God sits at the stern of his church. (Psalms 46:5) Sometimes it is a ship
tossed upon the waves, "afflicted and tossed! (Isaiah 54:11) but cannot God
bring this ship to haven, though it meets with a storm upon the sea? This ship
in the gospel was tossed because sin was in it; but it was not overwhelmed,
because Christ was in it. Christ is in the ship of this church, fear not
sinking; the church’s anchor is cast in heaven. God loves his church, and takes
much care of it. The names of the twelve tribes were on Aaron’s breastplate,
signifying how near to God’s heart his people are. They are his portion,
(Deuteronomy 27:9) and shall that be lost? They are his glory, (Isaiah 46:13)
and shall that be finally eclipsed? Certainly not! God can deliver his church,
not only from opposition—but by opposition; the church’s pangs shall help
forward her deliverance.

2. God has always propagated true religion by sufferings. The foundation of the
church has been laid in blood, and these sanguine showers have ever made it more
fruitful. Cain put the knife to Abel’s throat, and ever since, the church’s
veins had bled: but she is like the vine, which by bleeding grows; and like the
palm-tree, which the more weight is laid upon it, the higher it rises. The
holiness and patience of the saints, under their persecutions, has much added
both to the growth of true religion, and the glory of God. Basil and Tertullian
observe of the primitive martyrs, that many of the heathen, seeing their zeal
and constancy, turned Christians. Religion is that Phoenix which has always
revived and flourished in the ashes of holy men. Isaiah sawn asunder, Peter
crucified at Rome with his head upside down, Cyprian, bishop of Carthage, and
Polycarp of Smyrna, were both martyred for true religion—yet evermore the truth
has been sealed by blood, and gloriously dispersed; whereupon Julian did forbear
to persecute, not out of pity—but envy, because the church grew so fast, and
multiplied, as Nazianzen well observes. The twelfth apology that discontent
makes for itself, is this, "it is not my afflictions which trouble me—but it is
my SINS which disquiet and discontent me." Be sure it is so; do not prevaricate
with God and your own soul; in true mourning for sin when the present suffering
is removed—yet the sorrow is not removed. But suppose the apology is real, that
sin is the ground of your discontent; yet I answer, a man’s disquiet about sin
may be beyond its bounds, in these three cases.

1. When it is disheartening, that is, when it sets up sin above mercy. If Israel
had only pored over their sting, and not looked up to the brazen serpent—they
would never have been healed. That sorrow for sin which drives us away from God,
is sinful—for there is more despair in it than remorse; the soul has so many
tears in its eyes, that it cannot see Christ! Sorrow, as sorrow, does not save,
that were to make a Christ of our tears! But is useful, as it is preparatory in
the soul—making sin vile, and Christ precious. O look up to the brazen serpent,
the Lord Jesus! A sight of his blood will revive, the plaster of his merits is
broader than our sore. It is Satan’s policy, either to keep us from seeing our
sins; or, if we do see them—that we may be swallowed up with sorrow; (2
Corinthians 2:7). Either he would stupify us, or affright us; either keep the
looking-glass of the law from our eyes, or else pencil out our sins in such
crimson colors, that we may sink in the quicksands of despair!

2. When sorrow is indisposing, it untunes the heart for prayer, meditation, holy
conference; it cloisters up the soul. This is not sorrow—but rather sullenness,
and renders a man not so much penitential, as cynical.

3. When it is out of season. God made us rejoice—and we hang up our harps upon
the willows; he bids us trust—and we cast ourselves down, and are brought even
to the margin of despair. If Satan cannot keep us from mourning—he will be sure
to put us upon it when it is least in season. When God calls us in a special
manner to be thankful for mercy, and put on our white robes—Satan will be
putting us into mourning, and instead of a garment of praise, clothe us with a
spirit of heaviness; so God loses the acknowledgment of mercy—and we the
comfort. If your sorrow has turned and fitted you for Christ, if it has raised
in you high prizings of him, strong hungerings after him, sweet delight in
him—this is as much as God requires. A Christian does but sin—to vex and torture
himself further upon the rack of his own discontent. And thus I hope I have
answered the most material objections and apologies which this sin of discontent
does make for itself. I see no reason why a Christian should be discontented,
unless for his discontent. Let me, in the next place, propound something which
may be both as a loadstone and a whet-stone to contentment.


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  CHAPTER 3: PART 2
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The Art of Divine Contentment

by Thomas Watson

(part 2) Divine MOTIVES to Contentment.

I. Consider the EXCELLENCY of contentment. Contentment is a flower which does
not grow in every garden. You would think it were excellent if I could prescribe
a remedy or antidote against poverty. Behold, here is that which is more
excellent, for a man to be poor—and yet have enough! Contentment teaches a man
how to abound—in the midst of poverty. Contentment is a remedy against all our
trouble, an alleviation to all our burdens, the cure of to every worry.
Contentment, though it be not properly a grace (it is rather a disposition of
mind,) yet in it there is a happy mixture of all the graces: it is a most
precious compound, which is made up of faith, patience, meekness, humility, etc.
which are the ingredients put into it. Now there are these seven rare
excellencies in contentment.

First excellency. A contented Christian carries heaven with him. For, what is
heaven—but that sweet repose and full contentment that the soul shall have in
God. In contentment there are the first-fruits of heaven. There are two things
in a contented spirit, which make it like heaven.

(1.) God is there; something of God is to be seen in that heart. A discontented
Christian is like a rough tempestuous sea; when the water is rough you can see
nothing there; but when it is smooth and serene, then you may behold your face
in the water. (Proverbs 27:19) When the heart rages through discontent, it is
like a rough sea, you can see nothing there, unless it is passion and murmuring;
there is nothing of God, nothing of heaven in that heart! But by virtue of
contentment, the heart becomes like the sea when it is smooth and calm, there is
a face shining there; you may see something of Christ in that heart, a
representation of all the graces.

(2.) Rest and peace are there. O what a peace is kept in a contented heart! What
a heaven! A contented Christian, is like Noah in the ark; though the ark was
tossed with waves, Noah could sit and sing in the ark. The soul that is gotten
into the ark of contentment, sits quiet, and sails above all the waves of
trouble; he can sing in this spiritual ark. The wheels of the chariot move—but
the axle stirs not; the circumference of the heavens is carried about the
earth—but the earth moves not out of its center. When we meet with motion and
change in the creatures round about us, a contented spirit is not stirred nor
moved out of its center. The sails of a mill move with the wind—but the mill
itself stands still, an emblem of contentment; when our outward estate moves
with the wind of providence—yet the heart is settled through holy contentment;
and when others are shaking and trembling in times of trouble, the contented
spirit can say, as David, "O God my heart is fixed!" (Psalms 57:7) What is this,
but a piece of heaven?

Second excellency. Whatever is defective in the creature, is made up in
contentment. A Christian may lack the comforts that others have—the land, and
possessions; but God has instilled into his heart that contentment which is far
better: in this sense that saying of our Savior is true, "he shall receive a
hundred fold." (Matthew 19:29) Perhaps he who ventured all for Christ, never has
his house or land again: yes—but God gives him a contented spirit, and this
breeds such joy in the soul, as is infinitely sweeter than all his houses and
lands which he left for Christ.

It was sad with David in regard of his outward comforts, he being driven from
his kingdom; yet in regard of that sweet contentment he found in God, he had
more comfort than men have in the time of harvest and vintage. (Psalms 4:7) One
man has house and lands to live upon, another has nothing, only a small trade;
yet even that brings in a livelihood. A Christian may have little in the
world—but he drives the trade of contentment; and so he knows as well how to
lack, as to abound. O the rare art, or rather miracle of contentment!

