Jeremiah Burroughs :: Sermon One

SERMON I

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

Introduction

Here is a very seasonable cordial to revive the drooping spirits of the saints in these sad and sinking times. For the ‘hour of temptation’ is already come upon all the world to try the inhabitants of the earth. In particular, this is the day of Jacob’s troubles in our own bowels.

Our great Apostle experimentally holds forth in this Gospel – text the very life and soul of all practical divinity. Wherein we may plainly read his own proficiency in Christ’s school, and what lesson every Christian 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 plain argument to persuade the Philippians that he did not seek after great things in the world, and that he sought not ‘theirs,’ but ‘them.’ He did not long for a great wealth. He had better things to take up his heart. ‘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 whatever state I am, therewith to be content.’

‘I have learned’ – Contentment in every condition is a great art, a spiritual mystery. It is to be learned, and so to be learned as a mystery. And therefore he affirms in verse 12 [Philippians 4:12]: ‘I know how to be abased, and I know how to abound, everywhere and in all things I am instructed.’ The word which is translated ‘instructed’ is derived from that word which signifies ‘mystery’; and it is as much as if he had said, ‘I have learned the mystery of this business.’ Contentment is to be learned as a great mystery, and those who are thoroughly trained up in the art, have learned a deep mystery; which is like Samson’s riddle to a natural man. ‘I have learned it’ – It is not to learn now, neither had I the art at first; I have attained it, though with much ado, and now, by the grace of God, I have become master of this art.

‘In whatever state I am.’ – The word ‘estate’ is not in the original, but, ‘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 which we render ‘content’ here, has in the original much elegance and fullness of signification in it. In strictness of phrase it is only attributed to God, who has styled himself ‘God all–sufficient’, as resting fully satisfied in and with himself alone. But he is pleased freely to communicate of his fullness to the creature, so that from God in Christ the saints ‘receive grace for grace’ (John 1:16). So much so, there is in them an answerableness of the same grace, in their proportion, that is in Christ. And in this sense Paul said, I have a self–sufficiency, as the word notes.

But has Paul a self–sufficiency? You will say. How are we sufficient of ourselves? Our apostle affirms in another case, ‘that we are not sufficient of ourselves to think 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 accommodations to supply my necessities, yet I enjoy portion enough between Christ and my own soul abundantly to satisfy me in every condition. And this interpretation is suitable to that place: ‘A good man is satisfied from himself’ (Proverbs 14:14) and agreeable to what he verifies of himself in another place, that ‘though he had nothing, yet he possessed all things.’ Because he had right to the covenant and promise, which virtually contains all, and an interest in Christ, the fountain and good of all, it is no marvel that he said that in whatever state he was in, he was content. Thus you have the genuine interpretation of the text. I shall not make any division of the words, because I take them only to accomplish that one duty most necessary, viz. the quieting and comforting the hearts of God’s people under the troubles and changes they meet with in these heart–shaking times.

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

This evangelical truth is held forth sufficiently in Scripture, yet we take one or two parallel places more for the confirmation of it. 1 Timothy 6:6, 8 you have both the duty expressed, and the glory thereof: ‘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’ (verse 6) – there is the glory and excellence of it; as if godliness were not gain except contentment be with it. The like 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 expound upon this spiritual mystery of contentment as much as this Apostle has done throughout his Epistles.

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

1. The nature of this Christian contentment: what it is.
2. The art and mystery of it.
3. What those lessons are that must be learned to work the heart to contentment.
4. Wherein the glorious excellence of this grace does principally consist.

Christian Contentment Described

Concerning the first, take this description: Christian contentment is that sweet, inward, quiet, gracious frame of spirit, freely submitting to, and taking delight in God’s wise, and fatherly disposal in every condition.

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

I. It Is Inward

First, 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 a forbearance of discontented and murmuring expressions in perverse words and posture against God or others. But it is the inward submission of the heart. Psalm 62:1 says, ‘Truly, my soul waiteth upon God’ and verse 5, ‘My soul wait thou only upon God’, so it is in your Bibles, but the words may be translated as rightly: ‘My soul be thou silent unto God. Hold your peace O my soul.’ Not only the tongue must hold its peace, but the soul must be silent. Many may sit down silently, forbearing discontented expressions, yet are inwardly swollen with discontentment. Now this manifests a perplexed disorder and a great perversity in their hearts. And God notwithstanding their outward silence hears the peevish fretting language of their souls. The shoe may be smooth and neat without, while the flesh is pinched within. There may be much calmness and stillness outwardly, and yet wonderful confusion, bitterness, disturbance and vexation within.

