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CONSIDER then our ignorance, the imperfection of our nature, our virtue, and our condition in this world, with respect to an infinitely good and just Being, our Creator and Governor, and you will see what religious affections of mind are most particularly suitable to this mortal state we are passing through.

Though we are not affected with any thing so strongly as what we discern with our senses; and though our nature and condition require, that we be much taken up about sensible things; yet our reason convinces us that God is present with us, and we see and feel the effects of his goodness; he is, therefore, the object of some regards. The imperfection of our virtue, joined with the consideration of his absolute rectitude or holiness, will scarce permit that perfection of love, which entirely casts out all fear: yet goodness is the object of love to all creatures who have any degree of it themselves; and consciousness of a real endeavor to approve ourselves to him, joined with the consideration of his goodness, as it quite excludes servile dread and horror, so it is plainly a reasonable ground for hope of his favor. Neither fear, nor hope, nor love then are excluded; and one or another of these will prevail, according to the different views we have of God; and ought to prevail, according to the changes we find in our own character. There is a temper of mind made up of, or which follows from all three, fear, hope, love; namely, resignation to the divine will, which is the general temper belonging to this state, which ought to be the habitual frame of our mind and heart, and to be exercised at proper seasons more distinctly, in acts of devotion.

Resignation to the will of God is the whole of piety: it includes in it all that is good; and is a source of the

most settled quiet and composure of mind. There is the general principle of submission in our nature. Man is not so constituted as to desire things, and be uneasy in the want of them, in proportion to their known value: many other considerations come in to determine the degrees of desire; particularly, whether the advantage we take a view of, be within the sphere of our rank. Who ever felt uneasiness upon observing any of the advantages brute creatures have over us? And yet it is plain they have several. It is the same with respect to advantages belonging to creatures of a superior order. Thus, though we see a thing to be highly valuable; yet, that it does not belong to our condition of being, is sufficient to suspend our desires after it, to make us rest satisfied without such advantage. Now, there is just the same reason for quiet resignation in the want of every thing equally unattainable, and out of our reach in particular, though others of our species be possessed of it. All this may be applied to the whole of life; to positive inconveniences as well as wants; not indeed to the sensations of pain and sorrow, but to all the uneasinesses of reflection, murmuring, and discontent. Thus is human nature formed to compliance, yielding, submission of temper. We find the principles of it within us, and every one exercises it towards some objects or other; i. e. feels it with regard to some persons, and some circumstances. Now, this is an excellent foundation of a reasonable and religious resignation. Nature teaches and inclines us to take up with our lot: the consideration, that the course of things is unalterable, hath a tendency to quiet the mind under it, to beget a submission of temper to it. But when we can add, that this unalterable course is appointed and continued by infinite wisdom and goodness; how absolute should be our submission, how entire our trust and dependance!

This would reconcile us to our condition; prevent all the supernumerary troubles arising from imagination, distant fears, impatience; all uneasiness, except that which

necessarily arises from the calamities themselves we may be under. How many of our cares should we by this means be disburdened of! Cares not properly our own, how apt soever they may be to intrude upon us, and we to admit them; the anxieties of expectation, solicitude about success and disappointment, which in truth are none of our concern. How open to every gratification would that mind be, which was clear of these encumbrances!

Our resignation to the will of God may be said to be perfect, when our will is lost and resolved up into his; when we rest in his will as our end, as being itself most just, and right, and good. And where is the impossibility of such an affection to what is just, and right, and good, such a loyalty of heart to the Governor of the universe, as shall prevail over all sinister indirect desires of our own? Neither is this at bottom any thing more than faith and honesty, and fairness of mind: in a more enlarged sense, indeed, than those words are commonly used. And as, in common cases, fear and hope and other passions are raised in us by their respective objects; so this submission of heart, and soul, and mind, this religious resignation, would be as naturally produced by our having just conceptions of Almighty God, and a real sense of his presence with us. In how low a degree soever this temper usually prevails amongst men, yet it is a temper right in itself: it is what we owe to our Creator: it is particularly suitable to our mortal condition, and what we should endeavor after for our own sakes in our passage through such a world as this; where is nothing upon which we can rest or depend; nothing but what we are liable to be deceived and disappointed in. Thus we might "acquaint ourselves with God, and be at peace." This is piety and religion in the strictest sense, considered as a habit of mind: an habitual sense of God's presence with us; being affected towards him, as present, in the manner his superior nature requires from such a creature as man: this is to walk with God.

Little more need be said of devotion or religious wor

ship, than that it is this temper exerted into act. The nature of it consists in the actual exercise of those affections towards God, which are supposed habitual in good men. He is always equally present with us: but we are so much taken up with sensible things, that “lo, he goeth by us, and we see him not: he passeth on also, but we perceive him not.”* Devotion is retirement, from the world he has made, to him alone: it is to withdraw from the avocations of sense, to employ our attention wholly upon him as upon an object actually present, to yield ourselves up to the influence of the divine presence, and to give full scope to the affections of gratitude, love, reverence, trust, and dependance; of which infinite power, wisdom, and goodness, is the natural and only adequate object. We may apply to the whole of devotion those words of the son of Sirach: "When you glorify the Lord, exalt him as much as you can; for even yet will he far exceed: and when you exalt him, put forth all your strength, and be not weary; for you can never go far enough."+ Our most raised affections of every kind cannot but fall short and be disproportionate, when an infinite Being is the object of them. This is the highest exercise and employment of mind, that a creature is capable of. As this divine service and worship is itself absolutely due to God, so also is it necessary in order to a further end; to keep alive upon our minds a sense of his authority, a sense that, in our ordinary behaviour amongst men, we act under him as our Governor and Judge.

Thus you see the temper of mind respecting God, which is particularly suitable to a state of imperfection; to creatures in a progress of being towards somewhat further.

Suppose, now, this something further attained; that we were arrived at it: what a perception will it be, to see, and know, and feel, that our trust was not vain, our

† Eccles. xliii. 30.

Job ix. 11.

dependance not groundless? that the issue, event, and consummation, came out such as fully to justify and answer that resignation? if the obscure view of the divine perfection, which we have in this world, ought in just consequence to beget an entire resignation; what will this resignation be exalted into, when "we shall see face to face, and know as we are known?" If we cannot form any distinct notion of that perfection of the love of God, which casts out all fear; of that enjoyment of him, which will be the happiness of good men hereafter; the consideration of our wants. and capacities of happiness, and that he will be an adequate supply to them, must serve us instead of such distinct conception of the particular happiness itself.

Let us then suppose a man, entirely disengaged from business and pleasure, sitting down alone and at leisure, to reflect upon himself and his own condition of being. He would immediately feel that he was by no means complete of himself, but totally insufficient for his own. happiness. One may venture to affirm, that every man hath felt this, whether he hath again reflected upon it or not. It is feeling this deficiency, that they are unsatisfied with themselves, which makes men look out for assistance from abroad; and which has given rise to various kinds of amusements, altogether needless any otherwise than as they serve to fill up the blank spaces of time, and so hinder their feeling this deficiency, and being uneasy themselves. Now, if these external things we take up with were really an adequate supply to this deficiency of human nature, if by their means our capacities and desires were all satisfied and filled up; then it might be truly said, that we had found out the proper happiness of man; and so might sit down satisfied, and be at rest in the enjoyment of it. But if it appears that the amusements, which men usually pass their time in, are so far from coming up to, or answering our notions and desires of happiness, or good, that they are really no more than what they are commonly called, somewhat to pass away

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