X.

SERM.ing of our Lord takes Place, fufficient for the Day, (that is for the Day of Vifitation) is the Evil thereof: It is Time enough to bear it, when it doth befal us; but it is unpardonable Folly to invite it to come and torment us before our Time; to add imaginary to certain AffiЯions, and to fuffer a Thing a Thoufand Times over in our Thoughts, because we must once fuffer it in Reality. But if it will not come, then our Fear of it is our only Evil: And furely fuch a Fear is Vanity and Vexation of Spirit in the utmost Propriety of the Expreffion. Anxiety of Mind, therefore, makes us feel a Thousand Afflictions, which will never overtake us, and multiplies thofe which certainly will. And how can a worse Character poffibly be given of any Thing, that fets up for Prudence? Nay,

2. It not only multiplies Evils, but takes away from us the Power either to escape, or bear them; renders us incapable of using those Methods of Pre

vention,

X.

vention, which are requifite to ward SER M. the Blow, or of fuffering what we cannot prevent, with Decency and Pati

ence.

This is plain, that the worst Thing in the World, to advise with, in Cafe of Dangers, present or future, is a scared Imagination: For that disturbs and disorders a Man's Thoughts to fuch a Degree, that he cannot calmly confider what is fitteft to be done, in Order to avoid the Thing he fears; and it deprives him alfo of that Prefence and Firmness of Mind, which fhould fupport him under what is unavoidable.

That very Trembling, and Meaknefs, which proceeds from too quick a Senfe of approaching Danger, takes away from a Man the Ufe of those Limbs, which fhould help him, either to grapple with it, or to decline it.

When thou art afflicting thy felf, therefore, with fad Omens and Prefages, and applauding thy own Wisdom and Forefight in fo doing, remember the Decifion of one, who was certainly

wife,

SERM. wife, and who has told thee, that the X. Fear of Man bringeth a Snare; but he that Prov. xxix. trusteth in the Lord, shall be safe. Again,

25.

3. This Concern for Futurity robs us of all the Ease and the Advantages, which might arife from a proper and discreet Use of the present Moment. Certainly, the greatest Pleasure, on this Side Heaven, lies, in an even and ferene, a calm, compofed, and fteddy Mind; that is inwardly at reft, and, by Confequence, at Leafure to enjoy all outward Comforts; that hopes the best, and is prepared for the worft; enjoys the present, and is not anxiously concerned for the future. Such a Temper of Mind is the greatest Bleffing God can bestow upon a Man, because it gives the Taste and Relish to all other Bleffings; and therefore the greatest Folly a Man can be guilty of, is, to part with it upon any Account; and to quit a certain Tranquillity now, out of the vain Fear of being robbed of it, fome time, or other. Further,

4. 'Tis

4. 'Tis very unreasonable to difquiet SER M. our felves about diftant Evils; it often X. happening that the Prefence of the Things themselves, fuggefts better Expedients, wiser and quicker Counsels to us, than all our Wisdom and Forethought at a Distance can do. The Morrow (lays our Lord) shall take Thought for the Things of itself, i. e. it fhall bring along with it a Power and Strength of Mind, anfwerable to its Neceffities, a Frame of Spirit every Way fuited to our Circumstances and Occafions. Thus Sickness (as one well obferves) "doth of itself produce in

66

us such a Temper, as is fitted to that "Tryal; it makes us affect Privacy and "Silence, which conduce to our Re

covery, and gives us fuch a Seriouf"ness, and Readiness to fubmit to "good Advice, as is agreeable to the Dangers that attend it. And thus "Neceffity and Want infufe into the Soul "that Decency of Behaviour, that "Carefulness to watch proper Oppor

"tunities

SERM." tunities, that Courtefie and EloX. 66 quence of Speech, which no Preme"ditation can furnish, and proves a "kind of Inspiration." Trouble not thy felf, therefore, about what is to come: For when it is come, it shall either find, or make thee ready to undergo it: To Morrow shall take Thought for the Things of itself; and why then fhouldst thou be at a needless Expence of Thought before-hand?

To these several Accounts of the Fol ly and Unreasonableness of anxious and tormenting Cares, give me Leave to add one more, and I have done.

That, he who indulges them, forfeits his Intereft in the divine Providence" and Protection; and that is a Lofs, for which all the Wisdom, and Skill, and Forefight in the World can make no Amends. He that terrifies himself with the Apprehenfion of future Evils, declares, in Effect, that he doth not abfolutely rely upon God for his ordering, and difpofing them. And he, who doth

not