A discontented man naturally indulges, and is always liable to, the sin of murmuring against God, arraigning his Justice, Wisdom, and Goodness, and hardening his heart against his Mercy; because he is impatient under his own allotments, and unwilling to accord with any proposals from a Being, whose Character he disrelishes, and whose Conduct he regards as the source of his troubles. The envious man is prompted by his ruling disposition to repine at the blessings of others; to accuse God of partiality in bestowing them; to wish them lessened; to resort not unfrequently to active, insidious, and malignant exertions for the purpose of lessening them; and to exercise a kind of infernal joy, when they are taken away. Such a man turns a gloomy, misanthropic eye on all those, who, he thinks, are richer, great er, wiser, or happier, than himself. From these rebellious and fiend-like dispositions, from the temptations which they create, and the sins to which they lead, the contented mind is delightfully free. Satisfied with its own lot, it feels no anxiety, mortification, or opposition to its Maker, because others are possessed of superior good. Particularly, it is undisturbed by the sight of superior wealth in the possession of others; of superior power, pleasures, reputation, and influence. On all these splendours it can look, as the cagle on the Sun, with a steady and serene eye; and can find its happiness not lessened, but increased, because others are happy. The disposal, both of its own concerns and theirs, it is willing to leave wholly to God; and prepared to enjoy any good, which He is pleased to bestow, whoever may be the recipient. Thus, 4. It is a disposition eminently Peaceful and Comfortable. On the one hand, it is preserved from many troubles, suffered by others; and on the other, finds many pleasures, which others never know. The distress, experienced in an unceasing course of disappointments, by all discontented, covetous, and ambitious men, is chiefly unknown to him, who has acquired this delightful spirit. Equally free is he, also, from the pain of ungratified desires, and from continual fears, that his desires will be ungratified. Nor is he less secure from that complication of wo, which springs incessantly from distrust of the goodness and faithfulness of God; from murmuring against his providence: from reluctance to obey his pleasure; and from the consciousness of not having faithfully obeyed at all. At the same time, he is delivered from those fears of future wo, which so often harass the minds of guilty men. It is not here intended to insinuate, that the Contented man is free from afflictions: but that he is comparatively free from them, is unquestionable. Contentment will not remove the thorns and briers, spread over this unhappy world by the apostacy; and renew upon its face the bloom, the beauty, and the fragrance, of Eden. But it will blunt the point of many a thorn, and convert many a wilderness into a fruitful field. The sorrows, which it feels, will be all allayed by the remembrance, that they come from the hand of the Infinitely Good; and by the hope that they will all terminate in the promotion of its own best interests. To the blast of calamity, also, it yields, like the willow; and is, therefore, not rooted up and destroyed. In the mean time, whenever troubles arrive, however numerous or great they may be, their distressing efficacy is always allayed by the soothing, balmy, influence of peace and self-approbation. This delightful influence, also, is regularly diffused over every enjoyment. The enjoyments of the contented man are, in his view, all gifts, and blessings; not acquisitions, made by his own ingenuity and efforts. As gifts, they are relished with gratitude to their Glorious Author. The light, in which they are seen by this grateful disposition, is always glossy and brilliant; and the taste, which they furnish, is singularly sweet. Thus the contented man finds pleasures, where others find only troubles. Thus, when troubles arrest him, their bitterness is allayed: and thus alĺ the pleasures, which he finds, are enhanced by his own happy disposition. Even in seasons, when darkness overspreads the world; and such seasons, it must be acknowledged, there are; when the gloom overshadows his mind, as well as the minds of those around him; and when the face of the Sun of Righteousness is eclipsed, to the eyes of mankind; hope, humble and serene, will lift up her exploring eye, and behold the divine luminary still visible, and environing the intervening darkness with a circle of Glory. 5. Contentment renders its possessor eminently Pleasing and Comfortable to others. Uniform serenity, cheerfulness, and sweetness of disposition, constitute that character in man, which to his fellow-men is more agreeable than any other. Religion itself, however pious and benevolent the mind may be, is despoiled, if sensibly destitute of this disposition, of its peculiar burnish and beauty. It will indeed be approved, and esteemed. But it will not be entirely relished. Gravity, existing beyond a certain degree, may render it forbidding. Reserve may render it suspicious; and a sorrowful, melancholy aspect may excite a sympathy, so painful, as to make it unwelcome. But a sweet, serene, and cheerful, temper is the object, not only of esteem, but of delight. The presence of a person, who manifests this temper, is universally coveted; and diffuses a kind of lustre over every circle. He is accordingly welcomed to every house, and to every compa Even men, destitute of Religion, will strongly relish his company; and will never mention his character without pointed commendation. ny. Beside the immediate, and extensive, pleasure, which such a person communicates to those with whom he converses, this dis position recommends his opinions, his rules of life, his various conduct, and the several plans, which he proposes for the benefit of mankind. Multitudes will embark with readiness and ardour in the promotion of purposes, which he recommends; because they are recommended by him; because they think favourably of whatever he proposes, and love to unite with him in any pursuit. Thus, this spirit, beside rendering him eminently agreeable to others, gives him an influence with mankind, which he could not otherwise possess; and in the happiest manner increases his power to do good. It deserves particular consideration, that some of the most popular men, who have ever lived in this country, have not been distinguished for brilliancy of genius, extensiveness of views, or profoundness of research; but, while they possessed respectable talents, were remarkably distinguished by the disposition, which I have here described. Of this