1. CHRISTIAN CONTENTMENT DESCRIBED

I. It is inward

II. It is quiet, What this is not opposed to, What it is opposed to

III. It is a frame of spirit

IV. It is a gracious frame

V. It freely submits to God's disposal

VI. It submits to God's disposal

VIII. It submits and takes please in God's disposal

IX. It does this in every condition

2. THE MYSTERY OF CONTENTMENT

I. A Christian is content, yet unsatisfied

II. He comes to contentment by subtraction

III. By adding another burden to himself

IV. By changing the affliction into something else

V. By doing the work of his circumstances

VI. By melting his will into God's will

VIII. He lives on the dew of God's blessing

IX. He sees God's love in afflictions

X. His afflictions are sanctified in Christ

XI. He gets strength from Christ

XII. He makes up his wants in God

XIII. He gets contentment from the Covenant, He supplies wants by what he finds in himself. He gets supply from the Covenant

1 . The Covenant in general

2 . Particular promises in the Covenant

XIV. He realizes the things of Heaven

XV. He opens his heart to God

3. HOW CHRIST TEACHES CONTENTMENT

I. The lesson of self-denial

II. The vanity of the creature

III. To know the one thing needful

IV. To know one's relation to the world

V. Wherein the good of the creature is

VI. The knowledge of one's own heart

VII. The burden of a prosperous condition

VIII. The evil of being given up to one's heart desires

IX. The right knowledge of God's providence

4. THE EXCELLENCE OF CONTENTMENT

I. By it we give God his due worship

II. In it is much exercise of grace

III. The soul is fitted to receive mercy

IV. It is fitted to do service

V. It delivers from temptations

VI. It brings abundant comforts

VII. It gets the comfort of things not possessed

VIII. It is a great blessing on the soul

IX. A contented man may expect reward

X. By it the soul comes nearest the excellence of God

5. THE EVILS OF A MURMURING SPIRIT

I. It argues much corruption in the soul

II. It is the mark of an ungodly man

III. Murmuring is accounted rebellion

IV. It is contrary to grace, especially in conversion

V. It is below a Christian

VI. By murmuring we undo our prayers

VII. The evil effects of murmuring

VIII. Discontent is a foolish sin

IX. It provokes the wrath of God

X. There is a curse on it

XI. There is much of the spirit of Satan in it

XII. It brings an absolute necessity of disquiet

XIII. God may withdraw his protection

6. AGGRAVATIONS OF THE SIN OF MURMURING

I. The greater the mercies the greater the sin of murmuring

II. When we murmur for small things

III. When men of gifts and abilities murmur

IV. The freeness of God's mercy

V. When we have the things for the want of which we were

discontented

VI. When men are raised from a low position

VII. When men have been great sinners

VIII. When men are of little use in the world

IX. When God is about to humble us

X. When God's hand is apparent in an affliction

XI. When God has afflicted us for a long time

7. THE EXCUSES OF A DISCONTENTED HEART

I. It is a sense of my condition'

II. 'I am troubled by my sin'

III. 'God withdraws himself from me'

IV. 'It is men's bad treatment that troubles me'

V. 'I never expected this affliction'

VI. 'My affliction is so great'

VII. 'My affliction is greater than others'

VIII. 'If the affliction were any other, I could be content'

IX. 'My afflictions make me unserviceable to God'

X. 'My condition is unsettled'

XI. 'I have been in a better condition'

XII. I am crossed after taking great pains'

XIII. 'I do not break out in discontent'

8. HOW TO ATTAIN CONTENTMENT

I. Considerations to content the heart in any afflicted condition

1 . The greatness of the mercies we have

2 . God is beforehand with us with his mercies

3 . The abundance of mercies God bestows

4 . All creatures are in a vicissitude

5 . The creatures suffer for us

6 . We have but little time in the world

7 . This has been the condition of our betters

8 . We were content with the world without grace, and should

be now with grace without the world

9 . We did not give God the glory when we had our desires

10. The experience of God doing us a good in afflictions

II. Directions for attaining contentment

1 . There must be grace to make the soul steady

2 . Do not grasp too much of the world

3 . Have a call to every business

4. Walk by rule

5. Exercise much faith

6 . Labour to be spiritually-minded

7 . Do not promise yourselves great things

8 . Get hearts mortified to the world

9 . Do not pore too much on afflictions

10. Make a good interpretation of God's ways to you

11. Do not regard the fancies of other men

12. Do not be inordinately taken up with the comforts of the world

CHRISTIAN CONTENTMENT DESCRIBED 'I have learned, in whatsoever state I am, therewith to be content.' Philippians 4:11

This text contains a very timely cordial to revive the drooping spirits of the saints in these sad and sinking time. For the 'hour of temptation' has already come upon all the world to try the inhabitants of the earth. In particular, this is the day of Jacob's trouble in our own bowels.

Our great Apostle holds forth experimentally in this Gospel-text the very life and soul of all practical divinity. In it we may plainly read his own proficiency in the school of Christ, and what lesson every Christian who would prove the power and growth of godliness in his own soul must necessarily learn from him.

These words are brought in by Paul as a clear 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 long for great wealth. His heart was taken up with better things. 'I do not speak', he says, '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 to be learned as a mystery. And so in verse 12 he affirms: 'I know how to be abased, and I now how to abound: everywhere and in all things I am instructed.' The word which is translated 'instructed' is derived from the word that signifies 'mystery'; it is just as if he had said, 'I have learned the mystery of this business.' Contentment is to be learned as a great mystery, and those who are thoroughly trained in this art, which is like Samson's riddle to a natural man, have learned a deep mystery. 'I have learned it'-I do not have to learn it now, nor did I have the art at first; I have attained it, though with much ado, and now, by the grace of God, I have become the master of this art.

'In whatsoever state I am'-The word 'estate' is not in the original, but simply 'in what I am', that is, in whatever concerns or befalls me, whether I have little or nothing at all.

'Therewith to be content'-The word rendered 'content' here has great elegance and fullness of meaning in the original. In the strict sense it is only attributed to God, who has styled himself 'God all-sufficient', in that he rests fully satisfied in and with himself alone. But he is pleased freely to communicate his fullness to the creature, so that from God in Christ the saints receive 'grace for grace' (John 1:16). As a result, there is in them the same grace that is in Christ, according to their measure. In this sense, Paul says, I have a self-sufficiency, which is what the word means.

But has Paul got 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 anything as of ourselves' (2 Corinthians 3:5).

Therefore his meaning 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 conveniences to supply my necessities, yet I have a sufficient portion between Christ and my soul abundantly to satisfy me in every condition. This interpretation agrees with that place: 'A good man is satisfied from himself' (Proverbs 14:14) and also with what Paul avers of himself in another place, that 'though he had nothing yet he possessed all things'. Because he had a right to the covenant and promise, which virtually contains everything, and an interest in Christ, the fountain and good of all, it is no marvel that he said that in whatsoever state he was in, he was content.

Thus you have the true interpretation of the text. I shall not make any division of the words, because I take them only to promote the one most necessary duty, viz. quieting and comforting the hearts of God's people under the troubles and changes they meet with in these heart-shaking times.

The doctrinal conclusion briefly is this: That to be well skilled in the mystery of Christian contentment is the duty, glory and excellence of a Christian.

This evangelical truth is held forth sufficiently in the Scripture, yet we may take one or two more parallel places to confirm it. In

1 Timothy 6:6 and 8 you find expressed both the duty and the glory of it: 'Having food and raiment', he says in verse 8, 'let us be therewith content'-there is the duty.

'But godliness with contentment is great gain' (v. 6)-there is the glory and excellence of it; as if to suggest that godliness were not gain except contentment be with it. The same exhortation you have in Hebrews: 'Let your conversation be without covetousness, and be content with such things as you have' (Hebrews 13:5).

I do not find any Apostle or writer of Scripture who deals so much with this spiritual mystery of contentment as this our Apostle has done throughout his Epistles.

To explain and prove the above conclusion, I shall endeavor to demonstrate four things: 1 . THE NATURE OF THIS CHRISTIAN CONTENTMENT: WHAT IT IS.

2 . THE ART AND MYSTERY OF IT.

3 . WHAT LESSONS MUST BE LEARNED TO BRING THE HEART TO CONTENTMENT.

4 . WHEREIN THE GLORIOUS EXCELLENCE OF THIS GRACE CHIEFLY CONSISTS.

I offer the following description: Christian contentment is that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God's wise and fatherly disposal in every condition.

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

1. CONTENTMENT IS A SWEET, INWARD HEART-THING.

IT IS A WORK OF THE SPIRIT INDOORS.

It is not only that we do not seek to help ourselves by outward violence, or that we forbear from discontented and murmuring expressions with perverse words and bearing against God and others. But it is the inward submission of the heart. 'Truly, my soul waiteth upon God' (Psalm 62:1) and 'My soul, wait thou only upon God' (verse 5)-so it is in your Bibles, but the words may be translated as correctly: 'My soul, be thou silent unto God. Holy thy peace, O my soul.' Not only must the tongue hold its peace; the soul must be silent. Many may sit silently, refraining from discontented expressions, yet inwardly they are bursting with discontented expressions, yet inwardly they are bursting with discontent.

This shows a complicated disorder and great perversity in their hearts. And notwithstanding their outward silence, God hears the peevish, fretful language of their souls. A shoe may be smooth and neat outside, while inside it pinches the flesh. Outwardly there may be great calmness and stillness, yet within amazing confusion, bitterness, disturbance and vexation.

Some people are so weak that they cannot restrain the unrest of their spirits, but in words and behavior they reveal what woeful disturbances there are within. Their spirits are like the raging sea, casting forth nothing but mire and dirt, and are troublesome not only to themselves but also to all with whom they live. Others, however, are able to restrain such disorders of heart, as Judas did when he betrayed Christ with a kiss, but even so they boil inwardly and eat away like a canker. So David speaks of some whose words are sweeter than honey and butter, and yet have war in their hearts.

In another place, he says, 'While I kept silence my bones waxed old'. In the same way these people, while there is a serene calm upon their tongues, have blustering storms upon their spirits, and while they keep silence their hearts are troubled and even worn away with anguish and vexation. They have peace and quiet outwardly, but within war from the unruly and turbulent workings of their heart.

If the attainment of true contentment were as easy as keeping quiet outwardly, it would not need much learning. It might be had with less strength and skill than an Apostle possessed, yea, less than an ordinary Christian has or may have. Therefore, there is certainly more to it than can be attained by common gifts and the ordinary power of reason, which often bridle nature. It is a business of the heart.

