ably to curse, and swear, and damn, and debauch, which
are thought to belong to good breeding in our age.
Let not religion, reason, shame, and common sense, be
so totally abandoned all at once, as that the same persons
shall take care to have their children baptized into Christ's
name, and be taught to renounce, by their deeds, that great
name, almost as soon as they can pronounce the word.

Where so direct a course is not taken to make those of the succeeding age ignominiously bad, yet how little is done towards the making of them truly and usefully good! Much care is taken to shape and adorn the outside of the man; how little to form and furnish their minds! Here, if they can be brought to make or judge of a verse, or a jest, or a piece of wit, 'us a great attainment. Or if, at home, they can have them taught so much law as shall hereafter enable them to squeeze their tenants, and quarrel with their neighbours, or so much of behaviour as shall qualify them to keep gentlemen company; or if, as our pious poet phrased it, they ship them over, the thing is done: then they shall be able to talk a little of the fashions of this or that foreign country, and make much the better figure in their own.

fied his approbation of parental care and diligence, should greatly quicken the endeavours of parents herein; as hoping hereby to serve his great and merciful and most principal design, who hath these keys, and whose office it is to transmit souls, when they are prepared and ready, out of this world of ours into that blessed, glorious world above. And though they may think themselves disappointed when, through God's blessing upon their endeavours, they have educated one to such a pitch as this young gentleman was raised and brought up unto, with a prospect and hope of his having a long course of service to run through here on the earth, yet let parents hence learn to correct what was amiss or what was wrong, not what was right and well. Their action and endeavour were what ought to be; their error or mistake, if there were any, was more principally, as the case is here stated, about their design and end. Not that they designed such an end, for that also was very justifiable and laudable; but if they designed it as their more principal end, which the case, as it is now put, supposes; that is, that they take themselves to be disappointed; for no man complains of it as a disappointment, if he miss of an inferior end, and attain that which is far nobler and more excellent. Our great aim should But if, with all other parts of useful knowledge and good be the subserving the design of the great Lord of heaven breeding that are thought requisite for this world, they be and earth, which ultimately and supremely refers to the also well instructed touching their Redeemer's dominion heavenly, eternal state of things; and that souls may be over it, and the other world also; and concerning the naripened and fitted for that, and to do service here on earth,ture, constitution, design, laws, and privileges of his kingsubordinately to the other, and while they are in prepara- dom; if it be seriously endeavoured to make them apt tion for the heavenly state. His principal design must be and prepared instruments of serving his interest here, as for that which is principal: and concerning that, as was long as he shall please to continue them in any station on formerly argued, there can be no more doubt, than whether earth; and that they may also be made meet to be partaheaven or earth, eternity or time, a fixed, permanent, kers, at length, of a far more excellent inheritance than everlasting, or a temporary, transitory, vanishing state of an earthly parent could entitle them to, that of the saints things, be more valuable, and to be preferred. in light; (Col. i. 12.) if they can be fitted to stand in the presence of the Eternal King, and to keep company with angels and blessed spirits above-how worthy and noble a design is this! And with what satisfaction is it to be reflected on, if the parents have ground to apprehend they are herein neither unaccepted nor disappointed!

66

Our Redeemer hath acquired and doth use these keys, for the translating of souls, as soon as he shall judge them meet to be partakers of the inheritance of saints in light," Col. i. 12. Some he makes meet much earlier than others. His design, so far as it is known, or may be supposed, should give measure to ours; therefore ours must be to make them meet, as early for his purposes as possi-hath these keys, uses them in the so early translation of so ble, as knowing it cannot be too early: they were devoted to him early, and pursuantly hereto, no time should be lost from the great business of fitting and forming them for him; inasmuch also, as the same qualifications, viz. that are of highest excellency and value, do equally prepare them to serve and glorify him, in either world, as he shall choose to dispose of them. And it unquestionably belongs to him to make his choice, as it does to us to endeavour to make them ready. If any of us, having purposely educated a son for the service of his prince, and present him accordingly, we would submit it to his pleasure, to choose the station wherein he shall serve him; especially if he be a prince of celebrated wisdom and goodness. And should we complain, that he is put early into a station of much higher dignity than we thought of?

