to be ever vigilant, and most exceedingly vanity and iniquity, he passed his first years zealous for the interest and honor of their in the recesses of the desert, under the discicommon parent; to see that she decline not pline of the Holy Ghost, the tuition of angels, with a declining world, nor become infected and in conversation with God by meditation with the corrupt and erroneous principles of and prayer. But when in the providential a licentious and ungodly age; but that she disposition of men and things, the day came follow after such a knowledge as may profit, for his " showing unto Israel," then he brake and use that knowledge aright unto edifica- forth like a stream from the bowels of the tion. For if even the knowledge that can earth, or the sun from a cloud, to refresh the save works destruction, unless brought into thirsty soul with the glad tidings of the Gosaction by charity, what shall we say, in the pel, and enlighten the world with the glorious day when we are judged, should we be found truths of the kingdom of heaven; hereby to have labored after a knowledge that can- showing us, that knowledge and charity benot save? Our founders (let it never be for- tween them make up the character of a minigotten) were the disciples of the Lord Jesus ster of Christ. Charity cannot edify without Christ, and the friends of mankind; and if knowledge, nor will knowledge edify without ever the glory of the one, and the good of the charity. Let our retirement, therefore, reother directed the actions of any men, they semble that of the Baptist, that our manifestacertainly were the motives of planting these tion also may be like his, and that as our illustrious seminaries of truth and piety. Let charity abounds in knowledge, our knowledge the knowledge that tends to promote this may not be unfruitful in charity. So shall blessed end, such a knowledge as charity may we escape the condemnation of the heretic employ to the use of edifying, be, therefore, and the schismatic, by adhering to the comthe grand subject of all our studies, and munion of the faithful; avoid the philosophithe daily entertainment of our most serious cal pride of the Gentile, and the pharisaical thoughts. This wisdom is the principal thing, self-sufficiency of the Jew, by writing after therefore let us get it; and with all our get- the copies of the apostles; guard against the tings, let us get this understanding. And, sin of our first parent, by an imitation of Jewhen in the well-spent hours of a studious retirement we shall have secured the inestimable treasure, let charity go forth and disperse it abroad; for so the blessed saint of this day, having been trained to knowledge in the school of solitude, was called forth to action upon the theatre of the world. Sequestered for a season from the scenes of sus Christ; and finally inherit the thrones of the fallen angels, by an union with the God of love: to which blessed estate may God of his infinite mercy bring us all, by the means of that knowledge which worketh by love, unto the edification of his church and his own glory, through Jesus Christ our Lord! DISCOURSE XXVII. THE DUTY OF TAKING NO THOUGHT FOR THE MORROW. MATTHEW, VI. 34. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. WHAT? Take no thought, no thought at and expect that Providence will supply us at all for the morrow? attend only to the day with those means, without using our own enthat is passing over us, and make no provision deavors? Is not the husbandman, when he for the future? Are we not to look forward; has reaped one harvest, to sow his seed for to suppose a continuation of life, and a want another? Most undoubtedly he is. The of the means which are necessary to support Scriptures suppose all men to have some ocit? Should we sit still, with our arms folded, cupation, and to be laboring in it, that the state of the world may be upholden. They "take no thought for the morrow" is exceltell us, in the Old Testament, that "the hand lent advice; and advice which is much needof the diligent maketh rich;" and in the ed. All things are full of labor. Walk the New, that "if any man will not work, nei- streets of a large city, or travel the roads that ther should he eat." In the former, man is lead to one, and you will soon be convinced sent to learn wisdom of "the ant, which pro- of it. But the continual hurry and bustle, videth her meat in the summer, and gathereth the incessant rolling and agitation without us, for food in the harvest," with a view to the are nothing, if compared to those within us. approaching winter; in the latter we read, Whatever appearances men may put on, or that "the parents should lay up for the however they may affect to disguise the matchildren." In a word, no one thing is more ter, the world of minds is a very uneasy and severely condemned and exposed, than the and restless world; and could it be fully and folly of the sluggard, who has the presumption fairly disclosed to view, we should behold it, to tempt God, by imagining that all the bless- like another ocean, in some parts all storm ings of heaven will descend on the head of idle- and tempest; in others ever ebbing and flowness, and that meat will drop into his mouth if ing; in no part perfectly at rest. He who he does but condescend to open it. How are once, by the word of his power, calmed the these very different directions to be reconciled? winds, and laid the waves, when all was upThe truth is, that the Greek word here roar and confusion among them, has spoken rendered take no thought, signifies properly, peace likewise to this troubled sea, in the Be not anxious, solicitous, miserable about discourse of which my text is the conclusion. to-morrow; literally and strictly, be not of a Let us go over it together, and weigh well doubtful, divided mind. For all care sup- the reasons given by our Saviour, why man poses a person to be