2. IT IS THE QUIET OF THE HEART.

All is sedate and still there. That you may understand this better, I would add that this quiet, gracious frame of spirit is not opposed to certain things: 1 . To a due sense of affliction. God gives his people leave to be sensible of what they suffer. Christ does not say, 'Do not count as a cross what is a cross'; he says, 'Take up your cross daily'. It is like physical health: if you take medicine and cannot hold it, but immediately vomit it up, or if you feel nothing and it does not move you-in either case the medicine does no good, but suggests that you are greatly disordered and will hardly be cured. So it is with the spirits of men under afflictions: if they cannot bear God's potions and bring them up again, or if they are insensitive to them and no more affected 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 this inward quietness is not in opposition to a sense of afflictions, for, indeed, there would be no true contentment if you were not apprehensive and sensible of your afflictions, when God is angry.

2. It is not opposed to making an orderly manner our moan and complaint to God, and to our friends. Though a Christian ought to be quiet under God's correcting hand, he may without any breach of Christian contentment complain to God. As one of the ancients says, Though not with a tumultuous clamor and shrieking out in a confused passion, yet in a quiet, still, submissive way he may unbosom his heart to God. Likewise he may communicate his sad condition to his Christian friends, showing them how God has dealt with him, and how heavy the affliction is upon him, that they may speak a word in season to his weary soul.

3. It is not opposed to all lawful seeking for help in different circumstances, nor to endeavoring simply to be delivered out of present afflictions 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 do not know 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 him for deliverance until we know his good pleasure in the matter. Certainly seeking thus for help, with such submission and holy resignation of spirit, to be delivered when God wills, and as God wills, and how God wills, so that our wills are melted into the will of God-this is not opposed to the quietness which God requires in a contented spirit.

But what, then, it will be asked, is this quietness of spirit opposed to? 1. It is opposed to murmuring and repining at the hand of God, as the discontented Israelites often did. If we cannot bear this 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. I remember the saying of a heathen, 'A wise man may grieve for, but not be vexed with his afflictions'. There is a vast different between a kindly grieving and a disordered 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 did know for what purpose they had come together. The Lord expects you to be silent under his rod, and, as was said in

Acts 19:36, 'Ye ought to be quiet and to do nothing rashly.' 4. It is opposed to an unsettled and unstable spirit, whereby the heart is distracted from the present duty that God requires in our several relationships, towards God, ourselves and others. We should prize duty more highly than to be distracted by every trivial occasion. Indeed, a Christian values every service of God so much that though some may be in the eyes of the world and of natural reason a slight and empty business, beggarly elements, or foolishness, yet since God calls for it, the authority of the command so overawes his heart that he is willing to spend himself and to be spent in discharging it. It is an expression of Luther's that ordinary works, done in faith and from faith, are more precious than heaven and earth. And if this is so, and a Christian knows it, he should not be diverted by small matters, but should answer every distraction, and resist every temptation, as Nehemiah did Sanballat, Geshem and Tobiah, when they would have hindered the building of the wall, with this: 'I am doing a great work so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?' (Nehemiah 6:3).

5. It is opposed to distracting, heart-consuming cares. A gracious heart so esteems its union with Christ and the work that God sets it about that 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 (Hebrews 4:12), but he would not allow the fear and noise of evil tidings to take such a hold 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 outside his doors, but he will not let them come in and make a noise in his closet or bedroom when he deliberately retires from all worldly business. So a well-tempered spirit may enquire after things outside in the world, and suffer some ordinary cares and fears to break into the suburbs of the soul, so as to touch lightly upon the thoughts. Yet it will not on any account allow an intrusion into the private room, which should be wholly reserved for Jesus Christ as his inward temple.

6. It is opposed to sinking discouragements. When things do not fall out according to expectation, when the tide of second causes runs so low that we see little in outward means to support our hopes and hearts, then the heart begins to reason as did he in

2 Kings 7:2: 'If the Lord should open the windows of heaven how should this be?' We never consider that God can open the eyes of the blind with clay and spittle, he can work above, beyond, and even contrary to means. He often makes the fairest flowers of man's endeavors to wither and brings improbable things to pass, in order that the glory of the undertaking may be given to himself. Indeed, if his people stand in need of miracles to bring about their deliverance, miracles fall as easily from God's hands as to give his people daily bread. God's blessing many times is a secret from his servants so that they do not know from which way it is coming, as 'Ye shall not see wind, neither shall ye see rain, yet the valley shall be filled with water' (2 Kings 3:17).

God would have us to depend on him though we do not see how the thing may be brought about; otherwise, we do not show a quiet spirit. Though an affliction is on you, do not let your heart sink under it. So far as your heart sinks and you are discouraged under affliction, so much you need to learn this lesson of contentment.

7. It is opposed to sinful shiftings and shirkings to get relief and help. We see this kind of thing in Saul running to the witch of Endor, and offering sacrifice before Samuel came. Nay, good King Jehoshaphat joins himself with Ahaziah (2 Chronicles 20:35). And Asa goes to Benhadad, King of Syria, 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 14:12). And good Jacob joined with his mother in lying to Isaac; not content to await God's time and use God's means, he made too great a haste and went out of his way to procure the blessing which God intended for him. Thus do many, through the corruption of their hearts and the weakness of their faith, because they are not able to trust God and follow him fully in all things and always. For this reason, the Lord often follows the saints with many sore temporal crosses, as we see in the case of Jacob, though they obtain the mercy. It may be that your carnal heart thinks, I do not care how I am delivered, if only I may be freed from it. It is not so many times in some of your hearts, when any cross or affliction befalls you? Do you not experience such workings of spirit as this? 'Oh, if I could only be delivered from this affliction in any way, I would not care'-your hearts are far from being quiet. This sinful shifting is the next thing which is in opposition to the quietness which God requires in a contented spirit.

8. The last thing that quietness of spirit is the opposite of it desperate risings of the heart against God by way of rebellion. That is the most abominable. I hope many of you have learned so far to be content as to restrain your hearts from such disorders. Yet the truth is that not only wicked men, but sometimes the very saints of God find the beginnings of this, when an affliction remains for a long time and is very severe and an affliction remains for a long and is very severe and heavy indeed upon them, and strikes them, as it were, in the master vein. They find in their hearts something of a rising against God, their thoughts begin to bubble, and their affections begin to move in rebellion against God himself.

Especially is this the case with those who besides their corruptions have a large measure of melancholy. The Devil works both upon the corruptions of their hearts and the melancholy disease of their bodies, and though much grace may lie underneath, yet under affliction there may be some risings against God himself.

Now Christian quietness is opposed to all these things. When affliction comes, whatever it is, you do not murmur; though you feel it, though you make your cry to God, though you desire to be delivered, and seek it by all good means, yet you do not murmur or repine, you do not fret or vex yourself, there is not a tumultuousness of spirit in you, not an instability, there are not distracting fears in your hearts, no sinking discouragements, no unworthy shifts, no risings in rebellion against God in any way: This is 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.

3. NOW THE NEXT THING I WANT TO EXPLAIN IN THE DESCRIPTION IS THIS, IT IS AN INWARD, QUIET, GRACIOUS FRAME OF SPIRIT.

It is a frame of spirit and also a gracious frame. Contentment is a soul business. First, it is inward; Secondly, quiet; Thirdly, it is a quiet frame of spirit. I mean three things when I say that contentment consists in the quiet frame of the spirit of a man.

1. That it is a grace that spreads itself through the whole soul. 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. It is one thing to be satisfied in one's judgment and understanding, so as to be able to say, 'This is the hand of God, and is what is suitable to my condition or best for me.

Although I do not see the reason for the thing, yet I am satisfied in my judgment about it.' Then it is in the thoughts of a man or woman. As my judgment is satisfied, so my thought are kept in order, so that it goes through the whole soul.

In some there is a partial contentment. It is not the frame of the soul, but some part of the soul has some contentment. Many a man may be satisfied in his judgment about a thing who cannot for his life rule his affections, nor his thoughts, nor his will. I do not doubt that many of you know this in your own experience, if you observe the workings of your own hearts. Can you not say when a certain affliction befalls you, I can bless God that I am satisfied in my judgment about it? I see the hand of God and I should be content, yea, in my judgment I am satisfied that mine is a good condition.

But I cannot for my life rule my thoughts and will and my affections.

Methinks I feel my heart heavy and sad and more than it should be; yet my judgment is satisfied. This seemed to be the position of David in Psalm 42: 'O my soul, why art thou disquieted?' As far as David's judgment went there was a contentedness, that is, his judgment was satisfied as to the work of God on him. He was troubled, but he knew not why: 'O my soul, why art thou cast down within me?' This is a very good psalm for those who feel a fretting, discontented sickness in their hearts at any time to read and sing. He says once or twice in that Psalm: 'Why art thou cast down, O my soul?' and 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 what he had, prevailed with his judgment. But after it had prevailed with his judgment, he could not get it any further. He could not get this grace of contentment to go through the whole frame of his soul.

Sometimes, a great deal of disturbance is involved in getting contentment into people's judgments, that is, to satisfy their judgment about their condition. If you come to many, whom the hand of God is upon perhaps in a grievous manner, and seek to satisfy them and tell them they have no cause to be so disquieted, 'Oh, no cause?' says the troubled spirit, 'then there is no cause for anyone to be disquieted. There has never been such an affliction as I have.' And they have a hundred things with which to evade the force of what is said to them, so that you cannot so much as get at their judgments to satisfy them. But there is a great deal of hope of attaining contentment, if once your judgments are satisfied, if you can sit down and say in your judgment, 'I see good reason to be contented.' Yet even when you have got so far, you may still have much to do with your hearts afterwards. There is such unruliness in our thoughts and affections that our judgments are not always able to rule our thoughts and affections. That is what makes me say that contentment is an inward, quiet, gracious frame of spirit-the whole soul, judgment, thoughts, will, affections and all are satisfied and quiet. I suppose that merely in opening this subject you begin to see that it is a lesson that you need to learn, and that if contentment is like this then it is not easily obtained.

2. Spiritual contentment comes from the frame of the soul. The contentment of a man or woman who is rightly content does not come so much from outward arguments or from any outward help, as from the disposition of their own hearts. The disposition of their own hearts causes and brings forth this gracious contentment rather than any external thing.

Let me explain myself. Someone is disturbed, suppose it to be a child or a man or a woman. If you come and bring some great thing to please them, perhaps it will quiet them and they will be contented. It is the thing you bring that quiets them, not the disposition of their own spirits, not any good temper in their own hearts, but the external thing you bring them. But when a Christian is content in the right way, the quiet comes more from the temper and disposition of his own heart than from any external argument or from the possession of anything in the world.

