SERMON 4:

 

OF CONTENTMENT:-PART 3: PHIL. 1V. 11.

 

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

 

 BUT farther: Let our state be what it will, good or bad, joyful or unpleasant, we may yet consider, that it cannot be desperate, it may not be lasting; for there is not any necessary connection between the present and the future: wherefore, as the present, being momentary, can little trouble us, so the future, being uncertain, should not dismay us. As no man reasonably can be elevated with confidence in a good state, presuming on its duration; (" boast not thyself of to-morrow, for thou knowest not what a day may bring forth;") so no man should be dejected for a bad one, in suspicion that it will abide long; seeing neither (considering the frequent vicissitudes that occur) is in itself stable; and the continuance of each absolutely dependeth on GOD's arbitrary disposal: and as GOD often doth overturn prosperity, to human judgment most firmly grounded, so he most easily can redress the most forlorn adversity; and, being especially " the helper of the helpless," he doth frequently perform it. " He casteth down the mighty from their seat, and exalteth the humble and meek. He sendeth the rich empty away, and faleth the hungry with good things." " He maketh sore, and bindeth up; he woundeth, and his hands make whole."

 

 Considering, therefore, the reason of things, and the nature of GOD, if our state be at present sorrowful, we have more reason to hope for its amendment, than to fear its continuance. If, indeed, things went on in a fatal track, merely according to a stiff and unalterable necessity; if there were no remedy from GOD'S Providence, or support by his grace to be expected, (although even then complaint would be vain, because fortune and fate are deaf) yet our infirmity might somewhat excuse that idle proceeding; but since " not a sparrow falleth to the ground, not a hair of our head perisheth," nothing at all passeth, otherwise than by the voluntary disposition of a most wise and gracious GOD; since he doth always strictly view, and is very sensible of our griefs; yea, doth in a manner sympathize with them, according to those pathetical expressions in the Prophets: "His bowels sound and are troubled,""His heart iss turned within him,"-" In all their afflictions he was afflicted:" Since he farther has by promise obliged himself to care for us, to support and succor us, we have all reason to hope, yea, firmly to believe, (if at least we can find in our hearts to hope and to believe,) that we shall, as soon as it is good and expedient for us, find relief and ease; we shall have that *, that " seasonable succor, of which the Apostle to the Hebrews speaketh.

 

 Hope lieth at the bottom of the worst condition that can be: " The poor," says Job's friend, " has hope; " and the rich can have no more: the future being equally close to both. The one can have no greater assurance to keep what he has, than the other has to get what he needeth: yea, clearly, the poor has the advantage in the case; for God has more declared, that he will relieve the poor man's want, than that he will preserve the rich man's store. If then we have in every condition a hope, why do we grieve as those who have no hope Having ever ready the best anchor that can be to rest upon, (for in this rolling sea of human, affairs, there is no firmer anchor than hope,) why do we let our minds be tossed with discontentful solicitudes and fears Why do we not rather, (as the Apostle enjoineth,) " rejoice in hope," than grieve' in despair Why do we not (as the Prophet adviseth) hope, and wait quietly for the salvation of the LORD" The effect of so reposing ourselves on GOD's Providence, would be, content and peace, according to that of the Prophet,--" Thou wilt keep him in perfect peace, whose mind is stayed on thee."

 

 It is very observable, that most discontent arises not from the sense of incumbent evil, but from suspicion or fear of somewhat to come. although GOD at present dispenseth a competency of food and raiment; although we are in a tolerable condition, and feel no extremity of want or pain; yet not descrying the way of future provision for us, answerable to our desires, we trouble ourselves: which demeanor implieth great ignorance and infidelity. We must have somewhat in hand, or we cannot trust GOD for the future. This.is that which our SAVIOR cautioned against: " Take no thought for the morrow for the morrow shall take thought for the things of itself: sufficient to the day is the evil thereof: " An advice no less pious than full of reason and wisdom for what a folly is it to anticipate that evil we would avoid; then, when we earnestly desire to put off sorrow, to pull it toward us; to feel that mischief which possibly shall never be; to give it a being in our fancy, which it may never have in nature Could we follow this advice,-never resenting evils before they come, never pre judging GOD’s Providence, constantly depending on the divine care, not taking false alarms, and trembling at things which shall never come near us, not being disturbed with panic fears,-no discontent could ever seize upon us; for the present is ever supportable: our mind cannot be. overwhelmed by the pangs of a transitory moment.

 

 6. But farther: Suppose our condition will certainly hold on; yet consider, it soon will cease: since we are mortal, our evils cannot be perpetual; we cannot long be infested with them. As it may embitter all the prosperity in the world, to consider that it is fading and short-lived; that its splendor is but a blaze, its pleasures but a flash, its joy but as the crackling of thorns; so it should sweeten any adversity, to remember that it is passing away, and suddenly will be gone. Put the worst case that can be; that those things

 

which cause our displeasure, should continue through our whole life; yet our life itself will soon be spun out, and with it all our worldly evils will vanish. What is said of ourselves must be applied to them: "They flee like a shadow, and continue not; they are winds passing and coming not again; they are vapors appearing for a little time, and vanishing away; they wither like grass, and fade away as a leaf; " they may die before us, they cannot out-live us: our life is but a hand-breadth; and can then our evils have any vast bulk Our age is as nothing, and can any crosses therein be any great matter.. How can any thing so very short be very intolerable

 

 We have but a narrow strait of time to pass over, and we shall, land on the firm and vast continent of eternity; when we shall be freed from all the troublesome agitations, from all the perilous storms, from all the nauseous qualms of this navigation: Death (which may be very near, which cannot be far off) is a sure haven from all the tempests of life; a safe refuge from all the persecutions of the world; an infallible medicine of all the diseases of our mind, and of our state: it will enlarge us from all restraints; it will discharge all our debts; it will ease us from all our toils; it will stifle all our cares; it will veil all our disgraces; it will still all our complaints, and bury all our disquiets; it will wipe away all tears from our eyes, and all sorrow from our hearts; it perfectly will level all conditions, setting the high and low, the rich and poor, the wise and ignorant, all together, upon even ground, smothering all the pomp and glories, swallowing all the wealth and treasures of the world.

 

 It is, therefore, but holding out a while, and all our molestation will expire: Time certainly will cure us; but it is better that we should owe that benefit to faith; and let it presently comfort us. Serious reflection upon our mortality, is, upon many accounts, a powerful antidote against discontent; being apt to extirpate the causes thereof. It is because we admire these worldly things, that we so much grieve for the want of them: this will quell that admiration; for how can we admire them, if we consider how transitory they are How can we deem them much worth, when we must very soon quite part with them

 

 How can we dote upon the world, seeing cc the world," as ST. JOHN says, passeth away, and the desire thereof "

 

How can we value any worldly glory, since "all the glory of men is," as ST. PETER tells us, a as the flower of the grass;" since, as the Psalmist says, "Man in honor abideth not, but is like the beasts that perish"

 

How can we set our heart on riches, considering that 49 riches are not for ever," nor can (as the Wise Man says) " deliver from death; " that (as ST. JAMES admonisheth) " the rich man fadeth in his ways;" that it may be said to any rich man, as it was to him in the Gospel, " fool, this night shall thy life be required of thee,"-and what thou hast prepared, to whom shall it fall How can we fancy pleasure, seeing however we eat, or drink, or play, the morrow we die

 

 How can we admire any secular wisdom and knowledge, seeing it is true of every man, that cc his breath goeth forth, he returneth to his earth; in that very day his thoughts perish:" particularly it is seen that wise men die no otherwise than as the foolish and brutish person perisheth; and " there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither we are going "

 

Do we admire the condition of those, who upon the stage appear in the state of kings, act the part of wealthy men, talk gravely and wisely like judges or philosophers for an hour or two If we do not admire those shadows and mockeries of State, why do we admire any appearances upon this theatre of the world, which are scarce a whit less deceitful, or more durable than they Is it an envious or disdainful regret at the advantages of others before us, (as we conceit, no more worthy than ourselves,) that gnaweth our heart Is it, that such persons are more wealthy, more honorable, in greater favor or repute than we The consideration, how little time those slender pre-eminences will last, may (if better remedies want due efficacy) serve toward rooting out that disease. The Psalmist doth several times prescribe it " Fret not thyself," says he, " against evil doers; neither be thou envious against the workers of iniquity; for they shall soon be cr,;t down like the grass, and wither as the green herb:" and again,’ Be not afraid when one is made rich, and when the glory of his house is increased; for when he dieth he shall carry nothing away; his glory shalll not descend after him." So whatever doth breed discontent, the reflection upon our mortal state may be a help to remove it.

 

 7. I shall, in reference to our condition, and the nature of those things which cause our discontent, purpose but one consideration more: What is that we want or wait for Is it any good we want, which by our industry we can procure; is it any evil that afflicteth us, which by the like means we can evade If it be so; why then do we not vigorously apply ourselves to the business; why do we not, instead of ineffectual complaints, use the means offered for our relief But if we grieve, because we cannot obtain some good above our reach, or decline some unavoidable evil, what do we thereby but palpably express our folly, and willfully heighten our woe; adding voluntary displeasure to the heap of necessary want or pain; impressing more deeply on ourselves the sense of them In such a case, patience is instead of a remedy, which, though it do not thoroughly cure the malady, yet it alleviates it, preventing many bad symptoms.

 

 But farther, to allay our discontents, let us consider the world and general state of men here. 

 

 1. Look first upon the world, as it is commonly ordered by men. Thou, perhaps, art displeased that thou dost not prosper therein that thou dost not share in the goods of it; that thy pretences are not satisfied, and thy designs fail: this thou dost take to be somewhat hard and unequal, and therefore art grieved. But if thou art wise, thou shouldest not wonder; if thou art good, thou shouldest not be vexed; for thou has not, perhaps, any capacity for this world; as it is, thy temper and disposition are not framed to suit with its way: thy principles and rules clash with it; thy resolutions and designs do not well comport with prosperity here; thou canst not, or wilt not, use the means needful to compass worldly ends: thou perhaps has a meek, quiet, modest, sincere, steady disposition; thou canst not be pragmatical and boisterous, eager and fierce, importunately troublesome, intolerably confident, unaccountably various. Thou has certain notions about right and wrong, certain fancies about another world, which thou dost stifly adhere to, and which have an influence upon thy actions: thou has a squeamish conscience, which cannot relish this, cannot digest that advantageous course of proceeding: thou has a spice of generosity, which maketh divers profitable ways of acting (such as forging and feigning, supplanting others by detraction and calumny, soothing and flattering people) to be unworthy of thee: thou art resolved to observe strict rules of justice, of humanity, of charity; to speak as thou meanest; to do as thou wouldest be done to; to wrong no man; to consider the case of other men as thine own: thou carriest on thy designs by fair ways, nor canst be drawn to use any other, how seemingly needful soever, which savor of fraud, violence, any sort of wrong or baseness thou art, in fine, like HELVIDIUS in thy dealings,*; willfully honest: such an one perhaps thou art, and such is thy way: and canst thou hope to be any body Shall such a conscientious simpleton pretend to any thing here No; thou art here piscis in arido; out of thy element: this world is not for thee to thrive in. 

