Purpose, the Springs break forth into the Rivers, which run among the Hills. Even the Earth it felf, Unactive and Sluggish as it is, muft not ftand an Exception to the general Laws of Activity, which the Other natural Bodies are governed by, but bears its proper Part, and moves in Concert with them.

Thus it is in the Conftitution of things Natural: It doth not fuffice that they do not act in a plain Oppofition to the Intentions of their Maker, and the Laws affigned to them; but that they should not act at all, is likewife abfolutely Inconfiftent with their State, and the Defign of their Author. Operation is the End of created Beings, and each must actually perform its proper Offices, in order to the Perfection of the Whole. And fuch a Course of Operations, proportioned to the different Conditions of Beings, is ftill more eminent in the intellectual and moral World. The bleffed Angels, which are vefted with the Highest Principles of Activity, are most remarkable for the Quicknefs and Conftancy of their Motions, in Obedience

to their Maker. Thus, in Jacob's Vision, we have an Account of the Angels of God afcending and defcending betwixt Earth and Heaven; And the Reafon of this is plainly given by the Apostle, they are all miniftring Spirits: To which Purpose we read of the feven EYES, which are the feven SPIRITS of God fent forth into all the Earth. And when with thefe Paffages of Scripture we compare those others, wherein we have an Account of the Angels ftanding round about the Throne, and falling before the Throne on their Faces, and worshipping God, we have in one view their Diligence in exercifing Pofitive Acts of Homage and Obedience to the Almighty.

From all which it appears, that the several Powers and Capacities of all Beings are to be Actually exercised, according to the Direction and Appointment of God; and that if any of those Beings fhould only fufpend the Exercise of their Powers and Capacities, so as not to act at All, according to their refpective

Gen. xxviii. 12.

t Revel. v. 6.

0 3

Condi

Conditions, they would thereby as plainly violate the divine Appointment, as if they should Act in a Direct Contrariety to it.

Thus the general Laws of created Beings do point out our Obligation to Pofitive Duty, or, the Actual Exercise of Goodness, and fhould be unto us a conftant Rule of Inftruction and Admonition; A method of Inftruction, not only very Useful, in the Nature of it, and therefore neceffary to be mentionded; but likewife recommended in the facred Scriptures themselves, the Standard and Fountain of fpiritual Wisdom and Inftruction.

There we are taught, that the Heavens declare the Glory of God, the Elements alfo, and the Compounds of them, Fire and Hail, Snow and Vapours, Wind and Storm, fulfilling his Word: There we have an Admonition to exert our felves in proper Teftimonies of Duty to God, taken from the natural Notices and Regards which are exerted by inferiour Beings, the Ox knowing his owner, and the Afs bis Mater's Crib: There we are required

to

to learn Application, and Diligence in the Execution of Duty, from the Activity of very inconfiderable Creatures, labouring in purfuit of their natural Tendencies and Direction, Go to the Ant, thou Sluggard, confider her Ways, and be wife: There we are fupplied by our Blessed Saviour Himfelf with an Argument, for the Actual Exercife of Goodness, taken from an Observation upon the Trees of the Field; * Every Tree that bringeth not forth good Fruit, is hewn down, and caft into the Fire. Not only thofe Trees which produce Corrupt Fruit, but those which do not Actually bring forth Good Fruit, those which produce No Fruit at All, must be destroyed. For, that this is the Meaning of the Text, is very plain from our Lord's Parable of the Fig-tree; The Owner whereof + faid unto the dreffer of his Vineyard, Behold, these three Years I come feeking Fruit on this Fig-tree, and find none; cut it down, why cumbreth it the Ground? To which nothing could juftly be oppofed but this, Lord,

L

* Matt. vii, 19.

† Luke xiii.

bet

let it alone this Year alfo, till I shall dig

about it, and dung it: Fruit, well; and if not, thou shalt cut it down.

And if it bear then after that When it finally

proves Fruitless, it must, in all reason, be finally Destroyed.

*

To this purpose our Bleffed Saviour, in the Parable of the Seed Sown, reprefents the Faithful and only acceptable Servants of God under the View of That Seed, which Actually brought forth Fruit, fome an hundred-fold, fome fixty, and fome thirty. And in the Parable of the + Talents, he introduceth the Person, who had hid his Talent in the Earth, under the Character of a flothful, and wicked, and unprofitable Servant, and juftly obnoxious to the feverest Punishment: Where it fhould be well observed, that This Servant had not employed his Talent to his Lord's Detriment or Difhonour; that he had not Abused it, or perverted it to any Evil Purposes, in Contempt of his Lord, or direct Rebellion against him; he had not fo much as

Matth. xiii.

↑ Matth. xxv.

Squandred