I would unfold this further to you with this simile: To be content as a result of some external thing is like warming a man's clothes by the fire. But to be content through an inward disposition of the soul is like the warmth that a man's clothes have from the natural heat of the body. A man who is healthy in body puts on his clothes, and perhaps at first on a cold morning they feel cold. But after he has had them on a little while they are warm. Now, how did they get warm? They were not near the fire? No, this came from the natural heat of his body. Now when a sickly man, the natural heat of whose body has deteriorated, puts on his clothes, they do not get hot after a long time. He must warm them by the fire, and even then they will soon be cold again.

This will illustrate the different contentments of men. Some are very gracious, and when an affliction comes on them, though at first it seems a little cold, after they have borne it a while, the very temper of their hearts makes their afflictions easy. They are quiet under it and do not complain of any discontent. But now there are others that have an affliction upon them and have not this good temper in their hearts. Their afflictions are very cold and troublesome to them. Maybe, if you bring some external arguments to bear upon them like the fire that warms the clothes, they will be quiet for a while. But, alas, if they lack a gracious disposition in their own hearts, that warmth will not last long. The warmth of the fire, that is, a contentment that results merely from external arguments, will not last long. But that which comes from the gracious temper of one's spirit will last. When it comes from the spirit of a man or woman-that is true contentment. We shall, however, have more to say of this in explaining the mystery of contentment.

3 . It is the frame of spirit that shows the habitual character of this grace of contentment. Contentment is not merely one act, just a flash in a good mood. You find many men and women who, if they are in a good mood, will be very quiet. But this will not hold. It is not a constant course. It is not the constant tenor of their spirits to be holy and gracious under affliction.

Now I say that contentment is a quiet frame of spirit and by that I mean that you should find men and women in a good mood not only at this or that time, but as the constant tenor and temper of their hearts. A Christian who, in the constant tenor and temper of his heart, can carry himself quietly with constancy has learned this lesson of contentment. Otherwise his Christianity is worth nothing, for no one, however furious in his discontent, will not be quiet when he is in a good mood.

So first, contentment is a heart-business; secondly, it is the quiet of the heart; and then thirdly, it is the frame of the heart.

4. CONTENTMENT IS THE GRACIOUS FRAME OF THE HEART.

Indeed, in contentment there is a compound of all graces, if the contentment is spiritual, if it is truly Christian. There is, I say, a compound of a great many precious ingredients, so it is in this grace of contentment, which we shall say more of in unfolding its excellence. But now the gracious frame of spirit is in opposition to three things: 1. In opposition to the natural quietness of many men and women. Some are so constituted by nature that they are more still and quiet; others are of a violent and hot constitution and they are more impatient.

2. In opposition to a sturdy resolution. Some men through the strength of a sturdy resolution do not seem to be troubled, come what may. So they are not disquieted as much as others.

3. By way of distinction from the strength of natural (though unsanctified) reason, which may quiet the heart in some degree. But now I say that a gracious frame of spirit is not merely a stillness of the body which comes from its natural constitution and temper, nor a sturdy resolution, nor merely through the strength of reason.

You will ask, In what way is the grace of contentment distinguished from all these? More will be spoken of this when we come to show the mystery of contentment and the lessons to be learned. But now we may speak a little by way of distinction from the natural quietness of spirit and such a bodily constitution that you seldom find them disquieted. Now, mark these people and you will see that they are likewise of a very dull spirit in any good matter; they have no quickness or liveliness of spirit in such matters either.

But where contentment of heart springs from grace, 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, the more fit it is for any service of God. And just as a contented heart is very active and busy in the work of God, so he is very active and busy in sanctifying God's name in the affliction that befalls him.

The difference is very clear: The one whose disposition is quiet is not disquieted as others are, but neither does he show any activeness of spirit to sanctify the name of God in his affliction. But, on the other hand, he whose contentment is of grace is not disquieted and keeps his heart quiet with regard to vexation and trouble, and at the same time is not dull or heavy but very active to sanctify God's name in the affliction that he is experiencing.

For if a man is to be free from discontent and worry it is not enough merely not to murmur but you must be active in sanctifying God's name in the affliction. Indeed, this will distinguish it from a sturdy resolution not to be troubled. Though you have a sturdy resolution that you will not be troubled, do you make it a matter of conscience to sanctify God's name in your affliction and is this where your resolution comes from? That is the main thing that brings quietness of heart and helps against discontent in a gracious heart. I say, the desire and care your soul has to sanctify God's name in an affliction is what quietens the soul, and this is what others lack.

A quietness which comes form reason only does not do this either. It is said of Socrates that, though he were only a heathen, he would never so much as change his countenance whatever befell him, and he got this power over his spirit merely by the strength of reason and morality. But gracious contentment comes from principles beyond the strength of reason. I cannot develop that until we come to unfold the mystery of spiritual contentment.

I will give you just one mark of the difference between a man or woman who is content in a natural way and one who is contention a spiritual way: Those who are content in a natural way overcome themselves when outward afflictions befall them and are content. They are just as content when they commit sin against God. When they have outward crosses or when God is dishonored, it is all one to them; whether they themselves are crossed or whether God is crossed. But a gracious heart that is contented with its own affliction, will rise up strongly when God is dishonored.

5. THE FIFTH CHARACTERISTIC IS CONTENTMENT IS FREELY SUBMITTING TO AND TAKING PLEASURE IN GOD'S DISPOSAL.

It is a free work of the spirit. There are four things to be explained in this freedom of spirit: 1. That the heart is readily brought over. When someone does a thing freely, he does not need a lot of moving to get him to do it. Many men and women, when afflictions are heavy upon them, may be brought to a state of contentment with great ado. At last, perhaps, they may be brought to quiet their hearts in their affliction, but only with a great deal of trouble, and not at all freely. If I desire a thing of someone else and I get it with much ado and a great deal of trouble, there is no freedom of spirit here. When a man is free in a thing, only mention it and immediately he does it. So if you have learned this art of contentment you will not only be content and quiet your hearts after a great ado, but as soon as you come to see that it is the hand of God your heart acts readily and closes at once.

2. It is freely, that is, not by constraint. Not, as we say, patience by force.

Thus many will say that you must be content: 'This is the hand of God and you cannot help it.' Oh, but this is too low an expression for Christians.

Yet when Christians come to visit one another, they say, 'Friend (or neighbor), you must be content.' Must be content is too low for a Christian.

No, it should be, 'Readily and freely I will be content.' It is suitable to my heart to yield to God and to be content. I find it a thing that comes naturally that my soul should be content. Oh, you should answer your friends so who come and tell you that you must be content: No, I am willing to yield to God, and I am freely content. That is the second point about freedom of spirit. Now a free act comes in a rational manner. That is freedom; it does not come through ignorance, because I know of no better condition or because I do not know why my affliction is, but it comes through a sanctified judgment. That is why no creature but a rational creature can do an act of freedom. Liberty of action is only in rational creatures and comes from hence, for that is only freedom that is done in a rational way. Natural freedom is when I, by my judgment, see what is to be done, understand the thing, and my judgment agrees with what I understand: that is done freely.

But if a man does something, not understanding what he is doing, he cannot be said to do it freely. Suppose a child was born in prison and never went outside of it. He is content, but why? Because he never knew anything better. His being content is not a free act. But for men and women who know better, who know that the condition they are in is an afflicted and sad condition, and still by a sanctified judgment can bring their hearts to contentment-this is freedom.

3. This freedom is in opposition to mere stupidity. A man or woman may be contented merely from lack of sense. This is not free, any more than a man who is paralysed in a deadly way and does not feel it when you nip him is patient freely. But if someone should have their flesh pinched and feel it, and yet for all that can control themselves and do it freely, that is another matter. So it is here: many are contented out of mere stupidity. They have a dead paralysis upon them. But a gracious heart has sense enough, and yet is contented, and therefore is free.

6. CONTENTMENT IS FREELY SUBMITTING TO AND TAKING PLEASURE IN GOD'S DISPOSAL.

Submitting to God's disposal-What is that? The word submit signifies nothing else but 'to send under'. Thus in one who is discontented the heart will be unruly, and would even get above God so far as discontent prevails.

But now comes the grace of contentment and sends it under, for to submit is to send under a thing. Now when the soul comes to see its own unruliness-Is the hand of God bringing an affliction and yet my heart is troubled and discontented-What, it says, will you be above God? Is this not God's hand and must your will be regarded more than God's? O under, under! get you under, O soul! 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! To keep under, that is to submit. The soul can submit to God at the time when it can send itself under the power and authority and sovereignty and dominion that God has over it. That is the sixth point, but even that is not enough. You have not attained this grace of contentment unless the next point is true of you.

7. CONTENTMENT IS TAKING PLEASURE IN GOD'S DISPOSAL.

This is so when I am well pleased in what God does, in 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 remove it, and may use means to remove it. Yet I am well pleased in so far as God's hand is in it. To be well pleased with God's hand is a higher degree than the previous one. It comes from this: not only do I see that I should be content in this affliction, but I see that there is good in it. 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, the hand of God is good, 'it is good that I am afflicted.' To acknowledge that it is just that I am afflicted is possible in one who is not truly contented. I may be convinced that God deals justly in this matter, he is righteous and just and it is right that I should submit to what he has done; O the Lord has done righteously in all ways! But that is not enough! You must say, 'Good is the hand of the Lord.' It was the expression of old Eli: 'Good is the hand of the Lord,' when it was a sore and hard word. It was a word that threatened very grievous things to Eli and his house, and yet Eli says, 'Good is the word of the Lord.' Perhaps, some of you may say, like David, 'It is good that I was afflicted', but you must come to this, 'It is good that I am afflicted.' Not just good when you see the good fruit it has wrought, but to say when you are afflicted, 'It is good that I am afflicted. Whatever the affliction, yet through the mercy of God mine is a good condition.' It is, indeed, the top and the height of this art of contentment to come to this pitch and to be able to say, 'Well, my condition and afflictions are so and so, and very grievous and sore; yet, through God's mercy, I am in a good condition, and the hand of God is good upon me notwithstanding.' I should have given you several Scriptures about this, but I will give you one or two, which are very striking. You will think it is a hard lesson to come so far as not only to be quiet but to take pleasure in affliction.

