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Which of you, faith he, by taking Thought, can add one Cubit to his Stature? If you had never fo much a Mind to be taller than you are, yet you cannot, with all your folicitous Endeavours, add an Inch to your Height. Nay, as he elsewhere fpeaks, with all your Care, you cannot make one Hair white or black; but those Things come by the Providence of GoD, and not by your Care: And the Cafe is the fame as to all other worldly Events; you may harafs your Minds, as much as you please, to obtain this or the other thing; but still, unlefs GoD pleaseth to fend you the Thing you defire, you are never the nearer obtaining it. You can no more procure to yourfelves Health, or Greatnefs, or Children, or long Life, unless GoD pleafeth to give you them, than you can add half a Yard to your Stature: For the Succefs of all your Endeavours about thefe Things depends upon fuch Caufes, as you have not the Difpofal of, but only GOD Almighty. To what Purpose therefore fhould you place your Care and Thought upon fuch Things as are not in your Power? Especially, in the Fourth Place, confidering that Go.D hath prefcrib'd you a Method of obtaining all thofe Things you ftand in need of, without an anxious Care and Thoughtfulness: And that is the Fourth Argument our Saviour here ufeth.

Seek

Seek ye first the Kingdom of God, and his Righteoufnefs; and all thefe Things fhall be added unto you: That is to fay, In vain it is to bestow your whole Care and Endeavours upon worldly Things, when you may come by them a much eafier Way, and a Way too that is certain, and will not fail yon; and that is this: Do but make it your main Business to secure to yourselves the Kingdom of Heaven, and, in order thereunto, to poffefs yourselves of that Righteoufnefs, and Purity, and Holiness, that will qualify you for it; and then GOD. will take care, that you fhall never want Food nor Raiment, nor any other thing that is needful for you in this World. If you will study to ferve GOD, and approve yourfelves to him by living piously and virtuoufly, you need not trouble yourselves any further; for GOD will reward your Pains with Heaven, and eternal Happiness, at laft; and, as for all earthly Things, that are fit for you, they fhall be added to you over and above; for he that hath provided for you fuch a glorious eternal City, will certainly order Matters fo, that you shall want no Viaticum, no neceffary Provifions, in your Journey to it.

And then he concludes all with these Words, Take therefore no Thought for the Morrow; but let the Morrow take Thought for the Things of itself: Sufficient unto the Day is the Evil thereof. Which Words

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contain a Fifth Argument against all Solicitude for future Things; and it is to this Effect.

Why fhould you be concerned for Tomorrow, or for that which is to come, when that Concern is not only fruitless and unprofitable (as has been faid), but is extremely uneafy and troublesome, and tends to make your Lives really more uncomfortable and grievous, than otherwise they would be? God knows, the Condition of Mankind in this World is always hard enough; there is no Man in fuch profperous Circumstances, but that every Day of his Life he meets with enough to disturb and discompose him: His Cares to get rid of the prefent Incumbrances lie fufficiently heavy upon him: Where then is the Wisdom of adding new Cares, about future Things, to those present ones, that every Day brings upon him? If therefore you be wife, let every Day have its proper Care (and indeed it requires fome Virtue to be able to bear that Care); but do not incumber yourselves with the Cares of other Days, that are not yet in being; those will come foon enough without your anticipating them: It is fufficient that you manage the prefent to the best Advantage; but, as for what is future, it is time enough to think of struggling with the Inconveniences of that, when it comes. Why should you torment yourselves before you need? Sufficient, abundantly fufficient,

for

for the exercifing your Patience, is the Evil and Trouble that happens to you every Day; and you need not increase it, by putting upon your Shoulders new Loads of that which is to come.

Thefe are our Saviour's Reafonings upon this Argument; and admirable ones they are. I know nothing like them, nothing comparable to them, to be met with in the most refin'd Writings of the Philofophers. I leave them with you, and I pray GoD they may ever have a due Effect both upon you and

me.

SERMON

SERMON II.

PHIL. IV. 6.

Be careful for nothing; but in every thing, by Prayer and Supplication, with Thanksgiving, let your Requests be made known unto God.

I

Have done with the firft Part of
this Text, which is a Caution
against the Sin of worldly Care-
fulness, that I dispatched the last
Time.

I now come to the other Branch of it, which is a Recommendation of the Duty of Prayer: In every thing (faith the Apostle), by Prayer and Supplication, &c.

Prayer then, you fee, is the Argument I have before me: And a very noble Argument it is, and withal a very useful one: For Prayer is, or ought to be, the continual

Exercise

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