more than good among "the things which are "seen;" (that is to say, among things temporal) but these are not the things a Christian most should look to"; his treasure is-and therefore should his heart be also-among the things which are eternal.

For (let us ask) what is it that we live for? Is it to eat and drink more abundantly, or more luxuriously? or to live in pleasure on the earth, and to be wanton in excess of freedom, (i. e. in licentiousness) doing every man his own will? or any thing of this sort? No. We live to do the will of GOD; to save every man his soul alive; to "use this world as not abusing it ;" to employ the present means of grace and of salvation, which God in mercy hath bestowed upon us, to "make

our calling and election sure" in that life which shall last for ever. And though, of God's abundant goodness, there are no few immediate, secondary blessings and advantages, of various kinds, which we may innocently take up by the way, and enjoy them, and give blessing unto him for them, provided that we keep our one great mark and purpose always in view; still, when things come to their true test, nothing is really, essentially, or surely good, except so far as it may

d Cf. 2 Cor. iv. 18.

e Cf. Serm. XIII.

be consistent with, or leading to, the higher end of our eternal welfare.

Here then we find the main and great argument that should convince us it is vain, and quite unwise, to ask complainingly " why former times

were better than these;" (if better they were: but no matter, whether they were or were not) let them have been whatever they may, they were not our appointed time of trial. It is not to be any way denied, that there are differences of times; great differences, and in many respects; it is most sure, that times may wear the aspect of severe proof; but this is parcel of another question. What now concerns us is, that if our own times have the blessings and advantages, which alone are surely good; (that is to say, means of grace and knowledge of the truth; opportunities of growing wise unto salvation) it is enough. That will at once show us the vanity of all comparisons, and should correct the discontented disposition. And this it will do by directing us—in place of comparisons—to the proper questions to be weighed by us, on which we should employ our thoughts; namely, What are our own familiar advantages? and how may we

employ them best, with reference to eternity ?"

It is for these our own advantages that we shall be accountable; and sad will be a Christian's lot, if judgment any where shall overtake him while he is ready with no better answer, than that he was inquiring why the former times were better than his own; and he mean time be found neglecting every reasonable help which can be looked for, to lead him in the way of life!

Ask not, then, if former times were better than our own, or worse: the question is not wise. But rather look and see, if still our own times may not justly be accounted good, in reference to the great end of man's life. Think honestly of this, while I shall shortly reckon up a few of the chief opportunities, in midst of which we daily live. And here let us divide our reckoning into the two great sorts of temporal advantages, and spiritual; beginning with the lower.

I. Observe, we lay it down as a foundation, that this is good for man, (and this alone is true and final good)" to know the will and counsel of "his Maker, whereby he may be saved eternally; " and be enabled now to walk before him in hu"mility and faith, agreeably to that will:" is there any thing in our temporal circumstances to

hinder us from either of these things? I cannot think that any honest heart will dare to say there is f

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f Many of the injunctions given by the Almighty to his chosen people of old; (see, for instance, Deut. viii.) many examples recorded in Scripture of the several effects both of prosperity and adversity, and the like which must have fallen within our own experience; the duty recommended in adversity-namely, to consider; (Eccles. vii. 14. where, observe, it stands very near to the text of this discourse ;) the doctrine laid down by the Apostle, where he argues, that " no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable "fruit of righteousness unto them which are exercised "thereby;" (Heb. xii. 11.)-all these considerations, supported by many analogies which will present themselves to observant minds, illustrating in various ways how often it is good for man to be depressed-unite to make it very questionable, how far the circumstances and condition which men in their familiar talk will call good times are really deserving of such title; and whether people be not more disposed to goodness in days which bear the name of evil.

Be this, however, as it may, it nevertheless seems certain that there is a strong propensity in men, to fancy they can serve God best in easier circumstances: I fear, (although the parties probably are not themselves aware of such deceitfulness of their own hearts) even to make a certain measure of prosperity a tacit condition of their listening to the voice of truth. Take as an instance the following extract from a writer, described as "belonging to the class of our agricul"tural peasantry," and as a man of strong talents." He is speaking of the present condition, as assumed by him, of our English peasantry.

It is not possible, in such an argument, to take account of special instances, or rare exceptions;

"The honest, upright character, (he says,) whose spirit and "independence remain unbroken, whose greatest desire is and "whose greatest glory it would be, if they would allow him, "to support himself and his family by the sweat of his brow "and the toil of his limbs, is rapidly becoming more rare; "and till the moral causes-the political causes—of such "decrease are removed, the clergy may preach, statesmen "declaim, puritans may inundate every village with religious "tracts-it will be but useless kicking against the pricks." They (the peasantry) have become more vicious"are in a state of wretchedness-and, in consequence, are striving politically to learn the cause of their altered "state."

Now, certainly I do not think that things like these are not to be attended to; nor do I wish to "catch at syllables and

phrases" in this statement; nor do I know how any man can hope himself for blessing, who either shall despise or wilfully oppress the poor. But human prejudice and weakness must not be suffered either to usurp the name of charity, or (much less) to over-rule the truth, as it is really derivable from God's word, even from mistaken tenderness to them. And surely nothing can be much more godless than the spirit of the foregoing passage; though it is quoted (as would seem) with applause certainly, without expressed disapprobation— by a Journal supposed to maintain high conservative principles both in politics and in religion! (Quarterly Review, No. 81. p. 255.) Woe betide us, if we are to look or trust to mere political remedies, for evils of which the Gospel alone contains the fundamental cure! Is not this indeed to "trust in man, "and make flesh our arm, and in our hearts to depart from