 

 2. This world is for worldlings to possess. I It was (say the Rabbins) made for the presumptuous.' although GOD did not design it for them, yet men have almost made it so: they are best qualified to thrive in it, who can lustily bustle and scramble; who can shrewdly overreach and undermine others; those slippery wily artists, who can veer any whither with any wind; those men of impregnable confidence, who can insist upon any pretences; who can be indefatigably and irresistibly urgent, nor will be repulsed or baffled by any means; those who have a temper so lag and supple, that they can bend it to any compliance advantageous to them; who'have a spirit so limber, that they can stretch it any whither; who have face enough, and conscience little enough to do any thing; who have no certain principles, but such as will sort with their interests: " Behold, (says the Psalmist,) these prosper in the world, and increase in riches: they are not in trouble as other men, neither are they plagued like other men; their eyes stand out with fatness; they have more than heart could wish."

 

 But for thee, why dost thou jumble such inconsistencies together, as the eager desire of this, and the hopes of another, world It becometh not such a gallant to whine and pule. If thou wilt be brave, be brave indeed; be not double-hearted; think not of arriving to the happiness of the other world, and attaining prosperity in this. Leave rather this world to those who are more fit for it, who venture so much, and take such pains for it. Be thou satisfied with the consequences of thy virtuous resolutions and proceedings; if it be worth thy while to live innocently, modestly, and conscientiously, do it, and be satisfied; follow effectually the holy Patriarchs and Apostles, who forsook all, and cheerfully went whither conscience and duty called them: if thou art not willing to do so, why dost thou pretend to the same principles, or hope for the like rewards But, leaving the consideration of the world, as man has made it, consider, that this world is not in its nature or design a place of perfect ease; we came not. hither to do our will, or enjoy our pleasure; we are not born to pick our condition here: no; this world is a place of banishment from our first country, and the original felicity we were designed to; this life is a state of travel toward another better country; and well it is for us, as exiles and travelers, if we can find any tolerable accommodation: it should not be strange to us, if, in this our pilgrimage, we meet with rough passages, foul ways, hard lodging, scant or coarse fare: if we complain of such things, we do not cones sider where we are, whence we came, whither we are going; we forget that we are the sons of ADAM, the heirs of sin and sorrow, who have forfeited our rest and joy upon earth; we consider not, how unavoidx able the effects are of that fatal condemnation and curse, which followed our first transgression; we mind not, that the perfection and purity of the blessings we have lost is not to be found on this side the celestial paradise.

 

 3. This life is a state of probation and exercise, like that (which prefigured it) of GOD'S people in the wilder. ness, wherein God leadeth us through many difficulties and hazards, in many wants and hardships, to, humble and prove us, in order to the fitting us for another more happy state. No temptation therefore (or affliction) can seize upon us, but such as is human; that is, such as is natural and proper to men. It is the consideration which ST. PAUL, uses to comfort and support us in troubles; and a plainly good one it is: for seeing man (as ELIPHAZ says) is born to trouble, as the sparks fly upward; " that nothing is more natural to any thing, than trouble to us; if we are displeased therewith, we are, in effect, displeased that we are men: it implieth, that we gladly would put off our nature: we grieve that we are come to live in this world; and as well might we be vexed that we are not angels, or that we are not yet in heaven, which is the only place exempt from trouble, where alone a there is no sorrow, no clamor, no pain."

 

 It has always been, and it will ever be, a universal,Complaint, that the life of man and trouble are individual companions; that our state here is nothing but a combination of various evils, made up of cares, of labors, of dangers, of disappointments, of discords, of diseases, of manifold pains and sorrows; that all ages, from wailing infancy to querulous decrepitness, and all conditions, from the careful sceptre to the painful spade, are fraught with many great inconveniencies peculiar to each of them; that all the face of the earth is overspread with mischiefs, as with a general deluge. This the experience of all times loudly proclaimeth: for what are all histories, but continual registers of the evils incident to men What do they describe, but wars and slaughters, mutinies and seditious, tumults and confusions, devastations and ruins What do they tell us, but of men furiously striving together, circumventing, spoiling, destroying one another What do we daily hear reported, but cruel broils, bloody battles, and tragical events; great numbers of men slain, wounded, hurried into captivity; cities sacked and rased countries harassed and depopulated, kingdoms and commonwealths overturned What do we see before us, but men carking, toiling, bickering; some worn out with labor, some pining away for want, some groaning under pain And amidst so many common miseries and misfortunes, is it not absurd for us impatiently to bemoan our particular crosses

 

 4. Again: If we more particularly survey the states of other men, (of our neighbors all about us,) and compare our case with theirs, our condition can hardly appear to us so bad, but that we have associates therein; many as ill, many far worse bestead than ourselves. How many of our brethren may we observe conflicting with extreme penury and distress; how many undergoing continual hard drudgeries to maintain their lives; how many sorely pinched with hunger and cold; how many tortured with grievous sickness; how many oppressed with debt; how many shut up under close restraint; how many detained in horrible slavery; how many, by the wasting rage of war, rifled of their goods, driven from their homes, dispossessed of all subsistence How many, in fine, passing their lives in all the inconveniencies of rude, beggarly, sordid, and savage barbarism And who of us have, in any measure, tasted of these, or of the like calamities Yet are these sufferers, all of them, the same in nature with us; many of them deserve as well, divers of them better than ourselves. What reason then can we have to conceive our case so hard, or to complain thereof Were we the only persons exposed to trouble, could we truly say with the Prophet, "Behold if there be any sorrow like my sorrow," we might seem unhappy: but since we have so much company in our woe; since it is so ordinary a thing to be poor and distressed; it is plainly reasonable and just, that we should, without murmuring, take and bear our lot: for what privilege have we to allege, that we, rather than others, should be untouched by the grievances to which mankind is obnoxious Are we not men framed of the same mould; are we not sinners guilty of like offences, with the meanest peasant, the poorest beggar, the most wretched slave Then it is a perverse and unjust frowardness to be displeased with our lot: we may, if we please, pity the common state of men, but we cannot reasonably complain of our own.

 

 5. We are indeed apt to look upward toward those few, who in supposed advantages (in wealth, dignity, or reputation) precede us but seldom do we cast our eyes on those innumerably many, who he beneath us: hence so few are satisfied with their condition, an epidemical eye.sore molesting every man; for there is no man, of whatever condition, who is not in something outstripped by others: He, therefore, looking with an evil eye on such persons, and with senseless disregard passing over the rest of men, doth easily thereby lose his ease and satisfaction.: whereas, if we would consider the case of most men, we should see abundant reason to be satisfied with our own; if we would feel the calamities of our neighbors, we should little resent our own crosses.

 

 'If with any heedfullness we view persons and things before us, we shall easily discern, that what seemeth great and weighty is indeed comparatively small and light; that we have our full share in good, and no more than our part in evil; that SOCRATES had reason to suppose, that’ If we should bring into one common stock all our mishaps, so that each should receive his portion of them, gladly the most would take up their own, and go their ways;’ that consequently it is both iniquity and folly in us to complain of our lot.

 

 6. If we would diligently compare our state with the -state even of those whom we are apt most to envy, it would afford matter of consolation. What is the state of the greatest persons, (of the world's grandees,) but a state encompassed with snares and temptations; which, without extreme caution, and constancy, and command of all appetites and passions, cannot be avoided What, but a state of pompous troubles; of living in continual noise and stir, subject to the urgency of business, and the tediousness of ceremony; of being abused by perfidious servants, and mocked by vile flatterers; of being exposed to common censure and obloquy, to- misrepresentation, misconstruction, and slander, having the eyes of all men intent upon their actions, and as many severe judges as watchful spectators; of being pestered and pursued with pretences, with suits, with complaints, the necessary result whereof is to displease many, to satisfy few; of being frequently engaged in resentments of ingratitude, of treachery, of neglects, of defects in duty, and breaches of trust toward them; of being constrained to comply with the humors and opinions of men; of anxious care to keep, and fear of losing all; of wanting the most solid comforts of life, true friendship, free conversation, privacy, and retiredness: In fine, of being paid with false coin for all their cares and pains, receiving for them scarce any thing more but empty shows of respect, and hollow acclamations: (whence the Psalmist might well say, " Surely men of low degree are vanity, and men of high degree a lie; " a lie, for that their state cheateth us, appearing so specious, yet being really so inconvenient and troublesome.) Such is the state of the greatest men such as has made wise Princes weary -of themselves, and ready to acknowledge, that if men knew the weight of a crown, none would take it up; such in deed as, in sober judgment, we cannot prefer before the most narrow and inferior fortune. How then can we

 

reasonably be displeased with our condition, when we may even pity Emperors and Kings; when, in reality, we are as well, perhaps much better than they

 

 7. Farther, it may induce us to be content, to consider what commonly has been the lot of good men in the would. We shall, if we survey the histories of all times, find the best men to have sustained most grievous crosses; scarce is there in Holy Scripture recorded any person eminent and illustrious for goodness, who has not tasted deeply of want and distresses. The Apostles were pinched with all kinds of want, harassed with all sorts of toil, exposed to all manner of hazards, persecuted with all variety of contumelies and pains. Above all, our LORD himself was, beyond expression, "a man of sorrow, and acquainted with grief;" surpassing all men in suffering, as he excelled them indignity and virtue: extreme poverty, having not so much as "where to lay his head," was his portion: to undergo continual labor and travel, without any mixture of ease or pleasure, was his state: in return for the highest good-will, and choicest benefits, to receive most cruel hatred and grievous injuries; to-be loaded with the bitterest reproaches, the foulest slanders, the sorest pains which malice could invent, or rage inflict; this was his lot. Am I poor So, may one say, was he to extremity. Am I slighted of the world So was he notoriously. Am I crossed in my designs So was he continually; all his most painful endeavors having small effect. Am I deserted or betrayed of friends So was he, by those who were most intimate and most obliged to him. Am I ieviled, slandered, misused Was not he so beyond all comparison. Have all these, and many more, "of whom the world was not worthy," undergone all sorts of inconvenience; being "destitute, afflicted, tormented;" and shall we be sorry to be -found in such company Having such a cloud of martyrs, "let us run with patience the race that is set before us." Is it not an honor, should it not be a comfort to us, that we do in condition resemble them If God has thus dealt with those who, of all men, have been dearest to him, shall we take it ill that he in any manner dealeth so with us Can we pretend, can we even wish, to be used better than GOD’s first-born, and our LORD himself has been If we do, are we not monstrously arrogant; especially considering that it is not only ordinary, but the peculiar character of GOD's chosen, and children, to be often crossed, checked, and corrected Even Pagans have observed it, and avowed there is great reason for it:’ GOD,' says SENECA, hath a fatherly mind towards good men, and strongly loves them; therefore, after the manner of severe parents, he educateth them hardly.' The Apostle doth in express terms assure us thereof: for "whom," says he, "the LORD loves he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; but if ye be without chastisement, whereof all" (that is, all good men, and genuine sons of God) "are partakers, then are ye bastards, and not sons." Would we be expunged from the number of GOD's children

 

 Would we be divested of his special good-will If not, why do we not gladly embrace and willingly sustain adversity, which is by himself declared so peculiar a badge of his children, so constant a mark of his favor It is peculiarly the lot of Christians, in conformity to their afflicted SAVIOR; they are herein "predestinated to be conformable to his image; to this they are appointed."

 

 "Let no man," says ST. PAUL, "be moved by these afflictions; for ye know that we are appointed thereunto."

 

To this they are called. "If when ye do well," says ST. PETER, " and suffer for it, ye take it patiently, this is acceptable with GOD; for even hereunto were ye called." They are by profession bearers of the cross: " If any one will come after me, let him deny himself, and take up his cross, and follow me." " Every one that will live godly in CHRIST JESUS must suffer persecution." By this are they admitted into the state of Christians: " By many afflictions we must enter the kingdom of heaven." This doth qualify them for enjoying the glorious rewards which their religion propoundeth: "We are co-heirs with CHRIST;" so that "if we stiffer together, we shall also be glorified with him; if we endure, we shall also reign with him."

