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his Eftate, upon the next Year's Incomes | Hand to prevent, it is not only irreligibefore it come, begins to spend upon it, ous, as contrary to our Saviour's Com. before it come itself, and then, when it mand, Mar. vi. but unreasonable alfo; comes, it cannot suffice itself; fo the in-as that which even Nature condemns: fatiable and indigent Heart of Man cannot Take not T bought for Tomorrow; and sublift and feed its Joy in Complacency fo, by consequent, Boaft not of To.morupon the whole world, if it were pre row: And there's one' Argument from fently in its Poffeffion, without fome the Vanity of such Affections, Tbou can't Accession of Hopes and Expectations not make one Hair black, nor add one for the Time to come. Therefore the Cubit to thy Stature, &c. To what Soul, as it were, anticipates and forestalls Purpose then are either these Vexations the Morrow, and borrows so much pre- or Gloriations, which cannot prevent Efent Joy and Boasting upon the Head of vil, nor procure Good? Why should our it, which, when it comes itself, perhaps Affections depend upon other Motions ? it will not fill the Hand of the Reaper, This makes a Man the greateft Slave let be pay for that Debt of Gloriation and Captive, so that he hath not the Do that was taken on upon its Name, or minion and Power of himself. But the compense the Expectation was in it. See Vanity of such Affections is the Job xi. 18, 20. and viii. 13. Hope is creased, if we consider that Supreme Elike a Man's House to him, but to many ternal Will, by which all these Things it is no better than a Spider's Web. We are determined ; and therefore, it is have then a clear Demonstration of the in vain for Creatures to make themselves Madness and Folly of Men, who hang more miserable, or put themselves in a fo much upon Things without, and suffer Fool's Paradise, which will produce themselves to be moulded and modelled more Misery afterwards, and that in their Affections, according to the Va- for these Things, which are bound up in riety of external Accidents. First of all, that fatal Chain of his eternal Purpose. consider the Independence of all Things Then in the next Place, the Folly of upon us and our Choice ; there is no- Men appears from the Inconstancy of thing more unreasonable than to stir our these Things; there is such an infinite Passions upon that which falls not under Variety of the Accidents of Providence, our Deliberation, as the most Part of that it is Folly for a Man to presume to Things to come are. What shall be boast of any Thing, or take ComplacenTo-morrow, what shall come of my E. cy in it, because many Things fall beftate, of my Places; what Event my tween the Cup and the Lip, the Chalice Projects and Designs Mall have, this is and the Chin, as the Proverb-is. There not in' my Hand ; these depend upon is nothing certain, but that all Things other Mens Wills, Purposes and Actions, are uncertain, that all Things are subject which are not in my Power : And there. to perpetual Motion, Revolution and fore, either to boast or glory upon that Change ; To-day a City ; Tomorrow a which depends upon the Concurrence of Heap. And there is nothing between a so many Causes unsubordinate to me, or great City and a Heap but one Day ; noto be vexed and disquieted upon the Fore thing between a Man and no Man but apprehension of that which is not in my one Hour : Our Life is subject to infinite

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Casualities ; it may receive the fatal this is as pressing as any, our Ignorance Stroke from the meanest Thing, and of them ; they are wholly in the Dark moft unexpected; it is a Bubble Aorting to us, as it were in the lower Parts of upon the Water; for this world is a the Earth. As there is no more in our watery Element, . in continual Motion Power, but the present Hour ; for to with Storms, and in these, so many poor Yesterday we are dead already, for it is dying Creatures rise up, and swim and past and cannot return, it is as it were float a while, and are tossed up and down buried in the Grave of Oblivion ; and by the Wind and Wave, and the least Tomoorow, we are not yet born, for Puff of Wind, or Drop of Rain, sends it is not come to the Light, and we it back to its own Element: We are a know not if ever it will come; so there Vapour appearing for a very little Time, is no more in our Knowledge, but the. a Creature of no Solidity, a Dream, a present Hour. The Time palt, cho'we Shadow and Appearance of something ; remember it, yet it is without our practiand this Dream or Apparition is but for cal Knowledge, it admits of no Refor. a little Time, and then it evanisheth, mation by it: And the Time to come, not so much into nothing, for it was little it is not born to us, and 'tis all one as distant from nothing before, but it dir | if we were not born to it. And indeed, appears rather. All human Affairs are in the Lord's disposing of all Affairs un like the Spaiks of a Wheel, in such a der the Sun, after this Method, there is continual Circumgiration, as a captive infinite Wisdom and Goodness both, tho' King who was drawing Sefoftris's Cha- at the first View, Men would think it riot, faid, when he was looking often better, that all things went on after an behind him, the King of Egypt, Sefoflris, uniform Manner, and that Men knew demanded, for what End did he look so what were to befal them; yet I say, often about him ? Says he, I am looking God hath herein provided for his own to the wheel, muling upon the Viciffi- Glory and the Good of Men: His own tudes and Permutations of it, how the Glory, while he bath reserved to himhighest Parts are inftantly the lowest ; and self, the absolute Dominion, and perfect this Word repressed the King's vain knowledge of his Works, and exercises Glory. Now, in this constant wheeling them in so great Variety, that they may of outward Things, which is the Soul be seen to proceed from him; and for that enjoys true Quiet and Peace, even our Good, for what Place were there for that Soul that is fixed, as it were in the the Exercise of many Christian Virtues Center upon God, that hath its Abode and Graces, if it were not so? What in him; tho' the Parts without be in a place for Patience, if there were no continual violent Motion, yet the Center cross Dispensations ? What Place for of the Wheel is at much Peace, is not Moderation, if there were no Prosperity? violently turned, but gently complies to If there were not such Variety and Vicism the Changes of the other. And then fitude, how should the Evenness and Con. consider the Madness of this, Thou stancy of the Spirit be known? Where knowejt not, &c. There are two Rea thould Contentment and Tranquility of fons in the Things themselves, Incon. Mind have Place? For it is a Calm in {tancy, and Independency on us; but a Storm properly, not a Calm in a

