Sermon 1

Philippians 4:11. For I have learned in whatsoever state I am, therewith to be content.

Here is a very seasonable Cordial to revive the drooping spirits of the Saints in these sad and sinking times: For the hour of temptation is already come upon all the world to try the Inhabitants of the earth; and in special, this is the day of Jacob's troubles in our own bowels.

Our great Apostle experimentally holds forth in this Gospel-Text, the very life and soul of all practical Divinity; wherein we may plainly read his own proficiency in Christ's School; and what lesson every Christian that would evidence the power and growth of godliness in his own soul, must necessarily learn from him.

These words are brought in by Paul, as a plain argument to persuade the Philippians that he did not seek after great things in the world, and that he sought not theirs, but them: He did not pass for a great estate; he had better things to take up his heart withal. I do not speak (saith he) in respect of want, [For] whether I have or have not, my heart is fully satisfied, I have enough; I have learned in whatsoever state I am, therewith to be content.

I have learned.] Contentment in every condition is a great art, a spiritual mystery: It is to be learned, and so to be learned as a mystery; And therefore verse 12 he affirms, I know how to be abased, and I know how to abound, every where and in all things I am instructed: The word which is translated [Instructed] is derived from that word which signifies Mystery; and it is as much as if he had said, I have learned the mystery of this business. Contentment is to be learned as a great mystery; and those that are thoroughly trained up in that art, have learned a deep Mystery; The which is, as Samson's riddle to a natural man. [I have learned it.] It is not now to learn; neither had I it at first; I have attained it though with much ado, and now by the grace of God I am become master of this art.

In whatsoever state I am.] The word [State] is not in the Original, but, In what I am, that is, in whatsoever concerns or befalls me, whether I have little or nothing at all.

Therewith to be content] The word which we render Content here, has in the Original much elegancy and fullness of signification in it. In strictness of phrase it is only attributed unto God, who has styled himself God all-sufficient, as resting wholly satisfied in and with himself alone; but he is pleased freely to communicate of his fullness to the creature so that from God in Christ the Saints receive grace for grace, John 1:16. Insomuch that there is in them an answerableness of the same grace in their proportion that is in Christ. And in this sense Paul saith, I have a Self-sufficiency, as the word notes.

But has Paul a self-sufficiency you will say? How are we sufficient of ourselves? Our Apostle affirms in another case, That we are not sufficient of ourselves to think any thing as of ourselves? 2 Corinthians 3:5. His meaning therefore must be, I find a sufficiency of satisfaction in my own heart, through the grace of Christ that is in me; though I have not outward comforts and worldly accommodations to supply my necessities, yet I enjoy portion enough betwixt Christ and my own soul abundantly to satisfy me in every condition. And this interpretation is suitable to that place, Proverbs 14:14. A good man is satisfied from himself; and agreeable to what he verifies of himself in another place; that though he had nothing yet he possessed all things; because he had right to the covenant and promise, which virtually contains all, and an interest in Christ the fountain and good of all, and having that, no marvel he saith that in whatsoever state he was in, he was content. Thus you have the genuine interpretation of the text. I shall not make any division of the words, because I take them only to prosecute that one duty most necessary, namely The quieting and comforting the hearts of God's people under the troubles and changes they meet withal, in these heart-shaking times, And the doctrinal conclusion is in brief this.

Doctrine. That to be well skilled in the mystery of Christian Contentment is the Duty, Glory, and Excellency of a Christian.

This Evangelical truth is held forth sufficiently in Scripture; yet take one or two parallel places more for the confirmation of it. 1 Timothy 6:6, and 8 you have both the duty expressed, and the glory thereof: Having food and raiment (saith he verse 8) let us be therewith content, there is the duty; But godliness with Contentment is great gain, verse 6 there is the glory and excellency of it: as if godliness were not gain except there were Contentment withal. The like exhortation you have in Hebrews 13:5. Let your conversation be without Covetousness, and be content with such things as you have. I do not find any Apostle or Writer of Scripture treat so much of this spiritual mystery of Contentment as this our Apostle has done throughout his Epistles.

For the clear opening and proving of this practical conclusion, I shall endeavor to demonstrate these four things;

First, The nature of this Christian Contentment, what it is.

Secondly, The art and mystery of it.

Thirdly, What those lessons are that must be learned to work the heart to contentment.

Fourthly, Wherein the glorious excellencies of this grace doth principally consist.

Concerning the first, take this description; Christian Contentment is that sweet, inward, quiet, gracious frame of spirit, freely submitting to, and taking complacency in God's wise, and fatherly disposal in every condition.

I shall break open this description, for it is a box of precious ointment, very comfortable and useful for troubled hearts, in troubled time and conditions.

First, Contentment (I say) is a sweet [inward] heart thing, it is a work of the spirit within doors: It is not only a not-seeking help to ourselves by outward violence, or a forbearance of discontented murmuring expressions, in froward words and carriages against God or others; but it is the inward submission of the heart. Psalm 62:1. Truly, my soul waiteth upon God; and verse 5. My soul wait only upon God, so it is in your Books; but the words may be translated as rightly, My soul be silent unto God; Hold your peace O my soul: Not only the tongue must hold its peace, but the soul must be silent: Many may sit down silently, forbearing discontented expressions, yet are inwardly swollen with discontentment; now this manifesteth a perplexed distemper and a great frowardness in their hearts: And God notwithstanding their outward silence hears the peevish fretting language of their souls. The shoe may be smooth and neat without, whilst the flesh is pinched within: There may be much calmness and stillness outwardly, and yet wonderful confusion, bitterness, disturbance and vexation within. Some are so weak that they are not able to contain the disquietness of their own spirits, but in words and behaviour discover what woful perturbations there are within, their spirits being like the raging Sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with: Others there are who are able to keep in such distempers of heart, (as Judas did when he betrayed Christ with a kiss,) but still they boil inwardly and eat like a Canker: As David speaks concerning some whose words are smoother than honey, and butter, and yet have war in their hearts; and as he saith in another place, whilst I kept silence my bones waxed old; so these, whilst there is a serene calm upon their tongues, have yet blustering storms in their spirits, and whilst they keep silence their hearts are troubled, and even worn away with anguish and vexation; they have peace and quiet outwardly, but war from the unruly and turbulent workings of their hearts, that is within. If the attainment to true Contentment were as easy as keeping quiet outwardly, there need be no great learning of it; it might be had with less skill and strength than an Apostle had; yea than an ordinary Christian has or may have. Therefore certainly there is a great deal more in it than can be attained by common gifts, and ordinary power of reason, which often bridles in nature. It is a heart-business.

Secondly, It is the [quiet] of the heart; All is sedate and still there, and to understand this the better; This quiet gracious frame of spirit, It is not opposed.

1 To a due sense of affliction. God does give leave to his people to be sensible of what they suffer: Christ does not say, Do not count that a cross which is a cross, but take up your cross daily. As it is in the body natural, if the body takes physic and is not able to bear it but presently vomits it up, or if it be not at all sensible, if it stir not the body; either of these ways the physic does no good, but argues the body much distempered and will hardly be cured. So it is with the spirits of men under afflictions; if either they cannot bear God's potions but cast them up again, or are not sensible of them, and their souls are no more stirred by them than the body is by a draught of small beer, it is a sad symptom that their souls are in a dangerous and almost incurable condition. So that this inward quietness is not in opposition to the sense of affliction: for indeed there were no true Contentment if you were not apprehensive and sensible of your afflictions when God is angry. It is not opposed.

2 To an orderly making our moan and complaint to God, and to our friends. Though a Christian ought to be quiet under God's correcting hand, yet he may without any breach of Christian contentment complain to God; (as one of the Ancients saith) though not with a tumultuous clamor and shrieking out in a perplexed passion, yet in a quiet still submissive way he may unbosom his heart unto God. And likewise communicate his sad condition to his gracious friends, showing them how God has dealt with him and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.

3 To all lawful seeking out for help into another condition, or simply endeavoring to be delivered out of the present affliction by the use of lawful means. No, I may lay in provision for my deliverance, and use God's means, waiting on him, because I know not but that it may be his will to alter my condition, and so far as he leads me I may follow his providence, it is but my duty. God is thus far mercifully indulgent to our weakness, and he will not take it ill at our hands if by earnest and importunate prayer we seek unto him for deliverance, till we know his good pleasure therein. And certainly thus seeking for help with such a submission and holy resignation of spirit, to be delivered when God will, and as God will, and how God will, so that our wills are melted into the will of God, this is no opposition to the quietness which God requires in a contented spirit.