 

 In fine, seeing adversity is, as has been declared, & thing so natural to all men, so common to most men, so incident to great men, so proper to good men, so peculiar to Christians, we have great reason to observe the Apostle's advice: "Beloved, wonder not concerning the fiery trial which is to try you, as if some strange thing happened to you:" we should not wonder at it. as a strange thing, that we are engaged in any trouble here we are consequently not to be affected with it as a thing strange.

 

SERMON 5:

 

OF CONTENTMENT: PART 4:

 

PHIL. 4: 11.

 

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

 

 MOREOVER, considering the nature of this duty itself, may be a great aid to the practice of it.

 

 1. It is itself a sovereign remedy for all poverty and all suffering; removing or allaying all the mischief they can do us. It is well said by ST. AUSTIN,’ It is no matter what, but how a man suffereth.' The chief mischief adversity can do us is to render us discontent; in that consisteth all the venom thereof, which thereby being voided, adversity cannot be noxious to us, all distraction and disturbance from it being prevented. He that has his desires moderated to a temper suitable with his condition, that has his passions composed agreeably to his circumstances, what can make any impression on him, or render him any wise miserable He that taketh himself to have enough, what doth he need What can the largest wealth or highest prosperity yield more He that has this essential ingredient of felicity, is he not in effect most fortunate Is not at least his condition as good as that of the most prosperous

 

 2. As good do I say Yea, is it not plainly much better than can arise from any secular prosperity For satisfaction springing from a virtuous disposition of mind, is far more precious, more noble and worthy, more solid and durable, more sweet and delectable, than that which any possession or fruition of worldly goods can afford. The "incorruptibility" as ST. PETER speaketh, "of a meek and quiet spirit is before God of great price: " before GOD; that is, according to the most upright and certain judgment, it is the most precious and valuable thing in the world.’ There is,' the Philosopher could say,’ no spectacle more worthy of GOD, than a good man gallantly combating with ill fortune.' Not to be discomposed in mind, not to fret when all things flow prosperously, is no great sign of wisdom, or argument of goodness; it cannot be reckoned an effect of sound judgment or virtuous affection, but a natural consequent of such a state: But when there are urgent temptations to displeasure," when sense and fancy provoke to murmuring, then to be satisfied in our mind, then to keep our passions in order, then to maintain good humor, then to restrain our tongue from complaint, and to govern our demeanor sweetly, this is indeed honorable and handsome: to see a worthy man sustain crosses, wants, disgraces, with equanimity and cheerfulness, is a goodly thing; such a person, to a judicious mind, appeareth in a far more honorable state thanany prosperous man; his virtue, shining in the dark, is far more bright and fair. "This," as ST. PETER says in a like place, "is thankworthy, if a man for conscience toward God suffereth grief;" if, in our case, (we may say after him,) a man out of conscientious deference to GOD'S, will, doth contentedly undergo adversity; this God is ready to take for an obligation on himself, and will be disposed in a manner to thank him (or to reward him) for it. This indeed amounteth to a demonstration that such, a person is truly wise and really good. So is the satisfaction of a contented poor man more worthy, and it is no less more sweet and comfortable, than that of any rich man pleasing himself in his enjoyments: contentedness satisfieth the mind of the one, abundance doth only satiate the appetites of the other; the former is the complacence of a man, the latter' is gross and dull, like the sensuality of a beast; the delight of that sinketh deep into the heart, the .pleasure of this doth only float in the senses or fancy; the poor good man's joy is wholly his own, a lovely child of reason and virtue; the rich man's pleasure cometh from without, and is thrust into him by sensible objects.

 

 Hence is the satisfaction of contented adversity far more constant, solid, and durable than that of prosperity; it

 

abideth in the mind, and cannot easily be driven thence by any. corporeal impressions; whereas the other, issuing from sense, is subject to all the changes inducible from the restless commotions of outward causes. Whence the satisfaction proceeding from reason and virtue, the longer it stayeth the sweeter it groweth, turning into habit, and working nature to an agreement with it; whereas usually the joys of prosperity soon degenerate into fastidiousness, and terminate in bitterness. Nothing indeed can affect the mind' with a truer pleasure, than the very conscience of discharging our duty toward GOD, in bearing hardship, imposed by his providence, willingly and well. We have, therefore, much reason not only to acquiesce in our straits, but to be glad of them; seeing they yield us an opportunity of immediately, obtaining goods more excellent, and more desirable, than any prosperous or wealthy man can easily have; since they furnish us with means of acquiring and exercising a virtue worth the most ample fortune, yea, justly preferable to the best estate in the world: a virtue which indeed doth not only render any condition tolerable, but sweeteneth any thing, yea, sanctifieth all states, and turneth all occurrences into blessings.

 

 3. Even. the sensible smart of adversity is by contentedness tempered and eased: the stiller and quieter we he under it, the less we feel its violence. It is tumbling and tossing that stirreth the humors, and driveth them to the parts most apt to be,affected with them: where the mind is calm, and the passions settled, the pain of any grievance is less acute, less sensible.

 

 4. Whence, if others in our distress are uncharitable to us, refusing the help they might or should afford toward the rescuing us from it, we hereby may be great benefactors to ourselves; we should need no anodyne to be ministered from without, no succor to come from any creature, if we would not be wanting to ourselves, in hearkening to grace and reason, and enjoying the consolation which they afford. In doing this, we are more cruel to ourselves than any spiteful enemy or treacherous friend can be; no man can so molest us as we do ourselves, by admitting or fostering discontent.

 

 5. The contented bearing of our condition is also the most ready means of bettering it, and of removing the pressures we he under.

 

It is partly so in a natural way, as disposing us to embrace and employ the advantages which occur thereto: for as discontent blindeth men, so that they cannot descry the ways, of escape from evil; it discourageth them from endeavoring to help themselves, it depriveth them of many succors and expedients which occasion would afford for their relief; so he that, being undisturbed in his spirit, has his eyes open and his courage up, and all his natural powers in order, will be always ready and able to do his best, to act vigorously, to snatch any opportunity, and employ any means, towards the freeing himself from what appeareth grievous to him.

 

Upon a supernatural account, content is yet more efficacious to the same purpose: for cheerful submission to GOD's will doth please him much, doth strongly move him to withdraw his afflicting hand, doth effectually induce him to advance us into a more comfortable state. Of all virtues, there is none more acceptable to GOD than patience. GOD will take it well at our hands if we contentedly receive from his hand the worst things: it is a monstrous thing not to receive prosperity with a grateful sense, but it is heroical with the same mind to receive things unpleasant: he that does so suffereth loss as a man, but is crowned as a lover of Go D.

 

"Be humbled," says ST. PETER, "under the mighty hand of Go-D, that he may exalt you in due time;" (*, when it is opportune and seasonable;) and, "Be humbled," says St. JAMES, "before the LORD, and he will exalt you. When men are cast down, then thou shalt

 

say, There is lifting up, and he will save the humble person." GOD, with favorable pity, hearkeneth to the groans of them who are humbly contrite under his hand, and reverently " tremble at his word. He reviveth the spirit of the humble; he is nigh to the broken of heart, and saveth such as are of a contrite spirit; he healeth the broken in heart, and bindeth up their wounds;" he proclaimeth blessedness to "the poor in spirit," and to "those that mourn," because they shall find comfort: all which declarations are made concerning those who bear adversity with a submissive and contented mind; and we see them effectually performed in the cases of AHAB, of the Ninevites, of NEBUCHADNEZZAR, Of MANASSES, Of HEZEKIAH, of DAVID; of all persons mentioned in the Holy Scripture, upon whom adversities had such kindly operations. But discontent and impatience offend GOD, and provoke him to continue his judgments, yea, to increase them. To be sullen and stubborn is the sure way to render our condition more intolerable: for "who has hardened himself against GOD and prospered" Those who, like the Israelites, have been " smitten in vain," as to any quiet submission or conversion to GOD, what have they but, plunged themselves deeper into wretchedness

 

 It is indeed to quell our haughty stomach, to check our froward humor, to curb our impetuous desires, to calm our disorderly passions, to suppress our eager affection toward these worldly things; in short, to work a contented mind in us, that GOD ever doth inflict hardships on us, that he crosseth us in our projects, that he detaineth `us in any troublesome state; until this be achieved, as relief would really be no blessing to us, so GOD (except in judgment) will no wise grant it: it would be a cruel mercy for him to do it. If, therefore, we do wish ever to be in a good case as to this world, let us learn to be contented in a bad one: having got this disposition firmly rooted in our hearts, we are qualified for deliverance; nor will GOD fail, in due season, to perform for us what he so often has declared and promised: his nature disposeth him, his word has engaged him to help and comfort us.

 

 These are the most proper inducements to contentedness; which, considering (in the light of reason and Holy Scripture) the nature of the thing, suggested my meditation. There are some other means, some general, some particular, which are very conducive thereto.

 

 1. A constant endeavor to live well, and to maintain a good conscience. He that ddeth this, can hardly be dismayed or discouraged with any. occurrence here: this will yield a man so firm a satisfaction, as will bear down the sense of any incumbent evils; this will beget such hope in God as will supply the want of all other things, and fully satisfy us that we have no cause to be troubled with any thing here,; he that by conscientious practice has obtained such a hope, is prepared against all assaults: " he will," as the Psalmist says, "not be afraid of any evil tidings; for his heart is fixed, trusting in the LORD." Maintaining this will free us from all anxious care, transferring it upon GOD; it will breed a sure confidence that he will ever' be ready to supply us with all things convenient, to protect and deliver us from all things hurtful; ensuring to us the effect of that promise; by the conscience of having performed the condition thereof: " Seek ye first the kingdom of GOD and its righteousness; and all these things shall be added unto you."

 

 This was that which supported the Apostles, and kept them cheerful under all that heavy load of distresses which lay upon them "Our rejoicing is this, could they say, the testimony of our conscience; that in simplicity and godly sincerity we have had our conversation in this world."' It is the want of this best pleasure that both rendereth the absence of all other pleasures, grievous, and their presence insipid. Had we a good conscience, we could not want comfort; as we could not be truly unhappy, so we could hardly be discontent; without it no affluence of other things can suffice to content us. It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict which otherwise would but slightly touch us; we become thence incapable or comfort, seeing not only things upon earth to cross us, but heaven to lower upon us; finding no visible succor, and having no hope from the power invisible, yea, having reason to be discouraged with the fear of GOD’s displeasure. As he that has a powerful enemy near cannot abide in peace, without anxious fear; so he that is at variance with the ALMIGHTY, who is ever at hand, what quiet of mind can he enjoy

 

 2. The contemplation of our future state is a sovereign medicine to work contentedness, and to cure discontent. As discontent easily cleaveth to souls which earnestly pore upon these present things, so if we firmly believe, seriously consider, and worthily prize the future state, we, can hardly ever be discontent in regard to these things. Considering heaven and its happiness, how low and mean, how unworthy of our affection, will these inferior things appear! How unconcerned shall we be in them, and how easily thence shall we be content to want them! What, shall any of us say, doth it concern me in what rank or garb I pass my few days here What considerable interest can I have in this uncertain and transitory state What is any loss, any disgrace, any cross, in this world to me, who am a citizen of heaven; who have a capacity and hope of the immense riches, the incorruptible glories, the perfect and endless joys of eternity This was that which sustained the holy Apostles in all their distresses. "For this cause," says ST. PAUL, "we faint not, while we look not on the things which are seen; for the things which are seen are temporal, but the things which are not seen are eternal;" and "I reckon, says he again, "that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us."

