Copyright©MonergismBooks

ImprovementofAffliction

byJamesBuchanan

TableofContents

Consideration

Faith

SpecialExerciseofFaithintheWisdomofGod'sProcedure

SpecialExerciseofFaithintheGoodnessofGod'sProcedure

SpecialExerciseofFaithintheGoodnessofGod'sProcedure

Repentance

HolyResolutions

ChristianSubmissiontoGod'sSovereignty

AMeekandQuietSpirit

TheCaseandCureofaWoundedSpirit

PreparationforDeath

"Thisismycomfortinmyaffliction—forYourWordhasgivenmelife."Psalm119:50

"IwouldaffectionatelyrecommendthisbooktoeveryChristianmourner,whodesirestodrinkdeeplyoftherefreshingstreamswhichtheFountain

of all Comfort — theWord of God, supplies; for it is from this sacredsource the pious and talented author of this excellent work derives'ComfortinAffliction,'whichhispagessoeloquentlyandattractivelysetforth."HughWhite

"Tothosewhoareacquaintedwiththehighcharacterforpersonalpiety,theological attainments, and professional usefulness of the excellentauthorof theseMeditations, itmaybeenough to state, that theyare ineverywayworthyofthatdistinguishedChristianMinister."PresbyterianReview.

"Wehavenotreadanyworkonthesubjectwhichequals iteither inthesubstantial matter which it brings before the afflicted for theirconsolation,orinthevarietyofitsdetails.Werewedesirous,indeed,thatAffliction shouldbeproperlyunderstoodand improved—wecouldnotrecommend any book so well adapted for both purposes as this. WeearnestlyhopethatitwillsoonfinditswayintoeveryChristianfamily."ScottishGuardian.

"Wedonotat thismoment indeedrememberanysinglework inwhichthe deeply interesting subject of Affliction is considered in a greatervarietyoflights,andinall,isillustratedwithsomuchvigorofjudgmentandfelicityofexpression."ChristianInstructor.

"Theutmostsimplicity,combinedwithexquisitebeautyandeleganceofcomposition,themostnaturalandobvious—yetfullandcomprehensiveviews of revealed truth, characterize the volume." Church of ScotlandMagazine.　

　

　

Consideration

"In the day of prosperity be happy, but in the day of adversityCONSIDER:Godhasmadetheoneaswellastheother."Ecclesiastes7:14

There is a beautiful harmonybetween theWordand theProvidenceofGod.WhenProvidencesmiles, theWordallowsus tobe joyful—whenProvidence frowns, the Word calls us to serious thoughtfulness. ThescopeandstrainofGod'srevealedwill,accordwiththenaturaltendencyandapparentdesignofHisdispensationstowardsus.Heneitherrequiresustorejoiceinwhatisevil—nortogrieveforwhatisgood.Itistrue,weare taught as Christians, to deny ourselves in the midst of outwardprosperity — and to rejoice in the midst of tribulations. But it is onlybecauseself-denialintheonecase,andjoyintheother—aretheproperfruits and manifestations of religious principle, and the means ofpromotingourhighestultimategood.

ThereisnosuchthingintheBibleasadisparagementofwhatisnaturallygood,orarecommendationofwhatisnaturallyevil—exceptinsofarasthese are, respectively, injurious or favorable to our true and lastinghappiness.We are not required to take bitter for sweet— or sweet forbitter.Butasprosperity,whichisjoyfulinitself,maybecomeruinoustoourspiritualinterests—wearewarnedagainstitsdangers.Whilewearetaught thatadversity, however bitter— is the wholesomemedicine bywhichourspiritualhealthmayberestoredandpreserved.

Inaword,theBibleregardseachofthesestateschieflyasitrespectstheirmoralinfluenceonourhearts.Andwhileitadmitsthattheoneisjoyful,and theotherpainful in itself— it teachesus that eachhas itspeculiardangers,andproperuses—and that inbothweare tohavea supremeregard to those great religious principles which alone can renderprosperitysafe,andconvertsorrowintojoy.

We are not to conclude, then, from the antithetic expression of thepreacher, either thatwemaynot be joyful in theday of adversity—orconsiderateinthedayofprosperity.Onthecontrary,welearnbothfromthe lessons and examples of Scripture, that God's people have muchreason to be wary and thoughtful while they walk in the sunshine oftemporalprosperity—andthateveninthedarkestnightofadversity,itisaliketheirprivilegeanddutytorejoice.

Alongseasonofuninterruptedprosperityisaccompaniedwithsomanydangers; and productive, in many cases, of so much evil — that the

disciple,whoreallyregardsthesalvationofhissoulastheonethingthatis needful, will find that a holy seriousness of spirit, and a habit ofthoughtfulconsideration,areessentialtotherightuseandimprovementof that condition, and to his preservation from the evils which areincidental to it.While, a season ofuninterrupted adversity, if it is theblessedmeanseitherofcommencingorofrenewinghiscommunionwithGod, of implanting, for the first time, in his soul, or of maturing andstrengtheningthegracesoftheChristiancharacter—willbeanoccasionofjoy,suchastheworldcanneithergivenortakeaway.

Itisnotprosperityandadversity,consideredsimplyinthemselves—butthepresenceortheabsenceofreligion,ineithercase,thattellsmainlyonour present happiness, or on our eternal welfare. Without religion,prosperitybecomesourruin.Whilewithreligion,sorrow is turnedintojoy.ButwhilethisisthelightinwhichthesetwostatesareforthemostpartpresentedtoourviewintheWordofGod—wearenowheretaughttoreversethedictatesofnaturesoastoregardprosperityinitselfasevil;oradversityasinitselfgood.Onthecontrary,prosperityisdeclaredtobeapropersourceofjoy,andastrongmotiveforgratitude.Whileadversityisdescribedas,forthepresent,notjoyousbutgrievous.Andaccordingly,the duties which are peculiarly appropriate to each, and the exerciseswhich they respectively require, are stated in express terms, andillustrated by beautiful examples. Inprosperity, a cheerful gratitude, abountifulcharity,andself-denial,devotingallofGod'sgifts tohisgloryandthegoodofourfellow-men.Inadversity,aresignedandsubmissivespirit,meekcontentment,combined,notwithananxiouscare—butwitha serious thoughtfulness, and a considerate regard of God's dealingstowardsus,suchasmaybestqualifyusforreapingthefruitsofaffliction,andenjoyingreligiouscomfortsunderitsheaviestpressure.

In the day ofADVERSITYwe are called to serious consideration onmany accounts. Without this, we are in danger of allowing God'sdispensationstowardsustopassawayunimproved,andofforfeitingthepreciousbenefitswhichtheyaredesignedtoconfer.ThewholeadvantageofafflictiondependsonadueScripturalconsiderationof it. Itdoesnotoperate as a charm, nor are its wholesome effects produced otherwisethan through the medium of our own thoughtfulness. In all His

dispensations God has a regard to our rational nature, and addresseshimself to the thinking principle within us. And it is not until thatprinciple has been awakened into lively exercise, and directed toScripturalviewsofdivinetruth—thatwecaneitherexpecttoenjoysolidcomfortunderaffliction—ortobesanctifiedbymeansofit.Itisonlyto"thosewhoareexercised thereby," thatafflictionbecomes themeansofproducing "the peaceable fruits of righteousness." And as on theseaccountswearecalledtoseriousconsiderationofthedayofadversity,asitoffersmanyimportantand impressivesubjects toour thoughts,someofwhichweshallnowenumerate,withtheviewofdirectingyouinyourprivatemeditations.

1. In thedayof adversity, you should consider youradversityitself, not turning your mind away from it, because it isdistressing to you, nor allowing your thoughts to dwell on morepleasing topics, with the view of forgetting what has befallen you; butsteadilyandofdeliberatepurpose, lookingatyourafflictionsinall theirrealmagnitudeandprobableconsequences.

Thisdirectionmayat first sight appear tobeunnecessary, asaffliction,especiallywhenitissevere,makesitselftobefelt,andcanhardlyfailtocommandattention.Toacertainextentthisistrue;yetwebelieveitwillbefound,thatthemindisoftenunwillingtotakeadeliberateviewofitsafflictions;asamanontheeveofbankruptcyistooapttoshuthiseyestothe fact of his danger — or as a man smitten with mortal disease isunwilling to be convinced that his recovery is hopeless — and theconsequenceofthisis, thatthemindisnotsuitably impressedbyGod'sdispensations,norqualified toderive from them thebenefitwhich theymightotherwiseconfer.

The reason why we ask you to consider your actual condition, andespecially the nature and probable consequences of your affliction, is,thatsolongasyourefusetoconsiderit,ortakeonlyapartialviewofit—youdonotreadaright the lessonwhichGodhasplacedbeforeyou—alessonwhichyoucannotunderstandifyouturnyourthoughtsawayfromit. And thus it is that worldly men contrive to frustrate the beneficialdesign of affliction in their own case, and seek to obliterate from theheartsoftheirfriendstheimpressionwhichit isfittedtoproduce.They

have recourse to business, to society, to change of scene, to frivolousamusements—withtheavowedpurposeofdivertingtheirthoughtsfromafflictionswhichthey cannot endure to thinkofwith calmdeliberation.Andtheyareeverreadytoprescribetootherstheonlyremedywhichtheyhavetriedforthemselves.

ButshouldthisadvicebeofferedtoanyoneofChrist'sdisciples,webeghim to remember thathehas aremedyprovided for him, ofwhich theworldlymanknowsnothing—aremedy,whoseefficacydependsnotonafflictionbeing forgotten—buton itsbeingdulyconsidered;a remedy,which so far from requiring a diversion of thought as essential to ourcomfort — acts through the medium of thought, and makes afflictionitselfsubservienttoourgood.

The Christian is not precluded, indeed, from availing himself of anybenefit thatmightarisefromchangeofairorscene,viewedsimplyasameansofrelievinghim,underGod'sblessing,fromthephysicalweaknessor disease underwhich he labors. Thismay even be his duty— a dutyinvolved in thegreat lawof self-preservation, and inattending to it, hemay have a supreme view to the glory of God, his own spiritualimprovement, and future usefulness in the world. But he is solemnlydebarred from seeking relief to his soul by banishing the thought ofafflictionanddeath.

Oh! it isadangerouserror, itmaybeevena fatalerror—toactonthesuppositionthatwemaylawfullyseekreliefbyforgetting the calamitiesthathavebefallenus.Thesecalamitiesarewarningsaddressedtousasrationalbeings,and,assuch,theyloudlyclaimourseriousconsideration.To have recourse to business, to society, to change of scene, or tofrivolousamusement,insuchcircumstances,isto"despisethechasteningof the Lord." It is to do violence to those feelings which afflictionnaturally produces, and which instinctively point to retirement andreflectionasappropriatetoourcondition.Andnotwithstandingthefavorwithwhichthiscourseisregardedbyworldlymen,itwillbefoundtobeopposedtothecommonsentimentsofsociety,ifitwerepursuedatthoseseasonswhenoursorrowsarethemostoverwhelming.

Ifahusbandwereseen in the theateron theeveningof thatdaywhich

witnessed the death or burial of his belovedwife, or child; or if amansmitten with poverty were seen to join in the dance — would not themoralsenseofthewholecommunitybeoffended?Andyetiftherecipeisgoodforanything,itshouldstandusinsteadinourgreatestextremities.No! Adversity is a serious thing! It calls for solemn consideration. Itnevercanbeimprovednorenduredasitought,unlesswethinkofit,andlearnthelessonwhichitaffords.

Viewitinwhateverlightyouplease;consideritasatrialfittedtoexerciseyour minds; or as a discipline designed to improve them; or as achastisement forpasttransgression;orasapreparation for futureduty—ineveryaspectinwhichitcanbecontemplated,itclaimsathoughtfulconsideration.And,ifthisisrefused,itwillhardentheheart,andallthemoreifitbesupersededbythecaresandpleasuresoftheworld.

Were no better remedy provided for the afflicted, or were themind tobrood over its sorrows while the remedy is unknown or overlooked —then,indeed,itmightbeourwisestcoursetoseekdiversionintheworld.But a remedy has been provided; and the Christian disciple can wellaffordtolookonhisafflictioninallitsmagnitude,withoutincurringtheleast hazard of troubling the springs of his comfort. If he falls intomelancholyordejection,itisonlybecauseheomitssomeonethingfromhisconsiderationwhichtheBiblepressesonhisattention.

2. In the day of adversity, you should consider fromwhosehandithasbeensenttoyou.ItcomesdirectfromthehandofGod.

Intermediateagenciesmayhavebeenemployedininflictingit:acherishedfamilymembermayhavebeenthemessengerofdisease;atreacherousfriendmayhavebeenthecauseofbankruptcy;anavowedenemymayhavebeentheauthorofreproachandshame;Satanhimselfmayhavebeenallowedtosmiteyou.Butthroughwhateversecondaryagencyitmayhavebeenconveyed,adversitycomesfromGod'shand!

"Iformthelight—andcreatedarkness;Imakepeace—andcreateevil.ItheLord,doallthesethings."Isaiah45:7

"IsitnotfromthemouthoftheMostHighthatbothcalamitiesandgoodthingscome?"Lamentations3:38

"Shall we receive good at the hand of God— and shall we not receiveevil?"Job2:10

"Who gaveman hismouth?Whomakes himdeaf ormute?Who giveshimsightormakeshimblind?IsitnotI,theLORD?"Exodus4:11

"SeenowthatImyselfamHe!ThereisnogodbesidesMe.IputtodeathandIbringtolife,IhavewoundedandIwillheal,andnoonecandeliveroutofMyhand!"Deuteronomy32:39

"TheLORDbringsdeathandmakesalive;Hebringsdowntothegraveandraisesup.TheLORDsendspovertyandwealth;Hehumblesandheexalts."1Samuel2:6-7

"ThisiswhattheLORDsays:AsIhavebroughtallthisgreatcalamityonthispeople..."Jeremiah32:42

"Whendisastercomestoacity,hasnottheLORDcausedit?"Amos3:6

"ForHewounds, butHe also bindsup;He injures, butHis hands alsoheal."Job5:18

Fromtheseandmanyotherpassagesitisplainthattemporalafflictionisascribed toGod in theHoly Scriptures, and no one who acknowledgesGod'sProvidenceatall,canfailtobelievethatthenumerouscalamitiesofhuman life are permitted, appointed, and overruled by the SupremeGovernoroftheworld.

This is a consideration of great practical importance, and should beseriouslyweighedinthedayofadversity.

Forfirstofall,itassuresusthatourafflictionsareneitherimposedbyafatal necessity, nor produced by the uncertain vicissitudes of chance—butcomeforthfromthehandofonewhois infinitelywiseandjustandgood.

Secondly, it is fitted to minister at least a certain degree of comfort,inasmuchasitdemonstratesthatwehavethesecurityofallhisattributesagainst the infliction of greater or more protracted suffering than isrequiredbythenecessitiesofourcase,andtherulesofperfectjusticeandwisdomandlove.

Thirdly, it teaches us inmany of our afflictions, and those which it isindeed most difficult to bear, to look beyond, and to rise above, theconsideration of the mere human agency by which they have beeninflicted. I refer tosuchasarebroughtonus through themaliceofourfellow-men, in regard to which we are too apt to alone consider thesecondaryagencythroughwhichtheyfalluponus—insteadofsteadilycontemplating God as addressing to us, through that agency, thewarningsandlessonswhichweneedtolearnandimprove.Thusitisthatthisclassofafflictions—comprisingcalumnyanddefamation,extortion,oppression,andsuchlike—aretoolittleimproved,and,indeed,seldomfail to produce an exasperation of spirit, diametrically opposed to thatsubmissive temper which other afflictions, recognized as coming moredirectlyfromthehandofGod,arefittedtoproduce.

Whereas,didweconsiderallafflictions,ofwhateverkind,asemanatingfromtheunerringheartoflovingFather—wewouldfind,thateventhosewhich the hand or the tongue of man inflicts — are a wholesomediscipline,andmeansofspiritualimprovement.

And,finally,didwehabituallybearinmindtheconsiderationwhichIamnowpressingonyourattention,weshouldbethemoredisposed,andthebetter prepared for inquiring, with becoming earnestness, into thereasonswhichmayexistforsuchdispensations,andthegrandendsanduses for which they are designed. Let us remember, then, that everyaffliction,throughwhateverchannel itmayflow,comestousultimatelyfromGod'shand.

3.Inthedayofadversity,youshouldconsiderthecausesandoccasionsofsufferingingeneral—andespecially,inquireintothecausesandoccasionsofyourownafflictionat thepresenttime.

Astothegeneralcauseofallsuffering,itissin,andnothingelsethansin.Butforthisaccursedthing,therewouldbe...noafflictionintheworld,nopainfuldisease,noabjectpoverty,nohostileviolence,nodeath,nodamnation.

Sin is the root of bitterness— and nowonder that its fruits are bitter.Restassured,thatGodhasnotallowedsomuchsufferingtoprevailintheworld frommere indifference to itswelfare, or from any disposition tocruelty.No!"Godislove"—andyourhappinessisdearertohimthananyotherobject—hisowngloryexcepted.Allsufferingisdesignedtomarkhisholydispleasure against sin, and to vindicate the honor of that lawwhichGod,astherighteousgovernoroftheworld,hasprescribedfortheregulationofourheartsandlives.

When viewed in this light, the sufferings which prevail to such amelancholyextentintheworld,arefittedtodeepenourconvictionoftheodiousnatureofsin.Forwhenwereflect,ontheonehand,ontheinfinitelove of God, and his delight in the happiness of his creatures — andconsider,ontheotherhand,howthat,notwithstandingthislove,Godhaspermitted, nay, appointed somany evils to befall us—Oh! arewe notsensible that sin, which is the cause of all suffering, must be, in hisestimation,amostoffensiveandloathsomething!

Whenawarm-heartedandkindfather,whofindshischiefdelightinthebosom of his family, lifts the rod, and smites his beloved child for noreason?Doesnottheverywarmthofhislove,whenviewedinconnectionwith the severity of his chastisements, demonstrate that he abhors thedisobediencewhichimposedonhimthenecessityofdoingviolencetohisownfeelings,byinflictingpainontheobjectofhisfondestregards?JustsoitiswithGod.

Andhisseverebutbeneficialandneedfuldiscipline,isasignalproofandmanifestationof thehatredwithwhichheregards transgression,seeingthat for a time that displeasure seems to overcome all his delight in

humanhappiness,andhisreluctancetotheinflictionofpain.

But, in the day of adversity, the Christian disciple should not contenthimself with thisgeneral view of the cause of all affliction. He shouldinquireintothespecialreasonsthatmayexist, inhispast life,or inthepresentconditionofhisownsoul—forGod'sdispensationstowardshim.Heshouldconsider"whytheLordisthuscontendingwithhim"—whatrootofbitternessthereisstillinhisheart,orwhatcauseofoffenceinhislife, which can have called for the providential warnings andchastisementswithwhichhehasbeenvisited.And,inshort,whetherany,andwhatcausecanbeassignedforhisownpersonalandpeculiartrials.

I am aware that, while all suffering proceeds from one general cause,namely, our inherent and actual sinfulness in the sight ofGod— yet itdoesbynomeansfollow,thatthespecialafflictionswithwhichanyoneofGod'speoplemaybevisited,caninallcasesbeascribedtoanyparticulardereliction of duty, and decay of personal religion; or that we arewarranted to regard those who are visited with the severest and mostprotracted sufferings, as being, on that account, marked out as thegreatestsinners.Absolutelynot!Afflictionisnotdealtoutinthisstateofprobationontheprinciplesofstrictretribution;norinthecaseofGod'speople, although, in some sense, it is still the consequence, is it to beregardedasthepenaldesertofsin.

Godhasotherends inview thanmerely to recall to theirremembrancethesinsoftheirpastlives.Heoftensendstrialsuponthemwiththeviewofpreparingthemforfutureduty—of fittingthemformoreextensiveusefulness—andofpromoting, ingeneral, theirmorerapidprogress inthe path of sanctification, and their fitness for a speedy translation toglory.Still, evenwhenaffliction isviewed in this light,asapreparatorydisciplineof the soul, it implies andpresupposes certain defects in ourcharacter,which ought to be supplied— certain remaining corruptionswhichshouldbesubdued.And,inmostcases,theChristiandisciplewillbeatnolosstodiscover,inhisownstateandcharacter,manysufficientreasonsforGod'sdispensationstowardshim.

Nowitisofgreatimportancethatheshouldconsidertheseinthedayofadversity—thatheshouldascertainwhatarethedefectsofhischaracter,

andwhatare the special reasonsofhispresentaffliction, inorder that,knowing the plague of his ownheart, hemay apply himself vigorously,and in right earnest, to the work of his high calling. Let him, in suchcircumstances, consider whether he may not have been gradually, andalmostinsensibly,fallingfromhisfirstlove—whetherhehasnotbecomeless spiritual in the ordinary frame of his thoughts and affections —whether he has not become,more than he oncewas, a stranger at thethroneofgrace,ormoreofaformalistintheexerciseofprayer—whetherhe has not been neglecting some duty, or addicted to some self-indulgence,orinonerespectorotherexhibitingthemarksofadecayingpiety,orwalkingasabacksliderfromtheLord.

Andif,onmakingsuchaninquiry,heseecausetoconcludethatitisnotnow "with him as it was inmonths past, when the candle of the Lordshoneuponhim"—Oh!lethimacknowledgetheseasonablenessofGod'sinterposition — his faithfulness in fulfilling his promise of needfuldiscipline—andhisownsinfulnessinprovokingtheLordtoanger,eventhoughheisoneofhisownadoptedandforgivenchildren.

Mostassuredlyhewillfeel,unless,indeed,heisonethat"turnsthegraceof God into licentiousness," that the sins of God's people are in somerespectsmoreheinousthanthoseofunregeneratemen,whohaveneverenjoyedthesameprivileges,normadethesameprofessions,norofferedupthesameprayers.Andfeelinghowmuchhissinsareaggravatedbytheconsideration of God's love, and his own ingratitude — he will regardGod'schastisementsasareasonforthedeepesthumiliationofheart,forunreservedconfessionofsin,andforearnestprayer—notsomuchthathisafflictionmayberemoved,asthatthecauseofitmaybetakenaway.

4.Inthedayofadversity,youshouldconsiderthedesignandendofaffliction,ortheuseswhichitisintendedtoserve.As itproceeds neither from blind necessity, nor from casual accident— butfromthehandofyourOmniscientGovernorandJudge—sonothingcanbemorecertainthanthatitisdesignedfortheaccomplishmentofsomegreat and useful purpose. Now the design of affliction is expresslyrevealedintheWordofGod.Hehascondescendedtoexplainthereasonsofhisdealingswithyou—anditisalikeyourdutyandyourprivilegetoconsiderandtoconcurinhisdeclareddesign.

The general end of affliction, as it is explained in God's Word, is themoral and spiritual improvement of believers — in other words, theirprogressive sanctification, and their preparation for glory. Oh! howimportantmusttherightuseofafflictionbe,ifitisintendedtoterminateinsucharesult.Itstandsconnectedwithoureverlastingwelfare—withallthatwecanenjoyonearth,andallthatwehopeforinHeaven.

But more particularly, the day of adversity is intended for ourINSTRUCTION.TheLord'srodhasavoicewhichspeakstouslessonsofheavenlywisdom;and,therefore,wearerequired"toheartherod,andHim who has appointed it." (Micah 6:9.) "The rod and reproof givewisdom." (Proverbs 29:15.) It presents to ourmindsmany of the samegreat truthswhich are declared in Scripture—butwhichwemayhaveoverlooked,orfailedrightlytounderstand—untiltheywerepressedonourattention,andmadethematterofourpersonalexperience,inthedayoftrouble.

Thus, it teaches most impressively, that great Scriptural truth of thevanity of the world, and its insufficiency as the portion ofrationalandimmortalbeings.Thisisatruthwhichmightalmostberegardedasself-evident;yetitisonewhichisveryslowlyandreluctantlyadmitted by the young disciple, and which can only be effectuallyimpressedonhismind,andunfoldedinallitsextent,bytheexperienceofdisappointmentandsorrow.

In the case of unrenewedmen, the world is the only portion which isvalued — the object of their supreme affections — the source of theirhighest enjoyments. When the day of adversity arrives, even they aremadetofeelthattheworldisapoorandemptything—"abrokencisternwhichcanholdnowater."Butso longas theyknownothingofabetterportion,theyaregladtoclingtoit,notwithstandingalltheirexperienceofitsworthlessness.If,however,atsuchaseason,theyhavetheirattentiondirected to the better portion that is provided for them in the Gospel,theirexperienceoftheuncertainandunsatisfyingnatureofallearthlygood is fitted to awaken their desires after that higher happiness, andthoseenduringriches,whichbelongtothepeopleofGod.

And thus many an individual has been brought, by the discipline ofsickness, and many a family, by bankruptcy or bereavements — torelinquishtheworld,andtoseekGodastheirchiefgood.Nonewtruthhasbeenrevealedtothem;fortheyhadoftenreadintheScripture,andheard from thepulpit, of the vanityof theworld—but thatwhichwasthenaddressedtotheirunderstandings,isnowimpressedwithpowerontheirhearts.Their ownexperiencehas confirmedand strengthened thetestimonyofGod.

On the same subject — the day of adversity administers a wholesomelesson, even toGod'sownpeople,who, in someprosperous season, aretooapttoattemptacompromisebetweenGodandtheworld,andtoseekonly a part, and that, perhaps, a small one, of their happiness inHim.They are ready, in such circumstances, to "settle on their lees;" andbecause "theirmountain stands strong," or because "they have had nochanges" — they have become more familiar with the world, lessconversant with God, andmore wedded to temporal enjoyments, thanbefitsthecandidatesforheavenlyglory.

Butthedayofadversitycomes,anddispelsatoncethefondillusionsbywhichtheyhadbeendeceived.Itrevealstheworldtotheirviewinitstruelight, and they awaken as from a dream to the inbred and thoroughconvictionthatallismeaninglessandvanity!Poverty,disease,anddeathareemployed,toteachthemalessonwhichtheywereslowtounderstandorbelievewhen they read it in theBible, orheard it declared from thepulpit,while as yet theyhadnoexperienceof its truth.And as soon asthey are thus thoroughly impressedwith this practical conviction, theyarepreparedtoriseaboveallworldlyinfluences,andtoseekwithgreaterearnestnessthanever,theenjoymentofGod'sfavor,whichislife,andhisloving-kindness,whichisbetterthanlife.

Inlikemanner,thedayofadversityteachesusthegreatlessonofour entire and constant dependence on God. But a little whilebefore, we were rejoicing in the midst of prosperity — our health wassound, our business prosperous, our families entire. But the suddenstrokehascomewhichhassmitten...ourbodieswithdisease,ourbusinesswithbankruptcy,

orourfamilieswithdeath.

AndthatstrokehascomefromtheLord'shand!

Oh!insuchcircumstances,weareimpressivelytaught...thatweareabsolutelyinGod'spower;thatallthatwehaveisatHissovereigndisposal;thatwedependonHim,daybyday,continuallyfor...ourpersonalpreservation,ourworldlyprosperity,ourdomesticcomfort,forall,inshort,thatwedesireorloveonearth.

It befits us never for onemoment to forget our obligations to him "inwhom"wenowfeelmoresensiblythanweeverfeltbefore,that"welive,andmove,andhaveourbeing!"

Andfinally,ourexperienceofpresentsufferingexhibits tous inamostimpressive and convincing light, some of the grand leadingprinciples of God's moral government. It demonstrates his holydetermination that sin shall not pass by unpunished; and makes it ascertain as any other fact in human history, that as a sinner, man isexposedtotherighteousjudgmentsofGod.

Thesearesomeofthelessonswhichadversity,whenviewedasameansof moral instruction, is fitted to inculcate and to impress with greatpractical power on our hearts. And when these lessons are dulyconsidered, and, above all, when they are submissively embraced andactedon— thedisciplewill learn fromhisownexperience thevalueofaffliction,andadmirethewisdomwithwhichGodsuitshislessonstothemosturgentnecessitiesofhissoul.

Thedayofadversity is intendednotonly forourINSTRUCTION—butalsoforourREPROOF.

Itisdesignedasachastisement,torebukeandhumbleus.Thegrand design of God both in hisWord and Providence is to produce agenuinehumilityofheart.Manyofhismostsolemnmessagestousinthe

Bibleareintendedforthispurpose—buttheevilis,thatprideistooaptto resist the application of these passages to ourselves. Nay, the moreproudanymanis,andthegreaterhisneedofbeinghumbled—somuchthe more averse is he from this faithful application of God's revealedtruthtohisownsoul.

But in thedayof adversity, theLord takes therod inhis hand, andbysingling out an individual or a family for his fatherly chastisement, hemakesapersonalapplication,asitwere,ofthetruthtothatindividualorfamily, so as to make them feel that they are under his reproof andcorrection. Thenmany sins that had beenmade light of at the time oftheir occurrence, andwhichhadperhaps escaped altogether from theirremembrance, are forcibly recalledandpressedupon their consciences.The threatened judgmentswhich, when heard by the ear merely, hadfailed to awaken their apprehensions—arenow realized and felt to becertainaswellassolemn,whentheyareactuallysufferingundertherod.

God'sholiness and justice arenowknown tobeactive attributes ofhisnature, as well as essential attributes of his nature. And his moralgovernmentisfelttobeatworkinreferencetothemselves.Thusprideisslain,repentanceawakened,andhumilityproduced.Godhasappliedthetruth by the agency of the rod! And while they smart under hischastisement, theyfeel that it reproves themforsin,andthat theydarenot utter one word of complaint, or offer one plea in their self-justification.ThusGod"hashumbledthem,andprovedthem,andshownthemwhatwasintheirhearts."

Thedayofadversityisdesignedforourprobationandtrial.Itbringswithitpeculiartrials,whicharefittedtotestaswellastoexercisethe graces of God's people. Thus Abraham was tried, when he wascommanded,apparently indirectopposition toGod'scovenantpromise—toofferuphissonIsaac.Thiswas,ineverypointofview,asoretrial;itbroughtwith itpeculiar temptations tounbelief anddisobedience, suchas had never assailed the patriarch before. But he was strong in faith,givingglory toGod— -andhis faith andobediencewere renderedonlythebetterandmoreillustriousbymeansofhistrial.

SoisitwiththepeopleofGod,whoarethechildrenoffaithfulAbraham.

Godvisitsthemwithadversity,notmerelywiththeviewofinstructingorchastising them— but for the purpose of trying and exercisingtheir Christian graces. By means of such trial and exercise, thesegraces are strengthened and matured. For just as the bodily frame ismorefullydeveloped,andgrowsinvigorbymeansofactiveexertion—sotheprinciplesofspiritual life inthesoulare improvedandperfectedbymeans of discipline — that discipline calling these principles intoexercise,andtherebyincreasingtheirstrengthandvigor.

Thus, when a man who has long been weak in faith is visited withadversity—heislaidunderanecessity,asitwere,ofhavingrecoursetoGod inhis straits.He feels thathehasnootherbeingonwhomhe candepend for support or help; and as one consideration after anotherpresents itself tohismind,as to theall-sufficiencyandfaithfulnessandloveofhisLord—hisfaithacquiresincreasingconfidence,andwhenheisweakhefeelsthatheisstrong.

Sowiththemanwho,whilehelivedinthesunshineofearthlyprosperity,mayhavebeeneasilyannoyedbytriflinginconveniences,andreluctanttosubmittothem.Butwhenheisvisitedbyasignalandsoreaffliction,heis compelled, as itwere, to recognizeGod'shand in it, and thus aholyresignationtotheDivinewill,andasubmissivetemper,areexhibitedbyhim in his severest trials, such as hewas unable to preserve in formertimes. Thesegraces of the Christian character being called into livelyexercise,andthusstrengthenedandmatured.

And oh! if this be the benevolent design, and this the happy effect ofaffliction,howmuchreasonhashetorejoicethat,whilehisoutwardmanperishes,hisinwardmanisreneweddaybyday!Andwhothatknowstheunspeakable value of those heavenly graces which are thus invigoratedandstrengthenedbyaffliction—willmurmuratthedisciplinebywhichGod seeks to call them into exercise, and to carry them onward toperfection.

Thedayofadversityisdesignedasameansofpreparationforthefuturewhichliesbeforeus.This isan interestingaspectofourpresent trials. We are too prone to take a retrospective view of theircausesandoccasions—whilewethink littleof theirprospectivedesign

andresults.Butweoughtnotonlytolookbackonthecauseswhichmayhaverenderedourafflictionsnecessary—weshouldalsolookforwardtotheeventsforwhichtheyaredesignedtoprepareus.

Ibelieve thataffliction isoftensent,notsomuchasachastisementforpastsins—butasameansofpreparationforfutureduty.Andforthisend, it is most suitable and efficacious. It is a means of fitting us forfuturetrials.

Alltheafflictionsoflifearenotsentuponusatonce,otherwiseweshouldbeindangerofbeingoverwhelmedbythem;butoneissentatatime,andthismakeswayforanother,andpreparesusforenduringit.TheLord,inhisprovidence,followsthesameruleasinhisinstructions:"Hegiveslineuponline,preceptuponprecept,herealittleandtherealittle;accordingas the disciples are able to bear it." One affliction, duly improved,preparesusforenduringanother,andderivinggoodfromall.

There isgreat diversity, indeed, in God'smethods of dealing with hisdifferentdisciples.

Sometimes,bya suddenstroke,hevisitsaprosperousdisciplewith theheaviestcalamityatfirst.Anditisnotastonishingif,thusunpreparedbypreviousdiscipline,itshouldbefelttobealmostoverwhelming.Butthen,if suchanaffliction is at all improvedas it should, itmust serve,by itsvery magnitude, to suppress all repining, and to produce a meek andresignedspirit,underthesmallerafflictionswhichmayfollowit.

In other cases, the smaller trials are sent first, and one follows afteranother,untilthediscipleispreparedforenduringtheheaviestofall.Themindthatisinanymeasuredulyexercisedbytheformer—becomes,asit were, familiar with the principles which administer support andcomfort, and is ready tohave instant recourse to them,when the latterarrives.

Oh!howmercifullydoesGoddealwithhispeople, inthusadaptingthemethodofhisdisciplinetotheirrespectivecircumstances—sendingonone,whomightotherwisefail tobeawakenedtohishighest interests,astrokelikeasuddenthunderbolt—andonanother,whomsuchaheavy

strokemight overwhelm, such preparatory minor trials as initiate himgentlyintheschoolofaffliction.

Somemaywonderthatwespeakofsomanysuccessivetrials,andofthewisdomofGod inmakingoneafflictionprepare theway foranother—butitisevensointheexperienceofGod'speople.Afflictionisnotoneactof chastisement — but a course of beneficial discipline, a series ofpreparatory trials leading on to the glorious consummation— for it is"throughmuchtribulationthatwemustenterintothekingdomofGod."

Adversity is ameansof fittingus for future temptations. God,whose knowledge extends to all future events, sees that a disciple isbefore long to be placed in circumstances which will throw strongtemptation in his way. And He also, whose knowledge extends to thesecrets of the heart, knows that, in the frame of mind which presentprosperityhasinduced,thatdisciplewouldbeillqualifiedtoresistthesetemptations—perhapspronetoyieldtothem.Hemustbecalledofffromthe world, and brought to his knees, and strengthened inwardly withstrength in his soul. But so long as prosperity continues, this moralchange,soessentialtohisfuturesafety,isnottobeexpected.

Therefore,intheexerciseofhisunfailingloveandfaithfulness,theLordtakeshimintohisownhand,andvisitshimwithaffliction.Thediscipleisgrieved, no doubt — but he is also humbled, and instructed andstrengthened by this discipline — a new and more spiritual frame offeelingisproduced—thetruthsofreligionacquireafirmerfootinginhismind, and a fuller ascendency over his heart. And these truths, thusappliedtohissoul,furnishhimwithnewandstrongermotives—sothat,whenthehouroftemptationcomes,heisprepared,throughGod'sgrace,tomeetit,andhisverysorrowsarehispreservativefromsin!

Oh!littledoweknowfromwhattemptationswehavebeenpreservedordeliveredbymeansofsuchbeneficialdiscipline.How littledoweknowwhatwemighthavebeen,hadwehadfewertrials!

The Christian disciple, who has been subject to protracted bodilyindisposition,maybeapttowonderwhyheshouldbeforsolongatimekept in a condition which apparently hinders or impairs his active

usefulness. But perhaps that very disciple had the seeds of vanity,worldliness,or intemperance inhisheart,which theconstant sunshineof prosperitywould have caused to spring up and ripen — or he waslikely to be placed in circumstanceswhichwould have tempted him toopensin.Howthankful,then,shouldhebeforGod'srestraininggrace,eventhoughthatgracehasoperatedthroughthedisciplineofsorrow—especially if he finds that, during his sickness, his spiritual health hasbeen preserved and increased, while he sees many a prosperousprofessor,whohasfallenbeforethepowerofthattemptationfromwhichhehasbeensograciouslypreserved!

Adversity isameansofpreparation forextensiveusefulness.That affliction, when it comes upon us either in the shape of bodilyillness,orextremepoverty,orblightingcalumny,unfitsusfortheactiveserviceofGod—isthecomplaintwhichisusuallymadebythosewhoarevisitedwith it in theprimeof life.Whilemanyanageddisciple,who iscompletely disabled by his infirmities, is apt to wonder why he is stillpreserved in life when his usefulness is apparently gone. But he, whoconsiders that thegreatestusefulness consists inglorifyingGod—willseeatasingleglancethatthereisnogroundforsuchthoughtsineithercase.

Inregardeventopresentusefulness,andwithoutreferencetothefutureserviceforwhichafflictionmaybepreparingthem,theymayglorifyGodasmuchbypatientsufferingasbyactiveservice,andmaythusbeinthehighestdegreeusefultothosewhoarearoundthem.

Themereconsiderationoftheirsufferingsmayimpressmanyabeneficiallessonon theminds of others, especially of the young;while the activeandconsistentexerciseof theirChristiangraces, insuchcircumstances,may afford an example of religion in its sustainingpower— such as isadmirablyfittedtocommendit totheacceptanceof their friends.Thus,even the aged sufferer, disabled as he is from active duty, may be apowerful witness for Christ. And although he has no prospect of beingrestoredtohisformersphereofexertion—heisoccupyingwithgoodandbeneficialeffectthepostwhichtheLordhasassignedtohim.

If it is true,asunquestionably it is, thatevenanoldblindbeggar isnot

withouthismoraluseintheworld—thenhowmuchmorecertainisit,that the aged and apparently disabled believer is, even in his greatestinfirmities,ablessingtohisfamilyandfriends.Forhowcanhebemoreusefultothem,orhowcouldhebetterglorifyGod—thanbyexhibiting,ashedoes in thehourofhisgreatestneed, theworthandvalueof thatdivine religionwhich comforts him in all his tribulations, and smoothshispathtothegrave;nay,whichenableshimtoriseabovetheloveoflifeand the fear of death, and to rejoice with joy unspeakable, and full ofglory,andtobearhis testimonyto the loveand faithfulnessofhisLordthroughoutthewholecourseofhisprotracted trials!Suchaman isnotuseless.Ohno!Thoughhislimbsareinactive,hismemoryfaded,allhisfacultiesimpaired—yet...hismoralfeelingsarestrongwithinhim,hisfaithisfirm,hishopeisheavenly,hisheartisfullofpeaceandjoy.

Andmany others feel that the aged sufferermakes a deeper andmorebeneficial impression on it, than all the learning and eloquence of theschools.

As an aged believer was accustomed to say, when reduced to extremepoverty,andwhollydisabledbyaparalyticstroke,"Ioftenseemtomyselfandotherstobeauselessburdenontheworld—butIknowandbelievethat Godmust have something yet to do by me or inme, otherwise Iwould not be here." But while the believer, during the time of hisaffliction,isreallyoccupyingapostofusefulness,thatseasonis,inmanycases,designedtopreparehimformoreextensiveandsuccessfulexertioninGod'sservicehereafter.

Whiletheagedbeliever looks forward toHeaven ashis only remainingsphere of service, theyoungerbrethrenmay anticipate a restoration tohealth,andacourseofusefulnessonearth.Andtheirpresentafflictionsaredesignedandfittedtopreparethemforexertingahigherandmorebeneficialinfluenceovertheirfellow-men.Thistheydobytheirinfluenceinpromotingourpersonalsanctification;bydeepeningour impressionsofthevanityoftheworld,andthevalueofthesoul,andthemagnitudeofeternity; by enlarging our experience of the power of religion, and

teachingusitsunspeakableimportance.

