SERMON VIII.

 

OF INDUSTRY IN GENERAL. ECCLES. 1X. 1O.

 

Whatsoever thy hand findeth to do, do it with thy might.

 

 INDUSTRY in general, touching all matters which our " hand findeth to do," that is, which Providence doth offer, or reason embraceth, for employing our powers of soul and body, the Wise Man doth here recommend; and to the pressing the observance of his advice, I shall presently apply my discourse, proposing divers considerations apt to excite us thereto: only first let me briefly describe it., for our better apprehension of its true nature.

 

 By industry we understand, a serious and steady application of mind, joined with a vigorous exercise of our faculties, in prosecution of any reasonable, honest, useful design, in order to the accomplishment or attainment of some considerable good.

 

Industry doth not consist merely in action: for that is incessant in all persons; our mind being a restless thing, never abiding in a total cessation from thought or from designs (being like a ship in the sea, if not steered to some good purpose by reason, yet tossed by the waves of fancy, or driven by the winds of temptation.) But the direction of our mind to some good end, without roving, in a straight and steady course, drawing after it our active powers in execution thereof, doth constitute industry; which therefore usually is attended with labor and pain; for our mind (which naturally doth affect variety and liberty, being apt to loathe Familiar objects, and- to be weary of any constraint) is not easily kept in a constant attention to the same thing; and the spirits employed in thought, are,prone to flutter and fly away, so that it is hard to fix them; and the corporeal instruments of action, being strained to a high pitch, or detained in one tone, will soon feel a lassitude: whence labor or pain is commonly reckoned an ingredient of industry; and laboriousness is a name signifying it; upon which account, this virtue (as involving labor) deserveth a peculiar commendation; it being then most laudable to follow the dictates of reason, when-so doing is attended with difficulty.

 

 Such, in general, I conceive to be the nature of industry; to the practice whereof, the following considerations may induce.

 

1. Industry doth preserve and perfect our nature, keeping it in good tune and temper, improving and advancing it toward its best state. The labor of our mind in attentive meditation and study, doth render it capable and patient of thinking upon any object, or occasion doth polish and refine it by use; doth enlarge it by accession of habits; doth quicken and rouse our spirits, dilating and diffusing them into their proper channels. The very labor of our body doth keep the organs of action sound and clean, discussing superfluous humors, opening passages, distributing nourishment, exciting vital heat. Barring the use of it, no good constitution of soul, or body can subsist; but a foul rust, a dull numbness, a resty listlessness, a heavy unwieldiness must seize on us; our spirits will be stifled, our hearts will grow faint and languid, our parts will flag and decay; the vigor of our mind, and the health of our body, will be much impaired.

 

It is with us as with other things in nature, which by motion are preserved in their native purity and perfection, in their sweetness, in their lustre; rest corrupting, debasing, and defiling them. If the water runneth, it holdeth clear, sweet, and fresh; but stagnation turneth it into a noisome puddle. If the air is fanned by winds, it is pure and wholesome; but from being shut up, it groweth thick and putrid. If metals be employed, they abide smooth and splendid; but lay them up, and they soon contract rust. If the earth is labored with culture, it beareth corn; but lying neglected, it will be over-grown with brakes and thistles; and the better the soil is, the ranker weeds it will produce. All nature is upheld in its being, order, and state, by constant agitation; every creature is incessantly employed in action, conformable to its end and use: in like manner, the preservation and improvement of our faculties depends on their constant exercise.

 

 2. As we naturally were composed, so, by divine appoint., ment, we were originally designed for industry. GOD did not intend that man should live idly even in his best state, or should enjoy happiness without taking pains„rbut did provide work enough in Paradise itself For, a The LORD GOD," says the text, "took man, and put him into the garden of Eden, to dress it, and to keep it; " so that had we continued happy, we must have been ever busy, by our industry sustaining our life, and securing our pleasure; otherwise weeds might have over-grown Paradise, and that of SOLOMON might have been applicable to ADAM: " I went by the field of the slothful, and by the vineyard of the man void of understanding; and, lo, it was all grown over, with thorns, and nettles had covered the face thereof."

 

 3. By our transgression and fall, the necessity of industry (together with a difficulty of obtaining good, and avoiding evil) was increased to us; being ordained, both as a just punishment for our offence, and as a remedy of our needs: For thereupon "the ground was cursed, to bring forth thorns and thistles to us;" and it was our doom, pronounced by GOD's own mouth, "In the sweat of thy face shalt thou eat bread, until. thou return unto the ground; " so that now, labor is fatally natural to us.

 

 Now "man," as Jon says, "is born to labor as the sparks fly upward: " (or, c as the vulture's chickens soar aloft,' according to the Greek interpreters.)

 

 4. Accordingly our condition and circumstances in the world are so ordered, as to require industry; so that without it we cannot support our life in any comfort or convenience; wherefore ST. PAUL'S charge upon the Thessalonians, that 1' if any man would not work, neither should he eat," is, in a manner, a general law imposed on all mankind by the exigency of our state; according to that of SOLOMON: cc The idle soul shall suffer hunger; and the sluggard, who will not plough by reason of the cold, shall beg in harvest, and. have nothing."

 

 Of all our many necessities, none can be supplied without pains, wherein all men are obliged to bear a share. Every man =is to work -far his food, for his apparel, for his accommodations; either, immediately and directly, or by commutation and equivalence: For the gentleman himself cannot- (at least worthily and inculpably) obtain them otherwise, than by redeeming them from the ploughman and artificer, by compensation of other cares and pains conducible to public good.

 

The wise poet, VIRGIL, dial well observe, when he said,

 

 Pater ipse colendi Haud facilenz esse viam voluit....

 

 And ST. CHRYSOSTOM doth propose the same observation, that GOD, to whet our mind, would not that we should easily come by the fruits of the earth, without employing much art and pains; in order thereto, there must be skill used, in observing seasons, and preparing the ground; there must be labor spent in manuring, in delving and ploughing, in sowing, in weeding, in fencing it; there must be pains taken in reaping, in gathering, in laying up, in threshing, and dressing the fruit before we can enjoy it. So much industry is needful to get bread; and, if we list to fare more daintily, we must either hunt for- it, using craft and toil to -catch it out of the woods, the water, the-air; -or we must carefully wait on those creatures of which we would serve -ourselves; feeding them that they may feed us: such industry is required to preserve mankind from starving. And to guard it from other inconveniences, mischiefs, and dangers surrounding us, it is no less requisite. For to shelter us from impressions of weather, we must spin, we must weave, we must build; and in order thereto, we must scrape in the bowels of the earth to find our tools; we must sweat at the anvil to forge them for our use; we must frame arms to defend our safety and our store from the assaults of wild beasts, or more dangerous neighbors, wild men. To furnish accommodations for our curiosity and pleasure, or to provide for the convenience and ornament of our life, still greater measures of industry are demanded: to satisfy those intents, a thousand contrivances of art, a thousand ways of trade and business serve, without which they are not attainable. In whatever condition any man is, in what state soever he be placed, whatsoever calling or way of life he doth embrace, some peculiar business is imposed on him, which he cannot with any advantage, with any grace, with any comfort to himself, or satisfaction to others, manage without industry. Nothing will go on of itself, without our care to direct it, and our pains to hold it, and forward it in the right course: all which things show, that Divine Wisdom did intend we should live in the exercise of industry, or not well without it; having so many needs to be supplied, so many desires to be appeased there by; being exposed to so many troubles and difficulties, from which we cannot extricate ourselves without it. But farther yet,

 

 5. Let us consider, that industry has annexed thereto, by divine promise, the fairest fruits, and the richest rewards. All good things are the fruits of industry, ordered to sprout from it, under the protection and influence of GOD's blessing. All good things, indeed, are the gifts of GOD, and freely dispensed by his hand; but he doth not give them absolutely without condition, nor miraculously without concurrence of ordinary means. By supporting our active powers, and supplying needful aid to our endeavors; by directing and upholding us in the course of our action; by preventing or removing obstacles that might cross us; by granting that success which dependeth on his pleasure, he confers them onus: our hand commonly is GOD's hand, by which he worketh good, and reacheth out benefits to us; governing and wielding it as he pleases.

 

 God indeed could not well proceed otherwise in dispensing his favors to us; not well, I say, that is, not without subverting the method of things which himself has established; not without slighting and voiding his own first bounty, orrenderinghis common gifts (our reason, our senses, our active powers) vain and useless; not without making us incapable of any praise, or any reward, which supposed works achieved by our earnest endeavor; not without depriving us of that sweet content, which springeth from enjoying the fruit of our labor.

 

 Hence it is, that whatever in Holy Scripture is called the gift of GOD, is otherwise affirmed to be the effect of industry; it being the condition upon which, and the instrument whereby divine Providence conveyeth good things to us what GOD said to JOSHUA, doth imply the general method of his proceeding: " Only be thou strong and courageous, that thou mayest prosper whithersoever thou goest."

 

 Hence whatever we are directed to pray for, we are also exhorted to work for; declaring thereby, that we are serious in our devotion, and do not mock GOD, asking that of him, which we deem. not worth our pains to acquire. It was well said of CATO in SALLUST: Vigilando, agendo, consulendo prospere onania cedunt; ubi socordice to atque ignaviw tradideris, nequicquam Deos implores, irati infestique sunt. We are bid to pray even for our daily bread, yet we may starve if we do not work for it; and,. in ST. PAUL'S judgment, deserve to do so.

