Religious contentment then is independent of the good and ills of this life, but nevertheless it hath a wonderful influence on both; because without it profperity is delufive, and calamity dreadful, but with it our happiness is real and substantial, and our adversity shadowy and tranfient. How wifely then did St. Paul employ his time in learning to acquire this divine principle, in learning, in whatsoever state he might be, therewith to be content! His ftate unquestionably was full of toil and difficulty, full of pain and trouble; "in labours moft abundant, in stripes above measure, in prifons frequent, in dangers of death oft, in wearinefs and painfulness, in watchings often, in hunger and thirst, in cold and nakedness ;" and yet, because his confcience was clear, and his hopes well founded, he was therewith content. Now, that we may all follow his example, and attain this heavenly difpofition,

let us,

ift, Learn to revere God, and to establish in ourselves a steady conformity to his holy word. Let our reafon affift us in the demonstration, that God is an almighty and impartial ruler of the world, who giveth to I 4

all

all that ask him faithfully, thofe things which we, indeed, are not worthy to ask, but which shall be most expedient for us. Under this truft and confidence, we fhall ever reft contented and satisfied with our lot. But, alas! how feldom do we entertain fuch a pious confidence? How apt to judge rashly and erroneously concerning what may be most expedient for us? For we often know not the confequences that would attend the completion of our wishes; we do not enough confider that God giveth alike to all, that is, he giveth in fuch measure as shall produce an equal degree of happiness to every individual, provided that a man do faithfully, for his part, execute his proper duty. If, indeed, he do not employ his talent, or if he misuse it, the fault is his own, and he alone deferves cenfure; but to fancy that another's let (supposing the virtue and the industry to be equal) is effentially happier than his own, is an idle dream, and an indirect murmur against the impartial providence of God. For example. A poor man, ftruck with the awful pomp of majefty, may fancy that the Deity hath given the best means of happinefs to kings, and to the chief rulers of the earth,

earth, himself not feeling the thorns that press into the temples of the crowned head; not confidering, that a lofty ftation is ever accompanied with its peculiar fenfibilities, with ideas that are far from pleasurable, and which originate only from that elevation ; fuch as fhall, indeed, by a fhallow and an incompetent reafoner, be called whimfical and abfurd, but which, nevertheless, are juft and weighty, which do really afflict the heart, and against which, perhaps, there is no effectual remedy. Besides these, the monarch is not exempt from groffer and more acknowledged evil. Cares of great magnitude, to which he and all mankind are subject, whether public or private, do often wound and torment his peace of mind. Moreover, let it be obferved, that cuftom and habit, by foon familiarizing us to any rank or station, fpeedily divests it of that pleasure or pain, which, when we were trangers to it, we fancied infeparable from it; fo that the humble peafant, who daily labours for his food, and the mightiest monarch in the zenith of his power, are, from custom alone, alike the fubjects of happiness and mifery.

If

If we defcend into a lower fphere, we may there again discover nearly the fame, if not more cogent reafons against difcontent. For how often are riches kept by the owners to their hurt? How often do the paffions, which they inflame, become overbearing and infatiate? In ftorm and tempeft they rage at large, and diftract the foul. The heated imagination towers above all comfort, and a fenfual or an avaricious heart is continually folicitous to furnish for itfelf the never-failing means of torment.

2dly, We may learn contentment from reflecting, that, all things confidered, we poffefs more of the good than of the evil of this mortal life, provided always that our religion and morality be confiftent with our duty to God and to our neighbour. And, therefore, when we enumerate our wants, let us not forget alfo to reckon up the many and great bleffings, which we either do, or may enjoy. Let us look cheerfully on the bright fide of our condition, and then we fhall furely difcover fome caufe for contentment and fatisfaction and let us all have the good fenfe to congratulate ourselves upon what we have left, rather than to grieve after that which

is irrecoverably loft. For inftance. If, because of the fervour of a too romantic temper, which affixed uncommon, perhaps improper, but nevertheless fatisfactory definitions to the terms Virtue and Vice, I once committed acts, which, in their effects, have been fubverfive of my fuccefs in the world, and hurtful to my reputation; can I here discover any bright fide that may even but dimly shine on my oppressed foul? If, moreover, I have failed in every fair, and just, and honourable endeavour to atone for, to counteract, the fatal confequences of a peculiar conduct, can I find any confolation that may alleviate the weight of my affliction? Surely, if, like the good Zaccheus, I be ready to reftore fourfold for what hath been done amifs; if I prefume not to defend what, in vulgar estimation, is reprehenfible; if I do unfeignedly fubmit to this world, and to this world's law; furely I may receive comfort, and even contentment, in the juft reflexion, that I have done all that could be done, that more ought not, cannot be expected: and although the wide waste before me, at the first view, may be dreary and forlorn, yet, upon clofer inspection, I may descry, even at

no