The Lesson itself, with the Proposition
part of the text, the scholar, which I intended only as a short summary.
The Lesson itself, with the Proposition.
I come to the second, which is the main thing—the lesson itself, "in whatever state I am, therewith to be content." Here was a rare piece of learning indeed! The text has but few words in it; "in every state content:" but if that be true—that the most golden sentence is ever measured by brevity and suavity, then, this is a most accomplished speech. The text is like a precious jewel—little in quantity—but great in worth and value!
The main proposition I shall insist upon, is this—that a gracious spirit is a contented spirit. The doctrine of contentment is very superlative, and until we have learned this—we have not learned to be Christians.
1. It is a HARD lesson. The angels in heaven had not learned it; they were not contented. Though their estate was very glorious—yet they were still soaring aloft, and aimed at something higher; "the angels which kept not their first estate." They kept not their estate, because they were not contented with their estate. Our first parents, clothed with the white robe of innocency in paradise, had not learned to be content; they had aspiring hearts, and would be crowned with the Deity, and "be as gods." Though they had the choice of all the trees of the garden—yet none would content them but the tree of knowledge, which they supposed would have been as eye-salve to have made them omniscient. O then, if this lesson was so hard to learn in the original state of innocency, how hard shall we find it, who are clogged with corruption!
2. It is of UNIVERSAL extent, it concerns all people.
1. It concerns RICH men. One would think it needless to press those to contentment whom God has blessed with great estates—but rather persuade them to be humble and thankful; nay—but I say, be content. Rich men have their discontents as well as others! When they have a great estate—yet they are discontented that they have no more; they would make the hundred into a thousand. The drunkard
—the more he drinks, the more he thirsts. Just so with covetousness.
An earthly heart is like the grave, which is "never satisfied;" therefore I say to you, rich men—be content! Rich men are seldom content with their large estates; though they have estate enough, they have not honor enough; if their barns are full enough—yet their turrets are not high enough. They would be somebody in the world, as Theudas,
"who boasted himself to be somebody." (Ac. 5:36) They never go so cheerfully as when the wind of honor and applause fills their sails; if this wind is low—they are discontented.
One would think Haman had as much as his proud heart could desire; he was set above all the princes, advanced upon the pinnacle of honor, to be the second man in the kingdom; (Es. 3:1) yet in the midst of all his pomp, because Mordecai would not bow to him—he is discontented, and full of wrath, and there was no way to assuage this madness of revenge—but by spilling all the Jews' blood. The itch of honor is seldom allayed, without blood. Therefore I say to you rich men—be content!
Rich men, if we may suppose them to be content with their honor and magnificent titles—yet they have not always contentment in their relations. She who lies in the bosom, may sometimes blow the coals; as Job's wife, who would have him curse God himself; "curse God, and die!" Sometimes children cause discontent. How often is it seen that the mother's milk, nourishes a viper! He who once sucked her breast, goes about to suck her blood! Parents often gather thorns from grapes, and thistles from figs. Children are sweet-briar; like the rose, which is a fragrant flower—but has its prickles. Our
family comforts are not all pure wine—but mixed; they have in them more dregs than spirits. They are like that river which in the morning runs sweet—but in the evening runs bitter. We have no charter of exemption granted us in this life; therefore rich men had need be called upon to be content.
2. The doctrine of contentment concerns POOR men. You who suck so liberally from the breasts of providence—be content; it is an hard lesson, therefore it had need be learned very early. How hard is it when the livelihood is even gone, a great estate boiled away almost to nothing—then to be contented. The means of subsistence is in Scripture called our life, because it is the very sinews of life. The woman in the gospel spent "all her living upon the physicians;" (Lu.
8:43) in the Greek it is, she spent her whole life upon the physicians, because she spent her means by which she should live. It is hard to be content when poverty has clipped our wings! But, though hard,
"contentment in poverty" is an excellent virtue.
The apostle had "learned in every state to be content." God had brought Paul into as great variety of conditions as ever we read of any man—and yet he was content; else surely he could never have gone through it with so much cheerfulness. See into what vicissitudes this blessed apostle was cast! "We are troubled on every side," (2 Cor
4:8) there was the sadness of his condition; "but not distressed," there was his contentment in that condition. "We are perplexed," there is his affliction; "but not in despair," there is his contentment.
And, if we read a little further, "in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, etc." (2 Cor
6:4,5) there is his trouble. Behold his contentment, "as having nothing—yet possessing all things." When the apostle was driven out of all—yet in regard of that sweet contentment of mind which was like music in his soul—he possessed all. We read a short map or history of his sufferings; "in prisons more frequent, in deaths often, etc." (2 Cor. 11:23, 24, 25) Yet behold the blessed frame and temper of his spirit, "I have learned, in whatever state I am, therewith to be content." Which ever way providence blew, Paul had such heavenly
skill and dexterity, that he knew how to steer his course. For his outward estate he was indifferent; he could be either on the top—or the bottom; he could sing either the dirge—or the anthem; he could be anything that God would have him to be. "I know what it is to be in need—and how to abound." Here is a rare pattern for us to imitate!
Paul, in regard of his faith and courage, was like a cedar, he could not be stirred. But for his outward condition, he was like a reed bending every way with the wind of providence. When a prosperous gale blew upon him, he could bend with that, "I know how to be full;" and when a boisterous gust of affliction blew, he could bend in humility with that, "I know how to be hungry." Paul was like a dice—throw it which ever way you will—it always falls upon a bottom! Let God throw the apostle which ever way he would—he fell upon this bottom of contentment!
A contented spirit is like a watch: though you carry it up and down with you, yet the spring of it is not shaken, nor the wheels out of order—but the watch keeps its perfect motion. So it was with Paul— though God carried him into various conditions—yet he was not overly elated with the one, nor cast down with the other. The spring of his heart was not broken, the wheels of his affections were not disordered—but kept their constant motion towards heaven—still content.
The ship which lies at anchor may sometimes be a little shaken—but never sinks; flesh and blood may have its fears and disquiets—but grace keeps them afloat. A Christian, having cast anchor in heaven, his heart never sinks. A gracious spirit—is a contented spirit. This is a rare art! Paul did not learn it at the feet of Gamaliel. "I have learned,"
(Ph. 4:11) I am initiated into this holy mystery; as if he had said, I have gotten the divine art, I have the knack of it. God must make us right artists. If we should put some men to an art that they are not skilled in, how unfit would they be for it! Put a farmer to drawing pictures—what strange art work would he make? This is out of his