Wicked men are often disquieted in the enjoyment of all things. But the
contented Christian is joyful in the lack of all things! But how does a
Christian come to be contented in the deficiency of outward comforts? A
Christian finds contentment distilled out of the breasts of the promises. He is
poor in purse—but rich in promise. There is one promise that brings much sweet
contentment into the soul: "Those who seek the Lord shall not lack any good
thing." (Psalms 34:10) If the thing we desire is good for us—we shall have it.
If it is not good, then the not having is good for us. The resting satisfied
with the promise gives contentment.

Third excellency. Contentment makes a man in tune to serve God. It oils the
wheels of the soul and makes it more agile and nimble; it composes the heart,
and makes it fit for prayer, meditation, etc. How can he who is in a passion of
grief, or discontent, "attend upon the Lord without distraction?" Contentment
prepares and tunes the heart. First you prepare the violin, and wind up the
strings, before you play a score of music. Just so, when a Christian’s heart is
wound up to this heavenly frame of contentment, then it is fit for duty. A
discontented Christian is like Saul, when the evil spirit came upon him—O what
jarrings and discords does he make in prayer! When an army is put into a
disorder, then it is not fit for battle; when the thoughts are scattered and
distracted about the cares of this life, a man is not fit for devotion.
Discontent takes the heart wholly off from God, and fixes it upon the present
trouble, so that a man’s mind is not upon his prayer—but upon his trouble.
Discontent disjoints the soul; and it is impossible now that a Christian should
go so steadily and cheerfully in God’s service. O how lame is his devotion! The
discontented person gives God but a half-duty, and his religion is nothing but
an external exercise, it lacks a soul to animate it. David would not offer that
to God that cost him nothing." (2 Samuel 24:24) Where there is too much worldly
care, there is too little spiritual cost in a duty. The discontented person does
his duties by halves; he is just like Ephraim, "a cake not turned;" (Hosea 7:8)
he is a cake baked on one side; he gives God the outside but not the spiritual
part; his heart is not in duty; he is baked on one side—but the other side
dough; and what profit is there of such raw undigested services? He who gives
God only the skin of worship, what can he expect more than the shell of comfort?
Contentment brings the heart into frame, and only then, do we give God the
flower and soul of a duty, when the soul is composed. Now a Christian’s heart is
intent and serious. There are some duties which we cannot perform as we ought,
without contentment, such as:

(1.) To rejoice in God. How can he rejoice—who is discontented? he is fitter for
repining, than rejoicing.

(2.) To be thankful for mercy. Can a discontented person be thankful? He can be
fretful, not thankful.

(3.) To justify God in his proceedings. How can he do this who is discontented
with his condition? he will sooner censure God’s wisdom, than clear his justice.
O then, how excellent is contentment, which does prepare, and as it were, string
the heart for duty? Indeed contentment does not only make our duties light and
agile—but acceptable to God. It is this that puts beauty and worth into them;
for contentment settles the soul. Now, as it is with milk, when it is always
stirring, you can make nothing of it—but let it settle a while, and then it
turns to cream: when the heart is overmuch stirred with disquiet and discontent,
you can make nothing of those duties. How thin, how fleeting and tedious are
they! but when the heart is once settled by holy contentment, now there is some
worth in our duties, now they turn to cream.

Fourth excellency. Contentment is the spiritual pillar of the soul. It fits a
man to bear burdens. He who has a contented heart—is invincible under
sufferings. A contented Christian is like the camomile, the more it is trodden
upon—the more it grows. As medicine works disease out of the body—so does
contentment work trouble out of the heart. Thus it argues, "if I am under
reproach, God can vindicate me; if I am in need, God can relieve me." "You shall
not see wind, neither shall you see rain—yet the valley shall be filled with
water." (2 Kings 3:17) Thus holy contentment keeps the heart from fainting. In
the autumn, when the fruit and leaves are blown off, still there is sap in the
root. Just so, when there is an autumn upon our external felicity, the leaves of
our estate drop off—still there is the sap of contentment in the heart. A
Christian has life inwardly, when his outward comforts do not blossom. The
contented heart is never out of heart.

Contentment is the golden shield, which beats back all discouragements. Humility
is like the lead to the net—which keeps the soul down when it is rising through
passion; and contentment is like the cork in the net—which keeps the heart up
when it is sinking through discouragements. Contentment is the great under-prop;
it is like the steel beam, which bears whatever weight is laid upon it; nay, it
is like a rock which breaks the waves.

It is astonishing to observe the same affliction lying upon two men—how
differently they respond to it. The contented Christian is like Samson, who
carried away the gates of the city upon his back; he can go away with his cross
cheerfully, and makes nothing of it: the other is like Issachar, couching down
under his burden. (Genesis 49:14) The reason is, the one is discontent, and that
breeds fainting. Discontent swells the grief, and grief breaks the heart. When
this sacred sinew of contentment begins to shrink, we go limping under our
afflictions. We know not what burdens God may exercise us with; let us therefore
preserve contentment; as is our contentment, such will be our courage. David
with his five stones and his sling defied Goliath, and overcame him. Get but
contentment into the sling of your heart; and with this sacred stone you may
both defy the world and conquer it; you may break those afflictions, which
otherwise would break you.

Fifth excellency. Contentment prevents many sins and temptations.

First, Contentment prevents many SINS. Where contentment is lacking—there is no
lack of sin! Discontentedness with our condition is a sin that does not go
alone—but is like the first link of the chain, which draws all the other links
along with it. In particular, there are two sins which contentment prevents:

(1.) Contentment prevents impatience. Discontent and impatience are twins: "This
evil is of the Lord—why should I wait on the Lord any longer!" (2 Kings 6:33) As
if God were so bound—that he must give us the mercy just when we desire it.
Impatience is no small sin; as will appear if you consider whence it arises. It
is for lack of faith. Faith gives a right notion of God; it is an intelligent
grace; it believes that God’s wisdom tempers— and his love sweetens all
ingredients. This works patience. "Shall I not drink the cup which my Father has
given me?"

Impatience is the daughter of infidelity. If a patient has a bad opinion of the
physician, and thinks that he comes to poison him, he will take none of his
remedies. Just so, when we have a prejudice against God, and think that he comes
to kill us, and undo us—then we storm and cry out, like a foolish man, who cries
out "away with the remedy!" though it is in order to a cure. Is it not better
that the remedy smart a little—than the wound fester and rankle?

Impatience is for lack of love of God. We will bear his reproofs, whom we love
not only patiently—but thankfully. "Love thinks no evil." (1 Corinthians 13:5).
Love puts the fairest, and most kind gloss upon the actions of a friend; "love
covers a multitude of evil." If it were possible for God in the least manner to
err, which were blasphemy to think—love would cover that error! Love takes
everything in the best sense, it makes us bear any stroke. "Love endures all
things." (1 Corinthians 13:7) Had we love to God—we would have patience.

Impatience is for lack of humility. An impatient man was never humbled under the
burden of sin. He who studies his sins, the numberless number of them, how they
are twisted together, and sadly accented; is patient and says, "I will bear the
indignation of the Lord, because I have sinned against him." The greater noise
drowns the lesser noise; when the sea roars—the rivers are still. Just so, he
who lets his thoughts expatiate about sin, is both silent and amazed—he wonders
that it is no worse with him.