 

If likewise we with faith and seriousness consider the dismal state of those who are eternally secluded from all joy, who are irrecoverably, condemned to utter darkness, how tolerable will the meanest state here appear! How vain a thing will it then seem to dislike or to be troubled with any worldly thing What, shall we say, is this loss to the loss of my soul, and all its comforts for ever What is this want to the perpetual want of heavenly bliss What is this short and faint pain to the cruel pangs of endless remorse; to the " weeping, and gnashing of teeth in outward darkness."

 

 3. Constant prayer is an excellent guard of content, and is an excellent fence against discontent.

 

It is such in way of impetration, procuring the removal or alleviation of our crosses; for God has promised, that "He will give good things to those that ask him. The LORD is nigh unto all them that call upon him in truth; he will fulfill the desire of them that fear him; he also will hear their cry, and will save them. The poor man cries, and the LORD heareth him, and saveth him out of all his troubles." The Holy Scripture is full of such declarations and promises, assuring us of succor upon our supplication to GOD; whence ST. PAUL thus adviseth against all solicitude: "Be careful for nothing; but in every thing, by prayer and supplication, with thanksgiving, let your requests be made known to GOD; and " addeth, signifying the consequence of this practice, "the peace of GOD, which passeth all understanding, shall keep your hearts and minds through JESUS CHRIST."

 

 It likewise performeth the same by procuring aid from GOD. It enables us to bear all evils well, which is really much better than a removal of them; for that hence they become profitable to us, and causes of present good, and grounds of future reward. Thus when ST. PAUL besought GOD for deliverance from his thorn in the flesh, the return to him was, "My grace is sufficient for thee; for my strength is made perfect in weakness." It was a greater favor to receive an improvement of spiritual strength, occasioned by that cross, than to be quite freed from it.

 

 Devotion also has of itself a special efficacy to produce content.. As in any distress it is a great consolation that we can have, recourse to a good friend, that we may discharge our cares into his bosom, that we may demand advice from him, and, if need be, request his succor; so much more it must be a great comfort, that we can in our. need approach to GOD, who is infinitely the most faithful, the most affectionate, the most sufficient friend that can be; always most ready, most willing, most able to direct and to relieve us. He desires and delights that "in the day of our trouble we should seek him;" that "we should pour forth our hearts before him; " that we should " cast our burthens and our cares upon him;" that we should upon all occasions implore his guidance and aid. And complying with his desires, as we shall assuredly find a successful event of our devotion, so we shall immediately enjoy great comfort and pleasure in them.

 

 The GOD of all. consolation doth especially by this channel convey his comforts into our hearts'; his very presence (that presence in which the Psalmist says "there is a fullness of joy") doth mightily warm and cheer us; his HOLY SPIRIT doth in our religious intercourse with him insinuate a serenity of mind, doth kindle sweet and kindly affections, doth scatter the gloomy clouds of sadness: practicing it we shall be able to say with the Psalmist, " In the multitude of my thoughts within me, thy comforts delight my soul."

 

 Humbly addressing ourselves to GOD, and reverently conversing with him, doth compose our minds and charm our passions; doth sweeten our humor, loth refresh and raise our spirits, and so doth immediately breed and nourish contentedness.

 

It also strengtheneth our faith, and quickeneth our hope’in GOD, whereby we are enabled to support our present evils, and peace of mind doth spring up within us. It inflameth our love to GOD, in sense of his gracious illapses; thence rendering us willing to endure any want or pain for his sake, or at his appointment. It, in fine, doth minister a ravishing delight, abundantly able to supply the defect of any other pleasures, and to allay the smart of any pains whatever; rendering thereby the meanest estate more acceptable than any prosperity, without it can be. So: that if we be truly devout, we can hardly be discontent It is departing from God by a neglect of devotion, or by a negligence therein, that doth expose us to the incursions of worldly regret and sorrow.

 

 These are general remedies and duties both in this and all other regards necessary, which yet we may be induced to perform, in contemplation of this happy fruit (contentedness) arising from them. Farther,

 

 4. It serveth toward production of contentedness to reflect much upon our imperfection, unworthiness, and guilt, so as thereby to work in our hearts a lively sense of them, and a hearty sorrow for them: this will divert our

 

sadness into its right channel; this will drown our lesser grief by the influx of a greater. It is the nature of a greater apprehension of pain to swallow up the sense of a lesser, as he that is under a fit of the stone doth scarce feel a pang of the gout; he that is assaulted by a wolf will not regard the biting of a flea. Whereas, then, of all evils moral evils are incomparably the greatest,-in nature the most ugly and abominable, in consequence the most hurtful and horrible,-seeing, (in ST. CHRYSOSTOM'S language,)’ excepting sin, there is nothing grievous or terrible among human things; not poverty, not sickness, not disgrace, not that which seemeth the most extreme of all evils, death itself,'-seeing, according to just estimation, no evil beareth. any proportion to the evil of sin, if we have a due sense thereof, we can hardly be affected •with any other accident. If we can keep our minds intent upon the heinous nature, and. the lamentable consequences, of sin, all other evils cannot but seem exceedingly light and inconsiderable; we cannot but apprehend it a very silly and unhandsome thing to resent or regard them. What (shall we then judge) is poverty in comparison to "the want of a good conscience What is sickness, compared to distemper of mind, and decay of spiritual strength What is any disappointment, to the being defeated and overthrown by temptation What, any loss, to the being deprived of GOD’s love and favor What, any disgrace, to the. being out of esteem with GOD What, any unfaithfulness or inconstancy of friends, to having deserted or betrayed our own soul What can any danger. signify, to that of eternal misery, incurred by offending GOD What pressure can weigh against the load of guilt, or what pain equal that of stinging remorse In fine, what condition can be so bad as that of a wretched sinner Any case sure is tolerable, is desirable, is lovely and sweet in comparison to this. Would to GOD, may a man in this case say, that I- were as poor as any, beggar; that I were covered all over with blains as LAZARUS; that I were bound to pass my days in a hospital or a dungeon; might I be chained to an oar, might I he upon the rack, so I were clear and innocent. If such thoughts and affections reflecting on our sin impress us, what place can there be for resentment or petty crosses

 

 Contrition also upon this score is productive of a certain sweetness and joy, apt to allay worldly grief. As it " worketh a salutary repentance not to be repented of," so it breedeth a satisfactory comfort which doth ever attend repentance. He that is very sensible of his guilt, cannot but consequently much value the remedy thereof, mercy; thence will spring up a cheerful satisfaction, so possessing the heart as to expel other displeasures. A holy and a worldly sadness cannot well consist together.

 

 5. Another instrument of contentedness is sedulous application of our minds to honest employment. Honest studies and cares divert our minds, and drive sad thoughts from. them; they cheer our spirits, they. yield good fruits, which will extinguish or temper discontent. While we are studious or active, discontent cannot easily creep in, and soon will be stifled.

 

Idleness is the great mother and the nurse of discontent; it layeth the mind open for melancholy to enter; it yieldeth harbour to it, and entertainment there; it depriveth of all the- remedies’and allays which business affordeth. Reciprocally discontent begetteth idleness, and by it groweth they are like ice and water, arising each out of the other. We should therefore not suffer any sadness so to encroach upon us, as to hinder us from attending to our business, (the honest works and studies of our calling,) for it thereby will grow stronger and more hardly vincible.

 

 6. It conduceth to this purpose to contemplate and resent the public state of things,' the interest of the world, of our country', of GOD’s Church. The sense of public calamities will drown that of private, as unworthy io be compared with them; the sense of public calamity will allay that of particular misfortune. How (will a wise and good man say) can I desire to flourish, while the state is in danger or distress How can I grieve, seeing my country is in good condition Indeed,

 

 7. All hearty charity doth greatly alleviate discontent.. If we bear such a good-will to our neighbor as to have a sincere compassion of his evils, and complacence in his good, our case will not much afflict us. If we can enjoy the prosperity, the wealth, the reputation of our neighbor, by delighting in them, what can we want what. can, displease us If our heart, is enlarged in pity for the misfortunes of others, it cannot be contracted with grief for our own: our own sorrow, like water, being thus diffused, cannot be so deep, but it will be more fruitful; it will produce such effects as, will comfort and please us. It is selfishness which maketh us so sensible of crosses, and incapable of comfort.

 

 8. Again, if we will attain contentment, we must take heed of setting our affection upon any worldly thing whatever, so as highly to prize it, passionately to affect it, eagerly to pursue it, so as to conceive our happiness in any measure to bang on it. if there be any such thing, we -shall be disappointed in the procurement, or the retention of it; or we shall be dissatisfied in its enjoyment.

 

 So to adhere in affection to any thing is an adulterous disloyalty toward our Maker and best Friend; from which. it is expedient that we should be reclaimed: whence GOD, in just anger or in kind mercy, will be apt to cross us in our attempts to get it, or to deprive us of its possession; whence the displeasure will follow which always attendeth a separation from things we love. But if we be suffered to obtain or to retain it, we shall soon find dissatisfaction there, being either disgusted with some bitterness in it, (such as doth lurk in every sensible good,) or cloyed with its lusciousness; after a small enjoyment it will become either distasteful or insipid.

 

 This, according to continual experience, is the nature of all things pleasant only to sense or fancy, presently to satiate. No beauty can long please the eye, no melody the ear, no delicacy the palate, no curiosity the fancy; a little time doth waste away, a small use doth wear out the pleasure which at first they afford. Novelty commendeth, distance representeth them fair and lovely, the want or absence of them rendereth them desirable, but the presence of them dulleth their grace, the possession of them deadeneth the appetite to them.

 

Only those things which reason (religious and sound reason) doth approve, yield a lasting, undecaying, unalterable satisfaction: if we set our affections on them, we cannot fail of content; in seeking them we cannot be disappointed: for GOD, without any reservation or exception, has promised to bestow them upon those who diligently seek them. Nor can we be dispossessed of them: GOD will not take them away; and they he beyond the reach of any other hand: having them, then, we cannot but fully and durably be satisfied in the fruition of them; the longer we have them, the more we shall like them; the more we taste them, the better we shall relish them. Time wasteth not, but improveth the sense of their unfading beauty and indefectible sweetness.