Question. But then, what is this quietness of spirit opposed unto?

Answer. To murmuring and repining at the hand of God; as the discontented Israelites often did, which if we ourselves cannot endure either in our children or servants, much less can God bear it in us.

2 To vexing and fretting; which is a degree beyond murmuring. It is a speech I remember of an Heathen, A wise man may grieve under, but not be vexed with his afflictions. There is a vast difference betwixt a kindly grieving and a distempered vexation.

3 To tumultuousness of spirit: When the thoughts run distractingly and work in a confused manner, so that the affections are like the unruly multitude in the Acts, who knew not for what end they were come together. The Lord expects that you should be silent under his rod, and as he said in Acts 19:36. You ought to be quiet and to do nothing rashly.

4 To unsettledness and unfixedness of spirit, whereby the heart is taken off from the present duty that God requires in our several relations, both towards God, ourselves, and others. We should prize duty at a higher rate than to be taken off by every trivial occasion; a Christian indeed values every service of God so much, that though some may be in the eye of the world and of natural reason, a slight empty business, beggarly rudiments, foolishness, yet seeing God calls for it, the authority of the command doth so overawe his heart, that he is willing to spend himself and to be spent in the discharge of it. It is an expression of Luther's, ordinary works that are done in faith, and from faith, are more precious than heaven and earth. And if this be so, and a Christian know it, it is not a little matter that should divert him: but he should answer every avocation, and resist every temptation, as Nehemiah did chapter 6 verse 3. Sanballat, Geshem, and Tobiah (when they would have hindered the building of the wall) with this, I am doing a great work (saith he) so that I cannot come down, why should the work of the Lord cease?

5 To distracting, heart-eating cares and fears. A gracious heart so estimates its union with Christ and the work that God sets it about, as it will not willingly suffer anything to come in to choke it, or deaden it. A Christian is desirous that the word of God should take such full possession as to divide between soul and spirit, but he would not suffer the fear and noise of evil tidings to take such impression in his soul, as to make a division and struggling there, like the twins in Rebekah's womb. A great man will permit common people to stand without his doors, but he will not let them come in and make a noise in his closet or bedchamber when he purposely retires himself from all worldly employments. So a well-tempered spirit though it may inquire after things abroad without doors in the world, and suffer some ordinary cares and fears to break in to the suburbs of the soul, so as to have a light touch upon the thoughts: Yet it will not upon any terms admit of an intrusion into the privy chamber, which should be wholly reserved for Jesus Christ as his inward Temple.

6 To sinking discouragements. When things fall not out according to expectation, when the tide of second causes runs so low that we see little left in the outward means to bear up our hopes and hearts. That then the heart begins to reason as he in the Kings, If the Lord should open the windows of heaven how should this be? Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means; he often makes the fairest flowers of man's endeavors to wither, and brings improbable things to pass, that the glory of enterprises may be given to himself. Nay if his people stand in need of miracles to work their deliverance, miracles fall as easily out of God's hands, as to give his people daily bread. God's blessing is many times secret upon his servants that they know not which way it comes; as 2 Kings chapter 3 verse 17. Ye shall not see wind, neither shall you see rain, yet the valley shall be filled with water, God would have us depend on him though we do not see means how the thing should be brought to pass, else we do not show a quiet spirit; though an affliction be upon you, let not your heart sink under it. So far as your heart sinks and you are discouraged under your affliction, so much you lack of this lesson of Contentment.

7 To sinful shiftings and shirkings out for ease and help. As we see in Saul running to the witch of Endor, and in his offering sacrifice before Samuel came: Nay the good King Jehoshaphat joins himself with Ahaziah 2 Chronicles 20 last verse. And Asa goes to Ben-Hadad King of Assyria for help, not relying upon the Lord, (2 Chronicles 16:7, 8.) Though the Lord had delivered the Ethiopian Army into his hands, consisting of a thousand thousand, 2 Chronicles 14:11. And good Jacob joined in a lie with his mother to Isaac, he was not content to stay God's time, and use God's means, but made too great haste and stepped out of his way, to procure the blessing which God intended for him: as many do through the corruption of their hearts and weakness of their faith, because they are not able to trust God, and follow him fully in all things and always; and for this cause the Lord often follows the Saints with many sore temporal crosses, (as we see in Jacob) though they obtain the mercy. It may be your wretched carnal heart thinks, I care not how I be delivered, so I may but get free from it: Is it not so many times in some of your hearts when any cross or affliction befalls you? Have not you such kind of workings of spirit as this; Oh that I could but be delivered out of this affliction any way, I would not care; your hearts are far from being quiet. And this sinful shifting is the next thing in opposition to this quietness, which God requires in a contented spirit.

The Eighth and last thing that this quietness of Spirit is opposite to, is desperate risings of heart against God in a way of rebellion: That is most abominable. I hope many of you have learned so far to be content, as to keep down your hearts from such distempers; and yet the truth is, not only wicked men, but sometimes the very Saints of God find the beginnings of this, when an affliction lies long, and is very sore and heavy upon them indeed, and strikes them as it were in the master vein; they find somewhat of this in their hearts, arising against God, their thoughts begin to bubble, and their affections begin to stir in rising against God himself; especially such as together with their corruptions have much melancholy, and the Devil working both upon the corruptions of their hearts, and the melancholy distemper of their bodies; though there may lie much grace at the bottom, yet there may be some risings against God himself under affliction. Now Christian quietness is opposite to all these things: that is, When afflictions come, be it what affliction it will be, yet you do not murmur, though you be sensible, though you make your moan, though you desire to be delivered, and seek it by all good means, yet you do not murmur nor repine, you do not fret, nor vex, there is not that tumultuousness of spirit in you, there is not unsettledness in your spirits, there are not distracting fears in your hearts, no sinking discouragements, no base shiftings, no rising in rebellion any way against God: This is the quietness of Spirit under an affliction, and that is the second thing when the soul is so far able to bear an affliction as to keep quiet under it.

Now the Third thing I would open in the description is this, It is an inward, quiet, gracious [frame] of Spirit. It is a frame of Spirit, and then a gracious frame of Spirit. Contentment it is a Soul business, First it is inward; Secondly quiet; Thirdly it is a quiet Frame of Spirit. [Frame] by that I mean these Three things: There are Three things considerable when I say, Contentment consists in the quiet frame of the Spirit of a man.

First, That it is a grace that spreads itself through the whole Soul: as thus, It is in the judgment, that is, The judgment of the soul of a man or woman tends to quiet the heart: In my judgment I am satisfied, that is one thing to be satisfied in one's understanding and judgment, as thus, This is the hand of God; and this is that that is suitable to my condition, or best for me; although I do not see the reason of the thing, yet I am satisfied in my judgment about it.

And then it is in the thoughts of a man or woman: As my judgment is satisfied, so my thoughts are kept in order.

And then it comes to the will, My will yields and submits to it, my affections are all likewise kept in order, so that it goes through the whole soul. There is in some a partial contentment, and so 'tis not the frame of the soul, but some part of the soul hath some Contentment, as thus, Many a man may be satisfied in his judgment about a thing, and yet cannot for his life rule his affections, nor his thoughts, cannot rule his thoughts, nor the will, nor the affections though the judgments be satisfied: I make no question but many of you may know this by your own experience, if you do but observe the workings of your own hearts. Cannot you say when such an affliction befalls you, I can bless God I am satisfied in my judgment about it, I have nothing in the world to say in respect of my judgment against it, I see the hand of God and I should be content: yea I am satisfied in my judgment, that my condition is a good condition in which I am; but I cannot for my life rule my thoughts, and will, and my affections, methinks I feel my heart heavy, and sad, and troubled more than it should be, and yet my judgment is satisfied. This seemed to be the case of David, Psalm 43. O my Soul why art thou disquieted? David as far as his judgment went, there was a contentedness, that is, His judgment was satisfied in the work of God upon him; and he was troubled, but he knew not wherefore, O my soul why art thou cast down within me? That Psalm is a very good Psalm for those that feel a fretting, discontented distemper in their hearts at any time, for them to be reading or singing: he hath it once or twice in that Psalm, Why art thou cast down O my soul? In verse 5. And why art thou disquieted within me? hope thou in God for I shall yet praise him, for the help of his countenance. David had enough to quiet him, and that that he had had prevailed with his judgment, but after it had prevailed with his judgment he could not get it further. He could not get this grace of Contentment to go through the whole frame of the Soul. There is a great deal of stir sometimes to get Contentment into their judgments, that is, To satisfy their judgment about their condition: Come to many, that the hand of God is upon perhaps in a grievous manner, and seek to satisfy them, and tell them that there is no such cause to be disquieted, O not such cause saith the troubled spirit! O then there is no cause that any should be disquieted; there was never any such affliction as I have! and a hundred things they have to put off what is said to them, so as you cannot so much as get into their judgments to satisfy them; but there is a great deal of hope of Contentment if once your judgments come to be satisfied, that you can sit down and say in your judgments, I see cause to be contented; but though you have gotten thus far, yet you may have much to do with your hearts afterward: for there is such unruliness in our thoughts and affections, that our judgments are not able always to rule our thoughts and affections, and that makes me to say, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the whole Soul, Judgment, Thoughts, Will, Affections and all are satisfied and quiet. I suppose in the very opening this, you begin to see it is a lesson that you had need learn, and it is not a thing soon got, if Contentment be such a thing as this is.

