God, and the promises of his gospel.-But then, if we had no right to trust, when we feel as if God would slay us, how could the happy effects of affliction be produced, and God's wise and gracious designs in appointing them be accomplished?

IMPROVEMENT.

1. What a melancholy view does it give us of the present state, that some of the best of men, such as Job, should be reduced to such circumstances, as if God's terrors were all set in array against them, and God were about to slay them. Surely, it can be no pleasure to God to make men wretched, and especially his own people. Then it gives us a melancholy view of the effects of sin in the world. various sources of sorrow and apprehension and distress has it opened, that it should be in a sense a blessing to be afflicted. It gives a gloomy view of things, that some of the best of men should have so much cause to be distressed and yet, on the other hand,

2.

What

It displays to our view the power and glory of divine grace, that though man is in a poor, fallen, miserable state, where God appears so often in frowns, and every thing about him

administers to his sorrows; yet there is that in religion which should support him; that there is something amidst all like "an anchor of the soul, both sure and stedfast;" something which enables him to trust in the very hand in which he sees a rod and a sword.

you

3. It confirms and establishes the poor, trembling, trusting soul, in the steady and constant dependance he fixes on his God.-Your last refuge, poor downcast soul, is God-a covenant God in Christ. You have no hope but there: every thing else is darkness and discouragement. And find that Job, whom God pronounces a perfect man, and celebrates his patience and piety, was just in the same state with yourself, feeling as if God would certainly destroy him. And yet he trusted in God, kept his hold there, and ventured every thing on his power and grace. And as it was sufficient to bear him up, so it will be sufficient for you.

that hath promised," and "is

"He is faithful

able to do ex

ceeding abundantly above all that we ask or think."

FRIENDSHIP.

SERMON X.

[Preached at Kettering, May 7. 1786.]

PROV. XVIII. 24.

AND THERE IS A FRIEND THAT STICKETH CLOSER THAN A BROTHER.

THE most immediate and obvious meaning of this passage, in connexion with the former part of the verse, seems to be this:-A man that has or desires to have friends, to gain them or to keep them, must show himself friendlymust, in his temper and actions, always appear the friend and there are instances in which, strong as natural affection is, the bonds of esteem and friendship prove stronger than those of nature; and a man that is no relation to another, shall stick closer to him and to his interests, than even a brother. This perhaps is the most plain and immediate, but I do not think it is the most instructive and profitable sense of the passage.

"There is a friend that sticketh closer than a brother."-I think this phrase suggests these two useful and important hints that there is such a thing as human friendship; but that it is imperfect-that there is a higher and nobler kind of friendship than any that actually exists among men. Many of you will easily conceive what led me to the subject to-day; and in the afternoon you will perceive what spiritual turn I mean to give it.' I shall confine myself this morning, to the illustration and improvement of these two thoughts.-The passage suggests

to us,

FIRST, That there is such a thing as friendship and human affection." There is a friend that sticketh closer than a brother." Now, this certainly implies that it is natural for brothers to stick to one another; or, in a more general sense, that the relations in which mankind stand to one another, imply attachment and regard to each other's interests. I shall, under this head, endeavour to show you that this is a fact, and then point out the wisdom and goodness of Providence in this constitution of things.-Let me prove,

1 The second Sermon on this text cannot be found.

I. That it is a fact, that there is such a thing as friendship and human affection.-And in order to this, I must remark,

1. God has implanted in our nature a social principle. What I mean is, that from early life we love to be among our fellow-creatures, to converse with them, and to enter into their concerns. Thus we find that it is a punishment to a child to be shut up alone, and that children form early attachments to people about them. It gives them pain to see such persons unhappy, and on various occasions they run to them with pleasure; all which shows that there is a social principle constitutionally interwoven with our nature, by the God of nature. For this social principle that appears in children, does not die away as they advance in life, but becomes more rational and extensive. This proves that we are originally constituted friends. And when we say of any one person in particular,

He is formed for friendship,' all we mean is, that the social principle is very strong in such a person that there is something in his natural temper and constitution peculiarly favourable to the feelings of friendship.-But again:

2. Providence has so ordered it, that there are certain qualifications, distinctions, and relations