Some are so weak that they are not able to contain the disquiet of their own spirits, but in words and behavior discover what woeful perturbations there are within. Their spirits being like the raging sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with. There are others who can keep a disorder of heart, as Judas did when he betrayed Christ with a kiss, but still they boil inwardly and eat away like a canker. So David speaks concerning some whose words are smoother than honey, and butter, and yet have war in their hearts. And as he said in another place, ‘while I kept silence my bones waxed old.’ Similarly these people, while there is a serene calm upon their tongues, have yet blustering storms in 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 war from the unruly and turbulent workings of their hearts, that is within. If the attainment to true contentment were as easy as keeping quiet outwardly, there need be no great learning of it. It might be had with less skill and strength than an apostle had, yea, than an ordinary Christian has or may have. Therefore, certainly there is a great deal more in it than can be attained by common gifts and ordinary power of reason, which often bridles in nature. It is a heart–business.

II. It Is Quiet

It is the quiet of the heart. All is sedate and still there. To understand this the better, this quiet gracious frame of spirit, it is not opposed:

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

2. To making in 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, yet he may without any breach of Christian contentment complain to God. As one of the ancients said, ‘Though not with a tumultuous clamor and shrieking out in a perplexed passion, yet in a quiet, still, submissive way he may unbosom his heart to God.’ And likewise communicate his sad condition to his gracious friends, showing them how God has dealt with him, and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.

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

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

Answer:

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

2. To vexing and fretting, which is a degree beyond murmuring. It is a saying I remember of a heathen, a wise man may grieve under, but not be vexed with his afflictions. There is a vast difference between a kindly grieving and a bad tempered vexation.

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

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

5. To distracting, heart–eating cares and fears. A gracious heart so estimates its union with Christ and the work that God sets it about as it will not willingly suffer anything to come in to choke it, or deaden it. A Christian is desirous that the Word of God should take such full possession as to divide between soul and spirit (Hebrews 4:12), but he would not suffer the fear and noise of evil–tidings to take such impression in his soul as to make a division and struggling there, like the twins in Rebekah’s womb. A great man will permit common people to stand without his doors, but he will not let them come in and make a noise in his closet or bed–chamber when he purposely retires himself from all worldly employments. So a well–tempered spirit though it may inquire after things abroad without doors in the world, and suffer some ordinary cares and fears to break in to the suburbs of the soul, so as to have a light touch upon the thoughts. Yet it will not upon any terms admit of an intrusion into the privy chamber, which should be wholly reserved for Jesus Christ as his inward temple.

6. To sinking discouragements. When things fall not out according to expectation, when the tide of second causes runs so low that we see little left in the outward means to bear up our hopes and hearts. That then the heart begins to reason as in 2 Kings 7:2, ‘If the Lord should open the windows of heaven how should this be?’ Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means. He often makes the fairest flowers of man’s endeavors to wither, and brings improbable things to pass, that the glory of enterprises may be given to himself. Rather, if his people stand in need of miracles to work their deliverance, miracles fall as easily out of God’s hands as to give his people daily bread. God’s blessing is many times secret upon his servants that they know not which way it comes. As 2 Kings 3:17, ‘Ye shall not see wind, neither shall you see rain, yet the valley shall be filled with water.’ God would have us depend on him though we do not see means how the thing should be brought to pass, else we do not show a quiet spirit. Though an affliction be upon you, let not your heart sink under it. So far as your heart sinks and you are discouraged under your affliction, so much you want of this lesson of contentment.