 

 9. We should to this purpose take especial care to search our condition, and pick thence the good that is therein, making the best we can of it, enjoying and improving it; but what is offensive therein diminishing it, tempering it so well as we may, always forbearing to aggravate it. There are in nature divers simples, which have in them some part or some juice very noxious, which being severed and cast away, the rest becometh wholesome food; neither indeed is there any thing in nature so venomous, but that from it, by art and industry, may be extracted somewhat of good use, when duly applied; so in most apparent evils lieth enclosed much good, which, if we carefully separate, (casting' away the intermixed dross and refuse,) we shall find benefit, and taste comfort thence. There is nothing so thoroughly bad, but being well ordered and opportunely ministered, will do us much good: so, if from poverty we cast away or bear quietly that which pincheth the sense or grateth on the fancy, and enjoy the liberty, the leisure, the health, the security from envy, obloquy, strife, which it affordeth, how satisfactory may it become to us! The like conveniences are in disgrace, disappointment, and other such evils, which, being improved, may endear them to us. Even sin itself (the worst of evils, the only true evil) may yield benefit to us; it may render us sober and lowly in our own eyes, devout in imploring mercy, merciful and charitable towards others in our censures, more laborious in our good practice, and watchful over our steps. And if this deadly poison may yield effects so exceedingly beneficial, what may other harmless, though unpleasant things do

 

 1O. It is a most effectual means of producing content, and curing discontent, to rouse and fortify our faith in GOD, by seriously reflecting upon the arguments and experiments which assure us of GOD'S particular providence over all, over us. It is really infidelity (in whole or in part, no faith, or a small and weak faith) which is at the root, as of all sin, so particularly of discontent: for how is it possible, did we firmly believe, and with any measure of attention consider, that God taketh care of us, that he tendereth our good, that he is ready at hand to succor us,-how then, I say, is it possible that we should fear any want, or grievously resent any thing But we, like ST. PETER, are a of little faith," therefore we cannot walk on the sea, but in despair, sink down. Sometimes our faith is buried in oblivion or carelessness;; we forget, or mind not; that there is a Providence; but look on things as if they fell out casually or fatally, thence expect no redress from heaven, so tumble into despair and disconsolateness. Sometimes, because God doth not in our time and our way relieve or gratify us, we slip, into profane doubt, questioning in our hearts whether he doth indeed regard us, or whether any relief is to be expected from him; not considering, that only God can tell when and how it is best to proceed; that often it is not expedient our wishes should be granted; that we are not wise enough or just enough to choose for ourselves; that it would be a mad world, if God in his government thereof, should satisfy all our desires.

 

 We forget how often GOD has succored us in our straits; how continually he has provided for us; how patiently he has borne with us; what miracles of bounty he has performed in our behalf. We are like that distrustful and inconsiderate people, who "remembered not the hand of GOD, nor the day when he delivered them; but soon forget his works, and waited not for his counsel they forgot God their SAVIOR, who had done great things in Egypt, wondrous works in the land of Ham, and terrible things in the Red Sea."

 

From such dispositions our discontents spring; and we cannot cure them, but by recovering from such forgetfulness and negligence, by shaking off such wicked doubts and distrust, by fixing our hearts and hopes on Him who alone can help us; who is "our strength, the strength of our heart, of our life, of our salvation."

 

 Of Slim (to conclude) let us humbly implore, that he in mercy would bestow upon us grace to submit in all things to his will, to acquiesce in all his dispensations,.gladly to embrace and undergo whatever he allotteth to us; in every condition, and for all eventsbefalling_us, heartily to adore, thank, and bless him. Even so to the ever-blessed GOD, our gracious Maker and Preserver, be eternally rendered all glory, thanksgiving, and praise. Amen.

 

 

 

SERMON VI

 

REJOICE EVERMORE. Rejoice evermore. 1 THESS. 5: 16.

 

 REJOICE, evermore! O good Apostle, how acceptable, rules dost thou prescribe! O blessed GOD, how gracious laws dost thou impose! This is a rule to which all men should be forward to conform; this is a law which it may seem strange for any man_. to disobey: for what' can any soul desire more than to lead a life in continual alacrity Who would not readily embrace a duty, the observance whereof is not only pleasant, but pleasure itself Who is so wild as to affect a sin, which has nothing in it but disease and disgust

 

That joy should be enjoined, that sadness should be prohibited, may it not be a plausible exception against such a precept, that it is superfluous; seeing all the endeavors of men aim at nothing else but to procure joy, and eschew, evil. Were it not rather expedient to recommend sober sadness, or to repress the inclinations of men to effuse mirth

 

So it may seem: but yet, alas, if we consult experience, or observe the world, we shall find this precept very ill obeyed: for do we not commonly see people heavy Do -we not often hear doleful complaints Is not this world apparently a stage of continual trouble and grief Did not the Preacher, upon a diligent survey of " all the works done under the sun," truly proclaim, "All is vanity and vexation of spirit" Where, I pray, is any full or firm content Where is solid and durable joy to be found

 

 It is true that men, after a confused manner, are very eager in the pursuit of joy; they rove through all the forest of creatures, hoping to catch it either in natural endowments and improvements of soul, or in the gifts of fortune, or in the acquirements of industry; in temporal possessions, in sensual enjoyments, in amusements, in gratifications of their appetites and passions; they all hunt for it, though following a different scent, and running in various tracks; some in plodding for rare notions; some compassing ambitious projects; some in amassing heaps. of wealth; some in over-reaching subtleties; some in wrecking their malice, their revenge, their envy; some in venting frothy conceits, bitter scoffs, or profane railleries; some in jovial conversation, and quaffing the full bowls_; some in music and dancing; some in gallantry and courting; some in all kinds of riotous excess, and dissoluteness; but all in vain, finding at most, instead of it, some faint shadows, or transitory flashes of pleasure, which soon Rag and expire their short enjoyment being also tempered with regret, being easily dashed by any cross accident, soon declining into a nauseous satiety, and in the end degenerating into gall and bitter remorse: so that, indeed, the usual delights which men seek, are such, that we should not if we could, and we. could not if we would, constantly entertain them; such rejoicing evermore, being equally unreasonable and impossible.

 

Wherefore there is ground more than enough, that we should be put to seek for a true, substantial, and consistent joy; it being withal implied, that we should look for it another way, than commonly men do; who therefore are so generally disappointed, because they would have it upon impossible or undue terms; and least expect it there, where it is only to be had.

 

 It is a scandalous mistake, vulgarly admitted, concerning religion, that it is altogether sullen and sour, requiring a dull, lumpish, morose kind of life, barring all delight, all mirth, all good humor: whereas, on the contrary, it alone is the never-failing source of true, pure steady joy; such as is deeply rooted in the heart, immoveably founded in the reason of things, permanent like the immortal spirit wherein it dwells, and like the eternal objects whereon it is fixed; which is not apt to fade or cloy, and is not subject to any impressions apt to corrupt or impair it: Whereas, in our text, and in many texts parallel to it, we see, that our religion doth not only allow us, but even doth oblige us, to be joyful as much and often as can be; not permitting us to be: sad for one minute, banishing the least fit of melancholy, charging us. in all times, upon all occasions, to be cheerful; supposing, consequently, that it is in some manner possible to be so, and affording power to effect what it requires.

 

 Such, indeed, is the transcendent goodness of our GOD, that he maketh our delight to be our duty, and our sorrow to be our sin; adapting his holy will to our principal instinct: he would have us resemble himself, as in all other perfections, so in a constant state of happiness, as he has provided a glorious heaven' for us hereafter, he would have us enjoy a comfortable paradise here. He accordingly has ordered the whole frame of our religion in a tendency to produce joy in those who embrace it; for what is the Gospel, but " good tidings of great joy to all people " How doth GOD represent himself herein, but as " the GOD of love, of hope, of peace, of all consolation;" cheerfully smiling in favor on us, graciously inviting us to the most pleasant enjoyments, bountifully dispensing most comfortable blessings of mercy, of grace, of salvation to us For what doth our LORD call us to -him, but’ that he may give us rest, and refreshment to our souls; that he may wipe away all tears from our eyes; that he may save us from despair, and settle us in a blessed hope; that we may enter into our Master's joy; that our joy may be full, and such as no man can take from us

 

 What is the great overture of the Gospel, but the gift of a most blessed Comforter, "to abide with us for ever;" cheering our hearts with his lightsome presence, and ravishing consolations Wherein doth the Kingdom of heaven consist " Not in meat and drink, but in righteousness, and peace, and joy in the HOLY GHOST," What are the prime fruits sprouting from that root of Christian life, the Divine SPIRIT They are, as ST. PAUL tells us, " love, joy, and peace." Are there not numberless declarations, importing a joyful satisfaction, granted- to the observers of GOD’s. commandments; that light is sown for the righteous, and gladness for the upright in heart Doth not our LORD -pronounce a special beatitude to the practicer of every virtue And if we scan all the doctrines, all the institutions, all the precepts, all the promises of Christianity, will not each appear pregnant with matter of joy, will not each yield great reason, and strong obligation, to " rejoice evermore "

 

 Wherefore a Christian (according to the design of his religion, and in proportion to his compliance with its dictates) is the most cheerful person in the world; continually bearing a mind well satisfied, a light heart and calm spirit, a smooth brow and serene countenance, a grateful accent of speech, and a sweetly composed tenor of carriage. No black thought, no irksome desire, no troublesome passion, should lodge in his breast; any furrow, any frown, any cloud, doth sit ill upon his face: the least fretful word, or froward behavior, doth utterly misbecome him. If at any time it appear otherwise, it is a deflection from his character; it is a blemish and wrong to his profession; it argued a prevarication in his judgment, or in his practice; he forgetteth that he is a Christian, or has not preserved the innocence belonging to that name. For, if a Christian remembereth what he is, or is sensible of his condition; if he reflecteth on the dignity of his person, the nobleness of his relations, the sublimity of his privileges, the greatness and certainty of his hopes, how can he be out of humor Is it not absurd for him that is at peace with heaven, with his own conscience, with all the world; for the possessor of the best goods, and the heir of a blessed immortality; for the friend, the favorite, the Son of GOD, to fret and wail

 

He that is settled in a most prosperous state; that is (if he pleases) secure of its continuance; that is well assured of its improvement; that has whatever good he can wish in his reach, and more than he can conceive in sure reversion; what account can be given that he should be sad

 

 He that has the inexhaustible spring of good for his portion; that has his welfare entrusted in GOD’s most faithful hand; that has GOD'S, infallible word for his support; that has free access to him,." in whose presence is fullness of joy;" that has frequent tastes of GOD's' goodness, in gracious dispensations of Providence, in inter courses of devotion, in the influences of grace; that has the infinite beauty and excellency for the perpetual object of his contemplation and affection; that enjoyeth the serenity of a sound mind, of a pure heart, of a quiet conscience, of a sure hope, what. can he want too refresh on comfort him

 

 If a true Christian has no care to distract him, having discharged all his concerns on GOD's providence; if he has no fear to dismay him, being guarded by the Almighty protection from all danger and mischief; if he has no. despair to sink him, having a sure refuge in the divine mercy and help; if he has no superstitious terrors or scruples to perplex him, being conscious of his own upright intentions to please GOD, and confident of GOD'S, accepting him, if he has no incurable remorse to torment him, the stings of guilt being pulled out by the merits of his SAVIOR, applied by his, faith and repentance; if he has no longing desires to disquiet him, being fully satisfied with that he doth possess, or may expect from GOD'S' bounty,-all other things being far beneath his ambition, or coveting; if he has no contentions to inflame him, knowing nought is here worth passionately striving for, and being resolved to hold a friendly good-will toward all men if he hath no repining envy, seeing that none can be more happy than he may be, and that every man's good by charity, is made his own; if he has no fretful discon tent, since he doth gladly acquiesce in the condition and

 

success allotted him, resigning his will to GOD’s pleasure, taking all for best which thence doth occur, being assured, that "all things shall work together for his good" and advantage; if he has no spiteful rancors to corrode his heart, no boisterous passions to ruffle his mind, no inordinate appetites, perverse humors, or corrupt designs to distemper his soul;-whence then may sorrow come, or how can sadness creep into him

 

 What is there belonging to a Christian, whence grief naturally can spring From GOD, " our exceeding joy," the fountain of happiness; from heaven, the region of light and bliss; from divine truth, which illustrateth and cheereth the soul; from GOD's law, which rejoiceth the heart; from wisdom, " whose ways are ways of pleasantness, and all whose paths are peace; " from virtue,, which cureth our afflictive distempers, and composeth our vexatious passions From these things, I say, about which a Christian, as such, is only conversant, no sorrow can be derived; from these sweet sources, no bitter streams can flow: but hell, the flesh, the world, darkness, error, folly, sin, and irreligion, (things with which a Christian should have nothing to do, from which he should keep aloof, which he doth renounce and abandon,) these, these alone, are the parents of discomfort and anguish.