How great then is this sin of impatience! And how excellent is contentment,
which is a counterpoise against this sin! The contented Christian believing that
God does all in love, is patient, and has not one word of complaint. That is the
sin that contentment prevents.

(2.) Contentment prevents murmuring, a sin which is a degree higher than the
other; murmuring is quarreling with God, and inveighing against him; "they spoke
against God." (Numbers 21:5) The murmurer essentially says, that God has dealt
wrongly with him, and he has deserved better from him. The murmurer charges God
with folly and unkindness. This is the language, or rather blasphemy of a
murmuring spirit; "God might have been a wiser and better God to me." The
murmurer is a mutineer. The Israelites are called in the same text murmurers and
rebels: (Numbers 17:10) and is not rebellion as the sin of witchcraft? You who
are a murmurer, are in the account of God as a witch, a sorcerer, as one that
deals with the devil: this is a sin of the first magnitude.

Murmuring often ends in cursing: Micah’s mother fell to cursing when the talents
of silver were taken away, (Judges 17:2) so does the murmurer when a part of his
estate is taken away. Murmuring is the devil’s music. This is that sin which God
cannot bear, "How long shall I bear with this evil congregation, which murmurs
against Me?" (Numbers 14:27) Murmuring is a sin which whets the sword against a
people: it is a land-destroying sin; "neither murmur you as some of them also
murmured, and were destroyed of the destroyer." (1 Corinthians 10:10) Murmuring
is a ripening sin; without mercy it will hasten England’s funerals. O then, how
excellent is contentment, which prevents this sin! To be contented, and yet
murmur is an impossibility. A contented Christian acquiesces in his present
condition, and does not murmur—but admire. Herein appears the excellency of
contentment; it is a spiritual antidote against sin.

Secondly, Contentment prevents many TEMPTATIONS. Discontent is a devil which is
always tempting.

1st. Discontent puts a man upon sinful means. He who is poor and discontented,
will attempt anything; he will go to the devil for riches! He who is proud and
discontented, will hang himself, as Ahithophel did when his counsel was
rejected. Satan takes great advantage of discontent; he loves to fish in these
troubled waters. Discontent both eclipses reason, and weakens faith! It is
Satan’s policy, that he usually breaks over the hedge where it is weakest;
discontent makes a breach in the soul, and usually at this breach the devil
enters by a temptation, and storms the soul.

How easily can the devil by his logic dispute a discontented Christian into sin?
He forms such a argument as this, "he who is in need must study
self-preservation: but you are now in need; therefore you ought to study
self-preservation." Hereupon to make good his conclusion, he tempts to the
forbidden fruit, not distinguishing between what is needful, and what is lawful.
"What?" says he, "do you lack a livelihood? never be such a fool as starve—take
the rising side at a venture, be it good or bad; "eat the bread of deceit, drink
the wine of violence." Thus you see how the discontented man is a prey to that
sad temptation to steal.

Contentment is a shield against poverty; for he who is contented, knows as well
how to lack, as to abound. He will not sin to get a living; though his food
grows short, he is content. He lives as the birds of the air—upon God’s
providence, and doubts not but he shall have enough to pay for his passage to
heaven.

2d. Discontent tempts a man to atheism and apostasy. "Surely, there is no God to
take care of things here below! Would he allow his holy people to be in need?"
says discontent. "Throw off Christ’s livery, desist from the religion!" Thus
Job’s wife being discontented with her condition, says to her husband, "do you
still retain your integrity?" As if she had said, "do you not see, Job, what has
become of all your religion? You fear God and eschew evil—and what are you the
better? see how God turns his hand against you; he has smitten you in your body,
estate, family—and do you still retain your integrity? What! still devout? still
weep and pray for him? you fool, cast off religion, turn atheist!" Here was a
sore temptation, which the devil handed over to Job by his discontented wife.
Only his grace, as a golden shield, did ward off the blow from his heart, "you
speak as one of the foolish women!"

"What profit is it," says the discontented person, "to serve the Almighty? Those
who never trouble themselves about religion, are the prosperous men, and I in
the mean while suffer need. I will just as well give over driving the trade of
religion—if this be all my reward!" This logic often prevails. Atheism is the
fruit which grows out of the blossom of discontent.

O then, behold the excellency of contentment! "If God is mine," says the
contented spirit, "it is enough; though I have no lands or tenements, his smile
makes heaven; his loves are better than wine. I have little in hand—but much in
hope; my livelihood is short—but this is his promise, even eternal life! I am
persecuted by malice—but better is persecuted godliness, than prosperous
wickedness." Thus divine contentment is a spiritual antidote both against sin
and temptation.

Sixth excellency. Contentment sweetens every condition. Christ turned the water
into wine. Just so, contentment turns the bitter waters of Marah, into spiritual
wine.

"Have I but little? Yet it is more than I deserve. This contented spirit is
given in mercy; it is the fruit of Christ’s blood—it is the legacy of free
grace! A small present sent from a king—is highly valued. This little I have is
with a good conscience; it is not stolen waters; guilt has not muddied or
poisoned it; it runs pure. This little—is a pledge of more: this bit of bread—is
a pledge of that bread which I shall eat in the kingdom of God! This little
water in the cruise—is a pledge of that heavenly nectar which shall be distilled
from the true vine! Do I meet with some crosses? My comfort is, if they are
heavy—I have not far to go; I shall but carry my cross to Golgotha and there I
shall leave it. My cross is light—in comparison with the weight of glory. Has
God taken away my comforts from me? It is well--the Comforter still abides with
me."

Thus contentment, as a honeycomb, drops sweetness into every condition.
Discontent is a leaven which sours every comfort; it puts vinegar into every
mercy, it doubles every cross. But the contented spirit sucks sweetness from
every flower of providence; it can make poison into a choice morsel. Contentment
is full of consolation.

Seventh excellency. Contentment is the best commentator upon providence; it
makes a fair interpretation of all God’s dealings. Let the providences of God be
ever so dark or dismal, contentment construes them ever in the best sense. I may
say of it, as the apostle of charity, "it thinks no evil." (1 Corinthians 13:5)
"Sickness (says contentment) is God’s furnace to refine his gold, and make it
sparkle the more! The prison is an oratory, or house of prayer. What if God
melts away the creature from it? he saw perhaps my heart grew so much in love
with it; had I been long in that fat pasture, I would have surfeited, and the
better my estate had been, the worse my soul would have been. God is wise; he
has done this either to prevent some sin—or to exercise some grace." What a
blessed frame of heart is this! A contented Christian is an advocate for God,
against unbelief and impatience: whereas discontent takes everything from God in
the worst sense; it censures God—and all that He does. But the contented soul
takes all well; and when his condition is ever so bad, he can say, "truly God is
good." (Psalms 73:1) II. The second motive to contentment. A Christian has that
which may make him content.

1. Has not God given you Christ? In him there are "unsearchable riches!"
(Ephesians 3:8) He is such a golden mine of wisdom and grace—that all the saints
and angels can never dig to the bottom! As Seneca said to his friend Polybius,
"never complain of your hard fortune—as long as Caesar is your friend." So I say
to a believer, "never complain of your troubles—as long as Christ is your
friend!" He is an enriching pearl, a sparkling diamond; the infinite luster of
his merits makes us shine in God’s eyes. (Ephesians 1:7) In him there is both
fullness and sweetness; he is unspeakably good. Pitch up your thoughts to the
highest pinnacle, stretch them to the utmost bound, let them expatiate to their
full latitude and extent—yet they fall infinitely short of these ineffable and
inexhaustible treasures which are locked up in Jesus Christ! Is not this enough
to give the soul contentment? A Christian who lacks necessities—yet having
Christ, he has the "one thing needful."