'In the house of the righteous is much treasure, but in the revenues of the wicked is trouble' (Proverbs 15:6): here is a Scripture to show that a gracious heart has cause to say that it is in a good condition, whatever it is. In the house of the righteous is much treasure; his house-what house? It may be a poor cottage, and perhaps he has scarcely a stool to sit on. Perhaps he is forced to sit on a stump of wood or part of a block instead of a stool, or perhaps he has scarcely a bed to lie on, or a dish to eat in. Yet the Holy Ghost says, 'In the house of the righteous is much treasure.' Let the righteous man be the poorest man in the world-it may be that someone has come and taken all the goods from 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 made so poor, to have his house so 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 is godly, than in the house of the greatest man in the world, who has his fine hangings and finely-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 there is in the house of the poorest righteous soul.

It is no marvel, therefore, that Paul was content, for a verse or two after my text you read: 'But I have all and abound. I am full' (Philippians 4:18). I have all? Alas, poor man! what did Paul have that could make him say he had all? Where was there ever a man more afflicted than Paul was? Many times he had not tatters to hang about his body to cover his nakedness. He had no 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. Yes, you will find it in 2 Corinthians: 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' (2 Corinthians 6:10).

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'. I have very little in the world, he says, but yet possessing all things. So you see that a Christian has cause to take pleasure in God's hand, whatever his hand may be.

8. THE EIGHTH THING IN CONTENTMENT IS, SUBMITTING, AND TAKING PLEASURE IN GOD'S DISPOSAL.

That is to say, the soul that has learned this lesson of contentment looks up to God in all things. He does not look down at the instruments and means, so as to say that such a man did it, that it was the unreasonableness of such and such instruments, and similar barbarous usage by such and such; but he looks up to God. A contented heart looks to God's disposal, and submits to God's disposal, that is, he sees the wisdom of God in everything. In his submission he sees his sovereignty, but what makes him take pleasure is God's wisdom. The Lord knows how to order things better than I. The Lord sees further than I do; I only see things at present but the Lord sees a great while from now. And how do I know but that had it not been for this affliction, I should have been undone. I know that the love of God may as well stand with an afflicted condition as with a prosperous condition. There are reasonings of this kind in a contented spirit, submitting to the disposal of God.

9. THE LAST THING IS, THIS IS IN EVERY CONDITION.

Now we shall enlarge on this a little.

1. SUBMITTING TO GOD IN WHATEVER AFFLICTION BEFALLS US: AS TO THE KIND OF AFFLICTION.

2. AS TO THE TIME AND CONTINUANCE OF THE AFFLICTION.

3. AS TO THE VARIETY AND CHANGES OF AFFLICTION: WHATEVER THEY ARE, YET THERE MUST BE A SUBMISSION TO GOD'S DISPOSAL IN EVERY CONDITION.

1. As to the kind of affliction. Many men and women will in general say that they must submit to God in affliction; I suppose that if you were to go now from one end of this congregation to the other, and speak thus to every soul: 'Would you not submit to God's disposal, in whatever condition he might place you?', you would say, 'God forbid that it should be otherwise!' But we have a saying, There is a great deal of deceit in general statements. In general, you would submit to anything; but what if it is in this or that particular case which crosses you most?-Then, anything but that! We are usually apt to think that any condition is better than that condition in which God has placed us. Now, this is not contentment; it should be not only to any condition in general, but for the kind of affliction, including that which most crosses you. God, it may be, strikes you in your child.-'Oh, if it had been in my possessions' you say, 'I would be content!' Perhaps he strikes you in your marriage. 'Oh,' you say, 'I would rather have been stricken in my health.' And if he had struck you in your health-'Oh, then, if it had been in my trading, I would not have cared.' But we must not be our own carvers. Whatever particular afflictions God may place us in, we must be content in them.

2. There must be a submission to God in every affliction, as to the time and continuance of the affliction. 'Perhaps I could submit and be content', says someone, 'but this affliction has been on me a long time, three months, a year, many years, and I do not know how to yield and submit to it, my patience is worn out and broken.' I may even be a spiritual affliction-you could submit to God, you say, in any outward affliction, but not in a soul-affliction.

Or if it were the withdrawing of God's face-'Yet if this had been but for a little time I could submit; but to seek God for so long and still he does not appear, Oh how shall I bear this?' We must not be our own disposers for the time of deliverance any more than for the kind and way of deliverance.

I will give you a Scripture or two about this. That we are to submit to God for the time as well as the kind of affliction, see the latter end of the first chapter of Ezekiel: 'When I saw it I fell upon my face, and I heard a voice of one that spake.' The Prophet was cast down upon his face, but how long must he lie upon his face? 'And he said unto me, Son of man, stand upon thy feet and I will speak unto thee. And the spirit entered into me, when he spake unto me, and set me upon my feet.' Ezekiel was cast down upon his face, and there he must lie till God should bid him to stand up; yea, and not only so, but till God's Spirit came into him and enabled him to stand up. So when God casts us down, we must be content to lie till God bids us stand up, and God's Spirit enters into us to enable us to stand up. You know how Noah was put into the Ark-certainly he knew there was much affliction in the Ark, with all kinds of creatures shut up with him for twelve months together-it was a mighty thing, yet God having shut him up, even though the waters were assuaged, Noah was not to come out of the Ark till God bid him. So though we be shut up in great afflictions, and we may think of this and that and the other means to come out of that affliction, yet till God opens the door, we should be willing to stay; God has put us in, and God will bring us out. So we read in the Acts of Paul, when they had shut him in prison and would have sent for him out; 'No', says Paul, 'they shut us in, let them come and fetch us out.' So in a holy, gracious way should a soul say, 'Well, this affliction that I am brought into, is by the hand of God, and I am content to be here till God brings me out himself.' God requires it at our hands, that we should not be willing to come out till he comes and fetches us out.

In Joshua 4:10 there is a remarkable story that may serve our purpose very well: We read of the priests that they bore the ark and stood in the midst of Jordan (you know when the Children of Israel went into the land of Canaan they went through the river Jordan). Now to go through the river Jordan was a very dangerous thing, but God had told them to go. They might have been afraid of the water coming in upon them. But mark, it is said, 'The priests that bare the ark stood in the midst of Jordan till every thing was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua, and the people hasted and passed over: And it came to pass when all the people were clean passed over, that the ark of the Lord passed over, and the priests in the presence of the people.' Now it was God's disposal that all the people should pass over first, that they should be safe on land; but the priests must stand still till all the people had passed over, and then they must have leave to go. But they must stay till God would have them to go, stay in all that danger! For certainly, to reason and sense, there was a great deal of danger in staying, for the text says that the people hasted over, but the priests they must stay till the people have gone, stay till God calls them out from that place of danger. And so many times it proves the case that God is pleased to dispose of things so that his ministers must stay longer in danger than the people, and likewise magistrates and those in public places, which should make people to be satisfied and contented with a lower position into which God has put them. Though your position is low, yet you are not in the same danger as those who are in a higher position. God calls those in public positions to stand longer in the gap and place of danger than other people, but we must be content to stay even in Jordan till the Lord shall be pleased to call us out.

3. And then for the variety of our condition. We must be content with the particular affliction, and the time, and all the circumstances about the affliction-for sometimes the circumstances are greater afflictions than the afflictions themselves-and for the variety. God may exercise us with various afflictions one after another, as has been very noticeable, even of late, that many who have been plundered and come away, afterwards have fallen sick and died; they had fled for their lives and afterwards the plague has come among them; and if not that affliction, it may be some other. It is very rarely that one affliction comes alone; commonly, afflictions are not single things, but they come one upon the neck of another. God may strike one man in his possessions, then in his body, then in his name, wife, child or dear friend, and so it comes in a variety of ways; it is the way of God ordinarily (you may find it by experience) that one affliction seldom comes alone. Now this is hard, when one affliction follows after another, when there is a variety of afflictions, when there is a mighty change in one's condition, up and down, this way, and that: there indeed is the trial of a Christian. Now there must be submission to God's disposal in them. I remember it was said even of Cato, who was a Heathen, that no man saw him to be changed, though he lived in a time when the commonwealth was so often changed; yet it is said of him, he was the same still, though his condition was changed, and he passed through a variety of conditions. Oh that the same could be said of many Christians, that though their circumstances are changed, yet that nobody could see them changed, they are the same! Did you see what a gracious, sweet and holy temper they were in before? They are in it still. Thus are we to submit to the disposal of God in every condition.

Contentment is the inward, quiet, gracious frame of spirit, freely submitting to and taking pleasure in God's disposal in every condition: That is the description, and in it nine distinct things have been opened up which we summarize as follows: First, that contentment is a heart-work within the soul; Secondly, it is the quieting of the heart; Thirdly, it is the frame of the spirit; Fourthly, it is a gracious frame; Fifthly, it is the free working of this gracious frame; Sixthly, there is in it a submission to God, sending the soul under God; Seventhly, there is a taking pleasure in the hand of God; Eighthly, all is traced to God's disposal; Ninthly, in every condition, however hard it be and however long it continue.

Now those of you who have learned to be content, have learned to attain to these various things. I hope that the very opening of these things may so far work on your hearts that you may lay your hands upon your hearts on what has been said, I say, that the very telling you what the lesson is may cause you to lay your hands on your hearts and say, 'Lord, I see there is more to Christian contentment than I thought there was, and I have been far from learning this lesson. Indeed, I have only learned my ABC in this lesson of contentment. I am only in the lower form in Christ's school if I am in it at all.' We shall speak of these things more later, but my particular aim in opening this point is to show what a great mystery there is in Christian contentment, and how many distinct lessons there are to be learned, that we may come to attain to this heavenly disposition, to which St. Paul attained.

2. THE MYSTERY OF CONTENTMENT But you will object: What you speak of is very good, if we could attain to it; but is it possible for anyone to attain to this? It is possible if you get skill in the art of it; you may attain to it, and it will prove to be not such a difficult thing either, if you but understand the mystery of it. There are many things that men do in their callings, that if a countryman comes and sees, he thinks it a mighty hard thing, and that he should never be able to do it. But that is because he does not understand the art of it; there is a twist of the hand by which you may do it with ease. Now that is the business of this book, to open to you the art and mystery of contentment.

There is a great mystery and art in what way a Christian comes to contentment. By what has been already opened to you there will appear some mystery and art, as that a man should be content with his affliction, and yet thoroughly sensible of his affliction too; to be thoroughly sensible of an affliction, and to endeavor to remove it by all lawful means, and yet to be content: there is a mystery in that. How to join these two together: to be sensible of an affliction as much as a man or woman who is not content; I am sensible of it as fully as they, and I seek ways to be delivered from it as well as they, and yet still my heart abides content-this is, I say, a mystery, that is very hard for a carnal heart to understand. But grace teaches such a mixture, teaches us how to make a mixture of sorrow and a mixture of joy together; and that makes contentment, the mingling of joy and sorrow, of gracious joy and gracious sorrow together. Grace teaches us how to moderate and to order an affliction so that there shall be a sense of it, and yet for all that contentment under it.