7. To sinful shiftings and shirkings out for ease and help. As we see in Saul running to the witch of Endor, and in his offering sacrifice before Samuel came. Rather the good King Jehoshaphat joins himself with Ahaziah (2 Chronicles 20:35). ‘And Asa goes to Penhadad, King of Assyria for help, not relying upon the Lord’ (2 Chronicles 16:7, 8). Though the Lord had delivered the Ethiopian army into his hands, consisting of a multitude, (2 Chronicles 14:11). And good Jacob joined in with his mother in lying to Isaac, he was not content to stay God’s time, and use God’s means, but made too great haste and stepped out of his way to procure the blessing which God intended for him. As many do through the corruption of their hearts and weakness of their faith, because they are not able to trust God and follow him fully in all things and ways. And for this cause, the Lord often follows the saints with many sore temporal crosses, (as we see in Jacob) though they obtain the mercy. It may be your wretched carnal heart thinks, I care not how I be delivered, so I may but get free from it. Is it not so many times in some of your hearts when any cross or affliction befalls you? Have not you such kind of workings of spirit as this? Oh, that I could but be delivered out of this affliction any way, I would not care; your hearts are far from being quiet. And this sinful shifting is the next thing in opposition to this quietness which God requires in a contented spirit.

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

III. It Is a Frame of Spirit

I would open in the description is this, it is an inward, quiet, gracious frame of spirit. It is a frame of spirit, and then a gracious frame of spirit. Contentment it is a soul business. First it is inward; Secondly, quiet; Thirdly, it is a quiet frame of spirit. There are three things considerable when I say, 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. Therefore, it is in the judgment, that is, the judgment of the soul of a man or woman tends to quiet the heart. In my judgment I am satisfied, that is one thing to be satisfied in one’s understanding and judgment. Therefore, this is the hand of God, and this is that which is suitable to my condition, or best for me. Although I do not see the reason of the thing, yet I am satisfied in my judgment about it.

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

And then it comes to the will. My will yields and submits to it; my affections are all likewise kept in order, so that it goes through the whole soul. There is in some a partial contentment, and so 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 and yet cannot for his life rule his affections, nor his thoughts, nor the will. I make no question but many of you may know this by your own experience, if you do but observe the workings of your own hearts. Cannot you say when such an affliction befalls you, I can bless God I am satisfied in my judgment about it. I have nothing in the world to say in respect of my judgment against it? I see the hand of God and I should be content, yea, I am satisfied in my judgment that my condition is a good condition in which I am. But I cannot for my life rule my thoughts, and will, and my affections. Methinks I feel my heart heavy and sad and troubled more than it should be; and yet my judgment is satisfied. This seemed to be the case of David, Psalm 43: ‘O my soul why are thou disquieted?’ David, as far as his judgment went there was a contentedness, that is, his judgment was satisfied in the work of God upon him. And he was troubled, but he knew not why: ‘O my soul why are thou cast down within me?’

That Psalm is a very good Psalm for those that feel a fretting, discontented disorder in their hearts, at any time for them to be reading or singing. He says it once or twice in that Psalm: Why are thou cast down O my soul? In verse 5, ‘And why are 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 judgement. But after it had prevailed with his judgement, he could not get it further. He could not get this grace of contentment to go through the whole frame of the soul. There is a great deal of stir sometimes to get contentment into their judgments, that is, to satisfy their judgment about their condition. If you come to many, that the hand of God is upon perhaps in a grievous manner, and seek to satisfy them, and tell them that there is no such cause to be disquieted. Oh, not such cause says the troubled spirit, then there is no cause that any should be disquieted. There was never any such affliction as I have. And a hundred things they have to put off what is said to them, so as you cannot so much as get into their judgments to satisfy them. But there is a great deal of hope of contentment, if once your judgments come to be satisfied, that you can sit down and say in your judgments, I see cause to be contented. But though you have gotten this far, yet you may have much to do with your hearts afterward. There is such unruliness in our thoughts and affections, that our judgments are not able always to rule our thoughts and affections. That makes me to say, that contentment is an inward, quiet, gracious frame of spirit, that is, the whole soul, judgment, thoughts, will, affections and all are satisfied and quiet. I suppose in the very opening this, you begin to see it is a lesson that you had need to learn, and it is not a thing easily obtained, if contentment be such a thing as this is.

