The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 62

Watson continues to urge his readers to be contented with what they have, and to warn of some dangers of being prosperous:

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, sheds; and fruit, when it mellows, begins to rot; when men do mellow with the sun of prosperity, commonly their souls begin to rot in sin. “How hardly shall they that have riches enter into the kingdom of God!” (Lu. 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 are not in so much bravery and gallantry as others? we are not in so much danger; as we want the honour of the world, so the temptations.

O the abundance of danger that is in abundance! We see, by common experience, that lunatics, when the moon is declining, and in the wane, are sober enough, but when it is full they are wild and more exorbitant: when men’s estates are in the wane, they are more serious about their souls, more humble, but when it is the full of the moon, and they have abundance, then their hearts begin to swell with their estates, and are scarcely themselves. Those that write concerning the several climates, observe, that such as live in the northern parts of the world, if you bring them into the south part, lose their stomachs, and die quickly: but those that live in the more southern and hot climates, bring them into the north, and their stomach’s mend, and they are long-lived; give me leave to apply it.

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 good things, he grows weak, and a thousand to one if all his religion doth not die; but bring a Christian from the south to the north, from a rich flourishing estate into a jejune low condition, let him come into a more cold and hungry air, and then his stomach mends, he hath a better appetite after heavenly things, he hungers more after Christ, he thirsts more for grace, he eats more than at one meal of the bread of life, than at six before; this man is now like to live and hold out in his religion. Be content then with a modicum; if you have but enough to pay for your passage to heaven, it sufficeth. 

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 61

Watson continues to urge his readers to be contented with what they have. In particular, he warns of some dangers of being prosperous:
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 oft his snare; he is ready to ingulf himself too deep in these sweet waters. In this sense it is hard to know how to abound. It must be a strong brain that bears heady wine; he had need have much wisdom and grace, that knows how to bear an high condition; either he is ready to kill himself with care, or to surfeit himself with luscious delights. O the hazard of honour, the damage of dignity! Pride, security, rebellion, are the three worms that breed of plenty. (De. 32. 15) The pastures of prosperity are rank and surfeiting. How soon are we broken upon the soft pillow of ease? 

Prosperity is often a trumpet that sounds a retreat, it calls men off from the pursuit of religion. The sun of prosperity oft dulls and puts out the fire of zeal; how many souls hath the pleurisy of abundance killed? They that “will be rich, fall into snares.” (1 Ti. 6. 9) The world is birdlime at our feet, it is full of golden sands, but they are quick-sands. Prosperity, like smooth Jacob, will supplant and betray; a great estate, without much vigilancy, will be a thief to rob us of heaven; such as are upon the pinnacle of honour are in most danger of falling. A lower estate is less hazardous; the little pinnacle rides safe by the shore, when the gallant ship advancing with its 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: some have fallen so fast asleep on the lap of ease and plenty, that they have never awaked till they have been in hell. The world’s fawning is worse than its frowning, and it is more to be feared when it smiles than when it thunders.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 58

Watson urges his readers to be content with what they have:
Why is not a man content with the competency which he hath? Perhaps if he had more he would be less content; covetousness is a dry drunkenness. The world is such that the more we have the more we crave; it 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, &c. moderating and lessening his desires. He that is contented hath enough. A man in a fever or dropsy 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)  

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 57

Watson continues to point out the evils of being discontented:

3. Discontent does not ease us of our burden, but it makes the cross heavier. A contented spirit goes cheerfully under its affliction. Discontent makes our grief as unsupportable as it is unreasonable. If the leg be well, it can endure a fetter and not complain; but if the leg be sore, then the fetters trouble. Discontent of mind is the sore that 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 cross?
4. Discontent spins out our troubles the longer. A Christian is discontented because he is in want, and therefore he is in want because he is discontented; he murmurs because he is afflicted, and therefore he is afflicted, because he murmurs. Discontent doth delay and adjourn our mercies. God deals herein with us, as we use to do with our children; when they are quiet and cheerful, they shall have any thing; but if we see them cry and fret, then we withhold from them: 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 and trebles his strokes; God will tame our curst hearts. What got Israel by their peevishness? they were within eleven days journey to Canaan; and now they were discontented and began to murmur, 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)  

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 56

Watson continues to point out the evils of being discontented:

Evil. 3d. Consider the simplicity of it. I may say, as the Psalmist, “surely they are disquieted in vain:” (Ps. 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 hath put a vicissitude into the creature; all the world rings changes; and for me to meet with inconstancy here, 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 saith of riches, is true of all things under the sun, “they take wings.” Noah’s dove brought an olive-branch in its mouth, but presently flew out of the ark, and never returned more: such a comfort brings to us honey in its mouth, but it hath 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.” (Pr. 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 wisheth 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 them because they may have no bigger. Discontent eats out the comfort of life. Besides, it were well if it were seriously weighed how prejudicial this is even to our health; for discontent, as it doth discruciate the mind, so it doth pine the body. It frets as a moth; and by wasting the spirits, weakens the vitals. The pleurisy of discontent brings the body into a consumption; and is not this folly? 

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 55

Watson continues to point out the evils of being discontented:

5. Discontent doth not only disquiet a man’s self, but those who are near him. This evil spirit troubles families, parishes, &c. If there be but one string out of tune, it spoils all the music: one discontented spirit makes jarrings and discords among others. It is this ill-humour that breeds quarrels and lawsuits. Whence are all our contentions, but for want of contentation? “From whence come wars and fighting among you? Come they not hence, even of your lusts?” (Ja. 4. 1) in particular from the lust 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 54

Watson continues to point out the evils of being discontented:

(3.) It [discontentment] is sinful in its consequences, which are these. 1. It makes a man very unlike the Spirit of God. The Spirit of God is a meek Spirit. The Holy Ghost descended in the likeness of a dove, (Mat. 3. 16) a dove is the emblem of meekness; a discontented spirit is not a meek spirit. 2. It 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 Pe. 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;” he is the devil’s picture. 3. Discontent disjoints the soul, it untunes the heart for duty.
“Is any among you afflicted, let him pray.” (Ja. 5. 13) But, is any man discontented? how shall he pray? “Lift up holy hands without wrath.” (1 Ti. 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, saith he, that 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, which was dealt among the Romans, 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, spake no better than blasphemy and nonsense: “I do well to be angry even unto death.” (Jon. 4. 9) What? to be angry with God! and to die for anger! Sure he did not know well what he said. When discontent transports, then, like Moses, we speak unadvisedly with our lips. This humour doth even suspend the very acts of reason.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 53

Watson continues to point out the evils of being discontented:

We read in Scripture of the thank-offering; the discontented person cuts God short of this; the Lord loseth 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 that sucks the poison of unthankfulness out of the sweetest flower of God’s blessing, and is a devilish chemistry that extracts dross out of the most refined gold. The discontented person thinks every thing he doth for God too much, and every thing God doth for him too little. O what a sin is unthankfulness! it is an accumulative sin. What Cicero said of parricide, I may say of ingratitude:
“there are many sins bound up in this one sin.” It is a voluminous wickedness; and how full of this sin is discontent? A discontented Christian, because he hath not all the world, therefore dishonours God with the mercies which he hath. God made Eve out of Adam’s rib, to be an helper, but the devil hath made an arrow of this rib, and shot Adam to the heart: so doth discontent take the rib of God’s mercy, and ungratefully shoot at him; estate, liberty shall be 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 concomitants.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 52

Watson continues to point out the evils of being discontented:

(2.) Discontent is evil in its concomitants of it, 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;” (Ps. 100. 2) a sign the oil of grace hath been poured into the heart when the oil of gladness shines in the countenance. Cheerfulness credits religion; how can the discontented person be cheerful? Discontent is a dogged, sullen humour; because we have not what we desire God shall not have a good work or look from us; as the bird in the cage, because he 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.” (Jon. 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 Sarepta 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: “what have I to do with thee, O thou man of God? Art thou come to call my sin to rememberance, and slay my son?” (1 Ki. 17. 18) So ungratefully do we deal with God: we can be content to receive mercies from God, but if he doth cross us in the least thing, then, through discontent, we grow touchy and impatient, and are ready to fly upon God; thus God loseth all his mercies.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)       

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 51

Watson continues to consider the evil of being discontented.

