A

CHRISTIAN. LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

THE

CHOICEST PIECES

OF

PRACTICAL DIVINITY

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES

FIRST PUBLISHED IN 175O, IN FIFTY VOLUMES, DUODECIMO.

BY THE REV. JOHN WESLEY, A. M.,

SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. 21:

LONDON:

PUBLISHED AND SOLD BY J. KERSHAW,

14, City-Road, and 66, Paternoster-Row.

1825.

SERMONS

ON

SEVERAL OCCASIONS.

SERMON 1:

OF DOING ALL IN THE NAME OF CHRIST.
COLOSS. 3: 17.

And whatsoever ye do in word or in deed, do all in the name of the LORD JESUS.

            " WHATSOEVER ye do in word or deed:" A duty we see the Apostle enjoins us of a large extent, and, therefore, surely of a great importance; indeed of a universal con­tern; such as must go along with, must run through all our words and all our actions. We are therefore much obliged, and much concerned, to attend thereto, and to practice it carefully. But first we must understand what it is; the doing whereof depends upon understanding the sense of that phrase, (doing in the name of JESUS,) being somewhat ambiguous, and capable of divers mean­ings; which both in common use, and in Holy Scripture, we find it to bear different, according to the variety of matters or occasions to which it is applied; most of which are comprehended, and (as it were) complicated in that general one, according to which we may be said to do that in another person's name, which we do with any kind of reference or regard to him; such as our relations, or our obligations, to that person require, and the particular nature of the- action doth admit. And according to this acceptation, I conceive it best to interpret ST. PAUL'S meaning here, supposing it to comprehend all the more restrained meanings of this phrase, truly applicable to the present matter; of which meanings I shall propound the chief; and, together, unfold and inculcate the several branches of this duty. Yet first of all rejecting one or two, which cannot well be applied to this purpose.

6          SERMONS ON SEVERAL OCCASIONS.

To do in another's name, doth sometimes denote the assuming another's person, or pretending to be the same with him, the very he. So, "Many shall come in my name," prophesied our Savior, "saying, I am CHRIST." To do thus in JESUS'$ name, is the part of an Antichrist. That sense, therefore, has nothing to do here.

Again: To do in another's name, doth often imply, doing in another's name or stead, as a deputy or substitute; re­presenting the person, or supplying the office of another. So did the Prophets " come and speak in GOD's name; " what they declared or enjoined being therefore said to be declared and enjoined by God himself: He spoke unto you, rising up early, and speaking: " (viz., by the Prophets whom he sent, and who are said to come and speak in his name.) And thus the Apostles spoke in CHRIST's name "We are ambassadors for CHRIST; we pray you in CHRIST's stead be ye reconciled." Thus also Princes govern, and Magistrates execute justice, in GOD’s name; whence they are styled gods, as being his Lieutenants, ad­ministering that judgment which belongs originally to him. Now for this sense, neither is it so proper here; it agreeing only to some particular persons, and to some peculiar actions of them; insomuch, that others presuming to act according to that manner in JESUS's name, shall thereby become usurpers and deceivers. We (and to us all this precept is directed) shall heinously transgress our duty, doing any thing thus in his name without his letters of credence,-without being duly by him authorized thereto.

            These senses the present matter doth not well admit; the rest that suit thereto I shall in order represent:­

            1. To do in another's name sometimes, doth signify to do it out of affection or honor to another; for another's sake, because we love or esteem him. Thus it is said, " Whosoever shall give you a cup of water to drink in my name," because ye are CHRIST'$, (that is, out of respect to CHRIST, because of your relation to him,) "shall not lose his reward." And thus surely we ought to do every thing in JESUS'$ name; all our actions ought to proceed from a principle of grateful love, and reverence towards our gracious Redeemer. "Let all your actions be done in charity," says the Apostle; if in charity to our neighbor, then much more in love to Him, for whose sake we are especially bound to love our neighbor. Upon any un­dertaking, we should consider whether that we are going about be apt to please him, and conducible to his honor; if so, remembering what he has done and suffered for us, what excellent blessings he has purchased for us, what exceeding benefits he has conferred upon us, we should, out of love and respect to him, readily perform it; but if otherwise, we should, from the same principles, decline it.

The duty is certain, and the reason thereof evident. For inducement to the practice thereof, observe ST. PAUL's example, who thus represents himself, in the main employ­ment of his life, acting: "The love of CHRIST constrains us; judging this, that he died for all, that they who live might not live to themselves, but to him that died and rose for them." The love of CHRIST, begot and main­tained by a consideration of his great benefits conferred on him, was the spring that set ST. PAUL on work. Thus doing, we shall do in JESUS's name; but if we act out of love to ourselves, to promote our own interests, to gratify our own desires, to procure credit or praise to ourselves, we act only in our own names, and for our own sakes; not in the name, or for the sake of JESUS.

            2. To do in another's name, implies doing for the inte­rest or advantage of another; upon another's behalf or account, as the servants or factors of another: for when the business is another's, and the benefit emergent be­longing to another, he that prosecutes that business is commonly supposed to act in another's name. Thus our SAVIOR is, in ST. JOHN'S Gospel, expressed to come, to speak, to act in GOD’s name, because he did GOD'S busi­ness, the work which God gave him to accomplish, and entirely sought the glory of GOD, as he there himself pro­fesses. And thus, in imitation of him, ought we also to do all things in his name, remembering that " we are not our own," but the servants of JESUS; servants to him not only by nature, as to our Maker and Preserver, but by purchase, as to our Redeemer, who bought us with the greatest price; and by compact also, we having freely undertaken his service, and expecting wages from him; that we have therefore no business properly our own, but that all our business is to serve him, and promote his glory; "whether we eat, or drink, or whatever we do, we should do all to the glory of our LORD." Whatever, I say, we do, we there­fore should perform it as to JESUS; as his servants, from conscience of the duty we owe to him, with intention therein to serve him, in expectation of reward only from him. So doth ST. PAUL, in prosecution of this same pre­cept, in this chapter enjoin us, that "whatever we do, we perform it heartily, as to the LORD, and not to men; knowing" (or considering) "that from the LORD we shall receive the recompense of the inheritance, for that we serve the LORD CHRIST." In like manner elsewhere he teaches us to do what we do, "not as pleasers of men," (not upon any inferior account,) "but as servants of CHRIST, knowing and considering that we have a Master in heaven." But,

            3. Doing in another's name, imports frequently, doing by the appointment and command, or by the commission and authority, of another. " By what power, and in what name, have ye done these things?" say' the High Priests to the Apostles; that is, Who did appoint or authorize you to do thus? Their answer was ready: "In the name of JESUS;" who had sent, commissioned, and commanded them to preach and propagate that doctrine. And thus we are also bound to do all things in the name of JESUS, regulating all our actions by his law, conforming our whole lives to his will, acting not only out of good prin­ciples, (principles of love and conscience,) but according to right rules, the rules of his word and example, which he has declared and prescribed to us: for what is done beside this warrant and will, cannot be rightly esteemed done in his name; no unjust or impious action will he upon any terms countenance or patronize.

            It is not prophesying in CHRIST'S name, (or preaching about him,) nor frequent attendance upon those who do so; not speaking much or hearing much concerning him; it is not having great gifts or endowments conferred by CHRIST, not even so great as that of working miracles; it is not familiar converse with CHRIST, or making frequent addresses to him, that can sanctify all a man's actions, or so entitle them to the name of CHRIST, as to secure a person from being disavowed and rejected by CHRIST. It is only the conforming all our actions to his holy laws, that will be accepted and acknowledged by him.

            This I could wish they would consider, who seem by such pretences to commend or excuse their actions, although plainly contrary to the laws Of CHRIST; such as those of being meek and charitable towards all men; living peaceably ourselves, and endeavoring to promote peace among others;, paying reverence and obedience to superiors; and the like laws of CHRIST, not only express and manifest, but even of the highest rank and consequence among them, being mainly conducing to that which our LORD especially tenders, the public welfare of mankind; the violation whereof cannot be justified by pretending any special regard whatever to CHRIST, or any perform­ances done, whether truly or seemingly in his name. We do but deceive ourselves if we conceit, that because we think much, or speak much of JESUS, or have a zeal for something good, all our actions are done in his name No, it only can warrant and sanctify actions truly good and agreeable to his law; it were an abuse and forgery to do it, like stamping the King's name or image on counter­feit metal, upon brass or tin, instead of gold or silver. Good intention and good principles are indeed, as it were, the soul of good actions; but their being just and lawful are the body of them, necessarily also concurring to their essence and integrity; they cannot subsist without it, but must pass, as it were, for ghosts and shadows. We are therefore concerned in all our doings to have an especial regard to CHRIST'S law as their rule; that will render them capable of CHRIST'S name, and denominate them Christian.

            4. Hereto we may add, that what we do in imitation of JESUS, and in conformity to his practice, (that living rule,) we may be said peculiarly to do in his name. As a picture uses to bear his name whom it was made to re­present, and whom it resembles; so if we set CHRIST'S example before us, and endeavor to transcribe it; if our lives, in the principal lineaments of sanctity and goodness, resemble his holy life, they may well bear his name; but if our practice be unlike his, we cannot fix his name thereto without great presumption. To do thus in JESUS's name, (with such a regard to him,) is a duty not only pre­scribed to us, not only as relating to some cases and actions, as when his charity, his patience, his humility, his meekness, are signally commended to our imitation, but generally: " He that says he abideth in him, ought as he walked, so himself also to walk;" that is, whoever pro­fesses himself a Christian, ought to conform the whole tenor of his conversation to that of JESUS; to endeavor in every imitable perfection to resemble him. So that when­ever we undertake any action, we should do well to look upon this pattern, thus, as it were, inquiring of ourselves,­ What did my Master in this or the like case? Do I do the same thing? Do I act from the same principles? Do I proceed in the same manner as he did? Am I herein his follower? If so, in his name let me go on cheerfully; if not, let me forbear. Doing thus will not be only ac­cording to our duty, but an especial help of good practice.