2. The second thing is this, which is very observable, That spiritual contentment comes from the frame of the soul. A man or woman that is contented in a right way, their contentment does not so much come from outward arguments or any outward thing that helps them to be content, as it does from the disposition of their own hearts. It is the disposition of their own hearts that causes this contentment that brings forth this gracious contentment rather than any external thing that does it. Therefore I would explain myself, one that is disquieted, suppose a child, or man, or woman. If you come and bring them some great matter to please them, that perhaps will quiet them, and they will be contented. It is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts, but from some external thing that has brought them. But when a Christian is contented in a right way, the quiet does come more from the inward temper and disposition of their own hearts than from any external arguments, or possession of anything in the world.

I would yet open this further to you in this simile: The being content upon some external thing, it is like the warming of a man’s clothes by the fire. But being content by the inward disposition of the soul, it is like the warmth that a man’s clothes has from the natural heat of his body. A man that is of a healthful body, he puts on his clothes, and perhaps when he puts them on at the first in a cold morning he feels his clothes cold. But after he has them on a little while, they are warm. Why, how did they get warm? They came not near the fire? No, but it came from the natural heat of his body. Now a sickly man that has his natural heat decayed, if he put on his clothes cold, they will not be hot in a long time. But he must have them warmed by the fire, and then they will quickly be cold again.

So this will illustrate the difference of the contentments of men. There are some men now that are very gracious, and when an affliction comes upon them, indeed at first it seems to be a little cold, but after it has been on a while; the very temper of their hearts being gracious it makes their afflictions easy. It makes them to be quiet under it, and not to complain of any discontentment. But now you shall have others that have an affliction upon them, that have not this good temper in their hearts. Their afflictions are very cold upon them and grievous. And it may be if you bring them some external arguments, somewhat from without, as the fire that warms the clothes, perhaps they will be quiet for a while. But alas, wanting a gracious disposition within their own hearts that warmth will not hold long. The warmth of the fire, that is, a contentment that comes merely from external arguments will not hold long, but that holds that does come from the gracious temper of the spirit. It is from the frame and the disposition of the spirit of a man or woman, there’s the true contentment. But this we shall speak to further in the opening of the mystery of contentment.

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

IV. It Is a Gracious Frame Opposed

Fourthly, it is the gracious frame of the heart. Indeed in contentment there is a composition of all graces if the contentment be spiritual, if it be truly Christian. There is I say a composition of all spiritual graces. As it is in some oils, there is a composition of a great many very precious ingredients. So, in this grace of contentment, which we shall yet further speak of in the opening of the excellency of it. But now the gracious frame of spirit is in opposition to three things:

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

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

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

You will say, wherein is this graciousness of contentment distinguished from all these? More of this will be spoken to when we show the mystery of it, and the lessons that are learned. But now we may speak a little by way of distinction here, as now, from the natural stillness of men’s spirits. Many men and women have such a natural quietness of spirit and constitution of body that you shall find them seldom disquieted. But now mark these kinds of people that are so, they likewise are very dull, of a dull spirit in any good thing. They have no quickness nor liveliness of spirit in that which is good. But now mark where contentment of heart is gracious, the heart is very quick and lively in the service of God. Yea, the more any gracious heart can bring itself to be in a contented disposition, the more fit it is for any service of God. It is very active and lively in God’s service, not dull in the service of God. And as a contented heart is very active and stirring in the work of God, so he is very active and stirring in sanctifying God’s name in the affliction that does befall him.

The difference will appear very clear: One that is of a still disposition, he is not disquieted indeed as others, neither has he any activeness of spirit in sanctifying the name of God in the affliction. But now one that is content in a gracious way as he is not disquieted, but keeps his heart quiet in respect of vexing and trouble, so on the other side he is not dull nor heavy but is very active to sanctify God’s name in the affliction that is upon him. For it is not enough merely not to murmur, not to be discontented and troubled, but you must be active in the sanctifying God’s name in the affliction. Indeed, this will distinguish it from the other, from a sturdy resolution, I will not be troubled. But though you have a sturdy resolution that you will not be troubled, is there a conscientiousness in you to sanctify God’s name in your affliction, and where does it come from? That is the main thing that brings the quiet of heart and helps against discontentedness in a gracious heart. I say, the desire and care that your soul has to sanctify God’s name in an affliction, it is that which quiets the soul, which does not in the other. Neither when it is merely from reason. As Socrates said of him, though he were but a heathen, that whatever befell him he would never so much as change his countenance, and he got this power over his spirit merely by strength of reason and morality. But now this gracious contentment comes from principles beyond the strength of reason. I cannot open that, from where it comes, until we come to open the mystery of spiritual contentment.

