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of which it is susceptible. Religious | are stung, perhaps, by the unkindfeelings, be assured, have a deep root ness of friends; cast off by those in in the nature of man. They form a whom they had trusted; or torn by part of the human constitution. They untimely death from real friends, in are interwoven with many of those connexion with whom they might fears and hopes which actuate us in have flourished and been happy; at the changing situations of fortune. the same time borne down, it may be, During the gay and active periods of with the infirmities of a sickly body, life, they may be smothered; but with and left to drag a painful life without most men they are smothered rather assistance or relief. How many sad than totally obliterated: and if any scenes of this nature, on which it crisis of our condition shall awaken, were painful to insist, does the world and bring them forth, in their full afford? force, upon a conscious guilty heart, woe to the man who, in some disconsolate season, is doomed to suffer their extreme vengeance!

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life of man is not indeed wholly composed of misery. It admits of many pleasing scenes. On the whole, there is reason to believe that it affords more joy than grief. At the same time, the unfortunate, as I before observed, form always a numerous class of mankind; and it may be said with truth, that sore travel is ordained for the sons of men. Though the burden is not equally laid on all, some there always are on whom it falls with oppressive weight. Unexpected disappointments have crushed their hopes, and blasted the plans which they had formed for comfort in the world. The world had, perhaps, smiled upon them once, only to give them a sharper feeling of its miseries at the last. Struggling with poverty, unable to support their families, whom they see languishing around them, they, at the same time, are obliged, by their situation in society, to conceal their necessities; and, under the forced appearance of cheerfulness, to hide from the world a broken heart. They

When we turn to those who are accounted prosperous men, we shall always find many sorrows mingled with their pleasures; many hours of care and vexation, wherein they acknowledge themselves classed with those who labour and are heavy laden. In entering into some gay, festive assembly, we behold affected cheerfulness displayed on every countenance; and might fancy that we had arrived at the temple of unmixed pleasure and gladness of heart. Yet, even there, could we look into the bosoms of these apparently happy persons, how often would we find them inwardly preyed upon by some tormenting suspicions, some anxious fears, some secret griefs, which they either dare not disclose to the world, or from which, if disclosed, they can look for no relief; in short, amidst that great company of pilgrims, who are journeying through life, many there are whose journey lies through a valley of tears; and many to whom that valley is only cheered by transient glimpses of joy.

To these classes of mankind is addressed the invitation of the text. To them it is in a particular manner addressed; overlooking the giddy and dissipated multitude. Come unto me, all ye that labour and are heavy laden. Not as if our Saviour were always ready to accept that sort of piety which is merely the consequence of distress; or made all those welcome who are

driven by nothing but fear or danger | sufficient atonement has been made to have recourse to him. His words by Christ. Neither the number nor are to be understood as intimating, the atrocity of offences excludes from that the heart which is humbled and forgiveness the penitent who returns softened by affliction, is the object of to his duty. To all who come under his compassionate regard; that he will this description, the offer of mercy not reject us merely because we have extends, without exception. He that been cast off by the world; but that, spared not his own Son, but delivered if with proper dispositions and senti- him up for us all, how shall he not with ments we apply to him in the evil him also freely give us all things? day, we shall be sure of meeting with (Rom. viii. 32.) a gracious reception. It now remains to shew what that reception is which we may look for; what that rest is which Christ hath promised to confer on those who come to him, whether their distresses arise from moral or from natural causes. Come unto me, and I will give you rest.

I. Christ affords rest to the disturbed mind that labours under apprehensions and fears of guilt. Let those who suffer distress of this nature come to Christ, that is, with contrition and repentance, have recourse to him as their Saviour, and they shall regain quietness and peace. Foolish and guilty they have been, and justly lie under dread of punishment; but the penitent sorrow which they now feel implies their disposition to be changed. It implies, as far as it is genuine, that, sensible of their folly, they now desire to become good and wise; and are determined for the future to hold a virtuous course, could they only hope to obtain pardon for the past. In this situation of mind, let them not be cast down and despair. Christ has brought with him from heaven the olive branch. He carries in his hand the signal of forgiveness. The declaration which he publishes is, Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. (Isa. lv. 7.) Insufficient though our own repentance be, to procure pardon from Heaven, we are informed, that an all

