in fact, in the very situation which the infinite wisdom, love, and power of God see upon the whole to be the best for him. All things actually work together for his good. Nay, more; all things are his, so far as God thinks right, whether the world, or life, or death, or things present, or things to come; all are his, for he is Christ's, and Christ is God's 3.

But all these considerations sink into comparative insignificancy before the blessings, the incalculable blessings, of a spiritual nature, which are peculiar to a godly and contented Christian. For there the Son of peace dwells. There the heavenly dove, the Holy Spirit, inhabits. There is found pardon and reconciliation with God. There faith and love to Christ, union with him, and dependence on his power. There the spirit of prayer, the grace of submission, the consolation of hope and joy.

And then, if, breaking through the thin veil of time, we look into another world, and take into our view the whole character and state of man, his relations to God, and his destiny through eternity, we shall be lost in astonish

ment.

We shall no longer ask whether godliness be an inestimable gain; but rather at once follow the example of Moses, who chose rather to suffer affliction with the people of God,

3 1 Cor. iii. 22, 23.

than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of Egypt, having respect to the recompense of the reward; or say with the Apostle, What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; or with our adorable Saviour, What shall a man be profited, if he gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?

If we have at all entered aright into these remarks on the general instruction of the text, which I have perhaps too much extended, we shall be prepared now to consider, as I proposed,

II. The particular use which may be made of the doctrine before us, under our present cir

cumstances.

1. And here the first observation I would make is, that a pious Christian will consider his religious principles as especially adapted for a time of public distress. It is for such seasons, that his principles are intended to provide. If our circumstances were always easy and prosperous, there would be less occasion for resignation and patience of spirit; but because

God sends from time to time private or public calamities, these virtues are of great moment. What is the advantage of the skill of the pilot, but to save him in the storm? And what is the benefit of contentment, but to support us in misfortunes? For men to talk of the great gain of godliness and contentment when they are at ease, and when troubles arise to begin to murmur against Providence, is to act a weak as well as an inconsistent part. It is to run away when the enemy approaches. It is to uncover the roof of the house when the torrent begins to fall. Whereas the Christian should consider that the sincerity of his love of God, and submission to his will, will be best proved by his conduct in emergencies; and that he is more particularly called on to be quiet and peaceful, when the temptation to complaint and disorder is the strongest, and when worldly men are loud in their clamours, and think they have an excuse for them. Not that we are to be insensible to the distresses God sends on ourselves or others. Far from it. Contentment is not to be separated from charity and compassion, but is the friend of both. But the Christian will learn that the first duty in trouble, as well as the greatest relief, is a composed mind, and that the best evidence of sincere religion is to exercise it on difficult occasions.

2. In the next place, the principles we have

been considering should lead us to acknowledge the hand of God in the events which have come upon us. To dwell on an unfavourable harvest, or on the distress among farmers and agriculturists, or on the decay of trade, without seeing that the finger of Providence is there, is impiety as well as folly. It is to forget that God reigns supreme over the affairs of men, and doth what he will in heaven and earth. The religious man will rather set himself to observe the probable lesson which God would teach him by his dispensations. And one part of this lesson he will find to be, THAT NATIONS DEPEND UPON GOD FOR PROSPERITY IN PEACE AS WELL AS IN WAR. We had long been desiring peace as that which would necessarily crown us with every blessing. But we forgot that peace, unspeakable as the boon is in many respects, could do little without God's perpetual care and mercy. We came out of the late war exulting in our national glory-a glory indeed the most splendid ever granted to any people, and which we could not too highly prize, so long as we did it with humble gratitude and praise to God-but we forgot how soon our triumphs might be changed into sorrow. Now God is teaching us that we can never be

independent of his providence, and that peace itself requires a great many other blessings to make it adequate to our wants. He turns away his face, and we

are troubled. He suspends his bounty, and our harvest corrupts on the ground. He touches our commerce, and our prosperity withers. And he does this to bring us to the acknowledgment, which we ought ever to make, of our entire dependence upon him. To see the divine hand, then, is the first step to national repentance and national deliverance. "Submission,"

as a good author observes, "is the only reasoning between a creature and his Creator, and contentment in his will is the best remedy we can apply to misfortunes."

3. But, further, the doctrine of my text will induce a Christian to consider well the duty of obedience and loyalty to his civil governors in a time when complaints and disturbances abound. The Christian will fortify himself with a recollection of God's express commands on this subject, and will study most diligently to be quiet in a season of uneasiness and commotion. For what does the Bible teach us as to submission to our rulers and governors? Does it not bid us to honour the king in the very same verse in which it commands us to fear God? Are we not to render to all their due; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour? And does not this enjoin, not only obedience, but that reverence and decent attention to constituted authorities, that caution in judging of