% m Srom f^e feifirat)? of (pxofcBBox ^atnuef (gtiffer in (glemor^ of 3ubge ^amuef (ttltffer QSrecftinribge (JJresenteb 6j? ^amuef (Qtiffer QBrecftinrtbge feong to f 5e £i6rati? of (prtncefon C^eofogicaf ^eminarg SERMONS ON SEVERAL fij Important Subjeas* By the Late Reverend Mr. Frederick Carmighael, One of the Minifters oi Edinburgh. ED IN BV RG h; Printed by R, Fleming. M.dcc.liii. \> PREFACE. HTH E following fermom are the gemi'me remains of one ivhofe difti?2guijhed worth and ability jiijlly intitled him to a high degree of the public regard. He was ordained a minifler of the church of Scotland iji iJ27 > and for four years remained in the charge of Monimail \ whence he was tranflated tolvi" verelk . When hefirfl entered on that large and populous charge^ he had no little oppofition and prejudice to encounter. But his merit wasno fooner known ^ than it furmounted every prejudice -, and in a floort time, his warmefl oppofers became his mojl zealous friends . From his firfl appearance in a public ftation^ his chara5ier co?itinuing uniformly to rife in the jufl efieem of the worlds he had not been long fettled in Inverefk, till he received an invi^ tat ion to the chair of divinity prof effor in the a Mari^ PREFACE. Marifchal college of Aberdeen 5 which he declined to accept -, and in iJ^J^ was called to be one of the minijlers of Edinburgh. In all the congregations of which he had the charge, no ?nan could be more regarded and beloved than he was by perfons of all ranks. His behaviour was in everj rejpeci fuited to the dignity of the f acred character 5 fullied by no meannefsy and 720 vice. He was of a gene- rous open fpirit ; a warm friend \ endowed with a clear under flanding^ afoundhead^ and an upright heart. A noble indignation at whatever was bafe or dishonourable, a?2d a firm and bold adhei'-ence tojujlice andhojiefty, difingidjljed his charaB'er. As thefe manly qualities:, joined with thorough good fenfe, commanded the highejl ejleem 3 fo his open candour^ and foci al humane difpoftion attached many perfonal jriends to him, and gained the off eB ion of all who knew him. In his preach- ing *he was remarkably a'nimated, and per^ fwafve, Ihat fpirit and fire which difiin- guifided his^ manner, commanded the profound attention of every audience : he fpoke with all P-rR E F A C E.: all the- energy of one. "who deeply felt what Ije inctilcat(^d on others. He applied hi?nfelf to ftudy the conjittiition of the church of "which he ims.. a rnember ; and inits judicatories his fentiments were highly, regarded, .He .bad that weight with all the different contending parties which the.grmteji ah Hi ties, can only acqtdre, "when they arefupportedby enti)x\and approved integrity, . -^ ^%hts qualified for being cxte?jfively iifeful^ and aSifig an emirient\(^}iii confpiciious part in that fphere which belonged to him, a port illnefi put a period to his life in the forty third year of his age. So im- timely a deathy in the midji of thofe hopes which were jujlly formed of him^ was matter not only of private affli^don to his friends^ but of public forrow, HIS ferjnons which are now printed ap- pear under confiderable difadv ant ages, They were not intended for the prefs. Tho often follicited^ he coidd not be prevailed on to con^ fent to the publication of any of them. His papers were found in dijorder ^ and they want all PREFACE. all the advantage of the Author'' s fini/hing hand: yetjiill^ the reader will fold in them Juch an excellent fir ain of rational devotioUy found thought and clear reafoningy as gives ground to expe6i^ that they will contribute to ferve the inter efi of true piety and religion : and 'tis hopedy it will be no difadvantage to their reception with the worlds that they are . fublifhed for the benefit of the family of Mr. Frederick Carmichael. THE THE CONTENTS. S E R M O N I. Of the Obftacles to Progrcfs in Religion. Heb. xii. I. Let us lay afide every weight— Page I SERMON 11. Of Anxiety and Sollicitude. Ph I L I p p , i V . 6 . Be careful for nothing — 44 SERMON III. Religion the beft Support Tinder the Troubles of Life. Psalm xciv. 19. In the multitude of my thoughts within me^ thy comforts delight 4!ty fouL ' 8i S E R- The CONTENTS. SERMON IV. The Chriftian Religion the greateft Blef- fing to Mankind. CoLoss. i. 12, 13. Giving thanh unto the Father^ — who hath delivered us from the power of darknejs^ and hath tranjlated m into the kingdom oj his dear Son. 121 S E R M O N V. The Reafonablenefs, and the Advantages of early Piety. EccLES. xii. I. ' Remember 7J0W thy Creator in the days of thy youfh\ while the evil days come not, nor the years draw nigh, when thou Jl:alt Jay^ I have no pleafure in them. 162 SERMON VI. The Folly and Danger of delaying to enter upon a Religious Life. The fanie Text. 193 S E R« The CONTENTS, SERMON VIL Of Chriftian Zeal. Gal. iv. 1 8. But it is good to be zeahiijly ciffeBed always in a good thing. 225 SERMON VIII. The Love of God to Mankind in their Redemption through Jefus Chrift. I John iv. 9. In this was manifejled the love of God towards us^ becaufe that God fent his only begotten Son into the worlds that we might live thro him. 264 SERMON IX. The Obligation to Brotherly Love deduced from the Love of God to us. I JoHNiv. II. Beloved^ if God Jo loved us^ we ought aljo to love ofie another. 299 The The CONTENTS. The Characters of trae and falfe wifdom. A LECTURE. James ili. 13. to the end. Who is a wife man^ and endowed with knowledge among you ? let him Jhew out of a good converjation his works with meeknefs of wifdom^ &c. 355 SER [ > ] S E R M O N I. Of the Obstacles to Progrefs m Rel iGioN. Heb. xii. I, Let us lay ajide every weight WHEN we refledt on the great va- Sfrm* riety of motives and incitements, ^' that are fet before us, to perfuade us to conftancy and zeal in the fervice of God, it muft be matter of furprize to obferve how little influence they have upon our- felves or others. Every principle of ac- tion is wrought upon, every paffion in our breafts is applied to s every thing, in Ihort, that has power to move the heart of man, is adduced to perfuade us to a chearful obedience: and yet how little A pro- [ 2 ] Serm. progrefs do we make in holinels and good- , _• nefs ! how lukewarm, or rather how cold are we in our religious endeavours ! how inconftant and variable in our obedience! and how far fhort do we come, in our practice, of the rules and precepts of that holy religion which we profefs ! A con- duft fo inconfillent with reafon as this muft certainly proceed from our enter- taining fome falfe principles and miftaken notions of things, the unhappy influence of which tends to defeat all the motives of the gofpel ; or from our indulging our- felves in a carelefs indolence, and not du- ly ftriving againft that wrong biafs and corruption of nature, which of itfelf in- deed is a mighty hindrance to our grow- ing in grace^ and perfeBing holinefs in the fear of God, It muft therefore be a mat- ter of great concern and moment to all of us, to know what are thofe falfe prin- ciples, thofe mifchievous impediments, which fo much obftrudt our growth and progrefs in religion 5 that being warned and [ 3 ] and armed againft them, we may hence- Serm. forth be conjlant and immovable, and a- -'■• bcundi?2g in the "work of the Lord, To give you a brief reprefentation of them„ is, what, by the affiftance of God, I pro- pofe from the words now read, Let us lay afide every iveight. The Apoftle is here fpeaking of the Chriftian life, under the notion of a race 3 alluding to the public fports of that kind, which were performed with fo much folemnity and pomp by the antient Greeks and Romans^ in honour of their gods. The faints already glorified, a noble catalogue of whom he gives us in the preceeding chapter, the apoftle con- iiders as the witnefTcs of this race, who, by their example, inftrud: us how we are to behave in it 5 and by their fuccefs af- ford us the encouraging hope^ that if we follow their fteps,. we fhall afliiredly ob- tain the fame crown. From this he ex- horts us to lay afide every weighty and the A 2 Jin I [ 4 ] Serm. Jin that doth more eofily befet us^ and to run with patiefice the race that is Jet before iis: where, by every weighty we are evident- ly to underftand every thing that will ftop or retard us in running the race; every thing, in fhort, that may be a hinderancc to us in making that progrefs in the reli- gious life, and advancing towards that perfection of holinefs which the laws of Chrift require. What I have in view then from thefe words is, both to point out the princi- pal impediments of our ftedfaftnefs and growth in religion, and to hint, as I go along, the proper means of our ftriving againft them with advantage and fuccefs. The fubjedt is large and extenfive, and I am abundantly fenfible, how much I muft need the pardon of the judicious hearer, for the defeftivenefs of what I can offer upon it, within the bounds of this dif- courfe. The [ 5 ] TuEfrJl particular I fhall mention, as Serm. being a very confiderable hinderance and •^• impediment to us in the fervice of God, is our entertaining loofe notions of religion. There are many who imagine that zeal in the fervice of God is an excefs of righteoufnefs ; and that moderation, which is in other cafes fo highly com- mendable, cannot in this deferve blame. They are refolved to have their religion fit eafy upon them, and can fee no neceffity of their ftill growing in grace^ and ftriving after perfedlion in holinefs. They hope to fave their fouls from hell, and are con- tented to forfeit any higher degrees of blifs, that may be the rev/ard of a more trouble- fome and laborious religion. Hence, a- mong many profeffing Chriftians, fervency and warmth in devotion, humility, pover- ty of fpirit, felf-denial, and mortification are fo far from being vifible in their prac- tice, that they feem almoft to have loft the Aery notion of them* r f. ] L Serm. But let the men who are capable of ^v fuch thoughts take care left they be widely miftaken in their notions of religi- on. The nature of things is not to be altered by their fancies, and God will not be mocked. If we would deal fincerely with ourfelves, (as in this cafe particular- ly it highly concerns us to do) we muft form our thoughts of religion, not from our own corrupt inclinations, not from the opinions, manners, and fafliions of a de- generate world, but from the fcriptures of truth, and the declarations of God him- felf. For this purpofe, let us confider the great end of religion, as therein held forth to usj which is to promote the glory of God, and the good of mankind, to raife us above the world and the flefh, to make us delight in pleafures fpiritual and refined -, and from thence we may judge how far our conceptions of religion fuit with thefe purpofes, and come up to thefe great ends. Let us confult the word of God, and there we will find fuch repeated exhortations to [ 7 ] to diligence and earneftnefs, to a conflant Serm. watchfulnefs, to fear and trembling, to ^J^ patience and ftedfaftnefs, as are diredtly oppofite to that eafy and ^lazy religion, beyond which too too many never afpire. Let us confider the lives of the difciples and apoflles of Chrill, and the firft pro- feflbrs of our holy faith, whofe example we are commanded to ftudy and imitate ^ and there we will fee what virtues and graces, what labours and ftrivings are neceffary to obtain that incorruptible crown which they are poffefTed of. With what earneftnefs did thefe true fervants of the blefl'ed Jefus prefs forwards towards the mark? With what courage, nay joy, did they take up their crofs^ and follow him ? How frequent and fervent was their devo- tion ? how noble and generous their chari- ty ? What grace, what humility {hone forth in all their converfation ? The true fpirlt ofChriftianity difcovered itfelf in all they faid and did, and the virtues of their lives as eminently diftinguifh'd them from the reft [ 8 3 Serm. reft of the world, as their faith and belief j^,^ Then did Chriftians truly overcome the world, and live above the body. Then did they indeed by the fpirit wait for the hope ofrighteoufnefs by faith, and the crofs of Chriftwas more delightful to them, than all the eafe and honour, the pride and pleafureofafinful life. And can we, my friends, compare our lives with theirs, and fit down contented with fuch poor and low attainments ? Can we put them in the balance againft ourfelves, and will not the inequality put us out of counten- ance ? Do we indeed profefs the fame re- ligion with them? are we under the fame obligations ? do we expeft and look for the fame reward ? and yet are our lives fo widely different from theirs ? Well may we bluft at our being left fo far behind, and fcarcely have the confidence to call our felves by the fame name, or to look for the fame inheritance with them. We> alas! have endeavoured to enlarge the i 9 ] the way to heaven, and widen the gate Serm. that leadeth unto life. We pleafe our- ■^* felves with more eafy fchemes of religion, with fuch as are accommodated to our own humours and fancies, and to the modes and fafhions of a backflidine aee, rather than to the precepts and example of Chrift and his apoftles. But w^hatever vain notions we may form, our religion is ftill the fame, as in thofe early ages of Chriftianity j and the conditions of the divine love and favour have undergone no change lince then. Then were Chriili- ans called to a continual warfare, to a conftant vigilance and wreftling with nu- merous furrounding foes -, and the crown of vidory was promifed to him alone, who endured to the endy 2inA fought the good fight of faith. Our fituation is not more fecure than theirs j our ftruggle muft be as great 3 nor mufl we exped to attain to the reward on eafier terms than thev. But then, Secondl)\ [ lo ] Serm. Secondly^ As there are Ibme who are I. thus deceived with loofe notions of rehgi- on, and who flatter themfelves that there is no ileceffity for fo much diligence and zeal in the fervice of God ; fo there are others, who look upon this perfection of hoUnefs required in the gofpel, as what is abfolutely impoffible for human nature. This is another great weight and hinder- ance, and a defpair of ever fucceeding in our duty difcourages us from labouring after it. Many forming their judgment of things upon the weaknefs and corruption of human nature, and the defeds and in- firmities which, no doubt, are to be found in the beft of men, conceive of that per- fedlion required of Chriftians as a chime- rical imaginary thing, which it never was in the power of man to come up to. They will acknowledge indeed, that, con- fidering how very ready men are to come fliort of their duty, it is but fit and rea- fonable [ " ] ionablc, that the rule prefcrlbed to them Serm. fliould be exad and ftridl, and that they I- ihould be ftrongly prefTed to a full con- formity to it 5 but at the fame time, they are perfuaded, that this is an attainment vaftly too high for mortal man to aim at. Many there are, who engage in the Chri- ilian life with great zeal and vigour ; they are mighty fanguine in their refolutions, and without having counted the coil, and reckoned upon the difficulties before them, they promife themfelves that all will be fair and eafy : but no fooner they encoun- ter