Evil 2nd. Consider the sinfulness of it; which appears in three things; the causes, the concomitants, the consequences of it.
(1.) It is sinful in the causes; such as pride. He that thinks highly of his deserts, usually esteems meanly of his condition: a discontented man is a proud man, he thinks himself better than others, therefore finds fault with the wisdom of God that he is not above others. Thus the things formed saith to him that formed it, “why hast thou made me thus?” (Ro. 9. 20) why am I not higher? Discontents are nothing else but the estuations, and boilings 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 that envies what his neighbour hath, is never contented with that portion which God’s providence doth parcel out to him. As envy stirs up strife, (this made the Plebeian faction so strong among the Romans) 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 doth 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 is covetousness. This is a radical sin. Whence are vexing law-suits, but from discontent? and whence is discontent, but from covetousness? Covetousness and contentedness cannot dwell in the same heart. Avarice is an helluo1, that is never satisfied. The covetous man is like Behemoth, “behold he drinketh up a river, he trusteth that he can draw up Jordan into his mouth.” (Job 40. 23) “There are four things (saith Solomon) that say not, it is enough.” I may add a fifth, the heart of a covetous man; he is still craving. Covetousness is like a wolf in the breast, which is ever feeding; and because a man is not satisfied, he is never content. The fourth cause of discontent is, jealousy, which is sometimes occasioned through melancholy, and sometimes misapprehension. The spirit of jealousy causeth the evil spirit. “Jealousy is the rage of a man.” (Pr. 6. 34) And oft this is nothing but suspicion and fancy: yet such as creates real discontent. the fifth cause of discontent is distrust, which is a great degree of Atheism. The discontented person is ever distrustful. The bill of provision grows low; I am in these straits of exigencies, can God help me? “can he prepare a table in the wilderness?” sure he cannot. My estate is exhausted, can God recruit me? my friends are gone, can God raise me up more? sure 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 Ki. 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: and remember, distrust is worse than distress.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)       

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 50

Watson next considers the evil of being discontented.

Consider the evil of discontent. Malcontent hath 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 hath it, yet he is not pleased; this is an evil under the sun. Now the evil of discontent appears in three things.

Evil 1st. The sordidness of it is unworthy of a Christian. (1.) It is unworthy of his profession. It was the saying of an heathen, bear thy condition quietly; “know thou art a man;” so I say, bear thy condition contentedly, “know thou art a Christian.” Thou professeth to live by faith: what? and not content? Faith is a grace that doth substantiate things not seen; (He. 11. 1) faith looks beyond the creature, it feeds upon promises; faith lives not by bread alone; when the water is spent in the bottle, faith knows whither to have recourse; now to see a Christian dejected in the want of visible supplies and recruits, where is faith? “O,” saith one, “my estate in the world is down.” Ay, and which is worse, the faith is down. Wilt thou not be contented unless God let down the vessel to thee, as he did to Peter, “wherein were all manner of beasts of the earth, and fowls of the air?” Must you have the first and second course? This is like Thomas, “unless I put my finger into the print of the nails, I will not believe;” so, unless thou hast a sensible feeling of outward comforts, thou wilt not be content. 

True faith will trust God where it cannot trace him, and will adventure upon God’s bond though it hath nothing in view. You who are discontented because you have not all you would, let me tell you, either your faith is a nonentity, or at best but an embryo; it is a weak faith that must have stilts and 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? Doth 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 juridical right, but upon favour 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, (Ep. 1. 5) he is an heir of the promise. O consider the lot of free-grace that is fallen upon thee; thou art nearly allied to Christ, and of the blood royal; thou art advanced in some sense, above the angels: “why art thou, being the king’s son, lean from day to day?” (2 Sa. 13. 4) why art thou 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)      

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 43

Watson continues discussing reasons to be contented, or "contentation," as he puts it.

Sect III. The third argument is,
Be content, for else we confute our own prayers. We pray, “thy will be done:” it is the will of God that we should be in such a condition; he hath 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.