 

 Hence we are bound to thank GOD for all those things, for the want of which we must,thank ourselves, and condemn our own sloth. Hence; although we should cast our care on GOD, and rely on his providence, being solicitous for nothing; yet we must not so trust him as to tempt him, by neglecting the means which he doth offer of relieving ourselves; to be presumptuously slothful being no less blameable, than to be distrustfully careful.

 

 Hence GOD in all such cases, when we need any good thing, is said to be our helper to the obtaining it; which doth imply, that we must co-operate with him, and join our forces to those which he doth afford; so that as we can do nothing without him, so he will do nothing without us; yea, so that sometime we are said also to help GOD "Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not to the help of the LORD, to the help of the LORD against the mighty." If ever GOD loth perform all, without human labor conspiring, it is only in behalf of those who are ready to do their best, but unable to do any thing, being overpowered by the insuperable difficulty of things; but he never doth act miracles, or control nature, he never doth stretch forth his arm, or interpose special power, in favor of wilful and affected sluggards.

 

 In fine, it is very plain, both in common experience, (declaring the course of Providence,) and in Holy Scrip. ture, (expressing GOD's intention,) that Almighty God doth hold forth all good things, as the prizes and recompenses of our vigilant care and painful endeavor; as by surveying particulars we may clearly discern. Nothing is more grateful to men than success in their undertakings, whereby they attain their ends, satisfy their desires, save their pains; this commonly is the effect of industry, and scarce ever is found without it. An industrious person, who, as such, is not apt to attempt things impossible or impracticable, can hardly fail of compassing

 

his designs, because he will apply all means requisite, and bend all his forces thereto, striving to break through all difficulties, and to subdue all oppositions thwarting his purposes; but nothing of worth or weight can be achieved with half a mind, with a faint heart, with a lame endeavor: any enterprise undertaken without resolution, managed without. care, prosecuted without vigor, will easily be dashed, ending in disappointment, damage, and dissatisfaction. So the Wise Man doth assure us: cc The soul of the sluggard desireth and has nothing, but the soul of the diligent shall be made fat." The one pineth away with ineffectual desires; the other thriveth upon prosperous success.

 

 Plentiful accommodations for our sustenance and convenience, men will agree to be desirable and these are indeed the blessings of Him cc who visiteth the earth and enricheth it, who crowneth the year with his goodness, and whose clouds drop fatness;" but they are so dispensed by Heaven, that industry must concur therewith in deriving them to us, and sloth will debar us of them: For u he, says the Holy Oracle, cc that tilleth his land, shall be satisfied with bread; and the thoughts of the diligent alone tendeth to plenteousness: but the sluggard shall beg in harvest, and have nothing; and the idle soul shall suffer hunger."

 

 Wealth is that which generally men are wont to desire, as the great storehouse of their needs and conveniences; and most evident it is, that in the natural course of things, industry is the way to acquire it, to secure it, to enlarge it; which course, pursued innocently and modestly, GOD will be so far from obstructing, that he will further and bless it: indeed it would be a flaw in Providence, if honest industry, using the means it affordeth, should fail of pro. curing a competency; which, joined with a pious contentedness, in ST. PAUL'S computation, is great wealth. Wherefore, although SOLOMON tells us, that cc the blessing of the LORD is that which maketh rich," yet he doth not forget or contradict himself when he doth also affirm, that cc the hand of the diligent maketh rich; " and that cc he who gathereth by labor shall increase, because GOD blesseth the industrious, and by his own hand, as the most proper instrument, maketh him rich.

 

 Another yet more precious good, far surpassing all external advantages, is wisdom; I mean, right judgment about matters of highest importance to us. Now this is the prize -of industry, and not to be gained without it. Nature conferreth little thereto; fortune much less; it cannot be bought at any rate; c` it cannot," says Jon, "be gotten for gold, neither shall silver be weighed for the price thereof; it cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire;" it is the of spring of watchful observation and experience, of serious meditation and study; of careful reflection on things, marking, comparing, and, weighing their nature, their worth, their tendencies, and consequences. These are needful to the getting of wisdom; because truth, which it seeketh commonly, doth not he in the surface, obvious to a superficial glance, nor only dependeth on a simple consideration of few things, but is lodged deep in the bowels of things, and under a knotty complication of various matters; so that we must dig to come at it, and labor in unfolding it: nor is it an easy task to avoid the prejudices springing from inclination and temper, from education or custom, from passion and interest, which cloud the mind, and obstruct the attainment of wisdom.

 

 If we will have it, we must get it as SOLOMON himself' did, that great Master of it. How was that 11 1 gave," says he, " my heart to know wisdom." He, who made it his choice before all things; who so earnestly and so happily prayed for it; upon whom it is so expressly said, that, God in a plentiful measure did bestow it; who averreth God to be the sole donor of it; (for 11 the LORD "' says he, cc giveth wisdom; out of his mouth cometh knowledge and understanding,") even he did first give his heart to it, before it, was given into his heart he did not only gape for it, to receive it by mere infusion, but he worked and studied hard for it; he was indeed a great student, an inquisitive searcher into nature, a curious observer of the world, a profound considerer and comparer of things; and by that industrious course, promoted by divine blessing, he arrived at that stock of renowned wisdom.

 

 And the same method it is which he prescribeth to us exhorting us, that cc we incline our ear unto wisdom, and apply our heart to understanding; that we " cry after knowledge, and lift up our voice for understanding;" that we " seek her as silver, andsearch for her as for hid treasures:" In following which course he doth assure us of good success: for "then," says he, "shalt thou understand the fear of the Lord, and find the knowledge of God; " which is the chief part of wisdom.

 

 This indeed is the only way: idleness is not capable of so rich and noble a purchase. A slothful person may be conceited, but he can never be wise. "A sluggard," says SOLOMON, "is wiser in his own conceit, than seven men that can render a reason:" this conceit of wisdom is a natural issue of his ignorance, and it is indeed no small part of his folly that he doth not perceive it; being no less stupid in reflection on his own mind, than in considering other matters. Being always in a slumber, he will often fall into such pleasant dreams; and no wonder that he should presume upon abundance-of knowledge, who, not listing to take any pains in the search of things, doth snatch the first appearances; doth embrace every suggestion of his fancy, every conceit gratifying his humor, for truth.

 

What should I speak of learning, or the knowledge of various things, transcending vulgar apprehension Who knoweth not that we cannot otherwise reach any part of that than by assiduous study and contemplation Who doth not find that all the power in the world is not able to command, nor all the wealth of the Indies to purchase one notion Who can be ignorant that no wit alone, or strength of parts, can suffice, without great industry, to frame any science, to learn any one tongue, to know the history of nature, or of Providence It is certainly by HORACE'S method,*, by much exercise and endurance of pains, that any one can arrive to the mark of being learned or skilful in any sort of knowledge.

 

 But farther yet: Virtue, the noblest endowment and richest possession whereof man is capable; the glory of our nature, the beauty of our soul, the goodliest ornament and the firmest support of our life that also is the fruit and blessing of industry; that of all things most indispensably doth require it. It doth not grow in us by nature, nor befall us by fortune; for nature is so far from producing it, that it yieldeth mighty obstacles to its birth; there being in the best dispositions much averseness from all good, and great proneness to all evil. Fortune doth not further it, but casteth in rubs and hinderances thereto; every condition presenting its allurements, or its affrightments from it: all things within us and about us conspire, to render its production and its practice laborious.

 

 It is, it is true, a gift of Heaven, and cannot be obtained without a special influence of divine grace; but it is given as children are, (of whom it is said, a Lo, children are au heritage of the LORD, and the fruit of the wornb is his reward,) not without sore travail and labor of the mother; not without grievous difficulty and pangs in the birth. In -our conversion to embrace virtue, God doth guide us; but to what To sit still' No: to walk, to run in his ways. Grace doth move us; but whereto To do nothing No: but to stir and act vigorously. "The HOLY SPIRIT doth help our infirmities:" but how could it help them, if we did not conjoin our best, though weak endeavors, with its operations To what doth it *, or co-help us, but to strive against sin, to work righteousness, to perform duty with earnest intention of mind, and laborious activity’ GOD,' says ST. CHRYSOSTOM,’hath parted virtue with us, and neither has left all to be in us, lest we should be elated to pride, nor himself has taken n all, lest we should decline to: sloth.'

 

Accordingly, our growth in grace implies the most difficult efforts of soul; the, extirpating rooted prejudices and notions from our understanding; the bending a stiff will,. and rectifying crooked inclinations; the overruling a rebellious temper; curbing eager and importunate- appetites; taming wild passions; withstanding violent temptations; surmounting many difficulties, and sustaining many troubles; the struggling with various unruly lusts within, and encountering many stout enemies abroad, which assault our faith, and "war against the soul." On such exercises its growth, its subsistence dependeth; so that from any discontinuance or remission of them it would soon decay, languish away, and perish.

 

 What attention, what circumspection and vigilancy of mind, what intention of spirit, what force of resolution, what command and care over ourselves doth' it require to keep our hearts from vain thoughts and evil desires; to guard our tongue from wanton, unjust, uncharitable discourse; to order our steps uprightly and steadily in all paths of duty! And what,' (as ST. CHRYSOSTOM asks,) of all things belonging to virtue, is not laborious' It is no small task to know it, wherein it consisteth, and what it demandeth of us; it is a far more painful thing to conform our practice unto its rules and dictates.