            5. To do in another's name doth sometimes import doing by power derived or virtue imparted by another; for a thing so done may be imputed, should be ascribed to that other: so, "through thee," says the Psalmist, "will we push down our enemies; in thy name will we throw down those that hate us." (Through thee, and in thy

SERMON 1:    11

name, signifying the same thing.) So did the Apostles cast out devils, and perform their other miracles in JESUS'S name; by his name it is sometimes expressed: that is, by a divine virtue imparted from him. To this I add another acceptation, scarce different, at least as to our purpose, from that according to which, doing in another's name, signifies doing it in trust, or confidence reposed upon another, with expectation of aid, or hope of good success from another. So, " We rest on thee," (said good King ASA,) cc and in thy name we go against this multi­tude." In thy name; that is, hoping for assistance and success from thee. And thus it is said that DAVID "went out against GOLIAH in the name of the LORD of Hosts;" that is, confiding in GOD'S help, as his only weapon and defense. Thus also did the holy Apostles work their miracles in JESUS's name: "By faith in his name," says ST. PETER, "his name hash made this man strong;" that is, we did only trust in his divine power, and it was that power which restored that weak person to his strength.

And thus also is it our duty to do all things in our SAViaus's name, with faith and hope in him; wholly relying upon him for direction and assistance, expecting from him only a blessing and happy issue of our under­takings. What we do in confidence of our own wisdom or ability, or in affiance upon. the help of any other person or thing, we do in our own name, or in the name of that thing or that person in whom we so-confide; to ourselves or such auxiliaries we shall be ready to attribute the success, and to render the glory of the performance, "glorying in our own arm, and sacrificing to our net." But what we undertake, only depending upon our LORD, for ability and success, may therefore bear his name, because our faith derives the power from him, which enables us happily to perform it; so that the performances may truly be attri­buted to him, and to him we shall be apt to ascribe it.

            And thus, I say, we are certainly obliged to do every thing in his name, in his name alone, retaining a constant sense both of our own infirmity, and of the impotency of all other created things, and consequently a total diffidence both in ourselves and in them; but reposing all our trust in the direction and assistance of our all-wise and all­ mighty LORD; of JESUS, "to whom all power in heaven

and earth is given; who indeed had it originally by nature as GOD, but also farther has acquired it by desert and purchase; into whose hands all things are given, and all things put under his feet; who has obtained this power in design to use it for our good, and is thereby always ready to help us in our need, if we have recourse unto him, and rely upon him; making him what ST. PAUL styles him, our hope, our only hope, renouncing all other confidences not subordinate to him.

            To do so is a duty evidently grounded as well upon the reason of the thing, as upon the will and command of GOD; to do otherwise is no less a palpable folly, than a manifest injury to GOD: for, in truth, neither have we, nor any other created thing, any power, other than such as he is pleased freely to dispense, and which is not continually, both for its being and its efficacy, subject to him, so that he may at his pleasure subtract it, or obstruct its effect "No King is saved by the multitude of an host; a mighty man is not delivered by much strength; a horse is a vain thing for safety." Whence it is plain that we cannot upon any created power ground a solid assurance of suc­cess in any undertaking; it will be leaning upon a broken reed, which cannot support us, and will pierce our hands; both a vain and mischievous confidence, that will abuse us, bringing both disappointment and guilt upon us; the guilt of wronging our LORD many ways, by arro­gating to ourselves or assigning to others what he only doth truly deserve, and what peculiarly of right belongs to him, withdrawing the same from him; implying him unable or unwilling to assist us, and do us good; neg­lecting to use that strength which he so dearly purchased and so graciously tenders; so disappointing him, and de­feating, as it were, his purposes of favor and mercy toward us.

            On the other side, trusting only upon our SAVIOR, we act wisely and justly; for in doing so we build our hopes upon most sure grounds; upon a wisdom that cannot be deceived, upon a strength that cannot be withstood, upon a goodness that has no limits, upon a fidelity that can never fail. We act with a humility and sobriety of mind suitable to our condition, and to the reason of things; we thereby declare our good opinion of him as only able, and very willing to do us good; we render him his just honor and due; we comply with his earnest desires; we pro­mote his gracious designs of mercy and kindness towards us. Hence is it that every where in Holy Scripture GOD so highly commends, so greatly encourages, this duty of trusting alone in him; that he so ill resents, and so strongly deters from, the breach or omission thereof. " Thus says the LORD: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD; for he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man who trusteth in the LORD, and whose hope the LORD is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease fiom yielding fruit." Thus in that place, thus in innumerable others, we are threatened not only with disappointment in our undertakings, but with severe punishment, if we betake ourselves to other succors, and neglect or distrust, and in so doing desert GOD; but are encouraged, not only with assurance of success, but of additional rewards, if entirely in our pro­ceedings we depend upon GOD.

Thus we should do in all, even our ordinary affairs, which no less than the rest are subject to his power, and governed by his care: for you know how ST. JAMES doth reprehend it as arrogance to say, a The morrow we will go to this city, and stay there a year, and trade and gain; " instead of saying, "If the LORD will we will live, and do this or. that; " that is, to resolve upon, undertake, or pro­secute any affair without submission to GOD’s will, and dependence on his providence. But especially we ought, in matters and actions more spiritual, to practice this duty; for to the performing of these we have of ourselves a peculiar impotence and unfitness; needing therefore a more spiritual assistance from our LORD, the success of them more particularly depends upon him, the glory of them in an especial manner is appropriate, and, as it were, conse­crate to him.

            If it be a folly and a crime to think we do any thing without GOD, it is much more so to think we can do any

thing good without him; it is an arrogance, it is an idolatry, it is a sacrilege much more vain and wicked to do so. To imagine that we can, by the force of our own reason and resolution, achieve any of those most high and hard enterprises, to which, by the rules of virtue and piety we are engaged, that we can, by our conduct and prowess, encounter and withstand, defeat and vanquish those so crafty, so mighty enemies of our salvation, (our own fleshly desires, the menaces and allurements of the world, the slights and powers of darkness,) is much a worse presumption than in other affairs of greatest diffi­culty to expect success without the divine assistance and blessing; than in other most dangerous battles, to think we can "by our own bow and by our own spear save our­selves; "-that we can obtain victory otherwise than from his hand and disposal who is the LORD of Hosts. Reason tells us, and experience also shows, and our SAVIOR has expressly said it, That, in these things, " without him," without his especial influence and blessing, "we can do nothing." He tells us that we are but branches inserted into him; so that without continually drawing sap from him, we can have no life or vigor spiritual. The wisest and best of men have, by their practice, taught us to acknowledge so much; to depend wholly upon him, to ascribe all to him in this kind. "Why," say ST. PETER and ST. JOHN, "do ye wonder at this; or why gaze ye upon us, as if by our own power or piety we had made this man walk? His name," (the name of JESUS,) " through faith in his name, hash made this man strong." That acknowledgment indeed concerns a miraculous work, but spiritual works are in reality no less; they requiring as much or more of virtue supernatural, or the present inter­position of GOD'S hand to effect them; they make less show without, but need as great efficacy within; so our SAVIOR did imply when he said, "He that believes in me, the works that I do he shall do, and greater works than these." Every good and faithful man doth not work miracles; yet somewhat greater, by the grace of CHRIST, he performs. To these, ST. PAUL referred when he affirmed, "I can do all things through CHRIST that strengtheneth me; " nothing was so hard that he feared to attempt, that he despaired to master by the help of CHRIST. "Not," says he again, a that we are sufficient of ourselves to think any thing of ourselves, but our sufficiency is of God." He was as sensible of his own inability as he was confident in the gracious help of CHRIST.

            Thus should we do all things in the name of JESUS; and it is not only a duty to do it, but it may be a great encouragement to us that we are capable of doing it; a great comfort to consider, that in all honest undertakings we have so ready and so sure an aid to second us; con­fiding in which, nothing is so difficult but we may easily accomplish; (a grain of faith will be able to remove mountains;) nothing is so hazardous but we may safely venture on: walking on the sea, treading upon serpents and scorpions, daring all the power of the enemy. In his name we may, if our duty or good reason calls us forth, how small and weak soever, how destitute soever of de­fensive arms, or weapons offensive, naked and unarmed, with a sling and a stone, go out against the biggest and

best armed Philistine, nothing doubting of victory. Our weakness itself (if we be humbly conscious and sensible

thereof) will be an advantage to us, as it was to ST. PAUL; to all effects and purposes " the grace of our LORD will be sufficient for us," if we apply it, and trust therein. But farther,­

            6. To do in another's name, may denote, to do it with such regard to another, that we acknowledge (that, I say, we heartily and thankfully acknowledge,) our hope of prospering in what we do; our expectation of acceptance, favor, or reward to be grounded on him; that are pro­cured by his merits and means, are bestowed only for his sake. Thus our SAVIOR bids us to offer our prayers in his name; that is, representing unto God his meritorious performances in our behalf, as the ground of our access to GOD, of our hope to obtain from him what we request. So also we are enjoined to " give thanks in his name; " that is, with persuasion and acknowledgment, that only in respect to him we become capable to receive, or enjoy any good thing; that in effect,_ all the blessings by divine mercy vouchsafed us, have been procured by him for us, are through him conveyed unto us. And. thus also we should do all things in the name of JESUS, offering all our deeds to GOD, as sacrifices and services unworthy of ac­ceptance, both in themselves, and as proceeding from us; but pleasing and acceptable to God only for his sake.

            We should do well, upon all occasions, to remember our natural condition, and the general state of mankind; such as it was before he did undertake, such as it would have continued still, had he not undertaken for it. That our race had forfeited, and was fallen from GOD's favor; having injured him beyond all power of making him any reparation or satisfaction; that thence it was secluded from all means and hopes of happiness, was exposed and tended downright unto misery; that consequently we had no ground to hope, that GOD (from whom no less in mind and in deed, than by reason of our guilt and state of con­demnation, were we estranged) would bestow any good upon us, or accept favorably any thing we should do. But that, by our SAVIOR'S performances, the case is altered; he, by his entire obedience, having so pleased GOD, by his patient submission to GO-D's will, having so appeased his anger, and satisfied his justice, that God is not only reconciled, but has an especial favor, bears an earnest goodwill towards us: that now the good things we possess, we may truly esteem as blessings, and enjoy them with real comfort, as proceeding from mercy and kindness; now what we honestly endeavor, we may hope shall please God; now we have a free access to GOD, and` may cheerfully present our sacrifice of duty and devotion, with a full persuasion that they shall be accepted. But all this happiness, all these favors and privileges, we must always remember to come from the continued procurement and mediation of the Beloved; so as ever to be ready to, acknowledge it, and to return our thanks for it.