3. It is of ill presage to our land, that when he that hopeful a person as this young gentleman was, so few such are observed to spring up for the support of the truly Christian interest in the succeeding generation. That the act of our great Redeemer and Lord herein was an act of wisdom and counsel, we cannot doubt. Against the righteousness of it, we can have no exception. The kind design of it towards them whom he so translates, is so evident in the visible agreement of their spirit and way with the heavenly state as their end, as puts that matter out of question. But we are so much the more to dread the consequences, and to apprehend what may make our hearts meditate terror.

By the Christian interest, I am far from meaning that of a party: but what every one must take for Christianity, that will acknowledge there is any such thing. And for the support of that, in the most principal doctrines and laws of it, what is our prospect?

To go down here somewhat lower.

How little is this matter considered by most that go under the name of Christian parents, that are, more generally, very solicitous to have, as they call it, their children christened, but never have it in their thoughts to have them Let us suppose a rational susceptibleness, or capacity of educated in the knowledge of Christ, or trained up for religion, to be the difference of man, wherein the contro Christ. As if their baptism were intended for a mock-versy may seem to admit of being compromised; whether ery, their education, in the whole course of it, hath no it be religion alone, or reason alone, of which this must be such reference. 'Tis how they may with better reputa-said, that it distinguishes man from the inferior creatures. tion bear up not the name of Christ but their own. Their | And let it be reason, with this addition, an aptness, susaim looks no higher than that they may inherit their lands, maintain the honour of their families, appear, if such be their own rank, well-accomplished gentlemen: and of some of those little things that are thought requisite hereto, we may say, as our Saviour did in another case, These things ought ye to have done, and not to have left the other, the much greater things, undone.

What should hinder, but that learning to sing, or dance, or fence, or make a modish leg, might consist with learning to know God in Christ, in which knowledge stands eternal life! Whatsoever hath real excellency, or hath any thing in it of true ornament, will no way disagree with the most serious Christianity. And how lovely is the conjunction of the well-accomplished gentleman and the serious Christian! Only sever inconsistencies, as how fashion

picere numen, to be impressed with some religious senti ment, or to conceive of, and adore, an original Being; the wise and mighty Author and Cause of all things. And now, how near akin are religion and humanity?

Let us next understand Christianity to be the religion of fallen man, designing his recovery out of a lapsed and lost state; i. e. man having violated the law of his creation, and offended against the throne and government of his Creator, the supreme and universal Lord of all, it was reckoned not becoming so great a Majesty (though it was not intended to abandon the offenders to a universal ruin. without remedy) to be reconciled, otherwise than by a mediator and a reconciling sacrifice. For which, none being found competent but the Eternal Son of God, the Brightness of his glory, and the express Image of his own

In the land? His right in us he will not disclaims and because he claims it, we may expect him to vindicate himself. His present patience comprehending mind. He counts not a heap of impotent children, Psal. ciii. compre to ascribe to the wisdom and greatness of an all

THOUGHTFULNESS FOR THE MORROW;

WITH AN APPENDIX,

CONCERNING THE IMMODERATE DESIRE OF FOREKNOWING THINGS TO COME.

TO THE RIGHT HONOURABLE

ANNE, LADY WHARTON.

Ir was, Madam, the character an ancient worthy in the Christian church gave of a noble person of your sex, that, in reference to the matters of religion, she was not only a learner, but a judge. And accordingly, he inscribes to her divers of his writings, (even such as did require a very accurate judgment in the reading of them,) which remain, unto this day, dispersedly, in several parts of his works, dignified with her (often prefixed) name.