This discovery of divine government, afforded by the gospel, is perfectly calculated to scatter the gloom which had overcast the desponding heart. The atmosphere clears up on every side; and is illuminated by cheering rays of celestial mercy. Not only is hope given to the penitent, but it is rendered sinful not to indulge that hope. We are not only allowed and encouraged, but we are commanded, to trust in the divine clemency. We are commanded to believe that none who come to Christ he will in any wise cast out. (John vi. 37.) As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his wicked way and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel? (Ezek. xxxiii. 11.) Such is the relief which the religion of Christ brings to them who labour and are heavy laden under the impressions of guilt and divine displeasure; a relief which nothing can render ineffectual to the heart, except the most gloomy superstition, founded on gross misconceptions of the nature and attributes of God.—Let us now,

II. Consider what rest the religion of Christ gives to them whose distress arises not from inward and moral, but from natural and external causes; from adverse fortune, or any of those numerous calamities to which we are at present exposed. To such persons it may seem more difficult to promise any effectual relief. In the former case, the distress lay entirely in the

mind. As soon as its views are rectified, and its apprehensions quieted, the evil is removed, and the cure effected. Here, the distress arises from without; and the religion of Christ affects not the course of external events. But though it removes not all the evils of life; though it promises no continuance of undisturbed prosperity (which indeed it were not salutary for man always to enjoy); yet, if it mitigates the evils which necessarily belong to our state, and supports us under them, it may justly be said to give rest to them who labour and are heavy laden. When much that is material and important is effected, we have no cause to complain, though all that we desire be not accomplished. In this part of the Discourse, I am to be considered as addressing myself not merely to such as are at present suffering any severe calamity; I now speak to many, who, in the midst of health and affluence,'enjoy the various comforts of life. But I must desire such persons to look forward to what may one day be their state. Let them reflect how important it is to prepare themselves for the future unknown vicissitudes of the world. For, if a man live many years and rejoice in them all, yet let him remember the days of darkness, for they shall be many. (Eccles. xi. 8.) Now, either in the prospect of future distress, or under present suffering, I say, that the religion of Christ gives rest to the heart by the fortitude which it inspires, and by the consolations which it affords.

First, It inspires fortitude. It discovers a supreme administration, so friendly to the interests of goodness, as never to allow the followers of Christ to dread, that in any situation of fortune, they shall be neglected by Heaven. From the abstract consideration of the divine perfections, men had always some ground to believe, that the general order of the universe was consulted by its great Ruler.

But how far the interest of individuals might be obliged to yield, or, in many cases, might be sacrificed, to this general order, they were left altogether in the dark. Here the gospel of Christ comes to our aid by the explicit assurance which it gives, that, in the great system of Providence, the welfare of every single good man is particularly included. All things, we are expressly told, are made to work together, not merely for the order and perfection of the whole, but also, for good to them who love God. (Rom. viii. 28.) The life of every person who comes under this description, forms a system complete within itself; where every event that happens to him possesses its destined place, and forms a link in that great chain of causes, which was appointed from the beginning of things, for carrying on his improvement and felicity. Such an arrangement of the affairs of the world may appear astonishing to our narrow capacities; yet surely implies no effort beyond the reach of infinite power, joined with infinite wisdom and goodness.

Hence arises a degree of fortitude and constancy to good men, which can upon no other grounds be attained. Faith, in these principles of the gospel, erects for them a fortress impregnable to the assaults of the world, into which they can at all times retreat. Sitting under the shelter of Divine protection, they calmly hear the storm, when it blows with its utmost violence around them. The floods have lifted up their voice; they have lifted up all their waves. But the Lord on high is mightier than the noise of many waters; yea, than the mighty waves of the sea. (Psa. xciii. 3, 4.) Of the man who possesses such principles, it is justly said, His heart is established; he shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord. (Psal. cxii. 7, 8.) Tranquillity, order, and magnanimity,

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dwell with him; while all is confusion | eternal rest remaineth for the people of

and trepidation among those, who have nothing to look to but the apparent disorders of the world.

The doctrine of Christ not only arms us, in this manner, with fortitude against the approach of evil; but, supposing evils to fall upon us with their heaviest pressure, it lightens the load by many consolations to which others are strangers. While bad men trace, in the calamities with which they are visited, the hand of an offended Sovereign, Christians are taught to view them as the well-intended chastisements of a merciful Father. They hear, amidst them, that still voice which a good conscience brings to their ear; Fear not, for I am with thee; be not dismayed, for I am thy God. (Isa. xli. 10.) They apply to themselves the comfortable promises with which the gospel abounds. They discover in these the happy issue decreed to their troubles; and wait with patience till Providence shall have accomplished its great and good designs. In the mean time, devotion opens to them its blessed and holy sanctuary; that sanctuary in which the wounded heart is healed, and the weary mind is at rest; where the cares of the world are forgotten, where its tumults are hushed, and its miseries disappear; where greater objects open to our view than what the world presents; where a more serene sky shines, and a sweeter and calmer light beams on the afflicted heart. In those moments of devotion, a pious man, pouring out his wants and sorrows to an Almighty Supporter, feels that he is not left solitary and forsaken in a vale of woe. God is with him, Christ and the Holy Ghost are with him; and though he should be bereaved of every earthly friend, he can look up in Heaven to a friend who will never die.