            To this sense, that our Apostle here had an especial regard, the words immediately following imply,-" Doing all in the name of the LORD JESUS, giving thanks to God and the FATHER by him: " that is, in all things we do, taking occasion to render thanks to GOD, as for his sake being merciful and bountiful to us bestowing upon - us the good we enjoy, blessing our endeavors, accepting our performances. We must not' conceit, that any regard, any mercy, any favor, any reward, is due to us in equity, is in effect conferred upon us upon our own personal score: (for, how mean things are we in comparison of his great­ness, how vile and filthy must we appear to his most pure and all-discerning eyes; how unworthy of his regard' and of his affection must we needs take ourselves' to be if we are acquainted with ourselves!)' But that " in him;" 1: C., for his sake, and' by his' means, " GOD has blessed us with all spiritual' blessings;" in him, *, God has- favored, and cast his grace upon- us; notwithstanding all the spots with which we are defiled'; notwithstanding' all the offences' we have committed; for the relation we have to JESUS. Nor must we look on our services, (the best we are able to perform,) as in themselves grateful or satisfactory: for all of them, if we mark them well, we shall find not only quite. unprofitable to GOD, but very defective in many respects: for who can say, he performs any thing both in kind, in manner, in degree, throughly right and good; with that ardency of love he owes to GOD, with that purity of intention, with that earnest vigour of spirit, with that undistractedness of mind, with which he should perform it? No; in all our flock we• cannot pick out a sacrifice entire and unblemished; such as GOD requires, such as duty exacts of us. They, need, therefore, (all our services need,) to be commended and completed by the beloved SON, his perfectly well­ pleasing performances; they need to be -cleansed and hal­lowed, by passing through the hands of our most holy and undefiled High Priest; to become sweet and savory from being offered up in his censer. In fine, as all our actions should, in our intention, be works of religion dedicated to GOD's service and honor; sacrifices, as it were, of grati­tude and homage to GOD; so they ought all to be offered up in the name of JESUS add, farther,

7. Lastly; That to do in the name of JESUS, may well imply doing with invocation of him: Thus we may_ understand that place of ST. JAMES, where the Elders are advised, "to pray, and anoint the sick in the LORD'S name; " for, to anoint them, imploring our LORD'S blessing upon them, and upon those means used for their cure. And thus ST. CHRYSOSTOM expounds the words, Do all in JESUS's name;’ that is,' says he,’ imploring him for your helper in all things; always first praying to him, undertake your business.' Doing thus, will indeed consecrate our actions: for " all things," says our Apostle, "are sanctified by the word of GOD, and prayer:" that is, by GOD's blessing implored, and obtained by prayer; or, if Gods word be there taken for his law, or revealed will, it is there signified, that our actions are not only sanctified by their lawfulness, or conform to that good rule, Go D's declared will; but also by the invocation of his name: however, all our actions,' it seems,. are unhallowed and profane, if not accompanied with devotion. That to do thus is our duty, appears by those frequent injunctions to "pray without ceasing," to "pray always," to "abide instantly in prayer; " which. not only import, that we should pray often, and continue with patience, and earnest­ness in prayer; but that we should annex it to, or inter­pose it among, all our actions, undertaking nothing without it. We should do it, (our SAVIOR commands,) *, that is, on every occasion; and PAUL gives the same direction "praying," says he, *, "on all opportunities, with all prayer and supplication in spirit: " (in spirit, that is, I take it, in our hearts at least, and with secret elevations of our mind, if not with our mouth and voice.) And more explicitly otherwhere says he., "Be careful for nothing; but in every thing,_ [in all your affairs,] by prayer and supplication, with thanks­giving, let your requests be made known to GOD."

            Thus to do, to accompany all our undertakings with prayer, we are indeed concerned upon many accounts. We need GOD's direction, being ourselves blind and igno­rant, in the choice of what we attempt, that our ends may be good, conducive to GOD's honor, and our own true, advantage. For, as the Prophet tells us, "'The way of man is not in himself, neither is it in man that walketh to direct his steps;" and, as the Wise Man adds, "Man's goings are of the LORD; how then can a man understand his own way? " (implying, since GOD only knows what is best for us, that we ourselves, without his direction, know not what to do, whither to go.) The holy Psalmist signifies the same in those words, very encouraging to the practice of this duty: " What man is he that feareth the LORD? " that feareth him, that is, who worshippeth him, and seeketh his guidance; "him shall he teach in the way that he shall choose."

We need also (being ourselves not only weak and infirm, but inconstant and unstable) GOD's assistance, and up­holding hand, in the pursuance of our well-chosen designs, that we may use the best means, and proceed in a straight course; that we may persist upright and steady in our proceedings, that which the Wise Man seems to call the establishing of our thoughts and purposes, as a conse­quence upon our seeking GOD's assistance in our actions, and relying thereon. "Commit," says he, " thy works unto the -LORD, and thy thoughts shall be established:" thou.shaft drive on thy good purposes steadily, without stumbling or failing. So the Psalmist assures us concern­ing a good man: " The steps of a good man are ordered by the LORD;, none of his steps shall slide; though he fall, he shall not utterly be cast down; for the LORD up­holdeth him with his hand."

            As to the final success of our affairs, also, we stand in need of GOD's blessing; that he, upoR whose will altogether depends the disposal of all events, should bestow a good issue on our endeavors; that which also the Psalmist assures us of obtaining, upon condition of our imploring and depending upon GOD for it: "Commit thy way," says lie, "unto the LORD; trust also in him, and he shall bring it to pass." We do thus need, in all our affairs, the direction, assistance, and blessing ofour LORD; but shall not have then without prayer; for the rule is, " ask and have, seek and find: " without asking we are not likely to obtain those gifts; without seeking we must not hope to find those benefits from GOD. If we are so proud, as to think we do not need them, or so negligent as not to mind them;_ or so distrustful of the divine power and goodness, that we. imagine he cannot or will not afford them to us; we are like to be so unhappy as to want them. God ex­pects from us that we should, in whatever we do, acknow­ledge him: it is the Wise Man's expression, "In all thy ways acknowledge him, and be shall direct thy paths: " acknowledge him as the only faithful guide and coun­selor; as the sufficient helper and protector; as the only giver of good success.

            Nothing therefore is well done, which is not thus done we cannot be satisfied in what we do, we cannot hope for a comfortable end thereof; we cannot expect a blessing from GOD, if we have refused, or if we have neglected, the recommending our proceedings to his care. We can, I say, do nothing not eat, not sleep, not trade, not travel, not study, with any true content, any reasonable security, any satisfactory hope, if we have not first humbly implored GOD's favor; committing ourselves and our business into his hand, that hand which dispenseth all good, which alone can keep off all danger and mischief from is. God " shall send his angel before thee:" So did our father ABRAHAM send his servant about his business; having questionless before commended it to GOD by prayer. u GOD ALMIGHTY give you mercy before the man:" So did JACOB give his sons their dispatches towards Egypt. In such a manner did we enter upon all our affairs, we could not but be full of hope, and void of care concerning them; for, having committed our business into so sure a band, how could we farther; be solicitous about it? Had we, according to ST. PETER'S advice, " cast our care upon the LORD; " or, " cast our burthen upon him," as the Psalmist exhorts us; had we duly sought him, who "never faileth them that seek him," we should be secure, that nothing bad, or disastrous, could befall us; we should experience it true, what the Prophet affirms, "Thou shalt keep him in perfect peace, whose mind is stayed on thee. Thus, in the last place, should we do all things in the name of JESUS; upon all occasions praying to him; or, which is all one, to GOD, in his name; which that we may do, that we are allowed and encouraged to do it, is also a privilege, and an advantage invaluable.

            In so many ways may we, and ought we to perform all we do in the name of JESUS. We should do every thing out of grateful affection to him as our chief principle every thing as his servants, aiming especially at the pleas­ing him and promoting his honor, as our principal end; every thing according to his will and commandment, as our constant rule; every thing after his example, as our best pattern; every thing in confidence of his gracious assistance and blessing, as our only strength and support; every thing with hope of acceptance purely upon his account; every thing with a thankful sense and acknow­ledgment to GOD for the mercies and favors conveyed unto us by his means, conferred upon us for his sake; every thing with humble invocation of him, or with prayer to GOD in his name: in sum, every thing with due regard to him; so that he be not passed over or left out in any thing we undertake; but come always into consideration, according as our relations to him, and our obligations to him, require. In the performances of which duties the life indeed of our religion, of all our good practice, of all our devotion, doth consist.

            To all this I shall only subjoin the mention of one general duty, implied in. all and each of those, which is this;­

S. That our LORD JESUS should be frequently (and in a manner continually; always, as to the habitual dis­position of our souls, actually upon all fit occasions) pre­sent to our minds and thoughts. This, I say, is plainly implied in the former duties. For, how is it possible we should perform all our actions, yea, utter all our words, with regard to him, if we seldom think of him? Things far distant, or long absent, can have small efficacy of influence; it is so, we see, in natural, and it is no less so in moral causes, wherein representation to the fancy and memory have a force answerable to that which real con­junction has in nature. As the heat and light of the sun, the farther he goes, and the longer he stays from us, does the more decrease; so according to our less frequently and less seriously thinking upon any object, our affection and respect thereto decays, If therefore we desire to maintain in our hearts such dispositions (due affection and due reverence) towards JESUS; if we intend to suit our actions accordingly with due regard to him, we should, in order to those purposes, apply this so necessary and useful mean of frequently bending our minds towards him, in order to the sanctifying our affections, and the govern­ing our actions in a constant performance of our duty.

            Will not that most amiable and most venerable idea of a person so entirely pure and holy, so meek and humble, so full of benignity towards all men, particularly towards ourselves, be apt to beget an especial love and reverence towards him? Incline us strongly to do well, yea, teach us what and how we should do so, in conformity to such a pattern set before us? While it is impressed on our thoughts, that he is our Lord and Master, who made us and maintains us, who purchased us to himself, and re­deemed us from miserable slavery by his own heart's blood, how can it fail to raise in us some awe, some sense of duty toward him? Will not the apprehension of what he did and what he suffered for us, powerfully mind us, that ac­cording to all justice and equity, in all ingenuity and gratitude, we are bound to do only that which will please him? If we think of JESUS when we are setting upon any action, shall we' not thereupon be apt thus to inter­rogate ourselves:-Shall I do otherwise than he did, or would have done, so rendering myself unlike or contrary to him? Shall I be so unfaithful to my glorious Master, as to disserve him, or to neglect his service? Shall I be so unworthy my gracious Redeemer, my best Friend, my most bountiful Benefactor,, as to disoblige him, to wrong him, to dishonor him, to grieve him by thus doing? Shall I be so vain and rash as to cross him who is my King, able to control and subdue me; as to offend him who is my Judge, resolved to condemn and punish me? Shall I willfully forfeit that favor of his, upon which all my happiness depends? Shall I procure his displeasure and enmity, from which my utter ruin must inevitably follow? Our frequent thinking upon, and the presence (as it were) of our blessed SAVIOR to our minds, may therefore be commended to us as an excellent instrument of bettering our hearts and our lives.