A greater, indeed, than he, mentions it as an ill character, to be not a doer of the law, but a judge. It makes a great difference in the exercise of the same faculty, and in doing the same thing, with what mind and design it is done. There is a judging that we may learn, and a judging that we may not; a judgment subservient to our duty, and a judgment opposite to it. Without a degree of the former no one can ever be a serious Christian; by means of the latter, many never are. The world through wisdom knew not God. A cavilling litigious wit, in the confidence whereof any set themselves above the rule, and make it their business only to censure it, as if they would rather find faults in it than themselves, is as inconsistent with sincere piety, as an humbly judicious discerning mind is necessary to it. This proceeds from a due savour and relish of divine things, peculiar to them in whom a heavenly spirit and principle have the possession, and a governing power. They that are after the Spirit, do savour the things of the Spirit. The other from the preposses sion and prejudice of a disaffected carnal mind. They that are after the flesh, do only savour the things of the flesh. The ability God hath endowed your Ladyship with to judge of the truth that is after godliness, is, that you are better pleased to use, than hear of. I shall, therefore, be silent herein, and rather displease many of them that know you, who will be apt to think a copious subject is neglected, than say any thing that may offend either against your Ladyship's inclination or my own. Here is nothing abstruse and difficult for you to exercise a profound judgment upon; nor any thing curious to gratify a pleasant wit. But plain things, suitable to you, upon accounts common to the generality of Christians, not that are peculiar to yourself. 'Tis easy to a well tempered mind (of how high intellectual excellencies soever) to descend to the same level with the rest; when for them to reach up to the others' pitch, is not so much as possible. Our heavenly Father keeps not (as to the substantials of our nutriment) distinct tables for his children, but all must eat the same spiritual meat, and drink the same spiritual drink. He hath not one Gospel for great wits, and another for plainer people; but as all that are born of him must meet at length in one end, so they must all walk by the same rule, and in the same way, thither. And when I had first mentioned this text of Scripture in your hearing, the savour you expressed to me of the subject, easily induced me, when, afterwards, I reckoned a discourse upon it might be of common use, to address that also (such as it is) in this way, to your Ladyship. Account ing the mention of your name might draw the eyes of some to it, that have no reason to regard the author's, and that by this means, if it be capable of proving beneficial to any, the benefit might be diffused so much the further.

The aptness of the materials and subject here discoursed of, to do good generally, I cannot doubt. Neither our present duty or peace, nor our future safety or felicity, can be provided for as they ought, till our minds be more ab stracted from time, and taken up about the unseen, eternal world. While our thoughts are too earnestly engaged about the events of future time, they are vain, bitter, impure, and diverted from our nobler and most necessary pur suits. They follow much the temper and bent of our spirits, which are often too intent upon what is uncertain, and perhaps impossible. All good and holy persons cannot live in good times. For who should bear up the name of God in bad, and transmit it to succeeding times? Especially when good men are not of the same mind, it is impossible. And more especially, when they have not learned, as yet, to bear one another's differences. The same time and state of things which please some, must displease others. For some that will think themselves much injured if they be not thought very pious persons, will be pleased with nothing less than the destruction of them that differ from them. So that while this is designed and attempted only, generally neither sort is pleased; the one because it is not done, the other because it is in doing.

It must be a marvellous alteration of men's minds, that must make the times please us all; while, upon supposition of their remaining unaltered, there is nothing will please one sort, but to see the other pagans or beggars, who in the meantime are not enough mortified either to their religion, or the necessary accommodations of human life, as to be well pleased with either.

To trust God cheerfully with the government of this world, and to live in the joyful hope and expectation of a better, are the only means to relieve and ease us; and give us a vacancy for the proper work and business of our present time. This is the design of the following discourses. The former whereof is directed against the careful thoughts, which are apt to arise in our minds concerning the events of future time, upon a fear what they may be. The other, which by way of appendix is added to the former, tends to repress the immoderate desire of knowing what they shall be. Which latter I thought, in respect of its affinity to the other, fit to be added to it; and in respect of the commonness, and ill tendency of this distemper, very necessary. And indeed both the extremes in this matter are very unchristian, and pernicious: a stupid neglect of the Christian interest, and of God's providence about it, on the one hand; and an enthusiastic phrensy, carrying men to expect they well know not what, or why, on the other.

