and the righteousness thereof, and other things in fubordination to, and only in fo far as they are confiftent with it.

2. and lafly; To abound always in the work of the Lord, implies, alfo, that we fhould be employed, at every time, and in every part of our lives, in thofe particular duties that are molt proper and feafonable: Every thing," fays Solomon, "is beautiful in its "feafon." In difcerning what is prefent duty, and abounding in the practice of it, the wifdom and dexterity of the Chriftian confifts. This has often occafioned perplexity to the fervants of Chrift; and indeed, a great deal of the beauty, peace, and comfort of a Christian's life, depends upon his performing every part of religion in its proper feafon. It is true, the fcriptures point out our duty with abundant clearnefs and perfpicuity; but from the weakness of our minds and imperfection of grace, even in the best, it frequently happens, that the Chriftian is at a lofs to know on which fide his duty lies, and fo cannot order his steps by reafon of darkness. Now, in fuch perplexing circumftances, the following rules may be of ufe: 1, See that your minds be free of all bias from felf-love or worldly confiderations: 2dly, Depend upon the aid of the Divine Spirit: 3dly, Apply to him by prayer for direction: and, lafly, Let the glory of God, the good of his church, and your own falvation, be chiefly in your eye.

You fee, then, what it is to abound always in the work of the Lord. It is to abound in it at all times, and in every period of life, in all the conditions and circumftances we can be in; and it is to be always employed as the Providence of God directs, in those particular duties that are most proper and feafonable.

And now, I address myself to you, who have this day been at the Lord's table, and whom, therefore, I

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am bound, in the judgment of charity, to address as real Chriftians. Be concerned, I befeech you, to abound always in the work of the Lord. And, fure, the very defignation that is here given to your duty, is fufficient to recommend it to you. It is cal - led the work of the Lord. And, O, what powerful and endearing motives are included in this!

Confider, I. It is the work which the Lord commands and requires of you. He who hath an undoubted authority over you; he whofe fubjects you are, by all the ties of duty, intereft, and gratitude, and whom you have this day avouched, in the most fo lemn manner, to be your Lord and Mafter, exprefsly enjoins you to abound in this work. Confider, that God is your Creator, who has brought you into the world, and raised you to a rank of being fuperior to the beafts that perish; that he has preferved you a• midft innumerable dangers, and bestowed upon you many temporal bleffings. And, as if all this were not enough, has he not provided for your recovery, when you were loft and perifhing, and fent his only begotten Son to accomplish your falvation? Now, does not the receipt of fo many, and fuch unmerited mercies, challenge your best and most grateful re turns? And what return can be fo worthy of him, as obedience to his fovereign command, by abound ing in his work? When fervants among men neglect their master's work, especially the work of a kind and bountiful mafter, they are juftly charged with indolence and ingratitude: But, here is a Mafter, who has an infinitely greater right to command, and whe is infinitely more indulgent and bountiful than any earthly mafter can poffibly be. Is it not, then, moft juft and reasonable; does not both gratitude and duty require, that you fhould abound in his work?

2. The work you are called to abound in, is a work with which the Lord is well pleased, and in the performance of which you are fure of acceptance, for the

fake

fake of the perfect righteousness of Chrift. Nor will you meet with acceptance only; he will even admit you into his favour and friendfhip. To be the fervants of God, is the true honour and dignity of the highest created beings; it is that in which the angels themselves glory. But, if you abound in the work of the Lord, he will raife you to a ftill more diftinguished honour, even to that of being his friends, and admit you to communion and fellowship with himself. "Ye are my friends," fays Chrift, “ if ye "do whatsoever I command you: Henceforth, I call

you not fervants, but friends." Now, what an animating motive is this? Is the favour and friendship of princes fo much courted upon earth? are men fo diligent and affiduous in ferving them, that they may obtain their friendfhip, a friendship that is fo very uncertain, and extends but to a few of their concerns? And fhall not the friendship of the infinitely great God; a friendship that is everlasting and unchangeable; a friendship that reaches to all your wants and wishes, nay, infinitely above what you can either ask or think: Shall not his friendship allure you to his fervice, and induce you to abound in it? Would men but allow themselves to think, it is impoffible. they could refift the force of this endearing confideration.