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Calm, that is no Virtue. If the several | Things are alike throughout all transAccidents of Providence were foreseen by parent, nothing to fer Bounds to the Af. us, what a marvelous. Perturbation and fections, they are infinite, and you may Disorder would it make in our Duty ? enlarge infinitely towards them. I adt Who would do his Duty out of Con- this other Confideration, that God hath science to God's Command, to commit made all Things in Time, dark and Events to him? Now, there is the Trial opake, like the Earth : Look to them, of Obedience, to make us go ba Way you see only the Outside of them, the we know not, and resign ourselves to the present Hour, and what is beyond it you all-feeing Providence, obose Eyes run know no more than you see the Bowels too and fro tbroughout tbe Eartb. There of the Earth : But Eternity is both Transfore, that no Grace may want Matter and parent and Conspicuous throughout, and Occasion of Exercise ; that no Virtue infinite too. Therefore God hath made may die out for Want of Fewel, or us blind to the one, that we should not rust for lack of Exercise, God hath set our Heart, nor terminate our Eyes thus ordered and disposed the World. upon any Thing here; but he hath opeThere is no Condition, no Posture of ned and spread Eternity before us in the Affairs, in which he hath not left a fair Scriptures, so that you may read and unOpportunity, for the exercising of lome derstand your Fortune, your everlasting Grace. Hath he put up and precluded Eftate in it. He hath shut up temporal the acting of one or many through Af. Things and sealed them, and wills us to fiction, then furely he hath opened a live implicitely, and give him the Trust wide Door, and given large Matter for of them without anxious Foresight; but Self denial, Humility, Patience, Mode Eternity he hath unvailed and opened ration; and these are as precious, as

Certain it is, that no Man tilt any that look faireft. In a Word, I think he be fully possessed of God, who is an the very frame and Method of the dif- all-sufficient Good, Psal. iv. can find posing of this material World, speaks any Satisfaction in any present Enjoyaloud to this purpose. You see, when ment, without the Addition of some you look below, there is nothing seen Hope for the future. Great Things but the Outlide of the Earth, the very without it will not content ; for what Surface of it only appears, and there is it all to a Man, if he have no Af your Sight is terminated; but look furance for the Time to come, and mean above, and there is no Termination, no Things with it will content. Great Bounding of the Sight, there are infinite Things with little Hope and Expectation, Spaces, all are transparent and clear fill with more Vexation instead of Joy ; without and within. Now, what may and the greater they be, this is the more this present unto us? One says, it shews increased. Again, mean and low Things, us that, our Affections should be set with great Hopes and large Expectations, upon Things above, and not on Things will give more Satisfaction ; therefore, below, seeing below there is nothing but all Mankind have a Look towards the an outward Appearance and Surface of Morrow, and labour to supply their preThings, the Glory and Beauty of the sent Defects and wants, with Hope or Earth is but Skin deep ; but heavenly Confidence of that. I would exhort you