            To conclude: Let us always remember, and consider, that we are Christians, related unto CHRIST JESUS, and called by his name, and as so, in his name let us do all things.  LORD of all power and might, who art the Author and Giver of all good things; graft in our hearts the love of thy name; increase in us true religion; nourish us with all goodness; and of thy great mercy keep us in the same, through JESUS CHRIST our LORD.

SERMON II

OF CONTENTMENT:-IN FOUR SERMONS.
PHIL. 4: 11.

I have learned in whatsoever state I am, therewith to be
content.

            In these words, by the example le of an eminent saint, is recommended to us the practice of an excellent virtue; a practice grateful to God, and of great benefit to ourselves; being indeed necessary towards the comfortable enjoyment of our lives:, It is contentedness; the virtue which, of all other, doth most render this world acceptable, and con­stituteth a kind of temporal heaven; which he that has,. is thereby ipso facto in good measure happy, whatever other things he may seem to want; which he that wants, doth, however otherwise he be furnished, become miser­able, and carrieth a kind of hell within him. It cannot therefore but well deserve our best study about it, and care to get it; in imitation of ST. PAUL, who "had learned in whatever state he was, therewith to. be content."

In discoursing upon which words, I shall consider two particulars:_ First, the virtue itself,-Contentedness in every state; the nature of which I shall endeavor to explain: Then the way of attaining it, implied by ST. PAUL in the words, 111 have learned.."

I. For explication of the, virtue: The word here express­ing it, is *, which signifieth self-sufficiency; which is not to be understood absolutely, as if he took himself to be independent in nature, able to subsist of himself, not wanting any support or comfort without himself; (for this is the property and privilege of the great EL-SHADDAI, who alone subsisteth of himself, needing nothing without hirnself: this is repugnant to the nature of man, who is a creature essentially dependant for his being, indigent of many things for his welfare;) but rela­tively; considering his present state, the circumstances wherein he was, and the capacities he had; which by GOD's providence were such, that he could not want more than he had in his possession, or reach. He meant not to exclude GOD, and his providence; but rather supposed that as the ground and cause of his self-sufficiency; accord­ing as elsewhere he expresseth it: "Not as if we were sufficient of ourselves; but our sufficiency is of GOD." Nor did he intend to exclude the need of other creatures, otherwise than as considered without his, possession, or beyond his power; but he meaneth only, that he did not desire or want more than what GOD had supplied him with; had put into his hand, or had set within his reach; that his will did suit to his state; his desire did not exceed his power.

            This is the meaning of the word which the Apostle uses: But for the more full and clear understanding the virtue itself, we shall first consider the object about which it is conversant; then the several acts wherein the exercise thereof consisteth.

1. The object of contentedness is, the present state of things, whatever it may be, whether prosperous or adverse, wherein by divine providence we are set:’ The things in which we are;' that is, our present condition, with all its circumstances. So it may be generally supposed, considering that it is ordinary, and almost natural, for men, who have not learned as ST. PAUL bad done, to be dissa­tisfied and disquieted in every state; to be always in want of something; to find defects in every fortune; to fancy they may be in better case, and to desire it earnestly: If we estimate things wisely, rich men are more liable to discontent than, poor men. It is observable, that pros­perity is a peevish thing, and men of highest fortune are apt most easily to resent the smallest things. A little neglect, a slight word, an unpleasing look, doth affect them more than reproaches, blows, wrongs, do those of a mean condition.

            The formal object of content may indeed seem to be a condition distasteful to our sense; an adverse or strait condition; a condition of poverty or disgrace, of incon­venience or distress: but since most men are absolutely in such a condition, exposed to so many wants and troubles, since many more are needy, comparatively, wanting the conveniences that others enjoy, and which themselves desire; since there are few, who in right estimation are not indigent and poor, that is, who do not desire, and

fancy themselves to want many things which they have not; (for wealth consisteth not so much in the possession of goods, as in apprehension of freedom from want, and in satisfaction of desires;) since care, trouble, disappointment, satiety and discontent, following them, do not only haunt cottages, and the lowest sort of people, but even frequent palaces, and pursue men of highest rank, therefore any state may be the object of contentedness; and the duty is of a very general concernment. Princes themselves need to learn it: the lessons teaching it, and the arguments per­suading it, may as well suit the rich and noble, as the poor and the peasant. So our Apostle himself doth intimate in the words immediately following our text: " I know both how to be abased, and I know how to abound: every where, and in all things, I am instructed both to be full, and to be hungry; both to abound, and to sutler need." He had the art not only to manage well both conditions, but to be satisfied in either.

            But seeing real adversity, poverty, and disgrace, have naturally the strongest influence in disturbing our minds; since contentedness is plainly most needful in such cases, as the proper support or medicine of our mind in them; and other states do need it only as by fancy or infirmity they symbolize and conspire with these: Therefore unto persons in these states we shall more explicitly apply our directions, as to the proper and primary subjects of con­tentedness; the which, by analogy, or parity of reason, may be extended to all others, who, by imaginary wants and distresses, create displeasure to themselves. So much for the object of the virtue.

2. The acts wherein the practice thereof consisteth, (which are necessary ingredients of it,) belong either to the understanding, or to the will, or to external demeanor and practice; being (L) right opinions and judgments (V.) Fit dispositions of heart: (3.) Outward good actions and behavior, in regard to the events befalling us the former - being as the root; the latter, as the fruits and flowers of the duty.

(1.) As to our opinions and judgments of things, con­tentedness requireth, That 1. We should believe our condition, whatever it be, to be determined by GOD; and that all events befalling us proceed from him; at least, that he permitteth and ordereth them, according to his judgment and pleasure;-that " both good and evil proceedeth out of the mouth of the Most High;"-that "affliction" (as Jon said) "cometh not forth of the dust, neither doth trouble spring out of the ground;" as a thing spontaneously, or sowed by the hand of some creature; but rather descendeth from Him who says, " I form the light, and create darkness; I make peace, and create evil; I the LORD do these things."

            We are apt, when any thing falleth out unpleasant to us, to exclaim against fortune; or to inveigh against second causes, ascribing all to their influence; which proceeding argues in us a heathenish ignorance and infidelity, or at least much inconsiderateness, and impotency of mind; that our judgment is blinded and clouded, or perverted and seduced by ill passions: for, in truth, there is not in the world any occurrence merely fortuitous, or fatal, all being guided and wielded by the powerful hand of the All-wise and Almighty GOD; there is no creature which in its agency doth not depend upon GOD, as the instrument of his will, or subordinate thereto: wherefore, upon every event, we should, raising our minds above all other causes, discern and acknowledge GOD's hand; as DAVID did,

when SHIMEI cursed him; "Let him," said the good King, " curse, because the LORD has said unto him, Curse DAVID;" as JOB did, when he was rifled of his goods; "The LORD," said he, "gave, and the LORD has taken away; " as our SAVIOR did, when in regard to the sore hardships he was designed to undergo, He said, " The cup which my FATHER has given me, shall I not drink it?"

            2. Hence we should always judge every thing which happeneth to be thoroughly fit and good, worthy (all things considered) to be appointed, or permitted, by that Governor of things; not entertaining any harsh thoughts of GOD, as if he were not wise, just, or benign, in ordering us to be afflicted or crossed; but taking all occurrences to be well consistent with all GOD's holy perfections.

We are apt to conceit, that the world is ill ordered, when we do not prosper therein; that every thing is irre­gular, which squareth not to the model of our fancy; that things had gone much better, if our designs had found success: but these are vain conceits; for that certainly is most good which seemeth good to GOD: his will is a perfect standard of right; his eye never aimeth wrong; his hand never faileth to. hit the mark of what is best. " All his paths are mercy and truth: He is righteous in all his ways, and holy in all his works." So did King Hna&KIAH rightly judge, when, upon denunciation of a sad doom to his country and posterity, he replied to the Prophet, "Good is the word of the LORD, which thou hast spoken." So even the Pagan sage discerned, when he thus rebuked a mal-content: 6 You slave, do you desire anything but what is best? And is not that only best, which seemeth best to GOD?'

            3. We should be satisfied in our mind, that, according to GOD's purpose, all events conduce to our particular welfare; being not only good, in order to more general ends, but serving towards our private advantage. We may be ready perhaps to confess, that whatever happeneth may be just and fit in some distant and occult respects; but hardly can be induced to allow, that what we feel offensive to our sense and fancy is really good for us, or was meant for our benefit; we cannot easily discern any thing of love or favor in such matters: those sort of aphorisms in Holy Scripture,," Happy is the. man whom GOD correcteth,"-" As many as I love, I rebuke-and chasten," sound strangely; such is our blindness of mind, and dullness of apprehension: but GOD knoweth with so exact a skilfulness to manage things, that every particular occurrence shall be advantageous to the person whom it toucheth: and accordingly, to each he dispenseth that which is most suitable to him; whence, as frequently it is needful for us that. we should be crossed, (for otherwise we should often much harm, sometime we should quite undo, our­selves,) so it always, when GOD ordereth it, is to be deemed most profitable for us: We are therefore, in reason, obliged to take the sharpest afflictions, coming upon us by providence, to be no other than fatherly corrections, or friendly rebukes, designed to render us good and happy; as arguments, therefore, and instances of especial good­will towards us; conceiving under every dispensation, that we do, as it were, bear God speaking to us, as He did to those by the Prophet: " I know the thoughts that 1: think towards you; thoughts of peace, and not of evil, to give

you an expected end."

            4. Hence we are to believe, that our present condition, whatever it be to sense, is, all things considered, the best; most proper, most desirable for us; better than we, if it were at our choice, should put ourselves into: for GOD,", the Savior of all men, who desireth that no man should perish, who is good to all, and whose tender mercies are over all his works," doth ever, (here in this life the time of trial,) with a most wise good-will, design our best good and by. the most proper methods, (such as best suit our circumstances and, capacities,) doth aim to draw us to happiness; and accordingly doth assign. a station for us, most befitting in order to that great end. We therefore should think ourselves well placed, because' we are where GOD doth set us-; that we have enough, because we have what GOD allotteth us.