Our great care should be to serve that interest faithfully in our own stations, for our little time, that will soon be over. Your Ladyship hath been called to serve it in a family wherein it hath long flourished. And which it hath dignified, beyond all the splendour that antiquity and secular greatness could confer upon it. The Lord grant it may long continue to flourish there, under the joint influence of your noble consort, and your own; and afterwards, in a posterity, that may imitate their ancestors in substantial piety, and solid goodness. Which is a glory that will not fade, nor vary; not change with times, but equally recommend itself to sober and good men in all times. Whereas that which arises from the esteem of a party can neither be diffusive nor lasting. Tis true that I cannot but reckon it a part of any one's praise in a time wherein there are different sentiments and ways, in circumstantial matters relating to religion, to incline most to that which I take to come nearest the truth and our common rule. But, as was said by one that was a great and early light in the Christian church; "That is not philosophy, which is professed by this or that sect, but that which is true in all sects." So nor do I take that to be religion which is peculiar to this or that party of Christians, (many of whom are too apt to say, here is Christ, and there is Christ, as if he were divided,) but that which is according to the mind of God among them all. And I must profess to have that honour for your Ladyship, which I sincerely bear, and most justly owe unto you, chiefly upon the account not of the things wherein you differ from many other serious Christians, (though therein you agree also with myself,) as for those things wherein you agree with them all. Under which notion (and under the sensible obligation of your many singular favours,) I am,

Madam,

Your Ladyship's very humble

And devoted servant in the Gospel,
JOHN HOWE.

OF

THOUGHTFULNESS FOR THE FUTURE.

MATTHEW VI. 34.

TAKE THEREFORE NO THOUGHT FOR THE MORROW FOR THE MORROW SHALL TAKE THOUGHT FOR THE THINGS
OF ITSELF. SUFFICIENT FOR THE DAY IS THE EVIL THEREOF.

therefore to consider,

it

THE negative precept, or the prohibition, in the first take the whole of our time together. Much less strange is werds of this verse, I shall take for the principal ground that the little residue, the future time that is before us, of the intended discourse. But shall make use of the fol- which we do not know how little it may be, should be lowing words, for the same purpose for which they are spoken of but as a day. Experience hath taught even here subjoined by our Lord, viz. the enforcement of it. sensual epicures so to account their remaining time: For our better understanding the import of the precept, "Let us eat and drink, for to-morrow we shall die,” i. e. two things in it require explication. How we are to un- very shortly. They were right in their computation, but fulness we are to abstain from in reference thereto. derstand the morrow; and what is meant by the thought- very wrong in their inference. It should have been, let us watch and pray to-day, we are to die to-morrow; let us 1. By the morrow must be meant, I. Some measure of labour for eternity because time is so short. But say they, time or other; II. Such occurrences, as it may be suppo-"Let us eat and drink to-day, for to-morrow we shall die. sed shall fall within the compass of that time. We are A day to eat and drink was, it seems, a great gain. And if the phrase were not so used, to signify all the residue 1. What portion or measure of time may be here sig- of our future time, yet by consequence it must be so unnied by to-morrone, for some time it must signify, in the derstood. For if we take tomorrow in the strictest sense, abstractly, or for itself, but as it is the continent of such solicitude, to look forward so far as the very next day, first place, as fundamental to the further meaning. Not for the very next day, they that are not permitted, with or such things as may fall within that time. And so that much less may they to a remoter and more distant time. 1. Admit, no doubt, to be taken strictly for the very our future time, but simply to all future time as that next day, according to the literal import of the word to- measures the concernments and affairs, not of this world 2. It is also to be taken in a much larger sense, for the select community, the kingdom of God in it, mentioned whole of our remaining time, all our futurity in this world. in the foregoing verse. Which kingdom, besides its future Indeed, the whole time of our life on earth is spoken of in eternal state, lies also spread and stretched throughout all the Scriptures but as a day. Let him alone, that he may time unto the end of the world. And as to its present and

measure of time may,

morrow. But,

accomplish as a

hireling his day, Job xiv. 6.