 

 If traveling in a rough way, if climbing up a steep hill, if combating stern foes, and fighting sharp battles, if crossing the grain of our nature and desires, if continually holding a strict rein over all our parts and powers, be things of labor and trouble, then greatly such is the practice of virtue.

 

 Indeed each virtue has its peculiar difficulty, needing much labor to master it: Faith is called ,*, the work of faith: " and it is no such easy work as may be imagined, to bring our hearts unto a thorough persuasion about truths crossing our sensual conceits, and controlling our peevish humors, unto a perfect submission of our understanding, and resignation of our will to whatever GOD teacheth or prescribeth; to a firm resolution of adhering to that profession which exacteth of us so much pains, and exposeth us to so many troubles.

 

 Charity also implies a laborious exercise of many good works, and he that will practice it must in divers ways labor hardly. He must labor in voiding from his soul many dispositions deeply radicated therein by nature, opinion, and custom; envy, frowardness, stubbornness, perverse and vain selfishness, from whence wrath, revenge, spite, and malice, spring forth: he must labor in effectual performance of all good offices, and in catching all occasions of doing good; he must exert that "labor of love," whereof ST. PAUL speaketh; he must (as that holy Apostle directeth, not only in precept, but by his own practice) work with his own hands, that he may supply the wants of his neighbor.

 

 Hope itself (which one would think, when grounded well, should be a no less easy than pleasant duty) doth need much labor to preserve it safe and stable, among the many waves and billows of temptation assaying to shake and subvert it: whence "patience of hope" is recommended to us, and we so often are exhorted to hold it fast, to keep sure, firm, and unshaken to the end.

 

Temperance also demandeth no small pains: it being no light business to check our greedy appetites, to shun the enticements of pleasure, to escape the snares,of company and example, to support the ill will and reproaches of those zealots and bigots for vice, who cannot tolerate any non-conformity to their extravagancies; but, as ST. PETER expresseth it, " think it strange if others do not run with them to the same excess of riot, speaking evil of them."

 

 What should I speak of meekness, of patience, of humility, of contentedness Is it not manifest how laborious those virtues are, and what pains are necessary in the obtaining, in the exercise of them What pains, I say, they require in the suppression of forward humors, in the quelling fierce passions, in the brooking grievous crosses and adversities, in the bearing heinous injuries and affronts!

 

Thus doth all virtue require much industry, and it therefore necessarily must itself be a great virtue, which is the mother, the nurse, the guardian of all virtues; yea, which indeed is an ingredient and constitutive part of every virtue: for if virtue were easily obtainable, or practicable without a good measure of pains, how could it be virtue What excellency could it have, what praise could it have, what reward could it expect God has indeed made the best. things not easily attainable; has set them out of our reach, to exercise our industry in getting them; that w e might raise ourselves up to them; that, being obtained, they may the more deserve our esteem, and his reward.

 

 Lastly, The sovereign good, the last scope of our actions, the top and slim of our desires; happiness itself;,or eternal life in perfect rest, joy, and glory, although it be the supreme gift of GOD, and special boon of divine grace; (the gift of GOD’s grace is eternal life;) yet it also, by GOD himself, is declared to be the result or reward of industry: for we are commanded to "work out our salvia• lion with fear and trembling; and to "give diligence in making our calling and election sure; and " Go p," says ST. PAUL, c~ will render unto every man according to his works; to them, who by patient continuance in well doing, seek glory, and honor, and immortality, eternal life;" and in the close of GOD’s book it is proclaimed, as a truth of the greatest moment, "Blessed are they that do his commandments, that they may have right to the tree of life." It is plainly industry which climbeth the holy mount; it is industry which taketh " the king... dom of heaven by force;" it is industry "which so runneth as to obtain the prize, which so fighteth as to receive the crown," which so wateheth as to secure our everlasting interest to us.

 

 Thus do the choicest good things of which we are.capable, spring from industry; or depend upon it; and no considerable good can be attained without it. Thus all the gifts of GOD ark- by it conveyed to us, or are rendered in effect beneficial to us: for the gifts of nature are but capacities which it improveth.; the gifts of fortune or Providence are but instruments, which it emplOyeth to our use; the gifts of grace are the supports and succors of it; and; the very gift of glory is its fruit and recompense.

 

 

 

SERMON 9:

 

OF INDUSTRY IN OUR CALLING.

 

Roil. 12: 11. Not slothful in business.

 

 INDUSTRY is a very eminent virtue, being an ingredient (or the parent) of all other virtues, of constant use upon all occasions, and having influence upon all our affairs. For it is our nature framed; all our powers of soul and body being fitted for it, requiring it for their preservation and perfection. We were designed for it in our first happy state; and upon our lapse thence were farther doomed to it, as the sole remedy of our need, and the inconveniences to which we became exposed. For, without it we cannot well sustain or secure our life in the enjoyment of any comfort or convenience; we must work to earn our food, our clothing, our shelter, and to supply every indigency of accommodations which our nature doth crave.

 

 To it GOD has annexed the best, and most desirable rewards: success to our undertakings, wealth, wisdom, virtue, salvation, all which, as they flow from GOD's bounty, and depend on his blessing; so from them they are usually conveyed to us through our industry, as the ordinary channel and instrument of attaining them.

 

It is requisite to us even for procuring ease, and preventing a necessity of immoderate labor.

 

It is in itself sweet and satisfactory, as freeing our mind from distraction, and racking irresolution; as feeding us with good hope, and yielding a foretaste of its good fruits.

 

 It furnisheth us with courage to attempt, and resolution to achieve, things needful, worthy of us, and profitable to us.

 

It is attended with a good conscience, and cheerful reflections, of having well spent our time, and employed our talents to good advantage. It sweeteneth our enjoyments, and seasoneth our attainments with a delightful relish. It is the guard of innocence, and barreth out temptatations to vice, to wantonness, to vain curiosity, and pragmaticalness. It is necessary for every condition and station, for every calling, for every relation: no man without it being able to deport himself well in any state, to manage any business] to discharge any sort of duty. To it the world is indebted for all the culture which advanceth it above rude and sordid barbarism: for whatever in common life is comely, or useful, industry has contrived it, industry has composed and framed it.

 

 It is recommended to us by all sort of patterns considerable: for all nature is continually busy and active in tendency toward its proper designs; heaven and earth work in incessant motion; every living creature is employed in procuring its sustenance; the blessed spirits are always on the wing in dispatching the commands of GOD, and ministering succor to us God himself is ever watchful, and ever busy in preserving the world, and providing for the needs of every creature.

 

 The lives of our blessed SAVIOR, of all the Patriarchs, the Prophets, the Apostles, the Saints, in this respect, have been more exemplary: no virtue being more conspicuous in their practice, than industry in performing the hard duties, and painful tasks, imposed on them for the service of God, and the benefit of mankind. Such is the virtue upon which I have formerly discoursed m general, but shall now more specially consider, in reference to its most proper matter, Business, explaining and pressing it accordingly.

 

 " Be not slothful in business," (that is, in discharge of it,) or to business: (that is, to undertake it:) this is the rule; the nature and needfulness whereof we shall declare. By * (business) we may understand any object of our care and endeavors, which doth require them, and may deserve them; which by reason of its difficulty, cannot well be accomplished or attained without them; and which is productive of some fruit or recompense answerable to them.

 

 The proper object of our industry is, true business; or that which is incumbent on a man to do, either in way of duty, being required by GOD; or by dictate of reason, as conducing to some good purpose; so that in effect it will turn to account, and, finally, will pay him for his labor of mind or body; that which the Wise Man did intend, when he advised, a Whatever thy hand findeth to do, do it with thy might: " Whatever thy hand findeth; that is, whatever by divine appointment, (by the command or providence of GOD,) or which, upon rational deliberation, doth occur as matter of our action, comprising every good purpose and reasonable undertaking incident to us.

 

 But our business, according to the holy Apostle's intent, may be supposed especially to be the work of our calling; to which, each man has a peculiar obligation; and which therefore is most properly his business.

 

Now this business, our calling, is double: Our general calling, which is common to us all as Christians; and our particular calling, which peculiarly belongeth to us, as placed in a certain station, either in the Church or State. In both which vocations, that we are much obliged and concerned to be industrious, shall be now my business to declare.

 

 I. As to our general calling, (that sublime, that heavenly, that holy vocation,) in which, by divine grace, according to the. evangelical dispensation, we are engaged,' that necessarily requireth, and most highly deserveth, from us a great measure of industry: the nature and design of it requireth, the fruit and result of it deserveth, our utmost diligence; all sloth is inconsistent with discharging the duties, with enjoying the hopes, and obtaining the benefits, thereof. For, It is a state of continual work, and is expressed in terms importing abundant, incessant, intense, care and pain: for to be indeed Christians, " we must work out our salvation with fear and trembling;" we must, " by patient continuance in well-doing, seek for glory, honor, and immortality; " we must " walk worthy of the LORD to all well pleasing, being fruitful in every good work;" we must " be rich in good works, and filled with the fruits of righteousness, which are by JESUS CHRIST, to the praise and glory of GOD:" "we are GOD's workmanship, created in CHRIST JESUS unto good works, which GOD has before ordained that we should walk in them."

