member, that his eyes are in every place, be- | holding the evil and the good; that "he compasseth our path and our bed, and is acquainted with all our ways; and that there is not a word in our tongue, but he knoweth it altogether."

We have only to observe further, that it hence appears evident, that our Lord retained after his resurrection the memorials of his passion-there were the marks of the nails and of the spear. And did his ascension erase them? John saw him as "a lamb that had been slain." These not only served at first to prove the truth of his resurrection, and the materiality of his body, but will for ever remind us of the way in which our happiness was procured; and will excite us to everlasting adoration and praise. He challenges the complete salvation of his people: "Father, I will that they which thou hast given me be with me where I am to behold my glory." Do any ask for the justice of his claim? See his appearance; behold the proofs of his sufferings and death: "neither by the blood of goats nor calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." See how he delights in the deliverance of his people! Had he looked back upon his sufferings with regret, he would have abolished the impressions of them but he reviews Calvary with pleasure; he "sees of the travail of his soul, and is SATISFIED." And shall we be ashamed of the marks of the dying of the Lord Jesus! The scars of a general, wounded in the defence of his country, are viewed by his fellow-citizens with admiration and applause. And "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world."

It is the language of faith; of faith, not only in his resurrection, but in his divinity; of faith, not only in his dominion, but in his deity-"my Lord and my God." How is this evidence to be baffled? The title was given him by "a good man"-and what good man upon earth ever did or ever will call a magistrate, a teacher, an angel, his Lord and his God? Besides Thomas was brought up in the Jewish religion, and could not be ignorant of the unity of the Divine nature: he knew what Moses and the prophets had said against idolatry; and how solemnly God himself had declared, "My glory will I not give to another, nor my praise to graven images." As he would have been backward to give this title, so our Lord would have been backward to receive it, unless it had been his due; yea, he ought peremptorily to have refused it; and to have reproved him for it-as the apostles rebuked those who spoke of them as "gods" come down from heaven, and would have done them homage. This was the more to be expected, because he was the prophet that should come into the world to bear witness to the truth, and to guide our feet into the way of peace. But he accepts-he commends the confession! One resource is left. It is to consider this confession as an exclamation produced by a sudden surprise or fright-"0 Lord God-it is he!" But this is making Thomas not devout but profane. Besides it is remarked, that it was an answer, and that he did not exclaim about him but spake to him; "Thomas answered and said unto him, My Lord and my God!" He was therefore the object of his address.

While therefore others dispute and doubt, let us adore and rejoice. Let us give him III. Let us pass to the consequence of all the glory which is due unto his holy name. this. It produced a full persuasion of mind Let us say with confidence, "I know whom in the wavering disciple. It does not ap-I have believed, and am persuaded that he is pear that Thomas complied with the liberty the Saviour gave him to handle him and see and which had been required before as an absolute condition of faith. No. Conviction flashed into his mind. He is satisfied with the evidence afforded, and is ashamed of his own perverseness and unbelief. He weeps for joy as well as sorrow, and he not only believes with the heart but confesses with the mouth. "And Thomas answered and said unto him, My Lord and my God!" Few words, but very interesting.

able to keep that which I have committed unto him against that day." For we should not be satisfied with a speculative belief of this truth. Thomas uses the language of appropriation: "My Lord, and my God." Were it not for this possessive pronoun my, the devil may use the creed as well as the Christian. For he "believes and trembles." He knows that he is Lord and God-but not his, either to serve or to enjoy. And without this, such a Being is terrible, especially when we know that unless he is our friend, It is the language of dedication and devo- he is our enemy. But to hear him saying, tion-"my Lord." By calling him his Lord, "I am thine, and all that I have;" to take what does he but acknowledge him as his hold of his covenant and say, All these master, and resign himself to his service blessings are mine; to "encourage ourselves saying, "What wilt thou have me to do?' in the Lord our God," and say, "thou art my Thou hast an undeniable right to my obe- portion and refuge in the land of the living; dience. At thy disposal I am resolved to whom have I in heaven but thee, and there is live. And if I have offended and dishonour-none upon earth that I desire beside thee❞— ed thee-the more concerned will I be to what peace! what joy must such a blessed please and to serve thee." confidence inspire!

"My beloved is mine, and I am his. He loved me, and gave himself for me"-what then can trouble me! What can alarm me! What can I want! He is able to do for me exceeding abundantly above all that I ask or think. His perfections are mine, his providence is mine, his promises are minemine is the promise of the life that now is, and of that which is to come.