temptations and trials, and begin to feel their own weaknefs, and the power of the enemy, than, behold ! they ftand furprized and amazed^ their fpirits droop, their courage fails them ; after a fliort ftruggle they give up the caufe as loft : and now they perfuade themfelves, that the way is unpaffable, which before they believed to be fo fmooth and plain, and ei- ther make a hafty retreat, or, at leaft, ne- ver attempt to make any further progrefs. But [ 12 ] Serm. But let us examine the matter to the ^* bottom, and perhaps we fhall find, that it is an inward averlion to the life and exer- cife of virtue, rather than any real belief of unfurmountable difficulties in religion, that has given rife to fuch apprehenfions as thefe. Let us diligently fearch, if this be not an artful excufe, a plaufible pre- tence for our coldnefs or lukewarmnefs in the practice of Chriftianity, that the ho- linefs it requires is altogether impradi- cable. But if we have really impofed on ourfelves by fuch a falfe notion as this, let us refleft, i/Z, That the chief difficulties in re- ligion commonly occur at our firft en^ trance upon it ; and yet thefe muft be con- quered, if we would not periffi for ever* The nearer we approach to that perfefti- on in holinefs which is required of us, re- ligion becomes ftill the more eafy, de- lightful and pleafant. If with bravery and refolution we go on, we fliall find the [ ^3 ] the yoke of Chrijl ftill more eafy^ and his Serm. burden more light ; and we fhall foon at- J- tain to the joyful experience, that the ways ofwifdom are pleafantnefs^ and that all her paths are peace » If we go forth weepings bearing the precious feed^ wejhall return re- joici?2g^ bearing ourjheaves with us. Thus you know it is in common life ^ a condi- tion, which at firft appears extremely bur- denfome, will in fome time become more tolerable, and at length perhaps fo agree- able, that it is not without regret we can think of a change. But how much more muft this be the cafe in religion, which is the only fource of real and lafting plea- fure, and carries our happinefs here to as great a height, as the imperfefc ftate we are now placed in can well admit. It Is not with religion, as it is with the plea- fures of fin : the more we tafte of thefe, the more we muft needs deipife themr But religion, the more acquaintance we have with it, the more we find in it of real and fubftantial worth s it more than anfwers [ H ] Serm. anfwers all our expedtations, and outdoes ^* our hieheft hopes. Let us not then fit down difpirited on account of any difficul- ties vv'e may meet with in the beginning of our journey ; but let \xs forget the things that are behind ^ and reach forth to the things that are before. Let us quit ourfehes like meuy and be jlrong', for confider in the ; 2^ place, that it is God that worketh in us to will and to do of his good pleafure *, We may look on the religion of Chrift as a religi'on fitter for angels than men^ and on the exalted holinefs which it re- quires as altogether above our power in our prefent weak and corrupted ftate : but our ability to give obedience to the pre- cepts of the gofpel, is not to be meafured by our own ftrength, but by the power of the Spirit of God, and the all-fufficien- cy of the divine grace, which is promif- ed, fecured, and offered to us. Our war- fare indeed is dangerous, our duty is difH- * Philip, ii. 13. cultj [ 15 ] cult, and our wifdom and courage are but Serm. fmall 3 but we are not called to go out in- ^' to this warfare at our own charges, de- pending on our own fortitude and con- duft alone j we have fuperior aid and af- liftance provided for us, through which we fliall be more than conquerors. Let us not then harbour in our breafts, thofe timorous and difpiriting apprehenfions, which fpring from an evil root. But when the dangers and difficulties of the Chrifti- an life are ready to difmay us, let us re- fled:, that through Chrifl jirengtbejiing m we Jkall be able to do all things *. And let us often call to mind, when we are tempt- ed to turn our back on religion, that hea- ven is a cheap purchafe, how dear foever it may coft us : that we are not our own mafters; that there is a God above us, who has affigned us our poft and flation, and to whom we are accountable for our behaviour in it j that, in fliort, whether we will or will not, we muft either fub- * Philip, iv. 13. mit lyy^ [ i6 ] Serm. mit to the felf-denial and mortification of I- religion, or expofe ourfelves to the end- lefs plagues and punifhments of fin. Let us then no longer obje6t and difpute, but with faith and patience be followers of thofi who inherit the fromifes. They went through honour and difhonour, profpe- rity and adverfity, good report and bad report, till they arrived at the blelfed reft referved for the people of God. The fame glorious prize is ftill propofed to us, the lame affiftances are offered to us, our difficulties are no greater than theirs. Let us not then, through a daftardly fear or through miftaken notions of things, for- feit our fhare in that blifs, which they are now poffeffed of. ^dly^ Another great hinderance and impediment to our making progrefs in re- ligion, and running our race with patieticef is a mixture of infidelity; the weaknefs or the want of faith in the declarations and promifes of God. This [ 17 ] This was evidently the cafe of the If- Serm. raelites in the wildernefs 3 their doubting I. of the promifes of God was the fource of ^^^*^^ all their backflidings -, and hence flowed their frequent revolts to idolatry, which kindled the divine wrath againft them. It is to be feared, that this is the cafe of too many Chriftians, and that their un- fruitfulnefs and lukewarmnefs in religion may frequently be traced back to the fame origin and fpring, namely, a tincture of unbelief. Are not the profperity of the wicked, and the afflidions of the righte- ous, apt fometimes to weaken our belief of Providence ? Are we not thereby tempt- ed to fay, as it is in 'Job^ What advantage Jhall it be to us^ and "what profit Jhall we ^ have^ if we are cleanfed from our Sins ?* May we not often find a fecret doubt lurking in our breafts, whether religion be the true bleffednefs of life ; and whether there be that delight and pleafure in the pradice of righteoufnefs, which the fcripture af- * Job XXXV. 3. B iirms tor^J [ IS ] Serm, firms that there is ? Whatever we profefs ^- to believe of an inheritance above, of a treafure in heaven, does not the condu(5l of too many plainly fliow, that they look on it as the wifer courfe to fecure at any rate theirportion and their treafure here? Diredt and open infidelity has not, I hope, as yet fpread its contagion widely -, but have not the objeftions of adverfaries againft our holy faith, and the moft important articles thereof, been often received by men with ^ fecret fatisfadlion, which, even to them- felves, they durft not avow ? Have they not fometimes been employ 'd to bear down therifings of confcience, and to footh men in a carelefs, or even in a diffolute life r Have not fuch thoughts as thefe, that the way to happinefs may be more broad and fmooth than it is reprefented in the Gofpel^ that God will receive us into heaven upon fofter and milder terms ^ that he will not execute judgment with that rigour which he has threaten'd 5 that tho' he is a fevere law- I 19 ] lawgiver, yet he will not be fuch a terrible Serm* judge ', have not, I fay, fuch thoughts as !• thefe fometimes found a welcome recep- tion in the minds, even of profefling Chri- ftians ? and have they not had an unhappy influence on their life and condud:? When the woj'-d preached doth not profit^ fo as to make us zealous^ and fo abound iiz good works ^ it is becaufe it is not mingled with a due meafure oi faith ^ in thofe that hear it. * Did we, my brethren, truly believe the revelation of God -, were his promifes and threatnings evident and prefent to us by faith, tho' diflant in themfelves ; it is im- poflible but they muft affedt and move us in a different manner, render us more ear- neftly watchful to avoid thofe paths that lead to deftrudion, kindle in us more vehement defires, and produce in us ftronger endeavours after that holinefs, without which no man fJjall fee the Lord, or tafte of the celeftial blifs. We fee how the profpefl: of gain captivates the covetous, * Heb. 17. z B 2 the [ 20 ] Serm. the cxpe(3ation of pleafure inflames the ■* • voluptuous, the fight of vanity and grandeur elates the proud, and the hope of glory fires the ambitious -, and fhould not the charms of holinefs and goodnefs have the fame, nay rather a greater power over the true Chriftian ? fliould not the profped of the heavenly crown animate and infpire his foul? fhould not the hope of the eternal frui- tion of God have fuch a commanding in- fluerxe on him, as to make him regulate the whole of his life and converfation with a view to this glorous end ? The pro- mifes of God are fm'Qly great and predcus, and if they work not mightily on our minds, it is not thro* the want of excellence in them, but want of faith in us. Let us then, with the Patriarchs of old, tho' we have hot yet received the promifes, yd feeing them afar off^ be perfnaded of and embrace them. Let us have refpeB unto the recompence of reward^ being fully perfuaded that what God hath promifed^ he is alfo able to perform. Let us ho Id f aft the prof effton of our faith with- out [ 21 ] out wavering y and as many deceivers have Serm. cfitefd into the worlds and fcoffers in thefe ^* OMv laji daySy who walk after their own lujis^ and fay y where is the promife of his coming^ take heed to yourielves, that ye be not en- fnared by following them^ take heed left ye alfo be led away by the error of the wicked fo as to fall from your ownftedfaJlnefs» They fpeak to thrujlyou out of the way, which the Lord your God hath commanded you to walk in-y take heed lejl there be in you an evil heart of unbelief in departing fro?n the living God, Let it be our conftant prayer, that God would help our unbelief and increafe our faithy and that our faith may be in us a living principle of every virtue and grace, and may powerfully incite us to adorn the doBrine of God and our Saviour in all things. But to proceed 3 4/^/y, Another great hinderance to our fuccefsfuUy running our race and mak- ing due progrefs in religion, is, our ftill j'etaining in our breafts too great a love for earthly [ " ] Serm. earthly enjoyments and poffeffions, and !• our being too much under the influence of fome wordly defire or paffion. Love not the worlds faith the apoftle, neither the things that are in the worlds for if any man love the worlds the love of the father is not in him. * This is the deftruftive paffion, which, tho' in various degrees, yet univxrfally pre- vails with the children of men. In fome it reigns with a power fo uncontrouled, that it renders them entirely blind to their true and moft valuable intereft, and makes them go on thoughtlefs and fecure in a bold contempt of God and of all the threatnings of his word. In how many others has it the unhappy influence to ftifle the cries of confcience, nay, to deftroy the mofl promifing beginnings of holinefs and goodnefs ? Such are they whom our Lord fpeaks of in the parable of the fower, fome fell among thorns^ fays he, and the thorns grew up and choked it, They that are fown among thorns^ fays he, in the explica- * I John ii. 15. tion I. [ 23 ] tion of the parable, are fuch as hear the Sfrm word^ and the cares of this world and' the de- ceitjulnefs of riches choke the word and it be- Cometh ujifruitfuL * This appears to have been the cafe of Herod, We are told that he received fohn the baptift as a holy and a juji man, and ohferved him^ and heard him gladly, and did many things upon it, -f- But he was drawn back by the charms of his Herodias, and thus all the impreffions of the holy Prophet's teaching were foon de- faced. This alfo was the cafe of the young man in the gofpel, who came to Chrift with the queftion, fVhatJhall I do to inherit eternal life ? ;{: When firft he addreifes himfelf to our bleffed Lord, who would not have thought but he was in the right way to heaven ? His life, as to the great commandments of the law, had been inno- cent and blamelefs; he comes with a feemingly earneit defire of being fnrther infrrudted in the way to happinefs ; he attradls the loveof theSaviour of mankind: * JIath. xiiL 24. t ^*^rk vi. 20, % Luke xvlii. i8» but tyWJ [ M ] Serm. but yet we fee, that a fecret love to the I'^ ^ things of the world blafled all thofe fair appearances. Now the cafe is juft the fame with every one, who is but almoji a Chriftian, He is under the power and do- minion of fomefenfual worldly luft. This is that which to him fpoils the reliili of the hidden manna, and obfcures the beauty of the heavenly Canaan in his eyes. Whence is it that we fee men fo generally carelefs and indifferent in the purfuit of their fpiritual concerns, but from their be- ing too fond of the body and its pleafures ? Whence is it that they feek not the heaven- ly blifs with that application and earneft- nefs which its worth and excellence de- ferves, but from their being too much en- gaged with this world and its enjoyments, and fo too willing and ready to take up their reft on this fide oi Jordan'^, But, my friends, they only who triumph over the world are crowned; and they who fow to the world and the fefi, Jhall of the world and oftheflejh reap corruption. Besides [ 25 ] Be SIDES this vitious and exceffive love of Serm. the world, there is another kind, which ^* it may perhaps be allowed is neither in the matter nor degree of it fo criminal, as to be quite incompatible with fincerity in religion, nor fubverfive of our hope of heaven , yet it may be fufficiently ftrong to abate our vigour, and to hinder our progrefs and growth in religion : And it is this meafure of wordly care andaffe^i- on, which, in the opinion of many learn- ed divines, the apoftle has particularly in view in the paffage we are now difcourfing from. He confiders, fay they, the Chri- ftian who fets out on the religious courfe, while he ftill retains his love to the world, as one who would engage in a race with a loofe heavy garment, which muft needs fo moleft and entangle him, as to leffen his fpeed 5 which may probably occafion his Humbling and falling ; and w^hich is at the bell but an ufelefs weight,and there- fore ought to be thrown afide. A Chrifti- an may have too much concern for the pomp IL/-\/XJ [ 26 ] Serm. pomp and Ihew of life ; too great a defire !