            (2.) From such judgments concerning things incident to us, should proceed the following dispositions.

            1. We should entertain all occurrences, how grievous soever to us, with entire submission and resignation of our will to the will of GOD; wholly acquiescing in his good pleasure; saying in our hearts after our LORD, " Let not my will, but thine, be done;"'-with good ELI, "It is the LORD, let him do what seemeth him good; "-with DAVID, " Behold, here I am, let him.do to me as seemeth good to him; "-even with SOCRATES,’ If it pleases GOD, so let it be;'-with EPICTETUS,’ I always will that which cometh to pass; for I account that better which GOD willeth, than what I will myself; I will adhere as a servant and follower to him; I pursue, I affect, I simply will, with him.' Looking upon them as sent from GOD, we should heartily bid them welcome; we should kindly embrace them, we should use them with all fair respect: *, (kindly to embrace the things which fall out;) *, (to love things dispensed by Providence,) are precepts, which even Philosophers in­culcate. This excludeth all rebellious swellings of mind against Providence; such as argue that we dislike GOD's govern­ment; that were we able we should struggle' with GOD's will; that we gladly would shake off his yoke;-all such repining at our lot, which maketh GOD's hand grievous, and his yoke uneasy to us; such affections as the wise man toucheth, when he says, " The foolishness of man perverteth his way, and his, heart fretteth against the LORD."

            2. We should bear all things with steady calmness and composedness of mind; quelling those tumults, those storms, those passions, which the sense of things dis­gustful is apt to excite. No adversity should so ruffle our minds, as to hinder us from perceiving or perform­ing what becometh us, so as to engage us into any irregu­lar or unseemly behavior.

            3. We should indeed bear the worst events with a sweet and cheerful disposition of mind, so as not to be put out of humor, not to be dejected or discouraged by them, not to fall into that heaviness, which, as the Wise Man says, " maketb the heart of man to stoop; " but rather finding delight and complacence in them, as considering whence they come, whither they tend: such was the dis­position of the Apostles and primitive Christians, in the midst of their most grievous sufferings; " they took joy­fully the spoiling of their goods; they accounted it all joy, when they fell into divers tribulations; they were as sorrowful, yet always rejoicing; " their state was grievous, but their heart was constantly cheerful. Such a constant frame of mind we should maintain, so continually pre­pared we should be against all contingences, that nothing should happen amiss to us, so as deeply to affect us, or to unsettle us in our temper; that every thing from GOD'S hand should be acceptable; that no sadness may seize on us, at least that we do not indulge or cherish it; that in no wise we suffer any regret to quench our spiritual comfort and joy in GOD, which becometh the upright, as the Psalmist says, and which we are so often enjoined perpetually to maintain, as in all cases, so particularly under afflictions and trials. We cannot be content, if we are not cheerful; for the mind can hardly stand in a poise, so as neither to sorrow nor joy: We cannot digest adversity if we do not relish it; we will not submit to it as His will, if we do not take it for an argument of his love: *,’ I,' says ST. PAUL,’ have a liking, or pleasure, in infir­mities, in reproaches, in necessities, in’ persecutions, in distresses,, for CHRIST'S sake;' "for "when I am weak, then I am strong."

            4. We should with faith and hope rely and wait on God for the removal or easement of our afflictions; or, however, we should confide in him for grace and strength to support them well; as our SAVIOR did when he prayed, "FATHER, if thou be willing, remove this cup; as they did in the Prophet, who said,, " In the way of thy commandments, O LORD, we have waited on thee; "-­according to that rule in the Lamentations, " It is good that a man should both hope, and wait quietly for the salvation of the Lo RD; "-and those precepts in the Psalms, " Rest in the LORD, and wait patiently for him; wait upon the LORD, be of good courage, and he shall strengthen thine heart."

            We should, in any case, be ready, with the holy Psalmist, thus to interrogate and sustain ourselves: " Why art thou cast down, O my soul? Why art thou so disquieted within me? Hope thou in GOD, for I shall yet praise him for the help of his countenance."

Remembering and considering, that (as we are expressly taught in Scripture, and as all our religion doth clearly suppose) " GOD knoweth to rescue the godly out of tribulation; " (he knoweth the proper season when it is fit to do it;) that" he is faithful, and will not suffer us to be tempted above what we are able; but will with the temptation also make a way to escape, that we may be able to bear it; "-reflecting, I say, on these certain truths, we should never " sorrow as those who are without hope;" we should never despair of a good riddance from- our adversity, when it shall be seasonable and beneficial for us; we should always be assured of a comfortable support under' it, which is usually better than deliverance from it; our minds should never sink into despondency. That this is practicable in the worst case, we have conspicuous instances to assure us: it has been the practice of most illustrious and excellent persons; never was any condition, in outward respects and appearance, more forlorn and dismal than was• theirs, yet it no wise bereaved them of hope or courage. " We," they could say, "are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; east" down, but not destroyed."

            5. We should not faint or languish in our minds upon any occasion: no adversity should impair the force of our spirit, should enervate our courage, or slacken our industry; should render us sick or weak in heart; for " If," says the Wise Man, " thou faint in the day of adversity, thy strength is small; " (it is the sign of an infirm mind;) and am sxxaxs7v, not to fhulter or decay, g exXt &aL, not to be dissolved or disjointed in our souls, (as the body is in scorbutic distempers,) are rules prescribed to us in such cases. We do then, indeed, need a firm and robust con­stitution of soul; we should then bear up most resolutely. The encouragement of MosEs to the people entering upon battle, may well be accommodated to us, in regard to our conflict with adversities: " Let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them."

            6. We should not be weary of our condition, or have irksome longings for alteration; but with a quiet indiffer­ency, and willingness of mind, he under it, during GOD's pleasure, according to the Wise Man's advice: " My son, despise not the chastening of the Lord, neither be weary of his correction; " and that of the Apostle, enforced by our LORD's example: " Consider him, that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." We should not think GOD slow, or his time long and tedious, as if he were forgetful of us, or backward to succor us; as the Psalmist was inclined to do, when in the day of trouble he brake forth into these expressions: " Will the LORD cast off for ever, and will he be favorable no more? has GOD forgotten to be gracious? has he in anger shut up his tender mercies? " Thus he was apt to think and speak; but recollecting himself, he perceived it was his error, and con­fessed it was his fault thus to imagine: "I said it was mine infirmity; " and it will be ours likewise, if we entertain such conceptions. We should, with the same mind, endure our present state, as we pass through a hard winter, or a time of foul weather,- taking it for seasonable and fit, because the wise Author of nature has so appointed it.

            7. We should, by adverse accidents, be rendered lowly in our own eyes, and sober in our conceits of ourselves; meek and gentle, tender and pliable in our temper; sensible of our unworthiness and meanness, of our natural frailty, penury and misery, of our actual offences; deeply affected in regard to the awful majesty and power, to the perfect holiness and strict justice of Gon: they should quell our haughty stomach; they should supple our stiff wilfullness; they should soften our hard hearts; they should mitigate our peevish humors. To effect these things is usually the design of such incidents, and it is ever the best fruit of them. This is that which ST. PETER adviseth to, when he says, "Be humbled under the mighty hand of GOD;" which God approveth, and encourageth with a gracious promise, when he says, " To this man will I look, even to him that is of a poor and contrite spirit, and trembleth at my word." This disposition is an inseparable adherent to contentedness: he that has not his Spirit thus broken, or mollified, will hardly be content in any state; he that is haughty in conceit, and sturdy in humor, will every where find that which will disturb him.

            8. It is required that we should, notwithstanding any hardness of our condition, be meekly and kindly affected toward others, being satisfied and pleased with their more prosperous state. We should not be angry with the world, because we do not flourish in it; we should not be sullen or peevish toward any man, because his fortune is better than ours; we should not repine at the good success of any of our brethren, because we want the like ourselves; we should rather "rejoice with them that rejoice," borrowing some satisfaction from their enjoyments. It is humane thus to do, because of the natural relation of men; it is Christian, because of our spiritual consanguinity, by virtue whereof we are so knit together, and made members each to other, that if, as ST. PAUL tells us, " one member suffer, all the members suffer with it; and if one member be honored, all the members should rejoice with it." We can hardly

be content without thus appropriating the goods, and sharing in the delights of others; he can never be content, who looketh with an evil eye upon other men's prosperity; lie cannot do well himself, who loves not to see his neigh­bor do well; numberless occasions will happen to dis­compose him.

            Adversity impatiently borne is apt to sour our spirits, and render us froward toward men; especially when it proceedeth from the unkindness, ingratitude, or treachery of friends, or of persons obliged to us for our good-will, or for benefits done to them: but nothing should render us unkindly disposed toward the world, nothing should extinguish charity in us toward any man; so plain reason teacheth us, so great examples enforce. MOSES did not lose his affection towards his countrymen, because he was by one of them threatened into banishment; the Apostles became not disaffected to the world, because it misused and persecuted them; our LORD continued most earnestly to desire, and laboriously to endeavor, the good of those who most despitefully used him.. Like theirs, in all cases, should our disposition be; we should ever observe the Psalmist's advice: " Cease from anger, forsake wrath; fret not thyself in any wise to do evil."

            9. Again, Contentedness doth imply a freedom from all solicitude and anxiety of mind, in reference to provision for the needs and conveniences of life; according to those rules of, " casting our burden and care upon the LORD," of being " careful for nothing, but commending our affairs to GOD’s ordering; " according to that most com­fortable precept of our LORD " Take no care, saying, What shall we eat, or what shall we drink, or how shall we, be clothed; for your heavenly Father knoweth, that ye want all these thins." If we do not thus, it is hardly possible that we should be content: if we do not depend upon Providence, we cannot escape being often distracted with care, and perplexed with fear; we cannot cheerfully hope for any thing we need, nor be quietly secure of any thing we possess.

            1O. It requireth also that we should curb our desires, and confine them in narrow bounds; so as not to affect more in quantity, or better in quality, than nature does require. If we must have superfluities, if we can only relish dainties, we shall never be pleased; for as nature has limits, and is content with little, so curiosity is an infinite and insatiable thing. " He that loves pleasure shall be a poor man; he that loves wine and oil shall not be rich:" that is, he that is curious and nice in his desires, will never have enough. The rule which (accord­ing to ST. PAUL) should regulate our desires, is this,­ "Having food and raiment, let us with them be satisfied." If this will satisfy us, we may easily obtain satisfaction; a moderate industry, with GOD’s blessing, will procure so much: GOD path promised to bestow it. If this will not suffice, there is no sure way of getting or keeping more. As GOD is no wise obliged to provide us superfluities, or concerned to relieve our extravagant longings; so we may fear, that Providence will be ready to cross us in our cares and endeavors tending to those purposes, so that we shall be disappointed in the procurement, or disturbed in the fruition of such needless things: however, he that is most scanty in his desires, is likely to be most content in his mind:’ He,' as SOCRATES said,’ is nearest the gods,' (who need nothing,)’ that needeth fewest things.'