The Second thing is this, which is very observable, That spiritual contentment comes from the frame of the Soul. A man or woman that is contented in a right way, their Contentment does not so much come from outward arguments, or any outward thing that helps them to be content, as it does from the disposition of their own hearts. It is the disposition of their own hearts that causes this Contentment; that brings forth this gracious Contentment rather than any external thing that does it. As thus I would open myself: one that is disquieted, suppose a child, or man, or woman, if you come and bring them some great matter to please them, that perhaps will quiet them, and they will be contented. It is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts: but from some external thing that is brought them. But when a Christian is contented in a right way, the quiet does come more from the inward temper and disposition of their own hearts than from any external arguments, or possession of anything in the world. I would yet open this further to you in this Similitude. The being content upon some external thing, it is like the warming of a man's clothes by the fire; but being content by the inward disposition of the soul, it is like the warmth that a man's clothes has from the natural heat of his body. A man that is of a healthful body, he puts on his clothes, and perhaps when he puts them on at the first in a cold morning he feels his clothes cold; but after he has them on a little while, they are warm. Why, how come they warm? They came not near the fire. No, but it came from the natural heat of his body. Now a sickly man that has his natural heat decayed, if he put on his clothes cold, they will not be hot in a long time, but he must have them warmed by the fire, and then they will quickly be cold again. So this will distinguish the Contentments of men. There are some men now that are very gracious, and when an affliction comes upon them, indeed at first it seems to be a little cold, but after it has been on a while, the very temper of their hearts being gracious it makes their afflictions easy, and makes them to be quiet under it, and not to complain of any discontentment. But now you shall have others that have an affliction upon them, that have not this good temper in their hearts, their afflictions are very cold upon them and grievous. And it may be if you bring them some external arguments, somewhat from without, as the fire that warms the clothes, perhaps they will be quiet for a while: but alas, wanting a gracious disposition within in their own hearts that warmth will not hold long. The warmth of the fire, that is, a Contentment that comes merely from external arguments will not hold long, but that holds that does come from the gracious temper of the Spirit. It is from the frame and the disposition of the spirit of a man or woman, there is the true Contentment. But this we shall speak to further in the opening of the Mystery of Contentment.

The Third thing is this, It is the frame of Spirit, that shows the habitualness of this grace of Contentment. Contentment is not merely one act, a flash in a good mood. You shall have many men and women, that take them in some good mood and they will be very quiet; but this will not hold, this is not in a constant way, there is not a constant tenor of their spirits to be holy and gracious under affliction. But I say, It is the quiet frame of spirit, by that I mean, The habitual disposition of their Souls, that it is not only at this time, and the other time when you take men and women in a good mood, but it is the constant tenor and temper of the heart. That is a Christian that has learned this lesson of Contentment, that in the constant tenor and temper of heart is contented, and can carry itself quietly in a constant way, or else it is worth nothing. For there is nobody that is so furious in their discontent, but will be quiet in some good mood or other. Now First it is a heart-business; Secondly, it is the heart-quiet; and then Thirdly, it is the frame of the heart.

But Fourthly, It is the [gracious] frame of the heart. Indeed in Contentment there is a composition of all graces if the Contentment be Spiritual, if it be truly Christian, there is I say a composition of all Spiritual graces. As it is in some Oils, there is a composition of a great many very precious ingredients: so in this grace of Contentment, which we shall yet further speak of in the opening of the Excellency of it. But now the gracious frame of Spirit is in opposition to three things;

1 First, In opposition to the natural stillness that there is in many men and women. There are some of such a natural constitution that makes them to be more still and more quiet than others: others are of a violent and hot constitution, and they are more impatient than others.

2 Secondly. In opposition to a sturdy resolution. As some men through the strength of some sturdy resolution, they have not seemed to be troubled let come what will come; and so it may be that through a sturdy resolution at some times they are not so much disquieted as others are.

Thirdly, In way of distinction, from the very strength of reason (though not sanctified) the strength of natural reason may quiet the heart in some measure. But now I say, a gracious frame of spirit is not a mere stillness of body through a natural constitution and temper, nor sturdiness of resolution, nor merely through the strength of reason.

You will say, wherein is this graciousness of Contentment distinguished from all these? More of this will be spoken to when we show the mystery of it, and the lessons that are learned, but now we may speak a little by way of distinction here. As now, from the natural stillness of men's spirits, many men and women have such a natural stillness of spirit, and constitution of body, that you shall find them seldom disquieted. But now mark these kind of people that are so, they likewise are very dull, of a dull spirit in any good thing, they have no quickness, nor liveliness of spirit in that which is good. But now mark where contentment of heart is gracious, the heart is very quick and lively in the service of God. Yea the more any gracious heart can bring itself to be in a contented disposition, oh the more fit it is for any service of God, and is very active and lively in God's service, not dull in the service of God. And as a contented heart is very active and stirring in the work of God, so he is very active and stirring in sanctifying God's Name in the affliction that does befall him. The difference will appear very clear thus: One that is of a still disposition, he is not disquieted indeed as others, neither has he any activeness of spirit in sanctifying the Name of God in the affliction. But now one that is content in a gracious way as he is not disquieted, but keeps his heart quiet in respect of vexing and trouble, so on the other side he is not dull nor heavy but is very active to sanctify God's Name in the affliction that is upon him. For it is not enough merely not to murmur, not to be discontented and troubled, but you must be active in the sanctifying God's Name in the affliction. And indeed this will distinguish it from the other, from a sturdy resolution, I will not be troubled. But though you have a sturdy resolution that you will not be troubled, is there a conscionableness in you to sanctify God's Name in your affliction, and does it come from thence? That is the main thing that brings the quiet of heart, and helps against discontentedness in a gracious heart. I say the desire and care that your soul has to sanctify God's Name in an affliction, it is that that quiets the soul, which does not in the other. Neither when it is merely from reason: As Socrates it is said of him (though he were but an heathen) that whatever befell him he would never so much as change his countenance, and he got this power over his spirit merely by strength of reason and morality: but now this gracious contentment comes from principles beyond the strength of reason. I cannot open that, (from whence it comes) till we come to open the mystery of spiritual Contentment. I will only give you this one note of difference between a man and a woman that is contented in a natural way, and another that is contented in a spiritual way. Those that are contented in a natural way, they overcome themselves when outward afflictions do befall them, they are contented. Yea and they are contented as well when they commit sin against God, either when they have outward crosses or when God is dishonoured it is all one, either when themselves are crossed or when God is crossed. But now a gracious heart that is contented with its own affliction, yet mightily rises when God is dishonoured.

The Fifth is [Freely] freely submitting to, and taking complacency in God's disposal, it is a free work of the spirit: now there are four things to be opened in this freedom of spirit.

First, that the heart is readily brought over, that that one does freely there is no great stir to bring them to it. There are many men and women when their afflictions are grievous upon them, with much ado they are brought to be contented, a great deal of stir there is to quiet their hearts when they are under affliction, yet at last perhaps they are brought to it. Aye, but now this does not come off freely: if I desire a thing of another and I get it perhaps with much ado, and a great deal of stir there is, but here is no freedom of spirit. But when a man is free in a thing do but mention it and presently he comes off to it. So if you have learned this art of Contentment, you will not only be contented after a great deal of ado to quiet your hearts, but readily as soon as ever you do come to think that it is the hand of God, your heart presently closes.