2. Your soul is exercised and enameled with the graces of the Spirit, and is not
here enough to give contentment? Grace is of a divine birth! it is the new
plantation!. Grace is the flower of the heavenly paradise! it is the embroidery
of the Spirit! Grace is the seed of God! (1 John 3:9) Grace is the sacred
unction! (1 John 2:20) Grace is Christ’s portraiture in the soul! Grace is the
very foundation on which superstructure of glory is laid! O, of what infinite
value is grace! What a jewel is faith! Well may it be called "precious faith."
(2 Peter 1:1) What is love—but a divine sparkle in the soul? A soul beautified
with grace, is like a room richly hung with tapestry, or the sky bespangled with
glittering stars.

These are the "true riches!" (Luke 16:11) Is not here enough to give the soul
contentment? What are all other things, but like wings of a butterfly, curiously
painted—but they defile our fingers! Earthly riches cannot enrich the soul:
oftentimes under silken apparel there is a thread-bare soul. Earthly riches are
corruptible: "riches are not forever," as the wise man says. (Proverbs 27:24)
Heaven is a place where gold and silver will not go. A believer is rich towards
God! (Luke 12:21) Why then, are you discontented? has not God given you that
which is better than the world? What if he does not give you the box—if he gives
you the jewel! What if he denies you pennies—if he pays you in diamonds! What if
he denies you temporal mercies—if he give you spiritual mercies. What if the
water in the bottle is spent—you have enough in the fountain! What need he
complain of the world’s emptiness—who has God’s fullness!

"The Lord is my portion," says David, (Psalms 16:5) then let the lines fall
where they will, in a sick-bed or prison, I will say, "the lines are fallen unto
me in pleasant places, yes, I have a goodly heritage!" Are you not heir to all
the promises? Have you not a guarantee of heavenly glory? When you let go your
hold of natural life—are you not sure of eternal life? Has not God given you the
pledge and first fruits of glory? Is not here enough to work your heart to
contentment?

III. The third motive is—Be content, for else we confute our own prayers. We
pray, "May your will be done." It is the will of God that we should are in such
a condition; he has decreed it, and he sees it best for us—why then do we
murmur, and are discontent at that which we pray for? either we are not in good
earnest in our prayer, which argues hypocrisy; or we contradict ourselves which
argues folly.

IV. The fourth motive to contentment is—Because now God has his end, and Satan
misses of his end.

1. God has his end. God’s end in all his providences, is to bring the heart to
submit and be content. Indeed, this pleases God much—he loves to see his
children satisfied with that portion he carves and allots them; it contents
him—to see us contented. Therefore let us acquiesce in God’s providence, now God
has his end.

2. Satan misses of his end. The end why the devil, though by God’s permission,
did smite Job in his body and estate—was to perplex his mind; he vexed his body
with the purpose that he might disquiet his spirit. He hoped to bring Job into a
fit of discontent; and then that he would in anger, break forth against God. But
Job being so well-contented with his condition—that he falls to blessing of God,
and so he did disappoint Satan of his hope. "The devil will cast some of you
into prison;" (Revelation 2:10) why does the devil throw us into prison? It is
not so much the hurting our body, as the molesting our mind, that he aims at; he
would imprison our contentment, and disturb the regular motion of our souls—this
is his design. It is not so much the putting us into a prison—as the putting us
into a passion—which he attempts; but by holy contentment, Satan loses his prey,
and misses of his end. The devil has often deceived us; the best way to deceive
him, is by contentment in the midst of temptation; our contentment will
discontent Satan. O, let us not gratify our enemy! Discontent is the devil’s
delight! Now it is as he would have it, he loves to warm himself at the fire of
our passions. Repentance is the joy of the angels—and discontent is the joy of
the devils! As the devil dances at discord, so he sings at discontent. The fire
of our passions makes the devil a bonfire! It is a kind of heaven to him—to see
us torturing ourselves with our own troubles; but by holy contentment, we
frustrate him of his purpose, and do as it were put him out of countenance.

V. The fifth motive is to contentment is—By contentment a Christian gains a
victory over himself. For a man to be able to rule his own spirit—this of all
others, is the most noble conquest. Passion denotes weakness; to be discontented
is suitable to flesh and blood. But to be in every state content, reproached—yet
content, imprisoned—yet content; this is above nature; this is some of that holy
valor and chivalry which only a divine spirit is able to infuse. In the midst of
the affronts of the world, to be patient; and in the changes of the world, to
have the spirit calmed—this is a conquest worthy indeed of the garland of honor.
Holy Job, divested and turned out of all, leaving his scarlet, and embracing the
dunghill, (a sad catastrophe!) yet had learned contentment. It is said, "he fell
down upon the ground and worshiped." (Job 1:20) One would have thought he should
have fallen upon the ground and blasphemed! No, he fell and worshiped! He adored
God’s justice and holiness! Behold the strength of grace! here was a humble
submission—yet a noble conquest; he got the victory over himself! It is no great
matter for a man to yield to his own passions, this is facile and cowardly—but
to content himself in denying of himself, this is sacred.

VI. The sixth great motive to work the heart to contentment is—The consideration
that all God’s providences, however cross or difficult, shall do a believer
good. "And we know that all things work together for good, to those who love
God." (Romans 8:28) Not only all good things—but all evil things work for good;
and shall we be discontented at that which works for our good? Suppose our
troubles are sadly twisted together: what if sickness, poverty, reproach,
law-suits, etc., unite and muster their forces against us? all shall work for
good; our maladies shall be our medicines; and shall we repine at which shall
undoubtedly do us good? "Unto the upright, there arises light in darkness."
(Psalms 112:4) Affliction may be baptized Marah; it is bitter—but medicinal.
Because this is so full of comfort, and may be a most excellent remedy against
discontent, I shall a little expatiate. It will be inquired how the evils of
affliction work for good? Several ways.

First, They instruct us—they TEACH us. The Psalmist having very elegantly
described the church’s trouble, (Psalm 74) prefixed this title to the psalm, a
Maschil, which signifies a psalm giving instruction; and that which seals up
instruction, works for good. God puts us sometimes under the black rod of
discipline; "hear the rod, and who has appointed it." (Micah 6:9) God makes our
adversity our university. Affliction is a preacher; "blow the trumpet in Tekoa:"
(Jeremiah 6:1) the trumpet was to preach to the people; "be instructed, O
Jerusalem." (Jeremiah 6:8) Sometimes God speaks to the minister to lift up his
voice like a trumpet, (Isaiah 58:1) and here he speaks to the trumpet to lift up
its voice like a minister.

Afflictions teach us humility. We are commonly prosperous and proud, but
corrections are God’s corrosives to eat out the proud flesh. Jesus Christ is the
lily of the valleys, (Can. 2:1) he dwells in a humble heart! God brings us into
the valley of tears—that He may bring us into the valley of humility;
"remembering my affliction and my misery, the wormwood and the gall; my soul has
them still in remembrance, and is humbled in me. (Lamentations 3:19-20) When men
are grown proud, God has no better way with them, than to brew them a cup of
wormwood.

Afflictions are compared to thorns, (Hosea 2:6) God’s thorns are to prick the
bubble of pride. Suppose a man runs at another with a sword to kill him;
accidentally, it only lets out his abscess of pride; this does him good: God’s
sword is to let out the abscess of pride; and shall that which makes us humble,
make us discontented?

