any thing from God, that he is not indeed much behind hand in his accounts with God, having received from God far more of benefit than he can return to him in service: no man, without extreme presumption and arrogance, can offer to prescribe, in what measure, or what manner God should reward him.

Again, if we consider ourselves as the children of God, either by birth or nature, or by adoption and grace, how can we be discontent for any thing? Have we not thence great reason to hope, or rather to be confident, that we shall never want any good thing, (necessary or convenient for us,) that no great evil shall ever oppress us? For is not God hence by paternal disposition inclined, is he not in a manner, by paternal duty, engaged, in all needful occasions, to supply and succor us? Can we, without great profaneness, and no less folly, surmise that he, which is so immensely good, will be a bad (an unkind, or a neglectful) Father to us? No, as there is no other father in goodness comparable to him, so none, in real effects of benignity, can come near him; so our Lord assureth us: 'If ye,' saith he, being evil, know how to give good things unto your children; how much more will our heavenly Father give good things to his children that ask him?'

If we consider ourselves as Christians, we have still more reason to practise this duty: as such, we are not only possessed of goods abundantly sufficient to satisfy our desires; we have hopes able to raise our minds above the sense of all present things; we have entertainments that ever may divert our minds, and fill our hearts with comfort: but we have also an assurance of competent supplies of temporal goods; for, Godliness is profitable to all things, having the promise both of the present life, and of that which is to come:' and, If we seek first the kingdom of heaven, and its righteousness, all these things shall be added unto us.' It is indeed strangely unhandsome for a Christian ever to droop, or to be disconsolate; for a friend of God, and an heir of heaven, to think he wants any thing, or fear that he shall ever want; for him, whose treasure and heart are above, to be so concerned with any thing here, as deeply to resent it.

Again, if we reflect on ourselves as rational men, how for shame can we be discontent? Do we not therein much dis

parage that excellent perfection of our nature? Is it not the proper work of reason to prevent things hurtful or offensive to us, when that may be done; to remove them, if they are removable; if neither of these can be compassed, to allay and mitigate them; so that we may be able well to support them? Is it not its principal use to drive away those fond conceits, and to quell those troublesome passions, which create or foment disquiet and displeasure to us? If it cannot do this, what doth it signify? To what purpose have we it? Is not our condition really worse than that of brute breasts, if reason serveth only to descry the causes of trouble, but cannot enable to bear it? Al the reasons we have produced, and all that we shall produce against discontent, will, if we are reasonable men, and reason availeth any thing, have this effect on us.

Wherefore considering ourselves, our capacities, our relations, our actions, it is most reasonable to be content with our condition, and with whatever doth befal us.

7.

SUMMARY OF SERMON XXXIX.

PHILIPPIANS, CHAP. IV.-VERSE 11.

III. FARTHER, if we consider our condition, be it how poor and mean soever, we can have no reasonable ground of discontent.

1. Our state in this world cannot, if rightly considered and well managed, be extremely bad and insupportable: we cannot, unless we please, want any thing very considerable, the defect of which may not be supplied by other enjoyments. If we entertain high opinions of some things, it is no wonder that our condition is unpleasant, if we want them; and if we take other things for mighty evils, then, if they be incumbent on us, we can hardly escape being displeased: but if we scan and estimate all according to the dictates of true reason, we may find that neither the absence of the former, nor the presence of the latter, renders our case deplorable. Instance of poverty; which is shown to be but the absence of a few superfluous things, which please our fancy, rather than answer our need; and without which nature is easily satisfied: this point enlarged on. Instance of him who has fallen from honor into a state of contempt: this shown to be only a change of opinion in giddy men, which one need not feel unless he please: it is but the breaking of a bubble, the changing of a wind, &c. Instance of one who is wrongfully censured and traduced by slander. Is not every man subject to this? are not the greatest and wisest men most exposed to it? Dost thou not consider that thou art guilty of many faults, and full of real imperfec

tions, so that no man can easily derogate from thee more than thou deservest? Is it not just that thou shouldest be reproached? Improve then this dealing, and make it wholesome to thee. Instance of him who is disappointed and crossed in his undertakings: why art thou disquieted on this score? didst thou build much expectation on uncertainties? didst thou not foresee a possibility that thy design might miscarry? and if so, why art thou not prepared to receive what happeneth?

Instance of one who has met with unkindness and ingratitude from friends: such misbehavior however is more their calamity than ours: the loss of bad friends is no damage, but an advantage.

Instance of him who mourns the death of friends. Can he, after all, lose his best friend? can he lose the presence and protection of God? neither is it the loss of his friend which he laments, but only a separation from him for a short time: he is only gone as taking a little journey: this point enlarged on. But farther, it may perhaps displease us, that the course of this world does not go right, or according to our mind; that justice is not well dispensed, virtue not duly considered, industry not sufficiently rewarded; but favor, partiality, flattery, craft, and corruption, carry all before them. Yet why should this displease thee? art thou guilty of contributing to it? then mend it thyself: if not, then bear it; for so it always hath been, and ever will be. Yet God is engaged competently to provide for us: God observeth this course of things; and though he could hinder, yet he permits it. Bat he has appointed a judgment hereafter when all shall be set right. Thus if we survey and rightly state matters which cause discontent, we shall find that not from the things, but from ourselves all the mischief proceeds: this point enlarged on.

2. As there is no condition here perfectly and purely good, so there is none so thoroughly bad, that it has not somewhat convenient and comfortable therein: seldom or never all good

things forsake a man at once, or all mischiefs assail him together there is in every condition some good compensating for its evils; nor should we dwell on, and pore over small inconveniences, overlooking the benefits we may enjoy. This indeed ordinarily is our folly and infirmity, that the want of any little thing which we fancy or affect, hinders us from reaping satisfaction in all other things.

3. It may be asked, is our condition so extremely bad that it cannot be much worse? Are we sunk to the bottom of calamity? Surely not; God's providence will not suffer, the state of things will not admit this: there are succors always ready against extremities; our own wit and industry; the help of relations and friends; the natural pity and charity of our neighbors, &c.: we are still men, and have our reason left, in using which rightly we may be more happy than the most fortunate fool on earth: we may keep the inestimable blessing of a good conscience: we may have hope in God; we possess a firm right to innumerable spiritual blessings and privileges; we can enjoy God's favor, which far transcends all other enjoyments, &c.; why then are we discontented? what is it that we want? This point enlarged on.

4. In fact, if we can bear a truth sounding like a paradox, usually our condition is then better when it seems worse: we have then most cause to be glad, when we are most apt to grieve. The uses and advantages of adversity fully pointed out it is the school of wisdom, wherein our minds are disciplined, and improved in the knowlege of the best things; the furnace of the soul, wherein it is tried, cleansed, and refined from the dross of vain conceits, perverse humors, and vicious distempers; the method by which God reclaims sinners to goodness, and engages them to seek him; that by which he prepares them for the blessed rewards of eternity. It is indeed scarcely possible, that, without tasting adversity somewhat deeply, any man should become in a high degree either wise or