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to pray with far more earnestnefs, that we may have nothing. that will endanger our piety or virtue; but may always be humble and contented, and pleased with whatever the distributing wisdom of the Moft High allots us.

Indulging ourselves in the contrary difpofition, is difputing. with God the government of his own world: and either denying him to be wife and good, or wishing that he were not, but would order things ill for the whole, that our share might be, more to our mind. Now what a dreadful fort of fpirit is this, and where can it end? Therefore let us be fatisfied with the place which he hath affigned us, and bear quietly the burthens which he hath laid upon us. We often fubmit with very little reluctance to the treatment which we receive from unjust men why fhould we not submit without any to the pleasure of a perfectly juft God? Could he ever be partial in our favour, he might afterwards change his mind, and be partial against us, and fo we could never be fecure of any thing. But now his righteoufnefs ftandeth like the strong mountains, which cannot be overturned; at the fame time that his judgements are like the great deep*, which cannot be fathomed. Clouds and dark

nefs are round about him: but righteoufnefs and judgement are the babitation of his throne +.

Some perfons, it may be, are tempted to repine not fo much at any want of happiness or feeling of mifery, which they experience themselves; as at the general quantity of wretchednefs and prevalence of wickednefs, which they obferve in the world. My feet were almoft gone, my treadings had well nigh flipt. And why? I was grieved at the wicked, I do alfo fee the ungodly in fuch profperity ‡. And indeed, concern on this, account feems not only on many occafions useful in human circumftances, but infeparable in human nature from benevolence and love of virtue. But this is only because our nature is imperfect. For God fees infinitely more bad things than we do, and feels an infinitely ftronger difapprobation of them, confidered in themfelves. Yet they caufe not the leaft diminution of his happiness. For he knows, that, through the direction of his wife providence, they will be the means of the greatest good: and therefore we ought to believe it; and be influenced by that faith, as far as we are able. But many pretend, and perhaps imagine, that they are deeply concerned

at

Pfal. xxxvi. 6.

† Pfal.xcvii. 2.

Pfal. lxxiii. 2, 3.

at the growth of crimes, and the difcouragements and decay of goodnefs, when in truth their chief, if not only, forrow is, that their party is not uppermoft, or their friends have not fucceeded; or fuch as they didike, have: and were but thefe things otherwife, the world might be as bad or worse than it is, without their being in the leaft uneafy at it. Some, on the other hand, care very little, whether right or wrong behaviour prevails amongst men, and dignify their blameable indifference with the fpecious name of refignation. Now both these faults must be avoided. The caufe, in which we are zealous, ought to be that of piety and virtue, and the good of our fellowcreatures and for this we fhould have all the zeal, that will excite us to fuch behaviour in fupport of it, as belongs to our ftation. But we must neither attempt any thing beyond proper bounds; nor, if our jufteft attempts prove unsuccessful, and appearances, in any particular cafe, or in general, are ever fo bad, must we either think ill of God; or worse of men, than they deferve; or give way to impatience, or despair, or immoderate grief; but meekly commit ourselves, and every thing, to him that judgeth righteously *. Before we perceive what the event of our endeavours will be, we may entertain hopes; but they must be conditional, if the Lord willt, not abfolute; and moderate not vehement. When we are difappointed, if our defires were fuch as we need not have formed, we may justly be expected to give them up more entirely: if they were founded in our nature, fome involuntary concern will be felt; and instead of being terrified at it, as heinous guilt, we should gently, yet ftudiously, check it, as mere weaknefs. But the notion, that we either ought or may allowably indulge ourselves in diffatisfaction or grief, is utterly to be rejected. And the fooner and the more completely we quiet, every painful feeling, and bring our minds to a calm acquiefcence in the good pleasure of God; the better we are, and the happier it will be for us.

Other motives to bear evil patiently and contentedly are to be fought for from different quarters, as the circumftances of the, cafe require; are often hard to find; and when found, have often fmall weight and influence. But refignation to the will of our gracious heavenly Father, is one and the fame inducement, that naturally presents itself to our thoughts; is equal

