both in our creation and redemption. As to our creation; can we imagine that God, who created not any thing but for fome excellent end, fhould create man for none, or for a filly one? The fpirit within us is an active and vivacious principle; our rational faculties capacitate and qualify us for doing good; this is the proper work of reafon, the trueft and moft natural pleafure of a rational foul. Who can think now, that our wife Creator lighted this candle within us, that we might opprefs and ftifle it by negligence and idlenefs? That he contrived and deftined fuch a mind to fquander and fool away its talents in vanity and impertinence? As to our redemption, 'tis evident both what the defign of it is, and how oppofite idlenefs is to it. Chrift himself for gave us, to redeem us from all iniquity; and to purify to himfelf a peculiar people zealous of good works, Tit. ii. 14. And this is what our regeneration, or fanctification aims at: We are God's workmanship, created in Chrift Jefus unto good works, which God has before ordained, that we should walk in them, Ephef. ii. 10. How little then can a ufelefs and barren life answer the expectations of God? What a miferable return muft it be to the blood of his Son; and how utterly muft it difappoint all the purposes of his Word and Spirit? But what need I argue further?

the

the truth I contend for is the express and conftant doctrine of the fcriptures: is not idleness and fulness of bread reckoned amongst the fins of Sodom? What means the fentence against the barren fig-tree, Luke xiii. 7. but the deftruction and damnation of the idle and the fluggish? The indignation of God is not enkindled againft the barrennefs of trees, but men. What can be plainer than the condemnation of the unprofitable fervant, who perished because he had not improved his talent? Mat. xxv. 38. And how frequently does the apoftle declare himself againft the idle and diforderly? And all this proceeds upon plain and neceffary grounds our Lord was an example of virtue, as well as innocence; and he did not only refrain from doing evil, but he went about doing good. We can never fatisfy the intention of divine precepts by negative righteoufnefs: when God prohibits the filthiness of the flesh and Spirit, he enjoins the perfecting holiness in his fear: when he forbids us to do evil, he at the fame time prefcribes the learning to do well, What need I multiply more words? Idleness is a flat contradicton to faith, hope, charity; to fear, vigilance, mortification; and therefore certainly muft be a damning fin: Thefe are all active and vigorous principles; but idleness enfeebles and dif-fpirits, manacles and fetters us: A a 4

Thefe

These are pure, ftrict, and felf-denying principles; but idleness is foft and indul gent: thefe conquer the world and the body, raife and exalt the mind; but idleness is far from enterprizing any thing, from attempting any thing that is good; it pampers the body, and effeminates and diffolves the mind; and finally, whatever innocence or inoffenfiveness it may pretend to, it does not only terminate in fin, but has its beginning from it; from ftupidity and ignorance, from vanity and levity, from foftnefs and fenfuality, from fome prevailing luft or other.

2. Next after the nature, the confequences of idleness are to be confidered; and if it be taken in the utmost latitude, there is fcarce any fin which is more juftly liable to fo many tragical accufations; for it is the parent of dishonour and poverty, and of moft of the fins and calamities of this mortal life. But at prefent I view it only as it is drawn with a half face, and that the much lefs deformed of the two: I confider it here as pretending to innocence; and flattering it felf with the hopes of happinefs: and yet even thus, fuppofing it as harmless and inoffenfive as it can be, yet ftill these will be the miferable effects of it; it will rob religion, and the world, of the service due to both: it will bereave us of the pleasure of life, and the comfort of

death i

pure

death; and send us down at last to a curfed eternity. For where are the virtues that should maintain the order and beauty of human fociety; that fhould relieve and redress the miseries of the world? Where are the virtues that fhould vindicate the honour of religion, and demonftrate its divinity as effectually as predictions or miracles can do? Where are the bright examples that should convert the unbelieving part of mankind, and inflame the believing part with a generous emulation? Certainly the lazy Christian, the flothful fervant, can pretend to nothing of this kind. As to the pleasure of life, if true and lafting, if and fpiritual, 'tis eafy to difcern from what fountains it must be drawn. Nothing but poverty of fpirit can procure our peace, nothing but purity of heart our plea fure. But ah! how far are the idle and unactive from these virtues? Faith, love, and hope, are the feeds of them: victories and triumphs, devotion, alms, and good works are the fruits of them: but what a stranger to these is the drone and fluggard? Then for the comfort of death, it muft proceed from a well-fpent life: he that fees nothing but a vaft folitude and wilderness behind him, will never, like the Ifraelites, fee a Canaan before him. Life must be filled with good works, or elfe death will look but

dark

dark and gloomy: when the confcience inquires every where after the effects of the Word, and the Spirit, and the blood of Jefus, and can discover in all the parts, in all the paths of life, no tracks of any thing but fancy and fortune, humour and indul gence; how will it fhrink, and faint, and tremble! what penfive, melancholy doubts will damp and choak its hope! and how can it be otherwife? Alas! the mind of a Chriftian is fufficiently informed that every man fhall receive according to what he has done in the body; God will judge every man according to his works; what then must become of him who has none to fhew? If immortality and glory, if life and peace be the reward of well-doing, nay, of pati ent continuance in well-doing, what will become of the drowfy, the fupine and carelefs, the fot and the fluggish, who have flept, and fooled, and trifled away life?

3. I might aggravate the guilt of idlenefs, by taking an estimate of the talents it waftes, the obligations it flights, and the hopes it forfeits. I might render man more jealous and apprehenfive of falling into it, by obferving how generally it prevails; which is a plain proof, either of the ftrength of the temptation, or of our propenfion; a plain proof either that there is I know not what fecret magick in

the