 

 We have a mind to improve with virtue and wisdom, qualifying us for. entrance into heaven, for enjoyment of GOD's favor, for conversation with angels. As Christians, we are assumed to be servants of GOD, and re-admitted into his family, from which, for our disloyalty, we had been discarded; so that as he was our natural Lord, so he is now such also by special grace; who did amake us, who doth maintain us, under whose protection -and at whose disposal we subsist; whence we are obliged to be faithfully diligent in his service: we must constantly wait upon him in devotional addresses; we must carefully study to know his pleasure; we must endeavor exactly to per;form his will; we must strive to advance his glory, to promote his interest, to improve all talents and advantages committed to us for those purposes; we must (as ST. PAUL expresseth it) " always abound in the work of the LORD."

 

We must also look upon ourselves as servants of CHRIST, our Redeemer, who by his blood has purchased us to; himself, that we might be " zealous of good works;" performing a service to him, which consisteth in a faithful discharge of manifold duties; and in pursuance of all virtue; with most intent application of mind, with expedite promptitude; with accurate circumspection; "giving all diligence," (as ST. PETER speaketh,) in adding one virtue to another; "being ready (as ST. PAUL says) to every good work; " and " seeing that we walk circumspectly," or behave ourselves exactly according to the rules of duty in all our conversation.

 

 This service requireth of us assiduous attention on works of piety and devotion; that we " incessantly watch to prayers," that we " always give thanks," that we 4' continually offer up the sacrifice of praise to GOD." It demandeth from us a continual "labor of charity;" that - we " serve one another in love; " that we should, as " we have opportunity, work good to all men; " that we should a always pursue good toward one another, and toward all men." It obligeth us "with - all our powers, to pursue peace with all men; " (which, considering our natural peevishness, pride, and perverseness, is often no easy task;) and that we do *, " studiously endeavor, to keep the unity of the spirit in the bond of peace."

 

 It chargeth on us, contentedly and patiently to undergo whatever GOD loth impose of burthen or sufferance, so that "patience have its perfect work; " and it is a crabbed work, to bend our stiff inclinations, to quell our refractory passions, to make our sturdy humor buckle thereto.

 

 It Both exact - that we should govern and regulate, according to very strict laws, all the faculties of our soul, all the members of our body, all internal motions, and all external actions, proceeding from us; that we should check our inclinations, curb our appetites, and compose Our passions; that we should guard our hearts from vain thoughts and desires; that we should bridle our tongues from evil and from idle discourses; that we should order our steps in the straight way of righteousness, not deflecting to the right hand ort o the left.

 

 In the discharge of this service, how many rough difficulties are there to be surmounted; how many great obstacles to be removed; how many stout oppositions to be encountered; how many potent enemies to be vanquished; how many sore hardships, crosses, and tribulations, to be endured How shrewd a task must we. find it, to mortify our earthly members; to crucify our flesh, with its affections and lusts; to pull out our right eyes; and cut off our right hands; to renounce our worldly interests; to hate our nearest relations; to take up and bear our cross, whenever conscience calls us thereto

 

 Our calling, therefore, doth require great industry; and the business of it, consequently, is well represented by those performances which demand the greatest intention, and laborious activity. It is styled exercise: (agonistic and

 

Ascetic *, " exercise thyself to godliness; " and *, " herein I exercise myself to have always a conscience void of offence, toward GOD, and toward men;" Wrestling, *, our wrestling is not only against "flesh and blood, but against principalities and powers; "-Running a race " Let us run with patience the race that is set before us;" " so run that we may obtain; " " I press toward the mark for the prize of the high calling; "-a Warfare, a combating " war a good warfare, holding faith and a good conscience; "‘1 fight the good fight; " " thou therefore endure hardship as a good soldier of JESUS CHRIST; " " every man that striveth for the mastery is temperate in all things; "-offering Violence: " the kingdom of heaven suffereth violence; and the violent take it by force; "Watching: " Let us not sleep as do others, but let us watch and be sober; " " watch ye, stand fast in the faith, quit you like men, be strong."

 

 Hence the precepts importing the general tenor. of Christian practice are usually couched in terms implying great-sedulity and contention of soul: *, " Strive to enter in at the strait gate; " “let us labor therefore to enter into that rest; " "labor not for the meat that perisheth, but for that meat which endureth to everlasting life; " " give diligence to make your calling and election sure-; " " gird up the loins of your mind; " " be sober, &nd hope to the end; " "wherefore, brethren, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless."

 

 Such is the work of our general calling, and so much industry it challengeth from us; with great reason, indeed, for that such work is needful to our happiness, and that our labor will certainly be rewarded therewith. The work, indeed, of itself, is most worthy to employ us; doth most become us, doth much adorn us, doth best befit our divine extraction and large capacity; is the noblest, the sweetest employment that could take us up; but we have also the greatest inducements and encouragements possible for our industry therein.

 

 There are by the divine mercy wages assigned abundantly correspondent to our work, yea, infinitely surpassing it; there is a great (or a manifold) hire for our slender and simple performances; there are several noble prizes highly worth our striving for with our utmost strength and contention of soul.

 

 In recompense thereof, we assuredly enjoy in this transitory state, the special favor and love of GOD, with his constant protection and care, for our good; his faithful direction, and friendly assistance, to guide us, and uphold us in all our ways, to bless and prosper our undertaking, to supply us in our needs, and comfort us in our distresses; so that we shall lack nothing that is good, that " no evil shall happen to us," that " all things shall work together for our good." We shall thereby taste the satisfactions of a calm mind, and a sound conscience, quickened by the consolations of the divine Spirit; " the peace of God ruling in our hearts, which passeth all understanding." We shall, afterward, when this moment is passed over, and our short day's work dispatched, receive from GOD’s

 

bountiful hand an inconceivable affluence of good things; an eternal permanence of life, undisturbed rest, indefectible wealth, ineffable joy, incorruptible glory, " a kingdom unshakeable.

 

 " He (says our Lord) that reapeth, receiveth wages, and gathereth fruit unto life everlasting.” '

 

"To them (says ST. PAUL) who- by patient continuance in well-doing seek for glory, and honor, and immortality," GOD, in recompense, will bestow " eternal life." And, " I have (says the blessed laborer of. himself) fought the good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness."

 

 What more effectual incentive can there be to industry in this business, than to consider that which ST. PAUL So often doth inculcate " Knowing that whatsoever good thing any man does, the same (a recompense for the same) he shall receive of the LORD; and knowing that (in consideration of our service done to the LORD) of the LORD we shall receive the reward of the inheritance."

 

What exhortation can be more firmly grounded, or strongly backed, than is that of the Apostle: " Therefore my brethren, be ye steadfast, unmoveable, always abounding in the work of the LORD; forasmuch as ye know that your labor is not in vain in the Lord "

 

May it not also much encourage us to industry, to be assured, that not only the kind of our work, but the degree of our labor, shall be considered and requited in just proportion; so that the harder we work, the higher we shall be rewarded: for "to each one (says our Lord) the Son of Man shall render a reward, *, according to his performance; every PAUL) shall receive, *, his proper reward according to his proper work: " whence we have reason to observe ST. JOHN'S advice: " Look to yourselve; that ye lose not those things which_ ye have gained, but -that ye receive a full reward.'

 

 To be negligent or slothful in such a case, for want of a little care and pains to forfeit such advantages, what a pity, what a folly is it Were an opportunity presented by a little minding our, business, and bestirring ourselves, to procure a fair estate, or good preferment, would not he be deemed mad, who should sit still, and forego that advantage How much more wildness is it to be drowsy and sluggish in this case, thereby losing eternal bliss and glory Well therefore might the Apostle say, " How shall we escape, if we neglect so great salvation " How shall we escape not only the sin, and guilt of basest ingratitude toward him that graciously doth offer it, but the imputation of most wretched folly, in being so much wanting to our own interest

 

 Is it not a sad thing, to observe what pains men will throw away upon things of small or no concernment to them Yea, what toil and drudgery they will sustain in the service of SATAN, in pursuit of sin, in the gratification of their vanities and lusts

 

What pains will a covetous wretch take in scraping for pelf, how will he rack his mind with carking solicitude to` get, to keep, to spare it How will he tire his spirits with restless travel How will he pinch his carcase for want of what nature craveth What infamy and obloquy will he endure for his niggardly parsimony and sordidness

 

 How much labor will an ambitious man undergo for preferment, or vain honor To how many tedious attendances, to how pitiful servilities, will he submit What sore crosses and disappointments will he swallow, what affronts and indignities will he digest, without desisting from his enterprise How will a man, (as ST. PAUL observed,) *, endure all painful abstinence and continence, in order to the obtaining’ a corruptible crown," a fading garland of bays, a puff of vain applause What diligence will men use to compass. the enjoyment of forbidden pleasures; how watchful in catching opportunities., how eager in quest of them will they be; what

 

difficulties will they undertake, what hazards will they incur, what inconveniences will they sustain, rather than fail of satisfying their desires

 

 What achings of head and heart, what pangs of mind, what anxieties of regret and fear, will every worker of iniquity undergo So faithful friends has this vain and evil world; so diligent servants has the accursed lord thereof; so careful and laborious will men be to destroy and damn themselves. O that we could be willing to spend as much care and pains in the service of, our GOD O that we were as true friends of ourselves! O that we could be as industrious for our salvation! that is, in the business of our general calling; which having considered, let us roceed to the other business belonging to us; which,

 

 II. The business of our particular calling; that, in reference whereto ST. PAUL doth prescribe, " Every man as the LORD has called him, so let him walk. Let every man abide in the same calling wherein he was called: " let him so abide, as faithfully to prosecute the work, and discharge the duty -of it; the doing which he otherwise termeth, *, " to do our own business; " (working with our hands;) and enjoineth it in opposition to those two great pests of life, sloth and pragmatical curiosity; or the -neglect of our own, and meddling with other men's affairs.