1 Pet. ii, 23.

t. James iv. 15,

ly

ly fuited to all occafions; and while it awes us with the confideration of his abfolutely fovereign authority, foothes us with the affurance, that though he caufe grief, yet he will have compaffion, according to the multitude of his mercies *. Again: refiftance to the purposes of our fellow-creatures may frequently prevail: but reluctance against thofe of our Maker never can. Therefore, fentiments of dutiful fubmiffion fpare us the pain of unavailing inward ftruggles, leffen every fuffering, prepare us for every trial. If we will not yield with meeknefs to the difpofal of God, how fhall we bear injuries from one another; how indeed fhall we refrain from being injurious, when our interefts and inclinations prompt us? The practice of self-denying duties, without leaning on heaven for fupport, is too hard a task for human nature. But fuch as not only believe the precept, but have formed themselves to feel the impreffions of refignation, are in proportion fuperior to all difficulties. Their fpirits are calm; and inftead of plunging rafhly into deeper diftreffes and even guilt, as the impatient do, they find their way, if any one can be found, out of every perplexity. By excluding eager hopes and high defires of earthly good, this pious principle excludes alfo jealous envy, keen refentment, tormenting fears, bitter disappointments, and final dislike of every thing. He that gives himself up into the hands of God, with unfeigned approbation of the divine conduct in whatever may befall him, will act as he bught in all emergencies, with uprightnefs and alacrity, with courage and honour; will fuffer with a compofed and even temper; will thus give testimony to the efficacy of religion, and vindicate the difpenfations of Providence to mankind. Nor can it fail, but fo dutiful a subject to the King of all, fo faithful a confeffor, fo ready a martyr, if need be, in his caufe, will obtain from him the strongest confolation here, and the ampleft recompence hereafter. Therefore, let us pray earnestly for this bleffed difpofition, and improve ourselves in it by continual exercises of rational devotion; ftir up our faith and our love, when they languish; recover our steps, whenever they had well-nigh flipped†: put our truft in the Lord, and be doing good: delight in him, and he fhall give us our hearts defire: commit our way unto him, and he fhall bring it to pafs; bring forth our righteousness as the light, and our judgment as the noon-day ‡.

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SERMON

VI.

ON GIVING THANKS FOR ALL THINGS.

EPH. v. 20.

Give thanks always for all things unto God and the Father, in the name of our Lord Jefus Chrift.

I

HAVE endeavoured, in three difcourfes, to inftruct you in the duties of patience, contentment and refignation: each rifing higher than the other in the scale of right disposition, and advancing further from mere virtue into the superior region of piety. Happy in comparison of others, are fuch as poffefs thefe attainments in any good degree: but even they have another step to take; for yet fhew I unto you a more excellent way*. It is not fufficient, that we bear fufferings of every kind with all the compofure, which our nature admits; that we reflect on the various disadvantages of our respective conditions without repining; that we yield ourselves up to the just and wise difpofal of the fovereign Lord of the uni verse we are bound alfo to feel gratitude and exprefs thankfulness to our heavenly Father continually for whatever in the course of his providence befalls us and this we are to perform, as difciples of his bletfed Son our Saviour. Let us confider distinctly the several parts of this moft fublime precept : for certainly higher we cannot go.

:

I. We are to give thanks always to God.

II. We are to do it for all things.

III. We are to do it in the name of our Lord Jefus

Chrift.

I. We are to give thanks always to God and the Father. The different orders of fenfible beings were created every one for fuch a degree of happinefs, as God faw to be most for the good of the whole and rational beings were created

* 1 Cor. xii. 31.

to

59 to confefs and celebrate his bounty to themselves and the rest of the world. Giving glory is the due return for having experienced goodness. It is therefore neceffarily expected from us by him, who hath made all things for himself*; and muft require them to answer the end for which they were formed. We are fenfible it is extremely wrong and unworthy, when we fail of owning the favours which we receive from each other. And what fhocking bafenefs is it then to forget his liberality, who hath given us life and breath, and all things richly to enjoy t? For how inconfiderable is whatever any one of us can do for the perfon whom he loves beft, compared to what God hath done for us all! Our very capacity of receiving pleasure from our fellow-creatures proceeds from our Creator, as well as every other fource of joy, which we feel to fpring up within ourselves. And we feel much lefs of both, than we might and ought. We are fo taken up and disquieted, with imaginary or small misfortunes, with uneafineffes and pains for the moft part very fupportable, with groundless or exceffive difcontents and refentinents, with needlefs pursuits, and immoderate hopes and fears, that we fuffer multitudes of fatisfactions, which Providence brings perpepetually in our way, to pafs by us unperceived or unnoticed. Yet many of them we should find to be great bleffings; for we frequently overlook the very greatest that we have: the means granted us by reafon and fcripture, fituated as we are in a land of light and liberty, of improving in religious knowledge, in rightness of heart and goodness of life; the delights of focial, and in particular of domeftic friendliness; the continual feafts, which mere health and ftrength afford, if they are enjoyed with cautious innocence, prudent activity, and a chearful equality of temper. Inconfiderately throwing away, or fupinely difregarding, fuch bountiful provifions for our well-being, is furely the moft dreadful wafte, of which we can be guilty. But even the lower benefits, entertainments, and amufements of life, even thofe of them in which all perfons may fhare, fuch as the very opening of our eyes and looking around, fuch as the use of every one of our fenfes, may give us, though fingly but little matters, yet being ince fantly within our reach, arife on the whole to a vast amount. We

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Prov. xvi. 4

H. 2.

Acts.xvii. 25, 1 Tim. vi. 17.

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