Afflictions teach us repentance; "You have disciplined me—and I have been
disciplined. After I strayed, I repented." (Jeremiah 31:18-19) Repentance is the
precious fruit that grows upon the cross. When the fire is put under the still,
the water drops. Just so, fiery afflictions make the waters of repentance drop
and distill from the eyes; and is here any cause of discontent?

Afflictions teach us to pray better, "they poured out a prayer when Your
chastening was upon them;" (Isaiah 26:16) before, they would say a prayer; now
they poured out a prayer. Jonah was asleep in the ship—but awake and at prayer
in the whale’s belly. When God puts under the fire-brands of affliction, now our
hearts boil over the more; God loves to have his children possessed with a
spirit of prayer. Never did David, the sweet singer of Israel, tune his harp
more melodiously, never did he pray better, than when he was in affliction. Thus
afflictions instruct us; and shall we be discontent at that which is for our
good?

Secondly, Afflictions TEST us. (Psalms 66:10-11) Gold is not the worse for being
tried, or grain for being fanned. Affliction is the touchstone of sincerity, it
tries what metal we are made of; affliction is God’s fan and his sieve. It is
good that men be known; some serve God for a livery; they are like the
fisherman, who makes use of the net, only to catch the fish; so they go
a-fishing with the net of religion, only to catch preferment: affliction
discovers these. Hypocrites will fail in a storm, true grace holds out in the
winter-season. That is a precious faith which, like the stars, shines brightest
in the darkest night. It is good that our graces should be brought to trial;
thus we have the comfort, and the gospel the honor—and why then be discontented?

Thirdly, Afflictions are purgatives. These evils work for our good, because they
purge out sin, and shall I be discontented at this? What if I have more trouble,
if I have less sin? The brightest day has its clouds; the purest gold its dross;
the most refined soul has some measure of corruption. The saints lose nothing in
the furnace—but what they can well spare—their dross: is not this for our good?
Why then should we murmur? "I am come to send fire on the earth." (Luke 12:49)
Tertullian understands it of the fire of affliction. God makes this like the
fire of the three children, which burned only their bonds and set them at
liberty in the furnace, so the fire of affliction serves to burn the bonds of
iniquity. "By this therefore shall the iniquity of Jacob be purged: and this is
all the fruit—to take away his sin." (Isaiah 27:9) When affliction or death
comes to a wicked man, it takes away his soul; when it comes to a godly man, it
only takes away his sin; is there any cause why we should be discontented? God
steeps us in the brinish waters of affliction, that he make take out our spots.
God’s people are his husbandry; (1 Corinthians 3:9) the ploughing of the ground
kills the weeds, and the harrowing of the earth breaks the hard clods: God’s
ploughing of us by affliction, is to kill the weeds of sin; his harrowing of us
is to break the hard clouds of impenitency, that the heart may be fitter to
receive the seeds of grace; and if this is the purpose of affliction, why should
we be discontented?

Fourthly, Afflictions both exercise and increase our grace. Afflictions exercise
our graces; everything is most in its excellency when it is most in its
exercise. Our grace, though it cannot be dead—yet it may be asleep, and has need
of awakening. What a dull thing is the fire when it is hid in the embers, or the
sun when it is masked behind a cloud! A sick man is living—but not lively;
afflictions quicken and excite grace. God does not like to see grace in the
eclipse. Now faith puts forth its purest and most noble acts in times of
affliction. God makes the fall of the leaf the spring of our graces. What if we
are more afflicted—if graces be more active.

Afflictions increase grace; as the wind serves to increase and blow up the
flame, so does the windy blasts of affliction augment and blow up our graces;
grace is not consumed in the furnace—but it is like the widow’s oil in the
cruise, which increased by pouring out. The torch, when it is beaten burns
brightest, so does grace when it is exercised by sufferings. Sharp frosts
nourish the good grain—so do sharp afflictions nourish grace. Some plants grow
better in the shade than in the sun; the shade of adversity is better for some
than the sun-shine of prosperity. Naturalists observe that the colewort thrives
better when it is watered with salt water than with fresh water, so do some
thrive better in the salt water of affliction; and shall we be discontented at
that which makes us grow and fructify more?

Fifthly, These afflictions do bring more of God’s gracious presence into the
soul. When we are most assaulted, we shall be most assisted; "I will be with him
in trouble." (Psalm 91:15) It cannot be ill with that man with whom God is—by
his powerful presence in supporting, and his gracious presence in sweetening the
present trial. God will be with us in trouble, not only to behold us—but to
uphold us, as he was with Daniel in the lion’s den, and the three Hebrew
children in the fiery furnace. What if we have more trouble than others—if we
have more of God with us than others have? We never have sweeter smiles from
God’s face—than when the world begins to frown upon us. Your statutes have been
my song; where? not when I was upon the throne—but "in the house of my
pilgrimage." (Psalms 119:54)

We read, the Lord was not in the wind, nor in the earthquake, nor in the fire:
(1 Kings 19:11) but in a metamorphical and spiritual sense, when the wind of
affliction blows upon a believer, God is in the wind; when the fire of
affliction kindles upon him, God is in the fire—to sanctify, to support, to
sweeten. If God is with us, the furnace shall be turned into a festival, the
prison into a paradise, the earthquake into a joyful dance. O why should I be
discontented, when I have more of God’s gracious presence!

Sixthly, These evils of affliction are for good, as they bring with them
certificates of God’s love, and are evidences of his special favor. Affliction
is the saint’s livery; it is a badge of honor! That the God of glory should look
upon a worm, and take so much notice of him—as to afflict him rather than lose
him—is an high act of favor. God’s rod is a scepter of dignity, Job calls God’s
afflicting of us, his magnifying of us. (Job 7:17) Some men’s prosperity has
been their shame, when others afflictions have been their crown.

Seventhly, These afflictions work for our good, because they work for us a far
exceeding weight of glory. (2 Corinthians 4:17) That which works for my glory in
heaven, works for my good. We do not read in Scripture that any man’s honor or
riches work for him a weight of glory—but afflictions do; and shall a man be
discontented at that which works for his glory? The heavier the weight of
affliction, the heavier the weight of glory; not that our sufferings merit
glory, (as the papists do wickedly teach,) but though they are not the cause of
our crown—yet they are the way to it; and God makes us, as he did our captain,
"perfect through sufferings." (Hebrews 2:10) And shall not all this make us
contented with our condition?

O I beseech you, look not upon the evil of affliction—but the good of
affliction! Afflictions in Scripture are called "visitations." (Job 7:18) God’s
afflictions are but friendly visits. Behold here God’s rod, like Aaron’s rod
blossoming; and Jonathan’s rod, it has honey at the end of it. Poverty shall
starve out our sins; the sickness of the body cures a sin-sick soul; O then,
instead of murmuring and being discontented, bless the Lord! Had you not met
with such a cross in the way—you might have gone to hell and never stopped!

VII. The seventh motive to contentment is—Consider the evil of discontent.
Malcontent has a mixture of grief and anger in it, and both of these must needs
raise a storm in the soul. Have you not seen the posture of a sick man?
Sometimes he will sit up on his bed, by and by he will lie down, and when he is
down he is not quiet; first he turns on the one side and then on the other; he
is restless; this is just the emblem of a discontented spirit. The man is not
sick—yet he is never well; sometimes he likes such a condition of life but is
soon weary; and then another condition of life; and when he has it—yet he is not
pleased; this is an evil under the sun. Now the evil of discontent appears in
three things.