Secondly, freely, That is not by constraint, not patience by force (as we use to say). As many will say that you must be content, this is the hand of God and there is no help for it; O this is too low an expression for Christians, yet when Christians come to visit one another, they say friend or neighbour you must be content, this is too low an expression for a Christian, Must be content, no, readily, and freely I will be content. It is suitable to my heart to yield to God, and to be content, I find it is a thing that comes off of itself, that my soul will be content. Oh you should answer your friends so that come and tell you you must be content, nay I am willing to yield to God, and I am freely content, that's the Second. And then a free act it comes after a rational way, that's freedom, that is, it does not come through ignorance, because I know no better condition, or that I know not what my affliction is, but it comes through a sanctified judgment, for that is the reason that no creature can do an act of freedom, but the rational creature, the liberty of action is only in rational creatures, and it comes from hence, for that's only freedom and out of liberty that's wrought in a rational way, as a natural freedom is when I by my judgment see what is to be done, understand the thing, and then there is a closing with what I do understand in my judgment, that is freely done; but now if a man does a thing, and understands not what he does, he cannot be said to do it freely. So if men are contented, but it is because they understand not what their affliction is, or because they understand no better, this is not freely: as for instance, Suppose a Child born in a prison and never in all his life went out, the Child is contented, why? Because he never knew better, but this is no free act of Contentment. But now for men and women that do know better, that know that the condition in which they are in it is an afflicted condition, and a sad condition, and yet they can bring their hearts to a Contentment out of a sanctified judgment, this is freedom.

Thirdly, This freedom it is in opposition to stupidness, for a man and woman may be contented merely out of want of sense, this is not free, as a man in a dead palsy that does not feel you nip his flesh, he is not freely patient; but if one should have their flesh nipped, and feel it, and yet for all that can be able to bridle themselves, and do it freely, that is another matter. So it is here, many are contented merely out of stupidness, they have a dead palsy upon them; but now a gracious heart has sense enough, and yet is contented, and therefore is free.

Sixthly, Freely [submitting] to, and taking complacency in God's dispose. Submitting to God's dispose, What is that? The word Submit, it signifies nothing else, but to send under; as thus, One that is discontented, the heart will be unruly, and would even get above God so far as discontentment prevails; but now comes the grace of Contentment and sends it under; to submit, it is to send under a thing. Now when the soul comes to see the unruliness that there is in it, here's the hand of God that brings an affliction, and my heart is troubled and discontented; what says the Soul? Will you be above God? Is it not God's hand, and must your will be regarded more than God's? O under, under, O you soul get under, keep under, keep low, keep under God's feet; you are under God's feet, and keep under His feet, keep under the Authority of God, the Majesty of God, the Sovereignty of God, the Power that God has over you. Keep under, that is to submit; then the Soul can submit to God when it can send itself under the Power and Authority, and Sovereignty, and Dominion that God has over it; that is the Sixth Particular. Yea but that is not enough, yet you have not got to this Grace of Contentment, except in the next place you take.

Seventhly, Taking a [complacency] in God's dispose. That is thus, I am well pleased in what God does, so far as I can see God in it, though as I said, I may be sensible of the affliction, and may desire that God in His due time would take it off, and use means to take it off; yet I may be well pleased so far as God's hand is in it. To be well pleased with God's hand, that is a higher degree than the other: and this comes from hence, not only because I see that I should be content in this affliction, but because I see that there is good in this affliction. I find there is honey in this rock, and so I do not only say, I must, or I will submit to God's hand: no, but the hand of God is good; it is good that I am afflicted. That it is just that I am afflicted, that may be in one that is not truly contented; I may be convinced that God deals justly in this, God is righteous and just, and 'tis fit I should submit to what He has done, O the Lord has done righteously in all His ways: but that is not enough, but you must say Good is the hand of the Lord, the expression of old Eli, Good is the word of the Lord, when it was a sore and hard word, that word that did threaten very grievous things to Eli and his house, and yet, Good is the word of the Lord, says Eli. Perhaps some of you may say as David, It is good that I was afflicted; nay, you must come to say thus, It is good that I am afflicted. Not good when you see the good fruit that it has wrought, but when you are afflicted to say, It is good that I am afflicted: Whatever the affliction be, yet through the mercy of God my condition is a good condition; it is the top indeed, and the height of this art of Contentment to come to this pitch, to be able to say, Well, my condition and afflictions are thus and thus, and is very grievous and sore, yet I am through God's mercy in a good condition, and the hand of God is good upon me notwithstanding. Now I should have given you divers Scriptures about this, I shall but give you one or two that are very remarkable; you will think this is a hard lesson to come thus far, not only to be quiet, but to have a complacency in affliction. Proverbs 16:6. In the house of the righteous is much treasure, but in the revenues of the wicked is trouble. Here's a Scripture now that will show that a gracious heart has cause to say, it is in a good condition whatever it be. In the house of the Righteous is much Treasure, his house, what house? It may be a poor Cottage, perhaps he has scarce a stool to sit on; perhaps he is fain to sit upon a stump of wood, a piece of a block, instead of a stool; or perhaps he has scarce a bed to lie upon, or a dish to eat in; yet says the Holy Ghost, In the house of the righteous is much treasure. Let the righteous man be the poorest man in the world. It may be there are some that have come and taken all the goods out of his house for debt; perhaps his house is plundered and all is gone, yet still, In the house of the righteous is much treasure; the righteous man can never be brought to be so poor, to have his house rifled and spoiled, but there will remain much treasure within, if he has but a dish or a spoon or anything in the world in his house, there will be much treasure. So long as he is there, there is the presence of God and the blessing of God upon him, and therein is much treasure; but in the revenues of the wicked there is trouble. There is more treasure in the poorest body's house, if he be godly, than in the house of the greatest man in the world, that has his brave hangings, and brave wrought beds, and chairs, and couches, and cupboards of plate, and the like; whatever he has, he has not so much treasure in it, as in the house of the poorest righteous soul; therefore in a verse, or two after my text, no marvel though Paul (says he) was Content, you shall see in Philippians 4:18. But I have all, and abound, I am full. I have all: Alas poor man what had Paul that could make him say he had all; where was there ever man more afflicted than Paul was? Many times he had not tatters to hang about his body, to cover his nakedness, he had not bread to eat, he was often in nakedness, and put in the stocks, and whipped and cruelly used, yet I have all (says Paul) for all that. Yea you shall have it in 2 Corinthians 6:10 he professes there, That he did possess all things, as sorrowful, yet always rejoicing, as poor, yet making many rich, as having nothing, and yet possessing all things, but mark what he says, it is, As having nothing, but it is Possessing all things. He does not say as possessing all things, but possessing all things; it is very little I have in the world, but yet possessing all things: So that you see a Christian has cause to take complacency in God's hand, whatsoever his hand be.

The Eighth thing in Contentment it is [In God's dispose] Submitting to and taking complacency in God's dispose. That is, the soul that has learned this lesson of Contentment, looks up to God in all things; looks not down to the instruments or the means, as such a man did it, and it was unreasonableness of such and such instruments, and the like barbarous usage of such and such; but looks up to God; a contented heart looks to God's dispose, and submits to God's dispose, that is, sees the wisdom of God in all, in his submission sees his sovereignty, but that that makes him take complacency, it is God's wisdom; the Lord knows how to order things better than I, the Lord sees further than I do, I see things but at present, but the Lord sees a great while hence, and how do I know but had it not been for this affliction, I had been undone? I know that the love of God may as well stand with an afflicted estate, as with a prosperous estate; and such kind of reasonings there are in a contented spirit, submitting unto the dispose of God.

The last thing is, This is in [every condition,] It may be in some things you could be content: You shall have many will say, if my affliction were but as the affliction of such a one I could be content, yea but it must be in the present affliction that is upon you. We use to say, There is a great deal of deceit in Universals; In the general, come to any man or woman and say Will not you be content with God's dispose? Yes say they God forbid but we should submit to God's hand whatever it be; You say thus in the general, it is an easy matter to learn this lesson, but when it comes to the particular, when the cross comes sore indeed, when it strikes you in the heaviest cross that you think could befall you, what says your heart now? Can you in every condition be content not only for the matter, but for the time, that is to be in such a condition so long as God would have you, to be content to be at God's time in that condition, to have such an affliction so long as God would have the affliction abide upon you, to be willing to stay and not to come out of the affliction no sooner than the Lord would have you come out of it? You are not content in your condition else; To be content merely that I have such a hand of God upon me, and not to stay under the hand of God, that is not to be content under every condition, but when I can find my heart submitting to God's dispose in such particular afflictions that are very hard, and very grievous, and yet my heart is quiet, here is one that has learned the lesson of Contentment: Contentment, it is the inward, quiet, gracious frame of spirit, freely submitting to and taking complacency in God's dispose in every condition: That is the description. Now in this there has been nine several things opened.

