I.

The truth is, that the Greek word, here DISC. rendered take no thought, fignifies properly, be not anxious, folicitous, miferable, about to morrow; literally and ftrictly, be not of a doubtful, divided mind. For all care fupposes a perfon to be wavering, drawn hither and thither by different motives, first one way and then another, not knowing how to fix and determine; fince, when this is once firmly and finally done, the trouble ceafes, and the man is at eafe. Before that, the mind is diftracted, that is, drawn diverfe ways at the fame time, like the body of a criminal, in fome countries, torn in pieces by horfes pulling in oppofition to each other. They who have felt the torment of such a ftate of mind know what I mean, and what is fo beautifully expreffed by the original word in this place of Scripture, which thus kindly commands us not to make ourselves wretched by anxious carings and apprehenfions about the future; but, in all cafes of difficulty, to perform diligently that part which appears wifeft and beft for us to perform; then to refign the matter into the hands

B 2

DISC. hands of God; quietly and patiently wait

I.

ing the event, before it comes, and humbly acquiefcing in it, when it does come. In fhort, fo to use our endeavours, as if they were to effect every thing; fo to trust in God, as if they were to effect nothing.

But let us not be too hafty in blaming our worthy tranflators. They could not have been ignorant, any more than we are, that it was impoffible for Christ to give such a precept as at first fight this appears now to be. But they wrote above 150 years and there is good reafon for fuppofing, that the expreffion to take thought, did at that time generally denote the very thing, which, as has been fhewn you, the Greek word most certainly means, viz. to take anxious thought, or to be anxiously careful, to be uneasy.

ago;

In this sense, which is the only true sense, "take no thought for the morrow," is excellent advice; and advice which is much needed. All things are full of labour. Walk

1.

Walk the streets of a large city, or travel Disc. the roads that lead to one, and you will foon be convinced of it. But the continual hurry and bustle, the inceffant rolling and agitation without us, are nothing, if compared to those within us. Whatever appearances men may put on, or however they may affect to disguise the matter, the world of minds is a very uneafy and restless world; and could it be fully and fairly disclosed to view, we should behold it, like another ocean, in some parts all storm and tempest; in others, ever ebbing and flowing; in no part, perfectly at reft. He who once, by the word of his power, calmed the winds, and laid the waves, when all was uproar and confufion among them, has spoken peace

Let

likewife to this troubled fea, in the difcourfe
of which my text is the conclufion.
us go over it together, and weigh well the
reasons given by our Saviour, why man
should cease to be anxious, and permit God
to govern, in his own way, the world which
he himself has made.

As anxiety proceeds from a divided ftate

DISC. of mind, our Lord first speaks to that point,

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and ftrikes at the root of the diforder. "No "man can ferve two mafters."-The commands which they lay upon him will often be contrary to each other. Both cannot be obeyed; and while the man hefitates which to obey, fometimes inclining to one, fometimes to the other, he muft needs be unhappy. Would you then enjoy peace and quietness within? Serve one mafter, and let that mafter be God. Do your duty, and truft him for the event. The wife fon of Sirach is very bold upon this fubject, and appeals to univerfal experience: "Look at the generations of “old, and fee; did ever any trust in the

Lord, and was confounded?" But why then are so many confounded? Because so few, fo very few do really truft in God, when the hour of trial comes. They have recourse to the enemy for expedients; they follow the directions and maxims of the world; they fell themselves to another master, and provoke God to forfake them. The reproof of the prophet Elijah comes home to us all, and admits of no reply

Why halt ye between two opinions? If disc. "the Lord be God, follow him. But if

Baal, then follow him." Only be confiftent; let profeffion and practice go together. It is the want of this confiftency which exposes religion to the fcoff of thofe who hate it, and does it more hurt than all the books that ever were written against it; as the examples of thofe, who, in despite of temptations, hold them faft by God, and continue stedfaft unto the end, do it, perhaps, more good than all the books that ever were written for it. Of this, however, rest assured, that, try as long as you will, and be as cunning as you pleafe, "you cannot "ferve God and mammon."

66

"Therefore (continues Chrift) I fay unto you, be not anxious for your life, what ye "shall eat, or what ye fhall drink; nor yet "for your body, what ye fhall put on.' An unreasonable anxiety and folicitude about the things of the world, even food and raiment, the neceffaries of life, is plainly deemed by our Lord to be a

B 4

serving of

"mammon.

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