I will only give you this one note of difference between a man and a woman that is contented in a natural way, and another that is contented in a spiritual way. Those that are contented in a natural way, they overcome themselves when outward afflictions do befall them, they are contented. They are contented as well when they commit sin against God. When they have outward crosses or when God is dishonored it is all one, whether they themselves are crossed or when God is crossed. But now a gracious heart that is contented with it’s own affliction, yet mightily rises when God is dishonored.

V. It Is a Frame of Spirit Freely Submitting

The fifth is freely submitting to, and taking pleasure in God’s authority, it is a free work of the spirit. Now there are four things to be opened in this freedom of spirit:

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

2. Freely, that is, not by constraint. Not patience by force (as we use to say). As many will say that you must be content: this is the hand of God and there is no help for it. Oh, 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. This is too low an expression for a Christian. Must be content, no, readily, and freely I will be content. It is suitable to my heart to yield to God, and to be content. I find it is a thing that comes naturally that my soul will be content. Oh, you should answer your friends so that come and tell you must be content: no, I am willing to yield to God, and I am freely content. That’s the second.

And then a free act it comes after a rational way. That’s freedom, that is, it does not come through ignorance, because I know no better condition, or that I know not what my affliction is, but it comes through a sanctified judgment. For that is the reason that no creature can do an act of freedom, but the rational creature. The liberty of action is only in rational creatures, and it comes from hence, for that’s only freedom and out of liberty that’s wrought in a rational way. As a natural freedom is when I by my judgment see what is to be done, understand the thing, and then there is a closing with what I do understand in my judgment, that is freely done. But now if a man does a thing, and understands not what he does, he cannot be said to do it freely. So, if men are contented, but it is because they understand not what their affliction is, or because they understand no better. This is not freely: as for instance, suppose a child born in a prison and never in all his life went out. The child is contented, why? Because he never knew better, but this is no free act of contentment. But now for men and women that do know better, that know that the condition in which they are in it is an afflicted condition, and a sad condition, and yet they can bring their hearts to a contentment out of a sanctified judgment–this is freedom.

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

VI. It Freely Submits to God’s Disposal

Sixthly, freely submitting to, and taking pleasure in God’s disposal. Submitting to God’s disposal – what is that? The word submit, it signifies nothing else, but ‘to send under’. Therefore, one that is discontented, the heart will be unruly, and would even get above God so far as discontentment prevails. But now comes the grace of contentment and sends it under; to submit, it is to send under a thing. Now when the soul comes to see the unruliness that there is in it, here’s the hand of God that brings an affliction, and my heart is troubled and discontented – what says the soul? Will you be above God? Is it not God’s hand, and must your will be regarded more than God’s? O under, under! O thou soul get under, keep under, keep low, keep under God’s feet. You are under God’s feet, and keep under his feet, keep under the authority of God, the majesty of God, the sovereignty of God, the power that God has over you. Keep under, that is to submit. Then the soul can submit to God when it can send itself under the power and authority, and sovereignty, and dominion that God has over it. That is the sixth particular: Yea, but that is not enough, yet you have not got to this grace of contentment, except in the next point.

VII. It Takes Pleasure in God’s Disposal

Taking pleasure in God’s disposal. This is so when I am well pleased in what God does, so far as I can see God in it, though, as I said, I may be sensible of the affliction, and may desire that God in his due time would remove it, and use means to remove it. Yet I may be well pleased so far as God’s hand is in it. To be well pleased with God’s hand, that is a higher degree than the other. This comes from this: not only because I see that I should be content in this affliction, but because I see that there is good in this affliction. I find there is honey in this rock, and so I do not only say, I must, or I will submit to God’s hand. No, but the hand of God is good, it is ‘good that I am afflicted.’ That it is just that I am afflicted, that may be in one that is not truly contented. I may be convinced that God deals justly in this, God is righteous and just, and is fit I should submit to what he has done. O, the Lord has done righteously in all his ways. But that is not enough. But you must say, ‘Good is the hand of the Lord.’ The expression of old Eli: ‘Good is the word of the Lord,’ when it was a sore and hard word. That word that did threaten very grievous things to Eli and his house, and yet Eli says, ‘Good is the word of the Lord.’ Perhaps some of you may say as David, ‘It is good that I was afflicted’, nay, you must come to say therefore, ‘It is good that I am afflicted.’ Not good when you see the good fruit that it has wrought, but when you are afflicted to say, ‘It is good that I am afflicted.’ Whatever the affliction be, yet through the mercy of God my condition is a good condition. It is the top indeed, and the height of this art of contentment to come to this pitch, to be able to say, ‘Well, my condition and afflictions are this and this, and is very grievous and sore; yet, I am through God’s mercy, in a good condition, and the hand of God is good upon me notwithstanding.’