Inproportionasafflictionservestopromoteourpersonalgrowthingrace— in the same proportion it prepares us for future usefulness. Ourcapacity of glorifying God in all the ways of private or public dutydepends on the condition of our own souls. If our souls have beenimprovedbythedisciplineofadversity—our testimonytoGodandhistruth,andour loveandcare forour fellow-men,willbeproportionatelymoreconstantandmoreeffectualthanbefore.Thustheapostlereferstohis own experience during his manifold afflictions, as having been ameansof fittinghimmore fully forone importantpartof the Christianministry. "BlessedbeGod,"sayshe, "even theFatherofourLordJesusChrist,theFatherofmercies,andtheGodofallcomfort,whocomfortsusinallourtribulations—thatwemaybeabletocomfortthemthatareinany trouble, by the comfort with which we ourselves are comforted byGod."(2Corinthians1:4.)Everyonecanfeeltheforceofthesewords.

ThewordofcomfortcomeswithunspeakablygreaterpowerfromthelipsofasufferingSavior,orasorelytrieddisciple,thanfromthelipsofonewho has never known adversity. And this holds good, not only of theministerofreligion—butofeveryprivateChristian,andthat,inrespecttoall thedepartmentsofChristianusefulness.He isbetterpreparedbymeans of his experience, as for comforting the afflicted, so also forexhibiting in his own life and conduct the sanctifying and supportingpower of religion, for commending it to the consideration of his familyand friends; and for making many exertions, and submitting to manysacrifices, towhich others, living in uninterrupted prosperity,might belessinclinedtosubmit.Inaword,thedeepertheimpressionsarewhichhehasreceivedonhisownsoul—thebetterishepreparedbothinpointofknowledgeandzeal, andsympathy, to care for thewelfare of others,andtopromoteit.

Thedayof adversity is a suitablepreparation for the hour ofdeath.Thatsolemnhourmustsoonarrive.Muchinwardpreparationofheart isneedful ifwewouldmeetdeathwithcalmness,composure, andfortitude. In thedayofprosperity, thatpreparationmaybemade, ifwecansucceedinmaintainingtheascendencyofdivinetruthinourminds:foritisthetruthofGodinwrought,asitwere,intotheframeandtemper

ofour spirits—andnotanyexternal influencemerely—which fits thebelieverforhislaststruggle.

Butduringprosperitythemindistoopronetoyieldtoworldlyinfluences,andisoftenreluctanttoallowGod'struththatfullascendencywhichitsimportance demands, and which is in fact essential to the believer'scomfort in the prospect of death. It is by its beneficial influence inbreaking the power of worldly enchantments, in disengaging themindfromdelusiveexpectations,andindirectingitmoreearnestlyandsimplyto the truths of God's Word — that adversity serves to prepare it formeeting death with fortitude. The sorrows of life may thus, withoutexciting one feeling of discontent, or calling forth a single murmur —predisposethesoultoleavewithoutreluctance,asceneofsomuchtrial—andtoanticipatewithoutalarmthatsolemneventwhichwillterminateallourearthlycares,andintroduceusintoanoblerandhappierstateofbeing.

Prosperity is less suitable than adversity as ameans of preparation fordeath,notbecausethelatterpossessesany"magicalcharm"bywhichthefear or the pain of death is allayed—but because affliction is inGod'shandapowerful instrument inawakeningourattention to the truthsofreligion,and impressing themonourhearts. It isnotadversity in itselfsimply — but adversity duly considered and improved, that has thiseffect.

Manya sorely triedandafflictedman isas reluctant todieas themostprosperousworldling. But the reason is that, in his case, adversity hasfailed in leading him to open his mind to the full influence of Gospeltruth;andhisexperience,whileitshowsthataffliction,likeothermeansofgrace,maybefrustratedofitsbeneficialtendency—affordsnogroundforconcludingthatithasnosuchtendency.

The genuine disciple is all the better prepared for his last hour by themany seasons of affliction throughwhich he has passed— because, ateverysuchseason...hismindhasbeenpowerfullyimpressed,hiscontritiondeepened,hisfaithstrengthened,

hiscommunionwithGodrestored,hislovefortheSaviorincreased,hisexperienceoftheSpirit'ssupportinggraceenlarged,andhishopeofHeavenrevived.

Thus enlightened, quickened, and comforted by the truths of Godseasonablyandpowerfullyapplied tohisheartbymeansofaffliction—heispreparedtosurrenderhimselfintoGod'shands,andtotrustinHisunfailing love and faithfulness, at that last, that solemn hour, whenleaving its earthly tenement, his soulmust enter into the spiritual andeternalworld!

The day of adversity is a means of preparation for eternalglory."Forour lightandmomentaryafflictionsareachieving forusaneternalglorythatfaroutweighsthemall.Sowefixoureyesnotonwhatisseen,butonwhat isunseen.Forwhat isseen is temporary,butwhat isunseeniseternal."2Corinthians4:17-18

So says the apostle in words which demonstrate the connection whichexists between the believer's sufferings on earth — and his ultimatehappiness inHeaven.That sucha connectionbetween these two thingsexists, a connection similar, in some respects, to that which existedbetween thehumiliationand exaltationof the Savior himself; and thatourpresentafflictionsareworkingoutforusaresultsoglorious—maywellserveatoncetoreconcileustothem,andtoimpressuswithasenseofthewisdomandloveofGodinimposingthem.

Butletusnotimaginethatafflictionshavethisefficacyinthemselves,asif(exopereoperato)theyautomaticallyeithersecuredormeritedforusafuturecompensationor reward.Far from it!Goddoesnot visituswithafflictionsbeyondourdesert—soastomakehimselfourdebtor.Neitherdoesanyamountofafflictioninsureusoffutureglory,exceptinsofarasit ismade themeans, inGod'shand,ofbringing the truthhome toourhearts,andinducinguscordiallytoembraceanddiligentlytoimproveit.

AndhencetheapostlenotonlystatesthefactthatafflictionworksoutforGod'speopleanexceedingweightofglory—buthepointsoutthewayinwhichitdoesso:"Sowefixoureyesnotonwhatisseen,butonwhatis

unseen.Forwhatisseenistemporary,butwhatisunseeniseternal."Itisby its influence inweaningour thoughtsandaffections fromtheworld,anddirectingthemtospiritualandeternalthings—thatadversitytendstoprepareusforglory.

Wemaysuffermuchandlong—butnotuntilthemindlooksupwardtoGod and forward to eternity — not until it cordially receives andembracesthetruthoftheGospel,isittherebybetterpreparedforglory—anymore thanare the fallen spiritswhoarekept inchainsofdarknessunto thedayof judgment.Butas soonas itbringsus to theknowledgeand receptionof the truth, itpreparesusby the truth forglory. It thenelevatesourminds,andpreparesandrefinesthem,"soastomakethemfitfortheinheritanceofthesaintsinlight."

Thisitdoes...partlybyconvincingusofthevanityoftheworld—soastofeelthatGodalonecanbeoursatisfyingandeverlastingportion;partly,byconvincingusofthewretchednessofourconditionassinners—soastofeelthatpeacewithGodisessentialtoourhappiness;partly,byconvincingusoftheremainingcorruptionsthatcleavetous—so as to feel thatwemust bemadeperfectlyholybeforewe can expectexemptionfromtrial;andstillmore,byenablingustoexperiencetheloveofGod,thepleasureof comfortable communionwithHim,and theunspeakableblessednessof resting onChrist— so as to enjoy some foretaste of that higher andmore perfect happinesswhich shall be enjoyedwhenwe enter into hisimmediatepresence.

Accordingly,wereadintheScripturesthateventheredeemedinHeavenlookbackontheirearthlytrialswithgratefulascriptionofpraisetoGodfor his wisdom and love in making them subservient to their presentglory; and a venerableChristian emphatically observes, "I believe thereareveryfewinHeaven—butowetheirconversionortheircontinuanceinthatstate,tosomeafflictionorother."

SuchisabriefaccountofGod'sbenevolentdesignintheafflictivedispensationsofhisprovidence.Theirgeneralendistheprogressivesanctificationandultimateperfectionofournatures.Andwiththisview,

theyareintendedforourinstruction,forourreproof,forourtrial,andforourpreparationfordeathandglory.Thatsuchistheirdeclaredpurposeand use,maywell serve to impress uswith a sense ofGod's goodness,evenwhenhechastensus.Whiletheiradmirablefitness,asameanstosogreatanend,isillustrativeoftheDivinewisdomwhichpresidesoverthemanagement of our affairs. And the serious consideration of the granddesignwhich theyare sowell fitted toaccomplish, isnotonlyuseful inreconcilingustothepatientenduranceofourpresentdiscipline—butisalsonecessarytotherightimprovementofourpresentdiscipline—since,ifweareeitherignorantorforgetfulofGod'sdesigninthem,itisnottobe expected that we shall either bear them with patience, or steadilypursuethosegrandmoralresultstowhichtheytend.

5.Inthedayofadversity,youshouldconsideryourremainingcomforts, your numerous and undeservedmercies, and yourampleand efficientmeans of relief.Under the pressure of somesoretrial,themindistooapttofallintoamorbidstate,andtobroodoveritspeculiarmisery—whileitisforgetfulalikeofthemercieswhichmightalleviateitsbitterness,andofthemeansbywhichallthatisreallyevilinitmightberemoved.Insomecasesthere isarecklessdesperation—inother cases there is a desponding melancholy, which prevents theenjoymentofanyblessingafteronefavoriteobjecthasbeenwithdrawn;andwhich indisposes,and inpartdisqualifies, the sufferer fromhavingrecoursetothosemeansofreliefandconsolationwhichareyetwithinhisreach.This is anungrateful and rebellious, aswell aswretched stateofmind.

Andhence theapostle rebukes itwhenhe speaksof the twocontrastednegatives,"DespisenotthechasteningoftheLord,norfaintwhenyouarerebukedofhim."Ifwewouldavoidthelatteroftheseextremes,andriseaboveoursorrow,oratleastbeablecalmlytoendureit—wemustturnour thoughts to the consideration of our remainingmercies, and haverecourse to the practical use of those means of relief which God hasgraciously given. Notwithstanding the severe stroke by which we havebeendeprivedofhealth,orfortune,orfriends—wearestillsurroundedwithinnumerablemercies,whicharefar,farbeyondourdeserts.Havewenot still some earthly comforts — some small supply for our needs,

howeverapparentlycasual—somesightandtasteof thesweetbeautiesofnature,whicharefreetoall—somefewsurvivingfriendswhoclingthemorecloselytousinproportionastheirnumberisdiminished,andwhoarestillreadytoweepwithuswhenweweep,andtorejoiceinourjoy?

Yetsupposeourcondition tobe themostdesolateand forlorn,havewenot still the almighty providence of God to trust in, and his preciouspromisestorefreshandgladdenus?HavewenotstillinHeavenaGreatHighPriest,a fellow-suffererenthronedamidst theglories of theuppersanctuary,whohasafellow-feelingwithusinourtrials,andthepowerofsupportingorrelievingusinthemall?Havewenotstill,ashisdisciples,thesamegroundsofeverlastinghope,thesameassuranceofpardonandpeace, the same interest in his great salvation? Have we not still thepresence of theHoly Spirit, the Comforter, whose very office connectshimwith the afflicted, andmakes them the object of his peculiar care?Havewenotthesweetfellowshipofourfellow-disciples,whocanspeakawordof comfort tous from their own experience, and bear us on theirheartsatthethroneofgrace?Andhavewenotaccessforourselvestothemercy-seat,where,intheconfidenceofbelievingprayer,wemayutterthefullnessofourheartsinthepresenceoftheGodofallcomfort?

Oh! let not these precious, these unspeakably sweet and gloriousprivileges forgotten or despised — merely because some affliction hasbefallenus!Wehavestillfarmorelefttous,thanhasyetbeentakenfromus.Wehaveeverythingwereallyneedtoblessusintime,andprepareusforeternity.

Butletusnotmerelythinkofthesethings, letusseektoenjoythem.Itmay be, that affliction has been sent chiefly to restore us to the fullerenjoymentofthathappinesswhichsuchprivilegesmayconfer—toteachustheirunspeakablevalue,andbymeansofthem,toraiseustoahigherplaneofspirituallifethananywehadformerlyexperienced.

Let usnot only consider our remaining temporalmercies—butwith agratefulheartpartakeofthem,rejoicinginthelightandheat,theair,theverdantearthandstarrysky,exclaiming,"MyFathermadethemall!"LetusnotonlyconsiderGod'sprovidence—butwithlowlyreverenceadoreand trust in it!Letus feeduponhispromisesby faith, looking forward

withheavenlyhopetotheirgloriousconsummation.LetushaverecoursetoChristasasympathizing friend,receivinghis salvation freely,as it isfreely offered, rejoicing in his unchangeable love, glorifying histranscendentworkofsalvation,andexultinginhisexaltation.Letusyieldto theSpirit'sgrace, seekinghisguidance,submitting tohispower,andrejoicing inhis consolations.Letus cleave toourBible,which containsourgloriouscharterandsecurityfortimeandeternity—nourishingoursouls with divine truth, refreshing them with divine promises,invigorating and strengthening themwith the faith and patience of thesaints. Let us more frankly enter into Christian fellowship with ourfellow-disciples, learning fromtheirexperience,andderiving fromtheircommunionnewlight,andloveandjoy.Andwiththem,orbyourselves,letusrepairoftenandfreelytothatthroneofgrace,beforewhichallthesorrowsofbelieversinallageshavebeendivulged,notdoubting,thattous,astothem—reliefandsupportwillbesentineveryhourofneed.Andfinally, letusnot confineour consideration to the circumstancesofourpresentcondition—butwhilewegratefullyenjoyourremainingmercies,and dutifully improve our present privileges, let us also consider, andseekintheexerciseofholymeditationtorealizeourfutureprospectsandhopes. These might well support us, even though all earthly supportswereremoved.

We know that all our afflictions are soon to terminate, and, if we areChrist'sdisciples—theendofafflictionwillbe thebeginningofperfectjoy.Heaven isbeforeus.Thence letusdraw,as itwerebyanticipation,someforetastesofitsblessedness—motivestoencourage,andstrengthto animate us in our earthly pilgrimage, and an undying energy ofperseveranceinourspiritualwelfare.ForwhyshouldanyChristianfaintbytheway—ifthatwayisleadinghimtoHeaven?

6.Inthedayofadversity,youshouldconsiderChristJesustheLord,astheforerunnerandthepatternofhisbelievingpeople.Thus writes the apostle: "Let us fix our eyes on Jesus, the author andperfecterofour faith,whofor the joysetbeforehimenduredthecross,scorningitsshame,andsatdownattherighthandofthethroneofGod.Considerhimwhoenduredsuchoppositionfromsinfulmen,sothatyouwillnotgrowwearyandloseheart."Hebrews12:2-3

Christ should bemuch in our thoughts in the time of suffering.Let usconsiderthenumberandintensityofChrist'ssufferings,andhowfartheyexceedwhateverwecanbecalledtoendure.Consider...thelowlinessofhisbirth,thelaborofhisyouth,thepovertyofhiswholelife,thepersecutionstowhichhewasexposed,thecalumnieswhichwereinventedagainsthischaracter,thehatredofhisavowedenemies,thetreacheryofsomeofhisprofessedfriends,thepublicinsultsandmockerywithwhichhewastreated,thepainswhichheenduredofhungerandthirst,thestilldeeperpainsofcrucifixion,andthedeepestpainsofall—his"soul-sufferings"whichmadehimexclaim,"My soul is exceeding sorrowful, even unto death!" "MyGod,myGod,whyhaveyouforsakenme!"

Itisrelatedofaneminentmanthat,whilerackedbyseveresuffering,hewasaccustomed to turnhis thoughts to thesceneofhisSavior's agony,and that he thence derived at once a lesson ofmeek endurance and amotive to gratitude—he felt that his sufferingswere asnothing,whencomparedwiththoseofhisDivineMaster.Thisseemstobetheideathatissuggestedbytheapostlewhenheremindsthedisciples—thattheyhadnot yet, like their crucified Lord, "Resisted unto blood, striving againstsin."

Letusconsider theDESIGNandEFFECTof Christ's sufferings. Theywere different in these respects from our own. In his case they werestrictlypenal—intendedasasatisfactiontodivinejusticeforallthesinsofhispeople;asa fulfillmentof thecurseof the law;andassuch, theiramountmusthavebeeninconceivablygreaterthanour lightafflictions,while their effect was and is to deprive all our afflictions of theirbitterness,anddeathitselfofitssting.

Ourafflictionsarechastisements,andassuch,maybeproperlyregardedasmanifestationsofGod'sfatherlydispleasure—buttheyarenotpenalinflictions,suchascansatisfydivinejustice.No,allthatwasstrictlypenalinsuffering,allthatwasrequiredforthevindicationofGod'slawandthe

fulfillment of the curse — Christ has already endured for us. Thisconsiderationisfittedatoncetoimpressuswiththeconvictionthatoursufferings have been alleviatedby the Savior's agony, and to cheer uswith the hope that by the effect of his sufferings and death—we shallsoonbedeliveredfromtheirpressureandraisedtoperfectjoy.

LetusconsiderthedivinesympathywhichChrist'spersonalsufferingssecureforeachofhissufferingpeople.AsufferingSavior,cansympathizewithanafflictedpeople."Forwedonothaveahighpriestwhoisunableto sympathize with our weaknesses, but we have one who has beentemptedineveryway,justasweare.Letusthenapproachthethroneofgracewith confidence, so thatwemay receivemercy and find grace tohelpusinourtimeofneed.""Becausehehimselfsufferedwhenhewastempted,heisabletohelpthosewhoarebeingtempted."

Andletusconsiderthepatiencewithwhichheenduredhissufferings—hismeek resignation to the divinewill— his calmness in themidst ofhumanenmity—hisfortitudeinthehourofdeath."Hesuffered,leavingusanexamplethatweshouldwalkinhissteps.""Whentheyhurledtheirinsults at him— he did not retaliate;when he suffered— hemade nothreats.Instead,heentrustedhimselftohimwhojudgesjustly."

Theapostle'sexpression,"fixingoureyesonJesus," isacomprehensivedescription of what should be in all circumstances — the habit of thebeliever's soul. But never is "fixing our eyes on Jesus"moreneedfulormore refreshing than when he is placed in circumstances of affliction.Then,ifever,heshouldbelookinguntoJesus—neverlosingsightofhisoncecrucified,butnowexaltedMaster,norturninghiseyeawayfromhisglorious person—until, by the view of his patience and success in thehouroftrial,hisheartisatoncesubduedintotendernessandelevatedbyjoyfulhope.

One viewofChrist,will availmore for our relief in suchcircumstancesthanallotherconsiderationscombined.AsufferingChristisatoncetheSavior,thefriend,andthepatternofthesufferingChristian.And,whenHeisthuscontemplatedbytheeyeoffaith,virtuewillcomeoutofhimforthesupportandcomfortofhisredeemedpeople.

In vain is our attention directed to all other subjects — if Christ isoverlookedormisunderstood.Wemayandshouldconsider...theadversitieswhichbefallus,thehandfromwhichtheyproceed,thecauseswhichhaveoccasioned,theguiltwhichhasincurredthem,thedeclareddesignandendofaffliction,andtheseriousandbeneficiallessonswhichitisfittedtoteach.

Butallthiswillnotavailforourcomfortandsupport—unlessweknowandconsider"Christandhimcrucified."Thisis...thegrandsubjectofcontemplation,theonlygenuinespringofcomfort,theonlysafegroundofconfidenceandhope.

If afflictions do not lead us to consider Christ in his sufferings, and toknowtheendandobjectforwhichhissufferingswereendured,andtheirintimate connection with our own welfare in time, and happiness ineternity — our afflictions, however numerous, or heavy, or protracted,havebeen sent invain!Forall the lessonswhich they teach, respectingthevanityoftheworld,andthedemeritofsin,andthejusticeofGod—are useful chiefly in a way of subservience to our progress in theknowledgeofChrist! It isby their influence in leadingustoChrist,andfixingourregardsonHimasouronlyhelpandhope—thattheyconduceatoncetoourpersonalcomfortandourprogressivesanctification.

Let the sufferer reflect on his trials, and his sins; let him ponder theproofs of God's judicial administration until he is impressed with asolemnsenseofhisjustice;lethimconsiderthevanityoftheworld,thecertainty of death, and his own weakness to avert any one of thecalamitiestowhichheisexposed—alltheseconsiderationsarebeneficialONLY in so faras theyhavea tendency to convincehimofhisneedofChrist.ButhemustlooktoChristhimself,andespeciallytoChristinhisagony,andonthecross—andthat,too,withanintelligentandscripturalapprehensionofthenatureandextentofhissufferings,asanatonementfor sin — before he can experience either the sanctifying influence ofaffliction,orthesweetnessofGospelconsolationunderit.

He who, either through ignorance or error, thinks little of Christ, ormisunderstandsthemysteriesofhishumiliationanddeath—isyetinaconditionwhich prevents him frombeing either dulyhumbled, or dulysupportedinthedayoftrial.

Oh! why will the weak and stricken spirit turn its thoughts to otherobjects—whileChrist,theSonofGod,isplainlyexhibitedtohisview,asa fellow-suffereronearth.SurelysuchaSufferer claimshis regard, andexhibitstohimanexamplesuchasmaycheer,andanimate,anddirecthim,inhismosttryinghour.Surelyit is"thecrossofChrist"alone,"bywhichtheworldcanbecrucifieduntous,andweuntotheworld!"Andwemaywell"countallthingsbutloss,fortheexcellencyoftheknowledgeofJesusChristourLord."

7. In the day of adversity, you should consider the recordedexamplesofthesaintsandmartyrswhohavegonebeforeyou,and who, in similar trials, have been enabled to endure, asseeingGod,whoisinvisible."Brothers,asanexampleofpatienceinthe face of suffering, take the prophets who spoke in the name of theLord.Asyouknow,weconsiderblessedthosewhohavepersevered.Youhave heard of Job's perseverance and have seen what the Lord finallybroughtabout.TheLordisfullofcompassionandmercy!"James5:10-11

A very large part of the historical Scriptures is occupied with thesufferingsofGod'speople,andtheirexperienceandconductunderthem.Our firstparents,who suffered in theirpersons, andweredriven forthfromthebeautifulgarden,toaworldthatwaslaidunderthecurse;andwho suffered severely in their domestic relations, especiallywhen theirfirst-born imbrued his hands in his brother's blood — Abel himself asufferer and amartyr.Noah, the witness of that terrible deluge, whichswept away all but his own immediate relatives. Abraham, Isaac, andJacob,MosesandDavid;IsaiahandJeremiah;themartyredBaptist,andStephen, the first Christian confessor; Paul, and all the apostles andprimitive disciples — all these are exhibited as sufferers, whoseexperienceverifiedthestatement,thatitisthroughgreattribulationthatwemustenterthekingdom.

ItisaproofofGod'ssupremewisdom,thatthehistoryofsufferingisthus

interwoven,asitwere,withthewholetextureofhisWord—sincethusitisadaptedtowhateverhasbeen,andeverwillbe, theexperienceofhispeopleinallagesoftheChurch.DidtheBiblespeaklittleofaffliction—diditexhibitthebelieversofoldentimesasprosperousmen,enjoyingahappy life on earth, with few or insignificant trials — we might haveenviedtheirhappylot,withoutimitatingtheirvirtues,oraimingattheircomforts.Butwhenitpresentsthemtoourviewasmencompassedwiththe same infirmities, exposed to the same trials, enduring the likeafflictionswithourselves—wefeelthattheyareourbrethreninsorrow—andthatlikeastheywerecomfortedandenabledtoendure—somaywe also be supported by the same grace, and endued with the samepatiencefromonhigh.

This it is which imparts a charm to the simple narrative of theirexperience, such as renders these passages among the most preciousportionsoftheWordofGod—insomuch,thatitmaywithtruthbesaid,that the afflictions of David, which occasioned the composition of thePsalms,havebeenasignalbenefittotheuniversalChurchofGod—everymemberofwhich,inallagesandlands,canenterwithalltheinterestofafellow-feelinginto...thosemournfulcomplaints,thosepatheticexpressionsofastrickenheart,those deep and profound acknowledgments of man's sin and God'seternaljustice,thoseearnestbreathings,thoselongingaspirationstowardsHeaven—withwhichthesePsalmsabound.

Andmoregenerally,theconsiderationofthesufferingsofGod'speopleinall ages, is of the highest use in discharging the mind of that fondmisconceptionwhich is so apt to be entertained in the hour of sorrow,eventhatoursufferingsareofadifferentkind,ormore intense intheirdegree,thanthoseofothermen,"Iamthemanwhohasseenafflictionbytherodofhiswrath!"FromwhichwearetooapttoinferthatGodwouldnot thus deal with us, if we belonged to the number of his people, orunless he had an unappeasable anger against us. Whereas, when weconsider the Scripture narrative, we find that affliction has been the

badgeofGod'speopleinallages,andistoberegarded,notasamarkofreprobation,somuchasapledgeoffriendship.Therewearetaughtthat"fieryasourtrialmaybe,nostrangethinghashappeneduntous"—that"thesameafflictionswereandhavebeenaccomplishedinourbrethreninallagesoftheworld"—andthatweareonlythepartakersofthosetrials,which, as being appropriate to our high and heavenly calling, aredescribedas"theafflictionsoftheGospel"—nay,as"Christ'ssufferings."

The consideration of the sufferings of God's people is fitted farther toassure us, that theGospel is adequate to sustain us under the severesttrials,andintheprospectofdeathitself.For...

they passed "through a great fight of afflictions," and yet received nodamage;

theywereburnedinthefurnace,andweretherebynotdestroyed—butrefined;

they submitted to violent death, and the Gospel was adequate to theirsupportandtriumphinthatfearfulhour.

Whythenshouldwedespond—we,towhom...thesamepromisesareaddressed,thesamesupportsoffered,andthesamehopesinsured!

WillnotChristbewithusinthefurnace,evenashewaswiththeHebrewchildrenwhocameforthfromthefurnaceunhurt?

Andfinally,theirexampleinsufferingafflictionwithpatience,isatonceinstructiveandanimating.WhenweconsiderChristJesus theLord,weare too apt to think thathis divine strength enabled him to endure insuchawayascannotberealizedbyhisweakfollowers.Butherearemen,menwithheartsassensitive,withfleshasweakasourown—whohavemeekly suffered every form of natural evil, and who have been mademorethanconquerorsoverall!Letusconsider themin thehourofourtrial,andintheexerciseofthesameunshakenfaithinGod.Letusseek,likethem,to"letpatiencehave itsperfectwork, thatwemaybeperfect

andentire,lackingnothing."

8.Inthedayofadversity,youshouldconsidertheactualeffectwhichyourtrialshaveyetproducedonyourownsouls.WehaveseenwhatGod'sdesign in them is— letus inquirewhetherthatdesignhasbeenfulfilledinourownsouls.Doesourexperiencecorrespondwithhisdeclaredpurpose.

Arewemoresanctified?

Arewemoreweanedfromtheworld?

Arewemorehumbledunderasenseofourunworthiness?

ArewemoredeeplyimpressedbyDivinetruth?

Areweinducedtopraymorefrequentlyandmorefervently?

ArewemorethoroughlydevotedinheartandlifetoGod'sservice—bymeansof,andinconsequenceof,ourafflictions?

Ifwecannotanswerthesequestionsintheaffirmative,havewenoreasonto fear that we are fighting against God; that we are slighting hiswarnings, despising his rod, and frustrating his gracious intentionstowardsus?Oh!itisveryneedfulthustoinquireastotheactualeffectofafflictiononourselves—foritoperatesverydifferently,accordingasitiswellorillimproved.

Intheformercase,afflictionproduces...contritionofheart,deadnesstotheworld,meeksubmissiontoGod,anearnestdesireaftercommunionwithhim,a holy frame and heavenly temper, such as befits our condition aspilgrimsandstrangersontheearth!

Afflictionpreparesus...forusefulnessinlife,forpeaceindeath,and

forgloryinHeaven!

But in the other case, when it is despised, or misimproved, afflictionleavesthesoulaslifelessasitfoundit:insteadofcontrition,itawakensdiscontent;insteadofChristianhumility,itleavesusinunbelievingdespondency;insteadofweaningusfromtheworld,itrivetsmorefirmlyaroundustheremainingtiesbywhichwecleavetoit,andissuesindullinsensibility,orrecklessunconcern.

Ithasbeenbeautifullysaid, that "thesame firewhichmelts thegold—hardenstheclay."Justso,thesameafflictionswhichsoftenedtheheartof David — hardened the heart of Pharaoh into more obdurateimpenitency. And is it not worth our while to considerwhich of theseprocesses is now going on in our own experience — whether we arebecomingbetterorworsebythedisciplineofGod'sprovidence;whetherweareripeningforHeaven—orsinkingtowardsHell.

Oh!thatisasolemnstatementwhichdeclares,"thathewhobeingoftenreproved, and hardens his neck — shall speedily be cut off, and thatwithoutremedy!"

If,ontheotherhand,wehavegoodgroundforbelievingthatourmindshave yielded to the beneficial influences of affliction, and have therebybecome more dead to the world and more alive to God; if we feel agrowing humility of heart, and experience a sweeter communion withHeaven; if our faithhasbeen strengthened, andourhope confirmed inthe hour of trial— thenmaywenot only rest assured that it has beengood forus thatwewereafflicted;butona comparisonof the spiritualbenefitwhichwehave acquiredwith the temporalprosperitywhichwehave lost—we shall be able andwilling to give our joyful and gratefultestimony at once to the wisdom and goodness of God in all hisdispensationstowardsus.

Having suggested various topics as suitable subjects for yourconsideration in thedayofadversity—permitmeagain to remindyouthat all the benefits of affliction depend on your attention beingawakenedanddirectedtoGod'struth.Itisbyconsiderationalonethatit

can do you good.An inconsiderate sufferer—will be an unsanctifiedsufferer.Hemay suffermuch and suffer long— but all to no purpose,unlessheisbroughttothink,andtothinkseriously.

Thataffliction is fitted to induce thoughtfulness, is the reasonwhy it isemployed as a means in the discipline of God's providence. But itstendencymay be frustrated, and then all its benefitsmust be forfeitedandlost.

And finally, let me impress it on your hearts, that you should thusimprovethefirstmomentsofafflictionbeforeyetitbetoolate.Forwhiletheseasonofadversityfurnishesafitopportunity,andaddressestoyouanimpressivecalltoconsideryourcase—itoughtnevertobeforgotten,that when affliction reaches its extreme point, it does, in many cases,unfitthesoulforallprofitablethought.Youmaybesubjectedtoadiseasewhichwilltotallyoverpoweryourfaculties,andgiveyouoverasapassiveand unresisting prey to the power of death. Think not, then, ofpostponingconsiderationuntilafuturehour;butlayingtoheartthetrialswhichyouhavealreadyexperienced,seeksotoimprovethemnow,whilereason is yet clear and strong — as that, whatever may befall youhereafter,youmayhavegoodgroundtorejoiceintheassurancethatyoursoulissafeforeternity!

　

　

Faith

"Donotletyourheartsbetroubled.BelieveinGod;believealso inMe."John14:1

Thesewordsformpartoftheheart-affectingdiscoursewhichourblessedLord addressed to his disciples when he had now the near prospect ofbeing separated from them, and of being betrayed into the hands ofsinners.Knowingthat"theirheartswouldbetroubled,"heprescribesaninfallible antidote— and that antidote is faith. For all trouble ofmind,

faithinGodandChrist,isthesovereigncure.

You are aware that the word here translated "believe," is sometimesemployedtodenotetheassentwhichisyieldedtothetruthsofreligion,andsometimestodenotethetrustorconfidencewhichisreposedinGodor Christ. The former is the first in the order of nature — a believingapprehension of the truth being the ground and warrant of that trustwhich is its proper and immediate effect. But although they admit ofbeingdistinguished,theycannotbeseparatedfromoneanother,andaregenerallycombined in thesamestateofmind. Itmatters littlewhichofthetwoideasweattachtotheword,providedalwaysthatthebeliefofthetruthbesuchasisaccompaniedorfollowedbytrustinGodhimself;and,providedalso,thatthistrustinGodisthefruitofcorrectandScripturalapprehensionsofthetruthrespectingHim.

The grand general doctrine which we learn from the passage is: ThatfaithinGod,andfaithinJesusChrist,isatoncethesovereigncomfort,andtheimmediatedutyofallhispeopleinthetimeoftrouble.

I. Faith in God ought unquestionably to be to all intelligentcreatures, a source of comfort. To every mind that has not beendisorderedinitsnoblestfaculties—theideaofsuchaBeingmustbeanelevatingandconsolingone.Andasdarkasisthehumanunderstanding,anddisorderedasareitsnoblestpowers—wecannotfailtoacknowledgethattheexistence,theperfections,theprovidence,andthegovernmentofGod,oughttoministercomfortandsatisfactiontoourhearts.

LetusformadistinctconceptionofGodasaBeinginfinite,eternal,andunchangeable; self-existent, omnipresent, omniscient. Let us add tothese, His natural and unchangeable perfections, the attributes ofholiness,justice,goodness,andtruth—whicharethespecialelementsofhis moral character. Conceive of such a Being, as actually existing, asseated on the throne of this vast universe, and exercising a mostprovident care over all its provinces.ConceiveofHimgoverningbyhissole will, and controlling by his divine perfections — every order ofcreated beings, and every factor of all events. Conceive of Him asextending the samecarealike to the seraphswhichworship aroundhis

throne,andtothesparrowsthat fall totheearth.Letanyhumanmind,however darkened and debased, take in that one simple, but grandconception—andhecannotfailtoacknowledgethat,howeverforothercauses itmay fail in imparting real comfort— it ought at least, and isfittedtodoso.

Weretherenoreason,arisingoutofourpresentstateandcharacter,forourbeingafraidofsuchabeing—couldwecalmlyanddispassionatelycontemplateallhisdivineperfections,andreflecton...hisconstantpresencewithus;hisperfectknowledgeofourcircumstances;hisbenevolentinterestinourwelfare;andhispowertohelpandsupportus—thenassuredlyourfaithinGodwouldministercomfortineverytimeoftrouble.Ourbelievingapprehensionofthesemomentoustruthswouldproduceandsustainahabitualtrustandconfidenceinhim.

If, inourpresentcondition,wecannot, fromourownexperience,speakof the sustaining power of this great truth, let us endeavor to aid ourconceptionsofitbyconsideringthefeelingswhichitmustawakeninthebosomsofperfectlyholyandhappybeings.Letusconceiveoftheangelsintheuppersanctuary,whohaveseentheLord'sglory,whohaveaclearand certain knowledge of his character, and whose daily employmentbrings them into immediate converse with him — and can we fail toacknowledgethattosuchholyspirits—theexistence,theperfections,theprovidence, and the government of God,must affordmaterials for theprofoundest admiration, and that God must be their chief joy? Theirheartsarenottroubled,justbecausetheybelieveinGod.

But take the alternative supposition — suppose that they had lost allknowledge of his divine perfections, and all faith in his being andprovidence.Suppose,ifthatwerepossible,thattheyshouldcometolive,astoomanyonearthdolive,withoutGod.Oh!whatachangewouldthenbe wrought in all their views and feelings! What a dreary desolationwould spread over the face of the universe which heretofore had beensupportedbythepower,andregulatedbythewisdom,andgladdenedbythesmileofthepresidingDeity!WithGoddisappearingfromtheirview—themoralworldwouldbecomedarkandcold,justasthenaturalworld

changesitswholeaspectonthedisappearanceof thesun.The lightandjoyoftheirimmortallifewoulddepart,andtheywouldfallintotheverysame state of doubt, andmisery, andhopelessness, inwhichmenhaveinvolvedthemselvesinthisfallenandsin-ruinedworld.

Theircasemayhelpustoconceivearightofourown.Forinsofarasweresemble them in point of intelligence, and in the capacity of knowingand believing in God — in the same proportion we ought to derivecomfort and satisfaction from the consideration of his being andperfections.Andalthoughmanyofusmayhavehadbutlittleexperienceoftheactualinfluenceofthisfaith—nonecanfailtoseethatarealizingandhabitualbeliefinGodisinitsownnaturefittedtosustain,andcheer,andelevatethesoul.

Is thereonemanon the surfaceof this earth towhom it is amatter ofperfectindifferencewhetherthereisaGodornot?Therearemany,alas!whoseldomorneverthinkonthesubjectofGod!Therearemanymorewhocontentthemselveswithveryvagueandindistinctnotionsrespectinghim.Butwhentheydothinkuponitsoastoformanycorrectnotionatall, all men must feel in their inmost souls, that the existence, thecharacter, the providence, and the government of God, are topics ofsupremeimportance,bearing,notonlyonthedutiesandresponsibilitiesoflife—butalsoontheirpresentcomfortandtheireternalwelfare.

Although they have hadno experienceof the unspeakable peace whichGod's people enjoy in seeking his counsel, in leaning on his arm, incommitting themselves to the care of his watchful providence, and inwalking in the light of his countenance— yet they can and do see thatGod'sexistenceisthebestsecurityfortheorderoftheuniverse;thathisdivineperfectionsoughttobeasourceofsatisfaction;thattheprotectionofhisprovidence isadesirable,and, intimesofdanger,amostneedfuldefense;andthatinthelongrun,theyareandmustbea"happypeoplewhoseGodistheLord."

Some such convictions and feelingsmust often have occurred to everyreflectingman,especiallyinthoseseasonsofperiloroftrial,whenhewasmost sensible of his ownweakness, andof his dependenceona higherpower.Atsuchseasons,whentheheartistroubledbytheapprehension

ofdangerwhichnohumanpowercanavert,orbythepressureofanxietyrespecting the dark and uncertain outcome of events which have animportantbearingonourwelfare—butwhichnohumanforethoughtcanregulate or control — everyone must be sensible that a firm belief inAlmighty God, and in his presiding providence, can alone sustain themind, and ought to be sufficient for that end. Yet, that he should beregardedbyallintelligentcreaturesasthefountainofjoyandblessedness— as their refuge and defense, their surest support, and their sweetestportion — is not more certain than is the fact, that, in the actualexperienceofmankindintheirfallenstate,heistheobjectoftheirfear,distrust,andjealousy.

Insomuch that while his existence, and providence, and infinite moralperfections are generally admitted— these considerations, so far fromrelieving theirminds from sorrow, are felt to be the occasions of deepdepressionoralarmingfears!TheideaofGod,whenitdoesoccurtotheunsavedmind, isoftenfraughtwithterror.ManyamanmightsaywiththePsalmist, "I rememberedGodandwas troubled! I complained, andmyspiritwasoverwhelmed.IamsotroubledthatIcannotspeak!"AndwithJob,"ThereforeamItroubledathispresence,whenIconsider—Iam afraid of him, for God makes my heart faint, and the Almightytroublesme.""ForthearrowsoftheAlmightyarewithinme,thepoisonwhereof drinks up my spirit! The terrors of God do set themselves inarrayagainstme."

OurLordsaystohisdisciples,"Donotletyourheartsbetroubled.BelieveinGod"—plainlyrepresentingfaithinGodasanantidoteorremedyfortroubleofmind.YetJobandthePsalmist,andmanyofGod'striedandafflictedpeople,aswellasmultitudesoftheungodly,havebeentroubledmainlybytheremembranceofGod.

Whyisthis?IsitbecausefaithinGodisnotnaturallyfittedtoministercomfort and joy — let the experience of unfallen angels answer thequestion. Theywill testify that all their felicity depends on himwho isthus a terror to sinful men. Is it, then, the result of an unenlightenedsuperstition—isitablindandgroundlessfear?Bynomeans.Greatandmajestic,andgraciousasisthecharacterofGod—yetbothScriptureandconscienceconcur intestifyingthathe isa justGovernorandJudge.So

being conscious of our sinfulness, we cannot regard God, in thatcharacter,withoutmanymisgivingsandfears.Wemustfeel, ifwethinkatall,thathemayhavegroundsofaccusationagainstus,andreasonsformanifestinghisholydispleasure.