•_ , ^o grow rich, to join houfe to houfe^ and land to land J and to load himfelfwith thick clay. He may have too brisk, too exqui- fite a relifli even of the lawful pleafures of the world. He may have too great an exaltation of mind upon his fucceffes in it, and too great deje 61 ion of fpLrit upon his lofles and difappointments. He may, in fliort, encumber and embroil himfelf too much with the things of the world; tho' not fo far as to occaficn the ficknefs and death, yet enough to abate the fpiritual vigour and health of his foul, and to retard his progrefs in the ways of ho- linefs. Now, the more we find ourfelves in danger of this, let us endeavour the more to have our converfation in heaven. Let us meditate frequently and ferioufly on the infinite rewards promifed to the fer- vant who is faithful and diligent; on the pleafure that attends the pradice of good- nefs here, and the eternal happinefs that awaits it hereafter. Had the young man, whom [ 27 ] whom we jufi: now mentioned, made a Serm. iuft eftimate of the riches of eternity, ^' would he h2.wtgGne away for rowfuly when he was advifed to exchange the treafures of earth for thofe of heaven ? Did we often refleft how foon the fafliion, the pomp, and grandeur of this world pafleth away ; how much better our heavenly country is, than this houfe of our earthly pilgrimage, we could neither rejoice nor weep for the things of the world with too great e- motion of fpirit. Did we fo often and fo devoutly think of that time, when Chriji who is our life fiall appear ^ and when we alfoJJjall appear vAth him iii glory ^ as to make us love and long for that joyful day, we could not well be in danger of over- rating, and confequently acquiring too high a tafte for the riches, honours, or pleafures of the world. We would have no application of mind, but to abound in good works j no ambition, but for that happinefs which is eternal. In the purfuitof thefe ends we would lay out the' ftrength I [ 28 ] Serm. ftrcngth and vigour of our minds ; for thefe we would chearfuUy give up our prefentpleafures, and retrench our prefent profits, and be content to be mean, labori- ous and obfcure in the world : for if the world ht once crucified in us, w^e fhall the more eafily bear being crucified to it. ^thly. Another weight which encum- bers and retards us in running our chriftian race, is flothfulnefs ; a vitious indolence and want of refolution. Thefe were the great fources of that inftability and fickle- nefs of mind that appeared in the Ifraelites, after they were brought from Egypt into the wildernefs. They no doubt defired to be poffeffed of Canaan the land of promife ; but they could not think of purchafing it at the expence of fo many hardlliips, fuch tedious marches and dangerous encounters as they faw before them, fo that every now and then they preferred the inglorious flavery of Egypt to their freedom in the land flowing with milk and honey on fuch [ 29 ] fuch difficult terms. And thus, I am a- Serm. fraid, it is with many Chriftians. Theyafpirc ^* after heaven, and gladly would they have their lot in the Canaan that is above, could they but purchafe it at an eafier rate. They profefs to be the difciples of Chrift, and would fliare in the merit of his death and fufFerings 5 but they will not take up his crofs and follmv him : nor can they think of venturing upon that laborious courfe of watching and diligence, of me- ditation and prayer, which he has enjoin- ed his difciples. The wages, which Chrift offers to his fervants, they are extremely pleafed with, and therefore they will lift themfelves in his fervice; while at the fame time the work he requires, thro' their own floth and lazinefs, appears fo intolerably fevere, that they can by no means brook it. In fhort, they wifh to arrive at the end without being put to the trouble of ufing thofe means whichGod has prefcrib- ed in order to it. And this flothfulnefs of theirs is conftantly joined with cowardice and I [ 30 ] Serm. and adaftardly meannefs of fpirit, that moves them to decline every difficulty, and dif- ables them from making a bold refiftance to temptations. They {hun as much as they can every encounter v^ith their fpiritual e- nemies ; they will rather fubmit to their power, than hazard an engagement 5 and yet while they are thus behaving, they fondly hope they fliall at length obtain the reward of vicSory. But, alas ! as fdon might Ifrael have gained her liberty with- out leaving the houfe of bondage, or have arrived at the pleafant land, without tra- vel, hardfhip, and blood, as the Chriftian may obtain the inheritance of the faints in light, without the continual ex- ercife of patience and fortitude. As foon may we expect to fubdue our enemies without arms or difcipline, as to mafter our corruptions, to conquer temptations, without diligence, meditation and prayer. Can our natural life fubfift without the fupplies of food, which repair the daily decays thereof? no more can our fpiritual life C 31 ] life be maintained without a conftant care Sfrm» of its fuftenance and welfare. The means ■'^* which God hath appointed for the attain- ment and increafe of holinefs, are doubt-- lefs very proper and well adapted to the end; and we have the higheft encou- ragement to expedl that they fhall be attend- ed with a divine power and energy ; but can their happy influence be felt by fuch as negled: and defpife them ? The grace of God is no doubt fufficient to flrengthen and eflablifh us in the ways of holinefs ; but then it muft, with frequency and ear- neftnefs, be asked of God, and carefully cherifhed and improved, when it is ob- tained. The word of God has force and efficacy to enlighten the mind and purify the heart, but it muft be received not as the word of man, but, as it is indeed, the word of God. We muft hide it in our hearts and meditate thereon day and night. If we are fo funk in lazinefs and floth, that we either will not ufe the means appoint- ed by God, or only apply ourfelves to them I [ 32 ] Serm. them with a lifelefs formalltv, whilfl we habitually indulge ourfelves in a vain and trifling converfation, what wonder is it, if our life is unfteady and unfruitful j if our faith is weak, and our aflPedtions grove- ling ; if, in (liort, our religion is deftitute of true pleafure, and our latter end of com- fort and confidence in God ? It is natural- ly to be expeded, that the foul of the Aug- o-ard will be like his vineyard, as defcrib- ed by the wife man in the book oi Proverbs xxiv. 30. 1 went by the field of the fiothful and the vineyard of the man void of under- (landings and lo ! it was all grown over with thorns, and nettles had covered the face there- of y and the ftone wall thereof was broken down. How criminal, how guilty muft this flothfulnefs in the fervice of God render us in his fight ! Is this like the revenge which the fincere penitent has vowed to take upon his lufts ? Is this like the ha^ tred which he has fworn againft that evil and abominable thing that God hateth ? Is this like the war which he has proclaim- ed [ 33 ] ed againft all the enemies of God and Serm« goodnefs ? Is this to redeem tlie time, and ^• to make amends for our paft neglecft in the work of God, by our future zeal and diligence in keeping his commandments? Is this the hungring and thirjling after rigb^ teoufnefsy v/hich becomes the children of God, and the difciples of the holy Jefus? Is this behaving like thofe faithful fer- vants who would be fou^nd watching with their loins girded^ and their lamps burnings when their Majier cometh? Is this improv- ing in a right manner the talents our Lord hath intrufted us with ? or can we thus expedt to be received with that bleffed welcome, Enter ye into the joy of your Lord? Is it not rather a wrapping up the talent in a napkin^ burying it in the earthy and keep- ing it ufelefs and unemployed ? Is this, my brethren, hke the condud: of true foldiers of Jefus Chrift, who ought to take unto them the whole armour ofGody that they may refijl the fiery darts of the devils that they may withftand in the evil day^ arJ having C done I. [ 34 ] S^RM. done all may Jland \ who by their charadler are bound to watch, that the enemy may not gain the fmalleft advantage over them, and never to turn their backs till they have gained the vidory, and that crown which the Captain of their falvation hath promif- ed to them that overcome^ Is fuch floth- fulnefs in the fervice of God a fit requital for his infinite goodnefs and mercy ? Is it thus that we promote the honour of our blefled Redeemer, who loved us to the deaths and who died that he 7?iight redeem us to himfelf a peculiar people zealous of good works ? Can we entertain fuitable thoughts of his amazing love, who fhow fo much cold- nefs and indifference for that falvation, which the Son of God hath purchafed by fo much fhame and forrow, fo much tra- vail and blood ? Let us not then, my bre- thren, h^Jlothfuly hut fervent infpiritferv- ing the Lord. Let us quit ourfehes like men^ and be Jlrong^ be zealous towards God^ ready to every good work^ and diligent^ that we may be found of God without fpot^ and blamelefs L [ 35 ] blamelefs. Let us not be weary in well-doings Serm» knowi?ig that in due feafon we Jhall reap if we faint ?2ot. Let us give all diligence to add to our faith virtue, to virtue knowledge^ to knowledge temperance ^ to temperance pa-- tience, to patience godlinefs, to godlinefs bro' therly kindnefs, and to brotherly kifidnefs cha- rity 'y that thefe things being in uSy and a- bounding, we may be neither barren nor un-- fruitful in the knowledge of our Lord fefus Chrijly but may have an entrance admifiiflred to us abundantly into his everlajling kingdo?n. The laft particular I (hall mention as an hindrance of our growth and progrefs in religion, and which indeed is a-kin to that juft now treated of, is, our not duly watching againft the weaknefs of our na- ture, the infirmity of the flefh. Thefpi- rit is willing^ faid our blefled Saviour, but the fiejl:) is weak *. The warfare between the flefh and the fpirit, muft in fome mea- fure remain while we are on this fide of * Matth; xxvi, 41. C 2 the L 36 ] Sfrm. the grave, and therefore we ought to be ^' always on our guard, with our arms ready, and in a pofture of defence. The young foldier of Chrift, who has but lately en- tered into this warfare, will find the af- faults of this enemy fo frequent and fliarp, fo violent and fliocking, that he will fee no time for carelefs flumber and thought- lefs eafe ; nay, the old and experienced foldier muft not be too fecurcj tho' he has often triumphed over the enemy, and re- pelled his fierceft attacks, yet he may ral- ly again his broken forces, affault him unawares, and give him a fhameful defeat. As an awful warning in this matter, we have in fcripture fet before us the fcanda- lous backflidings of the beift and the great- eft of men ; and thefe, like fo many claps of thunder, fhould awaken and terrify us, who, in refpedl of them, are but weak and infirm. Now, in order to our fuc- cefsful watching againft the weaknefs and infirmity of nature, let us in the [ 37 ] ijl PLACE carefully obferve, where it is Serm. that our greateft weaknefs lyes ; on which ^' fide the enemy has attacked us with the greateft fuccefs ; and let us be fure to watch there with a particular circumfpeftion and diligence. We have all our conftitutional failings 5 there are fomo fins, as the apoftlc fpeaks, that do fnore eafily hefet us than o- thersj and thefe are different in different men, according to the various propenfions of their natures. Some are more inclined to vanity and pride, others to anger and wrath 5 fome to lazinefs and indolence, others to wantonnefs and the pleafures of fenfe. But whatever the predominant weaknefs is, it is our duty to watch againft it with a peculiar care, and to ufe all the means which reafon or religion furnifh us with, for correcting or reftraining it. idl)\ Let us endeavour to be conftant- ly in the exercife of godly fear^ and this will prove an excellent remedy againft the frailty and ficklenefs of our natures. And in [ 38 3 Serm. in order to this, let us be frequently em- ^' ployed in meditating on God, and the perfeftions of his nature ; his infinite knowledge and omniprefencc, by which he fees the inmoft receffes of our fouls, and is acquainted with all our ways : his unfpotted holinefs and purity which can- not behold iniquity^ and makes him angry with thejinner every day: his inflexible ju- ftice, in executing the threatened deftruc- tion on all that forfake him. Let us often revolve in our minds the awfulnefs, the impartiality of the judgment to come, when all the aftions of our lives fhall be publi{hed before angels and men, and a folemn fentence fhall be pronounced upon us accordingly. Let us ferioufly confider the numerous temptations that daily af- fault us 5 the power and cunning of our enemies, who ly in wait to furprize us, and will be fure to take the advantage of our weaknefs. Serious and frequent me- ditation upon fuch fubjedls, will prove an excellent means of promoting in us this good [ 39 ] good difpofition of mind, and of teaching Serm» us not to be high-minded^ but to fear , and !• blc[jed is he thatfeareth always, "^dly^ The great remedy agalnft the bad confequences of the weaknefs and corrup- tion of our natures is, our hving in a con- ftant dependance on God for the affiftance of his grace, and the ftrength of his Holy Spirit, which he has promifed, to fupply our wants and help our infirmities^ to Jirengthen us with all might in the inner man^ and to work in us to will and to do of his good pleafiire. It is not in man that walketh to direSl hisjieps. Every temptation will be too ftrong for us, if left to ourfelves, and we will be ready to yield on the firft affault of the enemy j but if we fight un- der the banner of the great Captain of our fahationy we fhall be fure of viftory, and Jhall be more than conquerors through him that loved us. Thus I have laid before you fome of the ( 40 ) Serm. the chief hindrances to our running the ■*• Chriftian race, and making; progrefs in re- i^W . . bra ligion 5 and as I have endeavoured, under the feveral heads, to make fuch pra6llcal refledtions, or hint at fuch directions as I thought proper and natural, there is now the lefs need ©f any formal application of the fubjed:. Only allow me, in a few words, to exhort you to the duty required in the text, the layi?ig aftde every weighty and running with patience the race which is fet before us. This I might do, by reprefenting the manifold obligations wc are under to it, and the bleffed fruits and advantages that will attend it. If we have any regard to the great end of our beings, which is, by holinefs and goodnefs to pro- mote the glory of him that made us ; if we have any dutifulnefs or gratitude to that God on whom we depend for all that we are, or have, or hope for 5 if we have any love to our bleffed Redeemer who died for us while we were fifiners and enemies^ that he might bring us to God-y if [ 41 ] If we have any regard to the'fandity of Serm. the Chriftian charafter, and the repeated I- voluntary engagements we have brought ourfeh^es under to fupport that character; if we would fecure to ourfelves true com- fort and happinefs whilft we Hve in the world j if we would die the death of the righteous y and have our latter end like his; if we would provide againft the unknown terrors of a dying hour, and render it the paiiage to endlefs blifs All thefe con- fiderations loudly call upon us to be con-^ fia?it and im?novah!ey and to abound in the work of the Lord j to purfue that fath of the jiijiy which, like the Jhining light y Jhineth more and more to the perfeB day. Of all the motives to conflancy and growth in religion, that of the crown of glory, pro- vided for good men in the kingdom of Chrift above, is the moft powerful and prevalent, and therefore ought to be con- tinually in our minds. How chearfully miuft he run the race that is fet before him, who has the noble prize of immor- tality [ 42 ] Serm. tality conftantly in his eye ? Who will rc- ^" fufe to endure hardjhip as a good foldier of Jefus Chrift, who believes that He is now the fpeftator, and will foon be the judge and the rewarder of. all his fufferings? And if the profpeft of heaven will make the Chriftian rejoice, even in fuffering, how much more in doing good? If it en- ables him to conquer in the day of trial and afflidion, how much more to abound in good works in the days of profperity and peace? How chearfuUy will a man give of his fubftance to the poor and indi- gent, who by faith fees Chrift himfelf ftanding by, placing it to his own accompt, to be repaid a thoufandfold in the day of the Lord ? How much will it contribute to allay all the diforders of ruffled paffion, when faith prefents, and as it were opens to his view thofe manfions above, which the meek fhall inherit for ever, where there is nothing but uninterrupted peace and everlafting love ? How earncftly, in fine, muft he endeavour to be made per- feft (■/"vsj [ 43 ] fedl in holinefs, who has continually in Serim. view that happinefs, which confifts in the ^ J[* perfedlion of purity, and can only be at- tained to, by ftudying to be holy as God is holy, and perfeB as our Father in hea- *ven is perfeSl f Let us then, my brethren, be daily contemplating that blefled ftatej let us by faith render it prefent to us, and bring it home to our hearts ; and thence we fhall derive ftrength and virtue to refift temptations, and to overcome the world aiid the flefli ; to lay ajide every weight, and the Jin that doth mofl eafdy bej'et us ; ajid to run ivith patience the race that is fet before us ; looking unto Jtfus the Author and the Fi- nijher of our faith ^ who for the joy that was fet before him^ endured the crofsy defpifing thefiame^ and is fet down on the right -hand of the throne of God : unto whom^ &c. SER' [ 44 ] SERMON II Of Anxiety and Sollicitude. Philip, iv. 6. Be careful for nothing Serm. TV/r^-'^' faith j^^^, is born unto trouble •*•!