1 First, That Contentment is a heart-work within the soul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the spirit. 4 Fourthly, It is a gracious frame. 5 Fifthly, It is the free working of this gracious frame. 6 Sixthly, There is in it a submission to God, sending the soul under God. 7 Seventhly, There is a taking complacency in the hand of God. 8 Eighthly, All to God's dispose. 9 Ninthly, In every condition, every condition though never so hard, though continue never so long: Now those of you that have learned to be Content, have learned to attain unto these several things; The very opening of these things I hope may so far work upon your hearts as, First, That you may lay your hands upon your hearts upon this that has been said. The very telling of you what the lesson is, I say may cause you to lay your hands upon your hearts, and say, Lord, I see there is more in Christian Contentment than I thought there was, and I have been far from learning this lesson. I indeed have learned but my A B C in this lesson of Contentment. I am but in the lower form in Christ's school if I am in it at all; But these we shall speak to more afterward; But the special thing I aimed at in the opening of this point, is to show how great a Mystery there is in Christian Contentment; and how many several lessons are to be learned, that we may come to attain to this Heavenly disposition, that Saint Paul did attain to.

Finis.

Philippians 4:11. For I have learned, in whatever state I am, to be content.

Here is a timely remedy to revive the drooping spirits of God's people in these sad and troubled times. The hour of testing has already come upon all the world to try the inhabitants of the earth, and especially this is a day of Jacob's troubles within our own borders.

In this Gospel text, our great apostle speaks from personal experience the very heart and soul of all practical Christian teaching. Here we can clearly read his own growth in Christ's school, and see the lesson that every Christian who wants to show the power and progress of godliness in his own soul must necessarily learn from him.

Paul brings in these words as a plain argument to persuade the Philippians that he was not pursuing great things in the world, and that he sought not their goods but them. He did not care about building a large estate — he had better things to fill his heart. I do not speak, he says, out of a sense of need. Whether I have much or little, my heart is fully satisfied; I have enough: 'I have learned, in whatever state I am, to be content.'

'I have learned.' Contentment in every condition is a great art, a spiritual mystery — it must be learned, and learned as a mystery. In verse 12 Paul confirms this: 'I know how to be brought low, and I know how to abound; in every way and in all things I have been initiated.' The word translated 'initiated' comes from the same root as the word for 'mystery' — it is as if he said, 'I have learned the secret of this matter.' Contentment must be learned as a deep mystery, and those who are thoroughly trained in this art have indeed learned something profound. To a natural man, it is as baffling as Samson's riddle. 'I have learned it.' This is no longer something I am still working toward; I did not have it at first, but I attained it — though with great effort — and now by the grace of God I have become a master of this art.

'In whatever state I am.' The word 'state' is not in the original; it reads simply 'in what I am' — that is, in whatever concerns or happens to me, whether I have little or nothing at all.

'To be content.' The word we translate as 'content' carries in the original a rich and full meaning. Strictly speaking, this word is used only of God, who has named Himself 'God All-Sufficient,' resting wholly satisfied in and with Himself alone. But He graciously shares His fullness with His people, so that from God in Christ the saints receive grace upon grace (John 1:16). This means there is within them a corresponding measure of the same grace that is in Christ, in proportion to their capacity. In this sense Paul says, 'I have a self-sufficiency' — which is what the word conveys.

But does Paul have a self-sufficiency, you might ask? How can we be sufficient in ourselves? The apostle himself says in another place, 'Not that we are sufficient in ourselves to think anything as if it were from ourselves' (2 Corinthians 3:5). His meaning, therefore, must be this: I find a sufficiency of satisfaction in my own heart, through the grace of Christ that is in me. Though I lack outward comforts and worldly provisions to meet my needs, I enjoy between Christ and my own soul a portion more than enough to satisfy me in every condition. This interpretation fits the passage in Proverbs 14:14: 'A good man is satisfied from himself.' It also agrees with what Paul says about himself elsewhere — that though he had nothing, he possessed all things — because he had a share in the covenant and promise, which contains everything in seed form, and an interest in Christ, the fountain and sum of all good. Having that, it is no wonder he could say that in whatever state he was, he was content. That is the genuine meaning of this text. I will not divide the words further, because I take them simply to serve one essential purpose: quieting and comforting the hearts of God's people under the troubles and changes they face in these heart-shaking times. The doctrinal conclusion can be stated briefly.

Doctrine: Being well skilled in the mystery of Christian contentment is the duty, glory, and excellence of a Christian.

This truth is clearly taught throughout Scripture, but consider one or two parallel passages for further confirmation. In 1 Timothy 6:6 and 8, both the duty and the glory are expressed. In verse 8 Paul says, 'Having food and clothing, let us be content with these' — there is the duty. Verse 6 adds, 'Godliness with contentment is great gain' — there is the glory and excellence of it, as if godliness were not truly gain unless contentment accompanied it. The same exhortation appears in Hebrews 13:5: 'Let your way of life be free from the love of money, and be content with what you have.' I do not find any other apostle or New Testament writer who deals as thoroughly with this spiritual mystery of contentment as Paul does throughout his letters.

To open and prove this practical truth clearly, I will work through four things.

First, the nature of Christian contentment — what it is.

Second, the art and mystery of it.

Third, what lessons must be learned to bring the heart to contentment.

Fourth, where the glorious excellence of this grace chiefly consists.

Concerning the first, take this description: Christian contentment is that sweet, inward, quiet, gracious disposition of spirit that freely submits to and takes delight in God's wise and fatherly ordering of every condition.

I will unpack this description, for it is a container of precious medicine — very comforting and useful for troubled hearts in troubled times and conditions.

First, contentment is a sweet inward thing — it is a work of the Spirit inside. It is not merely refusing to seek help through outward force, nor simply holding back discontented complaints and irritable words or actions toward God or others. True contentment is the inward submission of the heart. Psalm 62:1 says, 'Truly my soul waits silently for God,' and verse 5 adds, 'My soul, wait silently for God alone.' The words can rightly be translated as 'My soul, be silent before God' or 'Hold your peace, O my soul.' Not only the tongue must be silent — the soul itself must be still. Many people sit quietly and hold back complaining words, while inwardly they are swollen with discontentment. This reveals a troubled disorder and deep irritability in their hearts, and God — despite their outward silence — hears the peevish, fretting language of their souls. A shoe may look smooth and neat on the outside while the foot is pinched within. There may be great calm and stillness outwardly, and yet remarkable confusion, bitterness, disturbance, and torment within. Some are so spiritually weak that they cannot contain the unrest of their own spirits, and it spills out in words and behavior, revealing the terrible turmoil inside. Their spirits are like a raging sea casting up nothing but mud and filth — troublesome not only to themselves but to everyone around them. Others manage to suppress these inner disorders (as Judas did when he betrayed Christ with a kiss), but still they boil inwardly, and it eats away like a cancer. As David speaks of some whose words are smoother than honey and butter, and yet war is in their hearts — and as he says in another place, 'While I kept silent my bones wasted away' — so these people, though there is outward calm on their lips, have raging storms in their spirits. While they keep their silence, their hearts are troubled and worn away with anguish and distress — peace outwardly, but war within from the unruly workings of the heart. If true contentment were as easy as keeping quiet outwardly, there would be no need to learn it as a great art — it could be achieved with less skill and strength than an apostle had, or even than an ordinary Christian has. There is certainly far more to it than can be attained by common ability and ordinary reason, which often only bridles nature from the outside. Contentment is a heart business.

Second, it is the quieting of the heart — all is settled and still there. To understand this better, note that this quiet, gracious disposition is not opposed to certain things.

1. It is not opposed to a proper sense of affliction. God does allow His people to feel what they are suffering. Christ does not say, 'Do not count that a cross which truly is a cross' — He says, 'Take up your cross daily.' Think of how medicine works in the body: if the body cannot bear the medicine and quickly vomits it up, or if it does nothing at all to the body, the medicine does no good. Either way, something is seriously wrong and the body will be hard to cure. The same is true of people under affliction: if they cannot bear God's difficult dealings but cast them off, or if their souls are no more stirred by them than a body is by a sip of weak beer, it is a troubling sign that their souls are in a dangerous and nearly incurable condition. So this inward quietness is not opposed to feeling affliction. In fact, there would be no true contentment if you were not aware of and sensitive to your afflictions when God is dealing with you.

