SERMON VI.

Christian Contentment.

PHIL. iv. 11. the latter part.

I have learned in whatfoever ftate I am,. therewith to be content.

T is a confiderable branch of the duty

have our affection to prefent enjoyments fo moderated, that whether we have them or want them, whether we have a larger or a less fhare in them, we may yet enjoy God and ourselves.This is the contentment which the apostle could fay in the text that he had attained. And a great thing it was, even for an excellent faint to be able to say .fo.

He let the Philipians know, in ver. 10 with what pleasure he received their kind contribution for the relief. of his neceffities. But then he was careful to acquaint them, that he meant not by this to intimate, that he had been difcontented before at the ftraitnefs of his circumstances, ver. 11. Not that I fpeak in respect of want: I can undergo even that, and yet be tolerably eafy. For I have learned in whatsoever flate I am, therewith to be con

tent.

"My mind can be competently fuited

"to my condition, if my condition happen "not in all respects to be fuited to my mind."

This is a very eminent part of the chriftian temper, wherein we fhould all aspire to be able to say the fame thing with the blessed apoftle. And in the profecution of the fubject, I would, I. Explain this difpofition of mind. And, II. Shew how it may be learned.

I. This difpofition of mind is to be explained: To be content in whatsoever state

we are.

I have already hinted, that the apostle only means this with reference to any sort of outward condition for this world. That is the proper province for contentment. It would ill become a man to fay, " In whatever state "my foul is, whether it be under the reign of "fin or of grace, whether it be in a state of 66 acceptance with God, or under his wrath, <6 yet I am content." This is really the temper of too many thoughtlefs finners: But it is very far from being commendable. All God's calls and warnings are defigned to awaken them out of this fecurity; that they may never reft contented, till they are in a fafe ftate for eternity. Nor would it be much more proper for a good man to fay, "I am " content with the degrees of conformity to “God, and of victory over my irregular in"clinations which are already obtained." It is certain St. Paul was of quite another frame, as he declares in this fame epiftle, chap. iii. 13, 14. "Forgetting the things which are behind, and reaching forth unto thofe things

which are before, I prefs towards the mark." He means no more in the text but this, that he was prepared to exercise contentment whether he was in a high or low condition in this world.

But what is this contentment in every ftate?

The words here ufed, auraguns sival, and duтagnɛía, which is used in another place for contentment, strictly imports a self-sufficiency. Which can by no means be understood, when applied to any creature, in feparation from God, in whom all our springs are: but it imports a tranquility of mind, which does not ab folutely depend upon the things of the world; but that whatever our outward condition is, our minds can have a foundation for reft and compofure.

It would run too high for Chrißian contentment, to take a full fatisfaction in any earthly eftate; to take up our reft in it, though it fhould be the best and most advantageous to our outward man; fo as to have no lively defires after a better flate; but to be ready to fay, It is good to be here; I would live here always, if I might have my option. The frame here recommended, is not to be content with any ftate upon earth as our portion. St. Paul in the third chapter of this epiftle, describes men of that character, who fo mind and affect earthly things, as enemies of the carofs of Chrift; and in oppofition to them, gives it as the character of himself and other Christians, "Our converfation is in heaven," ver. 19, 20.

VOL. II.

K

On

On the other hand, it is not inconfiftent with the grace of contentment, to have a sense of any thing ungrateful or uneafy in our prefent lot. To be without that, would be flupidity, and not contentment. Nor will eve

ry defire, or regular endeavour to better our outward circumftances, be an argument of discontent. Such defires are the foundation of diligence and induftry in mens callings, which ferves fo many good purposes in the world: and God himself encourages men, by temporal promises to diligence, to make the improvement of their worldly condition a subordinate end of their labours.

But true chriftian contentment with our ftate and lot, comprehends in it fuch things as these :

1. That our defires of worldly good are dow and moderate. That we are not eager after much, nor seek great things for ourselves; but that our defires be reduced within the bounds of neceffity and reasonable convenience, or at leaft are not hot and impetuous after more. To this the apostle exhorts, 1 Tim. vi. 8. "Having food and raiment, let us be therewith content:" that is, let us be able to acquiefce and be eafy, though we fhould be allowed no more. We find Jacob forming his defires with fuch moderation, at his setting out in the world; and when he was to enter upon a journey of fome length and distance from his father's houfe, he asked not riches and grandeur, but that "God would give him bread to eat, and raiment to put on," Gen. xxviii, 20. And it will be the wifdom

and

and happiness of other young people to fet out in the world, without mounting their de fires very high; at leaft with a refolution to be eafy, though they fhould be able to compass no more than a fubfiftence. A man that cannot be eafy with that, knows not in truth what would make him eafy; for covetoufnefs is infatiable. We fee people arriving at one enjoyment after another, which once feemed the top of their ambition; and yet fo far from contentment, that their defires grow fafter than their fubftance; and they are as eager to improve a good eftate when they are be come mafters of it, as if they were still drudging for food and raiment. Chrift warns us against this fort of covetoufness, which confilts in infatiable defires, Luke xii. 15. "Take heed and beware of covetoufnefs; for a man's life confifteth not in the abundance of the things which he poffeffeth." In the parable which immediately fucceeds this caution, the rich fool, whom Chrift describes and blames, is charged with no injuftices or evil practices, but only with infatiable defires of abundance, and too intense a concern to lay up goods for many years. The apoftle exhorts the Hebrews, Heb. xiii. 5. "Let your converfation be without covetoufnefs, and be content with fuch things as ye have:” τοις παρούσιν, prefent things. Till we arrive at fuch a temper, that we can be content and eafy with what we have at prefent, covetoufnefs is predominant; and the fame principle will keep us uneafy in any future circumftances, when they may become present.

2. That