wavering, drawn hither should cease to be anxious, and permit God and thither by different motives, first one to govern in his own way the world which way and then another, not knowing how to he himself has made. fix and determine; since, when this is once firmly aud finally done, the trouble ceases, and the man is at ease. Before that the mind is distracted, that is, drawn diverse ways at the same time, like the body of a criminal, in some countries, torn in pieces by horses pulling in opposition to each other. They who have felt the torment of such a state of mind know what I mean, and what is so beautifully expressed by the original word in this place of Scripture, which thus kindly commands us not to make ourselves wretched by anxious carings and apprehensions about the future; but, in all cases of difficulty, to perform diligently that part which appears wisest and best for us to perform; then to resign the matter into the hands of God; quietly and patiently waiting the event before it comes, and humbly acquiescing in it when it does come. In short, so to use our endeavors, as if they were to effect every thing; so to trust in God, as if they were to effect nothing. But let us not be too hasty in blaming our worthy translators. They could not have been ignorant, any more than we are, that it was impossible for Christ to give such a precept as at first sight this appears now to be. But they wrote above 150 years ago; and there is good reason for supposing, that the the expression to take thought, did at that time generally denote the very thing, which, as has been shown you, the Greek word most certainly means, viz: to take anxious thought, or to be anxiously careful, to be uneasy. In this sense, which is the only true sense, But why then As anxiety proceeds from a divided state of mind, our Lord first speaks to that point, and strikes at the root of the disorder: "No man can serve two masters."-The commands which they lay upon him will often be contrary to each other. Both cannot be obeyed; and while the man hesitates which to obey, sometimes inclining to one, sometimes to the other, he must needs be unhappy. Would you then enjoy peace and quietness within? Serve one master, and let that master be God. Do your duty, and trust him for the event. The wise son of Sirach is very bold upon this subject, and appeals to the universal experience: Look at the generations of old, and see; "did ever any trust in the Lord and was confounded?" are so many confounded? Because so few, so very few, do really trust in God when the hour of trial comes. They have recourse to the enemy for expedients; they follow the directions and maxims of the world; they sell themselves to another master, and provoke God to forsake them. The reproof of the prophet Elijah comes home to us all, and admits of no reply-"Why halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him." Only be consistent; let profession and practice go together. It is the want of this consistency which exposes religion to the scoff of those who hate it, and does it more hurt than all the books that ever were written against it; as the examples of those, who, in despite of temptations, hold them fast by God, and con Christ, in his divine discourse, lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future, but, having done their part, should repose themselves in full confidence on the goodness of God. tinue steadfast unto the end, do it, perhaps, more good than all the books that ever were written for it. Of this, however, rest assured, that, try as long as you will, and be as cunning as you please," you cannot serve God and mammon." "Therefore," continues Christ, "I say unto you, be not anxious for your life, what ye The first reason is, the experience of shall eat, or what ye shall drink; nor yet for greater benefits already received. "Is not your body, what ye shall put on." An un- the life more than meat, and the body than reasonable anxiety and solicitude about the raiment?" You are uneasy lest things of the world, even food and raiment, want proper food to support life, and proper you should the necessaries of life, is plainly deemed by raiment to clothe the body. Life and the our Lord to be a serving of mammon. He body are certainly greater gifts than food who is so intent even on the means of sub- and raiment. Who gave you them? God sistence, as to lose all the satisfaction of it, gave them; and gave them of his own will, has but little faith. He is, in effect an unbe- before you could be in a capacity to ask liever. On the other hand, to rely so much them. Will not he who gave the greater, upon providence, as to do nothing at all, is to give the less? Will not he who gave life tempt God. But to labor without placing our and the body, take care they shall be suptrust and confidence in our labor, expecting ported and clothed? Will he, who gave all from the blessing of God; this is to obey what you could not ask, withhold what you him, to work with his providence, to set the can and do ask at his hands? It is ingratisprings of it a going, and to imitate Christ and tude to distrust your best Benefactor. Conthe saints by a sedate care and an industrious sider, likewise, under this head, the proofs confidence. He whose mind, through the you have had of God's kindness in providinfluence of religion upon it, is calm and re- ing for you hitherto; look back on your signed, will always exert his diligence to the past life, and mark the blessings of various best advantage. Fretfulness and impatience kinds that have distinguished the several not only do not assist, but they hinder. A parts of it; the difficulties you have surperson in this state has not the use of his pow-mounted, the dangers you have escaped, ers and faculties, which he otherwise would and the favorable circumstances and conhave; besides that the Holy Spirit of God nections into which you have been led. flies from such a temper, delighting to dwell Why should you apprehend, that he who in a meek, quiet, and contented heart.