piety, and rebellion of the heart against God: who hath an absolute right to dispose of the works of his hands as he pleases; and uses it always both with justice and with goodness to us. Were we innocent, we could none of us demand more advantages of any sort, than he thought fit to give us: but as we are guilty wretches; far from having a claim to this or that degree of happiness, we are every one liable to severe punishment. And therefore with the many comforts and blessings which we have now, and the eternal felicity which, through the mercy of our heavenly Father, the merits of our blessed Redeemer, and the grace of the Holy Spirit, we may, if we will, have hereafter, surely we have no ground to complain of our condition. For what if things be un equally divided here? we may be certain the Disposer of them hath wise reasons for it, whether we can see them or not and we may be as certain, that unless it be our own fault, we shall be no losers by it: for all things work together for good to them that love God. Therefore, how little soever we enjoy, we have cause to be thankful for it: and how much soever we suffer, we have cause to be resigned; nay, thankful too even for that; as we may be the happier in this world for many of our sufferings; and shall, if we bear them as we ought, be improved in goodness by them all, and made happier to eternity. But further yet: though we may not be conscious of what we shall study to hide from ourselves, that our desires carry us either to behave or wish ill to our neighbours; or to repine against God; still, if they disturb and agitate our minds; if we are eager and vehement about the objects of them; we are not arrived at the state, in which we should be found. * Rom. viii. 28. Some feeling of this inward tumult, especially on trying occasions, may be unavoidable by fallen man; and more of it natural to one person than another: but, after all, it is voluntary indulgence, that gives our appetites, and passions, and fancies, the far greatest share of their dominion. We inflame them, when else they would be moderate: we affect things, for which we have really no liking, merely because they are fashionable: we create imaginary wants to ourselves; and then grow as earnest for what we might do perfectly well without, as if the whole of our felicity consisted in it. This is a very immoral state of mind: and hurries persons, almost irresistibly, into as immoral a course of life. In proportion as worldly inclinations of any kind engage the heart, they exclude from it social affection, compassion, generosity, integrity; and yet more effectually love to God, and attention to the concerns of our future state. Nor do they almost ever fail to make us at present miserable, as well as wicked. They prey upon our spirits, torment us with perpetual self-dislike, waste our health, sink our character, drive us into a thousand foolish actions to gratify them; and when all is done, can never be gratified, so as to give us any lasting satisfaction. First, we shall be full of anxieties and fears: when we have got over these and obtained our wish, we shall quickly find it comes very short of our expectation; then we shall be cloyed, and tired, and wretchedly languid, till some new craving sets us on work to as little purpose as the former did; or till we are wise enough to see, that such pursuits are not the way to happiness. But supposing persons are not violent in pursuing the imagined good things of this world; yet if they be dejected and grieved, that no more of them have fallen to their lot; if they mourn over the inferiority of their condition, and live in a perpetual feeling of affliction (be it ever so calm) on that account; or indeed on account of any cross or disadvantage whatever, belonging to the present life: this also is a degree, though the lowest and least, yet still a degree of inordinate desire. For we are not grateful, if, instead of taking our portion of happiness here with cheerfulness, and due acknowledgements for it, we only lament, that it is not, in this or that respect, more considerable; and we are not wise, if we embitter it, be it ever so small, by a fruitless sorrow, instead of making the best of it. These then being the excesses, which this commandment forbids: the duty which of course it requires, is, that we learn, like St. Paul, in whatsoever state we are, therewith to be content *. This virtue every body practises in some cases: for who is there that could not mention several things which he should be glad to have, yet is perfectly well satisfied to go without them? And would we but strive to be of the same disposition in all cases; the self-enjoyment, that we should reap from it, is inexpressible. The worldly condition of multitudes is really quite as good as it needs to be: and of many others (who do not think so) as good as it well can be. Now for such to be anxious about mending it, is only being miserable for nothing. And in whatever we may have cause to wish our circumstances were better, moderate wishes will be sufficient to excite a reasonable industry to improve them, as far as we can and immoderate eagerness will give us no assistance, but only disquiet. More than a few consume themselves with longing for what indolence and despondency will not suffer them Phil. iv. 11. to try if they can obtain. The desire of the slothful killeth him: for his hands refuse to labour*. And sometimes, on the contrary, the precipitance, with which we aim at a favourite point, is the very reason that we overshoot the mark, and miss it. But supposing the most solicitous were always the most likely to gain their ends: yet this likelihood will be often crossed, both by delays and disappointments; which to impatient tempers will be extremely grievous: and the saddest disappointment of all will be, that they will find the most perfect accomplish- a ment of their wishes, after a very small time, to be little or no increase of their happiness. Persons uneasy in their present situation, or intent on some darling object, imagine that could they but succeed in such a pursuit, or had they but such a person's good fortune or accomplishments, then they should be perfectly at ease, and lastingly delighted. But they utterly mistake. Every enjoyment palls and deadens quickly: every condition hath its unseen inconveniences and sufferings, as well as its visible advantages. And happiness depends scarce at all on the pre-eminence commonly admired. For the noble, the powerful, the rich, the learned, the ingenious, the beautiful, the gay, the voluptuous, are usually to the full as far from it, and by turns own they are, as any of the wretches, whom they severally despise. Indeed, when every thing is tried round, we shall experience at last what we had much better see at first, as we easily may, that the cheerful composure of a reasonable and religious, and therefore contented, mind, is the only solid felicity that this world affords; the great blessing of Heaven here below; that will enable us to relish the rest, if we have them; and to * Prov. xxi. 25. a be satisfied, if we have them not. What Solomon hath said of wealth, he found to be equally true of every thing else beneath the sun. God giveth to a man, that is good in his sight, wisdom, and know ledge, and joy: but to the sinner he giveth travail, to gather and heap up.-This also is vanity, and vexation of spirit *. Contentment therefore being the gift of God, we should earnestly pray to him for it. And in order to become objects of his favour, we should frequently and thankfully recollect the many undeserved comforts of our condition, that we may bear the afflictions of it more patiently; reasoning with Job, Shall we receive good at the hand of God, and shall we not receive evilt? Nor should we fail to join with our meditations on his past and present mercies, the firm assurance, which both his attributes and his promises furnish, that the same loving kindness should follow us all the days of our life; and be exerted, though sometimes for our correction or trial, yet always for our benefit; and so as to make our lot supportable, in every variety of outward circumstances. Let your conversation therefore be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee §. Another very important consideration, and necessary to be often brought to mind, is, that the season both of enjoying the advantages, and bearing the inconveniencies, of life is short; but the reward of enjoying and bearing each, as we ought, is eternal and inconceivably great. Together with these reflections, let us exercise a Eccl. ii. 26. + Job ii. 10. Heb. xiii. 5. |