 

 This the Apostle nameth " our calling," because we are called, or appointed thereto by divine Providence; for he taketh it for granted, that to each man in this world God has assigned a certain station, unto which peculiar action is suited; in which station, he biddeth him quietly to abide, until Providence fairly doth translate him; and during his abode therein, diligently to execute the work thereof.

 

 Every man is a member of -a double body: Of the civil commonwealth, and of the Christian church; in relation to the latter whereof ST.. PAUL tells us, (and what he says, by parity of reason, may be referred likewise to. the former,) that “GOD has set the members every one in the body as it pleases him; " and as it is in the natural, so it is in every political and spiritual body, every member

 

hath its proper rise and function: " All members (says ST. PAUL) have not the same office," or' he same work and operation; yet every one has some work. There is no member designed to be idle or useless, conferring no benefit to the whole; but " the whole body (says the Apostle) fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying itself in love: " each member doth conspire and co-operate to the strength, nourishment, thriving, and welfare of the whole.

 

 Every man (who continueth a man; in his senses, or in any good degree of natural integrity.) is by GOD endued with competent abilities to discharge some function, useful to common good: to every one some talent is committed, which, in subordination to God's service, he may improve, to the benefit of the world, God's temporal, or of the Church, GOD'S spiritual, kingdom. It is plainly necessary, that the greatest part of men should have a determinate work allotted to them, that they may support their life, and get their food, without being injurious, offensive, or burthensome to others: for their living they must either follow some trade, or they must shark and filch, or they must beg, or they must starve.

 

 And the rest are obliged to do somewhat conducible to public good; that they may deserve to live:: for a drone should not be among the bees, nor has right to devour the honey. If any man doth pretend, or presume, that he has nothing to do but to eat, to sleep, to play, to laugh; to enjoy his ease, his. pleasure, his humor, he thereby doth, as it were, disclaim a reasonable title of living among men, and sharing in the fruits of their industry.

 

 Such a one in the body of men, what is he but an un. natural excrescence, sucking nutriment from it, without yielding ornament or use What is he but a man, deforming and encumbering the body; or a -canker, infesting and corrupting it As no man (at least with decency, convenience, and comfort) cann live in the world without being obliged to divers other men for their help, in providing accommodations for him, so justice and ingenuity (corroborated by divine sanction) require of him, that in commutation, he, one way or other, should undertake some pains, redounding to the benefit of others.

 

 So has the great Author of order distributed the ranks and offices of men, in order to mutual benefit and comfort: then one man should plough, another thresh, another grind, another labor at the forge,. another knit or weave; another sail, another trade, another supervise all these, laboring to keep them all in order and peace; that one should work with his hands and feet, another with head and tongue; all conspiring to one common end, the welfare of the whole, and the supply of what is useful to each particular member. Every man so reciprocally obliging and being obliged; the Prince being obliged to the husbandman for his bread, to the weaver for his clothes, to the mason for his palace, to the smith for his sword; those being all obliged to him for his vigilant care in protecting them; for their security in pursuing the work, and enjoying the fruit of their industry.

 

 So every man has a calling, and proper business; whereto that industry is required, I need not much to prove, the thing in reason and experience being so evident; for what business can be well dispatched, what success can be expected to any undertaking, in what calling can any man thrive without industry What business is there that will go on, or proceed to any good issue, if we do not carefully look to it, steadily hold it in its course, constantly push and drive it forwards It is true as in nature, so in all affairs, nothing moveth without being moved.

 

 Our own interest should move us to be industrious in our calling, that we may obtain the good effects of being in a comfortable subsistence; that we may not suffer the damages and wants, the disappointments and disgraces ensuing on sloth but the chief motive should be from piety and conscience; for that it is a duty which we owe to God. For God having placed us in our station; he having apportioned to us our task, we being in transaction of our business his servants, we owe to him that necessary property of good servants, without which fidelity cannot subsist: for how can he be looked on as a faithful servant, who doth not effectually perform the work charged on him; or diligently execute the orders of his master

 

 ST. PAUL doth enjoin servants, that they should " in all things obey their masters," with conscientious regard to GOD, as therein performing service to GOD, and expecting recompense from him; and of Princes he says, that they in dispensation of justice, enacting laws, imposing taxes, and all political administrations, are " the ministers of GOD attending constantly upon this very thing:" and if these extremes, the highest and lowest of all vocations, are services of God; if the highest upon that score be tied to so much diligence, then surely all middle places, upon the same account of conscience toward God, exact no less.

 

If he that has one talent, and he that has ten, must both improve them for GOD's interest; then he that has two, or three, or more, is obliged to the same duty proportionably.

 

 Every one should consider the world as the family of that great Paterfamilias, (" of whom the whole family in heaven and earth is named,") and himself as an officer or servant therein, by GOD'S will and designation constituted in that employment, into which Providence has cast him to confer in hiss order and way somewhat toward a provision for the maintenance of himself, and of his fellow

 

servants. Of a superior officer, our LORD says, " Who is that faithful and wise servant, whom his lord has made ruler over his houshold, to give them their meat in due season " So the greatest men are as stewards, treasurers, controllers, or purveyors; the rest are inferior servants in their proper rank and capacity.

 

 And he that with diligence performeth his respective duty (be it high and honorable, or mean and contemptible, in outward appearance) will please GOD, as keeping good order, and as being useful to his service; so that upon the reckoning, GOD will say to him, " Well done, good and faithful servant: thou hast been faithful over a few things; I will make thee ruler over many things: enter thou into the joy of thy LORD." But he that does otherwise, (behaving himself carelessly, or sluggishly in his business,) will offend GOD, as committing disorder, and being unprofitable.

 

 He committeth disorder, according to that of ST. PAUL: " We hear there are some, which walk among you disorderly, not working at all." His sentence and doom will be, according to our LORD, " O thou wicked and slothful servant,"----" CasCast the unprofitable servant into outer darkness; " which words are spoken in relation to one, who, being a loiterer or sluggard in his calling, did not improve the special talent entrusted with him for GOD’s service.

 

 In fine, if we are conscientiously industrious in our vocation, we shall assuredly find the blessing of GOD thereon; and that he thereby will convey good success, comfort, competent wealth, all desirable good unto us for as all these things are promised to industry, so the promise, especially, doth belong to that industry, which a man doth exercise in an orderly course of action in his own way; or rather in GOD's way, wherein divine Providence has set him.

 

 An irregular or impertinent laboriousness, out of a man's calling or sphere; a being diligent in other men's affairs, invading their office, may not claim the benefit of those promises, or the blessings of industry: but a husbandman, who (with conscientious regard to GOD, and confidence in him) is painful in tilling his ground, may expect a good crop; a merchant, who (upon the same principle, with the like disposition) earnestly followeth his trade, may hope for safe voyages and good markets; a Prince, carefully minding his affairs, may look for peace and prosperity to his country; a scholar studying hard may be well assured of getting knowledge, and finding truth; all, who with honest diligence constantly pursue their own business, may confidently and cheerfully hope to reap the advantages suitable to it from the favorable blessing of God so that we have all reason to observe the Apostle's precept, "Not to be slothful in business."

 

Now " the GOD of peace sanctify you wholly, and make you perfect in every good work to do his will; working in you that which is well-pleasing in his sight, through our blessed SAVIOR JESUS CHRIST; to whom for ever be all glory and praise. Amen."

 

 

 

SERMON 10:

 

THE UNSEARCHABLENESS OF GOD'S JUDGMENTS. Roll. 11: 33.

 

How unsearchable are his judgments, and his warts past finding out!