Sect IV. The fourth argument to contentment is,
Because now God hath his end, and Satan misseth of his end.
1. God hath his end. God’s end in all his providences is to bring the heart to submit and be content; and indeed this pleaseth God much, he loves to see his children satisfied with that portion he doth carve and allot them; it contents him to see us contented; therefore let us acquiesce in God’s providence, now God hath his end.
2. Satan misseth 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 did vex his body on purpose that he might disquiet his spirit. He hoped to bring Job into a fit of discontent; and then that he would in a passion break forth against God: but Job being so well-contented with his condition as that he falls to blessing of God, he did disappoint Satan of his hope. “The devil will cast some of you into prison; (Re. 2. 10) why doth 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, that he attempts; but by holy contentation, Satan loseth his prey, he misseth of his end. The devil hath often deceived us; the best way to deceive him, is by contentation 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 danceth 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)   

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 39

Watson continues discussing reasons to be contented, or "contentation," as he puts it.

Secondly. Contentment prevents many temptations; discontent is a devil that is always tempting. 1st. It puts a man upon indirect means. He that is poor and discontented, will attempt any thing; he will go to the devil for riches; he that 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 doth both eclipse reason and weaken faith; and it is Satan’s policy; he doth usually break 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 syllogism as this, “he that is in want must study self-preservation: but you are now in want; 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?” saith he, “dost thou want 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 tentation, to steal and take God’s name in vain. Contentment is a shield against tentation; for he that is contented, knows as well how to want as to abound. He will not sin to get a living; though the bill of fare 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 apostacy. Sure there is no God to take care of things here below; would he suffer them to be in want who “have walked mournfully before the Lord of hosts?” saith discontent: throw off Christ’s livery, desist from the religion! Thus Job’s wife being discontented with her condition, saith to her husband, “dost thou still retain thy integrity?” As if she had said, “dost thou not see, Job, what is become of all thy religion? thou fearest God and eschewest evil, and what are thou the better? see how God turns his hand against thee; he hath smitten thee in thy body, estate, relations, and dost thou still retain thy integrity? What! still devout? still weep and pray for him? thou fool, cast off religion, turn atheist!” Here was a sore tentation that the devil did hand over to Job by his discontented wife; only his grace, as a golden shield, did ward off the blow from his heart:  “thou speakest as one of the foolish women”. “What profit is it,” saith the discontented person, “to serve the Almighty? those that never trouble themselves about religion, are the prosperous men, and I in the meanwhile suffer want: as good give over driving the trade of religion, if this be all my reward. This is a sore tentation, and oft it prevails; atheism is the fruit that grows out of the blossom of discontent. O then, behold the excellency of contentment! It doth repel this tentation. “If God be mine,” saith the contented spirit, “it is enough; though I have no lands or tenements, his smile makes heaven; his loves are better than wine; better is the gleaning of Ephraim than the vintage of Abiezar; (Ju. 8. 2) 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 tentation.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 38

Watson continues discussing reasons to be contented, or "contentation," as he puts it.

(2.) It prevents murmuring, a sin which is a degree higher than the other; murmuring is quarrelling with God, and enveighing against him; “they spake against God.” (Nu. 21. 5) The murmurer saith interpretatively, that God hath not dealt well with him, and he hath deserved better from him. The murmurer chargeth God with folly: this is the language, or rather blasphemy of a murmuring spirit; God might have been a wiser and better God. The murmurer is a mutineer. The Israelites are called in the same text murmurers and rebels: (Nu. 17. 10) and is not rebellion as the sin of witchcraft?
 
Thou that art a murmurer art 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 oft ends in cursing: Micah’s mother fell to cursing when the talents of silver were taken away, (Ju. 17. 2) so doth the murmurer when a part of his estate is taken away. Our murmuring is the devil’s music; this is that sin which God cannot bear: “how long shall I bear with this evil congregation which murmur against me?” (Nu. 14. 7) It is a sin which whets the sword against a people: it is a land-destroying sin; “neither murmur ye as some of them also murmured, and were destroyed of the destroyer.” (1 Cor. 10. 10) It is a ripening sin this; without mercy it will hasten England’s funerals. O then how excellent is contentation, which prevents this sin! To be contented, and yet murmur is a solecism: a contented Christian doth acquiesce in his present condition, and doth not murmur, but admire. Herein appears the excellency of contentation; it is a spiritual antidote against sin.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 35

Watson continues discussing reasons to be contented, or "contentation," as he puts it.

