I. arifes a prefumption, that it is connected SERM. alfo with fpiritual improvement. When you behold a man's affairs, through negligence and misconduct, involved in diforder, you naturally conclude that his ruin approaches. You may at the fame time justly fufpect, that the caufes which affect his temporal welfare, operate also to the prejudice of his moral interests. The The apoftle teaches us in this chapter, not the author of confufion*. that God is He is a lover of order: and all his works are full of order. But where confufion is, there is, its close attendant, every evil work t. In the fequel of this difcourfe I fhall point out some of those parts of conduct wherein it is most material to virtue that order take place; and then shall conclude with fhewing the high advantages which attend it. Allow me to recommend to you order in the conduct of your affairs; order in the diftribution of your time; order in the management of your fortune; order in the regulation of * Ver. 33. B 2 + James, iii. 16. your SERM. I. your amusements; order in the arrangement of your fociety. Thus let all things be done in order. I. MAINTAIN order in the conduct of your worldly affairs. Every man, in every ftation of life, has fome concerns, private, domeftic, or public, which require fucceffive attention; he is placed in fome sphere of active duty. Let the employments which belong to that sphere be fo arranged, that each may keep its place, without justling another; and that what regards the world may not interfere with what is due to God. In proportion to the multiplicity of affairs, the obfervance of order becomes more indifpenfable. But fcarcely is there any train of life fo fimple and uniform but what will fuffer through the neglect of it. I speak not now of fuffering in point of worldly interest. I call upon you to attend to higher interefts; to remember that the orderly conduct of your temporal affairs forms a great part of your duty as Chriftians. Many, I. Many, indeed, can hardly be perfuaded SERM of this truth. A ftrong propenfity has, in every age, appeared among men, to fequeftrate religion from the commerce of the world. Seasons of retreat and devotion they are willing to appropriate to God. But the world they confider as their own province. They carry on a fort of separate intereft there. Nay, by the respect which, on particular occasions, they pay to religion, they too often imagine that they have acquired the liberty of acting in worldly matters, according to what plan they chufe. How entirely do fuch perfons mistake the design of Christianity!-In this world you were placed by Providence as on a great field of trial. By the neceffities of your nature you are called forth to different employments. By many ties you are connected with human fociety. From fuperiours and inferiours, from neighbours and equals, from friends and enemies, demands arife, and obligations circulate through all the ranks of life. This active fcene was contrived by the wisdom of Hea SERM. ven, on purpose that it might bring into I. exercise all the virtues of the Christian cha→ racter; your juftice, candour, and veracity in dealing with one another; your fidelity to every truft, and your confcientious difcharge of every office, which is committed to you; your affection for your friends; your forgiveness of enemies; your charity to the diftreffed; your attention to the interefts of your family. It is by fulfilling all these obligations, in proper fucceffion, that you fhew your converfation to be fuch as becometh the gospel of Chrift. It is thus you make your light fo to shine before men, that they may fee your good works, and glorify your Father which is in heaven. It is thus you are rendered meet for the inheritance of the faints in light. But how can those various duties be discharged by perfons who are ever in that hurry and perplexity which diforder creates? You wish, perhaps, to perform what your character and station. require. But from the confufion in which you have allowed yourselves to be involved, you find it to have become impoffible. What pro What was neglected to be done in its SERM. Hence arife fo many inconfiftent characters, and fuch frequent inftances of partial and divided goodness, as we find in the world; appearances of generofity without juftice, honour without truth, probity to men without reverence of God. He who conducts his affairs with method and regularity, meets every duty in its proper place, and affigns it its due rank. But where there is no order in conduct, there can be no uniformity in character. The natural connection and arrangement of duties are loft. If virtue appear at all, it will be only in fits and starts. The authority of conscience may occafionally operate, when our fituation affords it room for exertion. But in other B4 I. |