2. It is not opposed to bringing your complaint to God and to friends in an orderly way. Although a Christian ought to be quiet under God's correcting hand, he may still — without any breach of Christian contentment — bring his complaint to God. As one of the ancient writers says, though not in a frantic outburst or desperate screaming, yet in a quiet, still, and submissive manner, he may pour out his heart to God. He may also share his difficult situation with his godly friends, telling them how God has been dealing with him and how heavy the affliction is, so that they may speak a timely word to his weary soul.

3. It is not opposed to lawfully seeking help or trying to be delivered from the present affliction through lawful means. I may make provision for my deliverance and use the means God has given, waiting on Him — because I do not know but that it may be His will to change my condition. So far as He leads me, I may follow His providence — that is simply my duty. God in His mercy is gracious toward our weakness, and He will not take it wrongly if we seek Him earnestly and persistently in prayer for deliverance, until we come to know His good pleasure. Seeking help in this way — with a spirit of submission and holy surrender to be delivered when God wills, as God wills, and how God wills, so that our will is melted into His — is no contradiction to the quietness God requires in a contented heart.

Question: But then, what is this quietness of spirit opposed to?

Answer: It is opposed to murmuring and complaining against the hand of God, as the discontented Israelites so often did — which if we ourselves cannot endure in our own children or servants, how much less can God endure it from us.

2. It is opposed to vexing and fretting, which goes a step beyond murmuring. A pagan philosopher once said, 'A wise man may grieve under his afflictions, but he should not be vexed by them.' There is a vast difference between genuine grief and disordered vexation.

3. It is opposed to a turbulent spirit — when thoughts race in a confused and chaotic way, and the emotions resemble the unruly crowd in Acts who did not even know why they had gathered. The Lord expects you to be silent under His rod. As it says in Acts 19:36, 'You ought to be quiet and to do nothing rash.'

4. It is opposed to an unsettled and unstable spirit — one that is pulled away from the present duty God requires in our various relationships, toward Him, toward ourselves, and toward others. We should value duty too highly to be pulled away by every trivial distraction. A Christian values every service to God so much that — though some duties may seem insignificant, foolish, or worthless in the eyes of the world or of natural reason — because God calls for it, the authority of His command so overrules the heart that the Christian is willing to spend himself entirely in carrying it out. Luther once said that ordinary works done in faith and from faith are more precious than heaven and earth. If that is true, and a Christian knows it, then only a serious matter should ever divert him. He should meet every distraction and resist every temptation as Nehemiah did in Nehemiah 6:3, when Sanballat, Geshem, and Tobiah tried to stop the building of the wall: 'I am doing a great work,' he said, 'so that I cannot come down. Why should the work cease?'

5. It is opposed to distracting, heart-consuming fears and anxieties. A gracious heart values its union with Christ and the work God has set it to so highly that it will not willingly allow anything to choke or deaden that connection. A Christian wants the word of God to take such full possession that it divides between soul and spirit — but he will not allow the fear of bad news to take such a grip on his soul that it creates division and turmoil within, like the twins struggling in Rebekah's womb. A great man will allow ordinary people to stand outside his doors, but he will not let them come in and make noise in his private chamber when he has deliberately withdrawn from all the business of the world. In the same way, a well-ordered spirit may take note of things happening out in the world, and allow ordinary worries to touch the outskirts of the soul with a light passing thought. But it will not under any circumstances allow them to intrude into the inner chamber, which must be kept wholly for Jesus Christ as His inward temple.

6. It is opposed to sinking discouragement — when things do not turn out as expected, when circumstances seem so hopeless that there appears to be little left in outward means to sustain our hope. Then the heart begins to reason like the man in the Kings who said, 'If the Lord should open the windows of heaven, how could this even happen?' Such thinking never considers that God can open the eyes of the blind with clay and spit; He can work above, beyond, and even contrary to means. He often allows the finest efforts of human endeavor to fail, and brings unlikely things to pass, so that the glory of accomplishment may be given to Himself. If His people need a miracle for their deliverance, miracles fall as easily from God's hands as giving His people their daily bread. God's blessing upon His servants is often hidden, so that they cannot tell how it comes — as in 2 Kings 3:17: 'You shall not see wind nor shall you see rain, yet that valley shall be filled with water.' God would have us depend on Him even when we cannot see how the thing could possibly be brought about. Without that, we are not showing a quiet spirit. Though an affliction is upon you, do not let your heart sink under it. To the degree your heart sinks and you grow discouraged under an affliction, that is the degree to which you still lack the lesson of contentment.

7. It is opposed to sinful scheming and dishonest maneuvering for relief. We see this in Saul running to the witch of Endor, and in his offering sacrifice before Samuel arrived. Even good king Jehoshaphat joined himself with Ahaziah (2 Chronicles 20, last verse), and Asa went to Ben-hadad king of Assyria for help instead of relying on the Lord (2 Chronicles 16:7-8) — though the Lord had delivered an army of a million Ethiopians into his hands (2 Chronicles 14:11). And good Jacob, with his mother, joined in a lie to Isaac. He was not content to wait for God's time and use God's means, but was in too great a hurry and stepped out of his way to obtain the blessing God had already intended for him. Many do the same through the corruption of their hearts and the weakness of their faith, because they are not able to trust God fully and follow Him in all things at all times. For this reason the Lord often follows the saints with many painful earthly trials — as we see with Jacob — even though they do receive the mercy. It may be that your unbelieving heart thinks, 'I don't care how I get out of this, as long as I can get free from it.' Is that not sometimes the working of your heart when some trial or affliction comes upon you? Don't you sometimes feel something like this rising up: 'If only I could be delivered from this affliction — any way at all, I would not care'? If so, your heart is far from being quiet. This sinful maneuvering for escape is the final thing that stands in opposition to the quietness God requires in a contented spirit.

The eighth and final thing that this quietness of spirit is opposed to is a desperate rising of the heart against God in outright rebellion. That is the most abominable form of discontentment. I hope many of you have learned enough contentment to keep your hearts from such disorder. Yet the truth is that not only wicked people, but sometimes even the very saints of God, find the beginnings of this when an affliction has lasted long and pressed down very heavily — when it strikes them, as it were, in the deepest vein. They find something rising within them against God. Their thoughts begin to bubble up, and their emotions begin to stir in rebellion against God Himself. This is especially true of those who, along with their corruptions, also struggle with melancholy, while the devil works on both the corruptions of their heart and the melancholic condition of their body. Though there may be much grace at the bottom, there can still be some stirring against God Himself under affliction. Now Christian quietness stands opposed to all these things. That is: when affliction comes — whatever it may be — you do not murmur. You may be sensitive to it. You may bring your complaint. You may desire and seek deliverance by every good means. And yet you do not murmur or complain. You do not fret or vex. There is no turbulence in your spirit, no instability, no consuming fears, no sinking discouragement, no dishonest scheming, and no rising in rebellion against God. This is the quietness of spirit under affliction — and that is the second element: the soul being able to bear an affliction while remaining quiet under it.

The third element to unpack from the description is this: it is an inward, quiet, gracious disposition of spirit. It is a disposition — and more specifically, a gracious disposition. Contentment is a matter of the soul: first, it is inward; second, it is quiet; and third, it is a quiet disposition of spirit. By 'disposition' I mean three things — three aspects of what it means to say that contentment consists in the quiet disposition of the spirit.

First, it is a grace that spreads through the whole soul. It works in the judgment — that is, the person's understanding tends toward quieting the heart. To be satisfied in one's understanding and judgment means something like this: 'This is the hand of God, and this is what is fitting for my condition, or what is best for me.' Even if I cannot see the reason for it, I am satisfied in my judgment about it.

Then it works in the thoughts as well. Just as my judgment is satisfied, so my thoughts are kept in order.