3. It is a work in which the Lord will affift and direct you; and therefore you ought to abound in it. Perhaps you are faying, "I am ignorant of this good "work; it is fpiritual and heavenly, and far, far tran"fcends my darkened understanding." But, be of good comfort; the Lord himself engages to become your conductor: "I will inftruct thee," fays he, "and "teach thee in the way which thou fhalt go: I will

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guide thee with mine eye (c)." He gives you his holy word to be a light to your feet, and a lamp to your path, and his Spirit to guide you into all truth. Are you afraid of your own weaknefs; afraid that

(4) Pfal. xxxii. 8.

you

you will not be able to abound in the work of the Lord? Hear his gracious promife, in which he expoftulates the matter with the flothful Chriftian, and effectually anfwers the objection of want of ftrength: "Why fayft thou," fays he, "O Jacob, and fpeak"eft, O Ifrael, My way is hid from the Lord, and "my judgment is paffed over from my God? Haft "thou not known, haft thou not heard, that the "Everlasting God, the Lord, the Creator of the ends "of the earth, fainteth not, neither is weary? "There is no fearching of his understanding. He "giveth power to the faint; and to them that have <6 no might, he increaseth ftrength. They that wait upon the Lord fhall renew their ftrength: they "fhall mount up with wings as eagles; they fhall "run, and not be weary, and walk, and not faint (a)." Fear not, then his grace will be made fufficient for you; for his ftrength is made perfect in weakness.

Laftly, It is the work of the Lord: You should therefore abound in it, because it is a work which he will graciously reward.

And this brings me to the second argument or mo tive in the text, viz. the bleffed recompence of reward, that is here promised; "Forafmuch as ye "know, that your labour is not in vain in the Lord."

Labour, without a fuitable recompence, is not eafily enduted. He, who is compelled to undergo fuch labour, will always find it depreffing and ungrateful. But he who devotes himself to the fervice of God, will find that his labours have not been in vain. During the time in which he was engaged in them, he enjoyed a peace which the wicked do not know, and which the world cannot give. Nor is this the only advantage which he reaps from his work. By that work, he is gradually prepared for immortality and heaven; and his foul is filled with tranfport, from the well-grounded hope, that he fhall one day be

(e) Ifa. xl. 27, &c.

made

made a partaker of the inheritance with the faints in life. And it is this reward in the life to come, this glorious recompence of reward, which God has promifed, and will affurèdly beftow, upon all who love him, and abound in his work, that the apoftle feems chiefly to have had in his eye.

Confider, then, The greatnefs of this reward. Of this reward we can form no adequate conception in the present ftate. It is reprefented in fcripture by the most magnificent and delightful images. It is called a crown ; a crown of life and glory; a kingdom prepared from the foundation of the world, that can never be moved; an inheritance incorruptible, undefiled, and that fadeth not away. It is defigned by the New Jerufalem, the City, nay, the Paradife of the Living God: and, hence, the poffeffors of this felicity are faid to fit on thrones, with fceptres and palms of victory in their hands, and as kings and priefts, to reign with Chrift for ever. But thefe metaphors come infinitely fhort of its dignity: They are used by the facred writers, by way of accommodation to our modes of thinking; but the object which they are intended to defcribe, is, in fact, "a far <s more exceeding, and eternal weight of glory," than we can comprehend.

And, as this reward is inconceivably great, confider, likewise, that it is infallibly certain. If you love the Lord, and abound in his work, you may depend upon it, with the fulleft affurance, that it will, in due time, be bestowed upon you; for God himfelf has promised it." To them," "To them," fays he, "that, "by patient continuance in well-doing, feek for "glory, honour, and immortality, I will render é"ternal life. Be ye, therefore, faithful unto death, " and I will give you a crown of life." Nay, as we are told by the apostle to the Hebrews, "God will"ing more abundantly to fhow unto the heirs of promife the immutability of his council, confirm

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