These suggestions of conscience are amply confirmed by our presentexperience,seeingthatGod'sjudgmentsaresonumerousandsosevere.Inthesecircumstances,itisnotastonishingthatourbeliefinGodshouldfailtorelieveourheartsoftrouble,solongasweconsiderhimonlyashestands revealed in the light of nature.Nay, themore profound and themorecorrectourknowledgeofGodbecomes—themorereasonshallwediscover, for admiring indeed the excellency and the greatness of hischaracter—but,atthesametimealso,forapprehendingthecertaintyofhis displeasure on account of sin. Thus all the comfortwhich innocentand holy beings might derive from the contemplation of his divineperfections — may, in the case of fallen and sinful creatures, besupersededbyafearfulapprehensionofhiswrathandcurse.

WhenourLordsays,"Donotletyourheartsbetroubled.BelieveinGod;believealsoinMe"—heplainlyintimatesthatabelievingknowledgeofthetruthrespectinghimselfmustbeaddedtoourfaithinGod,inorderthatwemaybedeliveredfrommentaltrouble.

And this is necessary, first,Because in its ownnature faith in Christ isfittedtorelievethemindofitsmostdepressinganxietiesandcares.Andsecondly,Because it is themeansof qualifyingus for enjoying that fullpeaceandcomfortwhichfaithinGodoughttoimpart.

Initsownnature,faithinChristisfittedtorelievethemindofitsmostdepressinganxietiesandcares.Thisfaithhasreferencetoallthosegrandtruths which stand connected with the method of redemption. Itapprehends the meaning and acquiesces in the certainty of suchstatementsasthese—that"Christcameintotheworldtosavesinners!"That "he came to seek and to save the lost!" That he is "theMediatorbetweenGodandman,""Theatoningsacrificeforoursins,""TheLambofGodwhotakesawaythesinsoftheworld"That"hedied,thejustfortheunjust,thathemightbringusuntoGod,"that"hewaswoundedforourtransgressions,andbruisedforour iniquities, thatthechastisement

ofourpeacewas laiduponhim,and thatbyhis stripeswearehealed,"that"hehasredeemedusfromthecurseofthelaw,beingmadeacursefor us," that in consequence of his vicarious obedience and sufferings,wherebythelawwasmagnifiedandmadehonorable—Godisnow"thejustGodandtheSavior,"thatintokenofhisapprobationandacceptanceofChrist'swork,"Godraisedhimfromthedead,"andhas"exaltedhimasaPrinceandSavior, togive repentance and the remissionof sins," andthat now, "whoever believes in him shall not perish — but shall haveeternallife!"

Thesearesomeof the truthswhich faith inChristnecessarily involves,andwhenthesetruthsarecorrectlyunderstoodandsincerelyacquiescedin— they produce a habitual trust and confidence in Christ, as an all-sufficientSavior—asaSavior "able to saveunto theuttermostallwhocomeuntoGodbyhim."

That a believing apprehension of such precious truths, and a personaltrustandconfidenceinsuchaSavior—shouldbearemedyforallmentaltrouble,must be evident to every reflectingmind.But faith inChrist isnotonlyfitted in itsownnaturetocomfortus—it isalso themeansofbringingusintoanewrelationtowardsGod,wherebywearequalifiedforenjoying to the full, all that peace and satisfaction which theconsiderationofhisdivineperfections,hisalmightyprovidence,andhismoralgovernment,isfittedtoimpart.AndthiseffectoffaithinChrist,inenlarging,strengthening, and sweetening our faith inGod himself— iswellworthyofyourseriousconsideration.

Wehavealreadyhadoccasion toobserve, thatabelief in theexistence,perfections, providence, and government of God, apart from therevelationofhischaracterintheGospelofChrist—althoughitoughttoministercomfortandjoytoallhisintelligentcreatures—isneverthelessinsufficient to remove those anxieties and fears which a sense of guiltmust awaken in the bosoms of fallen men. That it leaves unresolved,some of the most serious questions which can occur respecting hisdispensationstowardstheguilty,andtheirprospectsunderhisrighteousgovernment.

But ifwebelieve inChrist, all thesedifficulties,whether relating tohis

purpose towardsus, or our relation towardshim, are at once removed.For"GodinChrist"isrevealedas"reconcilingtheworlduntohimself,notimputinguntomentheirtrespasses."ChristbringsustoGod,notasanavengingJudge—butasaforgivingFather!WearereconciledtoGodby the death of his Son, and enabled to look up to him without onemisgivingorfear—nay,withfilialconfidenceandaffectionasourFatherinHeaven.

ThusliberatedfromourfearsbythefaithofChrist,wemayenjoyallthecomfort which faith in God can impart. We are no longer under thenecessity of overlooking any part of his glorious character, in order topreserve our inward peace. We may dwell with devout admiration oneachoneofhisattributes,evenonsuchofthemasheretoforehadexcitedour uneasiness or awakened our fears. We may seek to acquire largerviewsof their transcendentexcellence, in the firmassurance that so farfromweakening the grounds of ourhope and comfort— theywill onlystrengthen them themore. Fornow throughChrist, every perfection ofthe Divine nature becomes a new pledge of the believer's safety andpeace!His faithfulness,hisunfailingtruth,hisvery justiceandholinessitself — is a new reason for the believer's joy. It is thus, that throughChristwecometoenjoyandtodelightinGodhimself,andthatthefaithofChristenhancesandsweetensthatfaithinGod,whichisoursupportineveryhourofdanger,andoursolaceineverytimeofsorrow.Andthus,werealizethefullblessednesswhichChristproposestohisdisciples,"Donotletyourheartsbetroubled.BelieveinGod;believealsoinMe."

2.While faith inGod and Christ is the spring of all spiritualcomfort, it is also the special dutyof the afflicted — a duty towhich they are expressly called by God's dispensations, and on theobservanceofwhichthesanctifieduseofafflictionmainlydepends.TheLord'swordsdirectustofaith,notonlyasaspringofcomfort—butalsoasaseasonableduty in the timeof trouble. Sometimesbyprovidentialafflictions,atothertimesbyspiritualtrouble—heteachesustolivealifeof faith. In such circumstances, we are made to feel that we have norefugebutinGod,andnorefugeinGodhimselfbutthroughJesusChristtheLord.

Thedispensationsofhisprovidence,andthespiritualdisciplinetowhich

wearesubjected,arebothdesignedforthisend;andiftheyaresuitablyimproved,weshallbereadytosaywiththeApostle,"ThelifewhichIlivein the flesh, is by the faith of the Son ofGod,who lovedme, and gavehimselfforme."

Thataffliction is both designed and fitted to call us to the exercise offaithisevident,aswellfromthegeneralscopeofScripture,as fromtheexperience of every believer. The chief evil of our present condition is,that we are so prone to live under the influence of seen and temporalthings, totheneglectof thingswhichareunseenandeternal.Butwhenafflictioncomes—whenweareeitherdisabledforenjoying,ordeprivedaltogetherofthemeansofearthlyhappiness—whenourskyisovercastwithclouds,andourworldlyprospectsaredarkanddismal—wearegladto look above the world, and beyond it, for some better and moreenduringportion.

Thismaynotbetheimmediateeffectofeveryaffliction.Onthecontrary,the sufferermay for a time seek relief fromotherquarters, aswe learnfrom the case of backsliding Israel, "When Israel saw his sickness, andJudahsawhiswound—thenEphraimwenttotheAssyrian,andsenttoking Jareb— yet could he not heal you, nor cure you of yourwound."(Hosea5:13.)Buteveninregardtothem,thesamedisciplineofafflictionwhichhadinthefirstinstancefailedtoproduceitsfulleffect,wastobecontinuedasameansofultimatelyrevivingtheirfaithinGod."Iwillgo,andreturntomyplace,untiltheyacknowledgetheiroffenceandseekmyface; in their affliction they will seek me early." (Hosea 5:15.) Andaccordinglyitfollows,"ComeandletusreturnuntotheLord,forhehastorn,andhewillhealus;hehassmitten,andhewillbindusup."(Hosea6:1.)

Sometimes affliction is the means of convincing men that they aredestitute of true faith, as when a prosperous nominal Christian issuddenly, by severe trials, thrown back for support on those religiousprincipleswhichhehadlongprofessed—butwhichnow,inthisthehourofhisneed,hefeelstobetooslightandsuperficialtosustainhim.

Atothertimesafflictionisthemeansofinvigoratingafaithwhich,underthemalignantinfluenceofworldlyviewsandfeelings,wasreadytodie.

Anduniversally,affliction isdesigned for the trialand exercise of faith,whereinconsistsaprincipalpartofourmoralprobation in thisstateofdiscipline.

Godisoftenpleasedtoplacehispeopleincircumstancesinwhich...theyfeelthattheyareshutuptotheexerciseoffaith;that they are in a labyrinth fromwhich no humanwisdom can deliverthem;that they have no outlet bywhich they can escape, unlessGod himselfclearstheirwaybeforethem;andthattheymustlooktohimsolely,andtrustinhimsimply,andfollowtheleadingsofhisprovidence,asitwere,blindfold!

TheymusttrustGod in thedarkesthourofprovidence,holdingfastbythe simple word of promise, which is their only light in a dark place.When, to theeyeofsense,all isobscureandgloomy— theeyeof faithmust be their guide.When God's providence is somysterious that thebelieverisreadytoexclaim,"Yourwayisinthesea,andyourpathinthegreatwaters,andyourfootstepsarenotknown!"—yet,recollectingthefactsandpromisesoftheSacredRecord,heisabletoadd,"Youleadyourpeoplelikeaflock."

When,likeDavid,"hisfoothadwell-nighslipped,"heisrecoveredbyhisfaith: "I had fainted unless I had believed to see the goodness of theLord." And while many transpose these two things, and seek presentsensibleexperienceasthegroundandsupportoffaith—hedoesnot,insuchcircumstances,seektoseethathemaybelieve—buthebelievestosee.Hislanguageis,"IwilllookuntotheLord;IwillwaitfortheGodofmysalvation.MyGodwillhearme.Rejoicenotagainstme,Omyenemy:whenIfall,Ishallarise.WhenIsitindarkness,theLordshallbealightuntome. Iwillbear the indignationof theLord,because Ihave sinnedagainsthim,untilhepleadmycause,andexecute judgment forme.Hewillbringmeforthtothelight,andIshallbeholdhisrighteousness!"

Wherefore,"Eventhoughthefigtreeshavenoblossoms,andtherearenograpes on the vines; even though the olive crop fails, and the fields lieemptyandbarren;eventhoughtheflocksdieinthefields,andthecattlebarnsareempty—yetIwillrejoice intheLORD!Iwillbe joyful inthe

Godofmysalvation!TheSovereignLORDismystrength!Hemakesmeassurefootedasadeer,abletotreadupontheheights!"Habakkuk3:17-19

Asfaithisaseasonabledutyinthetimeof trouble—so it is themeansnot only of procuring that comfortwhichmay cheer us under it— butalsooffulfilling,inourexperience,thegrandmoraldesignforwhichitissent.As"withoutfaith,itisimpossible,"inanycircumstances,"topleaseGod"— so without faith it is impossible to reap the precious fruits ofaffliction. It is not the trial of our rational nature, nor the trial of ourtempers—but"thetrialofour faith,which,beingmuchmorepreciousthanofgoldthatperishes,thoughitbetriedwithfire,shallbefounduntopraise,andhonor,andglory,attheappearingofJesusChrist."1Peter1:7

Itisonlythroughfaith,thattemporalevilisproductiveofspiritualgood.Disease, bereavement, bankruptcy, cannot sanctify us if we cherish anunbelievingframeofmind.ItisGod'struth,revealedintheWord,clearlyunderstoodbythemind,andfirmlyapprehendedbyfaith—whichexertsamoral influenceon theheart, and thus fulfills thedesignofaffliction."Sanctifythembythetruth;yourwordistruth!"John17:17

Is affliction designed to raise our thoughts above theworld, and to fixthemonGodandHeaven?Thenitisbyfaiththatthispurposeisfulfilled;for"faithisthesubstanceofthingshopedfor,andtheevidenceofthingsnotseen."

Isafflictiondesignedtorefineandpurifyourmoralaffections?Thenitisbyfaiththatthispurposealsoisfulfilled;for"Godpurifiesourheartsbyfaith."(Acts15.9.)

Isafflictiondesignedtobreakthespelloftheworld'senchantments,andtoraiseustoanoblesuperiorityoverallitsensnaringpleasures?Thenitis by faith that thispurpose also is fulfilled, "for this is thevictory thatovercomestheworld,evenourfaith."(1John5.5.)

Inaword,thewholemoralandspiritualbenefitofafflictiondependsontheexerciseoffaith.

Theapostletellsus,that"faithisthesubstanceofthingshopedfor,andtheevidenceof thingsnotseen;"and that, "by faith,Mosesendured,asseeing himwho is invisible." In otherwords, faith realizes unseen andeternalthings;andinproportionasitisexercised,makesthebelievertolive...asifhesawGodbesidehim;asifhesawHeavenabove,andHellbeneath;asifhebeheldChristonthecross,orasifhebeheldinvisibleeternalrealities.

Faith...bringsasublimeclassofobjectstobearonthemind;itwidenstherangeofourvision;itliftsoureyefromthethingsoftimeandsense;itbringsusunderthepowersoftheworldtocome;it changes our view of everything on earth, by teaching us to considertheminconnectionwiththethingsofGod.

Wenowseethatwehavehigherobjectsofthought,andgreaterinterestsat stake, and a loftierdestinybeforeus— than thisworld affords. Andthus,whenwehaveseen, in the lightofGod's truth, thegloryof thingsunseenandeternal—weareworldlingsnolonger.Faithhasbrokenthecharmbywhichtheworldenslavedus,andwebegintofeelandtoactassubjects of God's universal government, as heirs and expectants ofimmortality.

ButespeciallyisitfaithinGodandChristthathasthiseffect.InChrist'scross,weseeamonumentoftheworld'svanity—butalsoamonumentoftheworthandvalueof thesoul.WeseeGod inhumannature sufferingfor some great design, and that design, once understood, casts everyearthlythingintotheshade.Andjustinproportionasweenterintothatgloriousscheme,whichhas itsorigin inHeaven, itsexecutiononearth,anditsconsummationineternity—willwefeelthatourfaithislooseningfromaroundusthefettersoftheworld,andthatbyChrist'scross,whichexhibits the sum and substance of all revealed truth, "the world iscrucifieduntous,andweuntotheworld."

Faith changes our view of everything pertaining to this present world,

anditenablesusespeciallytolookonafflictioninanewlight.Itregardsthis world as but a scene of preparation for Heaven — and views theeventsof time in theirconnectionwiththedestiniesofeternity.Having"respecttotherecompenseofreward,"itteachesusnotonlytosubmittoself-denying sacrifices,withaview toeverlastinghappiness—but evendeliberately"tochoose,"asMosesdid,"rathertosufferafflictionwiththepeopleofGod,thantoenjoythepleasuresofsinforaseason."

Greatmustbe thepowerof that faith,whichhas sustained themartyrsandconfessorsofGod'struthinallages,"whosubmittedtobetortured,not accepting deliverance, that theymight obtain a better resurrection;whohadtrialofcruelmockingsandscourgings,yes,moreover,ofbondsandimprisonments;theywerestoned,theyweresawnasunder,theyweretempted,theywereslainwiththesword;theywanderedaboutinsheep-skinsandgoat-skins,beingdestitute,afflicted,tormented;theywanderedindesertsandinmountains,indensandcavesoftheearth."

And if faith were thus able to resist and overcome all the terrors ofpersecution,andtoquenchthosefireswhichithadbeentheoccasionofkindling — should it have less power to sustain us under the morecommon afflictions of life, which come to us in the ordinary course ofprovidence?Orifitwasthedutyofthemartyrsandconfessorstoexercisean unshaken faith, and to maintain their constancy in the trying andterriblecircumstancesoftheirtimes—canitbethatweareguiltless,if,inthemorecommontribulationsof life,wecherishanunbelievinganddistrustfulframeofmind?

Isitnotourblessedprivilege,aswellasourclearestduty,toexercise...asimple,unwavering,andconfidingfaith;afaithgroundedandsettledonthewordandfaithfulnessofGod;afaithembracingthewholesubstanceofhistestimony;afaithrecognizingGodinhisrevealedcharacterasGodinChrist;a faith trusting in him absolutely, and, without fear, committingeverythingtohiscare;a faith regarding spiritual things revealed asmost certain, solemn, andeternalrealities;afaithcleavingtothewordofpromiseinthedarkesthour;afaithrealizingoureternalprosperityasitsultimateobject;

afaithproducinginwardholinessandcomfortasitspresentfruits,andapledgeandconfirmationofourfuturehopes;afaithviewingeverychangeonearth,andeverysuccessionofprivateorpublicevents—asonlyanewmanifestationofGod'ssovereignwill,andafreshillustrationofthatstupendousprovidencebywhich,inallages,andthrough themost complicatedagencies,he is steadilyadvancing forhispeople's good — that one grand scheme of grace, which will soonterminateinglory.

Inthetimeoftrouble,wearecalled...toaspecialexerciseoffaithinregardtotheeventsofProvidence,totrusthisheart—whenwecan'ttracehishand,toconfesstherectitudeofhisprocedure,torecognizehisholydesign,toadorehisunsearchablewisdom,andtoacknowledgehisloving-kindnessinallourtrials.

Butbefore illustrating these special exercisesof faith, Iwouldearnestlysolicityourattentiontotheimportantreflection,thatyoucannotexercisethis special faith in God's providence with advantage and comfort —unlessyoubelieveinGod,andbelievealsoinJesusChrist.Itisthetruthrevealed inScripture,andespecially the truth respectingGod inChrist,that is thecomprehensiveobject of faith.And it is by thebelief of thattruththatyoumaybepreparedforviewingtheeventsofProvidenceinascripturallight,andforderivingspiritualbenefitfromthem.

UnlessbyfaithyouregardGodinhisscripturalcharacter,unlessbyfaithyouembraceGod'sschemeofredemption,unless by faith you enter into a state of reconciliation with him, andreposeyourpersonaltrustandconfidenceinhimasyourcovenantGod,unlessbyfaithyouareunitedtoChrist,soastohaveasavinginterestinall theprivilegeswhichhepurchased, and inall thepromiseswhichhehas made — you cannot exercise faith in reference to the events ofProvidence or the afflictions of life. The latter is only a special act orexercise of a general and comprehensive principle,which embraces thewhole truth of God, and applies it to all the various exigencies of ourcondition— in prosperity and adversity, in health and sickness, in lifeanddeath.

　

SpecialExerciseofFaithintheWisdomofGod'sProcedure.

"He led them forth by the right way, that they might go to a city ofhabitation"Psalm107:7

ThisPsalmisdesignedtoillustratetheuniversalprovidenceofGod—butaspecialallusionismadetothecaseoftheIsraelitesinthewilderness,asaffording a signal example of themethod inwhichGod's providence isexercisedforthegoodofhisredeemedpeople.ThatGodledtheIsraelitesthrough thewilderness, iselsewhereaffirmed,where it is said, "you ledJacoblikeaflock,bythehandofMosesandofAaron.""Hefoundhiminadesertland,andinthewastehowlingwilderness;heledhimabout,heinstructedhim,hekepthimastheappleofhiseye—asaneaglestirsuphernest,fluttersoverheryoung,spreadsabroadherwings,takesthem,bears them on her wings; so the Lord did lead him." (Deuteronomy32:10-12.)

Avisiblesignofhispresenceinthemidstofthemwasgraciouslygiventostrengthentheirfaithinhispromise."TheLordwentbeforethembydayinapillarofcloud,toleadthemintheway;andbynightinapillaroffire,togivethemlight."(Exodus13:21.)

And although, when provoked by their ingratitude and rebellion, hethreatenedthat"hewouldnotgoupinthemidstofthemlestheshouldconsume them in the way;" (Exodus 33:3) yet, on the intercession ofMoses, he was graciously pleased to renew his promise, saying, "Mypresenceshallgowithyou,andIwillgiveyourest."(Verse14.)

Accordingly,everystepoftheirjourneywasregulatedbyhiscounsel.Hetaughtthemwheretorest,andwhentoadvance.Hemarkedoutforthemthepathwhichtheyshouldtake,andateverysuccessivestagetheyhad

freshproofthattheywereundertheimmediateguidanceandprotectionof the God of Jacob. When we consider this fact, that God was theirleaderandguide, andwhenwe reflect onhisomniscientandunerringwisdom—butaboveall,onhispaternalkindnessandlove—wecannotfail,fromtheseconsiderationsalone,toconclude,thatthewaybywhichtheywereled,was,asitissaidtobeinthetext,"therightway."Hislove,hiswisdom,hisforesight,hiscovenantpromise,andhisAlmightypower— thesewere somany assurances that hewould not lead them astray;thatweakandwaywardastheywereinthemselves—theirstepsshouldbesoorderedastobringthemtotheirpromisedrest.

ButwhileGodwastheirleader,andwhilethewaybywhichheledthemwas the right way, I beseech you to observe that it was not a wayunhinderedbydifficulties,andtemptations,andtrials.Onthecontrary,itwasbesetwiththemoneveryside,insomuchthattheirprogressthroughthe wilderness, so far from resembling the triumphal march of aprosperousnationunderagreatandgloriousleader,was,throughout,thejourney of distressed pilgrims; it involved them in many hardships,exposed themtomanydangers,andgaveoccasion tomuchmurmuringanddistrust;andyet,stillitisaffirmed,that"hewasleadingthembytherightway,untoacityofhabitations."Itmaybeinstructivetocomparetheactualfactsofthecase,asthesearerecordedbythepenofMoses,withthisgeneraldeclarationfromthepenofthePsalmist:toconsiderthewaybywhichtheywereled,withallitsdifficultiesandtrials,andtoconnectitwiththeassurance,thatdifficultanddangerousasitwas,itwastherightway.

1.ThewaybywhichGodledthechildrenofIsrael,wasneithertheshortestnorthemostdirect.Onthecontrary,itwascircuitous,and, in so far as their mere translation to the land of Canaan wasconcerned, unnecessarily protracted. Numerous and mixed as thecompany was under the conduct of Moses, "consisting of six hundredthousandmen,besideschildren,andmuchcattle,"(Exodus12.37,)afewweeksmighthavesufficedtotransferthemfromEgyptintoCanaan.Yetwe read that "when Pharaoh had let the people go, God led themnotthroughthewayofthelandofthePhilistines,althoughthatwasnear;butGodledthepeopleabout, throughthewayof thewildernessof theRed

Sea."(Exodus10.17-18.)

Andyouarewellaware,thatinsteadofcompletingtheirjourneyinafewweeksastheymighthavedone,Godkepttheminthewildernessforthespaceoffortyyears!

2. The way by which God led the children of Israel in thewilderness, exposed them to severe privations, cut them offfrommanyoftheirfavoriteindulgences,anddeprivedthemofmost of their former comforts. Thus we read, that after theirdeparturefromElim,"thewholecongregationmurmuredagainstMosesandAaron,andsaiduntothem:WouldtoGodwehaddiedbythehandoftheLordinthelandofEgypt,whenwesatbytheflesh-pots,andwhenweatebreadtothefull!Butyouhavebroughtusforthintothiswilderness,tokillthiswholeassemblywithhunger!"(Exodus16:2-3.)

AndagainatRephidim,"thepeoplethirstedforwater—andthepeoplemurmuredagainstMosesandsaid,WhyhavebroughtusupoutofEgypt,tokillus,andourchildren,andourcattle,withthirst?AndMosescriedunto theLord, saying,What shall Idounto thispeople, theybealmostreadytostoneme?"(Exodus17.3.)

And longafterwards,atTaberah, "thechildrenof Israelweptagainandsaid,Whoshallgiveusmeattoeat?WerememberthefishwhichweateinEgypt freely: the cucumbers, and themelons, and the leeks, and theonions,andthegarlic.Butnowoursoulisdriedaway;thereisnothingatall, besides this manna, before our eyes." (Numbers 11.4-6.) Theirprivations,then,werefelttobegrievous;butstillitisdeclared,thatthiswastherightwayforthem.

3. The way by which God led the children of Israel in thewilderness brought them frequently into inextricablelabyrinths;intosituationsofimminentperil,fromwhichtheycould not have escaped — except by his own miraculousinterference. Nor does it appear, either that they could not havereached their destination without passing through these labyrinths, orthattheyfellintothembymistakeormischance—onthecontrary,theywere led into themby the express direction ofGod!Thus, immediately

after they had left Egypt, "Then the LORD gave these instructions toMoses: Order the Israelites to turn back and camp by Pi-hahirothbetweenMigdol and the sea. Camp there along the shore, across fromBaal-zephon."(Exodus14.1.)

Thiswasasituationentirelyoutoftheirdirectroad,andofsuchanature,thattheirescapefromitwasabsolutelyimpossible,byhumanmeans, iftheywerepursuedbytheEgyptians—forifassailedintherear,theywerehemmedinoneithersidebytheland,andbeforethemwasthesea.AndyettheywerebroughthitherbythespecialdirectionofGodhimself,andthat too,when the peril of such a situationwas so obvious, that itwaspredicted that "Pharaoh would say of the children of Israel, they areentangledintheland;thewildernesshasshutthemin!"(Exodus14.3.)

Norwasthisasolitaryinstance—manysuchsituationswerechosenforthem, inwhichescape,byhumanmeans,was impracticable, insomuch,that the difficulties in which the children of Israel were involved bymeansof the routewhichwaschosen for them,and the labyrinths intowhich they were brought, being such, as the most ordinary prudencemighthaveavoided,andsuchalsoasnoleaderwouldhaveencountered,unlessheactedundertheimpressionthathewasdivinelydirectedontheonehand,andwouldbemiraculouslydeliveredontheotherhand.

Theway,then,wasfullofdifficulties—yetitissaidtohavebeentherightway.

4. The way by which God led the children of Israel in thewilderness, exposed them to numerous conflicts with theirenemies,conflictsforwhichsomixedacompanywerebutillprepared,andwhichoftenexcited themurmursof fearanddiscontent.Thus theywere called to contendwithPharaoh: "The children of Israel lifted uptheireyes,andbehold,theEgyptiansmarchedafterthem,andtheyweresoreafraid;and theysaiduntoMoses:Because therewerenograves inEgypt,have you takenus away todie in thewilderness?Whyhave youdealt thus with us? It would have been better for us to serve theEgyptians,thanthatweshoulddieinthewilderness!"(Exodus14.10-12.)

Afterwards,theyhadtocontendwithAmalek;andwhentheysentsome

oftheirnumbertosearchthelandofCanaan,theirreportwas,"'Wecan'tgoupagainstthem!Theyarestrongerthanweare!'Sotheyspreadthisbad report about the land among the Israelites: 'The land we traveledthroughandexploredwilldevouranyonewhogoesto livethere.All thepeoplewesawwerehuge.Weevensawgiantsthere,thedescendantsofAnak. Next to them we felt like grasshoppers, and that's what theythought,too!"(Numbers13.31-33.)

"Then the whole community began weeping aloud, and they cried allnight. Their voices rose in a great chorus of protest againstMoses andAaron.'IfonlywehaddiedinEgypt,orevenhereinthewilderness!'theycomplained. 'WhyistheLORDtakingustothiscountryonlytohaveusdieinbattle?Ourwivesandourlittleoneswillbecarriedoffasplunder!WouldnotitbebetterforustoreturntoEgypt?"(Numbers14.1-3.)

AndwhenMosesandAaronfellontheirfaces,andJoshuaandCalebrenttheir clothes, and entreated them not to rebel against the Lord, "Thewhole community began to talk about stoning Joshua and Caleb."(Numbers14.10.)YettheLordwasleadingthembyarightway.

5.ThewaybywhichtheLord ledthechildrenofIsrael in thewilderness,wasmarkedby frequentchastisements sentuponthem directly from his own hand. He led them — but it wassometimes in away of judgment.Hewas a fatherunto them, and theywerehis children;but for that very reason,he lifted the rodand smotethem,when they required correction.As he did not exempt them fromtheassaultsoftheirenemies,sohedidnothimselfspoilthemwithover-indulgence, "Hevisited their iniquitieswith therod,andtheirsinswithchastisements."And these chastisementswere sent in such away as toshow from whose hand they proceeded. Thus at Taberah, "when thepeoplecomplained,itdispleasedtheLord,andtheLordheardit,andhisanger was kindled; and the fire of the Lord burnt among them, andconsumedthosewhowereintheuttermostpartsofthecamp!"(Numbers11.1.)

Andagain,wheninanswertotheirdemandforflesh,hesentthemquailtoeat;"hesentaplaguealongwithit."(Numbers11.33.)Andsoonafter,their murmurings were answered by God sending among them "fiery

serpents which bit them, so that many of them died." (Numbers 21.6;Deuteronomy 1.40.) And in righteous retribution for their rebellion, hedeclaredthatthepeopleshouldnotenterCanaan,untilallthemenofwarof that generation, Joshua and Caleb only excepted, "had beenconsumed."(Deuteronomy2.15.)

Fromareviewofthesefacts,youcannotfailtoseethatthewaybywhichthey were led, was one which, to the eye of sense, was far from beinginvitingoragreeable.Itwasonewhich,iftheyhadbeenlefttochooseforthemselves, they would not have chosen, and which, when they hadenteredonit,wasfelttobesodisagreeabletofleshandblood,thatwearetold,inthesimplelanguageofMoses,"thesoulofthepeoplewasmuchdiscouraged because of the way." (Numbers 16.4.) Yet by this way theLordthought itbest to leadhispeople;andweare toldby thePsalmistthatitwas"therightway."

If we now inquire into the reasons of God's procedure inregardtotheir journey,weshall findthattheverydifficultieswhichtheyencounteredwereamongthemostefficientmeansofpreparingthemforthehighdestinationwhichawaitedtheminthelandofpromise.

Letus,inthefirstplace,ascertaintheendwhichGodhadinview,andforwhichhewaspreparinghischosenpeople;foronthefitnessofthemeansemployed, to theendwhichwasproposed tobeaccomplishedby them,therightnessofthiswaydepends.

Onthispoint,wemustnotsupposethatGod'ssoleobjectwastotranslatethemfromthelandofEgyptintoCanaan;thismighthavebeeneffectedbyamuchshorterandamucheasierprocess—theymighthavepassedasquicklyandassafelyfromEgypttoCanaan,asJacobwithhisfamilyinformer timeshadpassed fromCanaan intoEgypt.But,while itwashisintentiontobringthemtoacityofhabitation,inthelandofpromise—hehadafarhigherendinview;eventopreparethemforbeingapeculiarpeopleuntohimself—thedepositoriesofthetruefaith,andthechannelof conveying the privileges and promises of the covenant to a remoteposterity. For this end the family of Abraham had been selected fromamongallthefamiliesoftheearth.Anditwasahighanddistinguished

privilegethustobechosenofGodasanationofwitnessestohistruth,asa nation of partakers in the everlasting covenant. They alone wereprivileged toknowtheone livingand trueGod,whenall thenationsofthe earth were sunk in superstition and idolatry. And it was God'spurpose to establish his own worship in the land of Canaan, that theknowledgeofhimselfmighttherebybepreservedintheworld,andthatawaymightthusbeopenedupfortheappearanceofhisblessedSoninthefullnessoftimes.

This was their high destination, and their long journey through thewildernesswasmainlydesignedtofitandpreparethemforit.Hadtheybeentranslatedatonce,andwithease,fromtheirbondageinEgypt,intothe possession of the promised land — there is sufficient evidence, intheir frequent rebellions, their unbelief, their murmurings, and theirbackslidingsinthewilderness,toshow,thatasyet,theywereill-qualifiedforsohighandholyadestination.TheirquestioningwhetherGodwasinthemidstofthemornot,evenafterhehaddividedtheseabeforethem;theirdemandthatAaronshouldmakeuntothemgodstogobeforethem,even at the very foot ofMount Sinai,whereGod spoke to themwith avoicefromHeaven;theirdesperatereluctancetosubmittohisguidance,and acknowledge his providence, even when it was accompanied withmiraculous interposition— these facts, so characteristic ofman's fallennatureundereverydispensation,showthat,asyet,theywereneithersofullyconvincedofthetruth,norsowellpreparedforbeingwitnessestoit,asitwasnecessarytheyshouldbecome,iftheyweretobe"aholynation,apeculiarpeople,andaroyalpriesthood"totheonelivingandonlytrueGod.

But their being kept so long in the wilderness, and their being placed,whilethere,underadispensationessentiallymiraculous—wasafitandsuitable means of impressing on their minds a due sense of the truthrespecting God. Every calamity which threatened them, every criticalsituation in which they were placed, every enemy by whom they wereassailed,wasmadetheoccasionofanewmanifestationofdivinepowerontheirbehalf.Andeverysuchmanifestationwasfittedtoimpressthemwiththefactthat"theLordheisGod,andthatbesideshimthereisnoneelse!"

Theirwholewayinthewilderness,then,istoberegarded,ingeneral,asaway of preparation, not so much for their mere possession of thepromisedland,asfortheirbeingGod'switnessesandservantsthere.ForthusMoses describes them, "You are a holy people unto theLord yourGod; the Lord your God has chosen you to be a special people untohimself, above all the people that are on the face of the earth."(Deuteronomy 7.6.) It is true, that with the exception of Caleb andJoshua,noneof the existing adult generationwere to enter the land ofpromise;buttheyhadsomultipliedinthewildernessthat,afterthemencapable of bearing armshad been swept away— therewasno sensiblediminution of their numbers; and their children, less familiarized withtheidolatrousnotionsandpracticesofEgypt,andbroughtupfromtheirinfancy inthewilderness,underamiraculousdispensation—couldnotfailtobedeeplyimpressedwiththepowerandgreatnessofJehovah.Andthisnewgeneration, trained in thewildernessduring the spaceof fortyyears,were toenter the landofCanaan, and formanation in covenantwiththeGodoftheirfathers.

God'sobjectbeingtoraiseupsuchanationasshouldpreservethetruthaliveintheworld,thefitnessofhisprocedureisnotaffectedbythedeathof the existing adult race, when their children, better instructed,remained, of whom, asMoses declared to them, all the nations wouldspeak, saying, "Surely this great nation is a wise and understandingpeople;whatnationistheresogreat,whohasGodsonearuntothem,astheLordourGodis,inallthingsthatwecalluponhimfor."Accordingly,it has been remarked by severalwriters, that the young Israelites, whohadreceivedawildernesseducation,werethemostgodlyandexemplaryof all the generations of that people; for "Israel served theLord all thedaysofJoshua,andall thedaysof theelders thatoutlivedJoshua,andwhichhadknownalltheworksoftheLord,thathehaddoneforIsrael."

It is an interesting and consoling reflection, that, as in the case of hisancient people, God led them into thewilderness with a view to thedisciplineand godly training of their children — so, in the case of hispeoplenow,hemayhaveaneyetothefuturegoodofthechildren,whenhe is visiting their families with distress. But while the whole of theirhistory in the wilderness may be regarded, in general, as a course of

preparation for their peculiar destination, several special ends,comprehended in this general design, arementioned in Scripture, andmaybeseparatelynoticed—asproofsthat,howevertotheeyeofsense,their way in the wilderness might be rough and uninviting, it was inrealitytherightwayforthem.

1. They were a stiff-necked people, and their way in thewilderness was adapted to their temper, and designed tohumblethem.Itwasacourseofseverebutbeneficialdiscipline.Thisisdeclared tobe oneofGod's ends in thusdealingwith them: "You shallrememberallthewaywhichtheLordyourGodledyou,thesefortyyears,inthewilderness,tohumbleyou,andtoproveyou,andtoknowwhatwasinyourheart."(Deuteronomy8.2.)Andnothingsurely,couldhavebeenbettersuitedtothisend,thanthatjourney,whichwasaperpetualseriesofbackslidingsontheirpart,andofmarvelousmerciesanddeliverancesonthepartofGod.

2. They were prone to unbelief, as all men naturally are,especiallywithrespecttothesovereigntyandprovidenceoftheone livingand trueGod;and theirway in thewildernesswasdesigned to establish their faith in God's government of theworld,andinhisspecialcovenantwiththemselves.Everystageof their journey furnished fresh evidence that the LordGodwas in themidstofthem.Andeveryrelapseontheirpartintounbelief,wasfollowedeitherbysomesignaldeliverance,orbysomeawakeningjudgment,suchaswasfittedtorebukeandreclaimthem.Thus,whentheywereingreatterrorfortheEgyptians,andmurmuredagainstMosesforexposingthemtowhat they regarded as inevitable destruction—God interposed, andMosessaid,"Fearnot,standstill,andseethesalvationoftheLord!""TheLordshallfightforyou,andyoushallholdyourpeace."(Exod.14.14.)Itis added, "The Lord saved Israel that day, out of the hand of theEgyptians; and Israel saw the Egyptians dead upon the sea-shore; andIsraelsawthatgreatworkwhichtheLorddidupontheEgyptians—andthepeoplefearedtheLord,andbelievedtheLordandhisservantMoses."(Exod.14.30-31.)

EvenMoseshimselfwastemptedtodoubtthewordoftheLord,whenhepromisedfood in thewilderness;andGodsaiduntohim, "Is theLord's

handwaxedshort;youshallseenowwhethermywordshallcometopassunto you or not!" And immediately it was fulfilled, in the sight of allIsrael, by the descent of quail for their food. Thus, at one time byjudgments, at another, by signal mercies, the Lord was rebuking theirunbelief,andestablishingtheirfaith.

3.ThewaybywhichGodledtheminthewildernesswasfittedand designed to bring them to a due sense of their absolutedependence on God. The imminent dangers to which they wereexposed, the privations to which they were subjected, the formidableenemiesbywhomtheywereassailed—thesewereallsuitedtoconvincethem that, but for God, they must inevitably perish. And their dailysupply of food from Heaven was a daily memento of their absolutedependenceuponHim.SothattheverytrialsandperilsofthewildernessweretheappointedmeansoffosteringaspiritoftrustinthelivingGod,and thusof preparing them forbeinghiswitnesses and servants in thepromisedland.

4. Some of the most signal events in their journey weredesignedtobethemeansofmagnifyingthegreatnameoftheirGodin the sightof theheathen;and thusof impressing themwithabeneficialawe,soastopreventthemfromassailingorresistingtheprogressofhispeople.Thus,theywerepermittedtobehemmed in by the sea— that Pharaoh, being tempted to follow them,mightbeoverthrown.Pharaohwill say, they are entangled in the land,thewilderness has shut them in; and "Iwill be honored uponPharaohandallhishost, that theEgyptiansmayknowthat IamtheLord."Thereport of this great calamity spread from the Egyptians to thesurroundingnations;insomuchthatitwentbeforetheIsraelites,andthepeoplethroughwhoselandstheypassedwereafraidtoencounterthem,lestasimilarcalamitymightbefallthemselves.

TheircontestwithSihonwasmadeameansofmagnifyingtheirGod,andofaffrightingtheirenemies."ThisdaywillIbegintoputthedreadofyou,and the fearof youupon thenations thatareunder thewholeHeaven;whoshallhearreportofyou,andshalltrembleandbeinanguishbecauseof you." (Deuteronomy 2:25.) Thus were the most critical and tryingeventsof their journey throughthewilderness,overruledasameansof

theirsafeadmissionintothelandofCanaan,whenbyGod'sdisciplineinthewilderness,theywerepreparedforenteringontheirinheritance.

5.Someoftheirapparenttrialsinthewilderness,suchastheircircuitousroute,andthedelaythatwasmadeinputtingtheminpossessionofthelandofpromise—wereinfactthefruitsofGod'smercifulconsiderationfor theirweakness.Andthemurmurswhichtheyoccasionedproceededfrom ignorance respecting his gracious design in them. Thus God'swisdomandtendernessappearinthereasonwhichisassignedforhisnotleading themthrough the landof thePhilistines, though thatwasnear;but leading them about through the wilderness, "lest," says he, "thepeople repent, when they see war and they return to Egypt." (Exodus13.17.) They were not at that time prepared to face so formidable anenemy,and,therefore,inkindconsiderationfortheirweakness,andwithaviewtotheirultimategood—Godledthemaboutbya lessdirectbutmoresuitableway.Yetthepeoplemurmuredatbeingledinthisway,notknowingthegraciousviewswhichhadcauseditsselectionforthem.

Thesameconsideratekindnessappears in thereasonwhich is assignedfor theirslowandgradualoccupationof the landofCanaan,when theyarrived at its borders, "The Lord your God will put out those nationsbefore you little by little: youmay not consume them at once, lest thebeastsofthefieldincreaseuponyou."(Deuteronomy7.22.)