            In fine, contentedness doth import, that whatever our condition is, our minds and affections should be modelled according to it; so that our inclinations be compliant, our desires suited thereto; so that we can easily comport with the inconveniences, can relish the comforts, can improve the advantages of it: otherwise, like an ill-made garment, it will sit unhandsome upon us, and be trouble­some to us. It is not usually our condition itself, but the unsuitableness thereof to our disposition and desires, (which soureth all its sweets, and rendereth its advantages fruitless,) that createth discontent; for, although it be very mean, others bear the same cheerfully; many would be glad thereof: if therefore we will be content, we must bend our inclinations, and adapt our desires, to a corre­spondence with our state.

            If we are rich, we should get a large and bountiful heart, otherwise our wealth will hang loose about us; the care and trouble, in keeping it, the suspicion and fear of losing it, the desire of increasing it, the unwillingness to spend or use it, will bereave us of all true satisfaction therein, and render it no less unsavory to us than unpro­fitable to others.

            If we are poor, we should have a frugal, provident, in­dustrious mind, sparing in desires, free from curiosity, willing to take pains, able to digest hardships; -otherwise the straitness of our condition will pinch and gall us.

            Are we high in dignity or reputation? We then need a mind ballasted with sober thoughts, otherwise the wind of vanity will drive us into absurd behavior, thence will dash us upon disappointments, and consequently plunge us into vexation and discontent.

Are we mean and low? We need a meek and lowly, a calm and steady spirit; not affecting respect, or resenting the want of it; apt to pass over, or to bear quietly, affronts and neglect; not apt to be moved by words of contempt or disdain: else (being fretted with such things, which we may be sure often to meet with) we shall be uneasy, and impatiently wish a change of our state.

These, and the like dispositions, this duty containeth. From hence should arise such actions as these which follow:­

            1. We should restrain our tongues from all expressions implying dissatisfaction in GOD's proceedings, or dis­pleasure at his providence; arguing distrust in GOD; such as were those of the discontented Israelites: "They," says the Psalmist, "spoke against GOD; they said, Can GOD furnish a table in the wilderness? Behold, he smote the rocks that the waters gushed out, and the stream overflowed. Can he give bread also? Can he provide flesh for his people? " Such as they used, of whom the Prophet said, "When they shall be hungry, they will fret themselves, and curse their King and their GOD: " as those in the Apocalypse, who, being afflicted with deserved judg­ments, "did blaspheme the name of GOD, which had power over those plagues." Into such profane enormities is discontent apt to break forth, questioning the power of GOD, or his willingness to succor us; venting wrath and displeasure toward him; charging him foolishly with in­justice, or with unkindness, or with negligence, or with impotency; the abstaining from which behaviour, under the sense of his bitter calamities, is a great commendation of JOB: " In all this," it is said, "Jon sinned not, neither charged GOD foolishly."

            2. We should indeed forbear any the least complaint or murmuring, in regard to the dispensations of Providence, or upon dissatisfaction in the state allotted us. St. JuDE says, that God in the last day will cone "to execute judgment, and to convince men of all their hard speeches, which ungodly sinners have spoken against him; these," subjoineth he, " are, *, that complain" of their lot; which signifieth the heinousness and extreme danger of this practice. " Wherefore doth the living man complain?" is the Prophet's question; im­plying it to be an unreasonable and blameable practice. Wherefore the advice of DAVID is good; to suppress all complaint, to be still and silent in such cases. "Be still," says he, "and know that I am GOD;" and, "Be silent to the LORD; " the which precepts his practice may seem well to interpret and back: 111 was," says he, " dumb, I opened not my mouth, because it was thy doing: " and accordingly JOB: "Behold," says he, (after having con­sidered all the reasons he could imagine of GOD'S pro­ceedings,) "I am vile; what shall I answer thee? I will lay my hand upon my mouth." And thus our SAVIOR, when "he was oppressed and afflicted, opened not his mouth."

            3: Yea, it is our duty in these cases to spend our breath in declaring our satisfaction in GOD's dealing with us; acknowledging his wisdom, justice, and goodness therein; blessing and praising him for all that path befallen us; each of us confessing, "I know, O LORD, that thy judg­ments are right, and that thou in faithfulness has afflicted me:" imitating Jon, who, upon the loss of all his goods, did say no more than this: "The Loll. D gave, and the LORD has taken away; blessed be the name of the LORD."

            4. We should abstain from all irregular and unworthy courses toward the removal or remedy of our needs or crosses, choosing rather to abide quietly under the pres­sure, than by any unwarrantable means to relieve our­selves; rather bearing patiently than violently, like those in the Prophet, "breaking our yoke, and bursting our bands. Take heed, regard not iniquity; for this has thou chosen, rather than affliction." We should rather continue poor, than by cozenage and rapine endeavor to raise our fortune; we should rather he under disgrace and contempt, than by sinful and sordid compliances strive to acquire the favor of men; we should rather willingly rest in the lowest condition, than do as those, who by dis­turbing the world by fomenting disorders and factions, by supplanting their neighbors, by venting slanders and de­tractions, labor to increase their estate; we should rather endure any inconvenience, than have recourse to ways of evading them disallowed by GOD; doing as the Jews did, who in their straits, against the declared pleasure of GOD," set their faces toward Egypt, strengthened them­selves-in the strength of PHARAOH, trusted in the state of that broken reed." In neglect or diffidence toward GOD, to embrace such aids, is (as GOD in the Prophet declareth) a very mischievous folly. "Ephraim," says he, "is like a silly dove without heart; they call to Egypt, they go to Assyria: woe unto them, for they have fled from me; destruction unto them, because they have transgressed against me." We may consider how ST. PAUL reproveth the Corinthians for seeking a redress of wrong, scandalous and dishonorable to the Church: "Now therefore it is utterly a fault among you, that ye go to law one with another; why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" Even to right ourselves in a way whereby any dishonor may come to GOD, or damage to his Church, is not to be approved; -and better it is, in the Apostle's judgment, to bear any injury ourselves: "Better it is," says ST. PETEII, "if the will of God be so, that we suffer for well-doing than to do ill;" and, "Let them who suffer according, to the will of GOD, commit the keeping of their souls to him in well­, doing, as unto a faithful Creator."

            5. We should, notwithstanding any adversity, proceed in our affairs (such as GOD requireth) with alacrity, -courage, and industry; performing, however, so far as our circumstances permit, what is good and fit for us. No disappointment or cross, no straits or grievances, should render us listless or lazy, but rather quicken and inflame our activity; this being a good way to divert us from the sense,of our misfortunes,. and to comfort us under their pressure, as also the readiest way to remove or to abate them; to order the present well, whatever it may be, to march forward whither God calls, how difficultly or slowly it be, in a rough or dirty way. Not to yield to difficulties, but resolutely to encounter them, to endeavor with all our might to surmount them, are acts worthy of a Christian courage: to direct ill accidents to good ends, and im­prove them to honest uses, is the work of a noble virtue. "Put thy trust in the Lord, and be doing good," is the Psalmist's advice in such a case; and it is a practice necessary to the procuring and maintaining content.

            6. We should behave ourselves fairly and kindly toward the instruments of our adversity, toward those who brought us into it, and those who detain us under it, by keeping off relief, and those who forbear to afford the succor we expect; forbearing to express any wrath or displeasure, to exercise any revenge or enmity toward them, but rather, even upon that score, bearing good will and expressing kindness toward them, not only as to our brethren, whom, according to the general law of charity, we are bound to love, but as to the servants of GOD in this particular case, and the instruments of his pleasure toward us; consider­ing, that by maligning or molesting them, we express dis­pleasure at GOD's dealing with us, and in effect, through their sides wound his providence. Thus the holy Apostles, being reviled, did bless; being defamed, did entreat. Thus our LORD demeaned himself toward his spiteful adver­saries, who "when he was reviled, reviled not again; when he suffered, he threatened not; but committed it to him that judgeth righteously."

In these and such like acts' the duty of contentedness is especially employed and exercised; and so much may suffice for the explication of its nature. I come now to consider the way of attaining it.

SERMON 3:

OF CONTENTMENT.-PART 2:
PHIL. 4: 11.

I have learned to be content.

            BUT how may this be learned? I answer, chiefly, (divine grace concurring,) 1: By understanding the rules wherein the practice thereof consisteth. 2: By seriously considering and impressing upon our minds those induce­ments which are apt to persuade the practice thereof. These may be drawn from several heads: from GOD, from ourselves, from our particular condition or state, from the -general state of men here, from the particular state of other men in comparison to ours, from the nature and consequences of the duty itself; every thing about us, well examined, will minister somewhat, by the grace of God inducing and assisting thereto.

            I. In regard" to GOD we may consider, that equity doth exact, and gratitude require, that we should be con­tent; in being discontented we behave ourselves very un­beseemingly and unworthily, are unjust, ungrateful, and foolish toward him.

1. Equity doth exact this of us, and in performing it we act justly toward GOD, both admitting his due right, and acknowledging his good exercise thereof. That saying in the Gospel, a Is it not lawful for mewto do what I will with mine own?" is a most evident maxim of equity; it is therefore the natural right and prerogative of GOD, (as the Creator and Preserver, and consequently the absolute Lord, Owner, and Governor of all things,) to assign his station, and allot his portion to every person; us he judgeth good and convenient; it is most just that inviolably he should enjoy this right; he being also infi­nitely wise and good, it is likewise most just to acknow­ledge that he doth perfectly well manage this right. Now by submission to GOD's disposal of things, we express our due regard to both these, avowing his right, and ap­proving his exercise thereof; but by discontent, and regret at what happeneth, we do in effect injure GOD in both these respects; disavowing his right, and impeaching his management. We thereby so renounce his right, as in effect to invade it, and usurp it to ourselves; signifying, that in our opinion things ought not to be ordered ac­cording to his judgment and pleasure, but after our fancy and humor; we claim to ourselves the privilege of dis­pensing his goods, so as to be our own carvers, and to assume to ourselves so much as we think good; we imply, that if we were able, we would extort the power out of his hands, and manage it ourselves, modeling the world according to our conceits and desires.