There are several things for opening the mystery of contentment.

1. THE FIRST THING IS, TO SHOW THAT THERE IS A GREAT MYSTERY IN IT.

It may be said of one who is contented in a Christian way that he is the most contented man in the world, and yet the most unsatisfied man in the world; these two together must needs be mysterious. I say, a contented man, just as he is the most contented, so he is the most unsatisfied man in the world.

You never learned the mystery of contentment unless it may be said of you that, just as you are the most contented man, so you are also the most unsatisfied man in the world.

You will say, 'How is that?' A man who has learned the art of contentment is the most contented with any low condition that he has in the world, and yet he cannot be satisfied with the enjoyment of all the world. He is contented if he has but a crust, but bread and water, that is, if God disposes of him, for the things of the world, to have but bread and water for his present condition, he can be satisfied with God's disposal in that; yet if God should give unto him Kingdoms and Empires, all the world to rule, if he should give it him for his portion, he would not be satisfied with that. Here is the mystery of it: though his heart is so enlarged that the enjoyment of all the world and ten thousand worlds cannot satisfy him for his portion; yet he has a heart quieted under God's disposal, if he gives him but bread and water. To join these two together must needs be a great art and mystery.

Though he is contented with God in a little, yet those things that would content other men will not content him. The men of the world seek after wealth, and think if they had thus much, and thus much, they would be content. They do not aim at great things; but if I had, perhaps some man thinks, only two or three hundred a year, then I should be well enough; if I had but a hundred a year, or a thousand a year, says another, then I should be satisfied. But a gracious heart says that if he had ten hundred thousand times so much a year, it would not satisfy him; if he had the quintessence of all the excellences of all the creatures in the world, it could not satisfy him; and yet this man can sing, and be merry and joyful when he has only a crust of bread and a little water in the world. Surely religion is a great mystery! Great is the mystery of godliness, not only in the doctrinal part of it, but in the practical part of it also.

Godliness teaches us this mystery, Not to be satisfied with all the world for our portion, and yet to be content with the meanest condition in which we are. When Luther was sent great gifts by Dukes and Princes, he refused them, and he says, 'I did vehemently protest that God should not put me off so; 'tis not that which will content me.' A little in the world will content a Christian for his passage. Mark, here lies the mystery of it, A little in the world will content a Christian for his passage, but all the world, and ten thousand times more, will not content a Christian for his portion. A carnal heart will be content with these things of the world for his portion; and that is the difference between a carnal heart and a gracious heart. But a gracious heart says, 'Lord, do with me what you will for my passage through this world; I will be content with that, but I cannot be content with all the world for my portion.' So there is the mystery of true contentment. A contented man, though he is most contented with the least things in the world, yet he is the most dissatisfied man that lives in the world.

A soul that is capable of God can be filled with nothing else but God; nothing but God can fill a soul that is capable of God. Though a gracious heart knows that it is capable of God, and was made for God, carnal hearts think without reference to God. But a gracious heart, being enlarged to be capable of God, and enjoying somewhat of him, can be filled by nothing in the world; it must only be God himself. Therefore you will observe, that whatever God may give to a gracious heart, a heart that is godly, unless he gives himself it will not do. A godly heart will not only have the mercy, but the God of that mercy as well; and then a little matter is enough in the world, so be it he has the God of the mercy which he enjoys. In

Philippians 4:7, 9 (I need go no further to show clear Scripture for this) compare verse 7 with verse 9: 'And the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ.' The peace of God shall keep your hearts. Then in verse 9: 'Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.' The peace of God shall keep you, and the God of peace shall be with you.

Here is what I would observe from this text. That the peace of God is not enough to a gracious heart except it may have the God of that peace. A carnal heart could be satisfied if he might but have outward peace, though it is not the pace of God; peace in the state, and his trading, would satisfy him. But mark how a godly heart goes beyond a carnal. All outward peace is not enough; I must have the peace of God. But suppose you have the peace of God. Will that not quiet you? No, I must have the God of peace; as the peace of God so the God of peace. That is, I must enjoy that God who gives me the peace; I must have the Cause as well as the effect. I must see from whence my peace comes, and enjoy the Fountain of my peace, as well as the stream of my peace. And so in other mercies: have I health from God? I must have the God of my health to be my portion, or else I am not satisfied. It is not life, but the God of my life; it is not riches, but the God of those riches, that I must have, the God of my preservation, as well as my preservation.

A gracious heart is not satisfied without this: to have the God of the mercy, as well as the mercy. In

Psalm 73:25, 'Whom have I in heaven but thee, and there is none upon the earth that I desire beside thee.' There is nothing in heaven or earth that can satisfy me, but yourself. If God gave you not only earth but heaven, that you should rule over sun, moon and stars, and have the rule over the highest of the sons of men, it would not be enough to satisfy you, unless you had God himself. There lies the first mystery of contentment. And truly a contented man, though he is the most contented man in the world, is the most dissatisfied man in the world; that is, those things that will satisfy the world, will not satisfy him.

2. A CHRISTIAN COMES TO CONTENTMENT, NOT SO MUCH BY WAY OF ADDITION, AS BY WAY OF SUBTRACTION.

That is his way of contentment, and it is a way that the world has no skill in. I open it thus: not so much by adding to what he would have, or to what he has, not by adding more to his condition; but rather by subtracting from his desires, so as to make his desires and his circumstances even and equal.

A carnal heart knows no way to be contented but this: I have such and such possessions, and if I had this added to them, and the other comfort added that I have not now, then I should be contented. perhaps I have lost my possessions, if I could only have given to me something to make up my loss, then I should be a contented man. But contentment does not come in that way, it does not come, I say, by adding to what you want, but by subtracting from your desires. It is all one to a Christian, whether I get up to what I would have, or get my desires down to what I have, either to attain what I do desire, or to bring down my desires to what I have already attained. My wealth is the same, for it is as fitting for me to bring my desire down to my circumstances, as it is to raise up my circumstances to my desire.

Now I say that a heart that has no grace, and is not instructed in this mystery of contentment, knows of no way to get contentment, but to have his possessions raised up to his desires; but the Christian has another way to contentment, that is, he can bring his desires down to his possessions, and so he attains his contentment. Thus the Lord fashions the hearts of the children of men. If the heart of a man is fashioned to his circumstances, he may have as much contentment as if his circumstances were fashioned to his heart. Some men have a mighty large heart, but they have straitened circumstances, and they can never have contentment when they hearts are big and their circumstances are little. But though a man cannot bring his circumstances to be as great as his heart, yet if he can bring his heart to be as little as his circumstances, to make them even, this is the way to contentment. The world is infinitely deceived in thinking that contentment lies in having more than we already have. Here lies the bottom and root of all contentment, when there is an evenness and proportion between our hearts and our circumstances. That is why many godly men who are in low position live more sweet and comfortable lives than those who are richer.

Contentment is not always clothed with silk and purple and velvets, but it is sometimes in a home-spun suit, in mean circumstances, as well as in higher. Many men who once have had great estates, and God has brought them into a lower position have had more contentment in those circumstances than they had before. Now how can that possibly be? Quite easily, if you only understood that the root of contentment consists in the suitableness and proportion of a man's spirit to his possessions, an evenness where one end is not longer and bigger than the other. The heart is contented and there is comfort in those circumstances. But now let God give a man riches, no matter how great, yet if the Lord gives him up to the pride of his heart, he will never be contented: on the other hand, let God bring anyone into mean circumstances, and then let God but fashion and suit his heart to those circumstances and he will be content.

It is the same in walking: Suppose a man had a very long leg, and his other leg was short-why, though one of his legs was longer than usual, still he could not go as well as a man both of whose legs are shorter than his. I would compare a long leg, when one is longer than the other, to a man who has a high position and is very rich and a great man in the world, but he has a very proud heart, too, and that is longer and larger than his position. This man cannot but be troubled in his circumstances. Another man is in a mean position, his circumstances are low and his heart is low too, so that his heart and his circumstances are even. This man walks with abundantly more ease than the other. Thus a gracious heart thinks in this way: 'The Lord has been pleased to bring down my circumstances; now if the Lord brings down my heart and makes it equal to my circumstances, then I am well enough.' So when God brings down his circumstances, he does not so much labor to raise up his circumstances again as to bring his heart down to his circumstances. Even the heathen philosophers had a little glimpse of this: they could say that the best riches is poverty of desires-those are the words of a heathen. That is, if a man or woman have their desires cut short, and have no large desires, that man or woman is rich. So this is the art of contentment: not to seek to add to our circumstances, but to subtract form our desires. Another author has said, The way to be rich is not by increasing wealth, but by diminishing our desires. Certainly that man or woman is rich, who have their desires satisfied. Now a contented man has his desires satisfied, God satisfies them, that is, all considered, he is satisfied that his circumstances are for the present the best circumstances.

So he comes to this contentment by way of subtraction, and not addition.

3. A CHRISTIAN COMES TO CONTENTMENT, NOT SO MUCH BY GETTING RID OF THE BURDEN THAT IS ON HIM, AS BY ADDING ANOTHER BURDEN TO HIMSELF.

This is a way that flesh and blood has little skill in. You will say, 'How is this?' In this manner: are you afflicted, and is there a great load and burden on you because of your affliction? You think there is no way in the world to get contentment, but, O that this burden were but off! O it is a heavy load, and few know what a burden I have. What, do you think that there is no way for the contentment of your spirit, but to get rid of your burden? O you are deceived. The way of contentment is to add another burden, that is, to labor to load and burden your heart with your sin; the heavier the burden of your sin is to your heart, the lighter will the burden of your affliction be to your heart, and so you shall come to be content. If you burden were lightened, that would content you; you think there is no way to lighten it but to get it off. But you are deceived; for if you can get your heart to be more burdened with your sin, you will be less burdened with your afflictions.