-But, has been with you all your life long, should perhaps, you have not things as you could wish to have them, through some fault or mismanagement of your own; and it is this which troubles you. You have made some false step. Nothing more probable. We all make many. The famous Marshal Turenne, who was a good man, as well as a great general, used to say, he was not more obliged to any of his friends, than to one who had given him, at his first setting out in life, the following piece of advice: "When you have made a false step, spend not a moment in vexing yourself, and moaning over it: but consider how it may best be repaired, and instantly set about it."* "The mountainous nature of this country (the Pays de Vaud) subjects it to frequent torrents, which, when violent, sweep away vines, soil, and walls, in one common destruction. The inhabitants behold the havoc with a steady concern, and, without giving way to the clamorous rage of the French, or sinking into the gloomy despair of the English, think only of the most effectual means of repairing the loss. As soon as the storm has abated, they begin, with admirable patience and perseverance, to rebuild the walls, to carry fresh earth on hurdles to the top of the mountain, and to spread a new soil wherever the old one has been washed away."-MOORE's View of Society and Manners in France, Swisserland, &c. I. 313. VOL. II. 20 now be with you no longer? Recollect the promise, "I will never leave thee, nor forsake thee." Above all things, forget not that greatest and most stupendous of mercies, that best and unspeakable gift of God, and the unanswerable argument formed upon the consideration of it by the apostle, "He who spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?" Reflect on this, and "be not faithless, but believing." The second reason alleged by Christ is, the example of the lesser animals, which the providence of God feeds without their own labor. "Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" The little innocent inhabitants of the air, which are continually flying around us, were not created only for the use of the body of man. They serve higher and nobler ends. They often read lectures to which the greatest philosopher might attend, and be the better for them, if he would consider and could whiten it. From a flower of the field, then-from a flower of a moment's duration, man, who is made for heaven and eternity, may. learn how low the care of Providence vouchsafes to stoop. And shall he not much more clothe you, O ye of little chosen people, the plants of his own hand, the flowers of his own paradise? Yes, verily, believe in him, and he shall bring it to pass. The light of his countenance shall shine, the dew of his celestial benediction shall descend upon you, enabling you to grow up and flourish, to reflect glory on your Maker, and to cheer the hearts of men. And, although your appointed time on earth be short, and you likewise must fade away, and return to dust; yet even from that dust can the same influences call you forth, to be clothed with honor and apply them aright. When, therefore, you behold one of these choristers of heaven singing upon a naked bush, amidst the darkness and desolation of winter, might you not address it in some such manner as the following?" Sweet bird, how cheerfully dost thou sit and sing; and yet knowest faith? Shall he not protect and adorn his not where thou art, nor where thou shalt make thy next meal, and at night must shroud thyself in this same bush for a lodging, while the winds shall howl through it, and thy feathers shall be wet with the rain, or covered with the snow! How ought I to blush, who see before me such liberal provision of my God, and find myself sitting warm under my own roof, yet am ready to droop through a distrustful and unthankful dulness! Had I so little certainty of my support and shelter, how anxious and heartless should I be! how little disposed to make music for thee or myself! Surely immortality, to enjoy a perpetual spring, thou camest not hither without a Providence; God sent thee not so much to delight, as to shame me out of my unbelief, who, under far more apparent means of maintenance and protection, am less cheerful and confident. Reason and faith, alas! alas! have not yet done for me what mere instinct does for thee; and want of foresight makes thee more merry, if not more happy here, than the foresight of better things maketh me. Certainly, thy providence, O God, is not impaired by those superior powers thou hast given me; let not my greater helps hinder me from possessing a holy security, and comfortable reliance on thee. I never knew an earthly Father take care of his fowls and neglect his children; and shall I suspect this of my heavenly Father? That man is unworthy to have God for his father in heaven, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or the barn."