 

 Wherefore, there is the same reason, the same obligation, the same possibility, that we should " rejoice evermore," as that we should always be Christians, exactly performing duty, and forbearing sin: for innocence and mental ease go together; both together making paradise: perfect virtue and constant alacrity, are inseparable companions; both constituting beatitude.

 

Indeed to exercise piety, and to rejoice, are the same things, or things so interwoven, that nothing can disjoin them. Religious practice is like that "river, the streams whereof make glad the city of GOD," " the holy place of the tabernacle of the Most High; " that is, every pious soul. No good deed can be performed without satisfaction each virtue has a peculiar delight annexed to it; whence

 

the acts of joy, which upon various objects, grounds, and occasions, we may exert, being numberless, I shall only touch a few instances.

 

 I. We should evermore rejoice in the exercise of our faith; according to that prayer of our Apostle for the Romans: " Now the GOD of hope fill you with all peace and joy in believing." Every kind of faith (that -which embraceth divine truths, - that which applieth GOD's mercy, that which ensureth GOD’s promises, that which confideth in GOD's Providence, each of them) is a clear spring of joy, ever standing open to us, which " he that drinketh, shall never thirst."

 

 1. The faith which embraceth GOD's heavenly truth, doth not only enlighten our minds, but affect our -hearts; there being no article of faith, or mystery of our religion,. which doth not involve some great advantage, some happy occurrence dispensed to us by the goodness of GOD, which faith doth apprehend and convey to our spiritual taste.. Is it not sweet with faith to contemplate the rich bounty of GOD in the creation of the world, and producing so goodly a frame, so copious a store of things, with a special regard` to our sustenance and accommodation Is it not satisfactory to believe that GOD, by his Almighty hand and vigilant care, with the same benign regard, doth uphold and govern the- same Is it not extremely pleasant with faith to reflect on that great honor and happiness, which GOD did vouchsafe to confer on. mankind, by sending down from heaven his only SON, to assume our nature, to converse with men, that we might be advanced to a participation of the divine nature, and to an enjoyment of communion with Go n How without delight can: we believe: that our SAVIOR, by his meritorious obedience and passion, has appeased GoD's wrath, and inclined hisfavor toward us; has satisfied justice, has expiated our offences, has rescued our souls from the dominion of sin and SATAN, from death and corruption, from hell and everlasting torment; has purchased immortal life, and endless bliss for us What comfort is there in being assured by the resurrection and triumph of our LORD over death, that our souls are indeed immortal, that our bodies shall be raised from the dust, that our persons are capable of an eternal subsistence in happiness Will it not much please us with an eye of faith to behold our Redeemer sitting in glorious exaltation at GOD's right hand, govern -tug the world for the benefit of his Church, dispensing benediction and grace to us; interceding as "our merciful and faithful High Priest," for the pardon of our sins, the acceptance of our prayers, the supply of our needs, and the relief of our distresses If we be fully convinced, that our LORD JESUS is the CHRIST, our LORD and SAVIOR, " the author of eternal salvation to all that obey him," how -can we otherwise than follow those, of whom ST. PETER says, " Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory " So from the hearty belief of every evangelical truth, we may suck consolation; each of them is food to our soul; and to believe it is to eat it, which how can we do without a most savory relish

 

 2. At least methinks, that faith greatly should exhilarate, as, which applieth those verities, (so "worthy of all acceptation,") wherein GOD doth open his arms wide to embrace us, proposing most kind invitations, and favorable overtures of mercy, upon the fairest terms possible; together with effectual remedies for all the maladies and miseries of -our souls:' for if we are sensible of our heinous guilt; if we are laden with the heavy burthen of our sins; if our heart is galled with sore compunction for our misdeeds; if we are struck with " the terrors of the LORD," and tremble with the fear of GOD's judgments; how comfortable must it be to be persuaded that GOD is fully reconcileable to us, is very desirous to show us mercy, and gladly will accept our repentance; that " we have an Advocate with the FATHER," who has propitiated for our sins, doth mediate for our peace, hash both full power and certain, will, if we sincerely believe, wholly to remit them So that, " there is therefore now no condemnation to them which are in CHRIST JESUS, who walk not after the flesh, but after the Spirit; " and that, " being justified by faith, we have peace with GOD, through our Lord JESUS CHRIST:" Will not this belief revive us, and " make the broken bones to rejoice " Will not the Gospel of peace be hence in truth " a joyful sound " to its Might it not hence well be proclaimed in the Prophet ISA IAH, " Comfort ye, comfort ye my people: speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned.

 

 And if we find ourselves in soul grievously distempered, laboring under great impotency and blindness, overborne and oppressed with the prevalency of corruption, pestered with unreasonable desires and passions, unable to curb our inclinations and appetites, to resist temptations, to discharge our duty in any tolerable measure; is it not then comfortable to believe, that we have a most faithful and skilful Physician at hand, to cure our distempers; that we have a powerful succor to relieve our infirmities; that God is ready to impart an abundant supply of grace, of light, of spiritual strength, to direct and assist us; that if any man " lack wisdom," he is encouraged with faith to " ask it of GOD, who giveth liberally, and upbraideth not " If any man want strength, Gons Almighty SPIRIT is promised to those, who with humble earnestness implore it; so that we may " be able to do all things (incumbent on us) by CHRIST who strengtheneth us."

 

 3. And what more hearty satisfaction can we feel, than in a firm persuasion concerning the real accomplishment of those " exceeding great and precious promises," whereby we become capable of the most excellent privileges, the most. ample benefits, the most happy rewards,' How can the belief that as sure as truth itself, an eternal inheritance, a treasure that cannot fail, a glory that cannot fade, a kingdom that cannot be shaken, a felicity surpassing all expression, is reserved for us, in recompense of our faithful obedience; how, I say, can that be a dead, dull, dry belief, void of sprightly comfort and pleasure

 

 Likewise, the faith of confidence in GOD's good Providence, and paternal care over us, (whatever our condition or circumstances be,) will infuse a cheerful refreshment of heart into us. It is in Scripture frequently asserted, that he who placeth his trust in GOD, is a very blessed and happy person; and can we without great satisfaction, partake of that beatitude Can we, by such a trust, disburden all our solicitous cares, all our anxious fears, all the troubles of our spirit, and pressures of our "condition upon GOD, with strong assurance, that from his mighty power and watchful care, in due time, in the most expedient manner, we shall receive a competent supply of our wants, a riddance from our grievances, a protection from all danger, a blessing upon all our good endeavors, without feeling much case and peace in our hearts

 

 What can be more cheering than a persuasion, that all our concerns are lodged in the hands of such a friend, so wise, so able, so faithful, so affectionate, so readily disposed to help us, and further our good They who trust in GOD, are said " to abide under the shadow of the ALMIGHTY," and " to be covered with his wings;" God is often styled their rock, their fortress, their shield and buckler, their defense and refuge; and are they not then impregnably safe Why then should they fear At what occurrence should they be disturbed Have they not huge reason to say with the Psalmist, " In the shadow of thy wings will I rejoice; the LORD is my strength and my shield, my heart trusteth in him, and I am helped; therefore my heart danceth for joy, and in my song will I praise him."

 

 II. We should evermore rejoice in the practice of Christian hope, making good that aphorism of SOLOMON, " The hope of the righteous shall be gladness;" and obeying those Apostolical injunctions, that we should rejoice in hope; " that we should " retain the confidence, and the rejoicing of hope firm to the end." Those excellent and most beneficial truths, those sweet proposals of grace and mercy, those rich promises, which faith doth apprehend as true, in general, to all Christians, hope doth apply particularly to ourselves, improving the knowledge of our common capacity, into a sense of our special interest in them. GOD, says our faith, will assuredly receive all penitent sinners to mercy, will crown all pious Christians with glory, will faithfully perform whatever he has graciously promised to all people, has a tender care for all that love and fear him: But GOD, says our hope, will have mercy on me, will render to me the wages of righteousness," will " verify his good word to me his servant," will protect, will deliver, will bless me in- all exigencies. If so, being conscious of our sincere endeavor to serve and please GOD; if discerning from a careful reflection upon our heart and ways, that in some good measure we have discharged the conditions required of us, we can, assume a propriety in his regard, how can we forbear conceiving joy

 

 All hope, in proportion to the worth of its object, and the solidity of its ground, is comfortable; it being a the anchor of the soul," which stayeth and supporteth it in undisturbed rest: it appeaseth unquiet desires, setting absent good before us, and anticipating future enjoyments by a sweet foretaste: seeing, then, if we have a good conscience, and our heart doth not condemn us," our hope is grounded a on the Rock of Ages;" (on the immutable nature, and the infallible word of GOD;) seeing it is the hope of the most worthy, the most sublime, the most incomparable and inestimable good,-it must be extremely delightful. If it much pleases men to know themselves heirs to a fair estate, to have the reversion of a good office, or a great preferment, (although death may intercept, or other accidents may obstruct the accomplishment of such hopes,) how much more shall that lively hope of an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of GOD, through faith unto salvation," breed a most cheerful satisfaction, far transcending all other pleasures, which spring from the most desirable fruitions here; according to that admonition of our LORD Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice that your names are written in heaven."

 

 III. We should evermore rejoice in Charity; both that to GOD, and that to our neighbor. Love is the sweetest -of all passions; and when, by the conduct of wisdom, it is directed in a rational way toward a worthy attainable object, it cannot otherwise than fill the heart with ravishing delight. And. such (in all respects superlatively such) an object is GOD. He, infinitely beyond all things, deserveth our affection, as most perfectly amiable and desirable, as havingg obliged us by innumerable and inestimable benefits, all the good that we have ever enjoyed, or that we can ever expect, being derived from his pure bounty; all things in the world, in competition with him, being pitifully mean and loathsome; all things without him being vain, unprofitable, and hurtful to us; so that the Psalmist might well say, " Who in heaven can be compared unto the LORD Who among the sons of the mighty can be likened unto the LORD Whom have I in heaven but thee, and there is none upon earth that I can desire beside thee." He alone can satisfy the vast capacity of our minds, and fill our boundless desires.

 

 He, of all lovely things, most certainly and easily may be attained; for whereas, commonly men are crossed in their affection, and their love is embittered from their loving things imaginary, which they cannot reach, or things which disdain and reject their affection; it is concerning GOD quite otherwise: for, He is most ready to impart himself, and "will not reject any that cometh unto him; " he most earnestly desireth and woeth our love; he is not only most willing to correspond in affection, but doth prevent us therein: for "we love him, (says the Apostle,) because he first loved us."

 

 He doth cherish and encourage our love by sweet influences, and most comfortable embraces; by kindest expressions of favor,, by most beneficial returns, ordering a that all things shall work together for good to those who love him:" And whereas all other objects in the enjoyment, fail our expectation, he doth ever far exceed it.

 

 Wherefore, in all affectionate motions of our hearts toward GOD, in desiring him; or seeking his favor; in embracing him, or setting our confidence on him; in enjoying him by meditation and prayer; in a reflexive sense of our interest and propriety in him; in that mysterious union of spirit, hereby we are (as it were) inserted in him; in a hearty complacence in his benignity, a grateful resentment of his kindness, and a zealous desire of yielding some requital for it,-we cannot but feel very pleasant transports, assuring to us the truth of that saying in the Psalm They that love thy name shall be joyful in thee; " and disposing us to cry out with the Psalmist, " How excellent is thy loving-kindness, O LORD: " " Because thy loving-kindness is better than life, my lips shall praise thee."