You will say, this is a strange way for a man or woman to get ease to their condition, to lay a greater burden upon them when they are already burdened? You think there is no other way, when you are afflicted, but to be jolly and merry, and get into company. Oh now, you are deceived, your burden will come again. Alas, this is a poor way to get one's spirit quitted; poor man, the burden will be upon him again. If you would have your burden light, get alone and examine your heart for your sin, and charge your soul with your sin. If your burden is in your possessions, for the abuse of them, or if it is a burden upon your body, for the abuse of your health and strength, and the abuse of any mercies that now the Lord has taken away from you, that you have not honored God with those mercies that you have had, but you have walked wantonly and carelessly; if you so fall to bemoaning your sin before the Lord, you shall quickly find the burden of your affliction to be lighter than it was before. Do but try this piece of skill and art, to get your souls contented with any low circumstances that God puts you into.

Many times in a family, when any affliction befalls them, Oh, what an amount of discontent is there between man and wife! If they are crossed in their possessions at land, or have bad news from across the seas, or if those whom they trusted are ruined and the like, or perhaps something in the family causes strife between man and wife, in reference to the children or servants, and there is nothing but quarrelling and discontent among them, now they are many times burdened with their own discontent; and perhaps will say one to another, It is very uncomfortable for us to live so discontented as we do. But have you ever tried this way, husband and wife? Have you ever got alone and said, 'Come, Oh let us go and humble our souls before God together, let us go into our chamber and humble our souls before God for our sin, by which we have abused those mercies that God has taken away from us, and we have provoked God against us. Oh let us charge ourselves with our sin, and be humbled before the Lord together.'? Have you tried such a way as this? Oh you would find that the cloud would be taken away, and the sun would shine in upon you, and you would have a great deal more contentment than ever you had. If a man's estate is broken, either by plunderers, or any other way; how shall this man have contentment? How? By the breaking of his heart. God has broken your estate; Oh seek to him for the breaking of your heart likewise. Indeed, a broken estate and a whole heart, a hard heart, will not join together; there will be no contentment. But a broken estate and a broken heart will so suit one another, as that there will be more contentment than there was before.

Add therefore to the breaking of your estate, the breaking of your heart, and that is the way to be contented in a Christian manner, which is the third mystery in Christian contentment.

4. IT IS NOT SO MUCH THE REMOVING OF THE AFFLICTION THAT IS UPON US AS THE CHANGING OF THE AFFLICTION, THE METAMORPHOSING OF THE AFFLICTION, SO THAT IT IS QUITE TURNED AND CHANGED INTO SOMETHING ELSE.

I mean in regard of the use of it, though for the thing itself the affliction remains. The way of contentment to a carnal heart is only the removing of the affliction. O that it may be gone! 'No,' says a gracious heart, 'God has taught me a way to be content though the affliction itself still continues.' There is a power of grace to turn this affliction into good; it takes away the sting and poison of it. Take the case of poverty, a man's possessions are lost: Well, is there no way to be contented till your possessions are made up again? Till your poverty is removed? Yes, certainly, Christianity would teach contentment, though poverty continues. It will teach you how to turn your poverty to spiritual riches. You shall be poor still as to your outward possessions, but this shall be altered; whereas before it was a natural evil to you, it comes now to be turned to a spiritual benefit to you. And so you come to be content.

There is a saying of Ambrose, 'Even poverty itself is riches to holy men.' Godly men make their poverty turn to riches; they get more riches out of their poverty than ever they get out of their revenues. Out of all their trading in this world they never had such incomes as they have had out of their poverty. This a carnal heart will thing strange, that a man shall make poverty the most gainful trade that ever he had in the world. I am persuaded that many Christians have found it so, that they have got more good by their poverty, than ever they got by all their riches. You find it in Scripture.

Therefore thing not this strange that I am speaking of. You do not find one godly man who came out of an affliction worse than when he went into it; though for a while he was shaken, yet at last he was better for an affliction.

But a great many godly men, you find, have been worse for their prosperity. Scarcely one godly man that you read of in Scripture but was worse for prosperity (except for Daniel and Nehemiah-I do not read of any hurt they got by their prosperity); scarcely, I think, is there one example of a godly man who was not worse for his prosperity than better. Sao rather you see it is no strange thing to one who is gracious that they shall get good by their affliction.

Luther has a similar expression in his comment on the 5th chapter of the Galatians, the 17th verse: he says, 'Christian becomes a mighty worker and a wonderful creator, that is', he says, 'to create out of heaviness joy, out of terror comfort, out of sin righteousness, and out of death life.' He brings light out of darkness. It was God's prerogative and great power, his creating power to command the light to shine out of darkness. Now a Christian is partaker of the divine nature, so the Scripture says; grace is part of the divine nature, and, being part of the divine nature, it has an impression of God's omnipotent power, that is, to create light out of darkness, to bring good out of evil-by this a way a Christian comes to be content. God has given a Christian such power that he can turn afflictions into mercies, can turn darkness into light. If a man had the power that Christ had, when the water pots were filled, he could by a word turn the water into wine. If you who have nothing but water to drink had the power to turn it into wine, then you might be contented; certainly a Christian has receive this power from God, to work thus miraculously. It is the nature of grace to turn water into wine, that is, to turn the water of your affliction, into the wine of heavenly consolation.

If you understand this in a carnal way, I know it will be ridiculous for a minister to speak thus to you, and many carnal people are ready to make such expressions as these ridiculous, understanding them in a carnal way.

This is just like Nicodemus, in the third of John, 'What! can a man be born when he is old? can he enter the second time into his mother's womb and be born?' So when we say of grace, that it can turn water into wine, and turn poverty into riches, and make poverty a gainful trade, a carnal heart says, 'Let them have that trade if they will, and let them have water to drink, and see if they can turn it into wine.' Oh, take heed you do not speak in a scornful way of the ways of God; grace has the power to turn afflictions into mercies. Two men may have the same affliction; to one it shall be as gall and wormwood, yet it shall be wine and honey and delightfulness and joy and advantage and riches to the other. This is the mystery of contentment, not so much by removing the evil, as by metamorphosing the evil, by changing the evil into good.

5. A CHRISTIAN COMES TO THIS CONTENTMENT NOT BY MAKING UP THE WANTS OF HIS CIRCUMSTANCES, BUT BY THE PERFORMANCE OF THE WORK OF HIS CIRCUMSTANCES.

This is the way of contentment. There are these circumstances that I am in, with many wants: I want this and the other comfort-well, how shall I come to be satisfied and content? A carnal heart thinks, I must have my wants made up or else it is impossible that I should be content. But a gracious heart says, 'What is the duty of the circumstances God has put me into? Indeed, my circumstances have changed, I was not long since in a prosperous state, but God has changed my circumstances. The Lord has called me no more Naomi, but Marah. Now what am I to do? What can I think now are those duties that God requires of me in the circumstances that he has now put me into? Let me exert my strength to perform the duties of my present circumstances. Others spend their thoughts on things that disturb and disquiet them, and so they grow more and more discontented.

Let me spend my thoughts in thinking what my duty is, 'O', says a man whose condition is changed and who has lost his wealth, 'Had I but my wealth, as I had heretofore, how would I use it to his glory? God has made me see that I did not honor him with my possessions as I ought to have done. O if I had it again, I would do better than I did before.' But this may be but a temptation. You should rather think, 'What does God require of me in the circumstances I am now brought into?' You should labor to bring your heart to quiet and contentment by setting your soul to work in the duties of your present condition. And the truth is, I know nothing more effective for quieting a Christian soul and getting contentment than this, setting your heart to work in the duties of the immediate circumstances that you are now in, and taking heed of your thoughts about other conditions as a mere temptation.

I cannot better compare the folly of those men and women who think they will get contentment by musing about other circumstances than to the way of children: perhaps they have climbed a hill and look a good way off and see another hill, and they think if they were on the top of that, they would be able to touch the clouds with their fingers; but when they are on the top of that hill, alas, they are as far from the clouds as they were before. So it is with many who think, If I were in such circumstances, then I should have contentment; and perhaps they get into circumstances, and they are as far from contentment as before. But then they think that if they were in other circumstances, they would be contented, but when they have got into those circumstances, they are still as far from contentment as before. No, no, let me consider what is the duty of my present circumstances, and content my heart with this, and say, 'Well, though I am in a low position, yet I am serving the counsels of God in those circumstances where I am; it is the counsel of God that has brought me into these circumstances that I am in, and I desire to serve the counsel of God in these circumstances.

There is a remarkable Scripture concerning David, of whom it is said that he served his generation: 'After David had served his generation according to the will of God, then he slept.' It is a saying of Paul concerning him in Acts 13:36. In your Bibles it is, 'After he had served his own generation according to the will of God', but the word that is translated will, means the counsel of God, and so it may be translated as well, 'That after David in his generation had served God's counsel, then he fell asleep'. We ordinarily take the words thus, That David served his generation: that is, he did the work of his generation-that is to serve a man's generation. But it is clearer if you read it thus, After David in his generation had served the counsel of God, then David fell asleep. O that should be the care of a Christian, to serve out God's counsels. What is the counsel of God? The circumstances that I am in, God has put me into by his own counsel, the counsel of his own will. Now I must serve God's counsel in my generation; whatever is the counsel of God in my circumstances, I must be careful to serve that. So I shall have my heart quieted for the present, and shall live and die peaceably and comfortably, if I am careful to serve God's counsel.

6. A GRACIOUS HEART IS CONTENTED BY THE MELTING OF HIS WILL AND DESIRES INTO GOD'S WILL AND DESIRES; BY THIS MEANS HE GETS CONTENTMENT.

This too is a mystery to a carnal heart. It is not by having his own desires satisfied, but by melting his will and desires into God's will. So that, in one sense, he comes to have his desires satisfied though he does not obtain the thing that he desired before; still he comes to be satisfied with this, because he makes his will to be at one with God's will. This is a small degree higher than submitting to the will of God. You all say that you should submit to God's will; a Christian has got beyond this. He can make God's will and his own the same. It is said of believers that they are joined to the Lord, and are one spirit; that means, that whatever God's will is, I do not only see good reason to submit to it, but God's will is my will. When the soul can make over, as it were, its will to God, it must needs be contented. Others would fain get the thing they desire, but a gracious heart will say, 'O what God would have, I would have too; I will not only yield to it, but I would have it too.' A gracious heart has learned this art, not only to make the commanding will of God to be its own will-that is, what God commands me to do, I will do it-but to make the providential will of God and the operative will of God to be his will too. God commands this thing, which perhaps you who are Christians may have some skill in, but whatever God works you must will, as well as what God commands.

