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In the estimation of the church these persons often pass for eminent saints-Their faults are not generally known, and the best construction is put upon all they say or do-Godly men are afraid of judging harshly, and have learned to exercise the "love that hopeth all things," and that "covereth a multitude of sins"-Hence they give the right hand of fellowship to those who shew a love to the gospel; and, even when they fear that all is not right, they are content to "let the tares grow up with the wheat till the harvest, lest through their ignorance' they should pluck up the wheat with the tares"

But in the sight of God who searcheth the heart, these men appear in their proper colours-Are they covetous? "he abhors them"-Are they proud, passionate, contentious? they are actuated by an infernal spirit-Have they no government of their tongue? their religion is vain-Are they hearers of the word, and not doers of it also? They only deceive their own souls-Are they habitually and allowedly under the dominion of any sin whatever? they are children of the devil, and not of God:h notwithstanding all their profession, they have no part in the gospel salvation, no acceptance in their prayers, nor any portion but eternal misery in hell' They may have a name to live; but they are really dead before God"]

INFER

1. How far must they be from a Christian state, who feel no delight in divine ordinances!

[It has already appeared that men may be extremely fond of the offices, the ministers, and the professors of religion, and yet perish for ever for want of that conformity to the divine will, which is essential to the Christian character-How much more then must they be destitute of religion, who have not even the outward appearance of sanctity, but live in an open contempt of God's word and ordinances!-Let not any one imagine that the naming the name of Christ is sufficient to constitute us Christians-The tree must be judged of by its fruits: and according to our works will be the sentence that shall be passed upon us in the last day—]

2. What need have the professors of religion to examine well their own hearts!

[Love to the word and people of God, if accompanied with an unreserved obedience to his commandments, is an excellent evidence of our conversion: but, if there be a reign

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ing inconsistency in our conduct, our love to the one or to the other of these is mere hypocrisy"-Let us then enquire diligently, and beg of God to try us, whether there be any wickedness practised in our lives, or harboured in our bosoms? -Let us not be content to "honour God with our lips while our hearts are far from him"-Let us rather intreat him to "put truth in our inward parts," that, while we profess to, be interested in the promises, we may " purify ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God"]

▸ Matt. xv. 7, 8. Ps. lxxviii. 34-37. Isaiah Iviii. 2, ș.
Ps. cxxxix. 23, 24.
P 1 Cor. vii. 1.

CCCCIII. THE CONSEQUENCE OF SLOTH.

Prov. xx. 4. The sluggard will not plough by reason of the cold; therefore shall he beg in harvest, and have nothing.

ARGUMENTS from analogy, when the analogy itself is just, are easy of apprehension, and well calculated to convince the mind; and one distinguished excellence of the book of Proverbs is, that it abounds with such arguments; and without any formal statement of premises and conclusions, presents the truth to us in short, sententious aphorisms, that are plain, obvious, incontrovertible. Whoever has made the least observation on human affairs, must have seen the evil consequences of neglecting our proper business in life, whether in husbandry, or trade, or any other line: and it is easy to infer from thence, that, similar consequences must attend a neglect of our Christian duties. Nor is it necessary that this analogy should be always pointed out to us: the whole scope of that divinely inspired book naturally leads us to make a spiritual improvement of the hints, which, in their literal sense, apply only to the things of this life.

Let us then in this view consider

I. The sluggard's conduct

The duties both of the husbandman and the Christian require industry

[It was a part of the curse introduced by sin, that man should obtain his bread by the sweat of his brow: nor will the VOL. IV.

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earth yield us any thing but briers and thorns, unless we bestow much pains in the cultivation of it. Our attention to it must be unremitted: it is not the labour of a month or a year that will suffice: we must repeat again and again the same processes, in order to guard against the noxious weeds that would overrun it, and cherish the good seed, which we want it to produce. Thus also must the Christian exert himself in order to bring forth the fruits of righteousness. His heart is prolific in what is evil, but barren in what is good: he must therefore daily counteract its natural propensities, and foster the holy desires that have been sown in it. The same work of repentance and faith must be continually renewed, till the Lord himself shall come to gather in his harvest.]