 

 THESE words are the close of a disputation, wherein ST. PAUL was engaged with the advocates of Judaism, concerning Got's Providence towards his ancient people, in rejecting the greatest part of them, upon their refusal to embrace the Christian doctrine; and in admitting the Gentile world to favor, upon ’its compliance with the overtures thereof, proposed in the Gospel. In this proceeding, those infidels could not discern GOD's hand, nor would allow such a dispensation worthy of him, advancing several exceptions against it: GOD, said they, having espoused and consecrated us to himself; having to our fathers, in regard to their piety, made so absolute promises of benediction on their posterity; how can it consist with his wisdom, with his justice, with his fidelity, with his constancy, to abandon us Doth not this dealing argue his former affections to have been misplaced; doth it not implead his ancient covenant; doth it not supplant his own designs, and unravel all that he for so many ages has been doing ’Upon such accounts did this dispensation appear very strange and scandalous to them: but ST. PAUL, being infallibly assured of its truth, undertakes to vindicate it from all misprisions; rendering a fair account of it, and assigning for it many satisfactory reason%, drawn from the general equity of the case, from the nature of GOD, his attributes, and his relations to men; from the congruity of this proceeding, to the tenor of GOD's Providence, to his most ancient purposes, to the true intent of his promises, to his express declarations and predictions; to the state of things in the world, and the pressing needs of all mankind: such reasons, I say, (which I have not time explicitly to relate,) doth the Apostle produce in favor of this great dispensation; which sufficed to clear it from all their objections; yet, notwithstanding, after he had steered his discourse through all these rocks, he thought it safe to cast anchor; winding up the contest in this modest intimation, that whatever he could say might not perhaps exhaust the difficulty,, that therefore in this and in all such cases, for entire satisfaction, we should have recourse to the incomprehensible wisdom of GOD, who frequently in the course of his Providence doth act upon grounds, and ordereth things in methods, transcending our ability to discover or trace: To consider some causes and reasons of which incomprehensibility, and to ground thereon some practical advices, will be the scope of my discourse: the reasons may be these:

 

 1. As the dealings of wise men sometimes are founded upon maxims, and admit justifications, not obvious nor penetrable by vulgar minds; so may GOD act according to rules of wisdom and justice, which it may be impossible by our faculties to apprehend.

 

As there are natural modes of being and operation, (such as GOD's necessary subsistence, his production of things from nothing, his eternity without succession, his immensity without extension, his prescience without necessitation of events, his ever acting, but never changing, and the like,) so there may be prudential and moral rules of proceeding far above our reach. So God himself tells us: "As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Some of them we may he incapable to know, because of our finite nature; they being peculiar objects of divine wisdom, and not to be understood by any creature: for as GOD cannot impart the power of doing all things possible, so may he not communicate the faculty of knowing all

 

things intelligible; that being indeed to ungod himself, or to deprive himself of his peerless supremacy in wisdom hence, is he styled " the only wise God;" hence, he chargeth the angels with folly; " hence, the most illuminate Seraphim veil their faces before him:

 

Other such rules we may not be able to perceive from the meanness of our nature, or our low rank among creatures: for beneath omniscience there being innumerable forms of intelligence, in the lowest of these we sit, one remove from beasts.; being endued with capacities, suitable to that inferior station, and to those meaner employments, for which we were designed, and framed. Hence, our mind has a pitch beyond which it cannot soar; and things clearly intelligible to more noble creatures, moving in a higher orb, may be dark and inexplicable to us. "As an angel of GOD, so is my Lord the King, to discern good and bad," was an expression importing this difference, how those glorious creatures overtop us in intellectual capacities.

 

 Also divers notions, not simply passing our capacity to know, we are not yet in condition to know, by reason of our circumstances here, in this dark corner of things, to which we are confined, and wherein we he under many disadvantages of attaining knowledge. He that is shut up in a close place, and can only peep through chinks; who standeth in a valley, and has his prospect intercepted; who is encompassed with fogs, who has but a dusky light to view things by, whose eyes are weak or foul; how can he see much or far how can he discern things remote, minute, or subtle, clearly and distinctly Such is our case; our mind is pent up in the body, and looketh only through those clefts by which objects strike our sense. Its intuition is limited within a very small compass; it, resideth in an atmosphere of fancy, stuffed with exhalations from temper, appetite, passion, interest; its light is scant and faint; (for sense and experience reach only some few cross matters of fact; light infused, and revelation imparted to’ us, proceed in measures fixed by GOD;) our ratiocination consequently, from such principles, must be very short and defective: nor are our minds ever thoroughly sound or pure, and defecate from prejudices; hence, no wonder, that now we are wholly ignorant of divers great truths, or have but a glimmering notion of them, which we may, and hereafter. shall, come fully and clearly to understand: so that even Apostles, the secretaries of heaven, might say, " We know in part, and we prophesy in part; we now see through a glass darkly, but then face to face."

 

 In fine, those rules of equity or expedience, which we use in our transactions with one another, (being derived from our original inclinations to like some good things, or from notions stamped on our soul, when God made us according to his image, from common experience, from any kind of rational collection, from the prescription of GOD's word) if they be applied to the dealings of GOD, will be found very incongruous, or deficient; the case being vastly altered from that infinite distance in nature and state between God and us; and from the immense differences which his relations toward us have from our relations to one another.

 

 Wherefore, in divers inquiries about Providence, to which our curiosity will stretch itself, it is impossible for us to be resolved, and launching into them we shall soon get out of our depth, so as to swim in dissatisfaction, or to sink into distrust. Why GOD made the world at such an instant, no sooner or later; why he made it thus, not exempt from all disorder; why he framed man (the prince of visible creatures) so fallible and frail, so prone to sin, so liable to misery; why so many things happen offensive to him; why his gifts are distributed with such inequality; such questions we are apt to propound and to debate; but the resolution of them our mind perhaps was not made to apprehend: however in this state we by no means can come at it; it at least being kept among those things, of' which it is said, " Secret things belong unto the LORD our God;" in distinction from others, about which it is added, "But those which are revealed belong unto us and to our children for ever."

 

 In such cases the absolute will, the sovereign authority, the pure liberality of GOD, supply the place of reasons, sufficient, if not to satisfy the minds of men fondly curious, yet to stop the mouths of those who are boldly peremptory; which are alleged, not with the intent to imply that GOD ever acteth unaccountably, or without highest reason; but that sometimes his methods of acting are not fit subjects of our conception or discussion; for otherwise GOD appealeth to the verdict of our reason, when the'case is such that we can apprehend it, and the apprehension of it may conduce to good purposes.

 

 2. As the standing rules of GOD's acting, so the occasional grounds thereof are commonly placed beyond the sphere of our apprehension. God is obliged to prosecute his own decrees, " working all things," as the Apostle says, "according to the counsel of his own will; which how can we any wise come to discover Can we climb up above the heaven of heavens, and there unlock his closet, rifle his cabinet, and peruse the records of everlasting destiny, by which the world is governed No: " Who knoweth his mind, or has been his counsellor Who, says the Prophet, "hath stood in the counsel of the LORD; or has perceived and heard his word "

 

He doth " search the hearts, and try the reins of men;" he doth " weigh their spirits, and their works; " he doth "know their frame," he doth " understand their thoughts afar off; " he perceiveth their closest intentions, their deepest contrivances, their most retired behaviors; he, consequently, is acquainted with their true qualifications, capacities, and merits unto which he most justly and wisely doth accommodate his dealings with them; which therefore, must often thwart the opinions and expectations, of us, who are ignorant of those particulars, and can only view the exterior face or semblance of things, For, as SAMUEL said in the case of preferring DAVID before his brethren, " God seeth not as man seeth; for man looketh on the outward appearance, but God looketh on the heart."

 

GOD also has a perfect foresight of contingent events he seeth upon what pin each wheel moveth, and with what weight every scale will be turned. He discerneth all the connections, all the entanglements of things, and what the result will be upon the combination, or the clashing, of numberless causes; in correspondence to which perceptions, he doth order things consistently and conveniently; whereas we, being stark blind, or very dim sighted in such respects, (seeing nothing future, and but few things present,) cannot apprehend what is fit and feasible, or why that is done which appeareth done to us.

 

 GOD observeth in what relations, and what degrees of comparison (as to their natures, their virtues, their consequences,) all things stand, each toward others; so poising them in the balance of right judgment, as exactly to distinguish their just weight; whereas we cannot tell what things to compare, we know not how to put them into the scale, we are unapt to make due allowances, we are unable to discern which side doth, overweigh. In the immense variety of objects, our knowledge extends to few things eligible, nor among -them can we pick out the best competitors for our choice: hence, often must we be at a great loss in scanning the designs, or tracing the footsteps of Providence.

 

 3. We are also incapable throughly to discern the ways of Providence from our moral defects, from our stupidity, our sloth, our temerity, our impatience, our impurity of heart, our perverseness of will and affections. We have not the perspicacity to espy the subtle tracts, and secret reserves of divine Wisdom; we have not the industry, with steady application of mind, to regard and meditate on GOD's works; we have not the temper and patience to wait upon GOD, until he discover himself in the accomplishment of his purposes; we have not that "blessed purity of heart," which is requisite to the seeing GOD in his special dispensations; we have not that rectitude of will, and government of our passions, as not to be scandalized at what GOD does, if it thwarteth our humor: such defects are observable even in good men; who therefore have misapprehended, have disrelished, have murmured at, the proceedings of GOD. We might instance in JOB, in DAVID, in ELIAS, in JONAH, in the holy Apostles themselves; by whose speeches and deportments in some cases it may appear, how difficult it is for us who have "eyes of flesh," as JOB speaketh, and hearts too, not quite freed of carnality, to see through, or fully to acquiesce in, the dealings of GOD.