            We do also (since we cannot but perceive the attempt of dispossessing God to be fruitless) in effect charge GOD with misdemeanor, with iniquity or infirmity in his distri­bution and disposal of things; intimating, that in our, opinion he doth not order them so justly or so wisely as might be, not so well as we in our wisdom and justice should order them; for did we conceive them managed for the best, we could not but judge it most unreasonable to be aggrieved, or to complain: so heinously insolent and unjust are we in being discontent. In earnest, Which is most equal, that God should have his will, or we? For shame we shall say, God. Why then do we not content­edly let him have it?

            It is indeed, if we consider it, the highest piece of in­justice that we can be guilty of; exceeding that which we commit in any other sort of disobedience. For as in any State, seditious mutinying is the greatest crime, as most directly violating the majesty, and subverting the authority of the Prince; so in the world, none may be supposed more to offend and wrong its Sovereign Governor, than such malecontents as dislike and blame his proceedings. Even a Heathen could teach us, that it is our duty to sub­ject our mind to Him that administereth all things, as good citizens to the law of the commonwealth; if we do not, we are rebellious and seditious, which is the highest pitch of injustice towards our most gracious Sovereign.

            Again, there can be no greater injury or affront offered to GOD, than to give him the lie, by questioning his veracity. This discontent plainly doth: for GOD has expressly declared himself ready upon all occasions to do us good; he has promised to care for us, and never to forsake us, or leave us destitute; which word of his, if we did not distrust, and take him to be unfaithful, we could not be discontent. As no man is displeased with his con­dition, or suspicious of want, who knoweth that he has abundant supply of all he can need in a sure place,-that be has a person most able, most willing, most faithful, engaged to succor him; so did we believe GOD to be true, who has promised to help us, we could not be dis­contented for fear of any want.

            We must at least, in so doing, suspect GOD to be de­ficient in goodness towards us, or unwilling to help us; or we must apprehend him impotent, and unable to per­form what he has promised for us; like those infidels who said, "Can GOD furnish a table in the wilderness? Can he give bread also, can he provide flesh for his people? "

            2. Gratitude requireth of us this duty: for we having no right or title to any thing, all that we have coming from GOD's pure bounty,-He having upon us all, what­ever our condition comparatively is, freely conferred many great benefits, common to all men among us; (our being, life, reason, capacity of eternal happiness, manifold spi­ritual blessings, incomparably precious and excellent;) we in all -reason should be thankful for these, without craving more, or complaining for the want of other things: whereas also, all events (how cross soever to our sensual conceits or appetites) are by GOD designed and dispensed for our good; and gratitude requireth, that we should thank GOD for them, and not murmur against them.

            Surely, if instead of rendering GOD thanks for all the excellent gifts, which he most liberally, without any pre­vious obligation to us, or desert of ours, has bestowed on us, and continueth to bestow, we fret, and quarrel with them, we are extremely ungrateful and disingenuous toward him. He has made us capable of the greatest goods imaginable, and upon easy terms proffereth them to us; he even tendereth himself, (himself, the immense and all-com­prehending good, the fountain of all joy and bliss,) to be fully enjoyed by us; his wisdom he offereth to instruct and guide us, his power to protect and guard us, his fullness to supply us, his goodness to comfort us; he offereth his love and favor to us, in having which, we, in effect, have all things; becoming thereby, in the highest degree, rich, and honorable, and happy. And is it not then outrageous unworthiness to prize any other thing, (any petty accom­modation of this transitory life, any pitiful toy here,) so much as to be displeased for the want thereof; as if all this were not enough to satisfy our needs, or satiate our desires; as if, notwithstanding all these immense effusions of bounty upon us, we could be indigent or unhappy? " Shall we

receive so much good from the bountiful hand of GOD, and shall we not contentedly receive so small evils from him?" Evils in name, but not in reality; at least not so in GOD's design; but rather things convenient and profitable for us; which is another aggravation of our ingratitude.

            For,­ Are we not also ungrateful in misapprehending and dis­liking that which GOD does out of a gracious intention

towards us; in loathing his fatherly and friendly dispen­sations; the fatherly chastisements and friendly disciplines, which he unwillingly is forced (is, I say, forced by his own great love, and by our pressing needs) to inflict upon us? Surely our ill opinion of, or despising, as the Wise Man calls it, these unpleasant blessings is no small fault, neither will our not discerning, out of affected dullness, the wisdom of GOD's methods, and the wholesomeness of the means he uses to better us, excuse us from foul ingrati­tude.

            3. Again, upon many accounts, reason farther dictateth, in respect to GOD, that we should be content; because it is most reasonable to acquiesce in GOD's choice of our state, He being infinitely more wise than we, and infinitely better understanding what is good for us than we can do; because He is well affected to us, and more truly loves us than we do ourselves; because He has a just right, and irresistible power to dispose of us, which whatever we can do, he will effectually make use of, whence it is extremely foolish to be discontent: foolish it, is -to be dissatisfied with the results of his wisdom, adhering to our vain appre­hensions; foolish to distrust his goodness, in compliance with our fond self-love; foolish to contest his unquestion­able right and uncontrollable power, having nothing but mere impotency to oppose against them; no less than downright madness it is to fret at that which we can in no wise help, to bark at that which lodgeth in heaven so far above us. If we think, that our displeasure will affect GOD, that our complaints will incline him to alter our condition, we conceit vainly, and without any ground; sooner may we, by our imagination, stop the tides of the sea, or turn the streams of rivers backward; sooner, by our cries, may we stay the sun, and change all the courses of the stars, than by our passionate resentments or moan­ful clamors we can check the current of affairs, or alter that state of things, which is by GOD's high decree estab­lished. Discontented behaviour will rather fasten our con­dition, or remove it into a worse place: as it highly doth offend GOD, and increaseth our guilt, so it moveth GOD to continue and to augment our evils. Thus lifting up our eyes to heaven, and considering all things with respect to GOD, will induce us to bear our case contentedly.

            II. Again, reflecting upon ourselves, we may observe much reason to be content with our state; in whatever capacity we look upon ourselves, we in duty are obliged to be so.  As creatures, we naturally are indigent and impotent, we have no just claim to any thing, nor any possession maintainable by our power; all that we have or can have, cometh from pure bounty; wherefore how little soever is allowed us, we have no wrong done us, nor can we justly complain thereat: such beggars as we are must not pre­tend to be choosers; if any thing be given us we may be glad, we should be thankful. It is for those who have a right and a power to maintain it, to resent, if their due be withheld; but for us that never had any thing which we could call our own; that have no power to get or keep any thing; for us that came into the world naked and defenseless, that live here in continual, absolute dependence for all our subsistence, to contest with him that maintaineth us, or to complain of his dealing, is ridicu­lously absurd.

            Upon a moral account we have less reason to challenge ought, or to complain of any thing, for we deserve nothing but evil. If we rightly value ourselves, any thing will seem good enough for us, any condition better than we deserve. Duly examining the corruption of our nature, the depravedness of our hearts, the enormities of our lives, we cannot but apprehend, that we are unworthy even of the " crumbs which fall from our Master's table; " we cannot but acknowledge, with the good Patriarch, that we are "less than the least of GOD's mercies." Considering our natural unworthiness, we deserve not so much as those common benefits without which we cannot subsist; so that in regard to them we should be ready to acknowledge, "LORD, what is man that thou takest knowledge of him, or the son of man, that thou makest account of him? " Trying our hearts, and examining our ways, we shall soon discover it to be abundant mercy, that we are not utterly deprived of all good things, stripped of all comforts, yea, dispossessed of our very being; so that we are obliged to acknowledge, "It is of the LORD'S mercies that we are not consumed, because his compassions fail not." Were we far better than we are, yet it would not become us to contest with him, to whose disposal and judgment we are subject; as JOB teacheth us: "Behold," says he, " GOD taketh away, who can hinder him? who will say unto him, What doest thou? If he will not withdraw his anger, the proud helpers stoop under him; how much less shall I answer him, and choose out my words to reason with him whom though I were righteous, I would not answer, but I would make supplication to my judge: " but for us, men so unrighteous and guilty, to debate with, to question the proceedings of, our Judge is much more unseemly.

            Nothing can be more absurd, than for men so deeply indebted, than for sinners so obnoxious to wrath, to murmur in any state. Shall we, who are conscious to our­selves of so many sins against our GOD; who by wilful transgressions, or slothful neglects, have so much affronted and offended him; who have so little requited his love, and so much abused' his patience; who have borne so little fruit, and rendered him so little service,-shall we be angry that our humor is not pleased in all things? Shall we affect to swim in plenty, to wallow in pleasure, to bask ourselves in ease, who deserve not the meanest compe­tence; to whom it is a great favor that we are permitted to subsist, whom strict justice would often have cast into utter misery? It is not surely for such persons to be dis­satisfied with any thing in this world, but to bless GOD’s exceeding mercy, that they abide on this side of the bot­tomless pit: it is their part, with submissive patience, to bear whatever is inflicted on them, humbly saying, "I will bear the indignation of the LORD, because I have sinned against him." Seeing, whatever our crosses or sufferings be, we cannot but confess to GOD, " Thou has punished us less than our iniquities deserve; " being in comparison to what was due to us, very favorably dealt with. Why should we be dissatisfied? If in such cases men should deal so favorably with us, we should be much pleased, and ready to thank them; why then should we take it il3.

of GOD, whbn He even in his hardest proceedings against us, expresseth so much indulgence and mercy?

