we have an example of patience presented to us in another. If we are taught humility in one chapter, in a succeeding one it is urged upon us in a pattern. These virtues, as far as our blessed Saviour himself was concerned, were surely unnecessary but for our sakes he thought fit to give us the example, as well as the precept.

In this view also we consider such passages as the text, in which our blessed Saviour expresses the highest sense of submission to the will of God. It was certainly necessary to instruct mankind, among other duties, in piety, devotion, and resignation. And if our Saviour proceeded in this case, as he did in others, by exemplifying the duties he taught, how was this to be done, but by setting the pattern himself? And as it is evident he set the example of several virtues, which, as far as he himself was concerned, he had no occasion to practise, why may we not suppose the same in this case also? So that, on a supposition of our Saviour's divinity, he must have acted just as he did. Consistently with himself, he could have acted in no other way.

So that, in fact, the argument drawn from such passages as these in the text, for the humanity of Christ, seem to have nothing to do with the question.

ANGELS are probably employed in praising God, and meditating on his works, and excellencies. But a state of trial is a state of danger; and its inhabitants are weak, infirm, and fallible. If they were not, they would be creatures qualified for a superior station: for God fills his creation with various ranks. In a great house, the apostle argues, there must be vessels of wood, and of earth, as well as of silver and gold.

This being the case, man is graciously furnished in the gospel with all proper instructions to enable him to pass properly through that state of trial, in which he is placed; and these instructions are summed up by our Saviour in two words, watch and pray. The former relates to our own care, and endeavours, which are absolutely necessary. But as these endeavours, un

supported,

supported, cannot carry us happily through this state, we are farther enjoined to seek the assistance of heaven by prayer, which is always afforded, when it is sincerely sought.

N. B. This subject, if the discourse were made out, might be enlarged upon under the following division.

First, might be shown the nature of a state of trial, compared with what we suppose to be the angelic state.

Secondly, the nature, and end of watching from our weakness, and the temptations which every where surround us.

And, thirdly, the necessity of God's assistance, from our own inability to grapple with temptations ; and the necessity of sincere prayer in order to obtain that assistance.

LXXII.

O Lord, how manifold are thy works; in wisdom hast thou made them all: the earth is full of thy riches. Psalm civ. 24.

THIS world is commonly placed in opposition to the next, and hath, therefore, a bad name in all our religious exhortations. The wicked world is its common appellative. But it is ill used; and hath been traduced merely on account of its wicked inhabitants. In itself it is innocent; and may be enjoyed with innocence; and when we speak of it apart from the ill use that is made of it, instead of setting it in opposition to the next world, we might perhaps more justly bring them closer together.

When, therefore, we take a view of this world in all its grandeur, and beauty-its varied surfaceits woods-its waters-its vast canopy of skyand even its inhabitants, which, though in many instances its greatest deformity, discover often such qualities, as are truly amiable — we are led to consider this world, with all its appendages,

as

as a very convincing proof of the glory and happiness of the next.

If in this world, which in a degree is under a curse* at best only a state of trial-and doomed to perish, we see so much grandeur, beauty, and accommodation, what may we not expect when this curse is changed into a blessing-this state of trial into a state of enjoyment-and this perishing habitation into an everlasting abode? We cannot conceive, after we have passed religiously through a state of trial, that God would carry us from a better place to a worse.

Again, when we find in the various productions of this world, so much pleasing and innocent amusement - so much gratification to all our senses, when used with innocence-and such wonderful accommodation to all our necessities what may we not expect, when rational enjoyment can have no alloy-when the necessary evils of a state of trial will be removed - and when more perfect sensations will of course be proportionably gratified?

Again, when we consider what happiness arises in this world from the little intercourse we can have here with virtuous friendship-where seldom two

* GENESIS, iii. 17.

or