Till we attain this blessed hope we are strangers to some of the most pleasing parts of the Christian life. But how can we attain it?-Be his, and he will be yours. Call him your Lord in a way of service, and he will own himself to be your God in a way of privilege. For there is a connexion between these-if you have chosen him, be assured he has chosen you; and if you love him, be assured he has loved you. For the one is the consequence, and therefore the evidence of the other.

Many are ready to call him their God, who do not honour him as their Lord: they boast of communion with him, but do not live in a state of subjection to him. This is awful. For if you are not his to serve, you have no reason to conclude that he is yours to save.

This is the way-to ascend from that which is more clear, to that which is less obvious. The Christian cannot always say he is mine-but when is it that he cannot say I am thine? Thine to seek thee and obey thee -thine only and wholly-and for ever thine? If for the present you are unable to say, with David, "Thou hast given me the heritage of them that fear thy name"-go on-praying as he did-and you shall not pray in vain-"Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation: that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance"

DISCOURSE XLVII.

CONTENTMENT WITH LITTLE. And having food and raiment let us be therewith content.-1 Tim. vi. 8.

WHEN Jacob was going from Beersheba to Haran, he was indulged with a very remarkable vision. It was designed to encourage him in the dangers and difficulties of his journey. It deeply impressed his mind, and drew forth his devotion; and on this occasion we are told that "He vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on; so that I come again to my father's house in peace: then shall the Lord be my God. And this stone. which I have set for a pillar, shall be God's house: and of all that thou shalt give me, I will surely give the tenth unto thee."

What we now admire is the moderation of Jacob's desire with regard to temporal supplies. He does not stipulate for affluence, power, honour, splendid equipage; he does not ask for delicacies or dainties-but only for conveniences; but only for necessaries "bread to eat, and raiment to put on."

His example holds forth a rule by which every good man's disposition should be governed with regard to the things of this life. It is the admonition of the Apostle: "Having food and raiment let us be therewith content."

Is it then unlawful for a Christian to be rich? Is he bound to refuse worldly advantages when they come fairly in his way? By no means.

But he is not to be worldly-minded-he is not to seek great things for himself-he is not to toil and grasp, and covet like othershe is not to be fretful and miserable when certain enjoyments are denied him. A Christian is to guard against extravagant desires, and to be satisfied with little. To inspire you with this moderation, let me lead you to contemplate a few objects which have a tendency to enforce it.

I. LET US CONSIDER THE NECESSITIES OF NATURE. These are few, and simple, and easily satisfied. For we should distinguish between real and artificial wants. Civilization has rendered the latter far more numerous than the former; and more of our fellowcreatures are employed in providing for the one than the other. We are inspired with false maxims of living; we deem a thousand things indispensable which our welfare does not require. The trial is often made; there are many who pass through life destitute of those things which are commonly supposed to be requisite to our well-being: but do they not live as long, as healthily, and as happily as the heirs of abundance? Yea, do they not in general live longer, and healthier, and happier? Especially are they not free from those maladies which arise from indulgence, variety, repletion, ease, and the want of labour? Hence you will find that the rich, if wise, live as much as possible like the poor, confining themselves to the simplicity of nature, and doing many things 'voluntarily, which the lower classes are constrained todo from necessity.

In reference to happiness, a man only has what he can use. If he possesses a thousand pounds which he cannot use, it matters not, as to the benefit he derives from it, whether it be in his coffer or in the bowels of the earth. When his wants are supplied, all that remains is only to keep or to give away, but not to enjoy. What is more than serviceable is superfluous and needless; and the man is only rich in fancy. Nature is satisfied with little; it is vanity, it is avarice, it is luxury, it is independence, it is "the God of this world" that urges us to demand more.

if you do not receive the whole, you may justly complain. But it is otherwise with a beggar who asks alms. You would think it strange were he to prescribe the measure of his benefactor's bounty-or were you to hear him pettishly exclaim, as soon as his friend from pure generosity had relieved him"This will not do this is not enough-I must have much more than this-I must have an abundance."