These are a few, out of many proofs which might be selected, of thewisdom,andcare,andkindnesswithwhichGod ledhispeoplethroughthewilderness.Theyshow,thatwhilethewaywascircuitous,andrough,and dangerous — yet it was, notwithstanding, or rather on these veryaccounts, the right way — a way fitted to prepare them for theirinheritance in Canaan. It was a way of mingled mercy and judgment,whichaffordedmeansofdiscipline,suchasamoredirectandlesspainfulcourse could not have supplied. It was a way marked out by unerringwisdom, and in which they were guided by a Shepherd who neverslumbered,byafriendwhoneverforsookthem.

Andalthoughmanytimes"thesoulofthepeoplewasmuchdiscouragedbecauseof theway,"yetwhenMoses toldhis father-in-law"all that theLordhaddone for Israel's sake, andall the travail thathadcomeupon

them by the way, and how the Lord delivered them," (Exodus 18.8,)"Jethrorejoicedforall thegoodnesswhichtheLordhaddone to Israel,and said, Now I know that the Lord is greater than all gods!" Andsubsequently Moses could appeal to the murmuring Israelitesthemselves,andsay,"TheLordyourGodhasblessedyouinalltheworksof your hand.He knows your walking through this great wilderness—thesefortyyearstheLordyourGodhasbeenwithyou,youhave lackednothing."(Deuteronomy2:7.)

Dearbrethren,wearenowinthewilderness!Thispoorworldisnotourrest! We too have heard of a city of habitation, a city which hasfoundations,whosebuilderandmakerisGod.Andmanyofus,Itrust,have been separated from the world and united to that company ofpilgrimswhohavesettheirfacessteadfastlytogouptotheJerusalemabove.

There is a striking analogy between the Israelites in thewilderness, ontheirjourneytoCanaan—andbelieversintheworld,ontheirjourneytoHeaven. The history of the former, has been recorded mainly for thepurposeof guiding and comforting the latter. I amdisposed to lookonthemiraculousdispensationunderwhichtheIsraeliteswereconductedtothe landofpromise,asonlyamerestrikingexhibitionof thatuniversalprovidencewhichstillwatchesoverGod'speopleonearth;andasbeingsingularonlyinsofarastheagencyofGod,atalltimesreallythesame,wasthensupernaturallyvisible.

Godisourleader,ashewastheirs.Nopillarofcloud,indeed,goesbeforeusbyday—nopillaroffireisvisiblebynight;buthewholedJacoblikeaflock, is still the "Shepherdof Israel,whoneither slumbersnor sleeps."Godrulesbyordinarymeans,notlessthanbysupernaturalinterposition;andhispromiseis,"Iwillneverleaveyounorforsakeyou."AndasGodisour leader,soourpath through life isas reallyorderedanddirectedbyhim,aswasthewayoftheIsraelitesinthewilderness.True,wehearnoaudiblevoicefromHeaven,directingoursteps;butGod leadsusbyhisprovidence,shuttingusuptoaparticularlineoflife,fixingtheboundsofourhabitation,determiningourwork,ourconnections,oursuccess,byavarietyofcircumstancesoverwhichwefeelthatwehavenocontrol,andmanyofwhichareapparentlytrivial—butnotoneofthemarebychance

or accidental. And as God is our leader, and as our path in life isprescribed and ordered by him, so, if we belong to the number of hispeople,wemayrestassuredthatheisleadingusbytherightway.

Ourexperience, indeed,mayoftenresemble thatof the Israelites in thewilderness.Godmayseemtoleadusinacircuitousandindirectway.Wemay be,we shall be, subjected to tribulation.Wemust leave theworldbehind us, as the Israelites left the flesh pots of Egypt. We mustencounter difficulties, and endure the assault of enemies, and sustaintrials, such as will humble us and prove us, and show what is in ourhearts.Ourhearts,too,maybemuchdiscouragedbecauseoftheway.Itmay seem a tedious, a dreary, a perplexing way — and, when faith isreadytofail,itmayleadustomurmuragainsttheLord.

All this is true;but theLordknowsthewaywhichwetake inthisgreatwilderness;andassureasGodisourguide,sosureisit,thatheisleadingusbyarightway.

Allthedifficulties,allthetrials,allthedisappointments,allthebereavements,allthedelays,allthechastisementswhichbefallus—areasneedful forus,as theywere for thechildrenofIsrael.

We,too,needtobeproved.

We,too,needtobehumbled.

We,too,haveevilheartsofunbeliefwhichmustbesubdued.

We,too,mustbeeducatedbyinstruction,andtrainedbydiscipline,andpurifiedbysuffering—thatwemaybefittedforourinheritanceabove.

Thereisaninheritanceforus,astherewasforthem.Theirinheritanceinthe land of Canaan — was but a type or shadow of our incorruptible,

undefiled,unfadinginheritance,reservedforusinHeaven.

Andseeing thatGodhasopenedupsuchagloriousprospectbeforeus,oh! why should we doubt that he will lead us by a right way on ourjourney towards it. Or why should we quarrel with any of hisappointments here— if they are all designed to fit and prepare us forsuchadestinyhereafter?WouldwetaketheregulationofourlifeoutofGod'shands—andkeepitinourown?Wouldwethinkitsaferandbetterforustobeguidedbyourownwill—ratherthanbyHisunerringwisdomandinfinitelove?Or,leavingouraffairsinhishands—wouldwedesirethat hiswisdom should yield to our caprice, and that he should ratherconsultourwishesthanourwelfare?

No,oursafetyis,thatweareinGod'shands.TheLordisourShepherd,andwemay rest assured, that however perplexing the pathmay be bywhich he conducts us — he will lead us like a flock through thewilderness;thatwhileweareinit,goodnessandmercywillfollowusallthedaysofourlife,andthatintheendweshalldwellinthehouseoftheLord forever. "Fear not, little flock, it is your Father's goodpleasure togiveyouthekingdom."Thereweshallbeabletolookbackonallthewaybywhich theLord has led us in thewilderness;we shall then see it tohave been "a right way;" and, in admiration and gratitude, we shallacknowledgewithMoses,"Inyourunfailingloveyouwillleadthepeopleyou have redeemed. In your strength youwill guide them to your holydwelling.Exodus15:13

　

　

SpecialExerciseofFaithintheGoodnessofGod'sProcedure.

"Whoeveriswise,lethimheedthesethingsandconsiderthegreatloveoftheLORD."Psalm107:43

In these words the Psalmist concludes and sums up a review of God's

ways inprovidence.Thegeneraldoctrinewhichhe inculcates, is, that aconsiderate observance of God's dispensations will impress everyreligiousmindwith a practical and experimental sense of his loving-kindness. In the preceding verses of the Psalm he had referred to fivedistinctcases,whichmayberegardedassomanyillustrativespecimensofGod'sdealingswithhispeople—and inoneorother ofwhich everybelievermayfindsomethingthatisanalogoustohisownexperience,andthatrenderstheinstructionhereconveyedapplicableandappropriatetohisowncase.The inference fromall thecasesdescribed, is, thegeneraldoctrine which is inculcated in the text, namely, that a wise andconsiderate habit of observing and reflecting on God's ways inprovidence,will impress themindwitha senseof his loving-kindness;and that, too, notwithstanding the many trials and afflictions whichoccurinthecourseofeveryman'slife.Foritisveryremarkable,thattheprovidencestowhichthePsalmistrefersaremanyofthemafflictive—hedoesnotseektodisguiseorpalliate theseverityof thosetrials towhichGod is pleased to subject us in this world. On the contrary, he bringsthemall into view, and exposes them in their realmagnitude— yet heaffirms, notwithstanding, that "whoever is wise and will observe thesethings—eventheyshallunderstandtheloving-kindnessoftheLord."

1. When the Psalmist, after reviewing the various dispensations ofprovidence,affirms,that"whoeveriswise,andwillobservethesethings,even they shall understand the loving-kindness of theLord," he plainlyproceedsonthesupposition,thattheeventsofhumanlifeingeneral,andthe facts of every man's own experience in particular — are of such anature thatnoonecanseriously consider them,withoutacknowledgingthatthereisaprovidenceatworkintheworld,andthatthisprovidenceisagraciousandamercifulOne.

That there is a divineprovidence, directing, controlling, and overrulingalltheeventswhichtakeplaceonearth,whetherthesebeofapublicormoreprivatenature—isatruthwhich,howevermuchitmaybedoubtedby the careless, andhoweverboldly itmaybedeniedby theprofane—will nevertheless commend itself to the conviction of every consideratemind, which habitually and dispassionately contemplates the events ofhumanlife,inconnectionwiththecausesoutofwhichtheyspring,and

the results in which they terminate, or which they have a tendency topromote.

Toacarelessobserver,thecourseofeventsmayappeartobedeterminedbyno fixedprinciples,and toberegulatedbynosteady laws—allmayseemtobeastrangemedleyofuncertainty,vacillation,andchange.Butonmoreattentiveobservation,thecourseofeventswillbefoundtoaffordasstrongevidenceofaconstantprovidence—asthestructureofnatureaffordsofawiseand intelligentCreator. Itwill hardlybedenied that aconcurrence of events to one great end, especially if these events arenumerous and complicated, while, at the same time, they seem to bemutually independentofoneanother,and tohavenootherconnection,except what arises from the supposition of a supreme will, overrulingthem all for the accomplishment of its own designs — may afford asstrikingaproofofGod'sinterpositionasisfurnishedbytheconstructionofapieceofmechanism,orbythearrangementofmaterialelements inanyorganizedbody.

Whenweexaminethestructureofaplant,orofananimal,orwhenweconsidertheformationofanyoneorgan,suchasthehumaneye—weseeat once that its parts are so adjusted to one another as to answer animportantend.Andhenceweinfer,fromthetracesofdesignandwisdomwhichareexhibitedinitsstructure,thatitcouldonlybetheproductofadesigningcause—or,inotherwords,theresultofGod'screativewisdomandpower.

Now,whatweaffirm,is,thataseriesofeventsmaybesoarranged,astoafford precisely the same evidence of an overruling providence; events,which naturally have no apparent connection with one another — butwhich, nevertheless, may be strung together so as to have a commonbearing on some one result, and so as to demonstrate, by theirconcurrencetothatoneend,justasanorganizedbodydemonstratesbythefitcombinationofitsparts—theinterpositionofDivinewisdomandAlmightypower.

Theargument, inbothcases,proceedsonpreciselythesameprinciples;but in theonecase, theseprinciplesareapplied to the combinationsofmatter—intheother,tothecombinationsofevents.Ineitherinstance,

there is an end, and a concurrence of means towards that end, whichaffordsampleevidenceofdesign;and the advantage of considering thesubject in this light, consists in the evidence which it affords, that thedoctrine of a constant and presiding providence rests precisely on thesame ground, and should be received with the same unwaveringcertainty,asthedoctrineofGod'sbeingitself,insofarasthatdoctrineisembracedonthestrengthof thoseproofswhichnature furnishesof thedesignandwisdomoftheCreatoroftheworld.

It is true, that there are many events, of so trivial and insignificant anature,thatwewouldnotthinkoffoundinguponthem,inanyargumentforDivineProvidence.Butitisequallytrue,thattherearemanymaterialobjectsinnature,which,weretheyconsideredbythemselves,mightnotaffordasufficient,oratleast,astrikingevidenceofdivinecreation.Whenthe Theist wishes to establish the latter doctrine, he selects, not anisolatedstone,norasolitarypieceofclay—butsomeorganizedbody,asa specimen of God's work. And in like manner, in establishing thedoctrine of a providence, we are at liberty to consider events in theircombination and succession, and to select such combinations as mostsignallydisplaythetokensofGod'sdesign.

Theseareprerogativeinstances,inbothcases;notthatGod'screationorGod'sprovidence is lessreal intheplainer formsofmatteror themoretrivial eventsof life—but that theyare less strikingly exemplified; andhence, theoriginof thoseviewswhichhaveoftenbeenpresentedtotheworld, and as often excepted against, respectingparticularand specialprovidences, which if they be meant to convey the idea of anythingmiraculous, are unquestionably liable to just exception. But if they arehonestlymeantmerelyas strikingexamplesofaprovidencewhich isatonce universal andminute, are nomore to be objected to, than is thecommon practice of selecting a striking specimen of design inillustratingtheproofofacreation,ormakingastrikingexperiment, inillustrating any of the laws of nature.And for this reason, the Psalmistselectsinthepresentcase,severalillustrativespecimens,andfoundsonthesethedoctrineofGod'soverrulingprovidence.

Allthesubjectsofhumanobservationadmitofbeingarrangedundertwoheads: nature may be considered either as contemporaneous or

successive.Thedesignexhibitedincontemporaneousnature,provestheexistence ofGod. The design exhibited in successivenature proves theprovidenceofGod.

The general doctrine of a providencemay be established on these andsimilar grounds; nor can I conceive it possible to hold, that an act ofdivine power was necessary for the creation of the world, while it isdenied that the continued exercise of divine power is needful for itsmaintenanceandsupport—ortobelievethatwecouldnothaveacquiredour existence but fromGod, while we arrogantly imagine that wemayexistwithout,orindependently,ofHiswill.ButIapprehendthatinordertorealizeandappreciateGod'sprovidence,wemusthaverecoursetothemeanssuggestedbythePsalmist,andinsteadoflookingonlytoabstractreasonings,applyourselves toa closeandconsiderateobservanceofallthemethodsofGod'sdealingswithourselves.WemustreviewallthewaybywhichGodhasbeenleadingus,and,connectinghisdispensationswiththedeclaredendsandobjectsofhismoralgovernment,andwithourfeltnecessities—weshallbeabletosee,eachinhisowncase,innumerableproofsbothofthewisdomandcareofHiminwhomwelive,andmove,andhaveourbeing.

Theeventsofeveryman'slife,whentheyarethusconsidered,willaffordabundantevidenceofaprovidence,andwill impressthatgreatdoctrineontheheartwithapowerwhichnoabstractreasoningscanbeexpectedtoexerciseoverthegeneralityofmankind.Themanwho,onreviewingthecourseofhislife,canseenotraceofGod'sprovidentialhand—mayaswell,onconsideringtheframeofhisbody,refusetoacknowledgethemarksofGod's creatinghand.Andhe, on the otherhand,who ismostminutelyattentivetothefactsofhisownpersonalexperience,willbethemost thoroughly penetrated with the conviction, that there is aprovidence that upholds all, and overrules all. But not only will anattentive consideration of the events which befall ourselves or othersconvince us of the doctrine of God's providence— it will also serve toshow that thisprovidence is agraciousandamercifulone, and that ithasbeenpervadedthroughoutbyaspiritofloving-kindness.

Weread,"thatGodisgooduntoall,andthathistendermerciesareoverall his works;" and this is so manifest both from the constitution of

nature,andthecourseofprovidence,thatloveorgoodnessisjustlyheldtobeoneof theessentialattributesof thedivinenature. In theoriginalconstitutionoftheworld,thereisampleevidenceoftheloving-kindnessoftheLord.Weseethehumanframesonicelyadjustedinitself,andsoadmirably adapted to the elements by which it is surrounded and thecircumstances in which it is placed. We see faculties bestowed whichrenderussusceptiveofhappiness.Weobservesuchaharmonybetweenexternal things and their respective faculties, as betokens at once thewisdomandthekindnesswhichpresidedoverthecreationoftheworld,andwhichstillpresideoverthecourseofprovidence.

Thereareindeedmanyevilsandmuchdisorderintheworld—buttheseproceeding,asScripture tellsus, fromthe fall, andcapable,asourownexperienceshows,ofbeingtracedmoreorlessdirectlytotheinfluenceofmoralevil—cannotaffectthegeneraldoctrinethatGodisgood.For,assinfulastheworldhasbecome,anddarkasisthecloudwhichhangsoverit, "God has never left himself without a witness, in that he has donegood,andgivesrefreshingrains,andfruitfulseasons,fillingtheheartsofmenwithfoodandgladness,"—nay,"makinghissuntorise,andhisrainto fallbothon the righteousandon thewicked, on the just andon theunjust."

If we admit the idea of a providence at all, how can we refuse toacknowledge the loving-kindness of the Lord, seeing that, on themostgeneral view of the state of the world, we must perceive his handlavishingitsbountiesonalllands—yearafteryear,producinggrainforcattle, and meat for the service of man; diffusing plenty, at leastproducingasufficiency,forthecountlessmyriadsofourrace,"coveringthe Heaven with clouds, preparing rain for the earth, making grass togrowuponthemountains;givingtothebeasthisfood,andtotheyoungravenswhichcry.""Sendingthespringsintothevalleyswhichrunamongthehills,givingdrinktoeverybeastofthefield;wateringthehills fromhischambers,sothattheearthissatisfiedwiththefruitofhiswork,anddropping rain on the pastures of the wilderness, so that the little hillsrejoiceoneveryside!"

Who can contemplate the order and harmony which reign unbroken,amidst the vast masses and prodigious movements of the skies — the

restraints which are imposed on the most boisterous elements — theelectricfire—thestormywind—theragingsea—theregularreturnandsuregradationsoftheseasons,andtheabsolutedependenceofourraceonallthesevastcauses,sofarremovedfromunderourcontrol,withoutacknowledgingthattheLordisgood,andthateverydaybearswitnesstohisprovidentialcare?

But more particularly, each individual may find in his own case somepeculiartokenofGod'skindnesstohim.Itisinthedetailsofeachman'spersonalhistorythatwefindthemosttouchingmanifestationsofGod'sprovidentialcare.Andnoneofuscan,Ithink,refusetoacknowledgethatwehavebeentheobjectsofawatchfulnesswhichhasneverslumbered,andofabenevolencewhichhasneverbeenwearyindoingusgood.WerewetoattemptanenumerationofalltheblessingswhichwehavereceivedatGod'shand—ofallthedeliveranceswhichhehaswroughtoutforus—of all the snares from which he has preserved us — and of all themanifestationsofhislong-sufferingpatience,andtendermercy,ofwhichweourselveshavebeentheobjects—werewetobeginwiththeyearsofinfancyandhelplessness,andtotraceourprogressthroughtheslipperypathsofyouth,untilwereachedourpresentstate—wewouldsoonfindhowimpossibleitistoreckonupthesumofourinnumerableobligationsto"theloving-kindnessoftheLord."

Fornotonlyhashesparedusinlife,andupheldusfromdaytoday,byhisalmightypower;notonlyhashegivenusourdailybread,andmadeour cup to run over, and that, too, notwithstanding all the ingratitudewhichwehavedisplayed,andthemanifoldprovocationswhichwehaveoffered; but, in peculiar seasons, in seasons of difficulty and trial—hehasoftendelivered...oureyesfromtears,andourfeetfromfalling,andoursoulsfromdeath!

AndasoftenaswehavecriedtotheLordinourtrouble,Hehasdeliveredus fromour distresses, or supported and comforted us under them. SothateachofHispeople,onareviewofGod'sdealingswithhim,willbeforcedtoexclaim:

"TheLordhasbeenmyshepherd!"

"Ihavenotlackedanygoodthing!"

"HithertohastheLordhelpedme!"

"TheLordhasdoneallthingswell!"

"Surelygoodnessandmercyhavefollowedmeallthedaysofmylife!"

"Hiscompassionsneverfail.Theyareneweverymorning;great isYourfaithfulness!"

I am well aware that, in the course of every man's life, much will beexperienced, which to an irreligious mind may furnish food fordiscontent,andwhich,eventoGod'speople,mayoccasionmanyaseveretrialoftheirpatienceandfaith.Evilissostrangelymixedwithgood,andafflictionsointerwovenwithmerciesinthischequeredscene—thatthecourseofprovidence, if itaffords, insomerespects,proofof the loving-kindnessoftheLord—mayberegardedinotherrespects,asaffordinganequal proof of his severity. And, as the solution of this apparentcontradiction isofgreatpractical importance,andcanbe foundonly inthe principles of our holy religion, I proceed to observe: That theconsiderate observance of God's ways in providence, will not onlyconvinceusof the loving-kindnessof theLord—butwill servealso todisclosetousthetruenatureofthisdivineperfection,andtodeliverusfrommanyfalseviewswhichmenareapttoentertainrespectingit.

Onnosubjectistheremoremisapprehensionthanonthis.ThegoodnessofGod is often spoken of as if itwere amere instinctivedesire for thediffusion of universal happiness,without reference to the characters orhabits of his creatures — as if he were concerned to make themcomfortable,whatevermightbe their viewsand feelings in reference tohimself, and in whatever way might be most congenial to theirdispositionandtaste;asif,infact,Godhadregardtonootherendthanthemerephysicalenjoymentofman!

Now,noviewcanbemoreatvariancewiththedoctrineofScripturethan

this! I see not how, on such a supposition,we can reconcile the actualfactsofhumanexperience,withthebeliefthatanAlmightyBeing,actingon this principle, exercises a providence over the world. For,unquestionably,thereismuchsufferingintheworld.Andif there isnomoral reason andno final cause for such suffering— itwould seem toderogateeitherfromthegoodnesswhichweascribetoGod,orfromhispowertocarryhisbenevolentintentionsintoeffect.

Themanwhoholdsitasafirstprinciple,thattheonlyorthechiefendofGodisthediffusionofmerephysicalenjoyment,irrespectiveofallmoralconsiderations,andwhotakesasurveyoftheactualstateoftheworld,orareviewofhisownexperience—mustbestaggeredbymanydifficulties,whichamorecorrectandChristianviewofGod'sendinprovidencecanaloneobviateandremove.

The Bible does not speak of God's goodness in this way. It never onceascribes to him the desire of making his creatures happy withoutreference to their moral condition. It declares his loving-kindness,indeed, and tells us that he has no pleasure in our sufferings. But itaffirms,notwithstanding,thatthesesufferingsareinflictedbyhishand,andwillcontinuetobeinflicted,solongasthemoreimportantendsofhisgovernmentareunfulfilled. In aword, it is amoralhappiness— ahappiness springing from, and in a great measure consisting in, thegraces and virtues of a holy character, that the Bible declares God'swillingnesstobestow.Anditisamoralgoodnessthatisascribedtohim,not an indiscriminate charity, thatwould secure a happiness for everymanconformabletohisowninclinations,howeverwickedandpervertedthese inclinationsmaybe;but aholy love, actingwisely,witha view tomoral ends, and seeking to bless its objects in a way suitable to theirdignityasmoralandresponsiblebeings.

To this end, suffering itself ismade subservient; and thedeprivationofmererationalandanimalenjoymentbecomes,inhishands,themeansofafarpurerandloftierhappiness—thehappinessofarenewedmind,ofagoodconscience,andofwell-orderedaffections.

Hence,intheChristianscheme,thereisnocontradictioninthatseemingparadox, "Blessed are those who mourn," for, by the sadness of their

countenance, God seeks to make the heart better, and then they areblessedindeed.Andhence,also,afflictionitself isapledgeandtokenofGod's love to his redeemed people. It is one of their purchased andcharteredprivileges,thattheyshallnotlackchastisementwhentheirrealwelfarerequiresit.

Theseviewsarestrikingly illustratedbythecases towhich thePsalmistrefersintheprecedingcontext.Youwillobserve,thatineachofthemhespeaksoftrialsandsufferings,andthesearenotrepresentedasofcasualand accidental occurrence — but as appointed and inflicted by Godhimself,norasofaslightandtrivialnature—butasbeingoftenheavyand severe. Insomuch, that he speaks of "their souls fainting withinthem;""oftheirsittingindarknessandtheshadowofdeath,beingboundinafflictionandiron;"of"theirheartsbeingbroughtdownwithlabor;"of"their falling,whentherewasnonetohelp;"of"theirsoulabhorringallmanner of food," and of their being forced to cry "to the Lord in theirtrouble."

Yet,notwithstandingallthis,orratherforthis,amongotherreasons,thePsalmist declares, that "whoever shall observe these things, even theyshall understand the loving-kindness of the Lord" — they shallunderstandit—theyshallnotonlybeconvincedthattheLordisgood—but they shall know the true nature of that goodness— as a principlewhichhasregard,nottothemereexemptionofhispeoplefromsuffering,farlesstotheindiscriminatebestowalofuniversalhappiness—buttothemoralwelfare— the spiritual health and happiness ofmen, as rationalandimmortalbeings.

This isnotonlyaverydifferent—buta farhigherkindofbenevolencethanthatwhichistoofrequentlyascribedtoGod.Thedifferencemaybemademanifest by a very familiar illustration.Suppose twoparents, theone acting towards his family on the principle of indiscriminateindulgence—givingthemallthemeansofenjoyment,andleavingeachtofollowthebentofhisowndesires,withoutanymoralrestraintorcontrol.And the other, equally desirous of his children's happiness — butremembering that each of them has within him a rational mind, aconscience, a set of moral affections, on the due discipline and rightregulation of which their happiness depends, much more than on the

abundance of temporal accommodations— adapts his treatment to thenature of the subject, and by wise instruction and faithful discipline,imposesrestraintsonself-indulgence,andmakestheirhappinessdependonthecultureandimprovementofthemoralpowers.

Which,Iask,isthemorebenevolent?Not,surely,themanwholeaveshischildren to sink unwarned, unchecked, unrestrained, into wickedindulgence, and all themiseries ofwhich such indulgence is the cause!Butthemanwho,bybeneficialdiscipline,securestheultimatehappinessof his child, although it may be at the expense of temporary pain andrestraint,bythecultureofhismoralprinciples,andtheestablishmentofhismoralhabits.

It is on thisprinciple of enlargedand comprehensivebenevolence, thatGod,theFatherofhispeople,acts.Theveryrestraintswhichheimposesonthem—theverychastisementswithwhichhevisitsthem,whentheseare viewed in connection with his design and end in them all — arepledges and tokens of that loving-kindness, which in him is not anisolated principle — but an attribute which, however supreme andinfinite, is coordinate and co-active with perfect holiness, justice, andtruth.

The duty of considering the course of God's providence will need littleenforcementotherthanwhatmaybededucedfromthesimplefact,thatitisameansofunderstanding the loving-kindnessof theLord.For,whatlessonshouldwebemoreanxioustolearn,orwhatsweetercomfortcanourmindsreceive,orwhattruthmoregrandandinteresting—thantheassuranceofGod'slove?

ButtheproprietyoflookingbackonallthewaysbywhichGodhasbeenleadingus,maybeevincedby theconsideration that theeventsofeachman's life, like the more important events of history, can seldom beimpartially considered, or even fully understood, at the time of theiroccurrence.Theyoccasionsuchanagitationofmind,andcallintoplaysomanyfeelingsandpassions,thatwearetooapttotakeapartialviewofthem,especiallywhileasyettheendsforwhichthesedispensationsweresentareunknown,oratleasthavenotbeenrealizedinourexperience.Itisafterthestunningshockhaspassedaway—afterthestormofpassion

hassubsided,andafterwehavebeguntotastethefruitsofsuchpainfuldispensations, that we are able on a calm, though itmay be a pensivereview of them — to see all the parts of this chequered drama incombination,andtomarkthewisdomandkindnesswhichadjustedthemallinrelationtosomegreatandimportantend.

Takeone example as an illustration: theheadof a youngandengagingfamily,activelyengagedinhonorablebusinessfortheirsupport,maybestunnedbythesuddenfailureofallhisschemes,andmaynotbeableatthe time todiscoveranyreasonarisingoutofhispastconduct,whyheshould be involved in one of the severest of all calamities, a hopelessbankruptcy.But perhaps these very children,whomhe loves so fondly,are just at an age when, if he were to enjoyuninterrupted prosperity,theymightbeledawaybytheseducinggaietiesandvanitiesoftheworld.And for their sakes, God, who knows what is best, sends this heavystroke,that,beingsubjectedinearlylifetoprivation,theymaybeenduedwiththoughtfulness,nervedwithanindependentandindustriousspirit,andthusfittedhereafterforusefulness.

All thismaybeunperceivedat the time—butperhaps in the courseofyears, when that fond parent finds his children growing up with achastened spirit, and entering life with hardy resolution, fitted by thisvery discipline for industry, economy, and prudence, and ultimatelyadvanced, it may be, to stations for which an easier path might haveunfittedthem—hewillhavereason,inthegladnessofhisheart,tosay,"ItwasgoodforthemthatIwasafflicted."Soweoughttojudgenothingbeforethetime—buttolooktotheendofGod'sdispensations,for,saystheapostle,"YouhaveheardofthepatienceofJob,andhaveseentheendof the Lord; that the Lord is very pitiful and of tendermercy." (James5.11.)

The complete, the comprehensive reviewofGod's dispensationswill bebest taken fromHeaven— when, on looking back from those celestialheights, on the whole course and progress and consummation of ourlives,we shall seemanyproofsofGod'skindnessandwisdom in thoseveryeventswhichmayseemtousatpresent,byreasonofourdarkness,tobemysteriousoradverse.

But even now, and here, we should engage in this exercise. And inattending to this duty, it is needful for you to remember the spirit inwhich it befits you to consider the events of life. You should considertheminareligiousspirit,acknowledgingGod'shandinthemall,whethertheymayhavebeenprosperousoradverse,andwithareferencetothosegreatendswhichtheBibledeclaresGodtohaveinview,especiallywithareferencetoyourprogressivesanctification,andyourpreparationforaneternalstate.

Theirreligiousandcarelessmaymakelightof theeventsofhumanlife,for they think little of that eternitywhich lies before them, andwith aviewtowhichtheseeventsareorderedbyunerringwisdom.Butitisnotthusthatanimmortalbeingshouldfeel,whoknowsthat life is theonlyseasongiven topreparehim for eternity, and that of this short life oneportionafteranother is fastpassingaway.Lethimthenreviewhispastexperienceinareligiousspirit,andhewillfindthatifheiswise—trulywise towards God, duly instructed in religious truth, and capable ofapplying it to the explanation of providence, "evenhe shall understandtheloving-kindnessoftheLord."　

TheDangerofMisconstruingGod'sDispensations.

"AndJacobtheir fathersaid to them:Youhavebereavedme!Joseph isnomore,Simeon isnomore, andyouwant to takeBenjamin.All thesethingsareagainstme!"Genesis42:36

TheseveresttrialsandthestrongesttemptationsofGod'speoplearise,inmanycases,fromthestrengthoftheirmostinnocentaffections,andoftheirholiestprinciples.

Weshallentertainaverypartialanderroneousideaoftemptation,ifwesuppose that it depends only on the presence, or derives its greateststrengthfromthepower,ofcorruptpassion.Foralthoughitistrue,thatinonesense,"nomanistemptedofGod,andthateverymanistemptedwhenheisdrawnawayofhisownlustsandenticed"—itisequallytruethat, in another sense, God does tempt or try his people, and that thestrength of such temptations depends on the power of their holiestprinciples.ThusourblessedLordhimselfwastempted.

Thusalso,wasAbrahamtempted,whenGodcommandedhimtoofferuphis son Isaac on the altar — in this instance, the strength of thetemptation arose from the innocent yearnings of a father's heart for abelovedandonlyson—butfarmorefromthefirmfaithwhichAbrahamexercised in God's promise, that in Isaac, the very son whom he wascalled to sacrifice, all the nations of the earth should be blessed. Thecommandseemed to be against thepromiseofGod; but the commandbeingclear,Abrahampreparedtoofferuphisonlybegottenson,leavingGodtofulfillhisownpromise,inhisownway,andaccountingthat,foritsfulfillment,"Godwasabletoraisehimup,evenfromthedead."(Hebrews11.19.)

We findJacob subjected to a similar trial; but his faith, unlike that ofAbraham, seems fora time tohave forsakenhim,and tohave lefthim,under the influence of a sorrowful, if not a desponding spirit.Nor is itastonishing,consideringallthecircumstancesofthecase,that,hisfaith

inGod'spromisebeing for a time overclouded—he shouldhave givenutterancetothiscomplaint.For,ifwewouldestimatethestrengthofhispresent temptation, there are two circumstances in the character andsituation of the Patriarchwhich should not be overlooked. The first is,thatheseemsfromthewholenarrativeofhislife,tohavebeenamanofamild contemplative character — a character in which the domesticaffections are usually strongest, and which finds its chief earthlyhappinessinthewelfareandcomfortofafamily.That,inpointoffact,hedidentertainaverystrongnaturalaffectionforhischildren,unworthyasmanyof themwere, and that no affliction, therefore,which could havefallenuponhimwouldhaveaffectedhimsodeeplyasthelossofoneormoreof them.All this is evident fromhis ownpathetic language, "Youhavebereavedme!Josephisnomore,Simeonisnomore,andyouwanttotakeBenjamin.""IfIambereavedofmychildren,Iambereaved."

Butwhilesuchwastheaffectionwithwhichheregardedallhischildren,there were two, for whom he had ever cherished a very peculiar andtender regard — the two children of his beloved Rachel, Joseph andBenjamin.Andthesewerethechildrenwho,alongwithSimeon,weretheimmediatesubjectsofhispresentcomplaint.Josephhadbeenearly lostto him — but was still tenderly remembered. And Benjamin had nowbeen sent for to go down into Egypt by a powerful governor, of whosegood intentionshehadno security.And in these circumstances, all thegriefwhichJoseph'slosshadoccasioned,wasrenewedintheaffectionateheartoftheoldman,bytheproposeddepartureofBenjamin.

Of Joseph it is said, "Israel loved Josephmore than all his children,becausehewasthesonofhisoldage."AndwhenJosephwaslosttohim,itissaid,"Andallhissonsandallhisdaughtersarosetocomforthim;buthe refused to be comforted, and he said: For I shall go down into thegrave tomy son inmourning." Thus his fatherwept for him!"Genesis37:35

OfBenjamin,again,itissaid,thatwhenthetenbrethrenweresentdownto Egypt to get grain, "But Jacob did not send Benjamin, Joseph'sbrother,withtheothers,becausehewasafraidthatharmmightcometohim!"Andonbeingurgedbythem,hegavehisreason,"Mysonwillnotgodowntherewithyou;hisbrotherisdeadandheistheonlyoneleft.If

harmcomestohimonthejourneyyouaretaking,youwillbringmygrayheaddowntothegraveinsorrow!"

And his feelings, in reference to both the children of Rachel, arebeautifullysetforthinJudah'spatheticaddresstoJoseph:"Yourservantmyfathersaid tous, 'Youknowthatmywifeboremetwosons.Oneofthemwentawayfromme,andIsaid,"Hehassurelybeentorntopieces."AndIhavenotseenhimsince.Ifyoutakethisonefrommetooandharmcomestohim,youwillbringmygrayheaddowntothegraveinmisery.'"So now, if the boy is not with us when I go back to your servantmyfatherandifmyfather,whoselifeiscloselyboundupwiththeboy'slife,seesthattheboyisn'tthere,hewilldie.Yourservantswillbringthegrayheadofourfatherdowntothegraveinsorrow!"Genesis44:27-31

The strong natural affection, therefore, which Jacob felt for all hischildren,andthepeculiarandtenderlovewhichhecherishedforthetwosonsofRachel,cannotfailtobeobvious,fromtheseandsimilarpassages.Anditmustbeequallyplain,thatthesesentiments,amiableastheywere,wereamongthestrongest ingredients in that trial towhichhewasnowsubjected, and to which he so far yielded, as to utter a despondingcomplaint. The strength of his temptation arose out of, and bore someproportionto,thestrengthofhisnaturalaffection.Andhistrialwassuch,asnoindifferentorhard-heartedparentcouldeitherfeelorunderstand.

Sotrueitis,thatGodmakeseventheinnocentaffectionsofhispeopleameans of trial, and uses them as instruments of discipline, for theirspiritualgood.

But we said that there were two circumstances in the character andsituation of the Patriarch Jacob, which concurred to render this trialpeculiarlysevere;andthesecondoftheseisevenmorestrikingthantheonealreadynoticed.Itconsistedinthefact,thatthelossofhischildrenwasaseveretrial tohis faith,aswellasaheavyafflictiontohisnaturalfeelings. For these children were the children of promise — and nocalamity could befall them without awakening in his mind the painfulthought,eitherthatGodwasnolongerfaithfultohiscovenant,orthathehad in some way forfeited the privileges of which it had given himassurance. For if you will consider the terms in which those privileges

were promised, you shall find that the children were included in thecovenant,alongwiththePatriarch;andthatitschoicestpromiseshadanexpressreferencetohisposterity.

ThustheblessingwhichJacobreceivedfromhisfatherIsaac,hasadirectreference to his children: "MayGod Almighty bless you andmake youfruitful and increase your numbers until you become a community ofpeoples. May he give you and your descendants the blessing given toAbraham,sothatyoumaytakepossessionofthelandwhereyounowliveasanalien,thelandGodgavetoAbraham."Genesis28:3-4

AndtheblessingwhichhehadtwicereceiveddirectlyfromGodhimself,whenwithanaudiblevoicehespoketohimoutofHeaven,hadthesameexpress reference tohis children: "Yourseedshallbeas thedustof theearth;andyoushallspreadabroadtothewest,andtotheeast,andtothenorth,andtothesouth;andinyou,andinyourseed,shallallthefamiliesoftheearthbeblessed!"(Genesis28:14;35:11.)

Youcannotfailtorememberwhatimportanceisattachedbyaninspiredapostle, to the latterpartof thispromise,asa shortbutcomprehensiveannouncementoftheGospelcovenant,whereinitwasprovided,thatallthe nations of the earth should be blessed in the seed of Jacob; not inseeds,asofmany—but inhisseed,asofone, that isChrist.ThesamepromisehadbeengiventoAbraham,andtoIsaacbeforehim—andnowit was expressly limited to the line of Jacob's posterity. (Romans 9:13)And,whateverobscuritymayhaveattachedtoapromisecouchedinsuchgeneralterms,therecanbenodoubtthatitwasunderstoodbyJacobtothe extent at least of affording an assurance, that from among hisposteritythereshould, indue time,beraisedupadeliverer,suchashehimselfdescribesinhisdyingblessingtohischildren:"ThesceptershallnotdepartfromJudah,Noralawgiverfrombetweenhisfeet,untilShilohcomes;andtoHimshallbetheobedienceof thepeople."Genesis49:10　

Looking,then,onhisposterityasthelineofthepromisedMessiah,"theseed inwhomall thenationsof theearthwere tobeblessed,"he couldnotfailtoregardhischildrenwithverypeculiarfeelingsasthechildrenofpromise. Nor could he contemplate any calamity which might befall

them, without viewing it in connection with thatpromise. His faith inGod'scovenantwastried,notlessthanhisnaturalaffection,byanysuchevents.And,accordingly,wefindhimpleadingthispromise,whenhewasalarmed for the safety of his family, by the supposed enmity of Esau:"Deliverme,Ipray,fromthehandofmybrother,fromthehandofEsau;for I fear him, lest he come and attack me and the mother with thechildren. For You said, 'I will surely treat you well, and make yourdescendants as the sand of the sea, which cannot be numbered formultitude.'"Genesis32:11-12

Hewasdeliveredfromhis fearsat thattime;butnow,hewasplacedinvery different circumstances — he had already lost Joseph, whom helovedaboveallhisbrethren.Simeonhadbeendetainedasanhostage,bythegovernorofEgypt.AndafurtherdemandwasmadeuponhimtosenddownhisbelovedBenjamin.Andwhenhischildrenwerethus,oneafteranother, withdrawn from him, not only was his parental tendernessawakened — but his faith in God's promise itself seems to have beenshaken;andinamomentofgriefanddespondency,hegaveutterancetothecomplaint,"Allthesethingsareagainstme!"

Such seem to have been the circumstances inwhich Jacobwas placed,and the feelings with which his mind was filled on this interestingoccasion; and, ifwe consider the events as theymusthave appeared totheeyeofsense,atthetime,wecannotfail,Ithink,toacknowledgethattheywere discouraging indeed.Besides the loss of his children, hewasthreatened with famine; and so far as man could see, there was noprospectofaspeedydeliverance,theonlyconditiononwhichfoodwastobesecured,beinghispartingwiththechildofhisoldage.

AlargedemandwasthusmadeonhisfaithinGod'spromise,andonhistrustinGod'sprovidence;andforatimeitwouldseemthathisfaithwasnotequaltothatdemand.HedidnotexemplifythesamevigorousfaithwhichenabledAbrahamatoncetosurrenderIsaac,hisonlyson.Perhapsthereasonofthismightbe,thatevenbelieversarelessapttoregardthecourseofGod'sprovidencewithdevoutresignation,thantheyaretoobeyan audible voice from Heaven. But in truth and reality, God rules inprovidencenot less thanbyextraordinarymeans;andall thewhile thatJacobwas doubting and desponding,Godwas clearing theway for the

accomplishment of his own counsel, and the fulfillment of his ownpromise.