disposition, Contentment is the uniform, and the only efficacious, source. By a discontented man, it can be assumed only by effort, and for a moment; and must speedily, and characteristically, give way to the uneasy, fretful spirit, which has taken possession of his mind. There is, indeed, a native good humour, which is pleasant to the possessor, and very agreeable to those with whom he converses. But this desirable disposition, although possessing many advantages, is radically defective, because it is a mere propensity, and not a moral principle. Too frail to sustain the rude shocks, or the long-continued pressure, of adversity, it is prone to give way in seasons of severe trial; and is incapable of the serene and steady endurance, so characteristical of a contented mind. Such a mind may bend; but, while life lasts, it will not break. Where native good humour would shrink, and fly, from the conflict, on innumerable occasions; the Contented mind will firmly brave the danger; sustain the assault; and, with a cool, noiseless, unruffled energy, in the end, overcome. At the same time, such a mind will always find at hand a Divine Auxiliary, an Almighty Friend, ever present, ever watchful, ever extending his arm to protect, strengthen, and give the victory. This indispensable aid, native good humour cannot claim. All its ultimate reliance is fixed on this world. Its eye is never lifted upward; but fastens on earth, and time, for all its resources. Contentment, on the contrary, while she finds more sweetness in earthly enjoyment than good humour can ever find, and far more effectually lightens the pressure of calamity by the assistance, which this world presents, fixes her eye on the Heavens for superior aid; and sees the thickest darkness of suffering, and even of death, delightfully il lumined by beams of Glory, shining from beyond the grave! SERMON CXXX. TENTH COMMANDMENT.-CHARITY. 1 TIMOTHY VI. 17-19.-Charge them that are rich in this world—that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. THERE are, as I have heretofore observed, two attributes of the human mind, in the indulgence of which, we especially disobey the Tenth Command, viz. Ambition and Avarice. Contentment is opposed to both, particularly to the former. What in modern times is called Charity, that is, a disposition cheerfully to impart our property, and kind offices to the poor, and suffering, is especially opposed to the latter. Of course, it naturally becomes the next subject of our consideration, in our progress. In examining it, I propose briefly to point out, I. The Nature of this duty; II. The Persons, to whom; and, III. The Manner, in which, it is to be performed; and, I. I will endeavour to explain the Nature of this duty. It has been already mentioned as a general definition of Charity, as an attribute of the human mind, that it is a disposition cheerfully to impart our property, and our kind offices, to the poor and suffering. But we are not to suppose that every cheerful communication of these benefits to persons of this description, merits the name of Charity in the evangelical sense. Persons often aid the suffering merely from ostentation. These will not be suspected of Charity. Others do the same thing merely to free themselves from the importunate applications of those, by whom it is solicited. This will not be mistaken for Charity. Some, and those not a few, impart their property to the distressed, because they place little value upon property. Neither will this be soberly considered as charitable conduct. Some perform charitable acts to free themselves from those reproaches of conscience, which they are assured will follow the refusal of such acts. Multitudes perform offices of this nature from the hope of acquiring the esteem of others, and the various benefits which it is expected to confer. Other multitudes extend relief to sufferers from a native spirit of generosity. This is amiable; but is not even an intentional VOL. III. 68 performance of any duty, and can therefore possess no evangelical character. Others still do the same things, under the influence of constitutional compassion, or native tenderness. This also is amiable, but for the same reason does not partake of an evangelical nature. Some perform actions of this class, because they have been taught and habituated in early life to perform them as a duty. Though they merit and obtain the esteem of those around them, yet they never with the heart, or in the evangelical sense, perform any duty. Others do works of this nature, because they have been accustomed to commend them highly, and are thus compelled to charitable exertions, for the sake of maintaining consistency of char acter. Finally; Not a small number pursue a charitable course of life, because they think actions of this nature the sum and substance of religion, and expect by them to recommend themselves to the favour of God, and to obtain the blessings of a happy immortality. These men, whether aware of it or not, are intending to purchase neaven by paying the price, which they suppose to be set upon it in the Gospel. It must undoubtedly be admitted, that, in several of these cases, that which is actually done, is done cheerfully, and that property and kind offices are really imparted to the distressed; yet in none of them, at least in my opinion, is there any degree of evangelical charity. Charity, in the evangelical sense, is no other than the Beneficence required by the Gospel, administered, with the disposition which it requires, to a particular class of mankind, viz. those who are, or without this administration, would be, in circumstances of distress. The disposition, which is here intended, is that Love which is the fulfilling of the law, the genuine source of every other duty. If this account of the subject be admitted, it must also be conceded, that all acts of real charity are performed from a sense of duty, and with an intention to obey God in the performance, and that this is indispensable to its very existence. It cannot therefore be the result of native tenderness or compassion. No virtue is in the proper sense an exercise of any human passion. Virtue, in all instances, is the energy of the mind directed to that which is right, or, in other words, agreeable to the will of God and conducive to the good of the universe, because it is believed to be of this nature. The native affections of the mind are in several instances amiable, and often contribute to enhance and adorn the real exercise of virtue; but in themselves they are never, in the evangelical sense, virtuous. That which is done without any sense of duty, and without an intention to perform a duty, can never sustain the character of virtue. |