II. WE SHOULD DO WELL TO CONSIDER THE INSUFFICIENCY OF THE CREATURE. When we see men dissatisfied with what they have, and all anxiety and exertion to amass an abundance of this "world's goods," we should imagine there was a superlative excellency in these things, and that our happiness absolutely depended upon them. But it is not only our Saviour who has told us, that "a man's life consisteth not in the abundance of the things which he possesseth." Happiness Such is the man who is not satisfied with is an internal thing."A good man shall be what God has given him. There is indeed a satisfied from himself." He has a source of difference here, but it makes against us. We pleasure, independent of external events, and are under obligation to relieve. Our fellowwhich shall survive the dissolution of the creatures have claims upon us from the comglobe. It is not the water without the vessel mand of God and the brotherhood of human that sinks it, but that which is admitted in. nature. But is God under any obligation to Paul and Silas could sing praises at midnight confer favours upon us? Have we any claims in the inner prison, when their feet were upon him? Whence do we derive them? made fast in the stocks, and their backs Have we not eaten of the forbidden tree! bruised with the scourge. The world pro- Have we not transgressed the holy laws of mises only to deceive, and fails us when we God times without number? Would it not most need its aid. People have risen to afflu- be a righteous thing with God to take venence and splendour-but their desires in- geance? Are we not compelled to say, with creased with indulgence: and they found David, "Thou art justified when thou speakthemselves no nearer satisfaction than before. est, and clear when thou judgest?" How Yea, they learned what common sense would much more therefore are we bound to say, have told them before, that hills were more with Jacob, "I am not worthy of the least of exposed than valleys-that the larger space all thy mercies?" Cease complaining, Chriswe occupy, the wider mark are we for the tian. If you have not what you desire, you arrows of disappointment-that the longer have infinitely more than you deserve. Hide our robes are, the more likely they are to be your blushing face, and hate your ingratitude. torn or soiled. Care is an evil spirit that You were a traitor against the King of kings haunts fine houses and large estates: "in the-you strove to dethrone him; you were fulness of his sufficiency he shall be in straits." Solomon had more than food and raiment. A thousand streams emptied themselves into his cup of prosperity. He withheld his heart from no joy. And what is his conclusion? "Vanity of vanities: all is vanity, and vexation of spirit!" What can the greatest abundance do for a man? A pain in the foot or the tooth will destroy all the sense of pleasure the good things of this world can afford. None of them can reach the soul; and the mind is the man. None of them can calm the conscience; purify the passions; fill the desires. None of them can raise us above the fear of death, nor the dread of eternity. "Riches profit not in the day of wrath."

What inference do we draw from hence? Why, seeing these things are so insignificant and worthless as to our chief interest, we should not make them our portion; we should not hang our hopes and fears upon them; we should not suffer them to engage our solicitude. It is the reflection of the wise man: "Seeing all these things but increase vanity, what is man the better!"

III. TO INDUCE YOU TO BE SATISFIED WITH SUCH THINGS AS YOU HAVE, CONSIDER YOUR UNWORTHINESS. You murmur because you have not more-but should you not be thankful for what you have? If a man owes you a debt, you ought to have your demand; and

tried, found guilty, and condemned to die. He of his clemency reprieved you-pardoned you-and gave you a promise that no one should harm you, and that you should not want food, or raiment, through life. And you

after all this-you will turn away dis gusted? and say-Is this all?-Why does he not give me a mansion? A palace?

When I

IV. OBSERVE WHAT YOU HAVE ALREADY IN POSSESSION, OR IN REVERSION. view the Christian-when I see him blessed with all spiritual blessings in heavenly places

when I see him a son of God, an heir of immortality-loved with an infinite love; redeemed by the blood of the everlasting covenant; called out of darkness into marvellous light; justified freely from all things; holding communion with God; claiming all the exceeding great and precious promises looking forward to "an inheritance incorruptible and undefiled, and that fadeth not away:" and as certain of all this as if it were actually bestowed upon him already-wher I see all this, and find him dissatisfied, and hear him murmuring-because he has not a little more thick clay; because a few pins and straws are denied him-I wonder and 1 weep. What must angels think! What a scandal is all this to religion! O why do not these blessings absorb us!

Once they did. When we were first in

duced to seek them-we thought of nothing | properly myself, I said, "Thou shalt choose else. We then said, If I succeed and obtain my inheritance for me." And shall I find these-how willingly can I leave every thing fault with his decisions, after beseeching him else if I have only food and raiment, I shall to decide? And with his guidance, after be therewith content. And are these bless- desiring him to guide? ings less in possession than in expectation? Is not the Saviour the same? Is there not enough in his fulness to fill the mind always!