First Evil. The SORDIDNESS of it is unworthy of a Christian.

(1.) It is unworthy of his profession. It was the saying of a heathen, "bear
your condition quietly; know you are a man;" so I say, "bear your condition
contentedly, know you are a Christian." You professes to live by faith: what?
and not be content? Faith is a grace which substantiates things not seen;
(Hebrews 11:1) faith looks beyond the present—it feeds upon promises; faith
lives not by bread alone; when the water is spent in the bottle, faith knows
where to have recourse. Now to see a Christian dejected in the lack of visible
supplies, where is faith? "O," says one, "my estate in the world is down." Ay,
and which is worse—his faith is down. Unless he has many outward comforts—he
will not be content. True faith will trust God’s heart—where it cannot trace his
hand; and will venture upon God’s promise though it has nothing in view.

You who are discontented because you have not all that you would, let me tell
you—either your faith is a nonentity—or at best but an embryo. It is a weak
faith which must have crutches to support it. Nay, discontent is not only below
faith—but below reason: why are you discontented? Is it because you are
dispossessed of such comforts? Well, and have you not reason to guide you? Does
not reason tell you that you are but tenants at will? And may not God turn you
out when he pleases? You hold not your estate by personal right—but upon God’s
favor and courtesy.

(2.) It is unworthy of the relation we stand in to God. A Christian is invested
with the title and privilege of sonship, (Ephesians 1:5) he is an heir of the
promise. O consider the lot of free-grace which has fallen upon you! You are
nearly allied to Christ, and of the blood royal; you are advanced in some sense,
above the angels: "why are you, being the king’s son, lean from day to day?" (2
Samuel 13:4) Why are you discontented? O, how unworthy is this! as if the heir
to some great monarch should go pining up and down, because he may not pick such
a flower.

Second Evil. Consider the SINFULNESS of discontent; which appears in three
things; the causes, the accompaniments, the consequences of it.

(1.) It is sinful in the CAUSES. The first cause of discontent is pride. He who
thinks highly of his deserts, usually is discontent with his condition. A
discontented man is a proud man, he thinks himself better than others, therefore
finds fault with the wisdom of God. "Should the thing that was created say to
the One who made it—Why have you made me like this?" (Romans 9:20) why am I not
in better circumstances? Discontent is nothing else but the boiling over of
pride! The second cause of discontent is envy, which Augustine calls the sin of
the devil. Satan envied Adam the glory of paradise, and the robe of innocency.
He who envies what his neighbor has—is never contented with that portion which
God’s providence, parcels out to him. As envy stirs up strife, so it creates
discontent: the envious man looks so much upon the blessings which another
enjoys—that he cannot see his own mercies—and so does continually vex and
torture himself. Cain envied that his brother’s sacrifice was accepted, and his
rejected; hereupon he was discontented, and presently murderous thoughts began
to arise in his heart. The third cause of discontent is covetousness. This is a
foul sin. Whence are vexing lawsuits—but from discontent? and whence is
discontent—but from covetousness? Covetousness and contentedness cannot dwell in
the same heart. Avarice is never satisfied. The covetous man is like Behemoth,
"behold he drinks up a river." (Job 40:23) "There are four things (says Solomon)
which never have enough." I may add a fifth—the heart of a covetous man; he is
continually craving. Covetousness is like a wolf in the breast, which is ever
feeding. Because a man is never satisfied—he is never content. The fourth cause
of discontent is unbelief, which is akin to Atheism. The discontented person is
ever distrustful. The provisions grow scanty, and the distrustful person asks,
"I am in these great difficulties, can God help me? Can he prepare a table in
the wilderness? Surely he cannot. My estate is exhausted, can God help me? My
friends are gone, can God raise me up more? Surely the arm of his power is
shrunk. I am like the dry fleece, can any water come upon this fleece? If the
Lord would make windows in heaven, might this thing be?" (2 Kings 7:2) Thus the
anchor of hope, and the shield of faith, being cast away, the soul goes pining
up and down. Discontent is nothing else but the echo of unbelief. Remember,
distrust is worse than distress.

(2.) Discontent is evil in its ACCOMPANIMENTS, which are two:

1. Discontent is joined with a sullen melancholy. A Christian of a right temper
should be ever cheerful in God: "serve the Lord with gladness;" (Psalms 100:2) A
sign that the oil of grace has been poured into the heart, is when the oil of
gladness shines in the countenance. Cheerfulness credits religion; how can the
discontented person be cheerful? Discontent is a dogged, sullen humor. Because
we have not what we desire, God shall not have a good work or look from us. This
is like the bird in the cage, because she is pent up, and cannot fly in the open
air, therefore beats herself against the cage, and is ready to kill herself.
Thus that peevish prophet; "I do well to be angry, even unto death!" (Jonah 4:9)

2. Discontent is accompanied with unthankfulness. Because we have not all we
desire, we never mind the mercies which we have. We deal with God as the widow
of Zarephath did with the prophet: the prophet Elijah had been a means to keep
her alive in the famine, for it was for his sake, that her meal in the barrel,
and her oil in the cruise failed not. But as soon as ever her son dies, she
falls into a passion, and begins to quarrel with the prophet: "O man of God,
what have you done to me? Have you come here to punish my sins by killing my
son?" (1 Kings 17:18) So ungratefully do we deal with God: we can be content to
receive mercies from God—but if he crosses us in the least thing, then, through
discontent, we grow touchy and impatient, and are ready to fly upon God! Thus
God loses all his mercies.

We read in Scripture of the thank-offering; the discontented person cuts God
short of this; the Lord loses his thank-offering. A discontented Christian
repines in the midst of mercies—as Adam who sinned in the midst of paradise.
Discontent is a spider which sucks the poison of unthankfulness out of the
sweetest flowers of God’s mercies! Discontent is a devilish chemistry, which
extracts dross out of the most pure gold. The discontented person thinks
everything he does for God too much, and everything God does for him too little.

O what a sin is unthankfulness! It is an accumulative sin. I may say of
ingratitude: "there are many sins bound up in this one sin." It is a voluminous
wickedness! How full of sin is discontent! A discontented Christian, because he
has not all the world, therefore dishonors God with the mercies which he has.
God made Eve out of Adam’s rib, to be a helper—but the devil has made an arrow
of this rib, and shot Adam to the heart! Just so, discontent takes the rib of
God’s mercy, and ungratefully shoots at him—every blessing is employed against
God. Thus it is oftentimes. Behold then how discontent and ingratitude are
interwoven and twisted one within the other: thus discontent is sinful in its
accompaniments.

(3.) Discontent is sinful in its CONSEQUENCES, which are these.

1. Discontent makes a man very unlike the Holy Spirit. The Spirit of God is a
meek Spirit. The Holy Spirit descended in the likeness of a dove, (Matthew 3:16)
a dove is the emblem of meekness; a discontented spirit is not a meek spirit.

2. Discontent makes a man like the devil; the devil being swelled with the
poison of envy and malice, is never content. Just so, is the malcontent. The
devil is an unquiet spirit, he is still "walking about," (1 Peter 5:8) it is his
rest to be walking. And herein is the discontented person like him; for he goes
up and down vexing himself, "seeking rest, and finding none." The malcontent is
the devil’s picture!

