Part 2

The Art of Divine Contentment

by Thomas Watson

(part 2)
Divine MOTIVES to Contentment.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fifth excellency. Contentment prevents many sins and temptations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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