 

 Indeed that celestial flame (kindled in our hearts by the Spirit of love) cannot be void of warmth; we cannot fix our eyes upon infinite beauty, we cannot, taste infinite sweetness, without perpetually rejoicing in the first daughter of love to GOD, charity toward men; which, in complexion and cheerful disposition, doth most resemble its mother, for it doth rid all those gloomy, turbulent imaginations and passions, 'which cloud our mind, which fret our heart, which discompose the frame of our soul; from burning anger, from storming contention, from gnawing envy, from rankling spite, from racking suspicion, from distracting ambition and avarice. It consequently settles our mind in an even temper, in a sedate humor, in an harmonious order, in that pleasant state of tranquility, which naturally results from the conquests of irregular passions.

 

 And who can enumerate or express the pleasures which wait on every kind, on each act of charity How triumphant a joy is there in doing good Whereby we gratify our best inclinations; whereby we oblige our brethren, and endear ourselves to them; whereby we most resemble the divine goodness ST. PAUL tells us, that " GOD loves a cheerful giver; " and he prescribeth, that " he who showeth mercy," should do it with cheerfulness: and in the law it is commanded, " Thine heart shall not grieve, when thou givest to thy poor brother." And who indeed can out of love give alms, or show mercy, without cheerfulness seeing he thereby doth ease his own bowels; considering that in doing good to his neighbor, he receiveth far more good to himself; that he then doth put forth his stock to great and certain advantage; that he discharges an office acceptable to GOD, doth render him, a debtor, doth engage him abundantly to requite that beneficence.

 

 What satisfaction is there in forgiving offences; whereby -we discharge our souls from vexatious inmates; (black -thoughts, and rancorous animosities;) whereby we, clear ourselves from the troubles attending feuds and strifes; whereby we imitate our most gracious Creator, and transcribe the pattern of our meek Redeemer; whereby we continue ourselves capable of divine mercy; according to that divine word. If you forgive men their trespasses, your heavenly FATHER will forgive you." How unconfinedly and inexhaustibly vast is that delight which a charitable complacence in the good of our neighbor (" a rejoicing with those that rejoice ") may afford

 

 A man thence engrossing all the good in the world, and appropriating to himself all the successes, all the entertainments, all the satisfactions of his neighbor. Even a charitable sympathy in the adversities of our neighbor, is not destitute of content; for the soul is thereby melted into a gentle temper, susceptive of the best impressions we share in the comfort which we minister to others; we

 

are refreshed in that kindly submission to the good pleasure of GOD, in that lightsome contemplation of GOD's mercy, in those comfortable hopes of a happy issue, which we suggest to the afflicted; we are disposed to a grateful sense of GOD's goodness, in preserving ourselves from those calamities, and in qualifying us to comfort our brethren; we feel satisfaction in reflecting upon this very practice, and observing that we act conformably to the will of GOD, therein discharging a good conscience, and enjoying a portion of that " continual feast."

 

 I should, if the time would permit, farther declare how we should find delight in the contemplation of all GOD's attributes, of his works, of his word in thankful resentment of all GOD's benefits; in willing obedience to all GOD's laws;- how joy is a proper fruit, growing on the practice of humility, of justice, of temperance, of devotion, of every virtue: more particularly I should have evidenced how from a patient submission to GOD's afflicting hand, from penitential contrition of heart, from a pious fear and solicitude in working out our salvation, most sweet consolations spring: but in recommending joy, I would not produce grief; and therefore shall not farther annoy your patience.

 

 

 

SERMON 8:

 

OF WATCHFULLNESS. PROV. 4: 23. Keep thy heart with all diligence.

 

 The words, " with all diligence," admit a threefold acceptation. They may (1.) denote Absolutely the in tenseness in degree, or extension in kind, of the performance required: Keep thy heart with all custody, that is, with all sorts, or, with all degrees, of care and diligence. They may (2.). signify Comparatively keep thy heart above all keeping; that is, more than thou keepest any other thing; " because from it are the issues of life; " that is, because it is the principal part and fountain of all vital operations, and therefore deserveth the best custody. They may be also (3.) Taken, so as to denote the Universality of the object or matter of this keeping, or the adequate term and bound thereof; keep thy heart from every thing which it should be kept from; from every thing offensive or hurtful to it: But I mean only to insist upon the substance of the precept; the nature of which being duly considered, will infer, that it is to, be observed according to the manner and measure prescribed, understood according to any of those senses, or according to all of them conjointly.

 

As for the meaning of the words, " Keep thy heart; " two inquiries may be made: 1. What the heart is 2. What to keep it doth import.

 

To the First, I answer, that in the style of Scripture, the heart doth commonly import the whole inward man, the *, " the man within us;" (as ST. PAUL speaketh;) " the hidden man of the heart;" (as ST. PETER calls it,) comprehending all the thoughts and imaginations, all the inclinations and dispositions, all the judgments and opinions, all the passions and affections, all the resolutions and purposes, formed within us; in short, all interior, whether tendencies to move, or actual motions, of the human soul. Because the heart in a man's breast, is most inwardly seated, most secluded from sight, guarded from access, fenced from danger, thence whatever is inmost, most invisible, most inaccessible in any thing, is called the heart thereof; and all a man's secret thoughts, inclinations, opinions, affections, designs, are involved in this name sometimes all, or divers of them, conjunctly, are called his heart, sometimes any of them singly: instances in every kind are innumerably many, and therefore I shall not spend time in producing any, but shall suppose, that here the word may be understood in its utmost extent; so as to comprehend all the particulars intimated; there being no. apparent reason for preferring or excluding any; all of them being capable of a moral quality, both immediately in themselves, and consequentially, as they may be the principles of good or bad actions; and because all of them may be, need to be, ought to be, the objects of the keeping here enjoined.

 

 But then, what is this keeping I answer, The word applied to this, is especially capable of three senses.

 

 1. It may imply, to keep it under a constant view, to mark, to inquire into, and study, our heart. So, " My Son," says the Wise Man, " give me thine heart; and let thine eyes keep (or observe) my ways." The same word which here is used both in Hebrew and Greek, and can there signify no other custody, but that of attending to; it being the office of the eye only to look, and observe. Likewise, " Observe," says GOD in the law, " and hear all these words which I command thee: " that is, hear them attentively: And so in divers other places.

 

 2. It may also denote the good management of our hearts; keeping all the motions thereof in good order; applying them to good, and restraining them from bad things. So the Psalmist uses the word, when he says, " I will keep my mouth with a bridle:" that is, I will so rule and curb it, that no evil language shall issue from it. So when the Wise Man adviseth to " keep our foot when we go to the house of GOD; " by keeping it, he means rightly to guide and order our proceedings; or well to dispose ourselves when we address ourselves to religious performances So again, " He," says he, " that keepeth the fig-tree, shall eat of the fruit thereof: " that is, he that dresseth and ordereth it to advantage for bearing fruit.

 

 3. Again, Keeping may be taken for preserving, guarding, securing from mischief, which, indeed, is the most common use of the word. Now any of these senses may be intended here, or all of them together; and they indeed are, in the nature of the thing, so dependant one on the other, that any of them can hardly be practiced without the rest: for without heedfully observing our heart we cannot well govern it; and an ill governed heart cannot easily be attended to; and without both watchful observation, and skilful management of it, we cannot guard it from evil; and reciprocally without guarding it, we cannot well rule it, or duly mind it: such a complication there is in these three custodies.

 

 I shall discourse concerning the first of them only, which seems, in the nature of things, to precede. According to this exposition, when it is said, " Keep thy heart with all diligence, we may understand it, as if each of us were thus advised; With a most constant and wary care observe all the interior propensions and motions of thy soul; whatever is done, or designed within thee whither thy desires lean, what thy affections are stirred by, to what thy judgment of things doth lead thee, with great attention mark and ponder it.

 

It is a peculiar excellency of human nature, which seemeth-more to distinguish a man from any inferior rank of creatures than bare reason itself, that he can reflect upon all that is done within him, can discern the tendencies of his soul, is acquainted with his own purposes. Were he not conscious of his own opinions, how could he weigh and examine them; how could he conform his actions to

 

them, or practice according to the dictates of his conscience It is therefore plainly needful that man should be endued with this power; for without it he can neither perform the duty required of him, nor enjoy the benefits he is designed for: our Maker, therefore, has conferred it upon us, our duty consists in its right use, our advantage arises from the constant and careful exercise of this faculty: constant and careful, I say: constant; for observation implies so much: for, if ever we shut our eyes, or turn our heads aside, what we look to may be gone; much will pass unobserved by us; especially such quick and fleeting things as are the interior motions of our soul: wherefore a continual vigilancy is requisite to a keeper of the heart. It must also be careful; as the keeper of a thing so nimble and slippery must not sleep, so he must not slumber; he must be very intent upon his charge; superficial glances upon the outward face, as it were, of the soul, will not suffice: to observe, is with earnest care to look through the matter; to discern whatever lurketh therein; to pierce into the very depth and bottom of it; to spy through every corner therein: otherwise it is but slightly viewed rather than truly observed: especially so subtle, so intricate, so obscure a thing as a man's heart is, requireth an extraordinary application in observing it with fruit.

 

 This is then our duty: To be continually, with extreme diligence, looking inward upon ourselves; observing what thoughts spring up within us; what imaginations find most welcome harbor in our breasts; what objects most affect us with delight or displeasure; (what' it is that we love and readily embrace what we distaste and reject;) what prejudices possess our minds; wherefore we propose to ourselves such undertakings; conversing with ourselves, and, as it; were, discoursing in this manner: What is it that I think upon Are my thoughts serious, seasonable, and pure Are my inclinations compliant to GOD'S law

 

 What judgments do I make of things, Are my apprehensions clear, sold, and sure What doth most easily stir me, and how is my heart moved Are my affections calm, orderly, and well placed What projects am I driving on Are my designs good; are my intentions upright and sincere Let me thoroughly inquire into these points; let me be fully satisfied in them. Thus should we continually be doing. The Holy Scripture doth often bid us judge ourselves, examine our works; to search and try, to weigh, to heed, to watch over our ways. "If," says ST. PAUL, "we would judge ourselves, we should not be judged;" we should avoid those miscarriages which bring the divine. judgments upon us. "Let us," says the Prophet, "search and try our ways, and turn unto the LORD; " and, " I said, I will take heed to my ways," says the Psalmist; and, " Ponder the path of thy feet, and let all thy ways be established," is the Wise Man's advice. Search our ways, and ponder our paths: this implies, that we first examine and weigh our hearts; for there our ways begin, thence is motion derived to our feet, and to our hands also; all our actions depend as effects of them, all receive their moral quality thence; whatever in our doings is good or bad, doth, as our LORD expresseth it, issue from within us; our actions are but streams, sweet or bitter, clear or foul, according to the tincture they receive at those inward sources of good or evil inclinations, of true or false judgments, of pure or corrupt intentions; there, consequently, we are principally obliged to exercise the scrutiny required of us.

 

Such is the duty; and the practice thereof is of huge profit, bringing many great advantages with it; the neglect of it is attended with many grievous mischiefs: and for persuading to the one, dissuading from the other, I shall propound some of them.

