others of our species be possessed of it. All this may be applied
to the whole of life; to positive inconveniences as well as wants,
not indeed to the sensations of pain and sorrow, but to all the
uneasinesses of reflection, murmuring, and discontent. Thus is
human nature formed to compliance, yielding, submission of temper.
We find the principles of it within us; and every one exercises it
towards some objects or other, i.e. feels it with regard to some
persons and some circumstances. Now this is an excellent foundation
of a reasonable and religious resignation. Nature teaches and
inclines as to take up with our lot; the consideration that the
course of things is unalterable hath a tendency to quiet the mind
under it, to beget a submission of temper to it. But when we can
add that this unalterable course is appointed and continued by
infinite wisdom and goodness, how absolute should be our submission,
how entire our trust and dependence!

This would reconcile us to our condition, prevent all the
supernumerary troubles arising from imagination, distant fears,
impatience--all uneasiness, except that which necessarily arises
from the calamities themselves we may be under. How many of our
cares should we by this means be disburdened of! Cares not properly
our own, how apt soever they may be to intrude upon us, and we to
admit them; the anxieties of expectation, solicitude about success
and disappointment, which in truth are none of our concern. How
open to every gratification would that mind be which was clear of
these encumbrances!

Our resignation to the will of God may be said to be perfect when
our will is lost and resolved up into His: when we rest in His will
as our end, as being itself most just and right and good. And where