3rd. 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 composeth the heart, and makes it fit for prayer, meditation, &c. How can he that is in a passion of grief, or discontent, “attend upon the Lord without distraction?” Contentment doth prepare and tune the heart. First you prepare the viol, and wind up the strings, ere you play a fit of music: 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 doth 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 of from God, and fixeth it upon the present trouble, so that a man’s mind is not upon his prayer, but upon his cross. Discontent doth disjoint 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 bodily exercise, it wants a soul to animate it. David would not offer that to God that cost him nothing.” (2 Sa. 24. 24) Where there is too much worldly care, there is too little spiritual cost in a duty. The discontented person doth his duties by halves; he is just like Ephraim, ” a cake not turned;” (Ho. 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 indigested services? He that gives God only the skin of worship, what can he expect more than the shell of comfort? Contentation brings the heart into frame, and then only do we give God the flower and spirits 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: as, 
(1.) to rejoice in God. How can he rejoice that 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 contentation, which doth prepare, and as it were, string the heart for duty? Indeed contentment doth not only make our duties light and agile, but acceptable. It is this that puts beauty and worth into them; for contentation 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 jejune 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.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 31

Watson has been writing about excuses for not being contented. He concludes this section:

The twelfth apology that discontent makes for itself, is this, it is not my trouble that troubles me, but it is my sins that do disquiet and discontent me.
 
Be sure it be so; do not prevaricate with God and thy own soul; in true mourning for sin when the present suffering is removed, yet the sorrow is not removed. But suppose the apology be real, that sin is the ground of your discontent; yet I answer, a man’s disquiet about sin may be beyond its bounds, in these three cases. 

1. When it is disheartening, that is, when it sets up sin above mercy. If Israel had only pored upon their sting, and not looked up to the brazen serpent, they had never been healed. That sorrow for sin which drives us away from God, is not without sin, for there is more despair in it than remorse; the soul hath so many tears in its eyes, that it cannot see Christ. Sorrow, as sorrow, doth not save, that were to make Christ of our tears, but is useful, as it is preparatory in the soul, making sin vile, and Christ precious. O look up to the brazen serpent, the Lord Jesus! A sight of his blood will revive, the plaster of his merits is broader than our sore. It is Satan’s policy, either
to keep us from seeing our sins, or, if we will needs see them that we may be swallowed up of sorrow; (2 Cor. 2. 7) either he would stupefy us, or affright us; either keep the glass of the law from our eyes, or else pencil out our sins in such crimson colours, that we may sink in the quicksands of despair.
2. When sorrow is indisposing, it untunes the heart for prayer, meditation, holy conference; it cloisters up the soul. This is not sorrow but rather sullenness, and doth render a man not so much penitential as cynical.
3. When it is out of season. God made us rejoice, and we hang up our harps upon the willows; he bids us trust and we cast ourselves down, and are brought even to the margin of despair. If Satan cannot keep us from mourning, he will be sure to put us upon it when it is least in season. When God calls us in a special manner to be thankful for mercy, and put on our white robes, Satan will be putting us into mourning, and instead of a garment of praise, clothe us with a spirit of heaviness; so God loseth the acknowledgement of mercy, and we the comfort. If thy sorrow hath turned and fitted thee for Christ, if it hath raised in thee high prizings of him, strong
hungerings after him, sweet delight in him; this is as much as God requires, and a Christian doth but sin to vex and torture himself further upon the rack of his own discontent.

And thus I hope I have answered the most material objections and apologies which this sin of discontent doth make for itself. I see no reason why a Christian should be discontented, unless for his discontent. Let me, in the next place, propound something which may be both as a loadstone and a whet-stone to contentation.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)  

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 30

Watson has been writing about excuses for not being contented. He continues:

The next apology is, the troubles of the church. Alas, my disquiet and discontent is not so much for myself, as the public! The church of God suffers.

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

1. God sits at the stern of his church. (Ps. 46. 5) Sometimes it is a ship tossed upon the waves, “afflicted and tossed! (Is. 54. 11) but cannot God bring this ship to haven, though it meet with a storm upon the sea? This ship in the gospel was tossed because sin was in it; but it was not overwhelmed, because Christ was in it. Christ is in the ship of this church, fear not sinking; the church’s anchor is cast in heaven. Do not we
think God loves his church, and takes as much care of it as we can? The names of the twelve tribes were on Aaron’s breast, signifying how near to God’s heart his people are; they are his portion, (De. 27. 9) and shall that be lost? his glory, (Is. 46. 13) and shall that be finally eclipsed? No certainly. God can deliver his church, not only from, but by opposition; the church’s pangs shall help forward her deliverance.