• X ▼ A as the fparks fly upwards. Such is our fituation in the prefent life, that we are expofed to many calamities which no prudence can forefee, and no induftry nor power can guard us againft. The frailty of our bodies, the injuries of the world, and the changeablenefs and viciffitude of all earthly things, are fruitful fources of a variety of forrows. But whilft many of the troubles of human life are unavoid- able, there are alfo many which we create to ourfelves, by fuperfluous anxiety and foUicitude of mind. We vex ourfelves in vain, and are ingenious in increafing our own mifery. Our minds are quick at per- ceiving. [ 45 1 ceiving misfortunes at a diftance, and are Serm. always ready to bode the worft. We ^^' form the moft frightful images of the fu* ture evil; and, not content to wait till it overtake us, wc anticipate the grief, and greedily torment ourfelves before the timCo By the feme unhappy art, we magnify e- very prefent trouble ^ our bufy imaginati- on reprefenting it in the moft difmal light, and painting out our cafe as wretched and forlorn. Thus our fouls are overwhelm- ed within us ; a peevifh fretfulnefs gnaws us, or a fullen gloom hangs upon the mind, which makes our lives a burthen to us, and fometimes drives us into black defpair. To guard us againft thefe mif- chiefs, and to enable us with conftancy and fortitude to bear the adverfities of our prefent ftate, is the defign of the a- poftle's exhortation in the text. Be care- ful for nothing. In fpeaking from which, I (hall, in the ift PLACE, ftatcthe neceflary limitations of [ 46 ] Serm. of this general precept, and fhow what ^^' degrees of carefuinefs religion and right reafon allow 5 by which, at the fame time, it will appear, what the carefuinefs is which is here forbid. 2dly, I SHALL endeavour to evince the reafonablenefs of the precept, by iliowing the folly and finfulnefs of that care and anxiety which we are here cautioned a- gainlt. This carefuinefs then may be confider- ed in thefe two different views 3 as having for its objedt either fome future mifchief which we apprehend ourfelves in danger of, or fome prefent evil and affliftion which we fuifer ; in each of thefe it ad- mits of very juft limitations. If we confider it in the firft of thefe views, as refpe6ling any future misfortune which we dread, it muft not be under- ftood fo as to exclude that caution, pru- dence [ 47 ] dence and diligence which every wife man Serm. ought to exercife, in order to prevent and ^^* avoid it. Have we reafon to fear an in- ^^ * jurious attack on our perfon, reputation or cftate ; it becomes every man of fenfe, and is highly confident with religion and vir- tue, to ufe the utmoft caution to fruftratc the vile defign. Are we in hazard of fall- ing into any dangerous difeafe ; who but a thoughtlefs foollfh man will not ufe e- very probable mean of preventing the ca- lamity ? A prudent 7na7i^ faith Solomon^ forefeeth the e^ily and hideth himjelf^ but the fmple fafs on and are punijhed. But that which here principally claims our atten- tion, is that care which refpedts our cir- cumftances in the world, as to riches or poverty. This is what above all other things employs the minds of men, and diftrafls their thoughts 5 and in this their cares are moft ready to exceed the bounds appointed by reafon and religion. That a competent portion of the good things of this world is a valuable blcfling, and what wc U'^-VXJ [ 48 ] Serm. we may lawfully fearch after, will not, I II- fuppofe, be difputed 3 as it tends to make our lives here agreeable and eafy, and en- ables us, in many refpeds, to promote the happinefs of our fellow-creatures. By the prefent conftitution of things, men, at leaft the far greater part of them, can- not attain to this, but by labour and in- duftry of one kind or other. According- ly the word of God, that perfect rule of life, earneftly recommends to us diligence in our lawful employments, and feverely condemns the contrary condudt. He thai provideth not for himfelf ({^Ith the apoftle) end for thofe of his own houJhoU^ is worfe thaji an infidel. Be not fiothful in bufmefs. In all labour there is profit. The thoughts of the diligent tend only to plenteoiifnefs. And we fee with what feverity the apoftle re- bukes fuch as learn to be idle^ worki?ig not at all, hut are tatlers and bufy bodies^ wan^ dering about from houfe to houfe, fpeaking the things which are not convenient. We are required then to apply with diligence and induftry f 49 ] induftry to our feveral employments. As Serm. this labour and induftry cannot be exer- ■^^• cifcd, without our having fome thought and care for our fuccefs in it, fuch care- fulnefs as is neceffary to animate our dili- gence, muft of confequence be confidered as permitted, and cannot be the fubjedl of the prohibition in the text. Nor are we to imagine, that this care- fulnefs is only allowable, when it has for its objedt what may be neceflary to raife us above the miferies of poverty and indi- gence, and to procure for us a bare fublift- ence in the world ^ tho' fome may tell us, that when we exceed thefe bounds, our care muft be vitious, in regard that it is a deviation from the fimpliclty of nature. God has now eftablifhed a diverfity of con- ditions among men, fuch as, it is prob- able, would never have taken place, had wc continued in our original ftate. From this diverfity of conditions, there muft ne- ceflarily flow a different manner of life ; D and. [ 50 ] Serm. and, whatever fome people may talk of II- deviating from the fmiplicity of nature, it is extravagant to tell us, that after fuch an eftabliftment, there fhould ftill in this refped: be an equality between the high and the low, the rich and the poor. A man, therefore, may lawfully employ his care and induftry in the purfuit of fuch a proportion of the riches of the world, as will enable him to make a decent figure in that rank and ftation in which he finds himfelf placed by God, and to live in fuch a manner, as other people of his rank do in the time and place of the world where his lot is caft. And thus, what in an en- tire confiftency with reafon and religion may be the objedt of the cares and defires of one man, in another of lower degree would be unreafonable and vitious. Let us, in the next place, confider this carefulnefs, as it refpeds prefent trouble and afflidtion -, and here too we fhall find, that it i§ capable of many obvious limita- tions. [ 51 ] tions. By the conftitution of our beings, Serm. we are fufceptible of pleafure and pain. ^^' There are certain outward objects which, aJfFeding our organs of fenfe, naturally produce in us joy and comfort j and there are others which are as necelTarily pain- ful and affliding. Certain thoughts and refledions are pleafing and delightful to the mind, while others fill us with un- eannefs and trouble. Thus our Creator, for infinitely wife reafons, has appointed it to be. Such a conftitution is necefi^ary to our happinefs in the prefent life ; ne- ceflary to incite us to a due care for the prefervation of our beings, and to make us fly from whatever is hurtful and de- ftrudive to them. As foon then may we change the laws of our nature, as hinder our rejoicing in the perception of pleafure, or prevent our feeling the fmart of pain. Pleafure and pain will never be indifferent to us 5 nor will the Stoic, with all his fubtilty or eloquence, ever be able to oer- fuade vis, that there is nothing really good D 2 in II. [ 52 ] Serm. in the one, or evil in the other. In this there is more of pride and grimace than of truth and reafon. We are not then to imagine, that the apoftle is here prefcrib- ing an abfolute infenfibility under afflidi- on ; this were to require what is impof- fible, to command us to divefl ourfelves of the feelings of humian nature, and to contradid: the conflitution of our being. Befides, are there not many things befall- ing us in this life, to be grieved and afflic- ed for which, is by no means unbecom- ing the wifeft of men, or even the beft of Chriftians ? Not to mention religious for- row, or our grieving for our offences a- gainft God, as what no one will be fo extravagant as to think the apoftle could have here in his view -, there is the death of thofe to whom we have been united by the bond of natural affeftion, or the fa- cred ties of friendfliip. If our love to them was virtuous, and founded on wor- thy and noble principles, our forrowing for their death can have nothing vitious or [ 53 1 or blame-worthy in it ; unlefs it be carried Serm. to that exceffive height, to which if any ^I- of the human paffions arife, they are at ^^'^'^ the fame time deftrudlive to ourfelves, and finful in the fight of God. A cold indif- ference under a calamity, fuch as this, was never efteemed a perfedion or virtue, but with juftice is looked upon as too certain a lign of a difpofition harfh and inhumane. Our holy religion is far from difcouraging or forbidding this virtuous forrow^ on the contrary, it cherifhes thofe tender paffions which foften our natures, and difpofe us to the duties of compaffion and love -, and in the life of its blefled Author, it gives us a (hining example of friendfhip and love, and a bright pattern, how we ought to mourn over the death of a friend. Even the holy Jefus, in whom was neither im- perfedtion nor fin, groaned in his jpirit^ and was troubled for the death of Laza^ rus. He thought it not below him to weep over the grave of him whom he h^d loved. So II. [ 54 ] SeRm. Thus much of the meafures of careful- nefs, which reafon and religion declare to be lawful, and which cannot therefore be the fubjed of this prohibition : but we fuf- fer this carefulnefs to exceed thcfe due bvmnds, when inftead of rational foreiight and prudence, in the cafe of threatening misfortune, it becomes a painful anxious follicitude 5 when inftead of that moderate grieving under the feeling of prefent evil or mifery, which is effential to our na- tureSj it fwells into a furious turbulent paffion, or fettles into a pining confuming forrow. In either of thefe cafes it is the carefulnefs we are here warned againft. And that leads me to the zd Thing I propofed, which was, to prove the reafonablenefs of this precept, by fhowing the folly and finfulnefs of that carefulnefs which it forbids. This I fhall endeavour to do, by conlidering it, i/?, as it refpe^s ourfelves, and is of immediate bad influence on our minds ; and 2^/v, as it [ 55 ] it refpeds Almighty God, the Creator and Serm, Governor of the world. If we confider it ^^* in the firft of thefe views, we will find it to be an uneafy hurtful paflion, which is deftru6live of the peace and order, the happinefs and perfe^lion of our fouls. If we examine it in the other view, we will fee that it is founded on v/rong notions of the Deit)'', and flows from difhonourable thoughts of the wifdom and goodnefs of the divine adminiflration. The foul is an aftlvc principle, whofe powers and faculties cannot be preferved in their ftrength and vigour, unlefs they are employed and exerted about proper objeds. The paflions and aflfeftions are the fprings of the life and adtion of the foul ; by them it is excited to exert its powers and faculties, and without them they would lye inaftive and torpid. But, in order that the paflions may ' produce this good eflfedt on the mind, and prompt us to that adion which is neceflTary to its per* [ 56 3 Sfrm. perfeftion, it is required, that they be well II* regulated, and kept within due bounds : ^^^ for, if they be allowed to rife to a mon- ftruous unnatural height, if inftead of gently moving, they violently hurry and drive on our minds, then they pervert our faculties, and bring forth nothing but dif- order and confufion. And of all the paf- fions, there is none which produces more mifchievous effeds of this kind than im- moderate carefulnefs and anxiety. Upon due confideration we will find, that it diftradts the mind, and unfits it for every ftudy and purfuit that is worthy and ex- cellent ', that it incapacitates us to ufe thofe means that may be in our power for ob- taining relief from our diftrefl!es ; and that if carried to any exceffive height, it com- monly vitiates our tempers, impairs our faculties, and brings the moft dreadful de- folation on the foul. Briefly to fhow how this paflion works thefe bad effedls, is what I propofe under this head. I/. [ 57 ] ill THEN, it diftrads our minds, and SerMc unfits us for every ftudy and purfuit that ■^^- . is worthy and excellent. In order to the fuccefsful purfuit of any ftudy and bufinefs, it is necelTary that we enjoy freedom of thought, calmnefs and fedatenefs of mind, and that we be under no biafs and propen- fion to any thing which is foreign to it. Now, 'tis certain, that trouble and mifery, either apprehended or felt, will have con- fiderable force to attrad: and fix the mind even when under the beft regulation 5 but, when, in thefe circumftances, wc give way to exceffive carefulnefs, our minds are fo riveted to the objed: of our diitrefs, that it is not in our power to draw them to the confideration of any thing elfe, how im- portant foever. Would we improve our- felves in fuch valuable knowledge as will enrich and adorn our minds, and render us ufeful and beneficial to mankind ? While this uneafy paHion