Yet are we ever ready to neglect our work on frivolous pretences

[A regard to tempor l interest will often overcome men's natural sloth, and excite them to diligence in their several vocations. Yet are there many instances, where the indulgence of sloth makes men blind to their own happiness, and deaf to the cries of their distressed families. With respect to spiritual concerns, an indisposition to labour universally prevails. The work of the soul is irksome and difficult; and every one either deems it altogether unnecessary, or desires to defer it as long as possible. But it is observable that the sluggard does not absolutely say, "I hate my work, and therefore will not do it;" much less does he say, "I am determined never to plow at all:" but he finds some excuse for neglecting what he is averse to perform; and fixes on some plea, which, in certain circumstances, and to a certain extent, might be sufficient. Thus the Christian does not say, "I hate repentance and faith in Christ; much less does he resolve never to repent and believe: but he always has some reason at hand for deferring this unpleasant work, and promises himself a more convenient season, before the time for plowing be entirely passed away. He has the cares of a family, or a pressure of business, or something that serves him for an excuse: but, upon examination, it will either be found a mere excuse, or a reason, on which he lays a very improper stress; making use of it to justify a total and habitual neglect, when, at the most, it would only account for a partial and occasional omission. But as an husbandman who should yield to such a disposition, is denominated by God himself, "a sluggard," so we are sure, that he, who on such frivolous pretexts intermits his Christian duties, will receive no better appellation at the day of judgment than that of a "wicked and slothful servant."]

But in whomsoever such conduct is found, he will at last have reason to deplore

II. The consequences of it

As industry and wealth, so idleness and want are very closely connected

[Circumstances occur in this world to interrupt the natural operation of causes and effects: but in general, where any man's subsistence depends upon his labour, the consequences of sloth or activity will be such as might be expected. In spiritual things the rule is absolute and invariable. Every man's progress will be according to his labour. Some indeed may enjoy more of comfort than others, from other causes than their own diligence: but every person's real proficiency in grace will be proportioned to the improvement he makes of the talents committed to him: without detracting at all from the grace of God, we may safely affirm, that the difference between one Christian and another in respect of victory over sin, and happiness in the divine life, must be traced in a very great measure to their different degrees of watchfulness in secret duties.]

This truth however will not appear in its full extent till the day of judgment

[At the time of harvest the care or negligence of the husbandman will very clearly appear: and, if we should suppose a man to have wholly neglected the cultivation of his fields, he would find himself destitute, while others were satiated with abundance; nor, if he were reduced to beggary, would he find any one to pity his forlorn condition. But his situation, deplorable as it would be, is not to be compared with that of a negligent Christian in the day of judgment. He will see others reaping a glorious harvest, while he is not permitted even to glean an ear: he will behold others "crowned with glory and honour and immortality," while nothing remains for him but "indignation and wrath, tribulation and anguish." The foolish virgins, who slept while they should have been procuring oil for their lamps, came and pleaded in vain for admittance, when the door was once shut against them: none but the wise virgins were suffered to participate the nuptial feast. In the same manner, the rich man, who lived only to the flesh, sought in vain for one drop of water to mitigate his anguish, while Lazarus, who had lived to nobler purposes, had a fulness of joy in Abraham's bosom. Thus also will it be with all, when the great harvest shall arrive: they, who had improved their season of grace, will be partakers of glory; while they, who had wasted it in sloth and self-indulgence, will reap the fruits of their folly, in deserved shame, in perpetual want, in unalleviated, unpitied; Everlasting misery.]

APPLICATION

1. Let us, in the view of this subject, take shame to ourselves

[How long has our season of grace been protracted; and what little improvement have we made of it! How apt are we to yield to sloth, and to defer the most important of all duties on slight and frivolous pretences, which we know beforehand will never satisfy our Judge! But what can ever equal this folly? A sluggard in temporal things may find some one to pity his distress; and may learn from his experience to amend. But who will ever pity the self-ruined sinner? Or what further opportunity for amendment will be afforded him? Let us then begin, and prosecute without remission, the work of our souls. Let us "plow up the fallow ground, and sow in righteousness," knowing assuredly, that "the diligent hand shall make us rich," and that, "if we sow in tears we shall reap in joy."] 2. Let us look forward with earnestness to the future harvest

[The husbandman waits with patience, in expectation that the harvest will compensate his labours. And will not our harvest repay all the exertions we can use, and all the self-denial we can exercise? Let us then put forth all the energies of our souls in preparing for that day. Let us not suffer any difficulties or discouragements to abate our ardour; but, "whatever our hand findeth to do, let us do it with our might," "" and so much the more as we see the day approaching."]

CCCCIV. THE SINFULNESS OF MURMURING

AGAINST GOD.

Prov. xix. 3. The foolishness of man perverteth his way, and his heart fretteth against the Lord.

THE wickedness of the heart is deep and unsearchable

They who do not watch its motions, have no idea of its depravity

But they who diligently examine it may discover many evils

And by the light of God's word attain considerable Knowledge

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