* But forcibly as these little animals teach, the parts of inanimate nature are by no means behind-hand with them. Walk into a flower-garden, and see with what beautiful garments God has invested the perishable grass, which, to-day is, and to-morrow withers away. Above the rest, look at the lovely white of the lily, pure and spotless as its parent, the light of heaven. Solomon in all his glory was not arrayed like it. It resembles a greater than Solomon, whose face did shine as the sun, and whose raiment was white as the light, so as no fuller on earth, no effort of human skill and labor, *See Bp. HALL'S Occasional Meditations, No. xiv. and QUESNELL in loc. and bloom for ever in unfading beauty. Such are the lessons of confidence in God's mercy, and resignation to his will, which meet us every time we take a walk in a garden. Another reason urged by our Saviour against indulging that wretched care which has fretted so many hearts in pieces, is its fruitlessness. When we have been uneasy for half a century, what has it availed us? Nothing. It is not in our power to add a day to our lives, or a foot to our stature. Which of you, by being anxious and careful overmuch, can add one cubit to his stature? By taking contentedly and cheerfully our portion of food, the body attains, in due time, to that size and height which God has appointed, and lasts as long as he intends it should. Fretfulness and impatience may diminish something, but can add nothing. To what purpose, then, serves anxiety? If it cannot do the less, it certainly cannot do the greater. Uneasiness and distrust render us unworthy of that blessing without which all our labor is in vain And no wonder they should do so. He who distrusts a friend, is very near forsaking him; and a man is not far from murmuring against Providence, when he is dissatisfied with its conduct. This is so very dangerous a temper of mind, that we should always be on our guard against falling into it, as many are apt to do, upon slight and common occasions, merely for want of consideration. If we acknowledge a God who governs the world, let us not distrust him, or find fault with his government, but repent, tremble, and adore. To do otherwise is, in effect, to renounce our religion, and return to heathenism. It is If reli will hereafter appear to have been sʊ. But our Lord's own observation: "Therefore, be kindness that can be showed them, is to keep not anxiously thoughtful, saying, What shall it out of their way, though you will never we eat? or, What shall we drink? or, Where- persuade them to think so. But thus much withal shall we be clothed? for, after all the promise implies, that to him who first and these things do the Gentiles seek." They principally seeks, as he ought to do, the employ their whole care in seeking them. kingdom of God and his righteousness, and is And why? Because they either believe not wanting to himself, shall be added food there is no God, or, if there be, that he does and raiment, and such other things as are not concern himself with the affairs of the convenient and proper for him, such things world. In either case, men are left to them- as are really and truly, all circumstances conselves, and have no one else on whom to de-sidered, best for him upon the whole, and pend. With believers the case is different. "Your heavenly Father," says Christ to his disciples, "knoweth that ye have need of all these things." There cannot be a more expressive and affecting image. A child, who has a father in being, can only wish that his necessities should be made known to that father; because, when once known, he is certain they will be supplied. But from our Father no secrets are hidden. His wisdom is equal to his goodness, and his power equal to both. When, therefore, we have used our own endeavors, as he has directed us to do, we may, with the confidence of children, "cast all our care upon him;" since, without doubt, "he careth for us." The misfortune is, that, amongst all our cares, we care little for him and think little of him, unless when the attention is roused by a clap of thunder, or some extraordinary event which affects us for the time, as that does. We have only a distant, uncertain notion of him floating in our minds. We do not consider him as present round about us, and, what is more, present within us, and perfectly acquainted with all that is passing in the inmost chamber of the heart. We neglect him, and therefore he seems to neglect us-I say, he seems to neglect us; for that very seeming neglect is graciously intended to humble, and reform, and bring us to better mind, that we may become objects of his favor, and partake of his blessings. Since, then, the promise of worldly necessaries and comforts is made on the condition of seeking first the kingdom of God and his righteousness, let him, who thinks he has not his share of good things in this life, retire into his closet for half an hour, and ask himself a few questions, as-Have I ever really and in earnest sought the kingdom of God and his righteousness? Do I so much as know what they are? or have I taken any pains to inquire? If I have inquired, and understood their nature, do I not rather seek after anything than after them? Is not either business, or pleasure, or even idleness itself, that This is our Lord's next argument: "Seek most irksome and tormenting of states, preye first the kingdom of God, and his righte- ferred before them? Do I give one hour out ousness, and all these things shall be added of the four and twenty to the contemplation unto you." Christ does not mean to say, of them? Have I entered into the kingdom that if a man will become religious, he will of God? or rather, has the kingdom of God immediately give him wealth. Certainly entered into me? Is it within me, and does not; since if the party in question were ever it manifest itself without me? Does Christ so good a man, that might be the most effect- rule in my heart by faith? and do my appeual way in the world to make him a bad man. tites and passions move in obedience to that He might have something lurking in his con- heavenly principle? Do I love God, and destitution either of body or mind, which would light in prayer and praise? Do I love my render him incapable of resisting the temp- neighbor, and rejoice to assist and benefit hin, tations of a large fortune; and He who knows to cover his faults, and overlook his infirmiall things, knows this would be the case. ties? Are those tempers alive and reigning Numberless are the persons, to whose happi- in me, which Christ has pronounced blessed? ness such an estate would not add a single and, in the general and common course of my grain, but quite the reverse; and the greatest thoughts, words, and actions, do I consider |