3. Discontent disjoints the soul, it untunes the heart for duty. "Is any among
you afflicted, let him pray." (James 5:13) But, is any man discontented? how
shall he pray? "Lift up holy hands without wrath." (1 Timothy 2:8) Discontent is
full of wrath and passion; the malcontent cannot lift up pure hands; he lifts up
leprous hands—he poisons his prayers! Will God accept a poisoned sacrifice!
Chrysostom compares prayer to a fine garland; those who make a garland, their
hands had need to be clean. Prayer is a precious garland, the heart that makes
it, had need to be clean. Discontent throws poison into the spring. Discontent
puts the heart into a disorder and mutiny, and such as one cannot serve the Lord
"without distraction."

4. Discontent sometimes unfits for the very use of reason. Jonah, in a passion
of discontent, spoke no better than blasphemy and nonsense: "I do well to be
angry—even unto death!" (Jonah 4:9) What? to be angry with God! and to die for
anger! Sure he did not know what he said! When discontent rules, then, like
Moses, we speak unadvisedly with our lips. This humor even suspends the very
acts of reason.

5. Discontent does not only disquiet a man’s self—but those who are near him.
This evil spirit troubles families, parishes, etc. If there is but one string
out of tune, it spoils all the music. Just so, one discontented spirit makes
jarrings and discords among others. It is this ill-humor which breeds quarrels
and law-suits. Whence are all our contentions—but for lack of contentment? "What
is the source of the wars and the fights among you? Don’t they come from the
cravings that are at war within you?" (James 4:1) in particular from the craving
of discontent. Why did Absalom raise a war against his father, and would have
taken off not only his crown—but his head! Was it not his discontent? Absalom
would be king. Why did Ahab stone Naboth? was it not discontent about the
vineyard? Oh this devil of discontent! Thus, you have seen the sinfulness of it.

Third Evil. Consider the FOOLISHNESS of discontent. I may say, as the Psalmist,
"surely they are disquieted in vain:" (Psalms 39:6) which appears thus,

1. Is it not a vain simple thing to be troubled at the loss of that which is in
its own nature, perishing and changeable? God has put a vicissitude into the
creature; all the world rings changes; and for me to meet with inconstancy here
on earth—to lose a friend, estate, to be in constant fluctuation; is no more
than to see a flower wither or a leaf drop off in autumn! There is an autumn
upon every comfort, a fall of the leaf. Now it is extreme folly to be
discontented at the loss of those things which are in their own nature,
loseable. What Solomon says of riches, is true of all things under the sun,
"they take wings—and fly away!" Noah’s dove brought an olive-branch in its
mouth—but presently flew out of the ark, and never more returned. Such and such
a comfort, brings to us honey in its mouth—but it has wings; and to what purpose
should we be troubled, unless we had wings to fly after and overtake it?

2. Discontent is a heart-breaking. "By sorrow of the heart, the spirit is
broken." (Proverbs 15:13) It takes away the comfort of life. There is none of
us, but may have many mercies if we can see them; now because we have not all we
desire, therefore we will lose the comfort of that which we have already. Jonah
having his gourd smitten, a withering vanity—was so discontented, that he never
thought of his miraculous deliverance out of the whale’s belly; he takes no
comfort of his life—but wishes that he might die. What folly is this! We must
have all or none; herein we are like children, that throw away the piece which
is cut for them, because they may have no bigger. Discontent eats out the
comfort of life!

Besides, it were well if it were seriously weighed, how harmful this is even to
our health; for discontent, as it does discruciate the mind—so it does pine the
body. It frets as a moth; and by wasting the spirits, weakens the vitals. The
cancer of discontent harms both the body and the mind—and is not this folly?

3. Discontent does not ease us of our burden—but it makes it heavier. A
contented spirit goes cheerfully under its affliction. Discontent makes our
grief as unsupportable as it is unreasonable. If the leg is well, it can endure
a fetter and not complain; but if the leg is injured, then the fetters trouble.
Discontent of mind, is the sore which makes the fetters of affliction more
grievous. Discontent troubles us more than the trouble itself! It steeps the
affliction in wormwood. When Christ was upon the Cross, the Jews brought him
gall and vinegar to drink, that it might add to his sorrow. Discontent brings to
a man in affliction, gall and vinegar to drink! This is worse than the
affliction itself. Is it not folly for a man to embitter his own affliction?

4. Discontent spins out our troubles the longer. One is discontented because he
is in need, and therefore he is in need because he is discontented; he murmurs
because he is afflicted, and therefore he is afflicted, because he murmurs.
Discontent delays and adjourns our mercies. God deals herein with us, as we do
with our children—when they are quiet and cheerful, they shall have anything;
but if we see them cry and fret, then we withhold from them. Just so, we get
nothing from God by our discontent, but blows! The more the child struggles, the
more it is beaten: when we struggle with God by our sinful passions, he doubles
his strokes; God will tame our peevish hearts. What did Israel get by their
peevishness? they were within eleven days journey to Canaan; and now they were
discontented and began to murmur, so God leads them a march of forty years long
in the wilderness. Is it not folly for us to adjourn our own mercies? Thus you
have seen the evil of discontent.

VIII. The eighth motive to contentment is this: Why is not a man content with
that which he has? Perhaps if he had more he would be less content. Covetousness
is cancer which is never satisfied. The world is such that the more we have—the
more we crave. The world cannot fill the heart of man. When the fire burns, how
do you quench it? not by putting oil in the flame, or laying on more wood—but by
withdrawing the fuel. When the appetite is inflamed after riches, how may a man
be satisfied? not by having just what he desires—but by withdrawing the fuel,
and by moderating and lessening his desires. He who is contented has enough! A
man in a fever thirsts; how do you satisfy him? not by giving him liquid things,
which will inflame his thirst the more; but by removing the cause, and so curing
the distemper. The way for a man to be contented, is not by raising his estate
higher—but by bringing his heart lower!

IX. The ninth motive to contentment is—The shortness of life. Life is "but a
vapor," says James. (James 4:14) Life is a wheel ever-running. The poets painted
time with wings to show the volubility and swiftness of it. Job compares it to a
swift runner, (Job 9:25). Our life is indeed like a day. Infancy is as it were
the day-break, youth is the sun-rising, adulthood is the sun in the meridian,
old age is sun-setting, sickness is the evening—then comes the night of death.
How quickly is this day of life spent! Oftentimes this sun goes down at
noon-day; life ends before the evening of old age comes. Nay, sometimes the sun
of life sets presently after sun-rising. Quickly after the dawning of infancy,
the night of death approaches. O, how short is the life of man! The
consideration of the brevity of life, may work the heart to contentment.
Remember you are to be here but a day; you have but a short way to go—and what
is the need of a long provision for a short way? If a traveler has but enough to
bring him to his journey’s end—he desires no more. We have but a day to live,
and perhaps we may be in the twelfth hour of the day. If God gives us but enough
to bear our charges, until night, it is sufficient, let us be content. If a man
had the lease of a house—but for two or three days, and he should begin building
and planting, would he not be judged very foolish? Just so, when we have but a
short time here, and death calls us presently off the stage—to thirst
immoderately after the world, and pull down our souls to build up an estate—is
an extreme folly.

Therefore, as Esau said once, in a profane sense, concerning his birth-right, "I
am at the point of death—so what profit shall this birth-right do to me?" so let
a Christian say in a religious sense, "I am at the point of death, my grave is
going to be made—so what good will the world do to me? If I have but enough
until sun-setting, I am content."