You must make God's providential will and his operative will, your will as well as God's will, and in this way you must come to contentment. A Christian makes over his will to God, and in making over his will to God, he has no other will but God's. Suppose a man were to make over his debt to another man. If the man to whom I owe the debt be satisfied and contented, I am satisfied because I have made it over to him, and I need not be discontented and say, 'My debt is not paid and I am not satisfied'. Yes, you are satisfied, for he to whom you made over your debt is satisfied. It is just the same, for all the world, between God and a Christian: a Christian heart makes over his will to God: now then if God's will is satisfied, then I am satisfied, for I have no will of my own, it is melted into the will of God. This is the excellence of grace: grace does not only subject the will to God, but it melts the will into God's will, so that they are now but one will. What a sweet satisfaction the soul must have in this condition, when all is made over to God. You will say, This is hard! I will express it a little more: A gracious heart must needs have satisfaction in this way, because godliness teaches him this, to see that his good is more in God than in himself. The good of my life and comforts and my happiness and my glory and my riches are more in God than in myself. We may perhaps speak more of that, when we come to the lessons that are to be learned. It is by this that a gracious heart gets contentment; he melts his will into God's, for he says, 'If God has glory, I have glory; God's glory is my glory, and therefore God's will is mine; if God has riches, then I have riches; if God is magnified, then I am magnified; if God is satisfied, then I am satisfied; God's wisdom and holiness is mine, and therefore his will must needs be mine, and my will must needs be his.' This is the art of a Christian's contentment: he melts his will into the will of God, and makes over his will to God: 'Oh Lord, thou shalt choose our inheritance for us' (Psalm 47:4).

7. THE MYSTERY CONSISTS NOT IN BRINGING ANYTHING FROM OUTSIDE TO MAKE MY CONDITION MORE COMFORTABLE, BUT IN PURGING OUT SOMETHING THAT IS WITHIN.

Now the men of the world, when they would have contentment, and lack anything, Oh, they must have something from outside to content them. But a godly man says: 'Let me get something out that is in already, and then I shall come to contentment.' Suppose a man has a fever, that makes what he drinks taste bitter: he says, 'You must put some sugar into my drink'; his wife puts some in, and still the drink tastes bitter. Why? Because the bitterness comes from a bitter choleric humor within. But let the physician come and give him a bitter portion to purge out the bitterness that is within, and then he can taste his drink well enough. It is just the same with men of the world: Oh such a mercy added to this mercy, then it would be sweet; but even if God should put a spoonful or two of sugar in, it would still be bitter. The way to contentment is to purge out your lusts and bitter humours.

'From whence are wars, and strifes? are they not from your lusts that are within you?' (James 4:1).

They are not so much from things outside, but from within. I have said sometimes, 'Not all the storms that are abroad can make an earthquake, but the vapours that have got within.' So if those lusts that are within, in your heart, were got out, your condition would be a contented condition. These are the mysterious ways of godliness, that the men of the world never think of. When did you ever think of such a way as this, to go and purge out the diseases of your heart that are within? Here are seven particulars now named, and there are many more. Without the understanding of these things, and the practice of them, you will never come to a true contentment in your life; Oh, you will be bunglers in this trade of Christianity. But the right perceiving of these things will help you to be instructed in it, as in a mystery.

The mystery of contentment may be shown even more. A gracious heart gets contentment in a mysterious way, a way that the world is not acquainted with.

8. HE LIVES UPON THE DEW OF GOD'S BLESSING.

Adrian Junius uses the simile of a grasshopper to describe a contented man, and says he has this motto, 'I am content with what I have, and hope for better.' A grasshopper leads and skips up and down, and lives on the dew.

A grasshopper does not live on the grass as other things do; you do not know what it feeds on. Other things though as little as grasshoppers, feed upon seeds or little flies and such things, but as for the grasshopper, you do not know what it feeds upon. In the same way a Christian can get food that the world does not know of; he is fed in a secret way by the dew of the blessing of God. A poor man or woman who has but a little with grace, lives a more contented life than his rich neighbor who has a great income; we find it so ordinarily-though they have but little, yet they have a secret blessing of God with it, which they cannot express to anyone else. If you were to come to them and say: 'How is it that you live as happily as you do?', they cannot tell you what they have; but they find there is a sweetness in what they do enjoy, and they know by experience that they never had such sweetness in former times. Even though they had a greater abundance in former times than they have now, yet they know they never had such sweetness; but how this comes about they cannot tell. We may mention some considerations, in what godly men enjoy, which make their condition sweet.

For example, Take these four or five considerations with which a godly man finds contentment in what he has, though it is ever so little.

1. Because in what he has, he has the love of God to him. If a king were to send a piece of meat from his own table, it would be a great deal more pleasant to a courtier than if he had twenty dishes as an ordinary allowance; if the king sends even a little thing and says, 'Go and carry it to that man as a token of my love', Oh, how delightful would that be to him! When your husbands are at sea and send you a token of their love, it is worth more than forty times what you already have in your houses. Every good thing the people of God enjoy, they enjoy it in God's love, as a token of God's love, and coming from God's eternal love to them, and this must needs be very sweet to them.

2. What they have is sanctified to them for good. Other men have what they enjoy in the way of common providence, but the saints have it in a special way. Others have what they have and no more: meat, and drink, and houses, and clothes, and money, and that is all. But a gracious heart finds contentment in this, I have it, and I have a sanctified use of it too; I find God goes along with what I have to draw my heart nearer to him, and sanctify my heart to him. If I find my heart drawn nearer to God by what I enjoy, that is much more than if I have it without sanctifying of my heart by it. There is a secret dew that goes along with it: the dew of God's love in it, and the dew of sanctification.

3. A gracious heart has what he has free of cost; he is not likely to be called to pay for it. The difference between what a godly man has and a wicked man, is this: A godly man is as a child in an inn, an inn-keeper has his child in the house, and provides his diet, and lodging, and what is needful for him. Now a stranger comes, and he has dinner and supper provided, and lodging, but the stranger must pay for everything. It may be that the child's fare is meaner than the fare of the stranger; the stranger has boiled and roast and baked, but he must pay for it, there must come a reckoning for it. Just so it is: many of God's people have only mean fare, but God as a Father provides it, and it is free of cost, they need not pay for what they have, it is paid for before; but the wicked in all their pomp, and pride, and finery: they have what they ask for, but there must come a reckoning for everything, they must pay for all at the conclusion, and is it not better to have a little free of cost, than to have to pay for everything? Grace shows a man that what he has, he has free of cost, from God as from a Father, and therefore it must needs be very sweet.

4. A godly man may very well be content, though he has only a little, for what he does have he has by right of Jesus Christ, by the purchase of Jesus Christ. He has a right to it, a different kind of right to that which a wicked man can have to what he has. Wicked men have certain outward things; I do not say they are usurpers of what they have; they have a right to it, and that before God, but how? It is a right by mere donation, that is, God by his free bounty gives it to them; but the right that the saints have is a right of purchase: it is paid for, and it is their own, and they may in a holy manner and holy way claim whatever they have need of. We cannot express the difference between the right of a holy man, and the right of the wicked more fully than by the following simile: a criminal is condemned to die, and yet by favor he has his supper provided overnight. Now though the criminal has forfeited all his right to all things, to every bit of bread, yet if he is given his supper he does not steal it. This is true though he has forfeited all rights by his fault, and after he has once been condemned he has no right to anything. So it is with the wicked: they have forfeited all their right to the comforts of this world, they are condemned by God as criminals, and are going to execution; but if God in his bounty gives them something to preserve them here in the world, they cannot be said to be thieves or robbers. But if a man is given a supper overnight before his execution, is that like the supper that he was wont to have in his own house, when he ate his own bread, and had his wife and children about him? Oh, a dish of green herbs at home would be a great deal better than any dainties in such a supper as that. But a child of God has not a right merely by donation; what he has is his own, through the purchase of Christ. Every bit of bread you eat, if you are a godly man or woman, Jesus Christ has bought it for you.

You go to market and buy your meat and drink with your money, but know that before you buy it, or pay money, Christ has bought it at the hand of God the Father with his blood. You have it at the hands of men for money, but Christ has bought it at the hand of his Father by his blood. Certainly it is a great deal better and sweeter now, though it is but a little.

5. There is another thing that shows the sweetness that is in the little that the Saints have, by which they come to have contentment, whereas others cannot, that is, Every little that they have is but as an earnest penny* for all the glory that is reserved for them; it is given them by God as the forerunner of those eternal mercies that the Lord intends for them. [*A first instalment which guarantees that the rest is to follow.] Now if a man has but twelve pence given to him as an earnest penny for some great possession that he must have, is that not better than if he had forty pounds given to him otherwise? So every comfort that the saints have in this world is an earnest penny to them of those eternal mercies that the Lord has provided for them.

Just as every affliction that the wicked have here is but the beginning of sorrows, and forerunner of those eternal sorrows that they are likely to have hereafter in Hell, so every comfort you have is a forerunner of those eternal mercies you shall have with God in Heaven. Not only are the consolations of God's Spirit the forerunners of those eternal comforts you shall have in Heaven, but when you sit at your table, and rejoice with your wife and children and friends, you may look upon every one of those but as a forerunner, yea the very earnest penny of eternal life to you. Now if this is so, it is no marvel that a Christian is contented, but this is a mystery to the wicked. I have what I have from the love of God, and I have it sanctified to me by God, and I have it free of cost from God by the purchase of the blood of Jesus Christ, and I have it as a forerunner of those eternal mercies that are reserved for me; and in this my soul rejoices. There is a secret dew of God's goodness and blessing upon him in his estate that others have not.

By all this you may see the meaning of that Scripture, 'Better is a little with righteousness than great revenues without right' (

Proverbs 16:8). A man who has but a little, yet if he has it with righteousness, it is better than a great deal without right, yea, better than the great revenues of the wicked- so you have it in another Scripture. That is the next thing in Christian contentment: the mystery is in this, that he lives on the dew of God's blessing, in all the good things that he enjoys.

9. NOT ONLY IN GOOD THINGS DOES A CHRISTIAN HAVE THE DEW OF GOD'S BLESSING.

And find them very sweet to him, but in all the afflictions, all the evils that befall him, he can see love, and can enjoy the sweetness of love in his afflictions as well as in his mercies. The truth is that the afflictions of God's people come from the same eternal love that Jesus Christ cam from. Jerome said, 'He is a happy man who is beaten when the stroke is a stroke of love.' All God's strokes are strokes of love and mercy, all God's ways are mercy and truth, to those that fear him and love him (

Psalm 25:10). The ways of God, the ways of affliction, as well as the ways of prosperity, are mercy and love to him. Grace gives a man an eye, a piercing eye to pierce the counsel of God, those eternal counsels of God for good to him, even in his afflictions; he can see the love of God in every affliction as well as in prosperity. Now this is a mystery to a carnal heart. They can see no such thing; perhaps them rich, but they thing God loves them when he prospers them and makes them rich, but they think God loves them not when he afflicts mystery, grace enables men to see love in the very frown of God's face, and so comes to receive contentment.