Now I should have given you Scriptures about this, I shall but give you one or two that are very remarkable. You will think this is a hard lesson to come this far, not only to be quiet, but to have a pleasure in affliction. Proverbs 16:6, ‘In the house of the righteous is much treasure, but in the revenues of the wicked is trouble.’ Here’s a Scripture now that will show that a gracious heart has cause to say, it is in a good condition whatever it be. In the house of the righteous is much treasure, his house – what house? It may be a poor cottage, perhaps he has scarce a stool to sit on. Perhaps he is pleased to sit upon a stump of wood, a piece of a block, instead of a stool or perhaps he has scarce a bed to lie upon, or a dish to eat in. Yet says the Holy Ghost, ‘In the house of the righteous is much treasure.’ Let the righteous man be the poorest man in the world – It may be there are some that have come and taken all the goods out of his house for debt. Perhaps his house is plundered and all is gone; yet still, ‘In the house of the righteous is much treasure.’ The righteous man can never be brought to be so poor, to have his house rifled and spoiled, but there will remain much treasure within. If he has but a dish or a spoon or anything in the world in his house, there will be much treasure. So long as he is there, there is the presence of God and the blessing of God upon him, and therein is much treasure. But in the revenues of the wicked there is trouble. There is more treasure in the poorest body’s house, if he be godly, than in the house of the greatest man in the world, that has his 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 in the house of the poorest righteous soul.

Therefore in a verse, or two after my text, its no marvel that Paul says he was content, you shall see in Philippians 4:18, ‘But I have all, and abound, I am full.’ I have all? Alas, poor man! What had Paul that could make him say he had all? Where was there ever a man more afflicted than Paul was? Many times he had not tatters to hang about his body, to cover his nakedness. He had not bread to eat, he was often in nakedness, and put in the stocks, and whipped and cruelly used, ‘Yet I have all,’ says Paul, for all that. Yes, you shall have 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). But mark what he says – it is, ‘As having nothing’, but it is ‘possessing all things.’ He does not say: ‘As possessing all things’, but ‘possessing all things.’ It is very little I have in the world, but yet possessing all things. So that you see a Christian has cause to take pleasure in God’s hand, whatever his hand be.

VIII. It Submits to God’s Authority

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

It may be in some things you could be content. You shall have many say, ‘If my affliction were but as the affliction of such a one I could be content,’ yea but it must be in the present affliction that is upon you. We used to say, there is a great deal of deceit in universals. In the general, come to any man or woman and say ‘Will not you be content with God’s authority?’ Yes, say God forbid them but we should submit to God’s hand whatever it be. You say this in general, it is an easy matter to learn this lesson, but when it comes to the particulars, when the cross comes sore indeed, when it strikes you in the heaviest cross that you think could befall you, what says your heart now? Can you in every condition be content not only for the matter, but for the time, that is to be in such a condition so long as God would have you. To be content to be at God’s time in that condition, to have such an affliction so long as God would have the affliction abide upon you, to be willing to stay and not to come out of the affliction no sooner than the Lord would have you come out of it? You are not content in your condition else; to be content merely that I have such a hand of God upon me, and not to stay under the hand of God. That is not to be content under every condition, but when I can find my heart submitting to God’s authority in such particular afflictions that are very hard, and very grievous, and yet my heart is quiet. Here is one that has learned the lesson of contentment: contentment, it is the inward, quiet, gracious frame of spirit, freely submitting to and taking delight in God’s authority in every condition. That is the description.