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VIII.

with envy, is obvious and direct. The high SERM. value which the proud fet on their own merit, the unreasonable claims which they form on the world, and the injuftice which they suppose to be done to them by any preference given to others, are perpetual fources, firft of discontent, and next of envy. When indolence is joined to pride, the disease of the mind becomes more inveterate and incurable. Pride leads men to claim more than they deferve. Indolence prevents them from obtaining what they might juftly claim. Difappointments follow; and fpleen, malignity, and envy, rage within them. The proud and indolent are always envious. Wrapt up in their own importance, they fit ftill, and repine, because others are more profperous than they; while, with all their high opinion of themselves, they have done nothing either to deserve, or to acquire, profperity. As, therefore, we value our virtue, or our peace, let us guard against these two evil difpofitions of mind. Let us be modeft in our own esteem, and, by diligence and industry, study to acquire

VIII.

SERM. the esteem of others. So fhall we fhut up the avenues that lead to many a bad pasfion; and fhall learn, in whatfoever ftate we are, therewith to be content.

FINALLY, in order to fubdue envy, let us bring often into view those religious confiderations which regard us particularly as Chriftians. Let us remember how unworthy we are all in the fight of God; and how much the bleffings which each of us enjoy, are beyond what we deserve. Let us nourish reverence and fubmiffion to that Divine government, which has appointed to every one fuch a condition in the world as is fitteft for him to poffefs. Let us recollect how oppofite the Christian spirit is to envy; and what facred obligations it lays upon us, to walk in love and charity towards one another. Indeed, when we reflect on the many miseries which abound in human life; on the fcanty proportion of happiness which any man is here allowed to enjoy; on the small difference which the diversity of fortune makes on that scanty

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proportion; it is furprising, that envy fhould SERM. ever have been a prevalent paffion among men, much more that it fhould have vailed among Chriftians. Where so much is fuffered in common, little room is left envy. There is more occafion for pity and fympathy, and inclination to affift each other. To our own good endeavours for rectifying our difpofitions, let us not forget to add serious prayers to the Author of our being, that he who made the heart of man, and knows all its infirmities, would thoroughly purify our hearts from a paffion fo bafe, and fo criminal, as envy. Create in me, O God, a clean heart; and renew a right Spirit within me. Search me, and know my heart. Try me, and know my thoughts. See if there be any wicked way in me, and lead me in the way everlafting *.

* Pf. li. 10.; cxxxix. 23, 24.

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SERM.

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MATTHEW, xx. 6.

-Why ftand ye here all the day idle?

T is an obfervation which naturally occurs, and has been often made, that all the representations of the Chriftian life in fcripture are taken from active scenes; from carrying on a warfare, running a race, striving to enter in at a ftrait gate, and, as in this context, labouring in a vineyard. Hence the conclufion plainly follows, that various active duties are required of the Chriftian; and that floth and indolence are inconfiftent with his hope of heaven.

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But it has been sometimes fuppofed, that SERM. industry, as far as it is matter of duty, regards our spiritual concerns and employments only; and that one might be very bufy as a Chriftian, who was very idle as a man. Hence, among fome denominations of Christians, an opinion has prevailed, that the perfection of religion was to be found in those monaftic retreats, where every active function of civil life was totally excluded, and the whole time of men filled up with exercises of devotion. They who hold such opinions proceed on the fuppofition, that religion has little or no concern with the ordinary affairs of the world; that its duties ftand apart by themselves; and mingle not in the intercourfe which men have with one another. The perfect Chriftian was imagined to live a fort of angelic life, fequeftered from the business or pleasures. of this contemptible ftate. The gospel, on the contrary, represents the religion of Christ as intended for the benefit of human fociety. It affumes men as engaged in the business of active life; and directs its ex

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