DISC. to that father; becaufe, when once known,

But

I.

he is certain they will be fupplied.

from our Father no fecrets are hidden. His wisdom is equal to his goodness, and his

power equal to both. When therefore we have used our own endeavours, as he has directed us to do, we may, with the confidence of children, "caft all our care upon "him; fince," without doubt, "he careth

for us." The misfortune is, that, amongst

all our cares, we care little for him, and think little of him, unless when the attention is roufed by a clap of thunder, or some extraordinary event, which affects us, for the time, as that does. We have only a distant, uncertain notion of him floating in our minds. We do not confider him as prefent round about us, and, what is more, present within us, and perfectly acquainted with all that is paffing in the inmost chamber of the heart. We neglect him, and therefore he feems to neglect us—I say, he seems to neglect us; for that very feeming neglect is graciously intended to humble, and reform, and bring us to a better mind, that we may

become

become objects of his favour, and partake DISC.

of his bleffings.

This is our Lord's next argument. "Seek ye firft the kingdom of God, and "his righteousness, and all these things "shall be added unto you." Christ does not mean to say, that if a man will become religious, he will immediately give him wealth. Certainly not: fince if the party in question were ever so good a man, that might be the most effectual way in the world to make him a bad man. He might have something lurking in his conftitution either of body or mind, which would render him incapable of refifting the temptations of a large fortune; and He, who knows all things, knows this would be the cafe. Numberless are the perfons, to whofe happiness fuch an estate would not add a fingle grain, but quite the reverse; and the greatest kindness that can be fhewed them is to keep it out of their way, though you will never perfuade them to think fo. But thus much the promise implies, that to him who first

I.

upon

the

DISC. and principally feeks, as he ought to do, the kingdom of God, and his righteousness, and is not wanting to himself, shall be added food and raiment, and fuch other things as are convenient and proper for him, such things as are really and truly, all circumftances confidered, beft for him whole, and will hereafter appear to have been fo. But is not wealth then a bleffing? To those who can manage and employ it to the glory of God, and the good of mankind, it is a bleffing, for this reafon, because "it is "more bleffed to give, than to receive:" but the number of these is small, very small indeed. If religion therefore does not give a man wealth, it does not give him that, which is much more likely, at the long run, to prejudice, than to benefit him. If reli gion does not give a man wealth, it makes him happy without it; if it does not enable him to have what he likes, it enables him to like what he has. And, as an Apostle obferves," the time is fhort; this prefent "scene of things will foon be changed; it " remains therefore that he who has an estate " be

"be (towards God) as if he had none;" DISC. which is much the harder task of the two.

Since, then, the promise of worldly neceffaries and comforts is made on the condition of seeking first the kingdom of God, and his righteoufnefs, let him, who thinks he has not his share of good things in this life, retire into his closet for half an hour, and ask himself a few questions; as-Have I ever really and in earnest sought the kingdom of God, and his righteousness? Do I so much as know what they are? or have I taken any pains to enquire? If I have enquired, and understood their nature, do I not rather seek after any thing, than after them? Is not either business, or pleasure, or even idlenefs itself, that moft irksome and tormenting of states, preferred before them? Do I give one hour, out of the four and twenty, to the contemplation of them? Have I entered into the kingdom of God? or rather, has the kingdom of God entered into me? Is it within me, and does it manifeft itself without me? Does Chrift rule

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1

DISC. in my heart by faith? and do my appetites I. and paffions move in obedience to that heavenly principle? Do I love God, and delight in prayer and praife? Do I love my neighbour, and rejoice to affift and benefit him, to cover his faults, and overlook his infirmities? Are those tempers alive and reigning in me, which Chrift has pronounced blessed? and, in the general and common course of my thoughts, words, and actions, do I confider myself as in his presence, to whom I must give account? The answers returned by confcience to fuch questions as thefe, would perhaps fhew the best man living, that if he have not all he wanted, there is no just reason for complaint. Thre is another confideration which may completely fettle your minds, on the subject of the diftreffes to which the righteous are fometimes fubject in this present life. A very good man may be rendered much better by trials and afflictions. Proportionable to his fufferings will be his reward; and if you could propofe the queftion to those faints in heaven, who once wandered, destitute, afflicted,