of articles, which, while they satisfy our hunger, and recruit our strength, are likewise grateful to the palate, and accommodated to the different tastes of different persons: Nay, he has not only given us food but fruits. These are certainly not needful for the support of life, nor are they interdicted like the fruit of the tree of knowledge, but are freely presented for our use. Things might have been so constituted, that all our sensations from external objects would have been disagreeable and painful. But God is good. We should live in the midst of continual enjoyments if we obeyed his precepts, and observed his regulations; which, however contrary to the evil dispositions of our fallen nature, amount to no more than the kind admoni. tion, Do thyself no harm; for there is not a single restriction enjoined by the Scripture, with which it would not be our interest to comply, if the authority of God was wholly out of the question. But sin, where it prevails, dishonours God, abuses his gifts, and throws all into confusion. In temperance, riot, and disorderly passions, have filled the earth with woe.

Thus, as we are creatures formed for society, and cannot live, either with safety or comfort, in a solitary state, it has pleased God of his goodness to make us susceptive of social affections, which swecten our intercourse with each other, and combine duty with pleasure. Parents are certainly bound by the law of nature to take care of their own children, and to provide for them; especially in the helpless state of infancy, when they are utterly unable to take care of themselves. This would often be an irksome task, if they did not feel an instinctive tenderness for their infant offspring at first sight, which makes that delightful which might otherwise be troublesome.

It is likewise the appointment of God, that the successive generations of mankind should be perpetuated by marriage. As this is the nearest of all natural relations, so when the union is properly formed and conducted, it is the most interesting and endeared. This union, by the will of God, is in itself indissoluble till death makes a separation, excepting in the single case of unfaithfulness. But the marriage state, when entered into without a regard to God, to the rules of his word, and a dependance upon his blessing, is seldom productive of an abiding union of hearts: And if this be wanting, the case of either party may be compared to that of a dislocated limb, which is indeed still united to the body, but, not being in its proper place and connexion,

is useless and painful itself, and the cause of pain and uneasiness to the whole body. Even the marriages of those who come together, and live together, in the fear of the Lord, are subject to heavy taxes: Doubled in wedlock, and frequently multiplied in children, they have a larger share of cares, duties, and anxieties, than those who live single; yet they are comparatively happy. And I think, all things considered, they have the most favoured lot. They love the Lord, they seek his presence and blessing, and they do not seek in vain. They love each other, they have one faith, one aim, one hope. Their mutual affection, intimacy, and perfect confidence, greatly enhance the value and relish of the comforts in which they participate, and alleviate the weight of their burdens and trials. Love sweetens labour, and blunts the sting of sorrow. The vicissitudes of life give energy to prayer; and repeated supports and deliverances, in answer to prayer, afford new motives and causes for praise and thanksgiving.

But still they are jealous of themselves, lest those affectionate feelings, which greatly assist them in discharging their social and relative duties with attention and cheerfulness, should become excessive and idolatrous. And, as I have already observed, they have reason to be always upon their guard, lest that, which is lawful and right in itself, should, by being indulged in an immoderate degree, become ensnaring and hurtful. A true believer is, for the most part, rather shocked than seduced by temptations to gross evils: His heart recoils at the proposal. He thinks, with Joseph, How can I do this wickedness, and sin against God? Perimus in licitis---His chief danger lies in the abuse of lawful things. The relation we stand in to God, as his intelligent creatures, from whom we derive all that we have or are, and on whom we depend for every breath we draw, makes it our indispensible duty to love him with all our heart, and mind, and soul, and strength. And as we have broken this law of our creation, he has in mercy been pleased to claim us for his own by a new and more endearing title. He has redeemed us to himself by his blood. He has bought us with a price, and paid his life as a ransom for our souls. When a sinner is enabled to feel the force of this argument, he needs no more: The love of Christ constrains him. From that moment he is made willing to devote himself, and his all, to him who died for him. But the flesh striveth against the Spirit He is still a poor creature. He cannot do the things that he would, nor as he would: Otherwise every thought

of

of his heart should be in absolute subjection to his Lord and Saviour.

1

The Lord, who knows our frame, and whereof we are made, is unspeakably merciful to our infirmities: But he will not admit a rival. The believer knows and acknowledges, that whatever he possesses, which is not held and improved in subordination and subserviency to the will and glory of him from whom he received it, is so far an idol; and the consciousness of his proneness to afford these intruders an undue share in his affections, often makes him confess to the Lord with Job, "Behold, I am vile," though his outward conduct in the sight of men may be unblameable and exemplary.