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who would indeed have solid Matter of 16, 17, 18, 19. O! a Charge worthy Gloriation, and would not be befooled to be engraven on the Tables of our into a golden Dream of vain Expectati- Hearts ; worthy to be written on the ons of vain Things, that ye would la Ports of all Cities, and the Gates of all bour to fill up the Vacuities of prefeot Palaces. You would all bave a FouoThings, with that great Hope, the Hope dation of lasting Joy,'lays he ; but why of Salvation, which will be as an Helmet seek you Jasting Joy in fading Things? to keep your Head life in all Difficulties, and certai - Joy in uncertain Riches, and 1 Pet. i. 3. Heb. 'vi 18, 19. Rom. v. folid Contentment in empty Things, and 5. It is true, other Mens Expectations not rather in the living God, who is the of Gain and Credit, and such things, inexhaufted Spring of all good Things? do in some Measure, abate the Torment Therefore, if you would cruły boast of and Pain of prefent Wants and Indi. Tomorrow, or ring a folid Requiem gencies: But certain it is, ibat fuch Hope to your own Hearts, there is another is not so fovereign a Cordial to the Heart, Treasure to be laid up in Store against as to expel all Grief, but leaves much the Time to come ; the Time only worVexation within ; but then also, the fre. thy to be called Time, that is Eternity ; quent Disappointment of such Projects and that is, study co do Good, and be and Designs of Gain, Honour and Plea. rich in good Works, iu Works of Piety, fure, and the extreme Unanswerableness of Mercy, of Equity, of Sobriety. This of these to the Defires and Hopes of the is a better Foundation for the Time to Soul, even when attained, muft needs come ; or, rather receive and embrace breed infinite more Anxiety and Vexati- the Promise of eternal Life, made to on in the Spirit, than the Hope of them such, that free and gracious Promise of could give of Satisfaction ; yea, the more Life in the Gospel; and fo you may the Expectation was, it cannot choose, fupply all she wants and Indigencies of but the greater Shame and Confusion your present Enjoyments, with the premuft be. Therefore, if you would have cious Hope of eternal Life which cannot your Souls truly established, and not make ashamed. But what is the way hanging upon the Morrow uncertainly, that the most part of Men take to mitias the most part of Men are, get a Look gate and sweeten their present Hardships? beyond the Morrow, unto that ever. Even like that of the Fools in the Palafting Day of Eternity, that hath norable, Luke xii. They either have some Morrow after it ; And see what Foun- thing laid up for many Years, or else dation you can lay up for that Time to their Projects and Designs reach to many come, as Paul bids Timothy counsel the Years: The Truth is, they have more rich Men in the World, who thought their Pleasure in the Expectation of such Riches and Revenues, their Offices and Things, nor in the real Poffesfion, but Dignities, a Foundation and Well-spring that Pleasure is but imaginary either. of Contentment to them and their Chil. How many Thoughts and Designs are dren, and are ready to say with that Man continually wurning in the Heart of Man, in the Parabie, Soul take thy Rest, thou how to be rich, how to get greater Gain, baft enough laid up for many yeurs. or more Credit :-Men build Cattles in Charge them, (lays he) &c. 1 Tim. vi. the Air, and fancy to themselves, as.it

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were, new Worlds of meer possible in the Hearts of Men, either for more Beings; and in such an Employment of : Gain, or niore Glory, or more Pleasure the Heart, there is some poor deceiving and Ease. Now, the grand Evil that is of present Sorrows, but at length they here reproved, is not simply Mens Care recur with greater Violence. Every Man and Diligence in using lawful Means for makes Romances for himself, pretty their Accommodation in this Life, or yet Fancies of his own Fortune, as if he their wise and prudent Foresight in orhad the disposing of it himfelf; he fits dering of their Affairs for attaining that down, as it were, and writes an Alma- End, for both these are frequently renack and Prognostication in his own commended and commended by the wise secret Thoughts, and designs his own Man, Prov. ri. 6. and xxiv 27. But Prosperity, Gain and Advantage, and here is the great Iniquity, that Men in Pleasures or Joys; and when we have all these Contrivings and Actings, carry thus ranked our Hopes and Expectation, themselves as if they were abfolute Inthen we begin to take Complacency in dependents, without Consideration of the them, and boaft ourselves in the Confi. fovereign universal Dominion of God. dence of them, as if there were not a No Man almost reflects upon that glosupreme Lord who gives a Law to our rious Being, which alone hath the neAffairs, as immediately, as to the Winds gative and definitive Sentence in all the and Rains.

Motions and Affairs of the Sons of Men, Now, that you may know the Folly or confiders, that it is not in Man that of this, confider the Reason which is sub- walks to direct his Paths; that when joined, For tbou knoweft not what a all our Thoughts and Designs are mareDay may bring forth. There is a Con Malled and ordered, and the completest currence of Inconstancy in all Things, Preparation made for reaching our intenand Ignorance in us, which might be ded Ends,-that yer the Way of Man is fufficient to check our Folly of confi. not in himself, that all these Things are dent and presumptuous Expectation from under a higher and more absolute Dothem, and Gloriation in them: So that, minion of the most high God. Whore whether we look abouo-us to the Things Heart doth that often found unto? A themselves, or within us to ourselves, all Man's Heart deviseth bis Way, but Things proclaim the Folly and Madness the Lord directs bis Steps: And fo of that which the Heart of Man is set is not bound by any Rule to conform upon. And this double Consideration his Executions to our Intentions ; for he the Apostle James opposes to the vain works all according to the Counsel of his Hopes and confident Undertakings of own Will

, and not ours ; and therefore, Men, Chap. iv. 13. Sc. Which Place, no wonder that the Product of our Actiis a perfect Commentary upon this Text: ons do nor answer our Intentions and He brings in an Instance of the Reso- Devices, because the supreme Rule and lutions and Purposes of rich Men, for Measure of them is above our Power, the compassing of Gain by Merchandise, and without our Knowledge. And therewhereby you may understand all the fore, tho' there were never so many Deseveral Designs and Plots of Men, that vices in the Heart of Man, never so are contrived and ordered, and laid down wisely or lawfully contrived and ordered ;

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