To these present consolations the religion of Christ adds the joyful prospect of that future state, where

God. This life they are taught to consider as only the house of their pilgrimage; the temporary mansion of painful though necessary discipline. But let them endure for a little, and the pilgrimage shall end, the discipline shall be finished; and all the virtuous be assembled in those blissful regions which are prepared for their reward. Such a prospect cheers the darkest hours of life; and affords a remedy to every trouble. The sufferings of this present time are not worthy to be com→ pared with the glory which shall be revealed. (Rom. viii. 18.) They appear, in this comparative view, as no more than a distressing dream of the night, from which one awakes into health, and light, and joy. Peculiar is this high consolation to the religion of Christ. It is what all nations had eagerly wished for; what all philosophy had anxiously sought to discover; but what no research, no philosophy, were able to ascertain to mankind, till Christ brought the assurance of life and immortality from heaven; and conferred on his disciples this noble and inestimable gift.

Thus, on the whole, the Christian doctrine is found to be the great medicine of life. It is the balm of human sorrows and cares. In our present state, where so many are suffering actual distress, of one kind or other, and where all have reason to dread the approach of distress, it is religion only that can alleviate the burdens of life, and smooth our passage through this evil world.-Let this view of religion persuade us to improve the sacred ordinance of our Lord's supper, for coming unto Christ in the way before explained: that is, joining ourselves to him as his disciples, not in words and professions only, but in heart and in truth; taking upon us his yoke, as is added in the words immediately following the text, and learning of him who is meek and lowly in

heart. Let those who labour under the sense of remembered follies and crimes, come unto Christ with penitent dispositions, and they shall obtain pardon. Let those who labour under the suffering of present, or the apprehension of future sorrows, come unto Christ, and they shall receive consolation. All who are in any sense heavy laden coming unto him, shall find rest to their souls.

Before concluding this discourse, there is another set of men not yet mentioned, to whom I must also address the exhortation in the text; those I mean who, labouring under none of the distressful burdens of life, are surfeited of its pleasures; who labour under the burden only of languid ease, and the load of insipid prosperity. You drag, my friends, but a miserable existence. Oppressed by no sorrow, you feel vacuity and dissatisfaction within; you are often weary of life; and in your solitary hours, are disposed to confess that all you have experienced is vanity. Wherefore should you any longer spend your money for that which is not bread, and your labour for that which

satisfieth not? Come to the waters which are now offered to you, and drink. Hear, and your souls shall live. Retreat from the corrupting vanities of the world, to Christ, to religion, and to virtue. New sources of enjoyment shall then be opened to you. be opened to you. A world yet untried shall display itself to your view. You shall be formed to a relish for the quiet and innocent pleasures of piety and devotion; of friendship and good affections; of useful knowledge and virtuous activity; of calm society and seasonable retirement; pleasures of which at present you have no conception; but which, upon trial, you shall find superior to the trifling or turbulent amusements, in which you have hitherto passed your days.-The true satisfaction of the human mind is only to be found in religion and goodness; in a purified heart and a virtuous life. All other plans of happiness are fallacious, and pregnant with disappointment. It is only by acquainting ourselves with God that we can find peace: and those who are weary and heavy laden now, shall be weary and heavy laden to the end, unless they come to him who only can give them rest.

SERMON LVI.

ON LUXURY AND LICENTIOUSNESS.

The harp and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.-Isa. v. 12.

It appears from many passages in the writings of this prophet, that in his days great corruption of manners had begun to take place among the people of Israel. Originally a sober and a religious nation, accustomed to a simple and pastoral life, after they had enlarged their territories by conquest, and acquired wealth by commerce, they gradually contracted habits of luxury; and luxury soon introduced its usual train of attending

evils. In the history of all nations the same circulation of manners has been found; and the age in which we live resembles, in this respect, the ages which have gone before it. Forms of iniquity may vary; but the corrupt propensities of men remain at all times much the same; and revolutions from primitive simplicity to the refinements of criminal luxury have been often exhibited on the stage of the world. The reproof di

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