            If we must be displeased and complain, we have reason rather to accuse ourselves, than to exclaim at Providence; for our evils are not so much the voluntary works of GOD, who "doth not afflict willingly, or grieve the children of men," as the natural products of our sins, which we willfully commit. It is, as the Prophet speaketh, " our sins that withhold good things from us " and bring evil things upon us: "Fools, because of their transgression, and be­cause of their iniquities, are afflicted." We make adver­sity necessary or expedient for us; then we cry out upon it; we labor in planting, but-cannot brook " the fruit of our doings. But wherefore doth the living man complain for the punishment of his sins? "

            We may farther, looking on ourselves, consider ourselves as servants to Go:), absolutely subject to his disposal; and shall any servant presume to choose his place, or determine his rank in the family, Shall he appoint to him­self what office he will discharge, what he will do, and how he shall be accommodated? Is it not fit that all these things should be left to our Master's discretion? Is it not reasonable that we should thoroughly acquiesce in his determination? Even a pagan Philosopher could teach us this, who thus piously directeth his speech to GOD: I For the rest, use me to what thou pleasest. I consent unto thee, and am indifferent. I refuse nothing which seemeth good to thee; lead me whither thou wilt; put on me what garment thou pleasest. Wilt thou have me to be a governor or a private than, to stay at home or be banished, to be poor or to be rich? I will, in respect to all these things, apologize for thee with men.' Thus did EPICTETUS say; and such speech well becometh our rela­tion to GOD. Servants should be content with their master's appointments and allowances; they should not only themselves forbear to find fault with, but be ready to maintain, his proceedings against any, who shall presume to blame them.; especially such servants as we are, * who " after we have done all things commanded us; must ac­knowledge that we are unprofitable servants: " such as can bring no benefit to our LORD, or anywise advance his state; such as therefore cannot challenge any wages from him, more than he, out of mere favor, is pleased to allow. Could we by our labors enrich GOD, or raise him in dignity, it might seem congruous that he should answer­ably reward us; but as he getteth nothing by us, so we cannot require any thing from him: Our best services in­deed rather need pardon, than deserve any reward. No man hash lived so well, that he can pretend any thing from GOD, that he is not indeed much behindhand in his ac­counts with GOD, having received from GOD far more of benefit than he can return to him in service: no man, without extreme presumption, can offer to prescribe in what measure, or what manner, GOD should reward him.

            Again, if we consider ourselves as the children of GOD, either by nature, or by adoption and grace, how can we be discontent for any thing? Have we not thence great reason to hope, or rather to be confident, that we shall never want any good thing necessary and, convenient for us? For is not GOD by paternal disposition inclined, is he not in a manner, by paternal duty, engaged, in all need­ful occasions, to supply and succor us? Can we, without great profaneness, surmise that he, who is so im­mensely good, will be a bad, an unkind, or a neglectful Father to us? No; as there is no other father in goodness comparable to him; so none, in real effects of benignity, can come near him so our LORD assureth us: "If ye," says he, "being evil, know how to give good things to your children; how much more will your heavenly FATHER give good things to his children that ask him? "

            If we consider ourselves as Christians, we have still more reason to, practice this duty: As such, we are not only possessed of goods abundantly sufficient to satisfy our desires; we have hopes able to raise. our minds above the sense of all present things; we have entertainments that ever may divert our minds, and fill our hearts with com­fort;- but we have also an assurance Of competent supplies of temporal goods,: for, "godliness is profitable to all things, having the promise both of the present life, and that which is to come; and, "If we seek first the king= dom of heaven, and its righteousness, all these things shall be added unto us." It is indeed strangely unhandsome for a Christian ever to droop or to be disconsolate; for a friend of GOD, and an heir of heaven, to think he wants any thing, or fear that he shall ever want; for him, whose treasure and heart are above, to be so concerned with any thing here.

Wherefore, considering ourselves, our capacities, our re­lations, our actions, it is most reasonable to be content with whatever doth befall us.  Farther, if we consider our condition, be it what it will, how poor, how mean, how despicable soever, we can have from it no reasonable ground of discontent.

            1. Our condition in this world cannot, if rightly esti­mated, and well managed, be extremely bad; nothing here can occur insupportable; we cannot, if we please, want any thing considerable, the defect whereof may not be supplied, or supported by far better enjoyments. If we have high opinions of some things, as very excellent or needful for us, it is no wonder, if we want them, that our condition is unpleasant; if we take other things for huge evils, then, if they be on us, we can hardly escape being displeased; but if we thoroughly look through such things and scan them exactly, valuing them, not according to sense or fancy, but according to sound reason, we may find, that neither the absence of the former, nor the presence of the latter, doth render our case deplorable.

We are, for instance, poor: and what great harm in this? It is a state which has its no small conveniences, which freeth us from many cares and distractions, from many troubles and crosses, from many incumbrances, dangers, temptations, many sore distempers of body and soul, many grievous mischiefs, to which wealth is exposed; which maintaineth-health, industry, and sobriety; disposeth

us to feed heartily, to move nimbly, to sleep sweetly; which preserveth us from luxury, from satiety, from sloth, and unwieldiness. It is a state, which many have borne with great cheerfulness; many wise men have voluntarily embraced; which is allotted by divine wisdom to most men, and which the best men often endure; to which GOD has declared an especial regard; which the Mouth of Truth has proclaimed happy; which the SON of God has dignified by his choice, and sanctified by his partak­ing deeply thereof: and can such a condition be very loath­some, can it reasonably displease us?

            Again, thou art, suppose, fallen into disgrace, or, from honor and credit, art depressed into a state of contempt. This also, rightly prized, is no such wretchedness: for what doth this import? What, but a change of opinion in giddy men, which thou dost not feel, which thou art not concerned in, if thou pleasest; which thou never hadst reason much to regard, or at all to rely upon? What is thy loss therein? It is the breaking of a bubble, the sink­ing of a wave, the changing of.a wind: what is honor, but thought; and what more flitting, what sooner gone away, than a thought? And why art thou displeased at the loss of a thing so very slender? If thou didst know its nature, thou canst not be disappointed; if thou didst not, it was worth thy while to be thus informed by ex­perience, that thou mayest not any more regard it. Is the contempt thou hast incurred, from thy fault? Bear the consequence thereof patiently, and do thy best by remov­ing the cause to reverse the effect. Is it undeserved? Be satisfied in thy innocence, and be glad that thou art above the injustice of those that contemn thee. Let thy affec­tions rather be employed in pity of theirs, than in, displea­sure for thy own case.

But thou art perhaps troubled because thou art wrong­fully censured, odiously traduced and defamed, abused by slander, which asperseth thee with things whereof thou art no wise guilty, or representeth thee in a character un­worthy of thee? Be it so what then?

            Is not every man subject to these things? Are not the. greatest men, the wisest, the best, liable to the same? Yea, chiefly liable, excellency being the special mark of envy and obloquy. Can any good men escape free of them among so many bad men, whose doings, as goodness doth reproach, so it provoketh their malignity? Canst thou imagine to pass thy days in so unjust a world, without in­curring such usage? Can so many vain, so many bold, so many lawless tongues be tied up, or kept within compass of truth or equity? Wilt thou suffer it to be in the power of any man, at his pleasure, so easily to discompose thee? Because he will be bad, shalt thou be miserable? Why dost thou not rather please thyself in thy innocence, and clearness from the blame which they impose on thee? Why dost thou not rather pity their unhappiness, who stoop to so base practices? They do themselves far more mischief, than they can do thee.

            And why dost thou not consider, that thou art really guilty of many faults, and full of imperfections, so that no man can easily derogate from thee more than thou deservest. He may indeed tax thee unjustly,' he may miss in the particulars of his charge, he may discover groundless ill­ will toward thee; but thou knowest thyself to be a grievous sinner, and it is just that thou shouldest be re­proached: (GOD, for thy humiliation or thy correction, may have ordered him, as DAVID said of SxiMEI, to curse thee:) thou halt therefore more need to be humble in re­fection on thyself, than to swell with disdain in regard to his injury.

Thou shouldest improve his dealings, and make it whole­some to thee, by taking occasion thence to correct thy real faults; that so thy conscience may be a firm bulwark against all detraction. In fine, satisfy thyself by a com­mitting thy soul with patience in well doing," unto thy Judge, who assuredly will do thee right, will protect thy reputation, and clear thy innocence His judgment is only worth regarding; be little concerned with any other.

            Again, being disappointed and crossed in the success of their undertakings, is wont to put men, as they conceive, into a woeful case. But why so? Why didst thou build upon uncertainties? Didst thou not foresee a possibility, that thy design might miscarry? and if so, why art thou not prepared to receive what happeneth? Didst thou refer the business to GOD's disposal? If not, thou deservest to be crossed, and rather confess thy fault, than complain of thy fortune; if thou didst, then be consistent with thy­self, and acquiesce in his determination. If thou so im­provest thy disappointment, thou art a gainer by the loss; thou dose more than conquer by thy defeat. However, since the gain, the credit, the preferment thou hast missed, are things in themselves of no great value, and such as thou mayest well live without, as other good men have done, thou canst not have much reason to be displeased upon this account.

But friends, will some men say, have been unkind, have been ungrateful, have been fickle and false, have neglected, deserted, betrayed me; "It was not an enemy that re­proached me, then I could have borne it." This indeed is commonly most grievous; yet, being scanned, will not render a man's condition so lamentable; for, such misbeha­vior of friends is more their calamity than ours. The loss of bad friends is no damage, but an advantage: it is but the loss of a mischief and a trouble. The fewer we have of such, the more time we save, the less trouble we meet with, the greater security we enjoy. The kindness we have showed, the obligations we have put on such, are not quite lost; they will bring a reward. And if all other friendships should fail, there is one remains, worth millions of other friends, who can never prove unfaithful or incon­stant, who never will be unmindful of us, or deficient in kindness.

The death of friends doth, it may be, oppress thee with sorrow.

            But canst thou lose thy best Friend; canst thou lose the presence, the conversation, the protection, the advice, the succor of God? Is he not immortal, is he not immutable, is he not inseparable from thee? Canst thou be destitute of friends, whilst He stands by thee? Is it not an heinous indignity to him, to behave thyself as if thy happiness, thy welfare, thy comfort, had dependence on

any other but Him? Is it not a great fault to be unwilling to part with any thing when He calls for it?  Neither is it a loss of thy friend, but a separation of a small time; he is only parted from thee as taking a little journey; within a while we shall be sure to meet again,

and joyfully to congratulate in a better place: *; we have sent him thither before, not quite lost him from us.

Thy friend, if he be a good man, (and in such friendships only we can have true satisfaction,) is himself in no bad condition; thou canst not therefore reasonably grieve for him; and to grieve only for thyself is perverse selfishness.

            But thou has lost a great comfort of thy life, and advantage to thy affairs here. Is it truly so? Is it indeed an irreparable loss, even secluding the consideration of GOD, whose friendship repaireth all possible loss? What is it, I pray, that was pleasant, convenient, or useful to thee in thy fiiend, which may not in good measure be sup­plied here? Was it a sense of hearty good will, was it a sweet freedom of conversation, was it sound advice or kind assistance in thy affairs? And mayest thou not find those left, which are alike able and willing to minister those benefits? May not the same means, which knit hi