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or fortune, which subsists among dying men, and about which their contests, cares, and discontents are principally excited, appear like a fleeting dream, a pageant passing over the stage. Our trials also are perceived to be transient and unimportant: we feel it to be a weakness and folly greatly to disquiet ourselves about such trifles; and discover that our wisdom consists in being careful to discharge our duty, while on our pilgrimage. So that, if "we looked more to the "things which are not seen," and less to "the "things which are seen," we should certainly become more satisfied with our lot, and less anxious about our temporal provision.

Faith beholds especially the unseen Saviour; and, crediting the sure testimony of God, contemplates him in all the scenes of his life and death. And, whether we look to the stable and manger at Bethlehem; to the cottage and carpenter's shop at Nazareth; or to the well in Samaria, where Jesus wearied with his journey sat down at noon and craved a draught of water: whether we follow him to the desert, where he was "a hungered" while tempted by the devil; to the field, where with up-lifted hands and eyes he gave thanks for the barley bread and small fishes; or to the meals which he and his disciples may be supposed to have made on the broken fragments of that humble feast or whether we meditate on his general poverty, who" had not where to lay his head;" his scanty maintenance, at one time earned with the sweat of his brow, at another received as the alms of his followers; every object may teach us, " in whatever state we are therewith to be content."

If we turn our thoughts to the contradiction, contempt, and insult, the injustice and cruelty, to which he voluntarily submitted; to the patience, meekness, serenity, and love which he manifested; or to the glorious event of his sufferings and death; we may, in every one of these reflections, as it were, hear him say, "Is it nothing to you all ye "that pass by? Was ever sorrow like unto my 66 sorrow?" Nor can we select one scene which does not most powerfully inculcate resignation, contentment, and thankfulness, whatever our circumstances and difficulties may be. For who has meaner provision, or is more injuriously treated, than the holy one of God, the spotless sacrifice for our numberless transgressions?

Faith receives also the instruction of scripture, concerning the necessity, nature, and glory of the Redeemer's undertaking, and obedience unto death upon the cross: and this suggests further motives to humble submission, admiring gratitude, and cheerful acquiescence in the will of God. The worth of our immortal souls, the evil and desert of sin, our ruined condition as sinners, and the unavailing nature of all earthly possessions or distinctions, with various other interesting subjects, are most emphatically enforced by Emmanuel's cross. Thus, while induced to use every means of securing our salvation; we cannot but grow more indifferent to subordinate interests, and better satisfied with a low and afflicted condition. In this school St. Paul learned contentment amidst his multiplied sufferings: yet, were we placed in his situation we should have far better reasons for our dissatisfaction, than we have been hitherto able to allege.

Neither must we forget that the believer feels himself to be an habitual pensioner on the Lord's mercy and bounty. He owns that he has no resources in himself: he can neither earn nor buy any thing, but indeed owes an immense debt of which he cannot pay the smallest part. He sues continually for pardon, through the sacrifice of the divine Redeemer, who bare the wrath due to our sins, that his salvation might consist with the honour of the law and government of God: and he is a constant suppliant at the mercy-seat of his offended Sovereign, expecting invaluable blessings from his royal bounty. He lives by faith; "Christ "is made of God to him wisdom, righteousness, "sanctification, and redemption." From his fulness his wants are continually supplied; and he experiences that his prayers are answered, his strength renewed, his hope encouraged, and his heart comforted, by "waiting upon the Lord." And shall a criminal thus favoured be dissatisfied? If he yield to murmurs or impatience under the common troubles of life, his inconsistency can only be equalled by his glaring ingratitude.

"Being justified by faith, we have peace with "God through our Lord Jesus Christ." When thus reconciled, we are admitted into a covenant of friendship; " and truly our fellowship is with "the Father and the Son." In proportion to our faith we enjoy peace of conscience, and the privilege of bringing all our cares, fears, sorrows, wants, and temptations to him by humble prayer; 66 cast

ing all our care on him who careth for us." We become interested in all " the exceeding great and "precious promises" of the gospel, and that oath

by which the new covenant is confirmed, in order "that we might have a strong consolation, who "have fled for refuge to lay hold on the hope set "before us." We are assured, "that all things "work together for good to them that love God, "who are the called according to his purpose:" and these considerations must powerfully tend to produce inward tranquillity, and that " "God which passeth all understanding."

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At the same time the godly man, in the exercise of faith, sees and acknowledges the hand of God in all the events of life. While we employ our thoughts on men or second causes, we become fretful and peevish: but when we view trials and injuries as the appointment of God, and realize his wisdom, righteousness, and truth in them, our hearts are rendered quiet and submissive. "It is the Lord, let him do what seemeth him good." "The Lord gave and the Lord hath "taken away; blessed be the name of the Lord." The cup which my Father hath given me, shall "I not drink it?" Such are the effects of regarding our abode, provision, employment, and even our crosses and sorrows, as appointed by our reconciled Father; and welcoming them as salutary medicines, or necessary though painful operations, intended for our highest advantage. Nor is this exercise of faith ever wholly separated from the happy experience, that our confidence is warranted, and our expectations answered; for in numerous instances we find those things, which seemed most against us, eventually conducive to our present comfort and future advantage.

It would engage us too long to pursue the sub

ject into its various particulars. Reverential fear, admiring love, spiritual worship, well regulated passions, holy affections, with every hope and earnest of heavenly felicity, might easily be shewn to promote genuine permanent contentment.-On the contrary, whatever men may pretend or imagine," the wicked are like the troubled sea, when "it cannot rest, whose waters cast forth mire and "dirt. There is no peace saith my God for the "wicked." Poets and novelists have beautifully described contentment, and have often charmed their admirers into a momentary oblivion of their sorrows but this has made way for subsequent dissatisfaction with every situation and employment in real life. And all men of information know very well, that many of those very writers have rankled with envy and discontent, because the public has not rewarded their ingenuity with liberality proportioned to their self-estimation!— The citizen fancies that contentment dwells in rural obscurity; the rustic concludes that it may be found in the splendour and pleasures of the metropolis. Courtiers pretend to think that this pleasing companion is inseparable from retirement: the poor erroneously imagine that it may be found in palaces. Britons amuse themselves with descriptions of Arcadian groves: the Arcadians would probably conclude that none are so happy as the inhabitants of this favoured isle. But pride, ambition, an uneasy conscience, resentment, disproportionate or disappointed expectation, the insipidity of enjoyment when novelty ceases, the common troubles of life, and the dread of death, render men dissatisfied and uneasy in every place

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