 

 It is indeed a distemper incident to us, which we can hardly shun or cure, that we are apt to measure the equity and expedience of things according to our opinions and passions; affecting consequently to impose on GOD our silly imaginations as rules of his proceedings, and to constitute him the executioner of our sorry passions: what we conceit fit to be done, that we take GOD bound to perform; when we feel ourselves stirred, then we presume GOD must be alike concerned. To our apprehensions, every slight inconvenience is a huge calamity, every scratch of fortune is a ghastly wound: GOD therefore, we think, should have prevented it, or must presently remove it; every pitiful bauble, every trivial accommodation, is a matter of high consequence, which if GOD withhold, we are ready to clamour on him, and wail as children for want of a trifle. Are we soundly angry Then "fire must come down from heaven;" then thunderbolts must fly about. Are we pleased Then showers of blessings must descend on-the heads, floods of wealth run into the laps, of our favorites; otherwise we are not satisfied, and scarce can deem GOD awake, or mindful of his charge. We beyond measure hate or despise some persons; and to those GOD must not afford any favor, any mercy. We excessively admire or dote on others; and those GOD must not touch o'r cross: if he loth not proceed thus,, he is in danger to forfeit his authority: he must hardly be allowed to govern the world, in case he will not square his administrations to our fond conceit, or froward humor. Hence, no wonder that men often are stumbled about Providence; for GOD will not rule according to their fancy or pleasure; neither indeed could he do so if he would; their judgments and their desires being infinite, various, inconsistent, and repugnant. Again,

 

 4. The nature of those instruments, which divine Providence doth use in administration of human affairs, hindereth us from discerning it. It is an observation among Philosophers, that the footsteps of divine wisdom are, to exclusion of doubt, far more conspicuous in the works of nature, than in the management of our affairs; so that some, who by contemplation of natural appearances were convinced of GOD's existence and his protection of the world, reflecting on the course of human transactions, have staggered into distrust, whether a divine wisdom doth sit at the helm of our affairs. Many hardly would admit GOD to be concerned in them, but suppose him to commit their conduct to a casual fluctuation of obvious causes: one great reason of this difference may be, that

 

whereas the instruments of divine power in nature are in themselves merely passive, or act only as they are acted by

 

pure necessity, (as a pen in writing, or a hammer in striking,) being thence determinate, uniform, constant, and certain in their operation; whenever any footsteps of counsel, any tendency to an end, and deviation from the common tracts of motion do appear, such effects cannot reasonably be imputed merely to natural causes, but to a superior wisdom, wielding them in such a manner, and steering

 

them to such a mark: but the visible engines of Providence in our affairs are self-moving agents, working with knowledge and choice; which, as in themselves they are indeterminate, irregular, and uncertain, so they may be diversified in numberless unaccountable ways, according to various representations of objects, or by influence of divers principles inclining to judge and choose differently.

 

 Temper, humor, passion, prejudice, custom, example, together with contingencies of occasion, (depending on like principles in adjacent free causes,) move singly or combinedly, in ways so implicate, to the production of so various events, that nothing hardly can fall out, which may not with some plausible color be derived from some one of those sources, or from a complication of them. Nothing can appear so uncouth or extravagant, which may not be fathered on some fetch of wit, or some hit of fancy, some capricio of humor, some transport of passion, some lucky advantage, or on divers of those conspiring whence in accounting for the reason of such events, men deem they may leave out Providence as superfluous; especially considering, that usually disorders and defects, only imputable to man's will, accompany and further such events.

 

 For instance, what other cause would many think need. ful to assign for the conveyance of JOSEPH into Egypt, than the envy of his brethren; for SHIMEI'S reviling DAVID, than his base malignity; for DAVID's numbering the people, than his wanton pride; for JEROBOAM'S revolt, than his unruly ambition; for JOB'S being robbed, than the thievish disposition of the Arabs; for his being diseased, than a redundance of bad humors; for our Lord's suffering, than the spiteful rage of the Jewish rulers and people; together with the treacherous avarice of JUDAS, and the corrupt easiness of PILATE Yet these events are all of them ascribed to Gore's hand and special ordination; but. men could not see, or avow it in them. What need, will men ever say in such cases, to introduce GOD's aid, when human means suffice

 

 5. Indeed, as in nature, the influences of heaven, and of inferior causes, so commonly in the production of these events, divine and human agency are so knit and twisted one with the other, that it is not easy to discriminate them, so as to sever the bounds of common and special Providence; or to discern what God performeth by natural instruments, what by superior efficacy; when the balance turneth on- our inclinations, when it is cast from a grain thrown in by divine interposition. The management of these affairs being a concert, wherein GOD's wisdom beareth one part, man's free will playeth another; occasion also strikes in; we, not seeing the first, are prone to ascribe all the harmony to the last, which are most obvious.

 

 6. The more apt we are to do thus, because the manner of divine efficacy is ever very soft and gentle. God disposeth things ,*, so as to perform what he designeth, but in the most sweet and easy way. His Providence doth not hurry along like an impetuous torrent but glideth on as a smooth and still current, with an irresistible but imperceptible force carrying things down therewith; without any clatter, by a nod of his head, by a whisper of his mouth, by a turn of his hand, he doth effect his purposes; winding up a close spring, he setteth the greatest wheels in motion, and thrusting in an insensible spoke, he stoppeth the greatest wheels in their career; injecting a thought, exciting a humor, presenting an occasion, insinuating a petty accident, he bringeth about the most notable events. He doth so fashion the hearts of men, so manage their hands, so guide their steps, that even they who are acted by him, cannot feel the least

 

touch upon them. For, " the King's heart is in the hand of the LORD, as the rivers of water he turneth it wheresoever he will: " that is, by secret pipes, by obscure channels, GOD conveyeth the minds and wills of the greatest persons (the chief engines of his Providence) unto such points of resolution' as he pleases; so that they seem to flow thither of their own accord, without any exterior direction. Hence his most effectual operations slip by us without making impression on our minds, which are wont to apprehend things, as with a gross palpability they incur the senses: so that the Preacher, comparing the methods of Providence with the most occult proceedings in nature, might well say, "As thou knowest not the way of the spirit, nor how the bones do grow, in the womb of her that is with child, so thou knowest not the works of GOD, who maketh all." Again,

 

 7. GOD, in his progress toward the achievement of any design, is not wont to go in the most direct and compendious ways, but commonly windeth about, and taketh a large compass, enfolding several other co-incident purposes, some whereof may be no. less considerable than is that which we deem most necessary. But this course seemeth tedious to us, who have not the wit to perceive that complication of ends, nor the temper to wait for the completion of them. If GOD, when we seem to need, doth not instantly appear in our favor; if he doth not presently vindicate truth and right; if he doth not nip wicked designs in the bud; if for a while he suffereth the "tabernacles of robbers to prosper, and iniquity to lift up its horns; " then he is in a slumber, quite unmindful and insensible of us; then he turneth aside his face, or doth behold what passeth as an unconcerned spectator; then he standeth aloof, unready to help us; then doth he hold off his hand, not meddling in our affairs: In such cases we are apt to cry out,*, " How long, O LORD, wilt thou forget How long wilt thou hide thy face LORD, how long wilt thou look on Awake, why sleepest thou, O Lord Why standest thou afar off Why withdrawest thou thy hand Pluck it out of thy bosom. Return, O LORD, how long " Such are our prayers, such our expostulations; so is our blind impatience prone to murmur; not considering how many good designs GOD is carrying on in a calm and steady pace, by well-measured steps, all which in due season, when they are ripe for accomplishment, shall undoubtedly be effected; for" the LORD,," as ST. PETER says, "is not slack concerning his promise, as some men count slackness but is long-suffering toward all men; " that is, he certainly will express his faithful benignity toward good men, yet so as also to extend his merciful patience toward others he so will tender the interests of some, as concurrently to procure the welfare of all, and accordingly will time his proceedings, allowing the leisure and opportunities requisite thereto. He can, although we cannot, "wait to be gracious;" for as in him there are no passions to precipitate action., so to him there are no sensible differences of time: "One day being with the LORD as a thousand years, and a thousand years as one day."

 

 8. Again, GOD (as is the property of every wise agent) is wont to act variously, according to the state and circumstances of things, or to the dispositions and capacities of persons; so as to do the same thing for different ends, and different things for the same end; to apply one instrument to several uses, and by several instruments to work one purpose. So he afflicteth good men out of love, for trial and improvement of their virtues; bad men in displeasure, to illustrate his power and justice on them; he encourageth and blesseth the one, he punisheth and curseth the other with prosperity; he reclaimeth both from error and sin by either of these methods, as their temper and their circumstances require. Whence it is very difficult for us ever, from the kind of accidents befalling men, to divine how far GOD is concerned in them, or to what particular scope they are aimed; so that well might the Preacher, upon a careful observation of such occurrences, establish this rule: " No man knoweth love, or hatred," (that is, the special regard of God toward men,) " by all that is before them;" because, "all things come alike to all; there is one event to the righteous and to the wicked." Farther,

 

9. There are different ends which Providence in various order and measure doth pursue, which we by reason of our dim sight and short prospect cannot-descry. GOD, as the universal and perpetual Governor of the world, in his dispensation of things, respecteth not only the good of this or that person, of one nation, or one age; but often (in some degree waiving that, or taking care for it in a less remarkable way) has a provident regard to the more extensive. good of a whole people, of the world, of posterity; as he ordered his friend ABRAHAM to wander in a strange land for the benefit of his seed; Josupx to be sold, calumniated, and fettered, for the preservation of his family; our Long to suffer those grievous things for the redemption of mankind; the Jews to be rejected for the salvation of the Gentiles. In such cases, purblind men, observing events to cross particular and present ends, but not being; aware how conducible they may prove to general, remote, and more important designs, can hardly be satisfied how GOD should be concerned in them: the present, or that. which lieth adjacent, is all that we can or will consider, and therefore must be ill judges of what is done by all provident Wisdom.