Then it reaches the will. My will yields and submits. My emotions are kept in order as well — so that this contentment works through the whole soul. In some people there is only a partial contentment, and so it is not a disposition of the whole soul but only of some part. For instance, a person may be satisfied in his judgment about a thing and yet be utterly unable to govern his thoughts or emotions or will. I believe many of you know this from your own experience, if you observe the workings of your own hearts. Can you not say, when some affliction comes upon you, 'I can thank God that my judgment is settled about this — I have no complaint in my understanding. I see God's hand and I know I should be content. My judgment is satisfied that my condition is a good one — but I cannot for the life of me rule my thoughts, my will, or my emotions. My heart feels heavy and sad and troubled more than it should, even though my judgment is at peace.' This seemed to be David's experience in Psalm 43: 'Why are you in despair, O my soul?' As far as David's judgment went, there was a kind of contentment — his understanding was at peace with what God had done to him. He was troubled, but he could not say exactly why: 'Why are you cast down within me?' That psalm is a very good psalm for those who feel a fretting, discontented disorder in their hearts — good for reading or meditating on. It repeats the question once or twice: 'Why are you cast down, O my soul?' Verse 5 says, 'Why are you in despair within me? Hope in God, for I shall again praise Him, the help of my countenance and my God.' David had enough to quiet him, and what he had prevailed with his judgment — but he could not get it to go further. He could not get this grace of contentment to move through the whole frame of the soul. There is often a great struggle to get contentment even into the judgment — that is, to satisfy the understanding about one's condition. Come to many who are under the heavy hand of God, and try to settle them, telling them there is no such great cause for distress. The troubled soul says back: 'No such cause? There has never been an affliction like mine!' — and they have a hundred objections to everything you say, so that you cannot even get through to their understanding to settle it. But there is good hope of contentment if once the judgment is satisfied — if they can sit down and say, 'My understanding sees cause to be content.' Yet even then, there is still much work to be done with the heart, because the thoughts and emotions are so unruly that the judgment alone cannot always govern them. That is why I say contentment is an inward, quiet, gracious disposition of spirit — meaning that the whole soul: understanding, thoughts, will, and emotions — is all satisfied and at rest. I expect that in simply unpacking this, you are beginning to see that this is a lesson you truly need to learn, and not something quickly gained, if contentment is really what I have been describing.

The second aspect is very worth noting: spiritual contentment comes from the disposition of the soul. A person who is truly contented does not find their contentment primarily from outward arguments or from any external thing that helps them settle down — it comes from the condition of their own heart. It is the disposition of their heart that produces this genuine contentment, not something brought to them from outside. Consider this example: if a child, or a man, or a woman is upset and you bring them something wonderful to please them, that may quiet them and they become content. But it is the thing you brought that quieted them — not any good quality in their own spirit, not any healthy disposition within their hearts. By contrast, when a Christian is contented in the right way, the quietness comes more from the inward character and condition of their heart than from any external argument or possession. Let me illustrate this further. Being content through some external thing is like warming a man's clothes by the fire. Being content through the inward disposition of the soul is like the warmth that clothes receive from the natural heat of the body. A healthy man puts on his clothes, and though they feel cold when he first puts them on during a cold morning, after a little while they are warm. Why are they warm? They were not held near a fire. The warmth came from the natural heat of his own body. Now a sickly man whose natural body heat has diminished — if he puts on cold clothes, they will stay cold for a long time, and he must have them warmed by the fire. And even then, they will quickly grow cold again. This illustrates the difference between kinds of contentment. Some people are truly gracious, and when affliction comes upon them, it feels a little cold at first — but after it has been on a while, the very disposition of their gracious hearts warms it, making the affliction easier to bear and keeping them at peace without complaint. But others who lack this inward disposition find their affliction very cold and grievous upon them. You may bring them external arguments — like warming clothes by the fire — and perhaps they will be quiet for a time. But lacking a gracious disposition within their own hearts, that warmth will not last long. Warmth from the fire — that is, contentment coming merely from external arguments — does not hold for long. What holds is what comes from the gracious disposition of the spirit. True contentment comes from the inward disposition and character of the soul. But we will say more about this when we open the mystery of contentment.

The third aspect is this: it is the disposition of the spirit — which shows the habitual nature of this grace of contentment. Contentment is not merely a single act or a flash of feeling in a good moment. You will find some men and women who, if you catch them in a good mood, will be very calm and settled — but it does not last. This is not a constant state; there is not a steady, consistent pattern of holiness and grace under affliction. I say it is the quiet disposition of the spirit — by that I mean the habitual condition of the soul. It is not something that shows up now and then when you happen to catch a person at a good moment, but the constant character and tenor of the heart. A Christian who has truly learned this lesson of contentment is one who is content in the constant tenor and temper of heart — one who can carry himself quietly in a consistent way — or else it is worth nothing. For no one is so consumed by discontent that they cannot find a quiet moment now and then. So to summarize: first, it is a heart matter; second, it is the quieting of the heart; third, it is the disposition of the heart.

But fourth: it is the gracious disposition of the heart. In true contentment, if it is spiritual and genuinely Christian, there is a combination of all the graces. Just as some precious oils are composed of many valuable ingredients, so this grace of contentment combines all the spiritual graces together — which we will speak of further when we discuss its excellencies. Now this gracious disposition of spirit stands in contrast to three things.

1. First, it is different from the natural stillness found in many people. Some people have such a naturally calm temperament and physical constitution that you will rarely see them upset. Others are of a fiery and intense nature, and are more impatient than most.

2. Second, it is different from stubborn resolution. Some people, through the strength of a determined resolve, appear not to be troubled by whatever may come. By sheer willpower, they may at times appear less disturbed than others.

3. Third, it is distinct from the strength of reason alone — even unsanctified reason — which can quiet the heart to some degree. But a gracious disposition is not mere bodily stillness from a natural temperament, nor stubbornness of will, nor simply the power of reason.

You might ask: in what way is gracious contentment different from all these? More will be said when we open the mystery of contentment and the lessons to be learned, but a few distinctions can be drawn here. First, take the natural stillness some people have. Many men and women have such a naturally calm spirit and physical constitution that you will rarely find them disturbed. But notice this: such people are also dull and sluggish in spiritual things — they have no quickness or liveliness in what is good. By contrast, where contentment is truly gracious, the heart is very active and alive in the service of God. In fact, the more a gracious heart brings itself to a contented disposition, the more fit it becomes for any service of God — very active and alive in God's work, not dull. And as a contented heart is active and energetic in the work of God, so it is also active and energetic in honoring God's name through the affliction that has come upon it. The difference is clear: a person of naturally still disposition is not disturbed as others are — but neither has he any active desire to honor God through the affliction. But one who is contented in a gracious way is not disturbed or distressed — and yet he is not dull or sluggish either; he is very active in honoring God's name in his affliction. For it is not enough merely not to murmur and not to be discontented and troubled — you must also be active in honoring God's name through the affliction. And this distinguishes it from stubborn resolution as well. You may have a determined resolve that you will not be troubled — but is there in you a genuine concern to honor God's name in your affliction? Does the quietness come from that? That is the main thing that brings quietness of heart and guards against discontentment in a gracious heart. The desire and care your soul has to honor God's name in affliction — that is what quiets the soul, which does not happen in the other cases. Nor does it happen when the contentment comes merely from reason. Socrates — though he was a pagan — is said never to have so much as changed his expression whatever happened to him, and he achieved this power over his spirit purely through the strength of reason and moral philosophy. But gracious contentment comes from principles that go beyond the strength of reason. I cannot explain where it comes from until we get to the mystery of spiritual contentment. Let me give you just one mark of difference between a person who is contented in a natural way and one who is contented in a spiritual way. Those who are contented in a natural way overcome themselves when outward afflictions come — they are content. And they are equally content when they commit sin against God. Whether they themselves are crossed or God is dishonored, it is all the same to them. But a gracious heart that is content under its own affliction rises up powerfully when God is dishonored.

The fifth element is 'freely' — freely submitting to and taking delight in God's ordering. This is a free work of the spirit. There are four things to open in this freedom of spirit.

First, the heart is readily won over — what is done freely does not require a great struggle. Many people, when a heavy affliction is upon them, are brought to contentment only with great effort and much stirring of the heart. Eventually they may get there — but it does not come freely. If I want something from another person and only get it after a long and difficult struggle, there is no real freedom in that. But when a person is free in a thing, you only need to mention it and they immediately come around. So if you have truly learned this art of contentment, you will not only be contented after much effort to quiet your heart — but readily, as soon as you recognize that something is the hand of God, your heart at once settles and closes.