 

 The most immediate advantage rising hence is this: That by such a constant and careful inspection of our hearts, we may arrive to a competent knowledge of, and a true acquaintance with, ourselves; (a most useful knowledge, a most beneficial acquaintance;) neither of which is otherwise attainable. " The heart" (as you know the Prophet says) " is deceitful above all things; " and " who," adds he, "can know it" Who can know it None, it seems, but God that made it, and the man that has it. He that has it, must, I say, be able competently to know it; even in regard to him, the question may intimate some difficulty, but it doth not denote an impossibility: bard it may be for us to know the heart, by reason of its deceitfullness; but the sliest imposture, if narrowly looked into, may be detected. It is a very subtle and abstruse, a very various and mutable thing.; the multiplicity of objects it converses with, the divers alterations it is subject to, from bodily temper, custom, company, example, other unaccountable causes; especially its proneness to comply with, and to suit its judgments of things to present circumstances without, and present appetites within, render it such: wherefore it is not easy to know it, but yet possible it is; for under severe penalties we are obliged not to be, deceived by, it: "Let no man," says ST. PAUL, " deceive himself." " See that ye be not deceived," says our SAVIOR. "Take heed," says MOSES, "to yourselves, that your heart be not deceived." Such precepts there are many, obliging us to know our hearts, and to discover the fallacies put on them, or upon its by them; carrying with them directions how to compass it; that is, by looking about us, and taking heed. It is, therefore, a feasible thing to avoid being imposed upon, and well to understand ourselves; but as other abstruse pieces of knowledge, so this especially cannot be attained without industrious application and constant observations to find the corners wherein the deceit lurks; we must pursue its secret windings, we must trace it step by step, as hunters do wild beasts, into the utmost recesses of its first desires, and most deeply rooted prejudices; we must do as DAVID did * when he strove to free himself from distrust and impatience: "I communed with my own heart," says he, "and my spirit made diligent search •." by which practice he found, as he farther acquaints us, that it was "his infirmity" which moved him to doubt of GOD’s mercy and benignity towards him.

 

 All men are inquisitive after knowledge; the being endued therewith passeth for a goodly ornament. Men are commonly ashamed of nothing so much as ignorance; but if any knowledge meriteth esteem, this, next to that concerning Almighty GOD, may best pretend thereto: if any ignorance deserveth blame, this certainly is most liable thereto. I proceed to the particular advantages of the practice of this duty, and the inconveniences of the neglect of it.

 

 1. The constant and careful observation of our hearts will serve to prevent immoderate self-love and self-conceit; to render us sober and modest in our opinions concerning, and in our affections towards, ourselves; qualifying us to comply with the apostolical precept, not to overween or overvalue ourselves, and our own things: for he that by serious inspection upon his own heart, shall discern how many fond, impure, and ugly thoughts swarm within him, how averse his inclinations are from good, and how prone to evil; how much his affections are misplaced and distempered; how clouds of darkness, error, and doubt, hover upon the face of his soul, so that he quickly taketh up opinions, and soon layeth them down, and often turneth from one mistake to another; how unsettled his resolutions are, especially in the pursuance of the best good, and what corrupt mixtures cleave to his best purposes; who taketh notice how backward and how cold in devotions toward GOD, how little sensible of his goodness, or fearful of his displeasure, or zealous for his honor, or careful of performing his duty toward him; how little he desireth or delighteth in the good, pitieth and grieveth at the evil of his neighbor; how sluggish also and remiss he is *in the pursuance of his own best affairs, and highest concernments; he that. doth, I say, frequently with heedfulness regard these things in his own heart, how can he be ravished with self-love How can he be taken with himself Can any man dote upon such deformity, admire such weakness and naughtiness No surely. That men are so amorous of themselves, so haughty and arrogant in their conceits, arises from not reflecting on their own hearts; not beholding themselves in that mirror; not considering how little lovely or worthy they are: if they did practice that, they would see reason to despise, to loathe, to pity themselves.

 

 2. Upon that advantage is consequent, that this practice will dispose us with patience to bear all crosses and grievances; so producing not only an excellent, virtue, but a considerable solace to us: for the being conscious of so much unworthiness, which observation of our heart will necessarily discover, will not only justify the Providence, but commend the benignity of GOD unto us. It will prompt us heartily to confess, that our punishments are less than our deservings; to acknowledge that GOD "hath not dealt with us after our sins, nor rewarded us according to our iniquities;" to say with JEREMIAH, "It is of the LORD'S mercy that we are not consumed; because his compassions fail not."

 

 3. Particularly this practice will fence us against immoderate displeasure at men's hard opinions, or harsh censures of us: for he that by inquiry into himself perceives so many defects, will not so easily nor so greatly be offended, if some of them (or some like them) be objected to him, since he finds in himself many more and greater.

 

 4. Likewise this practice will defend us, as from the discomforts of harsh censure, so from the mistakes and miscarriages to which the favorable opinions of men may expose us. The common nature of men disposeth them to be credulous when they are commended or esteemed by others. Every ear is tickled with this sweetest music of applause; but we are not to rely upon others' ill-grounded judgment, so much as upon our own more certain knowledge concerning ourselves. Take no man's word before thine own sense in what concerns thine own character: for that a man in questions of this kind is able to be a skilful umpire between himself and others; that he is neither elevated nor depressed by external weights, but keepeth himself equally poised by his own well-informed conscience; that neither his heart is exasperated with the bitterest gall of reproach,, nor his head intoxicated with the sweetest wine of flattery,-is an invaluable convenience of life; or rather it is a virtue arguing a most strong and healthful constitution of soul.

 

 5. Likewise, this will conduce to qualify our opinions, and moderate our passions, toward others; so that without anger or bitterness we may bear the faults, errors, and infirmities of our brethren; that we shall be benign in our carriage, and gentle in our censures, even towards them who do not behave themselves so wisely as they should. ST. PAUL thus admonisheth the Galatians: "Brethren, if a man be overtaken in a fault, ye which are spiritual" (the more spiritual whether in truth,.or in our own esteem, the more especially, are we obliged hereto) ",restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted: " Looking upon, or spying into thyself. Such considering ourselves, taking notice of our infirmity within, perceiving how subject we are to the impressions of temptation, and that hence it may be our own case to fall, if occasion concur with our weakness; discerning this, I say, as it will be a reason_ obliging, so it may be an instrument conducing, to a mitigation of spirit toward those whom we see overtaken with mistake or frailty.

 

 6. The observation of our heart is very conducive to render men truly wise and prudent: in those things especially which most nearly concern them: giving them to see before them, and to understand what they do; as contrarily, the neglect thereof rendereth men unadvised and uncertain in their doings. A main point of prudence consisteth in suiting a man's. undertakings to his powers and capacities, in not attempting things surpassing his ability or fitness, and in not declining such attempts as he may well compass.. Some are over bold in setting upon things beyond their strength to accomplish, or skill to manage; whence commonly with shame and sorrow they are defeated in their enterprises: others are overbackward; so as not to adventure upon what they may with an advantage, perhaps ought to perform: both which inconveniences usually proceed from the not looking into and studying the heart: for the Greatest impediments of action lie there; being grounded upon inward indispositions, or disagreeableness of men's temper, capacity, inclination, to the matters to which they apply themselves. A tender foot will be galled, if you set it in rugged paths; a weak head will turn, if you place it high a soft spirit cannot well comport with boisterous employment; he that naturally affects. calm and quiet must not hope to come off well, if he engage himself in affairs exposed to abundance of care and tumult:. nor will he, if he be well studied this way, and rightly understand himself, adventure thereupon.

 

 7. Near to that lies another considerable benefit attending this practice; which is, that it will help to render us ready in our resolutions, and constant to them; consistent with ourselves, and uniform in our proceedings; whence will arise both great convenience to ourselves, and satisfaction to others with whom we converse: as, on the contrary side, from the neglect thereof, we shall become slow in deliberation, doubtful in resolution, and unstable in performance. When any occasion of acting is presented, we shall be ready to close with what is best for us, if by due study and experience we are acquainted with ourselves: that acquaintance is a certain preparation to a speedy choice, and we shall upon the same grounds con, stantly adhere to our choice, standing upon so firm a base, and so shall neither discompose ourselves, nor disappoint others by our irresolution and inconstancy.

 

 8. A serious inspection into our hearts doth much avail toward the reformation of our hearts and lives; curing the distempers and correcting the vices of them: for to the curing any disease, it is requisite to know the complexion and temper of the patient, and the part affected, and the next causes thereof. As the most grievous- of bodily diseases are seated in, or proceed from the entrails, but not all of them from the same entrail, and the same disease sometimes depends upon the distemper of one, sometimes of another among them; so do all vices (as our SAVIOR expressly teacheth) issue from the heart, or interior man; some from one, some from another part or region thereof, and the same from different parts: sometimes natural temper, sometimes false opinion, sometimes evil custom, is the root of the same kind of disease; and it is expedient we should know distinctly which of them in particular cases is the root, that, accordingly, we may understand what method of cure to use; whence to fetch the remedy; where to apply it: for unskillfulness in these points may frustrate our endeavors of amendment.

 

 9. This practice farther doth particularly serve to regulate our devotions and performances more immediately spiritual; by showing us what we need to pray for, what we are obliged to give thanks for, what it becomes us to. confess and deprecate: for want thereof we shall be apt not only to neglect, but to confound, yea, miserably pervert, these duties;-to confound them, by praying for what is already given us, for which therefore we are to render thanks; also by’giving thanks formally for that which. perhaps we are far from possessing, and do most want;-so I say we shall be apt to confound our spiritual addresses, as wanting due ground and object; yea, to pervert them, by asking for things really prejudicial to us, (in the circumstances we stand,) and thanking GOD for what in anger he dispenseth to us, (so indeed are many appearing goods,) as also deprecating things most beneficial and healthful to our souls, neglecting to return thanks for what God disposeth in mercy. Thus from ignorance of ourselves, and what we truly need, are we apt to pervert our devotions; not only defeating ourselves of the advantages they might yield us, but (if GOD be not more gracious than to hearken to us, and grant our wishes) bringing lamentable mischief on ourselves. The two sons of ZEBEDEE, conceiting our LORD would shortly become a great Prince, did confidently sue for the next place of dignity about him: our LORD repressed their fond ambition, by downright telling them first, that "they knew not what they asked;" then, by demanding of them whether they were able to undergo the trials they should meet with; implying, what they should have requested, that they more needed humility and patience, than pomp and pleasure. And it was the same two persons, whose intemperate zeal he elsewhere checked, with, " Ye know not of what spirit ye are." And no wonder, if they who knew not what they were, did ask they knew not what; that, being ignorant of their own hearts, they should make absurd petitions; that, in such a case, they should desire things not only inconvenient, but dangerous and destructive to themselves.

 

 1O. I add lastly, that universally this practice is necessary for the well governing of our heart. Politicians inculcate much, that to the well governing of a people, the nature and humor of that people should be well understood; for that the grave Romans and light Greeks, the soft Persians and stout Germans, tire subtile Africans and gross Scythians, could not well be managed in the same manner. So to govern any man's heart, (since the hearts of men, as their faces, and as their voices, differ according to diversities of complexion, of age, of education, of custom and manner of living,) it conduceth to know how it is disposed from any of those, or the like causes. I conclude with the good Psalmist's requests: "Teach us thy way, O LORD: unite our hearts to fear thy name. Give us understanding, and we shall keep thy law yea, we shall observe it with our whole heart. Search us, O GOD, and know our hearts; try us, and know our thoughts; see if there be any wicked way in us, and lead us in the way everlasting." Amen.