 

 1O. Again, God permitteth things bad in their own nature, with regard to their instrumental use and tendency; for often the worst things may be ordainable to the best ends; things very bitter may work pleasant effects; upon the wildest stock divine husbandry can ingraft excellent fruit. Sin -really and suffering reputedly are the worst evils; yet even from them much glory to GOD, and great benefit to men, may accrue. Even from the most wicked act that ever was committed, from the most lamentable event that ever happened, fruits admirably glorious and immensely beneficial sprung: yet usually so blind are we as to be offended at such things, and from them to raise exceptions against Providence.

 

 11. Also the expediency of things -to be permitted or crossed doth frequently consist not in themselves singly taken, as particular acts or events, but in their reference -to others, with which they may become subservient toward a common end; so that divers things, in themselves extremely bad, may, by combination or collision, engender good effects, and thence prove fit weapons or tools of Providence; as the most deadly poisons may be so mixed, that curbing one another's force, they may constitute a harmless mass, sometimes a wholesome medicine. But we, poring on the simple ingredients, and not considering how they may be tempered, or how applied by a skilful hand,can hardly deem the toleration of them congruous to wisdom. Farther,

 

 12. That Providence sometimes is obscure and intricate; may be attributed to the will of GOD, upon divers good accounts designing it to be such: " Verily," says the Prophet, "thou art a God that hidest thyself; O GOD of Israel, the Savior." God commonly doth not intend to exert his hand notoriously; for that whereas every special interposition of his hand is in effect a miracle, (surmounting the natural power, or thwarting the ordinary course of inferior causes,) it doth not become him to prostitute his miraculous power,

 

or to exert it. otherwise than upon singular occasions, and for most weighty causes. It is not conformable to the tenor of his administrations to convince men against their will, or by irresistible evidence to wring persuasion from stubborn and stupid minds; but to exercise the wisdom, and to prove the ingenuity of well-disposed persons, who upon competent intimations, shall be capable to spell out, and forward to approve his proceedings.

 

 13. He will not glare forth in discoveries so bright as to dazzle, to confound our weak sight; therefore he veileth his face with a cloud, and wrappeth his power in some obscurity; therefore " clouds and darkness are round about him: he maketh darkness his secret place; his pavilion round about him is dark waters and thick clouds of the sky."

 

 14. He meaneth thereby to exalt and improve our faith, being the less seen, that he may be the more believed faith never rising higher than when it doth soar to objects beyond our sight; when we can approve GOD’s wisdom and justice in occurrences surmounting our conceit; when we can rely upon GOD's word and help, although the stream of his proceedings seemeth to cross our hopes.

 

 15. It is fit also that GOD should act many times designedly in ways surpassing our apprehension, and apt to baffle or puzzle our reason, that he may appear GOD indeed, infinitely transcending us in perfection of wisdom and justice; or that we, not comprehending the reason of his actings, may not imagine our wisdom comparable, our justice commensurate to his; yea, that we in those respects exceed him: for "that," as TERTULLIAN discourseth, "which may be seen, is less than the eyes that survey it; that which may be comprehended, is less than the hands that grasp it; that which may be valued, is less than the senses which rate it.' It is God's being inestimable that makes him worthily esteemed; his being incomprehensible, rendereth him adorable.

 

16. The obscurity of Providence doth indeed conciliate an awful reverence toward it; for darkness naturally raiseth a dread of invisible powers: we use to go on tremblingly when we cannot see far about us;. we regard none so much as those whose wisdom we find to overreach ours, and whose intentions we cannot sound. It was ELIHU'S observation, " With GOD is terrible majesty; the ALMIGHTY we cannot find him out; men do therefore fear him."

 

 17. It is also requisite that GOD should dispose many occurrences cross to our vulgar notions, and offensive to our carnal sense, that we may thence be prompted to think of GOD, driven to seek him, engaged to mark him interposing in our affairs: men, from disorderly and surprising accidents, preposterously conceive doubts about Providence, as if it managing things, nothing odd or amiss would occur.; whereas, if no such events did start up, they might be proner to question it, they would at least come to forget or neglect it: for if human transactions passed on as do the motions of nature, in a smooth course, without any rub or disturbance, men commonly would no more think of GOD than they do when they behold the sun rising, the rivers running, the sea flowing; they would not depend on his protection, or have recourse to him for succor. It is difficulty and distress seizing them, which compel men to implore GOD for relief; which dispose men to see his hand, reaching it forth unto them; according to that in the Psalmist: "When he slew them, then they sought him; they returned and inquired early after God they remembered that GOD was their Rock, and the Most High GOD their Redeemer." Again,

 

 18. It is needful that the present course of Providence should not be transparently clear and satisfactory, that we may be well assured concerning a future account, and forced in our thoughts to recur thither for a resolution of all such emergent doubts and difficulties: for if all accounts were apparently stated and discharged here,-if now right did ever prevail, and iniquity were suppressed, if virtue were duly crowned, and vice deservedly scourged, who would hope or fear an after-reckoning. This indeed is the grand cause why Providence now doth appear so cloudy. Men consider not that our affairs have no complete determination or final issue here; things now are doing and not done, in a progress and tendency toward somewhat beyond, not in a state of consistence and perfection; this not being the place of deciding causes or dispensing rewards, but a state of probation, of work, of travel, of combat, of running for the prize, of sowing toward the harvest; a state of liberty to follow our own choice, and to lay the ground of our doom; of falling into sin, and of rising thence by repentance; of God's exercising patience, and exhibiting mercy: wherefore, as we cannot well judge of an artificial work by its first draughts, or of a poem by a few scenes, but must stay until all be finished or acted through; so we cannot here clearly discern the, entire congruity of providential dispensations to the divine attributes; the catastrophe or utmost resolution of things is the general judgment, wherein the deep wisdom, the exact justice, the perfect goodness of GOD will be displayed to the full satisfaction or conviction of all men; when God’s honor will be thoroughly vindicated,, his despised patience and abused grace will be avenged, every case will be rightly tried, every work will be justly recompensed, all accounts will be set straight: in the mean time divers things must occur unaccountable to us, looking upon things as they now stand absolutely before us, without reference to that day. Considering this may induce us to suspend our opinion about such matters, allowing GOD to go through with his work before we censure it, not bong o quick and precipitate as to forestall his judgment; and surely would we but observe that reasonable advice of ST. PAUL, "Judge nothing before the time, until the LORD come," our chief doubts would be resolved our shrewdest exceptions against Providence would be voided.

 

 These are the chief reasons of the point: Divers practical applications may he made; which the time will but allow me to name.

 

 1. It should render us modest and sober in our judgment about providential occurrences; not, pretending thoroughly to know the reasons of GOD's proceedings, or to define the consequences of them: for it is plainly fond arrogance, or profane imposture, to assume perfect skill in that which passeth our capacity to learn.

 

 2. It should make us cautious of, grounding judgment,or censure upon present events about any cause, or any person; for it is notorious temerity to pass sentence upon grounds incapable of evidence.

 

 3. It should repress wanton curiosity, which may transport us beyond our bounds, in speculation of these mysteries; so that we shall lose our labor and time, shall discompose our minds, shall plunge ourselves into vain errors, or anxious doubts.

 

 4. It should keep us from confidence in our own wisdom; for how can we conceit highly of that, or much confide in it, which we find so unable to penetrate the reason of most common and obvious appearances; so nonplussed in its inquiries, so defeated in its expectations, so mistaken in its judgments of things

 

 5. It should preserve us from infidelity, and from de. spair upon account of any cross accidents occurring here; for it is unreasonable to disbelieve a notion, otherwise well grounded, because we cannot answer scruples or cavils drawn from matters inscrutable to us; it is foolish to despair of a good event, upon appearances, whereof we cannot apprehend the full reason, or final result.

 

 6. It should prevent our taking offence, or being discontented at any events rising up before us; for to be displeased at that, which a superior wisdom, unsearchable to us, doth order, is to be displeased at we know not what, or why, which is childish weakness; to fret and wail at that, which, for all we can see, proceedeth from good intention, and tendeth to good issue.

 

 7. It should guard us from security, or from presuming upon impunity for our miscarriages; for seeing GOD doth not always clearly and fully discover his mind, it is vain from GOD’s reservedness to conclude his unconcernedness; or, because he is now patient, that he never will be just in chastising our offences.

 

 8. It should quicken our industry in observing and considering the works of Providence; for since they are not easily discernible, and the discerning them in some measure is of great use, it is needful that we be very diligent in contemplation of them: the fainter our light is, the more intent we should be in looking; the knottier the subject, the more earnest should be our study on it.

 

 9. It should oblige us to be circumspect and wary in our conversation; for the darker the way is, the more careful should be our walking therein, lest we err, lest we stumble, lest we strike on somewhat hurtful to us.

 

 1O. It should engage us constantly to seek GOD, and to depend on him, for the protection and conduct of his grace, which is the only clew that can lead us safely through this intricate labyrinth of worldly contingencies.

 

 11. In fine, it should cause us humbly to admire and adore that wisdom which governeth the world in ways no less great and wonderful, than just and holy. For " great and marvellous are thy works, O LORD GOD ALMIGHTY. Just and true are thy ways, O thou King of saints." Now unto the King eternal, immortal, invisible, the only wise GOD, be honor and glory for ever and ever. Amen.