Theveryeventswhichoccasionedhiscomplaint,wereinfactthemeans,not only of fulfilling the counsels of the Divine mind — but also ofsecuringforJacobtheblessingsandprivilegeswhichweredearesttohisheart.Forconsider thecircumstancesof thecase,as theseare recordedwith pathetic simplicity in the sacred narrative: Joseph, although longsincegivenupaslost,wasactuallyalive,andingreatpower,inthelandofEgypt.ThedetentionofSimeon,wherebythe fearsofhisaged fatherhadbeenawakened,was,infact,ameansofsecuringthereturnofsome,atleast,ofhisbrethrenintothatland,wereitonlytoobtainhisrelease.And the demand that Benjamin should be sent along with them — ademand without their compliance with which, they were assured theymightnothopeeitherforSimeon'srelease,orforfurthersuppliesoffood—wassoimperative,thatJacob,notwithstandingallhisreluctance,wascompelledtosendhim.AndwefindfromthesubsequentnarrativethatitwasthesightofBenjamin,hisownbrother,thatmovedJosephtotears,andledtohismakinghimselfknowntohisbrethren.

Had Simeon not been detained in Egypt, the brethren might perhapshave had no further necessity for repairing there; or, had no demandbeenmadefortheappearanceofBenjamin,thebrethrenmighthavegonetoEgyptandreturnedasbefore,withoutanyknowledgeofJoseph.Butthe famine, the detention of Simeon, and the compulsory demand forBenjamin,wereamongthemeansbywhichGodwaspreparingthewayforbringingthewholefamilytogether,andplantingthemforaseasoninthelandofGoshen.

While, therefore,Jacobwassaying"All thesethingsareagainstme!"hewas misconstruing the intentions of an all-gracious providence, andlooking with apprehension on those very events which were theappointed means not of depriving him again of one or more of hischildren—butof restoring tohimJoseph,hisbestbelovedson,andofpreparingfor the fulfillmentof thatgraciouspromise inwhichGodhadassured him that in his seed should all the families of the earth beblessed.

"All these things are againstme!"wasJacob'sdesponding exclamation,whenhe lookedonlyat theoutwardandvisibleappearanceof events.Butmark,howdifferentwasthetestimonyof faith,whentheeventhadverified the faithfulness of God to his promise. "Be not grieved, saidJoseph to his brethren, nor angry with yourselves, that you sold mehither; forGodsentmebeforeyou topreserve life.Godsentmebeforeyou,topreserveyouaposterityintheearth,andtosaveyourlivesbyagreat deliverance." And, long after, he quieted the remorsefulapprehensionsofhisbrethren,bysaying,"Youintendedtoharmme,butGod intended it for good to accomplish what is now being done, thesavingofmanylives!"

Inthisfinerecognitionofdivineprovidence,inaneventsodistressingtohimself,andsocriminalonthepartofhisbrethren—Josephexpresslydeclares, that his being sent into Egypt was the appointed means ofproviding for the support of Jacob's family, among many others, in aseason of general famine. And there can be no doubt that the violentdetentionofSimeoninthelandofEgypt,andtheperemptorydemandforBenjamin's appearance there, which were the immediate occasions ofJacob'scomplaint—werereallythemeansofleadingtothatdiscoveryofJoseph'sbeingstillalive,whichsecuredforthepatriarchandhisfamilyasafeandcomfortableasyluminGoshen.

Andtheseevents,apparentlysounpromising, lednotonlytothehappyreunionofJosephwithhisfamily—butalso,tothecontinuedresidenceoftheirdescendantsforfourhundredyears,inthelandofEgypt,where,although in subsequent times they suffered many grievous calamities,Godwaskeeping themas inasafeasylum,until the timeshouldcome,whentheiniquityoftheCanaanitesbeingfull—heshouldbringthemouttopossessthelandthathadbeenpromisedtotheirFathers.

Into the reasonsof their long residence inEgypt we cannot at presententer. Suffice it to say, that this was one of the most importantdispensationsofprovidencetowardsthatfamily,andwassubservient,invariousways,totheaccomplishmentofthatgraciouspromisewhichhadbeen given in covenant to the Patriarchs. And in this way, God wasworkingtobringabout,first,therestorationofJosephtohisfamily;andsecondly,thefulfillmentofallthepromiseswhichrelatedtohisposterity,

bytheverymeanswhichinanhourofanxietyandunbeliefcausedJacobtoexclaim,"Allthesethingsareagainstme!"

We see in this striking instance, how prone even a believermay be tomisjudgethecourseofGod'sprovidence,when,insteadoflookingontheevents of lifewith the eye of faith, he formshis judgment according tosensible appearances. And there can be no doubt that Jacob saw hiserror, when the event mademanifest the purpose of God. For, havingreluctantly consented to send Benjamin with his brethren, and havingprayed that God Almighty would give them mercy in the sight of theEgyptiangovernor,addinginadisconsolatespirit,"ifIbebereavedofmychildren, I am bereaved" — on their return, he learned from them,"Joseph is yet alive, andhe is governor over all the land of Egypt."Onhearingtheirreport,itissaid,"Jacob'sheartfainted,forhebelievedthemnot"—anexpressionwhichdepictsastateofmindnotuncommon,andanother beautiful example of which we have in the case of our Lord'sdisciples,ofwhomitissaid,thatwhentheresurrectionoftheirLordwasfirstannouncedtothem,"theybelievednotforjoy,andwondered."

But Jacob's unbeliefwas soon removed; forwhen they told him all thewords of Joseph, which he had said unto them, and when he saw thewagons which Joseph had sent to carry him, the heart of Jacob theirfatherrevived,andIsraelsaid,"Itisenough;Josephmysonisyetalive!IshallgotoseehimbeforeIdie."

And afterwards he confessed his former error, and expressed his realsatisfactiontoJosephhimself,saying:"Ineverexpectedtoseeyourfaceagain, and now God has allowed me to see your children too" — andgratefully acknowledges, "Your father's blessings are greater than theblessingsoftheancientmountains,thanthebountyof theage-oldhills.LetalltheserestontheheadofJoseph,onthebrowoftheprinceamonghisbrothers."Genesis49:26

TheseexpressionsshowthatJacobnowrecognizedthehandofagraciousprovidenceinallthathadbefallenhim,andthathenolongerlookedontheseeventswithunbelievingdiscontent.Andsurelyhadhebeenabletoforeseetheresult,or,notforeseeing,hadhebelievedthatallthingswouldwork together for the accomplishment of such gracious ends, (Psalm

105:17,) he could not have uttered the complaint ofmy text, "All thesethingsareagainstme!"

Anotherremarkablefeatureinthisinstructivecasedeservestobeshortlynoticed.ItisnotunusualforGodtosendonetrialoffaithafteranother;andsoitwasinthepresentinstance.JacobwascalledtoleavethelandofCanaan,whichhadbeenpromised tohim foran inheritance, and togodown intoEgypt. Let it be remembered thatGod's promisehad specialreference to thepossessionof that land,whichJacobwasnowcalled toleave—thatitwasthelandofwhichGodhadspokentoAbraham,andtoIsaac,towhichIsaacreferredinpronouncinghisblessingonJacob,andrespectingwhichGodhadhimselfsaidtohim,"Thelandwhereonyoulie,toyouwillIgiveit,andtoyourseed."(Genesis28:4-13.)Andagain,"Thelandwhich I gaveAbrahamand Isaac to you Iwill give it, and to yourseedafteryouwillIgivetheland."(Genesis35:12.)

Yetnow,heandhisfamilywerecalledtoleavethelandofCanaanandtogodownintoEgypt;andthismusthavebeentohimassevereatrialofhis faith as any that had hitherto befallen him. But now, we have noapparent symptom of hesitation, no expression of distrust, respectingGod'sfaithfulness;onthecontrary,acheerfulacquiescenceinthecall:"Itisenough;Josephmysonisyetalive!IwillgoandseehimbeforeIdie."Whenhewas threatenedwith the lossofhischildren,hehadsaid, "Allthesethingsareagainstme!"butnownoexpressionofdiscontentescapeshimwhenheiscalledtoleavethelandofpromise.Andthereasonseemstohavebeen,thatthearrivalofhissonsfromEgypt,andtheirreportofJoseph'sbeingyetinlife,hadconvincedhimthatGodwasworkinginawaywhichhehadformerlymisconstrued;andthattheveryeventswhichhehaddeprecatedashis sorest calamities—were likely tobringaboutthe accomplishment of his gracious purposes. Accordingly, "Israel tookhisjourneywithallthathehad."

It isnot tobesupposed, indeed, thathecould leavethe landofCanaanwithout regret, or contemplate his prospects in Egypt without someapprehension. But he took the first step in his journey; and one stephavingbeentaken in faith—Godrewarded itsexercisebyappearingtohimatBeersheba,andsaying,"IamGod,theGodofyourfather.Donotbe afraid to go down to Egypt, for I willmake you into a great nation

there.IwillgodowntoEgyptwithyou,andIwillsurelybringyoubackagain.AndJoseph'sownhandwillcloseyoureyes."Genesis46:3-4

SohewentdownintoEgypt;andneverfromthathourdoeshisfaithinGod's promise appear to have failed.On the contrary, heexpressedhisgratitude that he had there been brought to see Joseph again; and hisconfidence that God would in due time visit his family, and call thembackintothelandofCanaan.Inthisfaithhecommandedthathisbonesshouldbeburiedinthesepulcherofhisfathers,sayingtoJoseph,"Iamdying;butGodshallbewithyou,andbringyouagainunto the landofyourfathers."

In thesame faith,Joseph,nownearhisend, said tohisbrethren, "Godwillsurelyvisityou,andbringyououtofthislanduntothelandwhichheswore toAbraham, Isaac, andJacob"—and took an oath of them thattheywouldcarryuphisbonesalso,outofthatland."Byfaith,"saystheapostle, "Joseph, when he died,mademention of the departing of thechildren of Israel, and gave commandment concerning his bones."(Hebrews11.22.)

In the faithofJacobandJosephrespecting theultimate returnof theirposterity to the promised land, a return which was not to beaccomplishedforseveralhundredyears,weseeabrightexampleoftrustin the faithfulness of God. And in the actual occurrence of that event,through the agency of Moses, we see how surely — yet by whatextraordinarymeans,thefulfillmentfollowseverywordwhichthemouthoftheLordhasspoken.

Whereas, in thedespondingexclamationofJacob, "All these thingsareagainstme!"—weseeanexampleofwhatis,alas!buttoocommonevenamong God's own people, of distrust in his faithfulness, when theoutwardappearanceofeventsseemsunpromising—amisjudgingofhisprovidence, and a limiting of the Holy One of Israel. While, in theoutcomeoftheseveryeventsbywhichsuchfeelingswereoccasioned,wesee that even by the unlikeliest means, God's purposes are fulfilled—thatreal,andsubstantial,andpermanentgoodisoftenbroughtoutofapparentevil;andthatasdarkassomeofhisdispensationsmaybe—hispeoplewill, in theend,beconstrained toacknowledge, thathehas

doneallthingswell,thatgoodnessandmercyhavefollowedthemallthedaysoftheirlives.

Brethren, "Everything thatwaswritten in thepastwaswritten to teachus, so that throughenduranceand theencouragementof theScriptureswemight have hope!"Romans 15:4.Our circumstancesmay frequentlyresemble those of the Patriarch Jacob. To us the dispensations ofprovidencemaysometimesbeasdarkandasperplexingastheywereatthattimetohim.Andwhenoneunexpectedcalamityafteranotherbefallsus,ourfaith,likehis,maybereadytofail,soasthatinthebitternessofsorrowanddisappointment,wemaybeapttoexclaim,"Allthesethingsare against me!" But let us learn the lesson which the subsequentexperienceofJacobisfittedtoteach,andweshallbeforearmedagainstthis temptation.Letusreflectonthe fact, that theveryeventswhich tohim appeared the most threatening and adverse — were in reality theappointed means of working out for him and his family a graciousdeliverance.LetusrestassuredthatGodisstillfaithfultohispromise—thathoweverunpromising the aspect of providencemay sometimesbe,Godisworkingunseenfortheaccomplishmentofhisownpurpose—andthatasJacobhad,sowetooshallhavereasontoacknowledgeintheend,that"hehasdoneallthingswell."

Itistruethatwecannotforeseetheoutcomeofhispresentdispensations,norcalculateeitheronthetimeoronthemethodofourdeliverancefromwhat may be painful in them. And it is equally true, that under ourtribulations,greatandmanifoldastheyfrequentlyare—wecannotfailtobedeeplyaffectedby suffering;werewe insensible to theirpressure,orwereweprescientoftheirtermination—theymightnotservetheirchiefpurpose,thatofcherishingaspiritofabsolutesubmissiontoGod'swill,andimplicitfaithinhispromise.Butwehavethegeneralassurance,that"allthingsshallworktogetherforgoodtothosewholoveGod!"Andwehave, among others, the case of Jacob, as an illustration of theway inwhich God fulfills his gracious purposes by means the least likely tohumanprudence, and themost trying to flesh andblood.Andhavewenotalsosufficientevidenceinourownpastexperience,ofthesamegreatandprecioustruth—canwenotremembersomepasttrialsunderwhichwewerereadytosay,"Allthesethingsareagainstme!"—andyet,were

wenotbroughtthroughthem,andenabledinsomemeasuretolookbackon them with acquiescence and even with gratitude, as needful andbeneficialmeansofmoraldisciplineandimprovement?

Havewenotreasontobegrateful,iftheywerethemeansofbringingusnearertoGod;andshouldnotourownexperience,therefore,aswellasthehistoryofJacob,convinceus,thatweshouldcontemplateeverynewaspectofprovidencewithalivelyfaithinGod—thatweshouldpatientlywait for thedevelopmentofhispurposes, in theassurance thatnothingreallyevilshallbepermittedtobefallus?

And while we contemplate with wonder the mysterious or the solemnwaysofprovidence, remember thatwe should judgenothingbeforethetime.ArashandprematurejudgmentofGod'swaysinprovidence,asitispresumptuous, so it is sure to be erroneous, and the occasion ofmuchmisery.God'sProvidenceislikeavastmachine,inwhichtherearemanywheels,someofwhichseemtobemovinginonedirection,othersintheopposite direction. And if we fasten our eye upon one wheel only, wecannotseehowtheendwillbegained;itmayseemtomovecontrarytothedesign.But it isbyacombinationthat itworks; thewholemustbeviewedtogether,ifwewouldseethewisdomofthecontrivance—orwemustwaitfortheaccomplishmentofthework, ifwewould judgeof thefitnessofthemeans.Evenso,providencehasmanywheels—butallareworkingtogetherforgoodtothosewholoveGod.

GodmovesinamysteriouswayHiswonderstoperform;Heplantshisfootstepsinthesea,Andridesuponthestorm.

DeepinunfathomableminesOfnever-failingskill,Hetreasuresuphisbrightdesigns,Andworkshissovereignwill.

Youfearfulsaints,freshcouragetake,ThecloudsyousomuchdreadArebigwithmercy,andshallbreak

Inblessingsonyourhead.

JudgenottheLordbyfeeblesense,Buttrusthimforhisgrace;BehindafrowningprovidenceHehidesasmilingface.

Hispurposeswillripenfast,Unfoldingeveryhour;Thebudmayhaveabittertaste,Butsweetwillbetheflower.

Blindunbeliefissuretoerr,Andscanhisworksinvain,Godishisowninterpreter,Andhewillmakeitplain.Cowper.

　

Repentance.

"As many as I love, I rebuke and chasten. Therefore be zealous andrepent."Revelation3:19

TheRedeemerhimselfspeakstousintheseaffectingwords.Heinformsus, that as the administrator of their affairs, he is often pleased torebukeandchastenhispeople,andthusteachesthemtoascribealltheirafflictions to his hand. He represents these afflictions as rebukes andchastisements,which presuppose guilt or declension on their part, andwhich imply vigilant inspection, and even some measure of holydispleasureonhis.While,atthesametime,hedeclaresthattheyproceedfromlove,suchloveasseekstosecuretheirultimateandeternalwelfare,thoughitshouldbebymeansofpresentdisciplineofaverypainfulkind.Andherepresents these twoconsiderationsasreasonswhy theyshouldbezealousandrepent.

Hence,thegenerallessonwhichwederivefromthesewords,andwhichwe propose to illustrate and apply, is, that affliction, as it is heredescribed,includesinitthetwograndmotivestoevangelicalrepentance,andisbothdesignedandfittedtoproduceabrokenandacontritespirit.

Repentance is used, in Scripture, sometimes in a wider sense, andsometimesinamorerestrictedsense.

In its largest acceptance, it signifies a change of mind and heart — athorough,radical,andpermanentrenovationofourmoralnature.Andinthis sense, it is synonymous with that change which is calledregeneration,anddescribedas"anewbirth."Inthisway itseemstobeusedbyourLord,whenhesaid,"RepentandbelievetheGospel;"andbythe apostles, when they said, "Repent and be converted, that your sinsmay be blotted out." In these and similar passages, the whole changewhichtakesplaceonthemindandheartofasinnerwhenheisrenewedorbornagain,seemstobedenotedbyrepentance.

Butitisalsousedinamorelimitedsense,todenotetheviewswhichhethen begins to entertain respecting one special subject, namely, thedemeritofsiningeneral,andtheexceedingsinfulnessofhisownsinsinparticular.

1.ThetwoprincipalmotivestoevangelicalrepentancewhichtheBiblepressesonourattentionarethese:theevilandodiousnatureofsin,andtheloveandmercyofGodtowardsthesinner.

There can be no true repentance without a correct scripturalapprehensionoftheevilofsin.Itpresupposesaworkofconviction,suchas in some respects may be common, indeed, to many, who are notconverted—butwhichmustbeexperiencedbyeverysinnerbeforehecanbe brought to the Savior. Many a convinced sinner may fall short ofconversion; but every converted sinner must have passed through thestageofconviction.

The experience of all is not, indeed, the same — it may differ in thecircumstantialsoftime,ofdegree,ofduration.Butinsubstanceitisthe

same, inasmuchaswecannotevenconceiveofasinnercomingingoodearnest to the Savior, until he has been brought under convictions ofguilt.Amanmayhearofacelebratedphysician,andmaybelievethathehaseffectedmanywonderfulcures—butuntilhefeelsthatheishimselfdiseasedandindanger—hewillnotapplytohimforhisownrelief.Justso,thenameoftheSaviormaybeonthelipsofmanyacarelesssinner,andhisgraceandpowermaybeadmitted.Butuntilheknowshisownguiltanddanger,howeverhemayspeakaboutChrist,hewillnotcometoChristingoodearnestforpardonandsalvation.

The first beneficial effect of the preaching of the Gospel, and the firsthopefulsymptomonthepartofanyhearer,isadeepconvictionofsin—aconvictionwhichmayatfirstconsistchieflyinasenseofpersonalguilt,inavividapprehensionofdanger,andafearofimpendingjudgment.Thesinnerbegins to see thatGodis not to be trifledwith; that he is a justlawgiver and righteous judge, whose wrath is dreadful, and his poweromnipotent, and that his own personal guilt is a sad reality which hecannotdeny,andforwhichnoexcuseorapologycanbedevised.

HemayhavethoughtofGodbefore,andofguilttoo,andoftheeternitythatlaybeforehim;butheneverrealizedthem—heneverlaidthemtoheart as he does now. Then he was careless — now he is deeplyconcerned, and the language of his heart is, "what must I do to besaved?"Butwhilesomesuchconvictionsarepresupposedinthecaseofevery penitent, we must carefully guard against the delusion ofconfoundingthemwiththatcontritionwhichtheGospeldescribes.

Theremaybemuchconvictionwhere there isnocontrition.Theremaybemanyfears,andmuchremorse,wherethere isnogospelrepentance.ManyamanmaytrembleatHell,whohasnohatredofsin.Hemaybesorry for his sins on no other account than this, that they threaten toinvolvehim insuffering.There isa falseandatruerepentance. "Godlysorrowbringsrepentancethat leadstosalvationand leavesnoregret—butworldlysorrowbringsdeath."(2Corinthians7.10.)

There are many points of difference between the two; but the grandspecificdifference, and thatonwhichall theothersdepend, consists inthis:thatwhiletruerepentancepresupposesconvictionofsin,it implies

alsoasenseofGod'sforgivinglove,or"anapprehensionofthemercyofGod in Christ." The goodness of God leads to repentance, not only bygiving space and opportunity to repent — but because it is one of themotives by which we aremelted and subdued into a contrite frame ofmind.Solongasthesinner,underconvictionofguilt,thinksonlyoftheterrorsoftheLord,hemaytremble—buthewillnotrepent.Hisheartishardenedratherthansubduedbythefearfullookingforofjudgment.Heresemblesaslaveoracriminalunderthefrownofapowerfulmasterorjudge—ratherthanachild,whoseheartswellsatthethoughtofhavingoffendedafather.

The devils believe and tremble — but they do not repent. Anapprehension of God's love andmercy is needful tomelt our stubbornhearts—andthatwillsubduethosewhomterrorwillonlyexasperate."SoIwill establishmycovenantwithyou, andyouwill know that IamtheLORD.Then,whenImakeatonementforyouforallyouhavedone—youwill remember and be ashamed and never again open your mouthbecause of your humiliation, declares the Sovereign LORD." Ezekiel16:62-63

ThisbeautifulprincipleisconfirmedbytheuniversalexperienceofGod'speople.BeforetheyknewthegraceofGodintruth,theymayhavebeenunderdeepconvictionsofconscience—theymayhavetrembledatGod'swrath—butstilltheirheartsweredisposedrathertoresistGodthantosubmittohim.Theirheartswerefullofdesperateenmityagainsthim—untilthatenmitywasslainbythemanifestationofhislove.Butsosoonastheyclearlydiscernedtherichesofhisforgivingmercy,theyrelented.Theysaid,whatarewethatweshouldbeatvariancewithhimwhohaslovedus?Oh!howcouldwerebelagainstsuchaBeing,orwhyshouldwecontinuetorebel,whenhismercyissofreelyproclaimed,andwearesoaffectionatelyinvitedtoreturn?

Theprodigalsonwaswretched, verywretched,whenhewandered inastrangeland—anditwasnotuntilhethoughtofhiskind-heartedfather,and his father's house, that he repented and said, "I will go unto myfather,andsayuntohim,Father,Ihavesinned!"

NorisitdifficulttoaccountfortheeffectofGod'smercyinsubduingthe

heartandproducingpenitence.Forbesidestheinfluenceofkindness,towhichnohumanmindisaltogetherinsensible—itisclear,thatsolongasthesinnerknowsnothingofGod'sgrace,andhasnohopeofforgiveness,itishisinterest,anditwillbehisendeavortothinkaslittle,andtomakeaslight,ofhissinsashecan.Heisforcedbysheerterroreithertodeviseplausible excuses for them — or to question the justice of God inpunishingthem.Forifhesawtheminalltheirheinousness,andhadnohope of escape, he would be driven to absolute despair. But when heobtainsarealizingsenseofGod'smercyinChrist—heisnolongerunderthenecessityofhidinghisguilt,orseekingtoextenuateit.Hecanlookonit inall its lengthandbreadthwithoutdismay.I trulybelievethatthen,forthe first time,does the sinner seehiswhole sinfulness,when,beingfreed from terror, he can entertain the subject with dispassionateimpartiality, and sound the very lowest depths of his guilt, in the fullassurancethatGod'slovecandeliverhimoutofitall.

We have seen that the two principalmotives to evangelical repentanceare, theevilnatureof sinon theonehand, and the love andmercy ofGodtothesinnerontheotherhand.

Now,unquestionably,thechiefsourceandspringofthesemotivesis,thecross of Christ. A believing apprehension of the truths which aredisplayed inChrist's cross, is theproper rootof evangelical repentance.Fortherewebeholdsuchamanifestation,bothoftheevilnatureofsin,andofGod'slovetothesinner—ascannotfail,whendulyapprehended,atoncetoconvinceandimpresstheconscience,andtomeltandsubduetheheart.Thereweseehowtrueitisthat,inthebosomofourSupremeGovernor and Judge, there may exist at one and the same time, asentiment of righteous displeasure — and yet a sentiment of divinecompassion; nay, even a purpose of saving grace and mercy! Suchdispleasure,asimpliesinitnohatred;yetsuchlove,asconsistswiththemostinflexibleadherencetorighteousnessandtruth.

ForwhenweconsiderChrist,God'sonlybegottenandwell-belovedSoninwhomhewaswellpleased,subjectedonthecrosstothemostpainfulsufferings, and that, too, after he had repeatedly and with greatearnestnessoffereduptheearnestprayer,"Father!ifitispossible,letthiscuppassfromme!"Andwhenwefartherconsider,thatthecupofdivine

wrathwasneverthelessputintohishands;thatthesameGodofwhomitiswritten,that"heafflictsnotwillingly,norgrievesthechildrenofmen,""was pleased to bruise him, and to put him to grief" — and this, too,because he, who knew no sin, had beenmade sin for us; that" hewaswounded for our transgressions and bruised for our iniquities" — howcanwefailtoseeinChrist'scrossamostimpressivemanifestationoftheevilnatureanddesertofsin,andamostinstructivecommentarybothonthecertaintyandthenatureofGod'sdispleasureonaccountofit.

The reality of God's displeasure against sin, and his righteous andinflexible determination to punish it, cannot be questioned, withoutvirtually incurring the guilt of eitherdenying the reality and severity ofChrist's sufferings — or imputing to God the capricious and cruelinflictionofsuffering,withoutanyadequatereason,onthepersonofhisbelovedSon.

TherealityofGod'sdispleasureagainstsinbeingthusestablishedbythefactof theRedeemer'scrucifixion—Oh!whata floodof lightdoes thatonefactofhiscrucifixionthrowuponthenatureofthisdispleasure—forhere he suffered for sin, of whom it is written that he was,notwithstanding,God'sWell-belovedSon!He,withwhomGodwasinallotherrespectswellpleased,wasmadeacurseforus;nay,theverySonofGod,whotestified,saying,"ThereforedoesmyFatherloveme,becauseIlaydownmylifeforthesheep"—therebyrepresentinghisdeathitselfasacceptabletoGod—didneverthelessexclaiminthegarden,"Mysoulisexceedingsorrowful,evenuntodeath!"—andonthecross,"MyGod,myGod,whyhaveyouforsakenme!"

Andwho does not see that God's displeasure against sin, however realandhoweversevere,isthecalmsentimentofarighteousGovernorandJudge;thatitimplies,indeed,asupremeregardtohisownglory,andanunchangeable determination to assert themajesty and to vindicate thehonorofhis law,eventhoughitshouldbebythe inflictionofsuffering.Yet it implies nothing like humanhatred, cruelty, or revenge.And thatwhile the cross of Christ does address a most solemn warning — awarningallthemoresolemnandimpressive,byreasonoftheabsenceofevery indication of human passion on the part of God— to thosewhomakelightofsin,ortriflewithGod'seternaljustice—itdoesatthesame

timeaffordalessonofencouragementandconsolationtoeverypenitentsinner.

For,besidestheillustrationwhichitaffordsofthenatureofGod'sjudicialdispleasure—thecrossofChristaffords themostamazingproofof therichesofhislove.ForthatsacrificeofChrist,inwhichwereadthemostsolemn proof of the exceeding sinfulness of sin, and of the wrath withwhichGodregards—isitselfthemostaffectingpledgeofhislovetothesinner.Hewho, on looking to the cross, beholdsGod's justice there—mayalso,bylookingtothecross,beholdGod'smercytoo!Calvaryspeaksoutmore impressively thaneverSinaispoke,of the terrorsof theLord.Butamidstthedarknesswhichenvelopedthecross,amidsttherendingoftherocks,andtheopeningofthegraves,andallthesublimemysteriesofthatunparalleledscene—wehearthestillsmallvoiceproclaiming"glorytoGodonthehighest,peaceonearth,andgoodwilltomen."For"GodsolovedtheworldastogivehisonlybegottenSon,thatwhoeverbelievesinhimmightnotperish—butmighthaveeternallife."

ThecrossofChrist, then, is thechiefsourceof thetwogreatmotivestoevangelicalrepentance,becauseitexhibitssuchamanifestationofGod'scharacter,asisfittedtoawakeninourminds:first,apenetratingsenseofourownsinfulness,secondly,alivelyapprehensionofthemercyofGodinChrist.

Butafflictionisalso,andforthesamereason,asecondarysourceofthesamemotivestorepentance.Foritisveryremarkablethatinthetext,ourblessedLordrepresentstheafflictionsofhispeopleasmanifestationsatonceofhisdispleasureandofhislove—andurgesthisconsiderationasareason for repentance: "As many as I love, I rebuke and chasten; bezealous,therefore,andrepent."

ItisunquestionablytothecrossofChristthatwemustlookforthemostimpressivemanifestationofthedivineperfections,andespeciallyofthesentiments with which he regards the transgression of his law. Forwithoutunderstandingthedoctrineofthecross,wecannotenterintothemysteryof theafflictionsofhispeople.ButeverydisciplewhohasbeenenabledclearlytoapprehendthejusticeandtheloveofGod,astheyaredisplayed in the cross of Christ, and who has felt the power of these

evangelicalmotivestorepentance—willbeatnolosstounderstandhowitisthatthesufferingsofbelieverscontributetothesameresult,seeingthat they manifest the same divine perfections, although, in somerespects, and these of great importance, they differ widely from thesufferingsofChrist.

Not only did his sufferings differ from theirs in degree, as beingunspeakably more severe — but also in their general character anddesign,asbeing...thesoleandall-sufficientatonement,thefulllegalpaymentofthepenaltyofsin,thecompletejudicialsatisfactiontodivinejustice,andtheonlyandentirevindicationandfulfillmentofthedivinelaw.

Henceweare carefully toguardagainst theerrorof supposing that thesufferingsofhispeopleare, inanysense,or toanyextent,expiatoryoftheirguilt,orsatisfactorytoGod'sjustice.

But while this is unquestionably the doctrine of Scripture, it is equallytrue,ontheotherhand,thatinthesufferingsofbelieversweseeanotherand a differentmanifestation of the same divine perfections which aredisplayed in the sufferings ofChrist.Theymanifest at onceGod's holydispleasure against sin — and his love towards his people. And byreason of this resemblance between the two cases, the sufferings ofbelieversarecalledtheircross.ForthussaidJesustohisdisciples,"Ifanymanwillcomeafterme,lethimdenyhimself,andtakeuphiscrossandfollowme."(Matthew16.24.)"Whoeverdoesnotbearhiscross,andcomeafterme,cannotbemydisciple."(Luke14.27.)

Weread,then,notofonecross—butoftwo:thecrossofChrist,andthecrossofeverybeliever;andthesediffertheone fromtheother insomerespectsofgreatimportance,whileinotherstheyagree.

ThecrossofChristdiffersfromthebeliever'scross,notonlyinrespecttothe peculiar kind of suffering which he endured — but also, andprincipally, in respect to theendwhich it fulfilled, as an atonement forsin.ItwasbyChrist'scross,andnotbythecrossofanybeliever,thatGodwas reconciled, "for having made peace by the blood of his cross," it

pleasedtheFather,"byhimtoreconcileallthingstohimself,"(Colossians1.20,)"thathemight reconcilebothJewsandGentilesuntoGod inonebodybythecross,havingslaintheenmitythereby."(Ephesians2:16.)Itwas by Christ's cross that the law was magnified and fulfilled; for the"handwritingofordinancesthatwasagainstus,hetookoutofourway,nailing it to his cross." (Colossians 2:14.) It is Christ's cross that is thebeliever'schiefglory,"GodforbidthatIshouldglorysaveinthecrossoftheLordJesusChrist."(Galatians6.14.)ItisChrist'scrossbywhichthebeliever is crucified: "The cross of the Lord Jesus Christ by which theworldiscrucifieduntomeandIuntotheworld."ThecrossofChristwasthe chief subject of apostolic preaching, and is still the most powerfulmeansofconversion."Thepreachingofthecrossistothosewhoperish,foolishness; but unto us who are saved, it is the power of God!" (1Corinthians1.18.)

There is thusa super-eminentvalue in thecrossofChrist, as being thesolereasonofourpardonandjustification,andalsotheprincipalmeansofourprogressivesanctification—themost illustriousmanifestationofGod's character, and the chief source and fountain of all the motiveswhichtendtotherenewalandimprovementofourown.

Butthisdoesnothinderthelegitimateuseofanothercross—Imeanthecrosswhicheverybelieverisappointedtobear.Thecrossofthebelieverdiffers from the cross of Christ. The believer's cross implies noatonement,offersnosatisfactiontodivinejustice,andaffordsnogroundofpardonoracceptancewithGod.Thebeliever'scrossislaiduponhim—but he is not nailed to it as Christ was. There is the same differencebetweenthebelieverandhisDivineMaster inthisrespect,astherewasbetweenJesuswhowasnailedtotheaccursedtree,andSimonofCyrene,whomthey compelled tobearhis cross, (Matthew27.32,) andwhowasseendrawingneartoCalvarywiththatcrossonhisshoulders,onwhichhewasnottobesuspended,andthetormentsofwhichwerereservedfortheSonofGod.

But still the believer has a cross to bear; and that cross resembles, insomerespects,thecrossofhisLord.FornotonlyarethesufferingsoftheChristian expressly called his cross, and not only is every believerrequired to takeuphiscrossandfollowChrist;but these sufferingsare

spoken of as the sufferings of Christ. "For as the sufferings of Christaboundinus,soourconsolationalsoaboundsbyChrist."(2Corinthians1.5)— thatwemay know "the fellowship of his sufferings, beingmadeconformable unto his death." (Philippians 2:10.) "Rejoice, inasmuch asyou are partakers of Christ's sufferings, that when his glory shall berevealed,youmaybegladalsowithexceedingjoy."(1Peter4.13.)

Theseexpressionsintimate,notmerelythatthebelievervirtuallysufferedwithChristonthecross,anddiedwithhimthere—butthatthebelieverhas sufferings of his own,which, although they are not to the slightestextent, expiatory of sin, or satisfactory to divine justice — they do,nevertheless,bearsomeresemblancetothoseofhisglorifiedMaster,andare,onaccountofthatresemblance,describedashiscross.

Now,thebeliever'scrossresemblesthecrossofChrist inthis importantparticular — that it is a secondary source of the same motives toevangelicalrepentance,ofwhichthecrossofChrististhechiefspringandfountain.ThesufferingsofeverybelieveraffordamanifestationatonceofthejusticeandtheloveofGod—andtheyoughttobeimprovedforthetwofolduseofdeepeningourconvictionsoftheexceedingsinfulnessanddemeritofsin,andofstrengtheningourapprehensionsofGod'spaternalgoodness.

"AsmanyasIlove,Irebukeandchasten."

Here,mark 1st, that the believer's cross is like the cross of Christ— amanifestation of God's love. "Whom the Lord loves, he chastens, andscourgeseverysonwhomhereceives.""Whoeveriswiseandwillobservethesethings,eventheyshallunderstandtheloving-kindnessoftheLord."ThebelievermustnotregardthecrosswhichtheLordlaysuponhimasamarkofreprobation—butasabadgeofsonship.Hemayfeelittobeaheavyburden,andmayoftenbereadytofaintunderit;buthemustnotquestiontheloveofGodonaccountofit.Oh!no.ThatverycrossisthefruitofaFather'slove;itwasframedforhimbyaFather'swisdom,andhasbeenlaidonhimbyaFather'shand.

This isatonceasoul-subduingandsoul-supportingthought intimesoftrouble!ThebelieverisnotimprovingthedisciplineofGod'sprovidence

as he ought — if he fails to regard the cross which he bears, asmanifesting the same love to him which was displayed in the cross ofChrist.

But mark, 2nd, the believer's cross is also, like the cross of Christ, amanifestation of the evil of sin, and of God's righteous displeasure onaccount of it. The believer is taught to consider it as such, when it isrepresentedinthetextandelsewhere,asarebukeandchastisement.ItisnotthepenalsatisfactionofGod's justice—forthatwascompletedandexhaustedbythecrossofChrist.Butitisachastisement,itisarebuke,allthemorefittedtosubdueandhumble,thatitproceedsfromthehandofaforgivingandreconciledFather.

We are too apt to fall into one extreme or other, in considering thissubject.Sometimesthebelieverlooksonlyonthedarksideofhiscross,and can seenothing in it but a terrible tokenofGod'sdispleasure; andthen no wonder that his heart quails, and his spirit is overwhelmedwithin him. At other times, he looks only to thebright side of it, and,rejoicingintheassurancethathisverysufferingsarethefruitandtokenof a Father's love, he forgets or fails suitably to improve the solemnconsideration,thatthecrosshewearsisreallyarebukeandchastisement—aproofthatheneedscorrection,andatokenofGod'sdispleasure.

Nay,solittleaccustomedaretoomanyprofessingChristianstoentertainthecomprehensivefullnessofGospeltruthonthissubject,thatnotafewmaybereadytoexclaim:HowcanweconsiderourafflictionsastokensofGod'sdispleasure—whenweread that theyare tokensofhis love?Thisisamysterytothem;butwhyshoulditbeso,iftheycanatallenterinto themystery of Christ's cross? There both justice andmercy, bothlove and displeasure, both severity and grace — are displayed, not asconflicting or antagonist principles — but in unison and harmony,concurringinthesamedesign,andcooperatingforthesameresult.

Andsoisitalsointhebeliever'scross.Thatcrossisafruitoflove—andyetitisalsoatokenofGod'sdispleasure.Andsurelyitcannotbedifficultto reconcile these two ideas, when we can so easily conceive of anaffectionateFatherbeingdispleased.ButwereitmoredifficultthanitistoformacorrectconceptionofsuchastateofmindonthepartofGod,

therecanbenodifficultyinseeing,andthereoughttobenoreluctancetoacknowledge—thateverywhereinScripture,afflictionisrepresentedasamanifestationbothofloveanddispleasure.

"Forabriefmoment Iabandonedyou,butwithdeepcompassion Iwillbringyouback.InasurgeofangerIhidmyfacefromyouforamoment,butwith everlasting kindness Iwill have compassion on you," says theLORDyourRedeemer." (Isaiah54:7,8.) "For this iswhat thehigh andloftyOne says—hewho lives forever,whosename is holy: "I live in ahighandholyplace,butalsowithhimwhoiscontriteandlowlyinspirit,torevive thespiritof the lowlyandtorevive theheartof thecontrite. Iwillnotaccuse forever,norwill Ialwaysbeangry, for thenthespiritofmanwouldgrowfaintbeforeme—thebreathofmanthatIhavecreated.Iwas enraged by his sinful greed; I punished him, and hidmy face inanger,yethekeptoninhiswillfulways.Ihaveseenhisways,butIwillhealhim;Iwillguidehimandrestorecomforttohim!"(Isaiah57:15-18.)"Behold,theLord'shandisnotshortened,thatitcannotsave;neitherhisearheavy,thatitcannothear;butyouriniquitieshaveseparatedbetweenyouandyourGod,andyoursinshavehidhisfacefromyou,thathewillnothear."(Isaiah59:1.)"Ifhissonsforsakemylawanddonotfollowmystatutes,iftheyviolatemydecreesandfailtokeepmycommands,Iwillpunishtheirsinwith therod, their iniquitywith flogging;butIwillnottakemy love fromhim, norwill I ever betraymy faithfulness." (Psalm89:30-33)

Andsointhetext,"AsmanyasI love,Irebukeandchasten,bezealousthereforeandrepent."Viewedinthislight,thebeliever'scrossisacalltoevangelicalrepentance.Itmattersnotwhatthatcrossmaybe;itmaybeheavieror lighter, itmayconsistofmany trialsor few, still it isa crosswhichhemustbear,andwhichisdesignedatonceto impresshismindwithasenseofhisownunworthiness,andtofillitwithprofoundfearofGod's justice, anda lively apprehensionofhispaternal kindness.Everybelievershouldconsiderhiscross inthis light—and thenhewillknowexperimentallybothitssanctifyingvirtue,anditsconsolingpower.　