10. A GODLY MAN HAS CONTENTMENT AS A MYSTERY, because just as he sees all his afflictions come from the same love that Jesus Christ did, so he sees them all sanctified in Jesus Christ, sanctified in a Mediator. He sees, I say, all the sting and venom and poison of them taken out by the virtue of Jesus Christ, the Mediator between God and man. For instance, when a Christian would have contentment he works it out thus: what is my affliction? Is it poverty that God strikes me with?-Jesus Christ had not a house to hide his head in, the fowls of the air had nests, and the foxes holes, but the Son of man had not a hole to hide his head in; now my poverty is sanctified by Christ's poverty. I can see by faith the curse and sting and venom taken out of my poverty by the poverty of Jesus Christ.

Christ Jesus was poor in this world to deliver me from the curse of my poverty. So my poverty is not afflictive, if I can be contented in such a condition. That is the way, not to stand and repine, because I have not what others have; no, but I am poor, and Christ was poor, that he might bless my poverty to me.

And so again, am I disgraced or dishonored? Is my good name taken away? Why, Jesus Christ had dishonor put upon him; he was called Beelzebub, and a Samaritan, and they said he had a devil in him. All the foul aspersions that could be, were cast upon Jesus Christ, and this was for me, that I might have the disgrace that is cast upon me sanctified to me. Whereas another man's heart is overwhelmed with dishonor, and disgrace, and he seeks in this way to get contentment: perhaps you have been spoken ill of and you have no other way to ease and right yourselves, but if they abuse you, you will abuse them back; and so you think to ease yourselves. Oh, but a Christian has another way to ease himself: others abuse and speak ill of me, but did they not abuse Jesus Christ, and speak ill of him? And what am I in comparison of Christ? And the subjection of Christ to such an evil was for me, that though such a thing should come upon me, I might know that the curse of it is taken from me through Christ's subjection to that evil.

Thus, a Christian can be content when anybody speaks ill of him. Now, this is a mystery to you, to get contentment in this way. So if men jeer and scoff at you, did they not do so to Jesus Christ? They jeered and scoffed at him, and that when he was in his greatest extremity upon the Cross: they said, Here is the King of the Jews, and they bowed the knee, and said, Hail King of the Jews, and put a reed into his hand, and mocked him. Now I get contentment in the midst of scorns and jeers, by considering that Christ was scorned, and by acting faith upon what Christ suffered for me. Am I in great bodily pain?-Jesus Christ had as great pain in his body as I have (though it is true he did not have the same kind of sicknesses as we have, yet he had as great pain and tortures in his body, and that which was deadly to him, as much as any sickness is to us). The exercising of faith on what Christ endured, is the way to get contentment in the midst of our pains.

Someone lies vexing and fretting himself, and cannot bear his pain: are you a Christian? Have you ever tried this way of getting contentment, to act your faith on all the pains and sufferings that Jesus Christ suffered: this would be the way of contentment, and a Christian gets contentment when under pains, in this way. Sometimes one who is very godly and gracious, may be found bearing grievous pains and extremities very cheerfully, and you wonder at it. He gets it by acting his faith upon what pains Jesus Christ suffered. You are afraid of death-the way to get contentment is by exercising your faith on the death of Jesus Christ. It may be that you have inward troubles in your soul, and God withdraws himself from you; still your faith is to be exercised upon the sufferings that Jesus Christ endured in his soul. He poured forth his soul before God, and when he sweat drops of water and blood, he was in an agony in his very spirit, and he found even God himself about to forsake him. Now thus to act your faith on Jesus Christ brings contentment, and is not this a mystery to carnal hearts? A gracious heart finds contentment as a mystery; it is no marvel that St. Paul said, 'I am instructed in a mystery, to be contented in whatsoever condition I am in.' 11. THERE IS STILL A FURTHER MYSTERY, for I hope you will find this a very useful point and that before we have finished you will see how simple it is for one who is skilled in religion to get contentment, though it is hard for one who is carnal. I say, the eleventh mystery in contentment is this: A gracious heart has contentment by getting strength from Jesus Christ; he is able to bear his burden by getting strength from someone else. Now this is a riddle, and it would be counted ridiculous in the schools of the philosophers, to say, If there is a burden on you you must get strength form someone else. Indeed if you must have another come and stand under the burden, they could understand that; but that you should be strengthened by the strength of someone else, who is not near you as far as you can see, they would think ridiculous. But a Christian finds satisfaction in every circumstance by getting strength from another, by going out of himself to Jesus Christ, by his faith acting upon Christ, and bringing the strength of Jesus Christ into his own soul, he is thereby enabled to bear whatever God lays on him, by the strength that he finds from Jesus Christ. Of his fullness do we receive grace for grace; there is strength in Christ not only to sanctify and save us, but strength to support us under all our burdens and afflictions, and Christ expects that when we are under any burden, we should act our faith upon him to draw virtue and strength from him. Faith is the great grace that is to be acted under afflictions. It is true that other graces should be acted, but the grace of faith draws strength from Christ, in looking on him who has the fullness of all strength conveyed into the hearts of all believers.

Now if a man has a burden to bear, and yet can have strength added to him-if the burden is doubled, he can have his strength trebled-the burden will not be heavier but lighter than it was before to his natural strength.

Indeed, our afflictions may be heavy, and we cry out, Oh, we cannot bear them, we cannot bear such an affliction. Though you cannot tell how to bear it with your own strength, yet how can you tell what you will do with the strength of Jesus Christ? You say you cannot bear it? So you think that Christ could not bear it? But if Christ could bear it why may you not come to bear it? You will say, Can I have the strength of Christ? Yes, it is made over to you by faith: the Scripture says that the Lord is our strength, God himself is our strength, and Christ is our strength. There are many Scriptures to that effect, that Christ's strength is yours, made over to you, so that you may be able to bear whatever lies upon you, and therefore we find such a strange expression in the Epistle of St. Paul to the Colossians, praying for the saints: 'That they might be strengthened with all might according unto his glorious power', unto what? 'Unto all patience and longsuffering with joyfulness'-strengthened with all might, according to the power of God, the glorious power of God, unto all patience, and longsuffering with joyfulness. You must not therefore be content with a little strength, so that you are able to bear what a man might bear by the strength of reason and nature, but you should be strengthened with all might, according to the glorious power of God, unto all patience, and to all longsuffering.

Oh, you who are now under very heavy and sad afflictions more than usual, look at this Scripture, and consider how it is made good in you; and why may you not have this Scripture made good in you, if you are godly? You should not be quiet in your own spirits, unless in some measure you get this Scripture made good in you, so that you may with some comfort say, 'Through God's mercy, I find that strength coming into me that is spoken of in this Scripture.' You should labor when you are under any great affliction (you who are godly) to walk so that others may see such a Scripture made good in you. This is the glorious power of God that strengthens his servants to all longsuffering, and that with joyfulness. Alas, it may be that you do not exercise as much patience as a wise man or a wise woman who has only natural reason. But where is the power of God, the glorious power of God? Where is the strengthening with all might, unto all longsuffering and patience, and that with joyfulness? It is true, the spirit of a man may be able to sustain his infirmities, may be able to sustain and keep up his spirits, the natural spirit of a man can do that, but much more when the spirit is endued with grace and holiness, and when it is filled with the strength of Jesus Christ. This is the way a godly man gets contentment, the mystery of it, by getting strength from Jesus Christ.

12. A GODLY HEART ENJOYS MUCH OF GOD IN EVERYTHING HE HAS, AND KNOWS HOW TO MAKE UP ALL WANTS IN GOD HIMSELF.

That is another mystery, he has God in what he has. I spoke about that somewhat before, in showing the dew of God's blessing in what one has, for God is able to let out a great deal of his power in little things, and therefore the miracles that God has wrought, have been as much in the little things as in great. Now just as God lets out a great deal of his power in working miracles in smaller things, so he lets out a great deal of goodness and mercy, in comforting and rejoicing the hearts of his people, in little things, as well as in great. There may be as great riches in a pearl as in a great deal of lumber; but this is a different thing.

Further, just as a gracious heart lives upon God's dew in the little that he has, so when the little that he has shall be taken from him, what shall he do then? Then, you will say, If a man has nothing, nothing can be got out of nothing. But if the children of God have their little taken from them, they can make up all their wants in God himself. Such and such a man is a poor man, the plunderers came and took away everything that he had; what shall he do now that all is gone? But when all is gone, there is an art and skill that godliness teaches, to make up all those losses in God. Many men whose houses have been burnt go about gathering, and so get together by many hands a little; but a godly man knows where to go, to get up all, even in God himself, so that he may enjoy the quintessence of the same good and comfort as he had before, for a godly man does not live so much in himself as he lives in God. Now this is a mystery to a carnal heart. I say a gracious man does not live so much in himself as in God; he lives in God continually. If anything is cut off from the stream, he knows how to go to the fountain, and makes up all there. God is his all in all, while he lives; I say it is God who is his all in all. 'Am not I to thee' said Elkanah to Hannah, 'instead of ten children?' So says God to a gracious heart: 'You lack this, your estate is plundered-Why? Am not I to you instead of ten homes, and ten shops, I am to you instead of all; and not only instead of all, but come to me, and you shall have all again in me.' This indeed is an excellent art, to be able to draw from God what one had before in the creature. Christian, how did you enjoy comfort before? Was the creature anything to you but a conduit, a pipe, that conveyed God's goodness to you? 'The pipe is cut off,' says God, 'come to me, the fountain, and drink immediately.' Though the beams are taken away, yet the sun remains the same in the firmament as ever it was. What is it that satisfies God himself, but that he enjoys all fullness in himself; so he comes to have satisfaction in himself. Now if you enjoy God as your portion, if your soul can say with the Church in

Lamentations 3:24: 'The Lord is my portion, saith my soul', why should you not be satisfied and contented like God? God is contented, he is in eternal contentment in himself; now if you have that God as your portion, why should you not be contented with him alone? Since God is contented with himself alone, if you have him, you may be contented with him alone, and it may be, that is the reason why your outward comforts are taken from you, that God may be all in all to you. It may be that while you had these things they shared with God in your affection, a great part of the stream of your affection ran that way; God would have the full stream run to him now. You know when a man has water coming to his house, through several pipes, and he finds insufficient water comes in