cure this house, or that piece of land, or some other ob ject, for which he inordinately longs.-But here also Christianity brings a cure. It teaches us, that "a man's life consisteth not in the abundance of the things which he possesseth." It reveals to us far more valuable riches than this world can give. It draws off our affections from earthly things, and leads us to fix them on things above: and in thus taking away our immoderate love of the world, it takes away a great cause of discontent. Why should the Christian be dissatisfied that he has so little of this world, when this world is not his treasure? My treasure (he cries) is ' in heaven. There I look for an enduring substance. Whether my portion here be great or small, is a matter of little consequence. This estate indeed might 'suit my convenience. That house might add to my comfort. But I covet them not. My happiness does not depend on these things. I am not unhappy be

I have better things in reserved for me, incor

ruptible and undefiled; "an house not made with ' hands, eternal in the heavens." Where such is the language of the heart, such its moderation with respect to worldly things, what room is left for discontent?

But while Christianity thus takes away the natural causes of discontent,

II. It also furnishes very powerful motives for the exercise of a contented mind.

In the first place, the disciples of Christ are under the strongest obligations to walk in the footsteps of

o Luke xii. 15.

their divine Master. It is their profession to follow the example of their Saviour Christ, and to be made like unto him. They are taught to look forward to their perfect renewal to his image, as the completion of their happiness in heaven: and though on earth they must ever fall far short of a perfect likeness to him, yet even here, it is their duty, their privilege, and their desire, to have that mind which was in Christ Jesus, and to shew forth in their lives, a faint resemblance at least, of those heavenly dispositions which shone so bright in him. Among these, contentedness of mind was very conspicuous. No person could have greater provocations to discontent than the blessed Jesus had. His whole life was a continued succession of labour, fatigue, and mortification. He was so poor, that, as he tells us himself, " He had not where to lay his head." He was 66 despised and rejected of men, a man of sorrows, and acquainted with grief."d He was falsely accused, unjustly condemned, and treated with such indignity, as to see even a robber and a murderer preferred before him. Yet where do find in his conduct, or in his words, any expression or sentiment of discontent? He bore all his sufferings with meekness and patience. He manifested at all times, an entire submission to the will of his heavenly Father. "When he was reviled, he reviled not again." In the most trying scene of his sufferings, he betrayed nothing of a murmuring, repining spirit. Here then, his true Disciples see a perfect pattern of what they themselves ought to be; and hence also, are they stirred up to im

d Matth. viii. 20.-1saiah, liii. 3.

itate it. Can they be the followers of Jesus Christ, and yet allow themselves to be discontented? Did he endure so much for them, and endure it all with so much patience; and shall they murmur at their comparatively light afflictions? Shall they repine at being poor or despised, or unjustly treated, when He suffered poverty, contempt, and injustice, for their sakes? No: they have not so been taught the truth, as it is in Jesus. They will take his yoke and learn of him. They will bear their cross and follow him.

Besides, in the second place, true Christians are firmly convinced, that their lot, whatever it may be, is the lot chosen for them by their blessed Lord and Master. They know that the hairs of their head are all numbered; that nothing happens to them by chance; that every thing which befalls them is ordered and appointed by that Saviour, who once bled on the cross, but now hath all power in heaven and in earth. Christ is their King and Master: as such they are bound to obey and serve Him; to do his will, and to submit to his government. This is what they are required to do; yea, what they wish to do, and have pleasure in doing. Can they be discontented with their lot? Can they be dissatisfied with what their King and Master orders for them? Far otherwise are their thoughts. What, they say to themselves, is this: Though our lot be not so easy as that of many others; though we may by exposed to many hardships, and deprived of many comforts;

6

yet still our lot is that which Jesus Christ has chosen for

us. He sends us indeed some difficulties. He withholds 'from us some enjoyments. But has He not a right to

VOL II.

5

do what He will with his own? Shall our eye be evil, 'because He is good? He has a right to dispose of us

८

6

ours.

as He sees fit; for He has bought us with a price, even < with his own blood. He has a right to give and take a way, according to his will: and his will shall be What He gives, we will thankfully receive. 'What He takes away, we will readily part with. "What He denies, we will not desire to have. What 'he lays on us, we will patiently bear. Submission, cheerful submission to his will, is our duty and our happiness. Thus "every where, and in all things, we are instructed both to be full and to be hungry, both to abound and to suffer need." "

་

6

But farther, while true Christians know that their lot, be it what it may, is chosen for them by Jesus Christ, they also know that it is chosen for them, in infinite love and mercy to their souls. He knows what is best for his people, and will order every thing for their spiritual and everlasting good. He hath to this end, vouchsafed to them a most gracious promise, that

all things shall work together for their good." Thus they feel convinced, that in whatsoever state they are, it is the one which is really best for them. What a powerful motive is thus furnished for the exercise of a contented mind! With such a conviction, how can the real Christian be otherwise than contented, whatever may befall him? What ground (he asks) have I for being dissatisfied? My desire and aim is, so to pass through things temporal, that I finally lose not the things eternal. Now what state, or what circumstances, may in this view be best for me, I know

'not but Christ my Saviour knows, and will lead me into them. Does he disappoint my worldly hopes? He sees that disappointment will be good for me. 'Does he call me to trials? He sees that trials are ne

'me.

cessary for me. Does he take away my worldly ⚫ comforts? He sees that they would prove hurtful to Does he make my way rough, difficult, and thorny? He sees that it is the way in which it 13 'safest for me to walk. Far then from being discon⚫tented and repining, I have reason to be thankful and to rejoice. I have reason to cry out with the Apostle, "in whatsoever state I am, I have learned therewith to be content :" for I know it to be that state in which my ⚫ best interests will be most effectually promoted and 'secured.'

The practical uses which I shall make of the Truth, thus explained and enforced, are two.

I. I shall employ it for correcting an error which is prevalent in the world. Persons, who know nothing of the power of Religion themselves, are apt to form strange and mistaken notions respecting it. They regard and represent it as making men dull and melancholy; as destroying cheerfulness, spoiling present enjoyment, and casting over the mind nothing but gloon and darkness. But I would seriously ask such persons, on what reasonable grounds they can build or support these charges? I would seriously ask them whether the truth, which we have been considering, does not give a very opposite view of the subject? With what justice can it be said of religion, that it makes men dull and melancholy, destroys cheerfulness, spoils enjoymenty.