　

HolyResolutions

"IwillgointoYourhousewithburntofferings;IwillpayYoumyvows,which my lips have uttered andmymouth has spoken when I was introuble."Psalm66:13-14

We learn from thesewords that thePsalmist "vowedunto theLord" inthe time of trouble. His vows had reference partly to that mode ofworship and service which was established by the dispensation underwhichhelived—heresolvedtoglorifyGod"bygoingintohishousewithburnt-offerings" — and partly, also, to those services of praise andthanksgiving,whichhavebeen theuniversal andpermanent expressionofreligioushomageundereverysuccessivedispensation:"Youturnedmywailingintodancing;youremovedmysackclothandclothedmewithjoy—thatmyheartmaysing toyouandnotbesilent.OLORDmyGod, Iwillgiveyouthanksforever!"Psalm30:11-12

Suchwere the Psalmist's vows— and they embodied, as itwere, thosesentimentswhichafflictiontaughthimtoentertain,inregardbothtoGodandhimself.Youarewellawarethatsacrificeundertheolddispensationwas partly typical and partly ritualistic — that in the one case, itexhibitedandexpressedajustsenseoftheevilnatureofsin,andofGod'sdispleasure on account of it — while it prefigured or typified that onesacrifice by which the Lamb of God should take away the sins of theworld. And, in the other case, it was a grateful acknowledgment of theLord's goodness — a joyful commemoration of his wonderfuldeliverances.Abeliever,undertheolddispensation,wasnaturallyledbyafflictiontocherishthosefeelings,ofwhichsacrificewasthentheproperexpression.Forjustinproportionasafflictionimpressedhismindwithalively sense of his own sinfulness, or with a reverential fear of God'sjustice—hissubduedandhumbledspiritwouldtakerefugeinthatriteofsacrificewhich,asitexpressedallthathefeltoftheevilofsin,sodiditalsopointtoaremissionofsins,throughthesheddingofblood.Thusatonce deepening his humiliation and confirming his hope — while theexperience of God's faithfulness and love, in the time of trouble,furnishedfreshmaterialsandmotivesforthosesacrificesofthanksgiving,andthosesongsofpraise,whichweretheappropriateexpressionsofhis

gratitudeandjoy.

Shallitbesaid,then,that,underthenewandmoreperfectdispensationoftheGospel,theafflictionsofGod'speoplecanhavenocorrespondingeffect, and their experience under it no suitable expression? Are notbelievers,inmoderntimes,taughtthesamegreatlessonsintheschooloftrialwhichpromptedthevowsthatwereutteredbyDavid?Aretheynottaught the evil of sin, and the justice of God, and the necessity ofsalvation?Havetheynotalsoarichexperienceofhispaternal love,andmanyreasonsbothforhumilityandgratitude?Andshallwesupposethatthere is no proper expression for their inward feelings — no dutyresulting from their discipline — no obligation imposed by theirexperiencebothofmercyandofjudgment?

Farfromit!SacrificessuchasDavidofferedhaveceasedintheChristianChurch— just because the great Atoning sacrifice has been offered forsin.Butifwehavebeentaught,asDavidwas,thespirituallessonswhichafflictionunfolds—weshallhaverecourse,withgreaterearnestnessthanever,tothatoneSacrificewhichhasfinishedtransgression,andmadeanend of sin — and to the sacrament by which that sacrifice is nowcommemorated,asformerlyitwasprefiguredbysacrifice—andweshallfeel it to be our delightful privilege to say, in the verywords ofDavid,"WhatshallIrendertotheLordforallhiskindness?IwilltakethecupofsalvationandcalluponthenameoftheLord—IwillpaymyvowsnowuntotheLord,inthepresenceofallhispeople!"

We cannot conceive, indeed, of the end of affliction being fulfilled,without producing a purpose or resolution of amendment, such as,whether it assumes the formal shapeof avowornot—has in it all themoralforceandobligationofasolemnengagementtotheLord.Whetherwe consider the day of trouble as designed for our instruction, for ourreproof, and for our probation, or as ameans of fitting us for farthertrials—forfuturetemptations—formoreextensiveusefulness—forthehourofdeath,orforeternalglory—ineachoftheserespects,itaffordsasuitableoccasion,andaddresses tousa loudcall fornewengagementsand resolutions in the way of duty. We cannot have experienced thesanctifieduseofaffliction,unlesswehavebeenbroughttoresolve,andtoresolve in right earnest, that, "whatever others do— as for us, wewill

servetheLord."

A solemn resolution or engagement to that effect is the proper fruit ofthoseconvictions,andthatexperiencewhichwehavehadinthetimeoftrouble.Thenaturalconnectionbetweenafflictionandsomesuchsolemnengagements,maybeillustratedbyafewpracticalexamples.

Is affliction designed for our reproof? Is it fitted to humble us, and toprove us, and to show us what is in our hearts? Then how does itaccomplish this end? Is it not by leading every believer to review thecourseofhis life—to inquire intothestateofhisheart—andtomarkwhat ineithermayhavebeenoffensive toGod?If, in thecourseof thisinquiry,thebelieverdiscerns,ashewillhavenodifficultyindoing,somesinswhich domost easily beset him, some temptations to which he ismostpronetoyield,somegracesoftheChristiancharacterinwhichheismostdefective—hewilldoubtless, in the first instance, confesshis sinbeforetheLord.Butmustnothisconvictionsbeslightindeed,andmustnothispainfuldisciplinebeequallyunproductive—iftheyterminateinmereconfession,andleadtonopracticalchange?

If, in the time of sickness, the remembrance of some one sin has beenpeculiarlyburdensometohisconscience—isitpossiblethathecanhaveconfessed that sin to the Lord without at least forming the purpose offorsakingit?Hewhoconfessesandforsakeshissinshallfindmercy.Butmere confession unaccompanied with a resolution to amend, isunavailing,becauseitspringsratherfromremorseofconscience—thanfromthatevangelicalrepentancewhich impliesnotonlya sinceregrief,butaholyhatredforsin,andleadsthepenitenttoturnfromituntoGodwiththefullpurposeof,andendeavorafternewobedience.

And hence, in this psalm, David, who was deeply sensible of his ownsinfulness,andyetsothoroughlyalivetothefreenessofdivinegracethatheregardedhispasttransgressionsasnoreasonwhyheshoulddespairofpardon and acceptance with God — declares, nevertheless, his solemnconvictionofthenecessityoftruerepentance,andathoroughchangeofheart,intheseemphaticwords:"IfIregardiniquityinmyheart,theLordwill not hearme." (Psalm66.18.)Not that amanmust be righteous orinnocent,beforehecanhopeforGod'sfavor;forDavidwasdeeplysinful,

andlookedforpardonfromGod'ssovereigngraceandmercy.Northathemustbesothoroughlysanctified,astobecomeperfect,forDavidwasstillcompassedaboutwithiniquity,andfelt,asdidtheapostle,thelawinhismemberswarringagainstthelawofhismind.Butstill,hisdeclarationisdeeply significant — and it plainly implies that there can be no truerepentance, andno hope therefore ofGod's pardon and favor—wherethe soul still cleaves to its idols — where there is either a consciousdeterminationtocontinueintheindulgenceofsin,ornosettledpurposeofhearttoforsakeit.

In the caseof anunregenerateman, conscienceoftenawakensremorseand alarm in the time of sickness, on account of his past sins — hisimpurity,orhisdishonesty,orsomeoneactofaggravatedguilt,burdenshis mind and gives him no rest. And many a sinner has in suchcircumstances, been brought to confess his sin unto theLord, to lay tohearthisrealcondition,andtoformthepurposeofbreakingoffhissinsby repentance. In such a case, when the purpose is carried out intoperformance,weseethesanctifieduseofaffliction.

Butwhatwouldwesayofadrunkard,whowhilehemournsoverhispastconductandconfessesitssinfulness,isyetconsciousofnoresolutiontoforsakehisdegrading indulgence.Orwhatwouldwe sayof adishonestman,whowhileheconfesseshisiniquityinwords,isyetconsciousofnointentiontorelinquishhisgainfulfrauds,ortomakerestitutiontothosewhomhehadwronged?Wouldwenotsay,thatherethereisnoevidenceofrepentance,andthatthedesignofhisafflictionhadnotbeenfulfilled?

Andwhyshouldweconcludeotherwise, in thecaseofGod's professingpeople. If anyof themhavebeen convinced in the timeof trouble, thatthey have contracted habits ofworldliness,which are inconsistentwiththeircharacterascandidatesforHeaven;orthattheyhaveindulgedeviltempers,bywhichtheyhavebroughtreproachontheChristianname;if,in fine, there is any one sin or omission of duty which, in a time ofsickness,haspressedheavilyontheirconscience—wouldwenotexpectthat, if their affliction is really sanctified to them, theywillnotonlybehumbledonaccountof that sin—but inducedalso to resolve that theywillguardagainstandforsakeitintimetocome.

Andso,whenafflictionisconsideredasameansofinstruction,itimpartsnew views, and new impressions of divine truth — such as shouldproducenewandmoreearnestresolutionsofentiredevotednesstoGod.

If inthetimeoftrouble, thebelieverfeelsthatthetruthsofGod'swordare peculiarly solemn and impressive— if in the prospect ofdeath, hereads the Bible, with all-engrossing interest, and feels that the wholeworldisnothingtohimincomparisonwiththatpreciousvolume—thenis it toomuchtoexpect, thatheshouldso improvehisexperienceas toresolve,thathereafter,hischiefattentionwillbebestowedonitscontents—thathewilltakeitasthemanofhiscounsel,astheruleofhislife,andashissonginthehouseofhispilgrimage?

If in thetimeof trouble, thebelieverreceivesnewandmore impressiveviews of the relative magnitude and the mutual relations of time andeternity;if,inoneaspect,timeappearsasnothingwhencomparedwitheternity,beingbutasadropofwatercomparedtotheocean—oragrainof sand compared to the sea-shore— a dream, a vapor, the shadow ofsmoke—whileinanotheraspect,whenconsideredinitsconnectionwitheternity, as the only season that is given for preparation, it rises intotranscendentimportancebyreasonofitsmomentousoutcomes—thenisittoomuchtoexpect,thatheshould,undersuchimpressions,resolvetoliveforeternity,and,forthatend,redeemthetime?

If,inthedayoftrouble,thebelieverfeelsasifthespellwhichthisfleetingworld too often imposes on him, had been broken, and sees with theclearnessof intuition, that there is oneonly thingwhich should greatlyconcernhim,andincomparisonwithwhich,allotherinterestsaremeretrifles — the salvation of his immortal soul — if he is so thoroughlypenetratedbythisconviction,thathewouldgiveallhehadintheworldto secure it; Oh! is it too much then to expect, that, under suchimpressions,hewillresolvetoregardthisastheonethingthatisneedful,to avoid everything in the business or pleasures of life that mightendangerhissafety,andtobediligentintheuseofeverymeansbywhichthewelfareofhissoulmaybeadvanced?

If,inthetimeoftrouble,andespeciallyintheprospectofdeath,hefeels,as he ought, how precious is the favor of God, how great is the

redemptionofChrist,howneedfulthegraceoftheHolySpirit;ifhefeelsthatthenhehasnostaytoreston—butmustseekhisrefugeinGod;nogroundofhopeexceptwhatChristaffords,andnoothercomfortexceptwhat the Spirit imparts — is it too much then to expect, that he whoknowsthatalthoughrestoredforaseason,heisonlyreprieved,andmustyetreturnto thegatesofdeath,andenter into theworldofspirits,andstandatthejudgment-seat,andspendaneternityinHeavenorinHell—that he will, under such solemn impressions, resolve at least to guardagainst estrangement fromGod for the time to come— to live a life offaithintheSonofGod,andtoavoideverythingbywhichtheHolySpirit,to whom he looks for comfort in his dying hour, might be grieved, orinducedtowithdrawfromhissoul?

Thusitis,thatwhetherafflictionisregardedasameansofreproof,orofinstruction—itshouldineverycase,and,wheneveritisdulyimproved,willleadthebeliever,todevotehimselfmoreentirelyandunreservedlytohisMaster'sservice.

Before leaving this part of the subject, however, it may be useful tosuggestthreenecessarycautions:

Thefirstcautionis,thattheseresolutionsoffutureamendmentmustnotbe allowed to prevent or supersede the immediate duty of closingwithChrist,andreturningtoGodwithoutdelay.Theprimaryandmosturgentdutyofeveryman,insuchcircumstances,istoembracethefreeofferoftheGospel;tocommithissoulintoChrist'shands,andtohaveimmediaterecourse toGod. And if this first duty be neglected or deferred, all hisgoodresolutionsareofnoavail,andmayevenbedangerous.It is tobefeared that, in the time of trouble, some are prone to substituteresolutions as to future amendment in place of an immediateconversion.Theyresolvethat,ifGodwouldbutsparethem,theywillleadanewlife,andforsaketheirformersins,andattendmorediligentlytothemeansofgrace.Theyare indangerofsupposingthatthis isasufficientevidenceofrepentance,while,iftheywouldbutexaminethestateoftheirhearts,theycouldnotfailtobeconsciousthattheyhavehadnoearnestfellowshipwithGod;thattheyhavemadenopracticalreturntohim;thatthey have not as yet deliberately and solemnly surrendered themselvesinto the Savior's hands, and that they are really asmuch estranged in

heartfromGodandhisspiritualserviceastheywerebefore.

Itispossible,too,thatinsuchcircumstances,theymaybeinfluencedtoacertainextentbyself-righteousviews;theymaybelookingtotheirfutureamendmentasameansofqualifyingthemfordrawingneartoGod,orofrecommendingthemtohisfavorableregard.Ifsuchis thecasewithanyinthetimeoftrouble,theymustbeartobereminded:

First, that they are leaving the salvation of their souls to depend on amere contingency; theymay or theymay not recover; and should theyleavetheirsalvationtodependonsomethingthattheymeantodoaftertheirrecovery,theyincurthemostfearfulperil,forGodmaybepleasedtotakethemaway.

Secondly, that there is absolutely no reason for this postponement anddelay; for the fullness of all Gospel privilege is now placed at theiracceptance;thewarrantoffaithisasplain,andthegroundoffaithisasstrong,andtheofferofsalvationasfree.GodisjustasmercifulaJudge,Christ justasgreataSavior, theSpirit justasbenignantaComforter—the throneof grace is just as accessible, and their reconciliation just aspossible,now,asitevercanbe,evenshouldtheybespared.

And thirdly, that while their possible death, at an early period, shouldshutthemuptothenecessityofanimmediatereturntoGod,theirfutureamendment isneitherprecludednorprejudiced—buton the contrary,canonlybeeffectuallysecuredandpromotedbythisinitialchange.Whileitsnecessitydoesnotarise,inanymeasure,fromitspresumedefficacyinqualifyingthemfor,orrecommendingthemto,God'sfavor—butsolelyfrom its inseparableconnectionwitha scriptural faith; from itsbeingafruitandtokenofachangeofheart,andassuch,anevidenceofpresentgrace,andapreparationforfutureglory.

Our vows and resolutions, then, are not sincere, and they may bedangerousandfatal—iftheysupersedeorpreventthedischargeofourimmediate duty— to close with Christ, and to return to God with ourwholehearts,andwithoutdelay.

The second caution which we would suggest is, that in forming

resolutions at that solemn season, we are not called upon to bindourselves to any exercises or observances, other than such as are ofuniversal andpermanent obligation, and thatwe should look chiefly totheweightiermattersofthelaw.

Therearetwokindsofvows:

Thefirstclassconsistsinarecognitionofwhatwaspreviouslyandever,mustbeourduty—independentlyofourvow,andasincereresolutiontodischargeit.

Thesecondkindofvowconsists inavoluntaryengagement todosomeparticularservice,ortoabstainfromsomeparticularindulgence,intokenofourgratitude toGod,orwithaview toourowngood,or thatof ourfellow-men; but respecting which, there is no express precept orprohibition,definingourdutyintheWordofGod.

Bytheformer,apreviousandpermanentobligationisrecognized.Bythelatter, a new and special obligation is created. In the one case, weconformtoGod'swill—inthelatter,wemakeafree-willoffering.

Whenabelieverresolves,inthehouroftrouble...thatwhateverothersdo—hewillservetheLord;thathewillwalkinallthecommandmentsoftheLordblameless;thathewillmake the salvationofhis soulhis chief concern, andGod'sgloryhishighestend;thathewilltakeGod'sWordastheruleofhislife;thathewillcommithissoulintoChrist'shands,andcontinuetotrustinhimfromfirsttolast;thathewillpraymorefrequentlyandmoreearnestly;thathewillkeephimselfunspottedfromtheworld;thathewillguardespeciallyagainstthosesinswhichdomosteasilybesethim—heisnotcreatinganynewobligations,butonlyrecognizingsuchas are of universal and permanent obligation.Now, this is his primaryduty; and theseweightiermatters of the law,which are common to allChristians,oughttohavethefirstplaceinhisthoughts.

Itisnotuncommon,however,forapersonwhoconceiveshimselftobein

imminentdanger,andwhoseconsciencebecomesalarmed—toadoptadifferentcourse.Neglectingorshrinkingfromthegreat immediatedutyofsurrenderinghisheartentirelytoGod,and,evenwhenheresolvesonamendment, omitting the weightier matters of the law — he seeks topacifyhisconscience,andperhapsalsotopropitiateGod—byresolvingonsomeexternalservice—thefoundingofanhospital,orthebuildingofaschool,ortheendowmentofachurch,oracostlydonationtothepoor.

Now we do not object to these and similar purposes, provided theyproceed from Christian principle, and are the free expressions ofgratitudetoGod,andcharitytoman.Butletitneverbeforgottenthatallthismay be vowed, and not only vowed— butdoneby aman, whoseconscienceisillatease,whilehisheartisnotrightwithGod!Andifthisisdesignedorusedasasubstituteforthoroughconversion,itisanopiatethatmaylulltheconsciencetorest,withoutanyrealchangeeitherinhisspiritualconditionorhiseternalprospects.

The third caution which we would suggest is, that in forming yourresolutions, you shouldbewareof relyingonyour own strength, or oftrustingtoyourowngoodintentions.

Sopronearemen to this fatal error, thatChristianministerswho havehadmostexperienceindealingwiththesick,haveverygenerallybeenledtoattachlittleimportancetoanyresolutionsthatmaybeexpressed;andeventoregardthem,whenutteredwithoutanexpressreferencetoGod'ssustaining grace, with a certain degree of jealousy, as indications of amindnotyetthoroughlyimpressedwithasenseofitsownhelplessness.

If,invowingtotheLord,youacknowledgetheauthorityofGod'sWord,when itcallsyoutorepentanceandamendmentof life,whyshouldyounotacknowledgetheauthorityofthesameWord,whenittellsyouofyourspiritualweakness, and urges you to seek the grace of theHoly Spirit?Yieldatoncetothishumblingbutbeneficialtruth!Itwillsaveyoufrommany fruitless efforts, and preventmany painful disappointments, andset you at once on a path of cheerful obedience, hopeful activity, andprogressiveimprovement.

Thedoctrineofyourownspiritualhelplessness,whenreceivedasitought

tobe,inconnectionwiththedoctrineoftheSpirit'sgrace—sofarfromdepressingthemind,willencourage,andanimate,andstrengthenit.Forthenonlydoesthebelieverfeelthathehasasurewarrantofhope,andasolid pledge of his final perseverance — when, sensible of his ownweakness, he can say from the heart, "my sufficiency is of God!" Andwhenhecanenterintothemeaningoftheapostle'sstatement,"WhenIamweak,thenamIstrong;"—weakinmyself—butstronginGodmystrength.

"Itisinvain,"saidthedejectedLuthertoStaupitz,whenhewaspassingthrough that severe mental conflict which prepared the Reformation,"thatImakeapromisetoGod;sinisalwaystoostrongforme.""Oh!myfriend,"answeredStaupitz, lookingbackonhisownexperience,"IhavevowedtotheHolyGodmorethanathousandtimesthatIwould leadaholylife,andneverhaveIkeptmyvow!Inowmakenomorevows,forIknowwell I shall not keep them. IfGodwill not bemerciful tome forChrist's sake, and grant me a happy death when I leave this world, Icannot, with all my vows and good works, stand before him. I mustperish!"

2.We learn fromthePsalmist'sexample, that it is thedutyofbelieversoftentorememberandreviewtheresolutionswhichtheymadeinthedayof trouble, and especially to perform them unto the Lord, when he isgraciously pleased to give them an opportunity of thus testifying theirsincerity.Theirdutyinsuchacaseissoself-evidentthatnoargumentcanbe required to convince any conscience of its imperative obligation. Iftheywererightinformingtheseresolutions—thensurelytheymustbewronginforgettingorinfailingtofulfillthem!

Andyet,alas!howoftenisitotherwisewiththeprofessingpeopleofGod?Howmany lamentableexamplesare there in thevisiblechurch,ofmenwhose conscienceshavebeen alarmedby the terrorsof theLord in theday of trouble, andwhose hearts have been apparently impressedwiththemostsolemnconvictions,whiletheywereagitatedbytheprospectofdeath; who have then prayed as in an agony, and lamented their pastunprofitableness,andresolved,andevenexpressedtheirresolutiontoanattendingminister,tolivehenceforth,ifGodshouldsparethem,astheyhad never lived before; but who, whenGod's gracious respite came to

them,and theywere raised fromabedof sickness, and restored to thefreshairandthecongenialsunshine,andthesweetsocietyoffriends,andthe ordinary business of life — have gradually lost every sacred andsolemn impression, and neglected again their Bibles and their prayers,andbecomeasmuchstrangers toGodandreligionas if theyhadneverfelt their dependence on his grace, and never acknowledged theirobligationstohisservice!

"When God began killing them — they finally sought him. Again andagain they tested God's patience and provoked theHoly One of Israel.Theydidnotrememberhispowerandhowherescuedthemfromtheirenemies." (Psalm 78.) The aggravated guilt of such conduct may beillustrated by various considerations, which we shall briefly state, withthe view of leading those who may be conscious that they are alreadychargeablewith it to serious consideration and repentance, and also ofpreventingothersfromfallingintosogrievousacourseofdefection.

(1.) Let it be considered, then, that theirunfulfilled resolutions are aproof that their afflictions, however numerous, and severe, andprotracted—havenotasyetbeensanctifiedtothem.Nay,thattheveryend and design of their trials has been frustrated, and that they comewithin the rangeof that fearfulwarning, "Hewhobeingoften reprovedand hardens his neck — shall suddenly be cut off, and that withoutremedy." And is it, can it be — a light matter to frustrate the end ofaffliction?

ThatpotentmedicineisadministeredtousbyanunerringPhysician,forthecureofourmoraldiseases,fortherenovationofourspiritualhealth.Andistherenodangerofitsbeingchanged,byourcarelessnessandfolly,intodeadlypoison?ItwasthefearfulaggravationofPharaoh'sguiltthathisheartwashardenedbyGod'sjudgments,andbythenon-fulfillmentofhisownpromises.SoisitwitheveryprofessingChristianwhovowsuntotheLordinthetimeoftrouble—and,onhisrecovery,failstoperformhisvow.

Affliction, thusmis-improved, cannot accomplish any of its great uses,either as a means of preparing us for future trials, or as a means ofstrengthening us for future temptations, or as a preparation for more

extensiveusefulness,forthehourofdeath,orforadmissionintoglory.Itsutility for these ulterior purposes, depends on its immediate effect inbringingusnearertoGod,andleadingustodevoteourselves,now,andunreservedly,tohisservice.

Ifweneglectforatimetofulfilltheholyresolutionswhichwehavebeenledtoformwhileunderthedisciplineofadversity,whatevidencehavewethatourafflictionshavebeensanctifiedtous?Whatreasonhavewenot,on the contrary, to believe that their end has been frustrated, and thatGodmaysayofusashedidofhisancientpeople, "Whyshouldyoubestrickenanymore?Youwillonlyrevoltmoreandmore!"(Isaiah1.5.)

(2.)For let it be considered, thatunfulfilled vows indicate, not only aforgetfulness of the obligations by which we had, in such solemncircumstances, bound ourselves — but also the loss of those deep andseriousimpressionsofdivinethings,whichthenpromptedustoresolveon a life of new obedience. These impressions, in which our vowsoriginated,musthavebeeneffacedor sadly impaired— ifourvowsareforgotten or left unfulfilled on our restoration to health. Can we besupposedtohavethesamerealizingviews...ofGod,andofourrelationtohim,ofthesolemnitiesofdeathandjudgmentandeternity,ofthetranscendentimportanceofsalvation,andoftheunspeakablevalueofthesoul—now,whenwearemaking lightofour resolutionsandengagements, aswe had then, when, under these solemn impressions, we wereconstrainedtovowuntotheLord?

Andyet,whatreasoncanbeassignedforthischange?

IsGodlessholyorlessjust—lessomniscientorlessalmightynow,thanthen?

Arewemoreindependentofhiminhealththanwewereinsickness?

IshenotstillourPreserver,andwillhenotbeforelongbeourJudge?

Isdeathlessinevitablycertain?

Isjudgmentlessawful?

Iseternitylessvast?

Is the salvation of our souls less important, or the blood of Christ lessprecious,orthegraceoftheSpiritlessneedfulnow,thanbefore?

And why, then, when the realities of religion remain of the samepermanent and unchangeable magnitude, should our views of thembecomesodimandsouninfluential?Why,ifitisnotthatourheartshaveneverbeenseriouslyandthoroughlysurrenderedtoGod,canwesosoonand so thoughtlessly forsake him on the return of temporal health andprosperity?

(3.)Let itbeconsideredtoo,thatourunfulfilledvowsareaproofthatwearenotnowdisposedtoactinthespiritofourformerprayers.Inthedayof trouble,wemayhaveprayedwithstrongcryingandtears.Whentheterrorsofdeathwerebeforeus,wefoundthatwehadnorefugebutinGod—andwefeltthatifwecouldonlycomeneartohim,andorderourcausebeforehim,wemightyetbesafe.But,atthatsolemnseason,wedidnot pray only for our recovery — no, we felt that the alternative wasforceduponour thoughts, of recoveryordeath.Andas the formerwasthendoubtful,oh!didwenotpraymostearnestly,forpardoningmercy,for renewing and sanctifying grace, for everything that was needful tomakeusfitfortheinheritanceofthesaintsinlight?Now,Godhasbeengraciouslypleasedtodisappointourfears—hehasgrantedthatrecoverywhichwasthensodoubtful.

Andwhat is the result? Are we as solicitous now as we then were, forthosespiritualblessingswhichwesupplicatedwithsomuchearnestness,andwithoutwhichwe knewwemust perish?How canwe be so, if weallowourvowsandengagementstostandunfulfilled?Dowenot,bythisnegligence, evince an estrangement of the heart fromGod? Do we notpractically abandon the pursuit of those spiritual blessings which thenweresoprecioustous?Dowenotvirtuallyretractandrecalltheprayerswhichwerethenofferedup?

(4.)Letitbeconsidered,thatourunfulfilledvowsaremonumentsofthe

deepest ingratitude. God has been good to us, good beyond our mosthopefulexpectations.Hehasdeliveredoureyesfromtears,ourfeetfromfalling, and our souls from death. He has turned our mourning intodancing, and "given us beauty for ashes." In the day of trouble hesupported us, administering the bounties of his providence, and thesweeterconsolationsofhisWord.Andnowhehasrelievedandrestoredusfromourtrouble—andwhatistheresult?

Agratefulacknowledgmentofhisgoodness?

Amoresweetanddelightfulcommunionwithhim?

Amorecheerfulandunreserveddevotednessofhearttohisservice?

Alas! so it ought to be — but it is not, if already our resolutions andengagementshavebeenviolatedor forgotten; ifwehave re-entered thebusyworldonlytorenewourformercourseoflife;ifnowwereturn,"likethedogtohisvomit,andlikethesowthatwaswashedtoherwallowinginthemire?"

What base ingratitude is here!How canwe plead thatwe loveGod, orthat,howevermuchwemayrejoiceinourrecovery,wearereallysensibleofGod'sgoodnesstousinthatrespect,ifweallowtheresolutionswhichwere formed in the day of trouble, to remain unfulfilled in the day ofreturningprosperity?Nay,isnotthisasadbutconclusiveproof,thatasyet we are animated by mere selfishness — seeing that we were morereadytovowtotheLordwhenwewereafraidofhisjudgments,thanwenowaretoperformourvowsafterallourexperienceofhislong-sufferingpatience and tender mercy? What principle of generous love — whatfragmentof realpiety canexist in theheart—which isonly capableofreligiousimpressionsthroughitsfears,andnotthroughitsaffections?

(5.)Let itbeconsidered, thatunfulfilledvowsare tooplainaproofofinsincerity and hypocrisy of heart. We do not say that every partialdeclension of piety, occurring after a season of distress, or that everyinfirmityorsincontractedaftersuchaseason—oughttoberegardedinthislight.Farfromit.Inthetimeoftrouble,God'speopleareplacedincircumstanceswhicharefitted...

todeepeneventheirimpressionsofspiritualrealities,toinvigoratetheirfaithbyimpartinganearerandmorerealizingviewofunseenandeternalthings,andtoquickenallthegracesoftheChristiancharacter.

And even they, on their return to the active business of life, are oftenconstrained to mourn over their decays, and to look back to theirexperienceinafflictionasthesweetestwhichtheyhaveeverenjoyed.

But while we are careful not "to make the heart of the righteous sad,whom the Lord has not made sad" (Ezekiel 13:22) — we must not"strengthenthehandsofthewicked,thatheshouldnotreturnfromhiswickedway,bypromisinghimlife."Anditisnecessary,therefore,tosaywiththeutmost faithfulness—thatthere is toomuchreason to suspecttheinsincerityandhypocrisyofsuchasvowuntotheLordinthetimeoftrouble—andafterwardsneglectorrefusetofulfilltheirvows.

It is all the more necessary to press this consideration, because suchpeople may have been conscious, in the day of trouble, of such sharpconvictionsofconscience,suchsolemnviewsofdeathandeternity,suchanagonizingcommotionofspirit,andsuchrealearnestnessinregardtosome at least of the subjects of their prayers — as to be in imminentdangerofconfoundingthesefeelingswiththatgenuinesincerity,andthatthoroughchangeofheartwhichtheGospelrequires.

"Werewenotsincere,"maysuchpeoplesay,"whenwefeltsodeeply,andprayedsoearnestly,whenour fearsweresostrong,andourresolutionssoholy?Weknowbesthowwethenfelt,andnoonewilleverconvinceusthat then, at least, we were not sincere!" But will they not bear to beaffectionately reminded, that they are liable to bemistaken, and that amistakeonthispointmustbedangerous,andmaybeeternallyfatal.

DotheyrememberthesolemntestimonyofGod,"Theheart isdeceitfulabove all things, and desperately wicked," when they speak thusconfidently of the impossibility of their being deceived? Instances of akind precisely similar to theirs are recorded in the Holy Scriptures —instances both of individuals and of communities, who, in the hour ofdanger,wereasmuchalarmed,andasmuchinearnest,asthemselves—

and yet whose partial and temporary convictions did not amount to asaving change.Witness the case which I have already quoted from the78thPsalm.WitnessagainthecaseofJudah,"Judahhasnotturneduntome with her whole heart — but insincerely, says the Lord." (Jeremiah12:10.)Andagain,thecaseofIsrael,"Theyhavenotcrieduntomewiththeirheart,whentheyhowledupontheirbeds."(Hosea7.14.)

There ismuch in the time of trouble thatmay excite an earnestness ofdesire,whichisaltogetherdifferentfromChristiansincerity,andawakendeepconvictionsofconscience,whichmustnotbemistakenforthoroughconversionofheart.Thesufferermaybenotonlysincere—butearnestandimportunateforsomeblessings—whilehisheartisshutagainstthereceptionofafullsalvationasitispresentedintheGospel.

HemaycrytoGodforhelp;hemayearnestlyprayforrecovery;he may as earnestly supplicate for the pardon of those sins which lieheavyonhisconscience,andfordeliverancefromthatfutureandeternalpunishment which no humanmind can deliberately anticipate withoutaversionandalarm.

Inallthishemaybesincereandearnest,andyeteverythingthatispurelyspiritual inreligionmaybeasdistastefulandoffensivetohimasiteverwas!

Hemaywishforrecovery,andyetshrinkfrompresentconversion!

HemaycryforGod'shelp,whenvainisthehelpofman—andyethavenoloveforGod!

Hemayprayforpardon,andyethavenoaffectionfortheSavior!

HemayfearHell,andyethavenofitnessforHeaven.

Now,insuchcircumstances,andwiththesefeelings,hemayvowuntotheLord, that, ifhe isspared,hewill leadanewlife,anddevotehimself toGod'sservice.Andif,onhisrecovery,heshowsbyhisconductthathehasforgotten,orthatheisnowunwillingtoperformhisvows—whatother

conclusion canwe entertain concerning him, than that he either neverhad a right and scriptural view of the nature and extent of that holyobediencewhichtheGospelenjoins,orthatheisjustlychargeablewithaninsincereandhypocriticalprofession.

Is it not one of the plainest principles ofmorals that amanmaking alawfulvoweventohis fellowmen, isboundto fulfill it;and if itbenotfulfilled, is it the less a proof of guilt, or is that guilt less flagrant andaggravated,byreasonofitsbeingmade,nottoman—buttoGod?

(6.)Letitbeconsidered,thatunfulfilledvowsareasadpreparationforour dying hour. That solemn hour must sooner or later arrive. Ourpresentrecoveryisabriefrespite—andnothingmore.Wehavebeenatthegatesofdeath—andhavebeenbroughtbackforalittleseason.Buttothesegateswemustinfalliblyreturn—ourfeetmustyetstumbleonthedarkmountains—our tabernacle,now restored,must yet crumble intodust.Thehourofdeath is certainlybeforeus—andoh!what a fearfulburden must our unfulfilled vows lay upon our conscience when thathourarrives!

Thenwemay expect that the same solemn impressions, the same deepconvictions,thesameconflictbetweenhopeandfear,willbeexperiencedby us again, as were felt during the pressure of our former distress—unless,indeed,ourheartsshallbythattimehavebecomehard,andourconsciences seared aswith a hot iron.And if the same convictions andimpressions are then reawakened in our souls — how must they beembitteredbytherecollection...ofvowsunfulfilled,ofresolutionsviolated,ofafflictionsmisimproved,oftimemisspent,ofwarningsdespised,ofjudgmentandmercyalikeneglectedandabused?

True,eveninsuchacase,andattheeleventhhour,thebloodofChrist,andthegraceofhisSpirit,areall-sufficienttosave.Butthroughwhatafearful conflictmay such amindpass, before it arrives at settledpeaceandhope.Agreatchangemustbewroughtuponit,suchachangeaswill

humbleitintheverydust,andmakeitbewailitseverysin,andespeciallyitsbrokenvows!

Andoh!surelysogreatachangeshouldnotbelefttoadyinghour,whenlife is so uncertain, and when every day we spend in carelessness ordisobedienceistreasuringupforus,ifnotwrathagainstthedayofwrath—yetbitternessandtrialsforourbitterestandmosttryinghour.

TheseconsiderationsmaysufficetoshowthatitisthedutyofbelieverstorememberandperformthevowswhichtheyhavemadeuntotheLordintheday of trouble, and that they cannot forget or violate themwithoutincurringthemostaggravatedguilt.

Theyshouldbeperformedwithoutdelay,"WhenyoumakeavowtoGod,donotdelayinfulfillingit.Hehasnopleasureinfools;fulfillyourvow.Itisbetternottovowthantomakeavowandnotfulfill."(Ecclesiastes5.4,5.)Andtheyshouldbeperformedcheerfully,notinthespiritofbondage— but from a principle of love, and in token of gratitude. It is not themereobligationof thevowwhichshouldbe regarded— foramanmayvow,andafterwardsregretthathehaddoneso,andadheretohispledgeinaslavishandservilespirit—suchashasnothingincommonwiththespirit of childlike obedience. But the believer, considering that his holyresolutionsandengagementsembraceddutieswhichwereincumbentonhimbydivineauthority,independentlyofanyactofhisown,willperformthemcheerfully, fromaprincipleofdutifulsubmission,and in tokenofhisgratitudeand love.His experience of theLord's faithfulness in thetime of trouble, and of hisundeservedmercy in delivering him by hismightypower—willaffordamplematerialsforpraise.

Anditisinthespiritofpraise,thathewillperformhisvows.HewillseektoglorifyGod,asdidthePsalmist,partlybydirectactsof thanksgiving,partly also by testifying to others what God had wrought, and callingthemtounitewithhiminadmiringGod'sfaithfulness,andwisdom,andlove. "Comeandhear,all youwho fearGod,and Iwilldeclarewhathehasdone formysoul." (Psalm66.16.) "Iwill extolyou,OLord, foryouhaveliftedmeup;andhavenotmademyfoestorejoiceoverme.OLordmyGod, I cried unto you, and you have healedme. O Lord, you havebrought up my soul from the grave — you have kept me alive, that I

should not go down to the pit." (Psalm 30.1-3.) "You have turned mymourning into dancing; you have put offmy sackcloth, and girdedmewithgladness;totheendthatmyglorymaysingpraisetoyou,andnotbesilent.OLordmyGod,Iwillgivethanksuntoyouforever."(Psalm30.11.)

"AwritingofHezekiahkingofJudahafterhisillnessandrecovery:Isaid,"In the prime of my life must I go through the gates of death and berobbedoftherestofmyyears?"Isaid,"IwillnotagainseetheLORD,theLORD,inthelandoftheliving;nolongerwillIlookonmankind,orbewiththosewhonowdwellinthisworld.Likeashepherd'stentmyhousehasbeenpulleddownandtakenfromme.LikeaweaverIhaverolledupmylife,andhehascutmeofffromtheloom;dayandnightyoumadeanend ofme. Iwaited patiently till dawn, but like a lion he broke allmybones; day and night you made an end of me. I cried like a swift orthrush,Imoanedlikeamourningdove.MyeyesgrewweakasIlookedtotheheavens.Iamtroubled;OLord,cometomyaid!"ButwhatcanIsay?Hehasspokentome,andhehimselfhasdonethis.Iwillwalkhumblyallmyyearsbecauseof thisanguishofmy soul.Lord,by such thingsmenlive;andmyspiritfindslife inthemtoo.Yourestoredmetohealthandletmelive.Surely itwasformybenefit thatIsufferedsuchanguish.Inyour loveyoukeptme from thepit ofdestruction; youhaveput allmysinsbehindyourback.Forthegravecannotpraiseyou,deathcannotsingyour praise; those who go down to the pit cannot hope for yourfaithfulness.Theliving,theliving—theypraiseyou,asIamdoingtoday;fathers tell their children about your faithfulness. The LORD will saveme,andwewillsingwithstringedinstrumentsallthedaysofourlivesinthetempleoftheLORD."(Isaiah38.9-20.)

　

ChristianSubmissiontoGod'sSovereignty

"SubmityourselvesthereforetoGod"James4:7

Submission is, on thepart ofman, theproper counterpart and the due

acknowledgmentofGod's sovereignty.His sovereignty is alike supremeanduniversal—andisincludedinthesimplestideawhichwecanformofGodasGod.He is self-existent and almighty, and alike independent—therefore,ofallhiscreatures,andabletocontrolthem.AstheirCreatorandPreserver,hehasarightofpropertyinthem.AstheirGovernorandJudge,hehasasupremejurisdictionoverthem.

Thissupremeandunlimitedsovereigntyis,accordingly,ascribedtoGodin every part of Scripture.We read "That he isGod, and there is nonebesideshim!""ThemosthighGod,possessorofHeavenandearth.""Ofwhom, and through whom, and to whom are all things." "For whosepleasure theyareandwere created." "TheLordhasmadeall things forhimself.""Inhishandisthesoulofeverylivingthing.""Wearetheclay—andhe is thepotter." "TheGodof the spirits of all flesh." "His counselshallstand,andwhowilldoallhispleasure.""Heworksall thingsafterthecounselofhisownwill.""Hegivesnotaccountofanyofhismatters.""TheMostHighdoes according to hiswill in the army ofHeaven, andamong the inhabitantsof theearth;andnonecanstayhishand,or sayunto him, What are you doing?" Such are the strong testimonies ofScripture, and, coincident as these testimonies are with the dictates ofenlightenedreason—theycannotbedisputedordeniedwithoutvirtuallyabandoningtheideaofGodaltogether.

ForwhatisGod,ifheisnotsovereignandsupreme?Canweconceiveofhimassubordinate—oraslimitedeitherinhispower,orinhisauthority— or as controlled and regulated by any other consideration than thecounsel of his own will? As it is impossible to conceive of a SupremeBeingwhoisnotpossessedofuniversalsovereigntyandalmightypower— so these infinite perfectionsmust be ascribed toGod. And I see notwhywewhoknowGod'scharactershouldbesoaverse,asmanyare, toacknowledge this in its full extent, andare soanxious to limittheHolyOneofIsrael.