2. God hath always propagated religion by sufferings. The foundation of the church hath been laid in blood, and these sanguine showers have ever made it more fruitful. Cain put the knife to Abel’s throat, and ever since the church’s veins had bled: but she is like the vine, which by bleeding grows, and like the palm-tree, which the more weight is laid upon it, the higher it riseth. The holiness and patience of the saints, under their persecutions, hath much added both to the growth of religion, and the crown. Basil and Tertullian observe of the primitive martyrs, that divers of the heathens seeing their zeal and constancy turned Christians: religion is that Phoenix which hath always revived and flourished in the ashes of holy men. Isaiah sawn asunder, Peter crucified at Rome with his head downwards, Cyprian, bishop of Carthage, and Polycarp of Smyrna, both martyred for religion; yet evermore the truth hath been sealed by blood, and gloriously dispersed; whereupon Julian did forbear to persecute, not out of pity, but envy, because the church grew so fast, and multiplied, as Nazianzen well observes.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.) 

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 29

Watson has been writing about excuses for not being contented. He continues:

The next apology that discontent makes, is, lowness of parts and gifts; I cannot (saith the Christian) discourse with that fluency, nor pray with that elegancy, as others. 

1. Grace is beyond gifts; thou comparest thy grace with another’s gifts, there is a vast difference; grace without gifts is infinitely better than gifts without grace. In religion, the vitals are best; gifts are a more extrinsical and common work of the Spirit, which is incident to reprobates; grace is a more distinguishing work, and is a jewel hung only upon the elect. Hast thou the seed of God, the holy anointing? be content.
(1.) Thou sayest, Thou canst not discourse with that fluency as others. Experiments in religion are beyond notions, and impressions beyond expressions. Judas (no doubt) could make a learned discourse on Christ, but well-fared the woman in the gospel that felt virtue coming out of him, (Lu. 8. 47) a sanctified heart is better than a silver tongue. There is as much difference between gifts and graces, as between a tulip painted on the wall, and one growing in the garden.
(2.) Thou sayest, thou canst not pray with that elegancy as others. Prayer is a matter more of the heart than the head. In prayer it is not so much fluency that prevails, as fervency, (Ja. 5. 16) nor is God so much taken with the elegancy of speech, as the efficacy of the Spirit. Humility is better than volubility; here the mourner is the orator; sighs and groans are the best rhetoric.
 
2. Be not discontented, for God doth usually proportion a man’s parts to the place to which he calls him; some are set in an higher sphere and function, their place requires more parts and abilities; but the most inferior member is useful in its place, and shall have a power delegated for the discharge of its peculiar office.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from hisThe Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 28

Watson has been writing about excuses for not being contented. He continues:

Branch 2. The second branch of the apology that discontent makes, is the impiety of the times; I live and converse among the profane: “O that I had wings like a dove, for then would I fly away and be at rest.” (Ps. 55. 6)

It is indeed sad, to be mixed with the wicked. David beheld “transgressors and was grieved:” and Lot (who was a bright star in a dark night) was vexed, or, as the word in the original may bear, wearied out with the unclean conversation of the wicked; he made the sins of Sodom spears to pierce his own soul. We ought, if there be any spark of divine love in us, to be very sensible of the sins of others, and to have our hearts bleed for them; yet let us not break forth into mourning and discontent, knowing that God in his providence hath permitted it, and surely not without some reasons; for, 1st. The Lord makes the wicked an hedge to defend the godly; the wise God often makes those who are wicked and peaceable, a means to safeguard his people from those who are wicked and cruel. The king of Babylon kept Jeremiah, and gave special order for his looking to, that he did want nothing. (Jer. 39. 11,12)

God sometimes makes brazen sinners to be brazen walls to defend his people.

