act thus through involuntary ignorance;) but the embracing the will of God, though contrary to our own; the choosing wholesome, though bitter medicines; the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure.--Sermons, vol. i, p. 430.

SECTION X.

Obedience to Parents.

It has been a subject of controversy for many years whether there are any innate principles in the mind of man. But it is allowed, on all hands, if there be any practical principles naturally implanted in the soul, that we ought to honour our parents will claim this character almost before any other. It is enumerated among those universal principles by the most ancient authors, and is undoubtedly found even among most savages in the most barbarous nations. We may trace it through all the extent of Europe and Asia, through the wilds of Africa and the forests of America. And it is not less, but more observable in the most civilized nations. So it was, first in the eastern parts of the world, which were for so many ages the seat of empire, of learning and politeness, as well as of religion. So it was afterward, in all the Grecian states, and throughout the whole Roman empire. In this respect it is plain, they that "have not the [written] law are a law unto themselves," showing "the work [the substance] of the law" to be "written in their hearts."

And wherever God has revealed his will to man, this law has been a part of that revelation. It has been herein considerably opened afresh, enlarged, and enforced in the strongest manner. In the Jewish revelation the notorious breakers thereof were punishable with death. And this was one of the laws which our blessed Lord did not come to destroy, but to fulfil. Accordingly, he severely reproved

the scribes and Pharisees for making it void through their traditions, clearly showing that the obligation thereof extended to all ages. It is the substance of this which St. Paul delivers to the Ephesians, (chap. vi, 1,) “Children, obey your parents in the Lord;" and again in these words to the Colossians, "Children, obey your parents in all things."

It is observable that the apostle enforces this duty by a threefold encouragement: First, to the Ephesians he adds, "For this is right:" it is an instance of justice as well as mercy. It is no more than their due; it is what we owe to them for the very being which we have received from them. Secondly, "This is acceptable to the Lord:" it is peculiarly pleasing to the great Father of men and angels that we should pay honour and obedience to the fathers of our flesh. Thirdly, It is "the first commandment with promise" the first to the performance whereof a peculiar promise is annexed; "that it may be well with thee, and that thy days may be long in the land which the Lord thy God giveth thee." This promise has been generally understood to include health and temporal blessings, as well as long life. And we have seen innumerable proofs that it belongs to the Christian as well as the Jewish dispensation many remarkable instances of its accomplishment occur even at this day.-Sermons, vol. ii, pp. 316, 317.

SECTION XI.

Bigotry to be guarded against.

It is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be "till the restitution of all things."

Nay, farther although every man necessarily believes that every particular opinion which he holds is true, (for to believe any opinion is not true is the same thing as not to hold it,) yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not; seeing Humanum est errare et nescire: To be ignorant of many things, and to mistake in some, is the necessary condition of humanity. This, therefore, he is sensible is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot know.

I say, perhaps he cannot know; for who can tell how far invincible ignorance may extend? or (what comes to the same thing) invincible prejudice? which is often so fixed in tender minds, that it is afterward impossible to tear up what has taken so deep a root. And who can say, unless he knew every circumstance attending it, how far any mistake is culpable? seeing all guilt must suppose some concurrence of the will, of which He only can judge who searcheth the heart.

Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, "Is thy heart right, as my heart is with thy heart?"—Sermons, vol. i, p. 348.

I need add but one caution [more] think not the bigotry of another is any excuse for your own. It is not impossible that one who casts out devils himself may yet forbid you so to do. You may observe this is the very case mentioned in the text. The apostles forbade another to do what they did themselves. But beware of retorting.

It is not your part to return evil for evil. Another's not observing the direction of our Lord is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man, (O that he had always breathed the same spirit!) "Let Luther call me a hundred devils; I will still reverence him as a messenger of God."-Sermons, vol. i, p. 346.

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SECTION XII.

Worldly Care to be avoided.

"Therefore take no thought for the morrow." Not only take ye no thought how to lay up treasures on earth, how to increase in worldly substance; take no thought how to procure more food than you can eat, or more raiment than you can put on, or more money than is required from day to day for the plain, reasonable purposes of life; but take no uneasy thought, even concerning those things which are absolutely needful for the body. Do not trouble yourself now with thinking what you shall do at a season which is yet afar off. Perhaps that season will never come, or it will be no concern of yours. Before then you will have passed through all the waves, and be landed in eternity. All those distant views do not belong to you, who are but a creature of a day. Nay, what have you to do with the morrow, more strictly speaking? Why should you perplex yourself without need? God provides for you to-day what is needful to sustain the life which he hath given you. It is enough: give yourself up into his hands; if you live another day, he will provide for that also.

Above all, do not make the care of future things a pretence for neglecting present duty. This is the most fatal way of "taking thought for the morrow." And how common is it among men! Many, if we exhort them to keep a conscience void of offence, to abstain from what they are convinced is evil, do not scruple to reply, "How then must we live? Must we not take care of ourselves and of our families?" And this they imagine to be a sufficient reason for continuing in known, wilful sin. They say, and perhaps think, they would serve God now were it not that they should, by and by, lose their bread. They would prepare for eternity; but they are afraid of wanting the necessaries of life. So they serve the devil for a morsel of bread; they rush into hell for fear of want; they throw away their poor souls, lest they should, some time or other, fall short of what is needful for their bodies!

It is not strange that they who thus take the matter out of God's hand should be so often disappointed of the very things they seek; that while they throw away heaven to secure the things of earth, they lose the one, but do not gain the other. The jealous God, in the wise course of his providence, frequently suffers this so that they who will not cast their care on God, who, taking thought for temporal things, have little concern for things eternal, lose the very portion which they have chosen. There is a visible blast on all their undertakings; whatsoever they do, it doth not prosper; insomuch that, after they have forsaken God for the world, they lose what they sought, as well as what they sought not: they fall short of the kingdom of God and his righteousness, nor yet are other things added unto them.

It is possible to take thought in a wrong manner, even with regard to spiritual things; to be so careful about what may be by and by as to neglect what is now required at our hands. How insensibly do we slide into this, if we