rages in our breafts, vain and fruitlefs are all our endeavours for that end. It hangs as a weight upon the foul, II [ 58 ] Serm. foul, and retards its flight every moment; it breaks in and difturbs our meditations ; infenfibly carries off the mind and with- draws the attention, fo that our haftened thoughts die before they have arrived at perfedion and maturity. Would we ap- ply our minds to the ftudy of religion, and to the attainment of divine knowledge? To this it is not only neceffary, that we have all that compofure which is requir- ed to the purfuit of other ftudies, but that our minds be in fome meafure raifed above the things of the world, before we can ac- quire a due tafte and relifli for thofe heavenly truths, and become fit for the con- templation of things fpiritual and divine. Again ; would we employ ourfelves in the duties of devotion and worfhip? While our minds are groveling here on earth, while with anxious wifhes we are breath- ing after its ignoble pleafures, or indulging immoderate for row for its lofles and mif- fortunes ; can we have that elevation of foulj that ardency of love, that purity of afteftion [ 59 ] affedrion which is required in exercifes fo Serm. divine and heavenly ? No ; our anxious ■^^• cares will bear down the mind, disjoint our thoughts, cool every holy defire, and render our devotion lifelefs, broken and deformed. Further: would we lav our- felves out to be beneficial to our fellow creatures, and employ our time and pains in defigns for the good of mankind ? This felfifh paffion will extinguifli the generous flame in our breads, contrad our fpirits, center all our thoughts upon ourfelves, and blafl every good and charitable defign. While our minds are contraded in melan- choly grief for our own misfortunes, can they be enlarged in pity for the miferies of our brethren ? While our thoughts and our cares are fo much and fo anxioufly employ- ed about our own things, can we alfo mind the things of others? Would we, in fhort, ap- ply ourfelves to the great bufinefs of the prefent life, the preparation of ourfelves by virtue and goodnefs here for the flate of perfe6t happinefs and virtue above? While [ 6o ] S^RM. While we indulge fuch an anxiety for the ^^' prefent life, how ready will we be to forget that we are defigned for another ? While the little trifling enjoyments of time en- hance our thoughts, or while the want of them difturbs our peace, and robs our fouls of reft, can we have our ccnverfation in heaven J or our affeBionsfet on the things which are above ? No ; wx muft be more thoroughly weaned from the joys and plea- fures of this world, e*re the joys which ^r^ at the right hand of God, and the pleafures which are in his prefencefor evermore^ can make a due impreffion on our minds. Thus an immoderate carefulnefs indifpofes us for every ftudy and purfuit which is worthy and excellent. The paflion might perhaps be allowed to be excufeable, could we fay, from experience, that it is fubfervient to the purpofes of warding off approaching mifchief, or freeing our- felves from prefent trouble. But fo far is it from anfwering either of thofe ends, or indeed any valuable end whatfoever, that wv^ [ 6i ] that It never fails, in proportion to the de- Serm. grees of excefs to which we permit it to H- rife, to render us incapable of ufing fkii- fully and fuccefefully the means of defence or relief, that may be within our power, and adds a double weight to every trouble ^ which was the 2cl Thing I propofed to illuftrate un- der this head. As a moderate degree of care is of excellent ufe to infpire us with diligence and induftry, fo, if we carry it to that vitious excefs that is here forbid- den, from a wholefome medicine it be- comes a deadly poifon, and, inftead of ani- mating a man with fpirit and activity, it fpreads a chilling damp upon the foul ; it enervates all his powers, and as other pafTions puih on the man to ad:ion, this renders him incapable of it. How will am- bition, for inftance, awaken every power within us,to undertake, endure, and accom- plifh the greateft toils and labours, and rufli from danger to danger to grafp at the wifh'd for [ 62 ] Serm. Ij for honour? How will v/atchfal malice kt W^/NJ the mind at work to contrive a thoufand fchemes, for efFefluating its bafe, its dark defigns ? Even that ignoble paffion, avarice, will give our fouls no reft, willraife us early, and keep us late from fleep, and transform a lifelefs fluggard into a man of bulinefs and adivity. But care, fickly care alone, languifhes and droops, lighs and mourns, but cannot rife to help itfelf. Are we in danger of poverty and want ? By induftry we might, perhaps, faveourfelves from the threatening evil : for the hand of the dili- gent 77iaketh rich. But oppreffive and over- whelming care, unfitting us for bufinefs, brings on with greater quicknefs the evil which we feared. We become like the Jluggard^ whofefoul, faith Solomon, dejireth^ and hath nothings who hideth his ha?id in his Bofom^ and it grieveth him to bring it again to his mouth -, whofe poverty jhall come upon him as one that travelleth, and his want as an armed man. Do we think ourfelves in danger of any ficknefs, which may break our [ 63 ] our conftitution, or hazard our lives -, or do Serm, we adually labour under any trouble of ^I- which we dread the event; as calmnefs and fortitude of mind is the greatefl preferva- tive of health, and the greatefl: fupport un- der ficknefsj fo our indulging melancho- ly fears fo me times brings on the mofl: ter- rible difl:empers, and frequently makes even flighter indifpofitions prove fatal in the ilTue. Heavi?iefs in the heart of man maketh it tojloop^ but a found heart is the life of the flejh. A merry heart doth good like a medicine y but a broken fpirit drieth the bones. Of all the paflions then, this immoderate and opprefiive carefulnefs is the moft in- confifl:ent with common fenfe and wifdom. The other paflions, how irrational and vitious foever in themfelves, pufh us on with vigour and adlivity to obtain their defired fatisfa^ion ; this on the other hand fights againfl; itfelf ^ and the more we indulge it, the more it renders us in- capable to labour for its fatisfadion j the deeper it plunges us in the raifery which gave ^yv\i [ 64 ] Serm. give rife to it. In the mean time the paf- }^^ fion itfelf, and all its mifchievous confe- quenceSj rife in proportion to a greater and more fatal height ; which brings me to the 3^ Thing 1 propofed under this head; which was to (how, that this paffion, when indulged to excefs, vitiates our tempers, impairs our faculties, and frequently brings on moft dreadful defolation on the foul. The man muft have lived but very little in the world who has not obferved the bad effedls that care and foUicitude produce, in this way, on the minds of men. How often may we fee them work the moft furprifing and melancholy change upon the beft tempers and difpofitions 3 rob the joyful and the gay of their mirth and hu- mour ; turn their laughter into heavinefs of heart -, and from being the delight of their friends, make them a burden tothem- felves, and to all about them ? How oft may we fee the men of the greateft calm- nefs [ 6s ] nefs and ferenity of mind, lofe thereby Serm.^ their eneaeing; fweetnefs, contradl a laft- •^■^• ing frown on their brows, and become four and fretful -, and the moft friendly and benevolent tempers thereby turn harfh and morofe, fullen and untradable ? Nay, have we not feen a courfe of anxiety and carefulnefs extend its dreadful influence to the nobler faculties of the foul, and im- pair the reafoning and intelledual powers ? Has not this gloomy paffion fometimes crazed the ftrongeft judgment, and fpread a dark cloud over the fineft genius and the brighteft parts? Of this, if our own experience fail us, hiftory affords us very mournful examples.-— Here is a man who, in a high and honourable ftation of life, has gained the applaufe of the world for his wifdom, condud:, and all thofe abili- ties that can fit one for the difcharge of the higheft truft. He meets with an unex- pefled, and, perhaps, undeferved difgrace. This his proud heart can by no means brook. He retires to a hated obfcurity E with II ( 66 ) oERM. With melancholy, care and difcontent deep rooted in his mind. Thefe paffions prey upon his foul, and foon produce a furprif- ing change. His reafon is fhattered. He is reduced to a mere changeling, and there remain not the leaft traces of the great man he fometime was. — To conclude this head ; have not care and anxiety funk ma- ny to the grave itfelf, and made them end their days in the bitternefs of their fouls r Nay, have they not in fome unhappy crea- tures conquered the love of life, theftrong- eft principle of our natures, and driven them, in cruel defpair, to ftain their hands in their own blood, and to fly for fhelter to a hideous death ? If then we confider this carefulnefs in the immediate bad efFed:s it has on our own minds ; as it indifpofes us for every ftudy and purfuit which is wor- thy and excellent, as it renders us incap- able of ufing the probable means of ob- taining rehef from our miferies ; and if we confider it in thofe ftill more dreadful con- fequences it fometimes has on the minds of [ 67 ] of men, we will fee the folly and finful- SermJ: nefs of indulging luch a paflion in a very ^^' clear light. But this will appear yet more fully, if we go on to confider it in the 2^ View which I propofed, as itrefpefts Almighty God ; where we fhall find it to be founded on wrong notions of the Deity, and difhonourable thoughts of the wif-^ dom and goodnefs of the divine admini- ft ration. The firft, the primary duty we owe to God, is to entertain true and juft notions of him; to think of him as we ought, to conceive him to be, as he really is, infinite in every perfedion. Our en- tertaining wrong notions of the Deity, our reprefenting him in our minds as cloth- ed with any imperfedtion or weaknefs, as it is highly criminal in itfelf, fo it is the fource of innumerable evils to the chil- dren of men. Now, of all the divine per-^ fedlions, as goodnefs is the moft glorious and amiable, and the great foundation of any rational intercourfe man can have with E 2 his II [ 68 ] Seiim. his Maker ; fo it efpecially concerns us to have right notions of this perfeftion > to have our minds impreffed with a lively fenfe of it, and to be eflabliflied in the firm perfuafion, that the divine govern- ment, in all its parts, is ever direded by the moft perfefl and invariable goodnefs. Having once attained to fuch juft and wor- thy views of the fupreme Being, we will naturally fee it to be our duty to truft in him, to caft all our cares upon him, to fubmit with refignation and pleafure to his holy will in all things. As He is the Creator and Governor of heaven and earth, who has an abfolute dominion over us, and all his creatures, we are, no doubt, bound to receive with a humble acquie- fcence whatfoever comes from him. Has not the potter power over the clay ? ajid jhall the clay jay to him that fajhioneth it. What drejl thou? But if we add to this the con- fideration of the infinite goodnefs of God^ that the happinefs of his creatures is what he purfues in all his works, in all his dif- penfations ; [ 69 ] pcnfations ; that this he defigns, even in Serm."" the chaftifements and punifhments with ^^• which he vifits the children of men^ then there is an infinite force added to the ob- Hgation, and a double guilt and wicked- nefs to the contrary condudt. Had we no difcovery made to us of the divine good- nefs, our fubmifllon to the will of the Deity would be rather neccflary than vir- tuous, and our repining at the divine go- vernment would be chargeable rather with madnefs than with vice and impiety. But, fince we know that the Lord is gpod^ and doth good:, our acquiefcence in his will is built on the moft noble and rational foun- dation^ and our murmurs and complaints, and the rifings of our heart againft the conduft of his providence, are no lefs im- pious than they are irrational. From thefe more general thoughts, we may be able to judge, v/hether this carefulnefs, of which we are difcourfing, is confiftent ^ith that honour and reverence we owe to the fupreme Being. Had we right potions C^VNJ [ 70 ] Serm. notions of God ; were we thoroughly con- ]^'_ vinced, that we are under the prote<5^ion and condufl of a Being of infinite kindnefs and love ; could we indulge our minds in painting out fcenes of future mifery, as wantonly prepared by Providence to over- cloud and darken our future days ? Could we allow thefe phantoms, formed by our vain imaginations, to four every comfort of life, and deprive our fouls of reft ? Did we think honourably of him who is Judge over all, would we give loofe reins to our gloomy paffions? would we indulge de- fponding thoughts to an exceffive height, or allow an overwhelming forrow to make havock of our fouls ? No. By fuch a be- haviour we in efFed: deny that the Lord is good, and tbaf his tender mercies are over all his works. We diftrutt his fatherly care and tcndernefs ^ we doubt whether he will or- der everything for thebeft to his creatures; we arraign and impeach his management of things. Every well difpofed mind will, po doubt^ be frightened at fuch thoughts as [ 71 3 as thefe, and be ready to deny the charge. Serm. But whence then do thefe anxious cares ^^- . gnaw thy heart, and difturb thy peace ? Why thefe pale looks, thefe down-caft eyes, thefe fleeplefs nights and joylefs days ? Were we convinced of the divine good- nefs 3 did we make God our refuge ajtd our Jirength 5 with the Pfalmift, we fhould not be afraid though the earth were removed^ and the mountains were caft into the midjt of the fea. With fouls calm and undiflurbed, we would join with the prophet, Although the fig-tree fjould not bloffm^ and the labour of the olive ftmdd faiU and there fiould be no fruit on the vine^ although the fields fi^ould yield no fneat^ and the flocks fljoidd be cut off from the fold ^ and there fl^oidd be no herds in the flails^ yet I will rejoice in the Lord^ and joy in the God of my fahation, * Again, let us examine what pafTes in our minds, when we are indulging this paffion under any prefent trouble, and we will find ourfelves fecretly cenfuring the *Habak. iii. 17^8, manage- [ 72 ] Serm. management of heaven, and blaming the TT ^^' Tud^e of all the earth for harfhnefs and partiality. May we not often, in the midft of our fretting and repining, catch our- felves employed in fuch meditations as thefe? Here is a wretched mifer to whom God hath given riches and wealth, yet he hath not the heart to eat thereof; who is fo much afraid that his eftate Should be ufeful to others, that he is willing that it fhould be abfolutely ufelefs to himfelf ; while I, who would ufe fuch a bleffing for the good of mankind, who would make the heart of the widow and the fatherlefs to fmg for joyy am oppreffed with poverty, and ftraitened even for the neceflaries of life. This worthlefs creature again is ex- alted to greatnefs and honour, fares fum- ptuoufly every day, receives the fawning addreffes of a croud of dependents ; while I, who deferve, and would become thefe things fo much better, am left to languifh out a miferable life in inglorious obfeurity. There is