Yea, and we may in some sense extend it not only to all

only, but, which is more considerable, even of that lesser

sort of huepoßio, short-lived creatures, we live but a day, is not unsupposable that it may be within the compass of

We are a temporal state, or as it falls under the measure of time, it

our Saviour's design, to forbid unto his disciples (who |
were not only to pursue the blessedness of that kingdom
in the other world, but to intend the service of it in this)
an intemperate and vexatious solicitude about the success
of their endeavours, for the promoting its present interest:
i. e. after he had more directly forbidden their undue care-
fulness about their own little concernments, what they
should eat, drink, or put on; and directed them rather and
more principally to seek the kingdom of God and his
righteousness, with an assurance that those other things
should be added to them. It seems not improbable he
might, in conclusion, give this general direction, as with a
more especial reference to the private concernments of
human life, about which common frailty might make them
more apt to be unduly thoughtful: so with some oblique
and secondary reference to the affairs of that kingdom too,
which they were here to serve as well as hereafter to par-
take and enjoy; and about the success of which service
(being once engaged in it, and the difficulties they were
to encounter appearing great and discouraging to so in-
considerable persons as they must reckon themselves)
they might be somewhat over-solicitous also.

much more abundant as to my love to him, serving of him, conversing with him, doing and designing for him, which are to run through all my days.

