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

Indulging ourselves in the contrary disposition, is disputing with God the government of his own world: and either denying him to be wise 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 spirit is this, and where can it end? Therefore let us be satisfied with the place which he hath affigned us, and bear quietly the burthens which he hath laid upon us. We often submit with very little reluctance to the treatment which we receive from unjust men: why should we not submit without any to the pleasure of a perfectly just God? Could he ever be partial in our favour, he might afterwards change his mind, and be partial against us, and so we could never be secure of any thing. But now bis righteousness standeth 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 darknefs are round about him: but righteousness and judgement are the babitation of his throne t.

Some persons, it may be, are tempted to repine not fo much at any want of happiness or feeling of misery, which they experience themselves; as at the general quantity of wretchedness and prevalence of wickedness, which they observe in the world. My feet were almost gone, my treadings had well nigh flipt. And why? I was grieved at the wicked, I do alfo fee the ungodly in such profperity †. And indeed, concern on this, account seems not only on many occafions useful in human circumstances, 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 stronger disapprobation of them, confidered in themselves. Yet they cause not the least 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. Ixxiii. 2, 3.

:

at the growth of crimes, and the discouragements and decay of goodness, 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 dislike, have: and were but these things otherwise, the world might be as bad or worse than it is, without their being in the least uneasy 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 specious name of refignation. Now both these faults must be avoided. The cause, in which we are zealous, ought to be that of piety and virtue, and the good of our fellowcreatures: and for this we should have all the zeal, that will excite us to fuch behaviour in support of it, as belongs to our station. But we must neither attempt any thing beyond proper bounds; nor, if our justest 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 defpair, 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 absolute; and moderate not vehement. When we are difappointed, if our defires were such as we need not have formed, we may justly be expected to give them up more entirely: if they were founded in our nature, some involuntary concern will be felt; and instead of being terrified at it, as heinous guilt, we should gently, yet studiously, check it, as mere weaknefs. But the notion, that we either ought or may allowably indulge ourselves in dissatisfaction 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 circumstances of the cafe require; are often hard to find; and when found, have often small weight and influence. But resignation to the will of our gracious heavenly Father, is one and the fame inducenent, that naturally presents itself to our thoughts; is equal

I Pet. ii. 23.

†. James iv. 15.

Ay

ly fuited to all occafions; and while it awes us with the confideration of his absolutely fovereign authority, foothes us with the affurance, that though he cause grief, yet he will have compaffion, according to the multitude of bis mercies *. Again: resistance to the purposes of our fellow-creatures may frequently prevail: but reluctance against those of our Maker never can. Therefore, fentiments of dutiful fubmifsion spare us the pain of unavailing inward struggles, lessen every suffering, prepare us for every trial. If we will not yield with meekness to the disposal of God, how shall we bear injuries from one another; how indeed shall we refrain from being injurious, when our interests 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 impressions of resignation, are in proportion fuperior to all difficulties. Their spirits are calm; and instead of plunging rafhly into deeper distresses 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 also jealous envy, keen resentment, 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 uprightness and alacrity, with courage and honour; will fuffer with a composed and even temper; will thus give testimony to the efficacy of religion, and vindicate the dispensations of Providence to mankind. Nor can it fail, but so dutiful a subject to the King of all, fo faithful a confeffor, so ready a martyr, if need be, in his cause, will obtain from him the strongest confolation here, and the amplest recompence hereafter. Therefore, let us pray earnestly for this blessed 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 be fhall give us our hearts defire: commit our way unto bim, and be shall bring it to pafs; bring forth our righteousness as

the light, and our judgment as the noon-day ‡.

VOL. I.

H

• Lam. iii. 32: † Pfal. 1xxiii. 2

SER

Pfal. xxxii. 3,-6.

SERMON VI.

1

ON GIVING THANKS FOR ALL THINGS.

ΕΡΗ. v. 20.

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

I HAVE endeavoured, in three difcourses, to instruct you in the duties of patience, contentment and refignation: each rising higher than the other in the scale of right disposition, and advancing further from mere virtue into the fuperior region of piety. Happy in comparison of others, are fuch as possess these attainments in any good degree: but even they have another step to take; for yet shew I unto you a more excellent way *. It is not sufficient, 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 wife disposal of the fovereign Lord of the uni verse: we are bound alfo to feel gratitude and express thankfulness to our heavenly Father continually for whatever in the course of his providence befalls us, and this we are to perform, as disciples of his blessed Son our Saviour. Let us consider diftin&ly the several parts of this most sublime 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 sensible beings were created every

one for such a degree of happiness, as God saw to be most

for the good of the whole and rational beings were created

to

to confefs and celebrate his bounty to themselves and the reft of the world. Giving glory is the due return for having experienced goodness. It is therefore necessarily 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 sensible it is extremely wrong and unworthy, when we fail of owning the favours which we receive from each other. And what shocking baseness is it then to forget his liberality, who hath given us life and breath, and all things richly to enjoy +? For how inconfiderable is whatever any one of us can do for the person whom he loves best, 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 spring up within ourselves. And we feel much less of both, than we might and ought. We are so taken up and disquieted, with imaginary or small misfortunes, with uneafinesses and pains for the most part very supportable, with groundless or excessive discontents and resentinents, with need. less pursuits, and immoderate hopes and fears, that we fuffer multitudes of fatisfactions, which Providence brings perpepetually in our way, to pass 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 reason and scripture, situated 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 domestic friendliness; the continual feafts, which mere health and strength afford, if they are enjoyed with cautious innocence, prudent activity, and a chearful equality of temper. Inconfiderately throwing away, or fupinely difregarding, such bountiful provisions for our well-being, is surely the most dreadful wafte, of which we can be guilty. But even the lower benefits, entertainments, and amusements of life, even those of them in which all persons may share, such as the very opening of our eyes and looking around, such as the use of every one of our fenfes, may give us, though singly but little matters, yet being incef fantly within our reach, arise on the whole to a vast amount.

Prov. xvi. 4

H2.

† Acts.xvii. 25. 1. Tim. vi. 1

We