X. The tenth motive to contentment is—Consider seriously the nature of a
prosperous condition. There are in a prosperous estate three things,

1. There is more TROUBLE in a prosperous condition. Many who have abundance of
all things to enjoy—yet have not so much contentment and sweetness in their
lives, as some who go to their hard labor. Sad, anxious thoughts often attend a
prosperous condition. Worry is the evil spirit which haunts the rich man—and
will not allow him to be quiet. When his chest is full of gold—his heart is full
of worry, either how to manage, or how to increase, or how to secure what he has
gotten. O the troubles and perplexities which attend prosperity! The world’s
high seats are very uneasy. Sunshine is pleasant—but sometimes it scorches with
its heat. The bee gives honey—but sometimes it stings! Just so, prosperity has
its sweetness—and also its sting! "But godliness with contentment is great
gain." 1 Timothy 6:6. Never did Jacob sleep better, than when he had the heavens
for his canopy, and a hard stone for his pillow. A large estate is but like a
long trailing garment, which is more troublesome than useful.

2. In a prosperous condition there is more DANGER; and that two ways:

First, in respect of a man’s SELF. The rich man’s table is often his snare; he
is ready to engulf himself too deep in these sweet waters. In this sense it is
hard to know how to abound. It must be a strong brain which can bear heady wine.
Just so, he has need have of much wisdom and grace, to know how to bear a
prosperous condition; either he is ready to kill himself with worry—or to glut
himself with luscious delights. O the hazard of honor, the damage of prosperity!
Pride, lust, and worldliness, are the three worms which breed in prosperity.
(Deuteronomy 32:15) The pastures of prosperity are dangerous. How soon are we
ensnared upon the soft pillow of ease! Prosperity is often a trumpet which
sounds a retreat—it calls men off from the pursuit of religion. The sun of
prosperity often dulls and puts out the fire of piety! How many souls has the
cancer of abundance killed? "People who want to get rich fall into temptation
and a trap and into many foolish and harmful desires that plunge men into ruin
and destruction. For the love of money is a root of all kinds of evil. Some
people, eager for money, have wandered from the faith and pierced themselves
with many griefs." (1 Timothy 6:9-10) The world is full of golden sands—but they
are quick-sands! Prosperity, like smooth Jacob, will supplant and betray! A
great estate, without much vigilance—will be a thief to rob us of heaven! Such
as are upon the pinnacle of honor, are in most danger of falling. A more humble
condition, is less hazardous. The little boat rides safely along, when the
gallant ship with its large mast and top-sail, is cast away. Adam in paradise
was overcome, when Job on the dung-hill was a conqueror. Samson fell asleep in
Delilah’s lap. Just so, some have fallen so fast asleep on the lap of ease and
plenty, that they have never awaked until they have been in hell! The world’s
fawning—is worse than its frowning! It is more to be feared when it smiles—than
when it thunders. Prosperity, in Scripture, is compared to a candle; "his candle
shined upon my head:" (Job 29:3) how many have burnt their wings about this
candle! The corn being over-ripe, withers; and fruit, when it mellows, begins to
rot. Just so, when men mellow with the sun of prosperity, commonly their souls
begin to rot in sin! "How hard it is for the rich to enter the kingdom of God!"
(Luke 18:24) His golden weights keep him from ascending up the hill of God! And
shall we not be content, though we are placed in a lower orb? What if we have
not as much of the world, as others do? We are not in so much danger! As we lack
the riches of the world—so we lack their temptations. O the abundance of
danger—which is in abundance! When men’s estates are low, they are more serious
about their souls, and more humble. But when they have abundance, then their
hearts begin to swell with their estates. Bring a man from the cold, starving
climate of poverty—into the hot southern climate of prosperity—and he begins to
lose his appetite to godly things, he grows weak—and a thousand to one if all
his religion does not die! But bring a Christian from a rich flourishing estate
into a low condition—and he has a better appetite after heavenly things, he
hungers more after Christ, he thirsts more for grace, he eats more of the Bread
of Life; this man is now likely to live and hold out in his piety. Be content
then, with moderation; if you have but enough to pay for your passage to heaven,
it suffices. "If we have food and clothing—we will be content with these." 1
Timothy 6:8

Secondly, a prosperous condition is dangerous in regard of OTHERS. A great
estate, for the most part, draws envy to it; whereas in little there is quiet.
David a shepherd was quiet—but David a king was pursued by his enemies. Envy
cannot endure a superior; an envious man knows not how to live—but upon the
ruins of his neighbors; he raises himself higher—by bringing others lower.
Prosperity is an eye-sore to many. Such sheep as have most wool—are soonest
fleeced. The barren tree grows peaceably; but the fruit-laden tree shall have
many savage suitors. O then be contented to carry a lesser sail! He who has less
revenues, has less envy. Such as make the greatest show in the world, are the
bulls-eye for envy and malice to shoot at!

3. A prosperous condition has in it, a greater RECKONING; every man must be
responsible for his talents. You who have great possessions in the world, do you
use them for God’s glory? Are you rich in good works? Grace makes a private
person—a common good. Do you disburse your money for public uses? It is lawful,
in this sense, to put out our money to use. O let us all remember that we are
but stewards; and our Lord and Master will before long say, "give an account of
your stewardship!" The greater our estate—the greater our responsibilities; the
more our revenues—the more our reckonings. You who have but little in the
world—be content. God will expect less from you—where He has sowed more
sparingly.

XI. The eleventh motive to contentment is—The EXAMPLE of those who have been
eminent for contentment. Examples are usually more forcible than precepts.
Abraham being called out to hard service, and such as was against flesh and
blood, was content. God bid him offer up his son Isaac. This was great work:
Isaac was the son of his old age; the son of his love; the son of the promise;
Christ the Messiah was to come from his line, "in Isaac shall your seed be
called." So that to offer up Isaac seemed not only to oppose Abraham’s
reason—but his faith too; for, if Isaac dies, the world, for ought he knew—must
be without a Mediator. Besides, if Isaac must be sacrificed, was there no other
hand to do it, but Abraham’s? Must the father needs be the executioner? Must he
who was the instrument of giving Isaac his being, be the instrument of taking it
away? Yet Abraham does not dispute or hesitate—but believes "against hope," and
is content with God’s prescription: so, when God called him to leave his
country, he was content.

Some would have argued thus: "What! leave my friends, my native soil, my
prosperous situation, and become a wandering pilgrim?" Abraham is content.
Besides, Abraham went blindfold, "He did not know where he was going." God held
him in suspense; he must go wander—he knows not where; and when he does come to
the place which God has laid out for him, he knows not what oppositions he shall
meet with there. The world seldom casts a favorable aspect upon strangers. Yet
he is content, and obeys; "he sojourned in the land of promise." (Hebrews 11:9)

Behold a little his pilgrimage. First, he goes to Haran, a city in Mesopotamia.
When he had sojourned there a while, his father dies. Then he moved to Canaan;
there a famine arises; then he went down to Egypt; after that he returns to
Canaan. When he comes there, it is true he had a promise—but he found nothing to
answer expectation; he had not there one foot of land—but was an exile. In this
time of his sojourning he buried his wife; and as for his dwellings, he had no
sumptuous buildings—but lived in tents: all this was enough to have broken any
man’s heart. Abraham might think thus with himself: "is this the land I must
possess? here is no probability of any good; all things are against me!" Well,
is he discontented? No! God says to him, "Abraham, go, leave your country," and
this word was enough to lead him all over the world; he is presently upon his
march. Here was a man who had learned to be content.


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  CHAPTER 4: PART 2 CONT'D
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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!


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Source: https://sermonindex.net/books/watson-thomas-the-art-of-divine-contentment/
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