another who is little better than a [ 73 ] a burthen to the earth, and yet Is bleffed Serm* with a conftitution ftrenuous and robuft, "^'^• while I am left to ftruggle with a crazy- body, and the powers of my mind are born down with a load of difeafes and pain. — And what is the neccflary conclufion from fuch fine reiiedions as thefe ? Durft we avow it, it is no lefs than this ; how blind are the ways, how unaccountable and ca- pricious is the management of heaven! Thus do vain fhort-fighted mortals, op- preffed with anxious raelancholy cares, and at the fame time puffed up with pride and felf- conceit, dare to cenfure the divine condu6l, and charge God fooUJJjly, But, had we worthy notions of God> did we think honourably of his government -, did we conceive of him as delighting to exercife loving-kindiiefs on the earth, as pleafed with the happinefs of his creatures, aspurfuing this great defign through the whole of his adminiftration, through all thefe feeming- ]y dark and gloomy mazes of providence; this v/ou!d fpread a fweet calm and fere- nity [ 74 ] Serm. nityovcr our fouls, and make us bear the ^^' adverfities of our prefent lot with a noble rcfignation and courage. Through the darkcft cloud of forrovv and trouble we fhould fee fome beams of light and joy. We fhould be able to trace the divine mercy through every part of our afflidion, and fhould firmly believe, that by thefe, to us the mtoft unlikely means, God is carrying on our real and higheft good. Convinced, that God knows what is good for us, better than we know ourfelves, that he loves us better than we love ourfelves, and careth for us more than we care for ourfelves, we Ihould fay with good old Eli, It is the Lordy let him do whatfoever feemeth unto him good, * Little more, I hope, needs be faid to fliow the finfulnefs of this paffion, as it rcfpedls God, the infinitely wife governor and difpofer of all things. Let us only confider, how our giving way to fuch an anxious fretful temper would be taken by *i6am. iii. i8. any [ 75 ] any to whom v/e were fubjeft on earth. Serm, How difpleafing, how affronting would ^^* it be to any mafter, if his fervant (not- withftanding of thegreateft kindnefs fhown to him) iTiould on every occafion appear diffatisfied with his condition, fhould grudge and repine at every Httle hardfhip and inconvenience, and, inftead of ferving him with chearfulnefs, fhould fhow by his whole behaviour, that he looked upon him as a mafter unjufl and fevere ? How difrefpe<5lful and provoking would it be to any earthly prince, if his fubjedls (not- withftanding of his utmofl endeavours to promote their happinefs) were perpetually fliowing their doubts and jealoufies of bad defigns againfl them ; if they fliould dif«. cover themfelves uneafy under his govern- ment, and, above all, if they murmured a- gainfl, and reviled his adminiflration as ar- bitrary and tyrannical? But with much greater reafon mufl fuch a condudl: be pro- voking to God, our heavenly mafler and almighty fovereign. The befl of men have their [ 76 ] Serm. their failings, their peevifli humours, their •fl- fits of paffion, which may provoke their fervants to repining and difcontent. The bell, the wifeft: of princes may commit er- rors in government, which may difguft their people, and alienate their affedtions. Like other men they arc fometimes led aftray by their private paffions. They may truft too much to undeferving favourites, and be impofed on, and led by defigning men to fteps the moll unjulland difhonour- able. But He who reigneth over all u mighty in wifdom and excellent in coimciL 'Behold J he ptitteth no triijl in his fervants^ and refpeBeth not any that are wife in heart, Juji and true are all his ways^ and his judgements ere mercy and truth. Fury is not in him^ 7ior doth heajilidi willingly^ nor grieve the children of men. But, as a father chafleneth hisfon^ fo the Lord our God chafteneth us^ that he may do us good in the latter end. Now, hovir provoking would it be to the moll affecti- onate tender hearted father, if on every little chaflifement his fon fhould fpurn at the [ 77 3 the rod, and afterwards appear before him Serm. not with a modeft blufli and an inp;cnuous I^- fhame for the offence he had given, but with a fullen angry difcontent in his look^ We have had fathers of ourfejh, faith the apoftle J ivhich corrected tis^ and we gave them revere?2ce ^jjhall ive not much rather be infiib^ jedlion to the Father of fpir its? For they chafe?!-- edits after their ownfleafure^ but he for our profit^ that we might be partakers of his holi- nefs.-f Thus I have endeavoured to fhow the folly and finfulnefs of that cxceffive careful- nefs which is here forbidden by the apoftle, and I muft not further encroach on your patience by making any reflections from the fubjed:. Let us be perfuaded never to harbour in our brcafts a paffion, which, as it carries its own punifhment alongfl with it in the bad eftedls it has on our minds, fo it is highly criminal in the fight of God 3 a paffion which has in it as little of wifdom as it has of innocence^ and is the more danger- I Hcb. xii. 9, 10. 0U8^ [ 78 ] jj^ 0US5 becaufe it deceives us with a falfe ap- t/VV pearance of both. We are the children of . the moft loving father, we ferve the kind- eft of mafters, and are under the govern- ment and protedlion of a God of infinite mer- cy and everlafting love. Let us truft in his goodnefs for evermore, and commit our ways to him\ and he will be 2ijire72gth to us hi our dijirefs^ a refuge from thejlorjiiy andajhadov) from the heat. Let us in every circum- ftance of life endeavour to maintain fiich a chearful compofure of mind, fuch a forti- tude and magnanimity as becomes the dignity of our rational nature ^ as is nccef- fary to its perfedlion and happinefs ; and will be the beft evidence, that we think honourably of him in whofe hand our Ufe and our breath are^ and whofe are all our ways. Let us remember, and put in pradlice the direction of the apoftle to make our re- quejls knorwn unto God by prayer and fitppli- cation with thankfgiving -, and let us implore the affiftance of the divine grace to enable us to poj/efs our fouls in patience y and to teach m [ 79 ] m in 'whatever Jiate we are therewith to be Serm.. content. I fhall conclude this difcourfe with t^)}^ the excellent paffage of ourSaviour's fermon on the mount ; Matth, vi. Take no thought for your life, what yejhalleat^ or what ye f jail drink^ nor for the body wherewithal ye fhall be clothed. Behold the fowls of the air, for ihe^* fow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not fnuch better than they ? Which of you by taking thought can add one cubit to his jlature ? And why take ye thought for raiment ? Confider the lilies of the fields how they grow \ they toil not, neither do they /pin, and yet I fay unto you, that even Solomon in all his glory was not arrayed like one of thefe. Wherefore, if God fo clothe the grafs of t be field, which to day is, and tomorrow is caft into the oven^ fhall he not much more clothe you, O ye of little faith? Therefore take no thought, faying, whatfizallwe eat, or what fijall we drink^ or wherewithal fhall we be clothed. For your heavenly father knoweth that ye have need of all thefe things. Butfeek yefirfi the kingdom ■ of [ 8o ] Serm. of God and his ri^hteoufnefsy mid all tkefe II. II- things Jloall be added unto you. Take, there- fore, no thought for the morrow ; for the morrow Jhall take thought for the things of itfelf Sufficient for the day is the evil there- SER- ( 8i ] SERMON m. Religion the beft Support under the Troubles of Life. Psalm xciv. 19. In the multitude of my thoughts within me, thy co7nforts delight my foul. NO miftake concerning religion has Serm- been attended with more hurtful ^^^' and unhappy confequences, than the opi- nion that it prefcribes a joylefs and me- lancholy courfe of life i engaging in which^ we muft bid farewel to every pleafure and comfort. This falfe and groundlefs opi- nion we are too ready to take up in our early years, when our tafte for pleafure and enjoyment is keeneft ; and frequent- ly it has a lafting influence to render re- ligion an objedt of our averfion through the reft of life. Religion we generally F admit [ S2 ] Serm. admit to be of fome importance as to the "■* • world to come ; but we look upon it as a re- ftraint upon our liberty, and an interrup- tion to our pleafurcs in the prefent life : and it is no eafy matter to perfuade men, that their happinefs here depends on their following its inftrudtions and precepts. IvJothing however is more certain, not only from the moft exprefs declarations of God, but from the nature and reafon of the thing itfelf, than that religion is the true bleflednefs of life ; that the ways of wifdom are the only ways of pleafantnefs^ and that her paths alone are the paths of peace. It is religion that gives a fweet re- li{h to every comfort of Ufe ; that qualifies us for enjoying external pleafures with true fatlsfadion and pea'ce of mind, and thereby carries our imperfedt happinefs here to its greateft poffible height. As it thus increafes the real value of all other good things, fo it is the only real and ef- fedlual fupport under the manifold evils and [ 83 ] and afflidions of life. Whether pleafare Serm. or pain, happinefs or mifery, has upon ^^^• the whole the afcendant in the life of man, is what I will not prefume to determine ^ but furcly, whoever confiders to what a variety of forrows we are Hable, and how many afflidions every man, in the ordina- ry courfe of things, may reafonably lay his account with, maft admit that religi- on is valuable in the higheft degree, if it has this efFed to make the troubles of life fit eafy upon us, and to enable us to bear them with patience and with chearful- nefs. To fliow you that religion really has this bleffed influence, is the fubjed I am naturally led to from the words of the text; where the pfalmifl, who, in the courfe of his life, had met with a variety of troubles and afflidions, declares his own experience. In the multitude of my thoughts withifi me, fays he, thy comforts delight my fouL Amidft all my fears and F z cares. t H ] Setim. cares, my pains and forrows, thou makefl: ^^^* peace and gladnefs to reign within: I find in thy fervice a perpetual fource of de- light and joy. What I propofe then, is to reprefent, how the practice of religion and holinefs fupports a good man, and affords him comfort and delight under all the evils and calamities of life; which I hope will be abundantly plain from the confiderati- on of the following particulars. I. Religion moderates our love of the world, reftrains our affe61:ions from the eager purfuit of its enjoyments, and there- by enables us to bear with greater patience its evils and afBidtions, and prevents im- moderate forrow and dejeftion under them. II. The pradice of true religion affords fuch immediate delight and pleafure, as in a great meafure fupplies the want of any [ §5 ] any outward enjoyment, and allays the Serm. pain of any worldly diftrefs. HI. III. Religion, as It teaches that all things are ordered by the moft perfedt wifdom and goodnefs, fo it particularly affures every good man, that all things ihall work together for his real intereft. IV. Religion gives us the bleffed pro- fpedl of a happy end to all our forrows, and of reft from all our labours in the life which is to come. V. Religion intitles us to the graci- ous influences of the Spirit of God, by which we are enabled to apply all thefe things to our comfort, and to rejoice in the Lord always, I SHALL endeavour, as briefly as I can, to illuftrate thefe feveral confiderations, and conclude with fome practical refledi- ens on the whole. I. The r S6 ] Sfrm. I. The firft thing I mentioned was, ^^^' that relielon moderates our love of the world, and reftrains our afFedlions from the eager purfuit of its enjoyments, there- by enabling us with greater patience to bear its afflidiions, and preventing immo- derate forrow and dejedion under them. May not we here begin, with lament- ing the wretched folly of that great part of mankind, who feek their happinefs and chufe their portion here, preferring the tranfient enjoyments of time to thofe that are durable and eternal. Did this their choice exempt them from the evils, and raife them above the viciffitudes to which our mortal flate is liable -, were it indeed the cafe, as David once thought it was, that they were not plagued like other men^nor cha/iened as others he \ then were this their condud more excufable : but alas ! not on- ly are they cxpofedin common with others to thofe troubles which belong to the lot of mankind^ but moreover, the warm indul- [ 87 ] indul'^encc of their feveral paffions, and SeHM. • III the fond purfuit of earthly pleafures, will j^.^^^-^ always be found to multiply their griefs, and, by a train of neceflary confequences, to become bitternefs in the latter end. It is a truth certain and undoubted, that the enjoyments which thefe men purfue, in which they feek for happinefs, are variable and fugitive, fhort and uncertain. Their moft promifing hopes mayfoon be blafteds their riches may take to themfehes wingSy andjly away^ or ficknefs may render their enjoyments taftelefs and infipid, and im- bitter their lives in the midft of the great- eft affluence. Now, if all things here below are fo changeable and fleeting, how wretched muft they be, who fet their whole hearts upon them, and have no higher views than the attainment of the honours, pleafures and riches of life ? To men, whofe fupreme delight is placed in fuch precarious enjoyments, the lofs of them muft prove the moft dreadful ftroke. "The calamities of life muft fall upon them with t^VNJ [ 88 ] Serm. with double weight, and they have no- yi^ ^ thing left to fupport them from finking under thenj. Thus it is, and thus it muft always be with fuch men, when vifited with the loflfes and difappointments, the evils and troubles of the world. But how different is the cafe with him whofe mind is informed and ruled by the dictates of religion y which correds our miftaken notions, reclaims our wandering affedions, and fixes them on objeds which alone are worthy of our nature. Religi- on teaches us to confider this life as a fliort paffage to our lafi:ing and unchangeable ftate i to look on this world, as only the hufe of our pilgrimage, from which we are to pafs on towards heaven, the manfion of eternal reft. Religion calls upon us to re- member, that cur life is tut a vapour -^ that the joft.ion of this world pojjeth away-y and accordingly, that we are not to fet up our reft here. Religion teaches us, that when we begin to live; we ihould learn to die, and , [ S9 ] to look beyond this vain world to a ftate Serm;* of more laftins: and glorious exiflence. -^^^* How certain is it that the man whofe profpeds and views of things are thus en- larged, who has his eye fixed on a better country^ even an heavenly^ as his paffions of courfe will not be fo much engaged with the things of the world, fo he v/ill bear the evils and affli6tions of it with greater evennefs and compofure of mind than o- thers ? He knows that there is no propor- tion between this and the future flate of things i and therefore, neither the troubles nor enjoyments of life, will appear to