IX.

SERM. ployment, of fair and laudable kind, be always at hand to fill up those vacant spaces of life, which too many affign, either to corrupting amusements, or to mere inaction. We ought never to forget, that entire idleness always borders, either on mifery, or on guilt.

AT the fame time, let the course of our employments be ordered in such a manner, that in carrying them on, we may be also promoting our eternal interest. With the business of the world, let us properly intermix the exercises of devotion. By religious duties, and virtuous actions, let us study to prepare ourselves for a better world, In the midft of our labours for this life, it is never to be forgotten, that we must first Seek the kingdom of God, and his righteoufnefs; and give diligence to make our calling and election fure. Otherwife, how active foever we may seem to be, our whole activity will prove only a laborious idlenefs: We fhall appear in the end, to have been busy to no purpose, or to a purpose worse than none.

Then

IX.

Then only we fulfil the proper character of SER M.
Christians, when we join that pious zeal
which becomes us as the fervants of God,
with that industry which is required of us,
as good members of fociety; when, ac-
cording to the exhortation of the Apostle,
we are found not slothful in business, and, at
the fame time, fervent in spirit, serving the
Lord *.

SERM.
X.

SERMON X.

On the SENSE of the DIVINE PRESENCE.

PSALM 1xxiii. 23.

I am continually with thee

E live in a world which is full of the

WE

divine presence and power. We behold every where around us the traces of that fupreme goodnefs, which enlivens and fupports the universe. Day uttereth Speech of it to day; and night showeth knowledge of it to night. Yet, surrounded as we are with the perfections of God, meeting him whereever we go, and called upon by a thousand objects, to confess his presence, it is both the misfortune and the crime of a great part

of

of mankind, that they are strangers to Him in whofe world they dwell. Occupied with nothing but their pursuits of interest and pleasure, they pass through this world, as though God were not there. The virtu ous and reflecting, are particularly distinguished from the giddy and diffolute, by that habitual fenfe of the divine presence which characterises the former. To them, nothing appears void of God. They contemplate his perfections in the works of nature; and they trace his Providence in the incidents of life. When retired from the world, he often employs their meditation. When engaged in action, he always influences their conduct. Wherever a pious man is, or whatever he does, in the style of the text, he is continually with God,

The happy effect of this fentiment on the heart, is fully displayed in the context. We fee it allaying all the difquiet which the Pfalmist, in the preceding verfes, defcribes himfelf to have fuffered on account of the prosperity of the wicked. The first reflection which reftored tranquillity to his mind,

0 3

X.

SERM, mind, was the remembrance of the prefence of God. Nevertheless, I am continually with thee; thou haft holden me by my right hand. He became sensible, that whatever diftreffes the righteous might fuffer for a time, they could not fail of being compensated in the end, by that Almighty. Protector, whose propitious presence ever continued to furround them. Whereupon follow thofe memorable expreffions of his trust and joy in God. Thou shalt guide me with thy counfel; and afterwards receive me to glory. Whom have I in heaven but thee? and there is none upon earth I defire befides thee.

THERE are principally two effects, which the fenfe of the divine prefence is fitted to: produce upon men. One is, to restrain them from vice; the other, to encourage their virtue. Its operation, as a check upon the finner, is obvious. The perpetual. presence of so powerful and venerable a witness, is one of the most awful confiderations which can be addreffed to the dif folute,