2d. God doth but interline and mingle the wicked with the godly, that the godly may be a means to save the wicked; such is the beauty of holiness that it hath a magnetical force in it to allure and draw even the wicked. Sometimes God makes a believing husband a means to convert an unbelieving wife, and e contra: “what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? (1 Cor. 7. 16)

The godly living among the wicked, by their prudent advice and pious example, have won them to the embracing of religion; if there were not some godly among the wicked, how in a probable way, without a miracle, can we imagine that the wicked should be converted? those who are now shining saints in heaven, sometimes served diverse lusts. (Ti. 3. 3) Paul once a persecutor; Augustine once a manichee; Luther once a monk; but by the severe and holy carriage of the godly, were converted to the faith.

Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from hisThe Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
  
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)  

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 27

Watson has been writing about excuses for not being contented. He continues:

The next apology that discontent makes for itself, is the evils of the times. The times are full of heresy and impiety, and this is that which troubles me. This apology consists of two branches, to which I shall answer in specie; and, 
Branch 1. The times are full of heresy. This is indeed sad; when the devil cannot by violence destroy the church, he endeavours to poison it, when he cannot with Samson’s foxtails set the corn on fire, then he sows tares; as he labours to destroy the peace of the church by vision, so the truth of it by error; we may cry out, we live in times wherein there is a sluice open to all novel opinions, and every man’s opinion is his Bible. Well; this may make us mourn, but let us not murmur through discontent: consider,
1. Error makes a discovery of men. Bad men; error discovers such as are tainted and corrupt. When the leprosy brake forth in the
forehead, then was the leper discovered. Error is a spiritual bastard; the devil is the father, and pride the mother; you never knew an erroneous man but he was a proud man. Now, it is good that such men should be laid open, to the intent, first, that God’s righteous judgment upon them may be adored; secondly, that others, who are free, be not infected. If a man have the plague, it is well it breaks forth; for my part, I would avoid an heretic, as I would avoid the devil, for he is sent on his errand. I appeal unto you; if there were a tavern in this city, where under a pretence of selling wine, many hogsheads of poison were to be sold, were it not well that others should know of it, that they might not buy? It is good that those
that have poisoned opinions should be known, that the people of God may not come near either the scent or the taste of that poison. Error is a touch-stone to discover good men: it tries the gold: “there must be heresies, that they which are approved, may be made manifest.” (1 Cor. 11. 19) Thus our love to Christ, and zeal for truth doth appear. God shows who are the living fish; such as swim against the stream: who are the sound sheep; such as feed in
the green pastures of the ordinances: who are the doves; such as live in the best air, where the spirit breathes: God sets a garland of honour upon these, “these are they which came out of great tribulation;” (Re. 7. 14) so these are they that have opposed the errors of the times, these are they that have preserved the virginity of their conscience, who have kept their judgment sound and their heart soft. God will have a trophy of honour set upon some of his saints, they shall be renowned for their sincerity, being like the cypress, which keeps its greenness and freshness in the winter-season.
2. Be not sinfully discontented, for God can make the errors of the church advantageous to truth. Thus the truths of God have come
to be more beaten out and confirmed; as it is in the law, one may lay a false title to a piece of land, the true title hath by this means been the more searched into and ratified; some had never so studied to defend the truth by Scripture, if others had not endeavoured to overthrow it by sophistry; all the mists and fogs of error that have risen out of the bottomless pit, have made the glorious Sun of truth to shine so much the brighter. Had not Arius and Sabellius broached their damnable error, the truth of those questions about the blessed Trinity had never been so discussed and defended by Athanasius, Augustine, and others; had not the devil brought in so much of his princely darkness, the champions for truth had never run so fast to Scripture to light their lamps. So that God with a wheel within a wheel, over-rules these things wisely, and turns them to the best. Truth is a heavenly plant, that settles by shaking. 

3. God raiseth the price of his truth the more; the very shreds and filings of truth are venerable. When there is much counterfeit metal abroad, we prize the true gold the more; pure wine of truth is never more precious, than when unsound doctrines are broached
and vented.
4. Error makes us more thankful to God for the jewel of truth. When you see another infected with the plague, how thankful are you that God hath freed you from the infection? When we see others have the leprosy in the head, how thankful are we to God
that he hath not given us over to believe a lie and so be damned? It is a good use that may be made even of the error of the times when it makes us more humble and thankful, adoring the free grace of God, who hath kept us from drinking of that deadly poison.
Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, God willing, will post excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.
 
Philippians 4:11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. (World English Bible, public domain.)