V. CONSIDER THE PROVIDENCE OF GOD. Suppose now a voice from heaven were to assure you that a little was best for you.You answer, I would try to acquiesce. And cannot God speak by actions as well as words? And does not his providence tell you all this-By the subversion of your schemes? by the disappointment of your hopes? by the situation and circumstances in which you are placed?

VI. CONSIDER HOW MUCH SAFER YOU ARE WITH LITTLE THAN WITH MUCH. Honey does not more powerfully attract bees than affluence generates temptations. Did you never see men ruined by prosperity? Did you never read the verse following our text "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: for the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sor rows." Did you never hear our Saviour say ing, "How hardly shall they that have riches enter into the kingdom of God!" And do you wish to make the way to heaven more difficult than it is, and to render your salvation almost an impossibility? If desirous of subduing depraved principles and tempers, what madness makes you try to nourish them? Why do you wish to have fewer motives to live by faith? And to have stronger ties of attachment to earth? If you pray to be preserved from evil, why wish to be led into temptation? Why would you cross the mouth of hell upon a narrow plank? What makes you think that you can sail where others have been wrecked? What confidence must you have in your own strength to imagine that where so many have fallen you can conquer !

Does any thing come to pass by chance? "Are not the very hairs of your head all numbered?" Does God take care for oxen; does he feed the fowls of the air; does he clothe the grass of the field? And does he abandon friends-children? No : he appoints, arranges, overrules all your concerns. This consideration repressed the ferment of unsanctified passion in David-"I was dumb; I opened not my mouth, because thou didst it." This calmed Job: though the Chaldeans, the Sabeans, and the elements of nature had deprived him of all, he looks beyond them to One whose agency hushed all his passions, "The Lord gave, and the Lord hath taken away; and blessed be the name of the Lord." Realize this principle. See the providence of God determining the bounds of your habitations; the age in which you were to live; Have you duly considered the duties as the stations you were to fill; the comforts well as snares of a prosperous condition? you were to enjoy; and the trials you were "Where much is given, much will be reto endure. And if you have not much of the quired." We think it a fine thing to be rich world-ask-Whence is it? Is it because-but we do not consider the awful account my heavenly Father is not able to give me more?-No: "The silver and the gold are his. The earth is the Lord's, and the fulness thereof the world, and they that dwell therein." Is it because he has no inclination to indulge me? No: "He takes pleasure in the prosperity of his servants." It is therefore to be resolved into the wisdom and kindness of his administration. His wisdom tells him how much I can bear-and his kindness will not suffer him to give me more. His aim is my welfare. The same disposition which leads him to give induces him to deny. He corrects, and he crowns with the same love. This loss is to enrich me; this sickness is to cure me. I know that all things work together for good, to them that love God, to them that are called according to his purpose.

And to his government in providence, as well as grace, I once solemnly, and have since repeatedly given myself up. Too ignorant, too impatient, too carnal to choose

the rich will have to give, not only of the manner in which their wealth was obtained, but also of the manner in which it was expended! We do not consider that they will be responsible for all the good they could have done in spreading the Gospel, and in relieving the poor, but which they neglected.

For they are not proprietors of these goods, but only stewards; and the great Lord of heaven and earth will soon say, "Give an account of thy stewardship, for thou mayest be no longer steward."-Produce your account, O ye rich. You had so much intrusted to your care-Have you employed it? And how has it been employed?-Oh! the embarrassment, the misery of some! "So much has been wasted in dress. So much in amusements. So much in extravagance of table and furniture." "Depart!"

Finally. Consider THE BREVITY OF YOUR CONTINUANCE UPON EARTH, WHERE ALONE YOU WILL NEED ANY OF THESE THINGS. "What is your life? It is even a vapour that ap

peareth for a little time, and then vanisheth | for me. Surely, I have behaved and quieted away!" And how much of this fleeting myself as a child that is weaned of his mother: period is already consumed! There may be my soul is even as a weaned child. Let but a step between you and death. Now Israel hope in the Lord from henceforth and If time be short, your trouble cannot be for ever." long. "Weeping may endure for a night, but joy cometh in the morning." These light afflictions are but for a moment." Behold the pilgrim. He meets with many disagreeable occurrences; he expects storms; he looks for a traveller's fare-but says he, Why should I vex myself! These inconveniences are only for a time: I have better accommodations at home."