him of fuch importance as to difturb his peace or to turn him afide from the fteady purfuit of his true happinefs. But be- fides, religion not only moderates our af- fedlioH to the things of the world as fhort and fleeting, and bearing no proportion to the immortality of our fouls > but by a further confideration it corrects our attach- ment to the world, as not only a foolifh and mean^ but an extremely dangerous paflion. [ 90 ] Serm. paffion. Love not the world, fays the apoftlc, I-^^' neither the things that are in the world-, for if any man love the world, the love of the Father is not in him. We are taught, that the indulging fuch a paffion wars againfl the foul -y that to be carnally minded is death, and excludes us from the kingdom of heaven -, that we muft be freed from the corruptions that are in the world through lufl, if we would he partakers of the divine nature-, that we muft not entangle ourfelves with worldly cares, if we would behave ourfelves as gocdfoldiers of f ejus Chrijl^ 2^\^ fight the good fight ofi faith : in Abort, religion en- joins us, to have our converfation in heaven ; and, as alreadyy^//(5'Z£; citizens with the faints, to be learning betimes to take delight in the fame exercifes, and to rehfh the fame pleafures with them, if ever we exped to be received into their bleffed fociety above. And now, how can he whofe mind is rul- ed by fuch principles as thefe, and whofe affedlions are purified by fuch a difcipline, be fubjeft to thofe furious paffions^ which the [ 91 3 tlie diftrefles of life fo often raife in the Serm. minds of others ? Whence flow thofe op- ■'^^' preflive cares, that forrowand melancholy, that overwhelm the minds of men, but from a fond admiration of the things of the world, from an immoderate attach- ment to the pleafures of life, from mens being lovers of worldly riches more than lovers of God ? Thofe diftarbing paflions furely cannot find place in his heart, whofe treafure is in heaven ; whcfe affe^iom arc jet on things above ; and who looks on every worldly thing as contemptible and low, when compared with the favour of God, and that reward which he has laid up for his faithful fervants. Thus much then for the firft particular. II. The next thing I mentioned was, that the practice of religion affords fuch immediate delight and pleafure, as in great meafure fupplies the want of any outward enjoyment, and allays the pain ©f wordly diftrefs. Religion does nf5t re- quire. [ 92 ] Serm. quire, nor do we pretend that it produces ^■^^' an abfolute infenfibility under the troubles of life. We plead not that health andfick- nefs, wealth and indigence, honour and difgrace will be things indifferent to a good man. They who have carried the mat- ter to this romantic height feem to have been ignorant of the eflential principles and conftitution of human nature, with which a defire of pleafure and an averfi- on to pain are fo interwoven, that by no means they can be rooted out nor changed. But granting 'that thefe natural appetites and feelings are infurmountable, and that no man, by any influence of religion, can be altogether freed from an affliding fenfe of the evils of life 5 yet here is an undoubt- ed advantage of piety, and a privilege pe- culiar to good men, that they have a cer- tain flock of pleafure and enjoyment, inde- pendent of the body, and of all the vicif- fitudes of time ^ which neither ficknefs nor poverty, nor all the envy and malice of vitious men can rob them of. To thefe pleafures [ 93 ] pleafurcs they have accefs, when every Serm. external enjoyment is gone. They find m« in them the moil delightful entertainment to their minds 3 fuch as makes them for- get their forrows and wants, nay, fuch as makes them even to rejoice in the midft of the heavieft afflicflions. That refined delight which attends the exercifes of re- ligion, that bleffed peace and ferenity of mind which is the natural and conftant efFed of the practice of goodnefs, fupport and revive the fervants of God, when all things around them are moft black and threatning. How miferable muft he be who is a ftranger to religion and to its comforts, who knows no other bleffing than what the out- ward enjoyments of life can afford him ! He feeks but one fpring of happinefs, and that a fcanty one too, and when this is dried up, as foon it may, he falls into a conditi- on the moft difconfolate and forlorn. Let us fuppofe him reduced to want and indi- gence. U'-y'n; [ 94 ] 3erm. gence, or afflicled with pain and ficknefs^ ^^^' what entertainments has he ? what relief can he fly to ? what courfe has he left him ? None, but to lyQ brooding over his forrows, and to torture himfelf with thoughts of thofe evils, which he can neither remove nor endure. Should he turn his eyes inward, there will open to him a black fcene of folly and of guilt, and he will be glad to think of any thing rather than himfelf Should he lift his eyes to God, who before was fcarce in all his thoughts ; what relief or pleafure can he have in the contemplation of that power which he has defied, that juftice which he has provoked, that good- nefs which he has abufed and trampled on i Well may we apply to wicked men when under afflidtion, what we find Mofes threatning the IJraelites with as the certain confequences of their rebellion ; Thoufialt have no eafe fays he, neither jhall the file of thy foot have reft, for the Lord Jhall give thee a trembling heart and failing of eyes, and for row of mind -^ and thy life Jhall hang in [ 95 ] doubt before thee 'y and thou Jhalt fear day and Serm, nighty and Jhalt have none ajjwance of thy ?^^vAi Ufe, In the morning thou Jhalt fay ^ would God it were evenings and in the evening thou /halt Jay y would God it were morning -^ for the fear of thy heart wherewith thou Jhalt fear^ and for the fight of thine eyes which thouJf:alt fee. ^ There is no peace ^ faith the prophet, unto the wicked^ for they are like unto the troubled fea whi-ch cannot rejl^ whofe waters caft forth mire and dirt. Let us now, on the other hand, fuppofe a pious man befet with the evils of life, and in a fituation, to all appearance, the moft miferable and de- ftitute ; yet he enjoys a blefsful calm and tranquillity within, which affords him a delight fuperior to all the noify and empty plcafures of the world. Hence it is that Solomon tells us, that the good man isfatisfied ofhimfelf', and that the work of righteoufnefs is fald to be peace y and the effeB of right eouf nefsy quietnefs and afjurance for ever. He has a variety of worthy employments and noble exercifes to which he may betake t Deut. xxvUi-, 65, 66, 67, himfelf, [ 96 ] Serm. himfelf, and which not only divert the ^^^' mind from the prefent feeling of trouble, but in themfelves afford him a high mea- fure of fatisfadtion and joy. He will take delight in approaching to God, and the meditation ofhimjhall be fweet unto his foul. When compared with this and the plea- fures that flow from it, all the little arti- fices, the trifling amufements which the men of the world can have recourfe to, in order to lull afleep their griefs, are but miferable comforters. The contemplation of Him who is the perfedlion of beauty, the fountain of excellence, muft in itfelf be a delightful exercife to the truly pious. Nor will his underflanding only be em- ployed in contemplating the lovelieft ob- jed, his affedlions alfo will be running out towards God 5 he will feel his heart warm- ed with love and gratitude, and infpired with truft and confidence in him 5 his meditations will be accompanied with the purefl: and moft exalted devotion ; and it is this devout intercourfe with God which is [ 97 ] is the great refrefliment and fupport of Serm.' good men under all the evils and troubles ^-^^' of life. It is thus, that i?! the multitude of thoughts within them^ his comforts delight their fouh For, is it not a fenfible confo- lation to us, when in diftrefs and perplexi- ty, to have a fure and faithful friend, into whofe bofom we may pour our cares and forrows, who may comfort, diredt and advife us, and by his tender friendly fym- pathy may eafe us of half our burden ? How happy then muft a pious man be, who in all his diflrelTes may have his re- courfe to God ^ the moft faithful, affecti- onate, all-fufficient friend ; ever ready to hear and willing to help us , who defpifes noty nor abhors the offliBion of the afflicted -y who invites us to pour out our hearts before him, and has promifed to be a ftreiigth to lis in our diftrefs.^ a refuge from the jlorm^ and a Jhadow from the heat. Thus then I hope it appears, that religion affords the fervant of God fuch fpiritual joys and plea- furcs^ as will in great meafure fupply the G want [ 98 ] Serm. want of other enjoyments, and leflen the •'"• weight of any forrow. Is he reduced to want and indigence ? he has a good con- fcience, which is a perpetual feaft -, and he can join with the Pfalmift, nere be many that fay ^ Who will Jhew us a7iy good? T^hou hajl put gladnefs in my hearty more than when their corn and their wine abounded. Is he har raffed by the envy and malice of thofe about him? he enjoys peace with his Cre- ator, and friendfliip with himfelf. Is he forfaken by friend and brother? one friend Hill remains who changeth not : he £nds in his experience, that the Lordy^^r- faketb not his faints^ and that none that trujl in himjhallbe defolate, — Is his body weak- ly and languifhing ? his foul may notwith- ftanding be vigorous and free, may raife itfeif above this world, converfe with its eternal Creator, and tafte of pleafures, which thofe the body minifters, when in all its health and foundnefs, can never e- qual. III. The ( 99 ) III. The next thing mentioned, in or- SermZ der to (how that religion is our great fup- ^^^* port under the afflidions of life, was this, that as religion teaches us, that all things are ordered by the moft perfect wifdoin and goodnefs, fo it particularly affures e- very good man, that all things Jkall work together for his good. Without the know- ledge and belief of an infinitely perfedt Being, the Creator and Governor of the world, we would neceflarily have the moft melancholy views of human nature and human life. Let us reprefent to our- felves a poor helplefs animal brought into being, ignorant of his origin, and of the end for which he is formed ; furrounded on all hands with darknefs ; fubjcdl to a thoufand anxieties and troubles, pains and diftreffes, which he can neither prevent nor cure 3 feeling violent inclinations which can never be fatisfied \ endowed with fo much reafon, as to make his mifery the more complete by the exquifite perception gf it; and after a few years of this wretch- G 2 ed [ 100 ] SiRM* ed exiftencc, returning to the duft, and •^^^* dying like the beafts that perifli. This, my friends, is the beft notion we can form of ourfelves, if we exclude from our thoughts the Supreme Being, whcfe we and as they approach nearer to itj ^^' they may lift up their heads with joy^ as knowing that the day of their redemption is at hand. But muft it not have ftill a more powerful influence to fupport and gladden their fouls, when they confider, that then they {hall not only be for ever redeemed from all their forrows, but {hall receive an unfpeakable reward of glory and endlefs blifs ? Eye hath not feen, nor hath ear heard ^ nor hath it entered into the heart of man to conceive y what God hath laid up for thofe that Jove him. Who can now comprehend the happinefs that mu{l flow from perfedt knowledge, joined with perfe6l goodnefs; from the fociety of angels, and of thej^/- rits of jufi men madeperfedi j from our en- joyment of God himfelf, and our union with the fountain of all goodnefs ! If in this life good men have been loaded with reproach and difgrace, there {hall they be made kings and priejls unto God^ and be crowned with glory ^ honour and immorta- lity J if hece they have been born down with [ I" ] with poverty and want, there is referv- Serm. ed for them an inheritance eternal and in- ^^^* Corruptible; a treafure "which moth or rufi do not corrupty and where no thieves break through and jleaL If here they have been made to pafs through the furnace of af- flidion, and through pain andficknefs; if they have had wearifom days and nights appointed for them j there fhall they obtain joy and gladnefs, they fhall flourifh in im- mortal youth, and be clothed with ftrength and vigour incapable of decay ; when this corruptible fiali have put on incorruption^ and this mortal Jhall have put on immortality ^ and death Jhall be /wallowed up in vi5fory, In- fpired with this bleffed hope, how well may they rejoice in the midjl of tribulation^ and with what courage may they bear the hardfhips and difficulties of the way, which they know will foon lead them to everlafting reft and joy ! What labour and toil will not men endure 5 what danger will they not chearfully encounter, when animated with the expectation of acquir- ing [ I'2 ] Serm. irig fome fading worldly good ? Ought not ^^^' then the profpe6l of the celeftial blifs to have a much ftronger influence to fupport our minds under the evils and calamities of life ; iince, with fo much certainty, we Can conclude with the apoftle, that the Jufferings of the prefent time, are not worthy to be compared with the glory that Jhali after- wards be revealed. V. The laft: thing I mentioned, to fhow you how religion is the fource of comfort under afflictions, was this ; that it intitles us to the gracious influences of the Spirit of God, which enables us to apply, in a due manner, the grounds of comfort which religion affords, and to rejoice in the Lord dways. The neceffity of our being diredt- ed by a fuperior principle in the ways of truth and goodnefs, reafon itfelf may de- duce from the prefent weaknefs of our na- tures, and the unhappy biafs which fo early appears in us to the crooked paths of error and vice. The ancient philofo- pher [ "3 ] pher, is acknowleged to have deeply Serm, • TTT ftudied human nature, who laid it down ^^^' . as a maxim, that no man could arrive at eminent virtue without the infpiration of God. Agreeably to this, the divine reve* lation every where afcribes the beginning, the progrefs and perfection of the religi- ous life to the benign influences of the fpirit of God, and affures us that it is God who worketh in us to will ajid to do of his good pleafure. As this bleifed aid is neceffary for us at all times, fo in a particular manner in the day of diftrefs and trouble ; then the divine grace mufl: h^ fiifficient for us, or our own weaknefs will foon betray us. The af- flidions we are here expofed to, the facred writers very properly reprefent as trials and temptations 5 it being extremely diffi- cult to behave in a right manner under them, and not to be led into fin and folly, to impatience and fretfulnefs, to murmur- ing and repining againflGod. Mofl feafon- ably, therefore, in fuch circumftances, is a divine aid provided for us, by the promife H of [ iH ] Serm. of the fpirit of God to them that fincerely , ^^^* ask it. He aflures us that they who are thefom of Gcdjlall be led by the fpirit of God-, and to point out to us the happy effeds of his influence and condu6t, when we are under diftrefs and trouble, he has promifed the fpirit under the particular charader of the Comj or ter that