Second, 'freely' means not by compulsion — not patience by force, as the saying goes. Many people will say, 'You must be content — this is the hand of God and there is no help for it.' Yet this is too low an expression for Christians. Even when Christians visit one another in suffering, they often say, 'Friend, you must be content' — but this falls short. 'Must be content' is too low. Instead, readily and freely: 'I will be content. It is fitting for my heart to yield to God. I find that contentment comes naturally to my soul.' When your friends come and tell you that you must be content, you should be able to say instead, 'No — I am willing to yield to God. I am freely content.' And a free act comes about in a rational way — that is what makes it freedom. It does not arise from ignorance, because you know no better or do not understand your affliction. Rather, it comes through a sanctified judgment — because true freedom belongs only to rational creatures. Liberty of action exists only in beings that reason, because freedom is that which proceeds rationally: my judgment sees what is to be done, I understand the situation, and then I close with what my judgment recognizes. That is freely done. But if a person does something without understanding what they are doing, they cannot be said to do it freely. So if people are contented merely because they do not understand the nature of their affliction, or because they know no better condition, that is not freedom. Consider a child born in prison who has never been anywhere else — the child is content. Why? Because he has never known anything better. But that is not a free act of contentment. When men and women who do know better — who know that their condition is an afflicted and painful one — and yet can bring their hearts to contentment through a sanctified judgment, that is freedom.

Third, this freedom is also opposed to numbness. A person may be content simply because they feel nothing — but that is not freedom. A man with complete paralysis who does not feel you pinching his flesh is not freely patient. But if someone whose flesh is pinched and who does feel it is still able to govern himself and bear it willingly — that is another matter entirely. So it is here: many are content merely out of numbness — they have a spiritual paralysis. But a gracious heart feels the affliction fully, and yet is content — and therefore is truly free.

Sixth: 'Freely submitting to and taking delight in God's ordering.' What does submitting to God's ordering mean? The word 'submit' means simply to go under. A discontented heart is unruly and would, as far as discontentment prevails, rise above God. But then the grace of contentment comes and sends it down under. To submit is to place something beneath. When the soul sees the unruliness within — here is the hand of God bringing an affliction, and my heart is troubled and discontented — what does the soul say? 'Will you rise above God? Is this not God's hand? Must your will be regarded more than His?' Down, down — O soul, get down. Stay low. Stay under God's feet. You are under God's feet — remain there. Stay under the authority of God, the majesty of God, the sovereignty of God, the power God has over you. Stay under. That is what it means to submit: the soul is able to send itself under the power, authority, sovereignty, and dominion that God has over it. That is the sixth element. Yet even that is not enough — you have not yet arrived at this grace of contentment unless you also have the next thing.

Seventh: taking delight in God's ordering. This means: I am well pleased with what God does, as far as I can see God in it. As I said, I may feel the affliction, and I may desire that God in His own time would remove it, and use means to seek its removal. Yet I can still be well pleased, as far as God's hand is in it. To be well pleased with God's hand is a higher degree than mere submission. It comes not only from seeing that I should be content in this affliction, but from seeing that there is actual good in it. I find honey in this rock — so I do not merely say 'I must' or 'I will' submit to God's hand. No — God's hand is good. 'It is good for me that I have been afflicted.' It may be that someone is convinced that God is acting justly — that God is righteous, that it is right to submit to what He has done, that the Lord has done righteously in all His ways. But that is not enough. You must say, 'Good is the hand of the Lord' — as old Eli said, 'Good is the word of the Lord,' when the word was hard and threatening great sufferings for him and his house. And yet Eli said, 'Good is the word of the Lord.' Perhaps some of you can say with David, 'It was good for me that I was afflicted.' But you must come further and say, 'It is good that I am afflicted' — not only after seeing the fruit it produced, but in the midst of it. Whatever the affliction may be, through God's mercy my condition is a good condition. This is truly the top and height of this art of contentment — to reach the point where you can say, 'My condition and afflictions are thus and thus, very grievous and heavy — and yet through God's mercy I am in a good condition, and the hand of God upon me is good.' I will give just one or two very notable Scriptures about this, since you may think this is a hard lesson to come this far — not only to be quiet, but to take delight in affliction. Proverbs 15:6: 'In the house of the righteous is much wealth, but in the income of the wicked there is trouble.' This Scripture shows that a gracious heart has reason to say it is in a good condition, whatever that condition may be. In the house of the righteous is much treasure. His house — what kind of house? Perhaps a poor cottage. Perhaps he barely has a stool to sit on — only a stump of wood for a seat. Perhaps he has scarce a bed to lie on, or a dish to eat from. Yet the Holy Spirit says, 'In the house of the righteous is much treasure.' Let the righteous man be the poorest person in the world. Perhaps creditors have taken everything from his house, perhaps his home has been stripped bare and everything is gone — yet still, in the house of the righteous is much treasure. The righteous man can never be brought so low that, however his house has been emptied and robbed, there will not remain much treasure within. As long as he is there, the presence of God and the blessing of God are upon him, and that is much treasure. But in the income of the wicked, there is trouble. There is more treasure in the poorest godly person's house than in the house of the greatest person in the world with his fine furnishings, his richly made beds, his chairs, couches, and shelves of silver plate — whatever he has, he does not have as much treasure as in the house of the poorest righteous soul. No wonder then that Paul, just a few verses after our text, says in Philippians 4:18: 'I have received everything in full, and have an abundance; I am amply supplied.' 'I have received everything in full.' But what did Paul have that could lead him to say that? Was there ever a man more afflicted than Paul? Many times he barely had rags to cover his body, no bread to eat, often in nakedness, put in stocks, whipped, and cruelly treated. 'Yet I have received everything in full,' says Paul — for all that. And in 2 Corinthians 6:10 he declares that he possessed all things — 'as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things.' Notice what he says: 'as having nothing' — but 'possessing all things.' He does not say 'as possessing all things' — he says 'possessing all things.' I have very little in the world, yet I possess all things. So you can see that a Christian has reason to take delight in God's hand, whatever His hand may be.

The eighth element of contentment is: 'in God's ordering' — submitting to and taking delight in God's ordering. That is, the soul that has learned contentment looks up to God in all things, rather than looking down at the instruments and means — at how such a person did this, how unreasonable such a person was, how brutal such a treatment was. It looks up to God. A contented heart looks to God's ordering and submits to God's ordering — seeing wisdom in all of it. In the submission it sees God's sovereignty, but what produces delight is God's wisdom. 'The Lord knows how to order things better than I do. The Lord sees further than I do. I see only the present, but the Lord sees far ahead. How do I know that without this affliction I would not have been ruined?' A contented spirit also reasons this way: 'I know that God's love may stand just as well with an afflicted condition as with a prosperous one.' These are the kinds of thoughts that move in a contented spirit as it submits to God's ordering.

The final element is: 'in every condition.' You might be able to be content in some things — many will say, 'If my affliction were only like so-and-so's, I could be content.' But contentment must be found in the present affliction that is actually upon you. There is a saying that there is great deception in generalities. Ask any man or woman in the abstract: 'Will you not be content with whatever God ordains?' They say, 'Yes — God forbid that we should not submit to God's hand, whatever it is.' It is easy to say this in the abstract. But when it comes to the specific — when the trial is truly hard, when it strikes you in what you consider the heaviest blow that could come upon you — what does your heart say then? Can you in every condition be content — not only regarding the kind of affliction, but also regarding its duration? That is, can you be content to remain in a condition as long as God wills? To bear an affliction as long as God allows it to remain, without being willing to come out of it sooner than God would have you? Unless you can, you are not truly content in your condition. To be content only with the fact that God's hand is upon you, but not to be willing to stay under that hand — that is not contentment in every condition. But when you find your heart submitting to God's ordering in particular afflictions that are very hard and very heavy, and yet your heart is quiet — here is one who has learned the lesson of contentment. Contentment is the inward, quiet, gracious disposition of spirit, freely submitting to and taking delight in God's ordering in every condition. That is the description. Nine separate things have been opened in it.

1. First, contentment is a work of the heart, within the soul. 2. Second, it is the quieting of the heart. 3. Third, it is the disposition of the spirit. 4. Fourth, it is a gracious disposition. 5. Fifth, it is the free working of this gracious disposition. 6. Sixth, it involves submission to God — placing the soul under God. 7. Seventh, it involves taking delight in the hand of God. 8. Eighth, all this is in relation to God's ordering. 9. Ninth, it is in every condition — no matter how hard, no matter how long it continues. Those of you who have learned to be content have learned to attain all of these. I hope that even the unpacking of these things has worked on your hearts so that you may place your hand on your heart and say, 'Lord, I see there is more in Christian contentment than I thought, and I have been far from learning this lesson.' I have only learned my ABCs in this lesson of contentment. I am in the lower form of Christ's school — if I am in it at all. But we will say more about these things later. The main thing I aimed at in opening this is to show how great a mystery there is in Christian contentment, and how many lessons must be learned before we can attain the heavenly disposition that Paul attained.

End.