Such sovereignty, indeed, as the Bible ascribes to him, and as isnecessarily involved in any idea thatwe can form of a SupremeBeing,couldnotbecontemplatedapartfromthemoralperfectionsofhisnature—withoutapprehensionand fear.Andevenwhen theseperfectionsaretakenintoview,itisnotastonishingthatlostsinners,whohavesomuch

reasontofearthattheyaretheobjectsofhisdispleasure,shouldstillbeunwilling to thinkofGod'ssovereignty inconnectionwithhis inflexiblejustice and his almighty power. As sinners, they must have many amisgivingofheart,whentheideaofGod'ssovereigntyisvividlypresentedtothem,solongastheyareignorantofthewayinwhichallhisattributesmaybeglorifiedintheirsalvation.

ButsurelyChristianbelieverswhoknowthecharacterofGod,asabeingpossessedofeverymoralperfection,andwhoknow,furthermore,thatinChrist,hecanbe"thejustGod,andyettheSaviorofsinners"—shouldhave the less reluctance to admit, in the most unqualified sense, thedoctrineofhissovereignty,inproportionastheyfeelassuredthatsuchasovereigntymaybesafelyexercisedbysuchagoodandgraciousBeing.And if, notwithstanding, they shrink from acknowledging it, and areconsciousofadispositiontoevadetheevidencebywhichitisconfirmed,they have reason to fear, that they have not as yet acquired suchconfidenceinGod'smoralperfections,aswouldenablethemtofeelthattheyaresafeinhishands.

Itshouldbematterofseriousinquiry,whethertheirrepugnancetoGod'ssovereigntyarisesoutofamerereluctancetoadmitthatoneprerogativeofthedivinenature—orwhetheritdoesnotratherindicateadistrustofthose moral perfections which, whenever they are duly apprehended,should banish all unworthymisgivings, whatevermay be the extent ofGod'spower.ForwhyshouldChristianmenmistrustGod,orapprehendanyevilfromhissupremacy?Ishenot...omniscientinknowledge,andunerringinwisdom,andunchangeableinjustice,andgoodness,andtruth?

Supremeasheis,ishenotfittobe"theconfidenceofalltheendsoftheearth"—andisitnotstilltrueofhim,that"thejudgeofalltheearthwilldoright?"

Areweapprehensiveofanyundueexerciseofpower,orofanycapricioususeofprerogativeon thepartofHim,whosenature isholy,andwhosename is love?Or canwe really imagine thatwewould be in a safer orbetterstate—wereGod'ssovereigntylessabsoluteorlessuniversalthan

itis?Dowenotknowthattheorderofthewholeuniversedependsonitsbeing under the government of one God, and under the control of hissovereign will — and that were his supremacy over it supposed to beabandoned,wewouldhavenosecurityforourhappiness,andnostayforour hopes, other than what might be furnished by the vicissitudes ofchance,ortheoperationofablindfate?

IhavethusadvertedtothesovereigntyofGod,asthegroundandreasonofthesubmissionwhichishereenjoined,partlybecausethatdutycannotbe fulfilledwithout reference to this divine prerogative, and partly alsobecause there is a spurious submission, which has in it nothing of thenatureoftheChristiangrace—butwhichisnotinfrequentlymistakenforit.

Itmayhelpus todistinguishordiscriminatebetween the false and thetrue,betweenthespuriousandthegenuine—ifwebearinmindthatthesubmission here enjoined is submission to God — not a sullen andreluctant succumbing to blind fate — but an intelligent and cheerfulresignationtothedivinewill.Inordertothis,nothingcanbeeithermorenecessary or more effectual than that we should, in the first instance,have a clear apprehension of God's supremacy, and submit ourunderstandingstothefullimpressionofhisrightsasasovereign.

Withoutthiswemaysubmittocircumstanceswhichwecannotalter,ortoeventswhichwecannotcontrol—butwecannotbesaidtosubmittoGod. His hand may not be acknowledged, in the dispensations ofprovidence,noranyhomagepaidtohissovereignwill,asthedisposerofallevents.And,ifthisisthecase,wemayratherbesaidtosubmittofateorto fortune— than to submitourselves tohim, "whoworksall thingsafterthecounselofhisownwill."

ButifwehaveonceacquiredaclearapprehensionofGod'sprerogativeasasovereign,andsurrenderedourunderstandingstothefullimpressionofhissupremacy—weshallbepreparedtoseehowreasonableathingitis,inallcircumstances,andatall times—tosubmitourselves toGod; thevery fact of his sovereignty being a sufficient reason for submission,whatevermaybetheoccasiononwhichwearecalledtoexerciseit.

Indeed, thedutyof submission is so inseparable from the fact ofGod'ssupremacy,thatwheneverthelatterisdulyconsidered,theformerwillberegardedasamostreasonableservice,andeverythinglikemurmuringorcomplaining will assume the appearance of resisting the will, andquestioningtheauthorityofGodhimself.

Trusting that you will bear inmind the great principle whichwe havestated,andarightapprehensionofwhichisthesourceandspringofallgenuinesubmission—Iproceedtoillustratesomeoftheleadingsubjectsandoccasions,with reference towhichyouare called to the exerciseofthisduty:

1.We are called to submit ourselves toGod in respect to thevariousallotmentsanddispensationsofhisprovidence.Bytheallotments of providence — we mean the situations in which we areindividuallyplaced.By thedispensationsof providence—wemean theevents which, in our several conditions, befall us. The former hasreference to our general circumstances in the world — the latter hasreferencetopeculiarandoccasionaloccurrences.

The allotments of providence are very various; as is evident when wereflectonthedifferentlotsofdifferentmen.

Someareborn,asitwere,toaffluenceandprosperity—otherstopovertyandhardtoil.

Someare,fromtheirveryinfancy,surroundedwitheveryadvantagethatcantendtopromoteeithertheirphysicalcomfort,ortheirmentalculture— others grow up without any of these advantages, and in a state ofconstantexposuretoeveryevilinfluence.

Some are destined to pass through the world, almost unnoticed andunknown—whileothersoccupyaprominentplaceinsociety,andaretheobjectsofgeneralobservation.

Somearecalledtostationsofinfluenceandauthority—whilemanyaresubjected to the control of a master's will, and bound over to servileobedience.

Suchandsovariousarethelotsofdifferentmen.Andtoonewhoseesnounseenpower atwork in theworld, andwho speculates on thepresentaspectofitsaffairs,withoutreferencetothedivinewill,asifthethroneofHeaven were vacant — there is much, unquestionably, in its presentcondition,whichmightawakeninhismindafeelingofregret,andevenprovokeabittersenseofwrong.Forhecannotfailtodiscoverthatmenarenotheredealtwithaccordingtothemoralmeritoftheirconduct;thatamong the most indigent and forlorn, there are many of the bestspecimensofmankind—andamongtheprosperous,manyoftheworst.And it is apt to excite a feeling of indignation when he observes that,sometimesbytheveryindulgenceofviceonemanprospers,whilebytheveryexerciseofvirtue,anotherisimpoverished.

Itcannotbesurprisingthat,oncontemplatingsuchastateofthings,theman who omits all reference to God's will in the matter, should bedisposed to murmur and complain — or that he should even becomedissatisfiedwiththepresentorderofthings,especiallyif,intheabsenceof a higher cause, he shouldascribe the evilswhich exist solely to theagencyofhumanpower,tothemachinationsorthepolicyofparticularordersofmen.

It cannot, I say,beastonishing, that this shouldbe the result,whenwefindthePsalmisthimselfbewilderedandperplexedforaseason,bytheseapparentdisorders:"Asforme,myfeetwerealmostgone,mystepshadwell-near slipped; for I was envious at the foolish, when I saw theprosperityof thewicked.Behold, theseare theungodly,whoprosper intheworld;theyincreaseinriches.TrulyIhavecleansedmyheartinvain,andwashedmyhandsininnocency.ForalldaylonghaveIbeenplagued,and chastened every morning!" (Psalm 73:2-3; 12-14.) Such were theviewsandfeelingswhichtheaspectofsocietyawakenedinthemindofadevoutmanundertheolddispensation—and,asmattersnowstand,thesame views and feelings may be awakened in our own, if we do notrecognizeGod'shandinthedisposalofourseverallots,andbearinmindthegreatpurposesofhispresentgovernment.

But the ideaof apresidingprovidence, ordering all thingsaccording tothe counsels of unerring wisdom, and with a view to the ultimatemanifestationofhisownglory,andthepermanent,nay, theeverlasting

good of his redeemed people— that one idea harmonizes all apparentirregularities, and teachesus to regard themasparts of a vast system,whose glorious outcomes will be unfolded in eternity. And it was byrecurring to this elevating consideration, that the Psalmist'smind wasreleasedfromallitsperplexities:"WhenIthoughttoknowthis,"sayshe,"itwas toopainful forme,until Iwent into the sanctuary ofGod, thenunderstoodItheirend!""Nevertheless,Iamcontinuallywithyou—youhaveheldmebymy righthand.You shall guidemewith your counsel,andafterwardreceivemetoglory.Myfleshandmyheartmayfail—butGodisthestrengthofmyheartandmyportionforever."

It isby suchconsiderations that themindmaybebrought toa stateofquietandevencheerfulsubmission,inwhateversituationoflifewemaybeplaced.

We are too apt to overlook God's sovereignty in this matter, and toascribe existing evils to the operation of secondary causes. I shall notstoptoinquirehowfarsuchcausesdooperate,underGod'sgovernment;nor enter at all on the perplexing question: Howmany of our presentdisordersarisefromtheerrorsofhumanpolicy,orthedefectsofhumanlaw?Doubtlessthereismuchroomforimprovementinboth;everythingofhumanorigin,orunderhumanadministration,beingmarkedwiththeimperfectionwhichcleavestoourfallennature.Butitissufficientforustoknow,thatnoevilofwhateverkindcouldhavebefallenus—hadwenotsunkuniversallyintoastateofsin;andthatevenwereallpracticableameliorations in the condition of society effected. These would notannihilate the differences which exist between man and man, norsupersedethenecessityofstillcherishingameekandsubmissivespirit—foritisnotafortuitousaccident—butafixedpartofthepresentsystemofthings,thatsuchdifferencesinthelotsofdifferentmenshouldexist,asthedistinctionbetweenrichandpoor,masterandservant,appearstobeapermanentone.Andso longas there isanydifference, theremustberoom for murmuring and complaining on the part of those who thinkthemselvesaggrieved—andforsubmissionandresignationonthepartofsuchasacknowledgetheprovidenceandsovereigntyofGod.

But we shall err, if we imagine that those only are called to exercisesubmission to God's will in thismatter, who are tempted by reason of

their indigence or obscurity to complain of the hardness of their lot.There is the same room, and the same reason too, for submission,although in a different way, in the case of those who are favored withworldlyprosperity.Itwillrequirenoargument,indeed,topersuadethemthat they should submit to the honor and the emoluments, which theyenjoy; for, however defective they may be in contentment andthankfulness, and however ambitious to rival or surpass those that arestill above them in theworld— theyarewell enoughpleased that theirconditionisbetterthanthatofmanyaroundthem.But,theydonotdulyacknowledge God's sovereignty, nor submit to his will, if, besidesenjoyingthegiftsofhisprovidence,theyarenotcarefultoapplythemtotheendsforwhichtheywerebestowed,andtousethemafterthemethodofhisappointment.

As God's sovereignty bestows — so God's will should regulate theapplicationofthepeculiarbenefitswhichtheyenjoy.Hehascommittedwealth,andhonor,andpowerintothehandsofsome,ashisstewards—not for their own personal aggrandizement, nor with a view to theirselfish gratification—but in trust, for the benefit of others.And theirswill be a solemn reckoning at the last account, if they have hid theirtalents in a napkin, or refused to apply them to the endswhichhehasenjoined.

"Command thosewhoare rich in thispresentworldnot to be arrogantnortoputtheirhopeinwealth,whichissouncertain—buttoputtheirhopeinGod,whorichlyprovidesuswitheverythingforourenjoyment.Commandthemtodogood,toberichingooddeeds,andtobegenerousandwillingtoshare."(1Timothy6.17,18.)SuchistheruleofGod'sWord;and obedience to that rule constitutes one important branch of thatsubmission to God, which should have reference not merely to theallotmentsofhisprovidence—buttothedeclaredpurposesandendsforwhichtheyaredesigned.

The same submission is called for in reference to the occasionaloccurrences or dispensations by which the general lots of men arediversifiedinthepresentstate.Whileitiscertainthatthelotsofmenarewidely different, it is equally certain that, in everyman's lot, there areseasonswhichcall for theexerciseof submission.Weerr ifwe imagine

that the prosperous are uniformly happy: a crown is often lined withthorns; wealth is often embittered by sickness, by disease, bydisappointment,orby familybereavement.Andwhen such trials come,the possessors of worldly distinction are as much to be pitied as thepoorestoftheirbrethren.

Nowineverydispensationwearecalledto"submitourselvestoGod;"torecognizehishandintheevent;toascribeit,nottothecapriceoffateorchanceor fortune,nor to themereoperationofsecondcauses—but tothesovereignwillofhim...whorulesoverall,whogives—andwhotakesaway,wholiftsup—andwhocastsdown,andwhoworksallthingsafterthecounselofhisownwill.

This intelligent and reverential submission to God's will, is widelydifferentfromthefeelingwhichisoftenexpressedinseasonsoftrial, insuch words as these: "We must submit." "It cannot be helped." "It isuselesstocomplain."AStoicmightthusspeak!

But a Christian should speak better. He should not only see, that theeventcouldneitherbepreventedbyhispower,norguardedagainstbyhiswisdom—butheshouldseeinit...aneffectofGod'spower,amanifestationofGod'swill,anexpressionofGod'ssupremacy.

Andthen,hewouldfeelnotonlytheuselessness—butthesinfulnessofcomplaining; and not only the hard necessity of submission— but theholydutyofsubmission.

But there are dispensations of a very peculiar kind. Some of the soresttrialsofGod'speopleariseoutofthestateandconductoftheirrelativesandfriends.Whenonewhoisnearanddeartothemexhibitsnoevidenceofhisbeingthesubjectofdivinegrace;andstillmore,whenhemanifestsbyhisconduct,theprevailingpowerofdepravity—theycannotfailtobedeeplyconcerned,anditisaliketheirdutyandtheirprivilegetomakehisconversionasubjectoffrequentandferventprayer,andtohopeevento

theend.Butshouldhebecutoffwithoutanyapparentchange—oh!thenthere arises a tumult of grief— itmay be, a tempest of passion,whichfaithitselfmayfinditdifficulttosubdue.

How difficult in such a case to acknowledge God's sovereignty, and toacquiesce inhisappointment!Andhowprone is thebelieverhimself toquestion the truth or the rectitude ofGod's electing grace!Hemay seethatGod'ssovereignelectionisclearlyrevealed;andthatitisconfirmedbytheverydifferentexperienceofindividuals,allequallydepraved,andexposedtothesametemptations.Yethismindrecoilsfromit,whenitisconsidered in connectionwith thosewho are his own beloved relativesandfriends.

But, in thehour of calm reflection, hewill pray, first that, even in thistryingcase,hemaybeenabledto"submithimselftoGod."Secondly,thathemaybeenabled to takea rightand scriptural viewof the subject; toremember that God's will, although sovereign, is not capricious — buttakes counsel, as it were, from all his attributes and perfections that,althoughitisexpresslydeclaredthatpersonalmeritisnotthereasonofhis electing love — yet he is not in any unjust sense, "a respecter ofpersons;"thatalthoughnoreason is assigned forhisprocedure, suchareason as satisfies omniscient wisdom and infinite justice and love —does unquestionably exist; and that, while it is not capable of beingdiscoveredorunderstoodnow—itwillonedaybedeclared,whenallhispeoplewillbeabletosay,"You,OLord,arerighteous,becauseyouhavejudgedthus;"—thathisrepugnancetotheScripturaldoctrineimpliesalack,notonlyofduesubmissiontoGod'swill—butadueconfidence inhischaracter,asifitwereunsafetoascribesovereigntytohim.

EveryobjectiontoGod'ssovereigntyistobemetbytheApostle'sanswer,"Whoareyou,Oman,thatrepliesagainstGod?"AdispositiontoquarrelwithGod'ssovereignty,whenviewedinconnectionwithourrelativesandfriends,impliesthatwepresumetohavemoreequityandmorelovethanGod, or that we are as yet little impressed with the supreme duty ofadheringtoGodatallhazards,accordingtothatsaying,"Whoeverlovesfather, ormother, or sister, orbrother,more thanme, isnotworthyofme""BestillandknowthatIamGod.""Willnotthejudgeofalltheearthdoright.""ItistheLord,lethimdoasseemshimgood."

Eliwhospoketheselastwords,affordsanexample,inthisrespect,toallbelievers.Hissonswerewicked,"theymadethemselvesvile;"and"theymade theLord's people transgress;" andon accountof theirprofligacy,Godpromised thathewould"cut themoff."Eliwashimselfblamed for"not restraining them;" although he had not failed at least to reprovethem,andhewasalargesharerinthebitternessoftheirpunishment.Yethereceivedthesentencemeekly;and, inthespiritofentiresubmission,hewasenabledtosay,even inthatmostbitterhour,"It is theLord, lethimdowhatseemsgoodtohim."(1Samuel12:18.)

2.Wehaveseenthat,intheseasonofaffliction,wearespeciallycalledto theexerciseof submission inreference to thedispensationsofGod'sprovidence.Butwemustnotstopshortatthispoint;noristhistheonlyapplicationofthelessonwhichafflictionisdesignedandfittedtoteach.That lesson is a very general and comprehensive one, and extends toeveryothersubjectonwhichGod'swillismadeknown.

When God takes us into his own hand, and visits us with disease, orpoverty, we feel how vain a thing it is to struggle against his almightypower, and how right a thing it is to submit to his sovereign will. Butthesedispensationsofhisprovidence are fitted anddesignedto produce a spirit of entire and unreserved submission —submission,notonlytohisprovidentialdealingswithus—butalsotoeveryotherexpressionofhissovereignwill.Andthusweare furnished with a safe and sure test by which we may ascertainwhetherwearereallyresignedornot.

Many,yieldingtothebarenecessityoftheircondition,givethemselvesupaspassivevictimstosufferinganddeath,andimaginethatbecausetheymakenomurmuringcomplaints,andoffernovainresistance—theyaresubmittingthemselvestoGod.Butiftheywouldtestthegenuinenessoftheirresignationtohiswill—theyshouldinquirewhethertheyhavebeentaught by means of their afflictions to recognize and rest in God'ssupremacy,tosubmitthemselvestoGod,ineveryrelationwhichhebearstothem,andinalltherespectsinwhichhiswillhasbeenmadeknown.

Theymayrestassuredthat theyhavenotdulysubmitted toGod inany

oneinstance—iftheyarenottherebypreparedtosubmittohimineveryother.Andperhapsthestunningstrokeofaffliction,whichimpressesusso deeply with a sense of our helplessness, and of our absolutedependenceonGod'ssovereignpleasure—mayhavebeensent, for thepurposeofleadingtoanentiresurrenderofourselvesintohishands.Yetcertainly, it will be productive of no saving benefit, if it leave in ourbreastsonefragmentofcherishedrepugnanceoroppositiontohiswill,towhateversubjecthisdeterminationsmayrefer,andbywhatevermethodstheymaybedisclosedtous.

This view of the subject leads us to consider an important practicalapplication of the general doctrine. Affliction is designed and fitted toteach the general and comprehensive lesson of submission to God, ineveryrespectinwhichhiswill ismadeknown.Andifwewouldtest thegenuineness of our submission, we must consider how far it is co-extensivewiththatlesson.

More particularly,we are called to submit toGod as our lawgiverandjudge.ThelawisanexpressionofGod'ssovereignty;itderivesitspowerof binding the conscience, not only from the reasonableness of itsrequirements—but from theauthoritybywhich it is enjoined.Noonecandisputetheobligationofanyofitsprecepts,orrefusesubmissiontothem, without impeaching the sovereignty of God. And this holds truealikeof themoralandthepositivepartsofhis law.Themoralpreceptsare so reasonable in themselves, and so consistent with the dictates ofconscience, and so conducive to our ownhappiness— that, apart fromthe revealed sanction of God altogether, they might well commendthemselvestoourobservance.

But,evenwhenourconductisoutwardlyconformabletotheletterofthedivine law — we do not submit ourselves to God, if we act under theinfluenceofmereprudentialconsideration,andifwedonotobeyitfroma regard to God's sovereign authority. Thus we may have the form ofsubmission,whilewearedestituteofthespiritofsubmission.

Further,thissubmissiontoGod'ssovereignty,speakinginthelaw,mustbeuniversal,andhaveareferencetoeveryintimationofthedivinewill.ThemanwhoreallysubmitstoGod'sauthorityinonematter,mustseeit

tobeequally reasonable to submit to the sameauthority in everyothermatter.Hisobediencewillnotberegulatedbyhispersonalpartialitiesorantipathies,norconfinedto thosedutieswhicharemostpleasingtohisnaturaltaste—butco-extensivewiththelawinallitslengthandbreadth.Fortheradicalprincipleofobedience,issubmissiontothesupremewill,andinwhatevermatter,oronwhateveroccasionthatwillismadeknown—itwillsecurehischeerfulcompliance.

Whereas he who acts on a different principle,may render anoutwardandpartialobedience—butcannotbesaidto"submithimself toGod."This is frequentlyexemplified inthecaseof thosewho,professinggreatrespect for themoralpreceptsofChristianity— refuse,nevertheless, toobserve its positive institutions. They admire, and in part observe, thelaw,insofarasitenjoinshonesty,andprohibitsblasphemy,orlying,orimpurity—butwhenitspeaksoftheholysacramentsofBaptismandtheLord'sTable,whichdependfortheirobligation,onthesoleauthorityofGod,theydonotsubmitthemselvestohisdeclaredwill—butactasifthesovereign of the world had no right to impose or to expect suchobservances.

God's sovereignty, if it is owned at all, must be owned out and out.WheneverGodspeaks,hemust,asasovereign,belistenedtoandobeyed.Godisnotonlythesupremelawgiver—butalsothesovereignjudgeofall; and his sentence, once pronounced, must be reverently received. Ispeaknotatpresentofthatlast,final,andirreversiblesentencewhichhewillpronounceoneachofusonthatdaywhich is,bywayofeminence,calledtheDayofJudgment; for,however lightlywemaynowdealwithGod,orthinkofhim,therewillbenoroomforlevity,andnolackofawe-struck reverence, in the vast assembly, which shall hear that sentencepronounced at the judgment-seat. But I speak of a decision which thesupreme judge has already pronounced, of a sentence which he hasalready passed, and which stands on record in the writtenWord. For,althoughwearenotasyetinastateofretribution,Godhasbeenpleased,asitwere,toanticipatethefinalreckoning,andtomakeknowntous,forourwarninginastateoftrial,andforourbenefitinastateofgrace—theviews and feelings with which, as our sovereign Lord and Judge, heregardsourcase.

Hissentenceisasolemnone,andproceeding,asitdoes,fromtheJudgeof all the earth, it may well impress us with awe. In reference to ournatural condition, it is none other than this, "Cursed is every one thatcontinuesnot inall thingswritten in theBookof theLaw todo them."ThisisGod'sdeclaredmindandwill—andwhoshallquestionorgainsayit?Yet,sofar fromsurrenderingourselvestothefull impressionof thatsentence, or submittingwith reverence to the decision of a Judge,whocanneithererrnordeceive—manyspurnatitasarevoltingfalsehood,orcavil against its application to themselves. But what avails thisopposition?We may rebel against God's sentence — but that will notreleaseusfromit.Wemayargueourselvesintoadisbeliefofitstruth—butthatwillnotalterthewordwhichhasgoneforthfromhismouth.

SurelyifthisisthejudgmentofGodonourpresentcase,itisusefulforusto know the real state of the fact — and as impious as it must beunavailing, to call in question the rectitude of his decision.But thus toyieldtothesolemndecisionofGod—tosurrenderourheartstothefullimpression of that fearful sentence, and, above all, to acquiesce in therectitudeandproprietyofitsapplicationtoourselves—thisisoneofthehardestpartsofthatsubmissionwhichweowetoGod.Ratherthandoso,weshallbegladtohaverecoursetomanyarefugeoflies,andwemustbedriven out of our last stronghold, before we will come to God, andacknowledgethathiscondemningsentenceagainstus isa justone,andthatwecastourselvesabsolutelyonhissovereignmercy.

Somemay imagine that this part of duty, however reasonable in itself,has little connection with the exercises appropriate to a season ofaffliction. But it is not so. Unless we submit to God's authority as aLawgiver and Judge, we shall be but ill-prepared to acknowledge theequityand justiceofhisprocedure towardsus, and shallnotbe able tofeelthefullforceofthatquestion,"Whydoesalivingmancomplain—amanforthepunishmentofhissins?"

In likemannerwe are called by affliction to submit ourselves toGod'ssovereignty, in themethod of our SALVATION. In the dispensation ofgrace,not less than in the courseofprovidence—God isSovereign. Itbelongstohimtoprescribethemethodandtermsofoursalvation—and,indeed, to determine whether we are to be saved at all. This follows

necessarily from the doctrine which we have already expoundedrespecting God's judgment on our case; for if we were sinners, and assuch,justlysubjectedtoasentenceofcondemnation—itisplainthatitmust be ofGod's sovereignmercy alone, thatany scheme of salvationhasbeenprovided,andthatschememustbe,inallitsparts,arrangedandorderedaccordingtothecounselofhisownwill.

Nothing could bemore self-evident than this, were it not that we are,throughnaturalprideandperverseness,unwillingtoacknowledgeGod'ssovereignty in the matter. We are desirous of finding some ground ofrightinourselves,somedistinctivepeculiarityofcharacterwhichmayputadifferencebetweenusandothersinners,andwhichwemaypleadasareason for our acceptance with God. And hence, we do not willinglysubmit to that scheme of grace which God has revealed, and whichaddressesitselftousonlyassinners,andcallsuponustoplaceourselvesabsolutelyatGod'smercy.

ButGod'ssovereigntydemandssubmission;for"manyasarethedevicesofman'sheart,thecounseloftheLord,thatshallstand."AndwhatisthecounseloftheLordinthismatter?Hehasdevised,andisnowcarryinginto effect amethodof salvation,whichprovides for thepardonof sin,onlythroughthemediationofJesusChrist.Hedeclares,that"ThereisnoothernamegivenunderHeavenamongmenwherebywecanbesaved."Andfurthermore,hehasbeenpleasedtoconnecttheenjoymentoftheirsalvation with the exercise of a simple faith. This is the sovereigndeterminationofAlmightyGod,andwearerequiredtosubmitourselvestoit,acknowledging...hisrighttoprescribetheway,hiswisdomindevising,andhismercyinaccomplishingoursalvation.

Again,GodhasamethodofSANCTIFICATIONaswellasofpardon.HehasdeclaredthatwemustbesanctifiedbytheagencyoftheHolySpirit—by the instrumentality of the truth contained in the Bible — by thediligentuseofappointedmeans,suchasScriptureandprayer,andbythepatientenduranceanddueimprovementofafflictionandtrial.Thesearethe means which God has selected for that end, and we are called tosubmitourselvestohissovereignpleasure,andtoattemptnootherway.

ItisthelackofadueregardtoGod'ssupremacywhichleadsussooftento tamperwithhis appointments, and to forsake thewaywhich he hasmarkedoutforus.Butifweareoncefullyimpressedwiththenecessityandthedutyofsubmittingourselves,inallrespects,toGod—wewillatoncecomplywithhismethods,andacquiesceinhisarrangementsforourgood.

Iamaware,indeed,thatthedoctrineofGod'ssovereigntyhassometimesthe effect of awakeningdoubts and apprehensions, such as prevent thesinner from freelyembracing theGospel call.Forwhen thatdoctrine isviewedinreferencetothesubjectsofsalvation,aswellasinreferencetothemethod of salvation — the sinner is apt to argue that he has nowarranttoexpectsalvation,sincesomeonlyaretobesaved.And,inthisstateofmind,heissensibleoflittlecomfort,evenfromthegladtidingsofgreatjoy.

Yet so far fromascribing these effects to a right apprehension ofGod'ssovereigntyinthismatter,Iamdisposedtoregardthemasaproofthattheir apprehension of it, or at least their submission to it, is as yetimperfect;andtobelievethatdidtheyreallyandcordiallyownandyieldtoit,theywouldbejustsomuchthenearertoasettledgroundofpeaceandhope.ForthentheywouldseethattheyhavenorefugeanywhereelsethaninthesovereignmercyofGod.Theywouldbeledtocastthemselvesabsolutely intohishands, and in the spirit of entire self-resignation, tosubmitthemselvestohim.

Themostunreservedandunqualifiedadmissionofthedivinesovereigntydoes not remove the ground of a sinner's hope, nor can it destroy thewarrant of faith. On the contrary, it prepares the mind for receivingsalvation, in the only shape inwhich it is offered— as a free gift. Andsurely, that can neither be a secure nor a safe ground of hope whichdepends for its stability, on the limiting of God's prerogative, or thedenialofhissupremacy.And,innosituation,canabelieverfindasecurerhope,orasweeterpeace,thanwhenheisconscious,that,inallrespects,andwithoutanyreserve,he"issubmittinghimselftoGod."

These views, important at all times, are peculiarly impressive, in the

season of affliction.We then feel that, in one respect at least,wemustsubmit to God's will — that we have no means of controlling orcounteracting it — that we cannot escape from the disease, or thepoverty,ordeathwhichhehasappointed forus. Ifweare thus taught,notonlythehardnecessity—buttheholydutyofresignation—weshallsee the reasonableness of submission to the same divine will, in everyothermatterinrespecttowhichitmaybedisclosed.Andwithoutthis,wemayrestassured,thatwehavenotlearnedthelessonwhichafflictionwasdesignedtoteach.

Itmaybe imagined, indeed,thatthedutyofsubmittingtoGod'swill inthematterofoursalvation,has littleconnectionwiththeexercisesthatareappropriatetoaseasonofaffliction.ButwemaywellbelievethatitisGod'sdesign,inmanyofhisafflictivedispensations—toleadustothisentiresurrenderofourselvesintohishands,andthatwenevercanobtainawell-founded and genuine consolation under them, until we yield tothatmethodofsalvationwhichhehasrevealedintheGospel.

　

AMeekandQuietSpirit

"Theornamentofameekandquietspirit,whichisveryprecious inthesightofGod"1Peter3:4

The character which is so exquisitely delineated in these few simplewords, isnot theresultofmerenatural temperamentorconstitution—buttheproductofripeandmatureChristianexperience.Itisformedbyslowdegrees,undertheteachingofGod'sWordandSpirit,andthelong-continueddisciplineofhisprovidence.Itislamentablydefectiveinmany,whose personal religion cannot be charitably doubted— and is seldomacquired in the earlier stages of the Christian course. It resembles themellowflavorandsweetnessoffruitwhichhasbeenfullymatured,andisreadytobegathered.

Let me describe and illustrate the spirit which is here commended;contrastingit,asweproceed,withthevariousdispositionstowhichitisopposed;andthenadducesomereasonsandmotives fitted topersuadeyoutotheacquirementandcultivationofit.

Thespiritheredescribedmayberegardedundertwodistinctaspects:first,asithasreferencetoourpietytowardsGod;secondly,asitrelatestoourcharitytowardsfellow-men.

Intheonerespect,itranksunderourreligiousduty—intheother,underourrelativeduty.

1. It is obviously a part of our religious duty to cherishat alltimesameekandquietspirittowardsGOD.HisCharactershouldsecureourheartfeltreverence,andhisWillshouldsecureourquietandunquestioning submission. We should be as little children in God'shands,regardinghimasourFatherinHeaven,andfeelingtowardshimasaconfidingchildfeelstowardsakindparent,whoseworthhereveres,whoselovehecannotquestion,andwhosewillhewouldnotresistfortheworld.

Moreparticularly,thebelieveriscalledtoexerciseameekandquietspiritinreferencetoGod'sTeaching.Hemayfind,assuredlyheshallfind,inreadingthatWordwhichcontainstherevelationofGod'smindandwill,manytruthswhicharetooapt,ontheirbeingfirstproposed,toexcitehisangryopposition,andtoraisequestionsinhismind,suchasthatofourLord'sfollowers,"Thisisahardsaying,whocanhearit?"TheChristianmustlearnmanyahardlessonfromthemouthofGod—manyalessonwhich is intended for"castingdown imaginations,andeveryhigh thingthatexaltsitselfagainsttheknowledgeofGod,andbringingintocaptivityeverythoughttotheobedienceofChrist."(2Corinthians10:5.)

And these lessons, including all the fundamental truths of his Word,nevercanbelearnedorreceivedunlessthemindisbroughttoyielditselfupentirelytoGod'steaching—untilthedisciplebecomesasalittlechild,andsitslikeMaryatthefeetofJesus,hearinghisword.

In this respect, a meek and quiet spirit stands opposed to all pride of

intellect, and especially to that rebellious temper which is disposed toraise questions and start objections — instead of simply hearing andbelievingwhatevertheLordspeaks.

FreeinquiryafterthetruthofGodisnotforbidden—far fromit;but itmustbeacalm,meek,andsubmissivethoughtfulness,suchasbefitstheunerringwisdomofourInstructor,andourownignoranceandweakness;aninquiry,whoseonlyobjectistoascertainGod'struth,and,onitsbeingascertained,toreceiveandembraceit—howeverdifferentitmaybefromourpreconceivedopinions,oropposedtoournaturalprejudices.

Suchaninquiryisbestandmostsuccessfullyconducted,whenthespiritof aman is thoroughly subduedbya senseofGod'smajesty, andawedinto quiet submission by the conviction of his unerringwisdom. Then,insteadofexclaimingintheheatandviolenceofourexasperatedfeelings,"This is a hard saying,who can hear it?" or, "Who is the Lord thatweshouldobeyhim?"—weshallbereadymeeklyandsimplytoask,"WhathastheLordsaid?"or,"Lord,whatwillyouhavemetodo?"

Thebeliever iscalledtoexerciseameekandquietspirit in reference toGod's Accusations and Rebukes. When he reads the Word, andmarksthelanguageinwhichGodreproveshimofsin;whenheconsidersthehumblingviewwhichistherepresentedofhisownvileness,andthedispleasurewhichGodhasexpressedagainsthim—hisproudheartmaybe too oftendisposed to question the accuracy of such representations,or,atallevents,theirapplicationtohimself.Theunrenewedmindcannotenduretohavesuchaccusationscloselypresseduponit—itspurnswithindignationatthechargeswhichGodhasdeliberatelystated.

Butthedisciple,whosemindhasbeensubduedbythegraceofGod,willlistenevento thesehumblingportionsofGod'sWord,withameekandquietspirit.Heissatisfiedontheonehand,thatGod,ashecannoterrorbedeceived,canhavenodispositiontoinflictunnecessarypain;andontheotherside, that,ashissinmustbe infinitelymoreheinous inGod'ssight than itcanbe inhisown,so it isbeneficial forhimtoknowwhatGodthinksofit;andwisetolookonitinthesamelight.

When others rail at theWord ofGod—he is foundmeekly reading it.

While others are loud in declaiming against the passages which areoffensivetotheirtaste—heisquietlydigestingthem,andimbibingtheirwholesome truth into the very frame of his spirit.While others seek toadaptandaccommodateGod'sWordtotheirownlikings—heismeeklyand quietly seeking to conform his character to God's Word. In thisrespect, a meek and quiet spirit stands opposed to pride, to self-righteousness,tovain-glory;itbeginsinpenitence,andendsinhabitualhumilityofheart.

Thebelieveriscalledtoexerciseameekandquietspirit, inreferencetoGod's Dispensations Towards Him. In the course of God'sprovidence, hemay be raised to great prosperity— or reduced todeeppovertyanddistress.Ineithercase,heseesnoreasontochangehisstateofmind—heismeekandquietstill.

When an unsanctified man is elevated, especially if it is suddenly andunexpectedly,toaffluence,orhonor,orrank—heistooapttoswellintoself-importance,asifalittlegoldweresufficienttogivehimnewdignity,oralittlehonortoaddtohisintrinsicworth:"theygrowfatastheheiferatgrass,andneighlikestallions,"(Jeremiah50:11.)

But the true disciple,while he undervalues none ofGod'smercies,willjoin trembling with his mirth. And while he is surrounded withprosperity, will remember chiefly the additional responsibilities whicharetherebyimposedonhim:hisownweaknessforsogreatatrust,andthe solemn account which hemust sooner or later render. And on thevery pinnacle of worldly joy, he will seek to cherish ameek and quietspirittowardsGod.

Butmeekness ismore peculiarly appropriate in the seasonof adversityand trial. Such seasons every Christian has experienced, andmany yetexpect.Itisthroughgreattribulationthatwemustenterthekingdom.Ifallmenareborntotrouble—theChristianisdoublysureofhisshare,for"whom the Lord loves he chastens, and scourges every son whom hereceives." At such seasons, and especially if the trial is very severe, orsuddenly sent, or long continued — the disciple is in God's school,learning a practical lesson of no easy attainment, even the lesson ofmeekness and quietness towards God. His clearest duty is that of

resignedsubmission,ofuncomplainingacquiescenceinGod'swill.

But alas! the self-evident clearness of theduty is far from insuring thedisposition to obey! Instead of meekness towards God — there is toooftenanill-concealedandeverstrugglingrebellionagainsthiswill.Andinstead of quietness — there is too often a querulous complaining, afretful utterance of impatient feelings, equally dishonoring to God andinjurious tohis ownpeaceofmind.Godmay say ofmany aprofessingdiscipleashedidofEphraim,"IhavesurelyheardEphraimbemoaninghimselfthus—youhavechastisedmeandIwaschastised—asabullockunaccustomed to the yoke," (Jeremiah 31.18.) Or as he said of theIsraelites, on another occasion, "Your sons have fainted, they lie at theheadofallthestreets,asawildbullinanet!"(Isaiah51:20.)

Abullockunaccustomedtotheyoke,orawildbullcaughtinanet—arebut too faithful emblems of many when they are first seized withaffliction.Theystruggleagainst,andwouldgladlyburstthebandswhichGodhaslaiduponthem—andwhentheycannotextricatethemselvesbyanyviolenteffort,theyaretooapttosinkintothehabitofgrievingandmurmuringundertheirtrials.

Itisnotastonishingthatthisshouldbethecasewithworldlymen—forthey have no resource except what worldly peace and prosperity canafford.ButitoughtnottobethecasewithGod'speople,whoknowthatevery painful dispensation with which they are visited, proceeds fromunerringwisdomandinfinitelove,andthatitisapartofthatdisciplinebywhichGodisseekingtopurifythem,andpreparethemforHeaven.

It is long, however, even in a Christian mind, before the habit ofunquestioningsubmissiontoGod'swillisformed.Intheearlierstagesofhiscourse,thebelieverisapt...tobeimpatientofthecrosswhichheisappointedtobear;toquestioneitherthenecessityorthewisdomofitsbeingimposeduponhim,andtodoubttheloveofGodwhenitismanifestedinthewayofchastisement.Butasheadvances,and inproportionashe issuitablyexercisedbyhisaffliction, his mind is subdued. He feels that God has taken themanagement of his case intoHis own hands, and bywayswhich seem

hard or mysterious — but which are really beneficial, is seeking to"humblehim,andtoprovehim,andtoshowhimwhatisinhisheart."Helearnsbyexperience—whathewasslowtolearnbythemerereadingoftheWord,howeverclearlyitwastheresetbeforehim.Andthushecomesto cherishhabitually a "meekandquiet spirit"—a spiritwhichneitherdisputesthenecessity,norquestionsthewisdom,nordoubtstheloveofGod'sdispensationstowardshim—butwhichleadshimtoplacehimselfentirelyinGod'shands,tobedealtwithaccordingtoHisgoodpleasure,notdoubting, that"all thingsshallwork together forgoodto thosewholove Him, and are the called according to His purpose." He feels thepressureofaffliction,andmayevenbestunnedbyitsunexpectedstroke—butstillhesayswiththePsalmist,"Iwassilent;Iwouldnotopenmymouth,forYouaretheonewhohasdonethis!"Psalm39:9

Herein he resembles his blessed Lord, who was "meek and lowly inheart.""Hewasoppressedandhewasafflicted—yetheopenednothismouth.He isbroughtasa lambto theslaughter,andasasheepbeforehershearersisdumb,soheopenednothismouth."(Isaiah53:7.)

