Jews; ought we not cheerfully to perform them, as a grateful return for his costly love, and as the mean of enjoying his infinite benefits? How much more then, when he only bids us observe a few simple and expressive rites, which directly tend to our edification and comfort as well, as to his honour?

This train of thought may be equally applied to all the means of religion. In the case before us as well, as in other particulars, there is a beautiful analogy between the world of nature and that of grace. In both God accomplishes his ends by the instrumentality of means. In both his blessing is connected with our prudent and dutiful exertions. As his providence supports our natural lives only in the use of our own activity; so his grace ordinarily quickens and saves our souls only in the way of our serious and prayerful diligence. Though God could have cured the Syrian leper without his washing in Jordan, and though he could, if he saw fit, purify us from sin without the application of means, yet the cure of the former was wisely connected with hisobedience to a certain prescription; and our spiritual renovation and final salvation are with equal wisdom connected with an earnest attendance on the means of grace. By this process God proclaims his sovereignty and our duty. While he teaches us to depend on him for all spiritual blessings, he obliges us to seek them in his own way, and in the best use of those faculties and privileges, which he has given us. We grant that the prayers and endeavours of unrenewed sinners, however solemn and zealous, are not truly holy; nor can they of themselves produce a sanctified heart, or justly claim this blessing from God. Yet that merciful Being, who hears the cry of the ravens, and who honoured his own appointment in the case of this leper, by making it effectual to his recovery, may equally bless his

own means to the saving good of those, who seriously attend them. Let none then be induced to neglect or despise these means under a false idea of exalting or trusting in mere sovereign grace. We do not really honour, but tempt and insult the Almighty, when we expect his blessing in any other way, than he himself has warranted. If the diseased Syrian acted wisely in trying the method of cure proposed by a prophet of Israel, with whom he had no previous acquaintance; how much greater encouragement have we to try the prescriptions of the gospel; we, who know that these directions come from God, that they have proved effectual to all who have sincerely followed them, that the observance of them will afford present as well, as endless felicity, and that inattention or disobedience to them will render our disease incurable, and consign us to everlasting perdition! What words or imagination can describe the wisdom of embracing, and the madness of rejecting these merciful proposals! May Almighty grace deeply impress these ideas on our hearts!

He travels into

These servants,

I cannot willingly close without distinctly remarking the happy and glorious effects, which in the instance before us grew out of a few small and unpromising circumstances. A little Hebrew maid in Naaman's family informs him of a prophet in the hostile land of Israel, who could cure his inveterate disease. this country with a retinue of servants. by interposing at a critical moment as humble counsellors, were the occasion of his cure. This miraculous cure of his body reclaimed his mind from its former idolatry to the belief and worship of JEHOVAH, the God of Israel. This conversion of a high officer in Syria, and its visible fruits had probably some happy influence on his idolatrous countrymen, particularly on his own family, especially on those faithful attendants, to whom

he had been so highly indebted. Thus a number of little incidents, like a few scattered seeds, may spring up into a copious harvest, and the conversion of one sinner may spread out into the reformation of a multitude. Thus too the disease of the body, or some outward calamity, may and often does, like Naaman's leprosy, prove the first step to the salvation of the soul.

In these and many other particulars, how wonderful, how glorious are the ways of Providence! What important lessons do they teach us! They instruct us not to despise, but to regard with a degree of reverence the meanest persons and the slightest events; since these may be the destined instruments of the greatest, yea of infinite good. They teach us to support with resignation, fortitude, and even thankfulness the most perplexing and afflictive circumstances; since these may eventually prove or occasion the most valuable and permanent benefits.

*

They instruct persons of superior station or talents to receive with calmness, condescension, and gratitude good counsel or information, even when offered by servants or inferiors; since they may, at least in some instances, possess more reason and virtue than themselves.

Finally, when we behold the Supreme Ruler accomplishing the most important ends by means apparently the most trivial and inadequate, yea, educing future and eternal good from present evil; how fervently should we echo the pious exclamation of the apostle-"O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the LORD, or who hath been his counsellor? For of him, and through him, and to him are all things; to him be glory forever. Amen."

Sermon XIII.

On the Love of the World.

1 JOHN ii. 15.

Hove not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

WHAT a dreadful sound do these words convey to

the ears of those, whose affections and pursuits are wrapped up in sensible objects! By the world and the things of it we are to understand this earth, or the present scene of human existence, with the various materials for activity and enjoyment, which are furnished by it, and terminate in it. By loving the world and its contents cannot be meant every kind and degree of earthly attachment: for the Author of nature has planted in the human constitution such a variety of affections and appetites, and surrounded us with so many objects, harmoniously adapted to these affections; that some degree of love to these objects is at once natural and unavoidable, becoming and beautiful: without it, we could neither discharge the essential duties, nor enjoy the valuable comforts of the present state. Besides, the world, considered as the production of Deity, and as destined by Him for the accommodation and entertainment of man, justly claims our grateful and admiring affection; which affection, far from excluding or abating, directly cherishes and improves our pious sentiments and acknowledgments to the glorious and beneficent Creator.

When therefore Christianity requires us to renounce the world, the idea is, that the world, considered as perverted by human apostasy, as nourishing and inflaming our corrupt affections, or, in other words, an earthly and sensual life, conducted upon the maxims of worldly and depraved men, is forbidden, as incompatible with that spiritual and heavenly life, to which we are called by the gospel. Agreeably, the verse following the text explains the prohibited objects of attachment by voluptuousness, avarice, and worldly ambition. short, our love to any earthly good falls within the description of the apostle, when it habitually exceeds its proper limits, or usurps the empire of our hearts.

In

It therefore becomes a very interesting inquiry, When our love to the world may be styled inordinate, or be said to form our ruling affection. After we have satisfied this inquiry, we will endeavour to show, that such a worldly temper is incompatible with the character and hopes of a real Christian.

I. When may our earthly affections be called immoderate, so as to reach the sense of the text? We answer,

First. When the world, or any object in it engrosses our thoughts in a degree, which excludes serious reflection or pious meditation; our love to it becomes unsuitable and idolatrous. Certainly the infinite God, who gave us the faculty of thought, is the most worthy object of its exercises. The contemplation of his perfections, works, and revealed will, is the most noblė, momentous, and perfective employment of our rational natures. Serious and earnest consideration of spiritual and divine subjects is likewise the first step to true conversion from sin to holiness as well, as a principal mean and evidence of continued, progressive piety in the human heart. When a person therefore has his