fould abide with us for ever. It is by this fpirit, the Comforter^ that good men are armed v/ith patience, con- tentment and fortitude under all their troubles -, and are made to rejoice iii tri- bulation^ the power cfChnJi re fling on them. By him they are made to delight in the cxercifes of religion, and to tafle therein ^joy zxidi peace that is unfpeakdble^ quieting all the griefs and forrows of their hearts. By him they are rooted and grounded in faith and love ^ and made to know what is the hope of God's callings and what/;6^ riches of the glory of his inheritance, Joy 2ind peace^ are the fruits of the fpirit ^ and it is through the power of the Holy Ghojl, we are faid to abound in hope^ and to be filled with joy and peace [ 115 ] peace in believi?ig. Thefe happy efFedsof SermJ the lioly fpirit, the firft profelTors of our HI- religion fully experienced in all their fuf- ferings for the caufe of Chrift -, and as their fujirhigs abounded^ their confolatiom alfo abounded by Qrrift, fo that they even 7'ejoiced that they nvere accounted worthy to Jiifferfiame for his fake. The fame fpirit, with all his gracious influences, is ftill promifed, and will certainly be bellowed on every fincere Chriftian. Many I hope there are who can bear witnefs to the goodnefs and faithfulnefs of God in this refpeft ; who under the greateft afflidi- ons have found themfelves upheld and comforted by an invifible power, and when deftitute of earthly comforts have found that the confolations of the Lord are neither femo nor fmalL Thus having endeavoured to explain and illuftrate the feveral particulars by which I propofed to fliow, that religi- on and goodnefs is the great fource of H 2 comfort C/VVJ r "6 ] SeRM. comfort under the afflictions of life, I IJI; (hould now conclude with feme pradical refleftions on the whole. Here allow me only to obferve, that the defign and the natural improvement of this difcourfe is to incite us to the ferious ftudy and prac- tice of holinefs and piety. Many and various are the motives fet before us, to perfuade us to this 3 and what we have been infifting on, is none of the leaft conliderable. Where is the man, who can reafonably promife himfelf to pafs through this valley of tears, without taft- ing of its forrows ? Neither the higheft pitch of greatnefs, nor the loweft obfcurl- ty, can exempt us from this common fate of all the children of men. Would we then, my brethren, be prepared to bear, with chearfulnefs and fortitude, thofe cala- mities which we cannot avoid ? Would wc armourfelves againftthe arrows of afflidion which are every where flying around us, and aim'd at our peace? let us take to ©urfelves the buckler of religion and vir- tue ; [ "7 ] iue s let us ferioufly apply ourfelves to the Serm^ exercife of holinefs, and this we fl:iall find ^^^' to be the beft defence. Gould we once take delight in communion with God -, were the medttatio7i of hhn fweet unto our fouls ; this would lay afleep our forrows and fears j this would calm the ftorm in our breafts, and raife us above the world and all its anxious cares. Were we approving ourfelves as faithful fervants unto God, then might we challenge, and, with humble confidence, reft upon \htk great and preci-' ous promt fes he has given to good men. Were we abound'mgin the work of the Lor d^ Jiedfajl and immoveable in his fervice, then we might derive the moft powerful con- folation from knowing that our labour Jhould not be in vain in the Lord, What an indifference about all things here belowj what patience and contentment under all our burthens ; what an heroick courage under all dangers; what joy, what triumph would be the natural, the bleflTed effedt of our looking forward to that day, when all our [ i'8 ] Serm. onr forrows {hall have an end ; when ^\J^,^ we fhall be placed beyond the reach of poverty, diftrefs and pain, and be poffef- fed of that fulnefs of joy which is at the right hand of God ^ and thefe rivers of plea- fure which are in his prefencefor evermore ? Such would be the blefled effeds of the pra(n:ice of religion : and is not this fuf- ficient to make us love it, and purfue it, that when the calamities of life overtake us, the Lord may then be our frength and our defence y and in the multitude of our thoughts within us^ his comforts tnay delight cur fouls ? Have we not here, my friends, a loud call to all thefons and daughters of afflidion, to feek relief where it is only to be found; to all iht *weary and the heavy laden ^ to come unto God, that they may find reft unto their fouls ? Nay, to thofe who have not as yet tailed of the evils of the world 3 who are yet in the joyful fpring of life, ought not this flrongiy to recommend the good ways of [ i'9 ] of the Lord ? You may flatter your- Serm, ielves with hopes of uninterrupted hap- ^^^' pinefs, and form to yourfelves imaginary fchemes, where one plcafure fliall ftill be fucceeding another. You are unwilling, I know, that any thing gloomy orforrowful fliould enter into your views of life : but, alas ! thefe are vain deceitful dreams. As your enjoyments, at the beft will be faint and languid, fleeting and tranfi tory,fo your joy will be chequered with forrow, and your pleafure mingled with grief. Yoa know not, you cannot know, how much pain and ficknefs, how much diflirefs and w^ant, how much afflidion and mifery may be yet before you in life. The lefs you look for fuch things, they will be the heavier when they come : if you are not guarded and armed againft them, they will opprefs you with double violence, and you will be ready to fink under their weight. Now 'tis religion alone, and the devoting yourfelves to the fervice of God, that can fupport you pnder the trials of the world, and con- duft [ I20 ] Serm. du^ you thro' human hfe with fafety and "^"* peace. They dlone Jkall be ejlabltjkedinfer- Je5i peace whofe minds are fiayedon God, Are you entering upon a hfe fo expofed to dif- treffes and plagues, and will you not carry alongft with you this antidote, this cordial ? a life, where one forrow fhall fucceed an- other, and will you negledl thisbeft fource of tranquillity and comfort ? Get ivildom thtrejorey and -with all jour getting^ get tin- derjlanding :for happy is the man thatfindeth wijdom 5 the merchandije of it is better than the merchandije of f-lvcr^ and th^gain there- ef^ than fine gold. She is more precious than rubies y and all the things thou canjl defire are not to he con pared unto her. Length of days is in her right ha>idy and in her lejt hand^ are riches and tcnrAir. Her ways are ways ofplea^ Jantnefs:, and all her paths are peace, ^ * Proy, ill. i^, 14, 15, 16, SER- SERMON IV. The Chriflian Religion the greateft Bleffing to Mankind, COLOSSIANS i. 12, 13. Giving thanks unto the Father, ivho hath delivered us from the power 0} darknefs^ and hath tranjlated us into the kingdom of his dear Son. T T is very obfervable, that we have the Sfrm^ •^ iufteft fenfe of the true value of thofe ^^ ' bleffings, of which we have fometime felt the want, and were thereby made fenfible how neceflary they are to our happinefs. Thefe things, on the other hand, of which we have had a long uninterrupted enjoy- ment, how great and valuable foever in themfelves, make but a very faint impref- fion on us. We become, in a manner, in-^ fejgifible of their v/orth 3 and are neither carrfu| [ 122 ] Serm. careful to improve them in a right man- t^.^^^^ ner, nor duly thankful to God for beftow- ing them. There is nothing in which this wrong judgment, this weaknefs of cur nature, appears more evidently, than in our manner of thinking concerning the Chriftian religion. It is an ineilimable treafure which we have all our life en- joyed. We never knew what it was to want it : and thence it comes to pafs, that few of us have a defervedly high eftima- tion of its great excellency. Moft people think of it with a cold indifference -, and fome have not fcrupled to declare before the world, that they look upon the reli- gion of Jefus as a fuperfluous inftitution, of little or no real ufe to mankind. But had we ever known, or did we duly re- fled: on the horrid barbarity and igno- rance, on the wretched gloomy fuperfti- tion, from which we are delivered by this light from above, and had we thus been taught to know its infinite value, no cold, no ieffening thoughts of it could find room in [ 123 ] in our brcafts. With eager joy v/ould Serm.^ we embrace the heavenly s-ift, and with •^^• thankful fouls adore the divine goodnefs manifefted in beftowing it. With a defign to offer to j^our conii- deration fome thoughts on this fubjed, I have chofen thefe words of the apoftle Paul^ as the foundation of this difcourfe. Not to fpend time in Ihowing their con- nexion with what goes before, it is abun- dantly plain, that the words, Giving thanks unto the Father ^ in the beginning of the 1 2th verfe, equally relate to what is con- tained in the 1 3th verfe, as to what is im- mediately fubjoined to them^ w^hich not being fo much to our prefent purpofe, w^e may pafs over, and read the text thus; Giving thanks unto the Father^ who hath dc* liver ed iis from the power of darknefs^ and bath tranflated us into the kingdcm of his dear Son. By the fewer cf darknefs^ I underfland heathenifli [ 124 ] Serm. hcathcniili ignorance and fuperftitlon, ', which is frequently in fcripture exprefi: under this figure, as the gofpel is repre- fented by the oppofite figure of light. Thus, fays the apoflle, fpeaking to the Gentiles^ Te were fometimes darknefs^ hut now ye are light. The Gentiles are faid to have fat in darknefs^ and in the Jhadow of death ; and God is faid to have called them from darknejs into his marvellous light : and this marvellous light is the fame thing that in the text is expreffed by the kingdom of the Son of God-, which here, and in many other places of the New Teftament, de- notes the Chriftian church, or the evan- gelical difpenfation, of which Jefus Chrift is the author, and in which he muft be acknowledged as King and Lawgiver^ by all who fmcerely receive it. The propofition that naturally arifes from the words thus explained, is this; That God's delivering the Gentiles from heathenifh darknefs;, and calling them to the [ 125 ] the knowledge of the gofpel of Chrlflr, is Serm, an inftance of his goodnefs, which ought ^^* always to be acknowledged with the high- eft expreffions of gratitude and praife^ In ordinary cafes, we judge of the mea- fure of gratitude due on account of any fa- vour from fuch circumftances as thefe ; from our deferving or not deferving it at the hands of our benefaclor ; from our great need of it, and our mifery without it; and laftly, from the importance of the favour itfelf, and the happinefs which we enjoy by means of it. If therefore it can be fhown, that the Ge72tiles were entirely un- deferving of this valuable gift 3 that with- out it they were in a ftate of very deplor- able mifery 3 and that the poiTeffion of it is the greateft happinefs 3 it will hence be evident, that the goodnefs of God, inbe- ftowing this gift on them, requires their higheft gratitude. In this method I pro- pofe to confider the fubjeft, Man- [ 126 ] Serm. Mankind are endowed with rational powers, by the due exercife of which they may attain to a confiderable knowledge of God and religion. Altho' men maybe plac- ed in fuch circumftances, that this know- ledge, even when carried to the greateft height they can bring it to, may ftill be in- fufficient for the great ends of religion ; yet undoubtedly a diligent fearch after it, and a fuitable improvement of what they have attained, however defedive, is the beft way of recommending them to the favour of God, for what farther knowledge he fees neceffary for creatures in their cir- cumftances. The negle<^ of this know- ledge, on the other hand, and the mifim- provement of their natural powers, render them altogether unworthy of any fuch fa- vour. Now, that this laft was the cafe of the heathen nations, is moft certain. They had funk into fuch an ignorance of the nature of God, and had adopted fuch an impious, abfurd and ridiculous fchemc of religion, as it was impoffible for them to [ 127 ] to have fallen into, had they exercifed and Serm. improved their reafon as became rational -^^• creatures. Our underftandings are no doubt very much darkened, and the powers of our mind weakened in this imperfeifl ftate ; yet not fo much, but th^t Jrom ths things that ai^e made^ wc may know the in- vifible things of God y even his eternal power and Godhead '^.io that thofe ridiculous tribes of mock deities received by the heathens, muft have been the offspring of the moft criminal negligence and fliameful flupi- dity. Some, I know, are of opinion, that man- kind were in no period of the world left to the glimmerings of their own reafon^ in the inveftigation of religious knowledge, but were aided by the traditionary remains of the moft ancient revelations which God made of himfelf to mankind, and which he intended fhould be handed down from father to fon. Now, if we take the mat- ter in this view, the guilt of the Gentiles will (•VNJ I 128 ] Serm. ^'iil ftill appear in as ftrong a light. For i: 1 to what a finfal negled: of God, to what a fcandalous indifference about the great truths of religion, muft we afcribe it, that they fuffered this knov/ledge of God, con- veyed to them by revelation, to be fo foon corrupted, nay, utterly effaced; firft cloud- ed with fable, and at length quite buried in darknefs and fuperftition ? Granting that God did not leave mankind to find out the moft neceffary truths, by that flow and uncertain way of their own reafon ; yet furely thefe noble faculties were de- figned to be of great ufe in religion ; to judge what w^as confiftent with infinite perfedlion, and worthy of God; to guard them from afcribing to the Deity any thing low or mean, vitious or imperfecfl. How criminal then was it in men, fo far to ex- tinguifh this candle of the Lord, as to make to themfelves gods, whofe charafters would fute infernal fpirits, or the vilefl: men, bet- ter than the objeds of religious worfhip and adoration ? We can fcarce read the ilories [ 129 ] ftories of the heathen deities, and per- Serm. fuade ourfehxs, that mankind were ever ^^' . fo infatuated, as to receive for important articles of faith, what we fmile at as po- etic fables: but fuch certainly was the cafe, with the multitude at leaft, even in. thofe nations which looked down on the reft of the world as barbarous and igno- rant : fo wife and difcerning a creature is man, with all his boafted powers and extenfive faculties, when left to be his own guide in religion ! The great apoftlc of the gentiles gives us a very juft and ele- gant defcription of their ftate in the firft chapter of his epiftle to the Rojnam ; they are witkont excufe^ fays he, becaufe that when they knew God^ (or might have known God) they glorified him not as God^ but be- catJte 'vain in their imaginations^ and their foolijh hearts were darke7ied\ profejfing them- fekes to be wife^ they became fools ^ andchang-- id the gloij of the incorruptible God into an image like to corruptible ?nan^ to birdsy to fourfooted beafls a?id creeping things: they I changed [ 13^ ] Serm. changed the truth of God into a lie^ and ^ ^ ' worjhipped andferved the creature more than the Creator