Yet perhaps some persons may be overburdened with this apprehension. The Gospel is not designed to make us stoics: It allows full room for those social feelings which are so necessary and beneficial in our present state, though it teaches and enjoins their due regulations. It is the duty, no less than the privilege of husbands, to love their wives, even as their ownselves, yea, even as Christ loved the church, who gave himself for it. These expressions are very strong; they imply great love, tenderness, and sympathy. When the Lord said to Abraham, "Take now thy son, thine only son, Isaac, whom thou lovest," he did not reprove him for loving his child; and Abraham's prompt obedience, when commanded to offer up his beloved son, was a proof that though his love to Isaac was strong, it was not inordinate. And the apostle declares, that if any man does not provide for those of his own house, (his kindred, his more distant relatives by blood or affinity), he has denied the faith, and is worse than an infidel. He is to provide for them, if in his power, in preference to others, which plainly intimates that they are preferably entitled to his love. Friendship, likewise, between those who are joint partakers of grace, is very consistent with true religion. Such was the friendship between David and Jonathan. And though our Lord loved all his disciples, one of them is honoured with a peculiar distinction, as the disciple whom Jesus loved.

God formed us originally for himself, and endued the human mind with a capacity which he alone can fill. But when he dwells in the heart, there is still room for innumerable objects of complacence, in their proper subordinate order. When a woman marries, she may continue to love her own parents and relatives as formerly; she may extend her affection and regard to the parents and friends of her husband; in

a course

a course of years the number of those whom she loves and values may be greatly increased, without interfering with each other, or with what she owes to her husband; but there is a different and special regard due to him, which if she should transfer to another person, she would be criminal. Thus we may love, and we ought to love our husbands, wives, children, parents, and friends; and if we consider them as the Lord's gifts---if we seek his blessing in them and upon them if we hold them at his disposal---if we employ all our influence with them, to engage them to seek and love him supremely---if, when they are removed from us, we are disposed to yield a cheerful submission to his holy will---and if, when things are brought into competition, we rather chuse to venture displeasing our dearest friends, than to sin against the Lord---with these restrictions we cannot easily love them too much.

But who can come up to this standard? I suppose no person can completely. But we may aim at it; we may lament our deficiency; we may pray for more grace; and by grace we may approximate more and more to it. It is not necessary to distress ourselves with what may happen; as, how should I behave, if the Lord were to take the desire of my eyes from me suddenly? We are to live to-day, and to leave to-morrow with him. If we presume that we could support such a stroke, we should probably find it too heavy for us. But this we may say, The Lord is all-sufficient, and he is faithful. He has promised strength according to the day. He permits me to call upon him in the time of trouble; and I trust, when the time of trouble shall come, he will enable me to pray for that help from him, without which I know I must sink; for in myself I am weaker than a bruised reed. In the mean time I endeavour to cast all my care upon him who careth for me.

For the rest, we are in the Lord's school---the school of the cross. His daily providential dispensations are suited to wean our attachment from every thing here, and to convince us that this cannot be our rest---it is polluted. Our roses grow on thorns, our honey wears a sting. Frequently our sharpest trials spring from our choicest comforts. Perhaps, while we are admiring our gourd, a worm is secretly preying upon its root. As every bitter thing is sweetened to a be liever, so there is some bitter thing mingled with the sweet. This is wisely and mercifully ordered. It is necessary. And if things were not so bad with us, as in the language of sense they sometimes are, they would probably be soon much

worse.

worse. With such hearts as we have, and in such a world as we live in, much discipline is needful to keep us from sleeping upon the enchanted ground. But the time is short. It will not be thus always. We hope soon to be out of the reach of sin and temptation. Happy hour, when sorrow and mourning, hitherto our inseparable companions, shall flee away, to return no more! when joy and gladness shall come forth to meet us, and conduct us home! Then those who have loved each other in the Lord upon earth, shall rejoice together before him, shall drink of the rivers of pleasure that are at his right hand, and their happiness shall be unspeakable, uninterrupted, without abatement, and without end.

OMICRON

A LETTER ·

From a young Minister to bis Friend, written two Days before

I

bis Death.

NOW set myself to write to my friend, because I have a subject that pleases me: It is the weakness, and decay that I find coming upon me---a slow fever and cough, with many other symptoms of a consumption. My friend is too much of a Christian to think this a melancholy circumstance, which I cannot relate without a smile. It cheers me to find this earthly tabernacle, in which I groan, being burdened, wasting, reeling, and ready to be dissolved, Alas, my friend! is there any thing worth living for? how low the attainments! how imperfect the enjoyments! while there is a place where there is fulness of joy and pleasures for ever→ more ! But below all is vanity! Have I any prospect of living for the glory of God, or the good of others, or my own improvement? As for the glory of God, or others' good, how little must either lose by such a life as mine! The desires of my soul, I hope, are sincere, and preaching is the probable means of attaining these ends; but both you and I see, with sorrow, how little good is done by our daily, preaching From mine, I am sure, small things are to be expected. The report is gone out, but to whom is the arm

of the Lord fevealed!

We have heard with our ears, our fathers have told us some such things as these, but we ourselves are strangers to them; or suppose longer life could be profitable to my own soul yet, am sure of growth and improvement in grace? And

what