But now for the events of to-morrow, they are things quite of another consideration. They do not belong to us, they are not of the rà ip' hμìv, none of the things within our compass. To employ ourselves with excessive intention of thoughts and cares concerning them, is to meddle without our sphere, beyond what we have any warrant for, further than as it is in some cases supposable there may be some connexion, and dependance, between such and such events, and my own either sin or duty. Now events that may occur to us to-morrow, or in our future time, you know are distinguishable into good or bad, grateful and ungrateful, pleasing to us or displeasing. Good or grateful events, you easily apprehend, are not here intended. We do not use to perplex ourselves about good things, otherwise than as they may be wanting, and as we may be deprived of them, which privation or want is an evil. And under that notion our Saviour considers the object of the prohibited thoughtfulness, as his after-words show: Sufficient for the day is the evil of it. And therefore gives caution not equally against all forethoughts, about the events of future time; of which some may be both rational, and pleasant; but against forebodings, and presages of evil and direful things. As lest such thoughts should slide into our minds, or impose and obtrude themselves upon us: "Alas! what shall I do to live to-morrow? I am afraid I shall want bread for to-morrow, or for my future time." This our Saviour says is paganish, after these things do the Gentiles seek, that (as is intimated) have no father to take care of them. Your heavenly Father knows you have need of these things, (v. 32.) and directs his 33.) Seek you first the kingdom of God; wherein, as their future reward, so their present work and business was to lie. And then adds, Take no thought for to-mor row, q. d. it would be indeed an ill thing if you should want bread to-morrow, and it would be worse if the affairs Secondly, and more principally, by to-morrow we are to of God's kingdom should miscarry, or you be excluded it. understand the things that may fall within that compass of future time. For time can only be the object of our care, in that relative sense, as it refers unto such and such occurrences and emergencies that may fall into it. And so our Saviour explains himself in the very next words, that by to-morrow he means the things of to-morrow. To- Secondly, We are to inquire about the thoughtfulness morrow shall take care for the things of itself. And yet prohibited in reference hereto. It cannot be that all use here we must carefully distinguish, as to those things of of thoughts about future events, even such as, when they to-morrow, matters of event and of duty. We are not to occur, may prove afflictive, is intended to be forbidden. think these the equally prohibited objects of our thoughts Which indeed may be collected from the import of the and care. Duty belongs to us, it falls within our province, word in the text that signifies another, peculiar sort of and there are (no doubt) thoughts to be employed, how I thinking, as we shall hereafter have more occasion to take may continue on in a course of duty, unto which I am, by notice. We were made, and are naturally, thinking creaall the most sacred obligations, tied for a stated course, tures; yea, and forethinking, or capable of prospiciency and that may lie before me, let it be never so long, and be foresight. 'Tis that by which in part man is distinguished never so many to-morrows in it. There ought to be from beast. Without disputinga as some do how far nathoughts used, of this sort, concerning the duties of the ture, in this or that man, doth contribute to divination morrow, and of all my future time. If it please God to give and prophecy; we may say of man indefinitely, he is a me such additional time, I will love him to-morrow, I will sort of divining creature, and of human nature in common, serve him to-morrow, I will trust him to-morrow, I will that it much excels the brutal, in this, that, whereas sense walk with him to-morrow. I will, through the grace of is limited to the present, reason hath dignified our nature God, live in his fear, service, and communion, even as by adding to it a sagacity, and enabling us to use prospeclong as I have a day to live. Upon such terms doth every tion in reference to what yet lies more remotely before us. sincere Christian bind himself to God, even for always, as And though we are too apt to a faulty excess herein, and God binds himself to them on the same terms. This God to be over-presaging, (which it is the design of this disshall be our God for ever and ever, he shall be our guide course to show,) yet we are not to think that all use of any even unto death, Psal. xlviii. 14. The case can never alter natural faculty can be a fault; for that would be to charge with us in this regard; but as the worthiest object of all a fault on the Author of nature. The faculties will be active. our thoughts is yesterday and to-day the same, and for To plant them therefore in our natures, and forbid their ever, so should the course of our thoughts be too, in re- use, were not consistent with the wisdom, righteousness, ference to that blessed object. Every day will I bless thee, and goodness by which they are implanted. It must thereand praise thy name for ever and ever, Psal. cxlv. 2. I fore be our business to show-what thoughtfulness is not, will sing unto the Lord as long as I live; I will sing-and then, what is within the compass of this prohibition. praise to my God while I have my being, Psal. civ. 33. 1. What is not. There is, in the general, a prudent, The thoughts of our hearts should be much excited this and there is a Christian, use of forethought, about matters way, how it may be thus with us, in all future time; that of that nature already specified; which we cannot underto-morrow, in this respect, may be as this day, and much stand it was our Saviour's meaning to forbid. more abundant as is spoken on another account, Isa. lvi. 12. To-morrow shall be as this day, God assisting, and

Nor, though they might not as yet understand their own work, nor (consequently) have the prospect of its difficulties as yet in view, are we to think our Saviour intended to limit the usefulness of the instructions he now gave them to the present time, but meant them to be of future use to them as occasions should afterwards occur. As we also find that they did recollect some other sayings of his, and understand better the meaning of them, when particular occasions brought them to mind, and discovered how apposite and applicable they then were. Luke xxiv. 8. John ii. 22. So that we may fitly understand this prohibition to intend, universally, a pressing of that too great ap-disciples to a nobler object of their thoughts and care, (r. titude and proneness in the minds of men, unto undue excursions into futurity, their intemperate and extravagant rangings and roamings into that unknown country, that terra incognita, in which we can but bewilder and lose ourselves to no purpose. Therefore,

a Maimonid. Mor. Nev. D. Mer. Casaubon. Enthus.

But mind you your own present work, and be not unduly concerned about these surmised bad events, God will provide. This is then, in short, the object of this prohibited thoughtfulness-future time including whatsoever ungrateful events we suppose and pre-apprehend in it.

1. A prudent, which imports reference to an end. Our actions are so far said to be governed by prudence, and to