2. The spirit which is here commended, may be viewed inanother aspect, as it has respect to our fellow-men. The samemeekandquiet spiritwhich leads thebeliever to submit toGod, ashisFather,will also leadhim toact towardshis fellow-menasbrethren, insuchawayas to givenounjustoffence— todono real injury— or tooccasionnounnecessaryuneasinesstoanyoneofthem.Idonotmeantosay that any Christian ever did or ever will pass through the worldwithoutoffendingtheprejudices,orexcitingtheenmityandoppositionofworldlymen.No, for then "the offence of the Cross had ceased;" "it isenough for theservant thathebeashisMaster, and thediscipleashisLord."IftheywereoffendedbytheperfectMaster,muchmoremaytheybe offended in his weak followers, who "are as sheep in the midst ofwolves."

Butwhiletheyoughtnottoshrinkfromduty,byreasonoftheoppositionwhich theymustencounter in thedischargeof it— theyshouldseek tomaintain throughout, not a restless, irritable, and clamorous temper—butameekandquietspirit;aspiritactuatednotbyhatred—butbylove;not shrinking fromoppositionwhen itmustbe encountered—but still

lesscourtingitorstirringitup;notdelightedwiththeworld'snoisystrife—butwiththequietdelightsofprivacyandpeace.

This meek and quiet spirit should pervade all our interactions withothers.Thebelieveriscalledtoexerciseitinreferencetothedispositionsand tempers of those with whom he associates. These may often beirritableandviolent;hemaybescornedandreviled;hemayberegardedwith jealousy, or envy, or malice. And even where no such malignantfeelingsaredisplayed,hemaybeannoyedbyinfirmitiesoftemper,suchas call for the exercise of unwearied patience. Still, if his ownmind isthoroughlysubdued,ifheistrulyhumble—hemaybeabletopreservehispeaceofmindinthemidstofexternaldiscord,andfeelhowsweetathingitistobemeekandquietwithin.

Thestormthatrageswithout,thefallingrain,androaringthunder,andtempestuous wind— only serve tomake the humble cottager feel howsweetandcomfortableishome.Justso,ameekandquietspiritfeelsitsown happiness the more, when it witnesses the fearful strife ofungovernedandunhallowedpassion.Thereasonwhyweare so seldomabletomaintainthismeekandquietspiritinsuchcircumstances,isthatourmindsarenotthoroughlysubdued—thereisstilltheaccursedrootofprideinourhearts,whichembittersourfeelingsandsuppliesfuelforthefireofstrifeandcontention.

If we were thoroughlymeek, we would also be perfectly quiet. But weoften speak unadvisedly, and one unguardedword leads to altercation,andaltercationendsinstrife.Wereprovethetemperofothers,andoftenin such a way, as to ruffle our own! Oh! that we could remember thewordsoftheapostle,"Letnothingbedonethroughstrifeorvain-glory—butinlowlinessofmind,leteachesteemothersbetterthanthemselves;"andtheexampleofourblessedLord,who"enduredthecontradictionofsinnersagainsthimself"—lestweshouldwearyandfaintinourminds!

Thebelieveriscalledtoexerciseameekandquietspirit towardsothers,in reference to the personal injurieswhich they may have committedagainsthimself.Injuryprovokesresentment—andresentmentpromptsrevenge.Thefirstimpulseofeveryunsubduedmind,istorenderevilforevil; and few minds are so thoroughly sanctified as to be exempted

altogether from the temptation to retaliate. But the hour of trial is theChristian'stimeforduty—hemustthenfeelandactasanewcreature—as a child of God. If pride swells within him, it must be crushed. Ifresentmentarises, itmustbe socheckedas thathe "shallbeangryandyetsinnot." Ifrevengeprompts retaliationeitherby tongueorhand, itmustbesteadilyrestrained.Hisspirit isthentestedwhether itbemeekandquietornot.

LethiminsuchanhourrememberhiscalmandkindMaster,who,"whenhewasreviled,revilednotagain—whenhesufferedhethreatenednot—butcommittedhimselfuntoHimwho judges righteously."And lethim,withreverencetowardsGod,andwithpitytowardshisoffendingbrother,remember that solemndeclaration, "Vengeance isMine— Iwill repay!saystheLord."

Many of our heaviest afflictions come to us through the channel ofhumanagency. Insuchcases,ashasbeenalreadyobserved,wearetoopronetooverlooktheappointmentofGod—andtoresenttheinjurythatis done to us. And especially when we are insulted and opposed onaccountofourreligion,wearetoopronetocherishindignationunderthecloakofChristianzeal.We think thecauseofGodand thegoodofourenemiesthemselvesrequirethatweshouldnottamelysubmitto injury,orfailtoliftaboldandindignanttestimonyagainsterrorandsin.AnditisunquestionablyourdutytoavouchtheLordasourGodinthefaceofall opposition, and to "be zealous" in advancinghis cause.But the zealwhich theGospel enjoins is such as proceeds from love, and is unitedwithhumilityandmeekness.

ThezealwhichmanyprofessingChristiansdisplayistoooftenthezealofpartyorofpride—haughty,intemperate,clamorous.Itisthezealwhichour Lord rebuked, when he said to his disciples, "You know not whatspirit you are of."Thepure flame of Christian lovemust not bemixedwith thewildfire of humanpassion, "the wrath ofman works not therighteousness of God." The zeal of a proud professor makes himacrimonious and loud in condemning the infirmities of others; but ameekandquietspiritwill,likeDavid,retireandweep,andprayforthem,"Riversofwatersrundownmyeyesbecausetheykeepnotyourlaw."

Fervent zeal may well consist with a modest and humble estimate ofourselves,andacharitableandgentlespirittowardsourneighbor.NonecanbemorezealousthanChrist—andyetnonesomeekandlowlyashe.

Let me now very briefly adduce some reasons and motives fitted topersuadeyoutotheacquirementandcultivationof thisspirit.It isheredescribedasabeautifuland lovelydispositionofmind— it iscalledanornament.WhereverameekandquietspiritisconsistentlyexhibitedinthecharacterofaChristian—itisuniversallyfeltandownedtobemostattractiveandengaging.Thoseprofessorswho lack it,orwhoareasyetgreatlydeficientinit,areonthataccountlessesteemed—theirsocietyisoftenfelttobedisagreeableratherthanpleasing—theirconversationisnotsosweetorrefreshing.

But a meek and quiet spirit, maintained under all changes ofcircumstances, and under every provocation, is felt even by unrenewedmentobethenoblestproofof thepowerofpracticalreligion. It isverypreciousinthesightofGod.Heregardsit,notindeedasmeritorious—butasagreeabletohiswill,andacopytakenfromthepatternofhiswell-belovedSon.Accordingly,averylargeportionofhisWordisdevotedtotheinculcationofthoseprinciplesbywhichthischaracterisformed;anda large part of his providential discipline is designed to produce andstrengthenitinoursouls."Godresiststheproud—butgivesgracetothehumble.To thatmanwillhe look, even tohim that ishumbleandof acontritespirit."

ItisthuspreciousinGod'ssight,becauseitiscloselyconnectedwith,andconduciveto,thepeaceofourownminds,andtheorderof theChurch,andoftheworld.Personal,domestic,andpublicpeaceispromotedbyit;andhewho is theGod ofpeaceand theGod oforder, delights in thatwherebygeneralhappinessisadvanced.

Noonecanestimatehowmuchhisownpersonalcomfortdependsonhispossessing a meek and quiet spirit. Such a spirit easily endures muchwhichfretsanddiscomposesthosewhoarelessthoroughlysubdued.Anaffrontwhichexasperatesaproudman—ameekmancalmlysuffers.Aninjurywhichrevengeresents—meeknessoverlooksorforgets.Andtrialswhichscarcelyrufflethecomposureofaquietandcontentedmind—are

sufficienttotossthewickedasonthewavesofatroubledandboisteroussea.

Wheneverwefindourselvesviolentlydiscomposed,fretful,impatient,orwretched—wemayrestassuredthatourmiseryarisesmuchmorefromthe distempered state of our souls, than from any external cause. Weshould seek relief, by acquiring that meek and quiet spirit, which willraise us above the influence of external circumstances, or enable uscalmlytoendurethem.

Finally, let itbe remembered that this temperofmind isnotnatural toanyofus—itmustbeacquiredandcultivated.Nor is itaplantofeasyandspeedygrowth—itisthegradualproductofmuchdisciplineandofgrowing Christian experience. It seldom springs up, so as to reachmaturity, until aftermany a stormhas rooted and established it—noreventhen,unlessitbeimplantedandwateredbytheSpiritofGod."Thefruit of the Spirit ismeekness, gentleness, long-suffering." "Experienceworks patience." "Thework of righteousness is peace: and the effect ofrighteousness,quietnessandassuranceforever."(Isaiah32.17.)

　

　

TheCaseandCureofaWoundedSpirit

"The spirit of amanwill sustainhis infirmity—butawounded spirit,whocanbear?"Proverbs18:14

The Preacher here contrasts outward with inward trouble. Bodilyinfirmities,ordiseases,oranyevilaffectingitfromwithout,hedeclaresaman is capableof enduring.Not thathe ascribes to it a stoic apathyorindifference, or represents the outward sources of affliction as beingeitherfewinnumber,orinsignificantinamount—butheattributestoavigorous and healthymind, the capacity of sustaining them, in such amannerasthatwhileitfeelstheirpressure,itshallnotbeoverwhelmedbythem.Exemptionfromoutwardevilsisforbiddenbythefallenstateof

mankind; insensibility to them is forbiddenby the feelingsofmankind.Butsuchisthedignityofthehumanspirit,andsuchitssuperiorityoverthefleshlynaturewithwhichitishereunited,that,beingitselfsoundandhealthy,itmayenjoyinwardpeace,evenwhensurroundedwithoutwardcalamity,andrisesuperioraliketothesenseofsufferingandthefearofdanger.

Subjectasitistoallmannerofinfluencesfromwithout,itseemshardlypossible toassign limits to itspowerofendurance, if it isupheldby itsnatural andnecessary support— that of true religion.Being capable ofreligion,itscapacityofendurancemustbemeasuredbythestrengthofitssupporting principles; by the firmness and durability of thosefoundationsonwhichitrests.Andwhatinfirmityistherewhichmaynotbesustained,orwhatoutwardcalamitythatmaynotbeendured—byamindwhich,imbuedwithpiousprinciple—reposesitselfonthewisdom,and faithfulness, and love of God; which, believing that all events areunderHis control, resigns itself to his disposal, and acknowledges Hishandalikeineveryblessingandineverytrial;andwhich,assuredofthefaithfulnessofHispromise,isthoroughlypersuadedthat,howeverdarkor perplexing the course of His providencemay be— every successiveevolutionofthepresentcomplicatedsystemistendingtoaresultworthyof thewisdomandbenevolenceofGod, and thatall thingsareworkingtogetherforgoodtothosewholovehim.Thussupported,thespiritofamanwillsustainhisinfirmities.

In the history of the Church there are many signal examples of thepatience and fortitudewithwhich believers have triumphed over everykind and degree of outward sufferings.What trials more numerous orsevere than thoseofJob,when, inoneday, four successivemessengersannouncedtohimthedestructionofhisvastpossessions,theruinofhisfortune,andthedeathofhissons—yet,"Atthis,Jobgotupandtorehisrobeandshavedhishead.Thenhefelltothegroundinworshipandsaid:Naked I came frommy mother's womb, and naked I will depart. TheLORDgaveandtheLORDhastakenaway;maythenameoftheLORDbepraised."(Job1:20-21.)

Andsoonafter,whenGodforhisfurthertrial,waspleasedtosmitehimwith sore bodily disease, and when his wife tempted him to cherish

unbelievingthoughts,hesaid,"What!shallwereceivegoodatthehandofGod,andshallwenotreceiveevil?"(Job2:10.)

In like manner, the power of the human spirit, when adequatelysupportedbyreligion,tosustainoutwardsufferings,issignallydisplayedinthehistoryofthoseworthiesofwhom,bothmenandwomen,itissaidthat they "suffered mocking and flogging, and even chains andimprisonment.Theywere stoned todeath, theywere sawn in two,theywere killed by the sword; theywent about in skins of sheep and goats,destitute,persecuted, tormented—ofwhom theworldwasnotworthy.Theywanderedindesertsandmountains,andincavesandholes intheground!" (Hebrews 11:36,37.) Yet, so far from being overwhelmed bythosesufferings,asheavyandgrievousastheywere,theapostlespeaksofone of their number as "choosing rather to suffer afflictions with thepeopleofGod,thantoenjoythepleasuresofsinforaseason,"(Hebrews11.25.) Nay, of believers in general, he says, that they "glory intribulations, knowing that tribulation works patience, and patienceexperience,andexperiencehope."Andelsewhereaddsforhimself,"mostgladly, therefore,will I glory inmy infirmities, that thepowerofChristmay rest upon me! I take pleasure in infirmities, in reproaches, innecessities, inpersecutions, indistresses, forChrist'ssake—forwhenIamweak, thenamIstrong." (Romans5.3;Romans8:35;2 Corinthians12:9.)

In estimating the capacity of the human spirit to bear up under thepressureofoutwardcalamity,itisrighttotakereligionasanelementinthe calculation — because the human mind is capable of entertainingreligion,ontheonehand,andbecause,whenentertained,religionis itsfirmest and surest support on the other.Wellmay the spirit of amansustainhisinfirmities,whenhisspiritisitselfsustainedbythetruthandfaithfulness of God. Resting on this sure foundation, his patience andfortitudemaypartakeofthesamefirmnesswhichbelongstothegroundsofhisconfidence. In theabsenceofreligion, themind isdeprivedof itsbestsupport—itrestsnotonarock—butclingstoareed.Itisgladtohave recourse to such means of consolation as the world affords, andseeksrathertoforget,thantoconqueritssorrows.

Yet such is the kind provision of nature, that even in the absence of

religion,manyoutwardcalamitiesmaybesustainedwithoutanyseriousinroadonhumanhappiness.Therearenaturalremediesforsorrow,andlawscorrectiveofextremesuffering.Forjustasawoundisstaunchedbyits own blood, or a bruise skinned over by the curative processes ofnature herself — so many a sufferer is indebted to time, to habit, tosociety, or some similar influence, for the mitigation of sorrow, evenwhereheneglectsthereligionwhichalonecanconvertsorrowintojoy.

If one outward spring of happiness is dried up — he has recourse toanother. And wandering from cistern to cistern, broken and empty astheyare—hepleaseshimselfwiththethoughtthathemayyetbehappy.Afonddelusionbutone,nevertheless,whichshowsthebuoyancyofthehuman spirit, andwhich teachesushowhigh themindmay rise abovecalamity,ifembracingallthesupportsofwhichitiscapable.

"But,"addstheprophet,"awoundedspiritwhocanbear?"Solongasthemind itself is untouched, so long as it maintains its soundness andelasticity— so longmay it bear up against outward calamity, and riseabovethestorm.Butletthespirititselfbewounded,andthenceforward,notonlyisitaneasyvictimtoevery,eventheslightestformofoutwardevil—butthegreatestabundanceofoutwardgoodisthrownawayuponit — it droops and pines unseen, amidst the brightest sunshine ofprosperity.Forwithinitselfarespringsofbitterness,whichrendereveryoutwardcomfortinsipidorloathsome.

Let us consider thenature,symptoms, and causesof this distemper ofthespirit,withtheviewofascertaininghowfaritmayadmitofcure,andbywhatmeansthatcuremaybeeffected.

As to the NATURE of this distemper, we must carefully mark thedifference between it and certain other states ofmindwhich, althoughthey may have some symptoms apparently in common with it, arenevertheless essentiallyof adifferent character.Byawounded spirit—wedonotunderstandamindderangedinitsfaculties,throughinsanity,or so deficient in intellectual energy, as to assume the gentler form ofidiocy. Where the mind is either radically defective, or altogetherdisordered—itexhibits,indeed,amelancholyspectacle,forwhatcanbemoremelancholythanthedeprivationofreason?

But,insuchcases,thereisoftenlittleconscioussuffering—thepowerofcontinuous thinking is gone— themind is seldom sensible of its owncondition—butisratherthesubjectoffitfulimaginationsanddreams—sometimessad,nodoubt—butasoftenpleasing,grand,orexciting.Anditisnotuntilreturningreasonthrowslightontheconfusionwithin,thatthesuffererisconsciousofhisrealsituation.

But when the spirit is wounded without being deranged, when reasonretainshersway,andbroodsovertheinwardmiseriesofaheartstrickenand bleeding — then is the question of the Preacher applicable, "Awoundedspirit,whocanbear?"

Andasthisdistemperistobedistinguishedfromidiocyorinsanity—somust we, in justice to religion, guard against confounding it with thatbrokenandcontritespiritwhichScripturerecommendsasbeinginitselfacceptabletoGod,andinitseffectbeneficialtoourselves.Atrulybrokenand contrite heart is consistent with inward peace and comfort. Itnecessarily implies, indeed, some measure of grief, such grief as theremembrance of sin may and ought to inspire; and that grief, ifunalleviated by the consolations and hopes of the Gospel,might settledown into a fixed melancholy, and become a fearful and intolerableburden.

But this is the sorrow of theworldwhichworks death; such sorrow asnatural convictionsmayawaken—whilenatural reasoncannotallay it.But the godly sorrow of the Christian, when, with a broken spirit hecontemplates his transgressions, is so chastened and mitigated by anapprehension of the mercy of God in Christ, that the true penitent iscomforted even in his contrition, and feels that this is a spiritwhich itbestbefitshim tocherish—aspiritwhich is themostconducive tohispeace.Sofarfromcryingout,thathecannotbearit,orbeinganxioustocast it off as a heavy or intolerable load upon hismind— the believerprays that hemay havemore andmore of this holy, and humble, andcontritespirit.Itishisgreatanxietytonourishit;inthisspirithedesirestolive;inthisspirithedelightstopray;inthisspirithewouldapproachthetableoftheLord;inthisspirithehopestodieandtoenterHeaven.And themorehe succeeds inmaintaining it, themore does he feel theunspeakableconsolationandsupportsoftheGospel.

But there is a state ofmind, and that of by nomeans rare occurrence,which corresponds to the description of thePreacher. In this state, themindisconsciousofatotaldissatisfactionwithitself,andeverythingwithwhich ithasyetbecomeacquainted—a loathingof theworld,whileasyetnobetterportionisknownorenjoyedbyit—abitterfeelingthatitisnot,and in itspresentstatecannot,behappy.Nor is this stateofmindpeculiar to thosewho are involved in the hardships of poverty, orwhohave suffered an extraordinary degree of temporal distress. On thecontrary, some of its most affecting exhibitions are to be witnessedamongthosewhohaveenjoyedalargemeasureofoutwardprosperity—who are loaded with wealth and honor, and replenished not only witheverynecessity—butwitheverycomfortandluxuryoflife.Inthemidstof all their outward prosperity, their spirits sink, their happiness isdestroyed.Andevenwhensurroundedwiththepompandluxuryofrankor fortune, an aching heart destroys their peace, and tempts them toloathetheverydistinctionswhichexcitetheadmirationortheenvyoftheworld.

Oh!howofteninadayofjubilee,hassuchaheartsickenedatthevanityoftheworld;andwhoknowshowmanyheartsareinwardlybleedinginthemidstofourgayestassemblies!

"Who,"saysVoltaire,"can,withouthorror,considerthewholeworldasthe empire of destruction? It aboundswithwonders— it also aboundswithvictims.It isavastfieldofcarnageandcontagion.Everyspeciesiswithoutpitypursuedandtorntopieces through theearth,andair, andwater.Inman,thereismorewretchednessthaninalltheotheranimalsputtogether.Heloveslife—yetheknowsthathemustdie.Ifheenjoysatransient good — he suffers various evils, and is at last devoured byworms!Thisknowledgeishisfatalprerogative;otheranimalshaveitnot.He spends the transient moments of his existence in diffusing themiserieswhichhesuffers—andinrepentingofallthathedoes.Thebulkofmankindarenothingmorethanacrowdofwretchesequallycriminaland unfortunate. The globe contains rather carcasses, than men. Itrembleatthereviewofthisfrightfulpicture,andIwishIhadneverbeenborn!"

Theeffectsof thisdistemperarevarious,andoftenthemostapparentlyopposite. In all cases, it is destructive of every rational and substantialcomfort.Itembitterstheheart—whichisatoncetheseatandspringoftrue happiness. It tinges the eye with gloom — so that every outwardobject is discolored or distorted. It produces indifference, or someharsher feeling towards the livingcreaturesaroundus—andbydryingup the social affections, takes away one of the sweetest sources ofcomfort. It naturally impairs our health, according to the beautifullanguage of Solomon, "amerry heart does good likemedicine— but abrokenspirittriesthebones."(Proverbs17.22.)

Butinseekingrelieffromit,verydifferentandevenoppositecoursesarepursued. Sometimes, under its pressure, the mind recoils from allfellowshipwith theworld, shrinks fromsociety,and findsamelancholysatisfaction in seclusion and solitude. There brooding over its ownmiseries, it becomes ascetic or misanthropic — little interested in thehappiness of others since it has lost its own— and perhaps deriving amorbidpleasure fromeverynewproofof thevanityof theworldor theturpitudeofmankind. In other cases, thewretched sufferer is afraid ofsolitude—cannotbear thecompanyofhisownthoughts—andrushesinto society, there to forget, amidst the gaieties of fashion; or, shouldthesefail,amidstthedeeperexcitementsofprofligacy,thesecrethorrorsbywhichitishaunted—allowingnotimeforcalmreflection—butintentonlyonforgettingamiserywhichitcanneitherovercomenorendure.

I am convinced that it is the same spirit which often leads to thoseoppositeextremesofsocialmirth,andsecludedmelancholy.Ifwecouldlookthroughthedisguiseswhichitassumes,wemightdiscoverthesamebitternessofheartinmanyasceneofgaietyorprofligacy,whichinothertemperamentsdrivesthesufferertopineunseeninacottageoracloister.

Even in our own times, and in ordinary life,many seek relief from thebitternessofdisappointmentbytheuseofwine,ofopium,orofalcohol—aninsidiousanddangeroushabit,begunperhapswithouttheintentionofbeing intemperate,andadvancingby imperceptibledegrees, so that theunhappyvictimisscarcelyconsciousofitsprogress,untilitbecomeshismasterandtyrant,andheitshelplessandabjectslave!

If we inquire into theCAUSES of this distemper, we shall find that,while any one of the numerous calamities of life may become theimmediateoccasionofproducingit—yet,noneofthemhavethiseffect,until,astheresultofitsgeneralexperience,themindisledtoentertainthe fearful conviction that its whole scheme of happiness is false anddeceitful,andthatitneitheris,norcanbehappyinitspresentcourse.Solong as it can evade this conclusion, and flatter itself with the hope ofhappiness—itmaybearupagainstthecalamitiesoflife,andsuffermuchwithoutbeingoverwhelmed.Butwhenthefearfultruth,(foritisatruth,)thatnocreatedthingcanrenderithappy—andthatinitspresentcoursedissatisfactionandmiserymustbe its constant attendants—when thistruthisdiscerned,andconsideredinthelightofitsownexperience,themindiswoundedbythediscovery,andlosesatonceitshappinessanditshope. It sinks under calamities which otherwise might have beenendured, and becomes either despondently anxious, or recklesslycareless,abouteverythingwhichmostnearlyconcernsit.

There are two considerations, both included in this general statement,whichdeservetobespecified,astheprincipalcauseswhichoperateintheproductionofawoundedspirit:thefirstrelatingtohappinessinthepresentworld,thesecondtoourprospectsbeyondthegrave.

1. A consideration which has a strong tendency to produce thedistempered spirit which has been described, is, the vanity andemptiness of the world; the felt impossibility of deriving from it thatsatisfactionwhichwehadfondlyexpected;andtheevidencewhicheveryday'sexperiencemultiplies...oftheinstabilityofourdearesttreasures,oftheuncertaintyofoursweetestenjoyments,andthedisappointmentofourfondesthopes.

Who that has passed from youth to manhood, and contrasts his earlyexpectations with his actual experience — has altogether escaped thewithering feeling of disappointment?Aswe advance in life, arewe notevery daymore thoroughly schooled in this universal lesson of humanexperience,thattheworldisavainshow;andthatitsbestenjoymentsareeither beyond our reach, or difficult of attainment; andwhen attained,

they are transient, precarious, and unsatisfying. And our prospects, ifconfinedtothethingswhichareseenandtemporal,arenotbrighterthanourpastexperience.

Whichofourpresentcomfortscanwecountonretaining?

Ourwealthmaybetakenaway.

Ourfriendsmaygrowcoolanddesertus;atallevents,theymustdie.

Ourgoodnameisatthemercyofathousandeviltongues.

Ourhealthmayfailanddisableusforeveryenjoyment.

Andsoon,verysoon,wemustleaveallearthlythings,andresignthemtoothers.

Nay,wereeverytemporalcomfortcontinuedwithustothecloseof life,canweexpect toderive fromthemmoresubstantialhappiness thanwehave yet enjoyed in them — and has that been such as to satisfy thecravings,orfillthecapacitiesofoursouls?

Themind that thus calmly contemplates itspastexperienceand futureprospects,islearningagreatlesson,alessonwhichGodhasdesignedthevanityof theworld to teachus—even that souls formed inHis imagecannotfindtheirhappinessinanyearthlyobject—thatsuccessfulastheymay be in the world, they must look beyond it for the satisfaction ofdesirestoogreattobelimitedbyitsrange;andthatsolongastheylookto the world alone or chiefly, they will find it to be but "vanity andvexationofspirit."

Now, amind that hasmade this discovery, and sensibly feels its truth,without having yet discerned or embraced the better portion that isprovided for it, is awoundedspirit. It is not only unhappy—but feelsthatitmustbesoinitspresentcourse.Itloathesthevainworld,andyethas no higher good in view, and it will either become reckless of allconsequences, or sink into despondency or despair. Many such spiritsthereareamongus,piningunseenunder thegrowingconvictionof theworld'svanity.What,Iask,cantheworlddoforthem?Theworldcando

nothing, for it is the very vanity of the world which has caused theirdistemper.Theyhavetried itscisternsandhave foundthememptyandbroken.Theyhavegonetheroundofitsvanities,andhavefoundnothingbutvexationofspirit.

AndthathumanphilosophywhichwouldrecommendeitherStoicapathyorEpicureanindulgenceasameansofrelief,isfelttobeavainparadeof words to a spirit which knows its own bitterness, and which isconscious that, by the constitution of its nature, it can neither beindifferenttohappinessontheonehand—norsatisfiedwiththeworld'shappinessontheother.

And as to the worldly prudence, which would, in such circumstances,laugh them out of their convictions, or recommend recreation, andmirthfulsociety,andamusement,toheartsbleedinganddiseased—theylook on their sage instructor as one who is not yet so far advanced asthemselves in the actual experience of theworld—but as treading thesamepathwhichtheytrod,andsuretoreachthesameconclusion;andfeel that itmustbeeither in ignoranceor inmockery thathespeaksofworldlyamusementsorgaietyasacure.

They may yield, however, to the advice — but with an inwardconsciousness that itmust be vain, orwith a feeling that it is better toforget what they cannot hope to remedy. They wander from scene toscenewiththearrowstillstickingfastintheirbosom—withthewoundstillbleedingintheirhearts.

If,insuchacase,wecouldexpectacure,itisevidentthatanewclassofobjectsmust be presented to themind; and this is in part admitted bythose who recommend change of scene, or of occupation, or ofamusement.But theirerrorconsists innot seeing that toamindwhichhas already discovered the vanity of the world, not only a new but atotallydifferentandfarhigherclassofobjectsmustbepresented—thatinsuchacase,theworldhasbeentriedandexhausted;andthattheeyemust be directed beyond the world and above it for true and lastingconsolation.

Such objects there arewithin the compass of human knowledge— the

great,sure,andeverlastingobjectsoftheChristianfaithandhope;andasthesearenecessarytobeknownbyall,sotheyarepeculiarlysuitabletothewoundedspirit.Lettheeyewhichseesnothingbutgloomandmiseryin theworld,be liftedabove it.Let themindwhich is perplexed by theuncertain andunsatisfyingnature of "all things seen and temporal," bedirectedtothestabilityandgloryof"thingsunseenandeternal."Lettheheart which feels that nothing on earth can fill its capacities ofenjoyment,betaughtthatGodhimselfisasureandsatisfyingportiontothemthatseekhim.

In a word, let them see that, instead of seeking their happiness in thecreature,theymayseekandfinditinGodhimself.And,immediatelyonsuch perception, themystery of their condition will become clear. Theheart, which drooped, will revive. Hope will again animate the bosomwhich theworldhadgivenasaprey todespair.Everything aroundandbefore themwill appear inanew light—and theywill feel as if adarkcloud had suddenly been broken and dispersed — a heavy burdenremoved—a galling yoke struck from their spirits, "all old thingshavepassedaway,andallthingsbecomenew."

Instead of wondering as they once did, at the unsatisfying nature ofearthly good; instead of being disposed, as formerly, to repine at thatarrangement of Providence which prevents perfect happiness in theenjoymentofthecreature—theemancipatedspiritwillperceivethatthisisitselfoneofthewisestordinationsof thedivinemind,andoneof thehighest tokens of his benevolence, inasmuch as by thus depriving thecreatureofallpowerofbeinghappywithoutGod—hehaslaidhimundera sort of moral necessity, or, at least, held out to him the highestinducement to seek to Himself — that if He dried up the streams, ormingled bitterness with its waters — it was that they might be led torepairtothefountain.

HewhohasdiscoveredthatGodistheonlyportionofhisspirit,maywellrest assured that thisportionwillnever failhim,nor come short of hisexpectations and desires. For unlike the world, God is the sameyesterday, today,andforever.He is infinite,andadequate, therefore, tofillthelargestcapacitiesofthesoul.Heisperfect,withoutonedefectorblemish.Heisall-sufficient,and,beingeverpresent,maybecontinually

enjoyed. Yes, death itself, so far from depriving us of this portion, willonly place us in the full enjoyment of it, and eternity will only unfoldmore of its excellency and worth. "Nevertheless I am continually withYou? You hold my right hand. You guide me with Your counsel, andafterward youwill receivemewithhonor.Whomhave I inHeavenbutYou?AndthereisnothingonearththatIdesireotherthanYou.Myfleshand my heart may fail, but God is the strength of my heart and myportionforever!"Psalm73:23-26

AsbypresentingGodastheonlysureandsatisfyingportionofoursouls,theChristianreligiondirectsustoaninfiniteandinexhaustiblesourceofsatisfaction.Byrevealingthedoctrineofimmortality,andteachingustheconnection which exists between our present course on earth and oureverlastingdestinyhereafter—itremovesandrebukesthosedismalanddegradingviewswhichweareapttoentertainrespectingourpresentlife,solongasourprospectsarelimitedwithinitsnarrowrange.

Considering ourselves as a class of creatures, like others, mortal, andcomparing our actual enjoyments on earth with those of the inferioranimals—thegloomythoughtwhichwilloccur toamindconvincedoftheworld'svanity, isneitherunnatural;nor, if immortality is forgotten,altogetheruntrue.Eventhatthepowerofreflectionandforethought,bywhich we are distinguished from them, have materially increased oursufferings, without enabling us to discover a cure for them. We aretherebyqualifiedtodiscoverthevanityoftheworld,withoutbeingabletosecure a higher good; and that if the present life is to terminate ourexistence,ithadbeenbetterforustohavehadthesamethoughtlessandundisturbedenjoymentofit,whichisgiventothebirdsoftheairorthebeastsofthefield.

This is intimated tousby theapostle,when, referring tohis laborsandsufferingsinthecauseofreligion,hepointstotheprospectofeternallifeasthemotiveandjustificationofhiscourse;andasks,"Whatadvantageitme,ifthedeadrisenot—letuseatanddrinkfortomorrowwedie!"(1Corinthians15.32.)

But let the mind which has long brooded over the dismal prospect ofdeath, and,while under the influence of themelancholy feelingswhich

the shortness and uncertainty of human life are fitted to inspire, hasbecomeindifferenttotheworld,ordisgustedwithit—letsuchamindbeonce vividly impressed with the idea of its own immortality; let it bethoroughlyconvincedthatthebeingwhichisbegunonearthwillstretchonward and onward through the immeasurable ages of eternity; let itcontemplate the sublime prospect of everlasting life beyond the grave,and, assured of that great certainty— let it be taught to look upon itsearthly course as the preparation for a careerwhich shall never end—andwhocanfailtoseethathereis...anobjectfittedatoncetorebukeandtodestroyitsdespondency,aprizeworthytoexciteagainitstorpiddesires,amotivetoanimateitsresolution,a truthwhich at once explains the mysteries of its present being, andthrowsaglowinglightonitsfutureprospects!

Isay,letthesaddestspiritthatevermournedovertheworld'svanity,beoncethoroughlyimpressedwiththebeliefofeternallife—andfromthatinstant, the vanity of life will nomore be thought of; for life will thenassumeanewaspect,andappearinvestedwithasolemnimportance,asthepreparatorydisciplineofanimmortalspirit—astateofeducationforeternity — a probation on which results far too momentous to beadequatelyconceivedof,depend.Andwhile itwillno longer looktotheworldasthesourceofitshappiness,ortothepresentlifeastheseasonofits reward— itwillbenervedwithnewvigor toprosecute its business,andtodischargeitsduties.And,lookingonitinthelightofreligion,thegloomwhichformerlyovercastitwilldisappear.

Disconsolate spirit! You that like the dove can findno resting-place onearth—here isa refuge foryou;asure,andsweet,andabiding refuge:chooseGod foryourportion,andHeaven foryourhome.Herearenewobjects, worthy of your highest regard, adequate to fill your largestdesires, and fitted alike by their greatness and their stability, to secureyoureverlastinghappiness.

Thatyouhaveseenthevanityoftheworld,iswell—Godhasthusbeenpreparing you for discovering the value of true religion. But beware ofrestingatthispoint,asifdespondencywereaproofofpiety;orasifthediscovery of the world's vanity were the only article of religion.

Rememberthatmanyamanisbitterlydissatisfiedwithhispresentstate,andoftenwearywiththeworld—whohasyetnoportioninGod.Itisnotenoughthathisaffectionsbewithdrawnfromthings"seenandtemporal"—unlesstheyaretransferredtothings"unseenandeternal."Seeknottoremain in a neutral state, or to cherish unconcern and indifference. Solong as your heart beats within you, it will yearn after some object onwhich its desires and affectionsmay be fixed. And if the world cannotallurethem,orisunworthyofthem—thennohappinesscanbeenjoyeduntiltheyriseabovetheworldtoGod.

Bythedisciplineofhisprovidence,byeverysuccessivedisappointmentorbereavementwithwhichhehasvisitedyou,Godhasbeensaying,"Seekmyface!"Leteverywoundedspiritreply,"Yourface,OLord,willIseek."Therearemany that say:Whoshall showusanygood?Butmyprayerwillbe,"Lord,liftupthelightofyourcountenanceuponme.""Godistheportionofmysoul,thereforewillItrustinhim.""Myheartandmyfleshfaintandfail—butGodis thestrengthofmyheartandmyportion forever." "Even though the fig trees have no blossoms, and there are nograpes on the vines; even though the olive crop fails, and the fields lieemptyandbarren;eventhoughtheflocksdieinthefields,andthecattlebarnsareempty—yetIwillrejoice intheLORD!Iwillbe joyful intheGodofmysalvation!"

Iamwellaware,however,thattoawoundedspirit,religionitselfappearsgloomyandrepulsive;andthattherearecertainfeelingsineverybreast,whichserveeventoincreasethedespondencyofamindinthissituation,when it contemplates its relation to God. These feelings arise from aconsciousnessofguiltandcorruption—and thisof itself,may insomecasesbecomesointenseastoproducetheverystateofmindforwhichwepropose religion as a cure.The spiritmay be sowoundedby it, and soharassedbythefearwhichitawakens,astobecomethepreyofwhathasbeen,notveryproperly,called,religiousdespondency.

2.ThisisthesecondofthetwocausestowhichIproposedtodirectyourattention—acausewhichoperatessometimeswithouttheformer,soasto render a man really unhappy even while he is as yet not deeplyconvincedofthevanityoftheworld;andwhichatothertimes,soconcurswithaconvictionoftheunsatisfactorynatureofearthlygood,astoleave

themindwithoutanyresourceeithertemporalorspiritual.

The conscience is troubledbya sense of guilt, andby the terror of anangry God. This may come on, in the midst of the greatest outwardprosperity,andafteralongperiodofinsensibilityandunconcern.Itisthemostfearfulofallvisitations,andmakesamanaterrortohimself.Eventhebeliever,inthoseseasonsofspiritualdarknesswhenhecannotrealizetheglorious truths andhopesof theGospel, is subject to it. "Youwritebitterthingsagainstme"saidJob,"andmakemetopossesstheiniquitiesof my youth." "The arrows of the Almighty are within me, the poisonwhereof drinks up my spirit! The terrors of God do set themselves inarrayagainstme.Oh!thatImighthavemyrequest,andthatGodwouldgrant me the thing that I long for. Even that it would please God todestroy me, that he would let loose his hand and cut me off!" "Yourarrowsstick fast inme," saidDavid, "andyourhandpressesmesorely.Thereisnosoundnessinmyflesh,becauseofyouranger,neitheristhereanyrestinmybones,becauseofmysin.Formyiniquitiesaregoneovermyhead; they are tooheavy forme! I am troubled; I ambowed downgreatly; I gomourningall theday long; I am feeble and sore broken; Ihaveroaredbyreasonofthedisquietnessofmyheart."

Such is the agony of a troubled consciencewhen under convictions ofsin. Now we do not deny the truth and reasonableness of suchconvictions. We would not say one word to dissipate them. On thecontrary,webelievethatourdeepestconvictionsofguiltfallfarshortoftheactualtruth,andthatallthefearswhichconscienceawakensarenotcommensuratewiththerealdangerofoursituation.Thetruthis,thatwearesinners,and,assuch,exposedtoveryheavydivinejudgments;anditiswellthatweknowthefactandfeelittoo.

Itistrue,also,thatinsuchcircumstances,awoundedspiritcanderivenoconsolationfromthefactofGod'sexistence,ortheprospectofaneternalworld—solongasitisignorantofthemeansofforgiveness,orunwillingtoembracethem.Nolanguagecanexpressthedissatisfactionandmiseryofasoulwhenbothcausesconcurtotroubleit,andwhenitcanneitherlooktotheworldwithpleasure,nortoGodwithconfidence.

And what can the world do for one in such a case? What direction,

encouragement,orcomfort,canhumanphilosophybestow?Consciousofhis own misery, he cannot trifle with his convictions. Conscience isawake, and its still small voice cannot be silenced by thosewhowouldmakeamockofsin,orteachhimtoregarditasaimaginaryortrivialevil.

Nor is it every form of religion that canmeet the needs, or satisfy thecravings of such a spirit. The legal or self-righteous systemwould onlyaggravate itsmisery.But there isa cure—and that is tobe found, likeeveryotherconsolation, intheGospelofChrist.ThebloodofJesuscanpacify the conscience,whenmost disturbed. Let the saddest spirit thatevermournedover itsguilt andpollution, bebrought clearly to see thefreeness and the riches of divine grace. Let it but understand the truecharacterofGod,as"GodinChrist,reconcilingaguiltyworldtohimself,andnotimputinguntomentheirtrespasses,"as"TheLordGodmercifuland gracious, abundant in goodness and truth, keeping mercy forthousands, pardoning iniquity, and transgression, and sin." Let it butunderstandtheimportofthatdeclaration,"GodsolovedtheworldastogivehisonlybegottenSon,thatwhoeverbelievesinhimmightnotperish—butmighthaveeverlastinglife."LetitconceivearightofthesufficiencyoftheSavior'swork,andtheperfectfreenesswithwhicheverysinnerisinvitedtogotohimwithoutmoneyandwithoutprice.Let it thusknowand believe the import of the Gospel message — and instead of beingoverwhelmedbyitsconvictions,itwillbeledbymeansofthemtoasureandunfailinggroundofconsolation.

BythisapprehensionofthemercyofGodinChrist,"thewoundedspirit"isconverted into"abrokenandcontriteone." It loses all the bitternesswithoutlosinganyofthehumiliationwhichasenseofguiltinspires.Thesorrow of the world which works death — becomes a godly sorrow,workingrepentance,nottoberepentedof.

Disconsolate spirit! You who mourn in secret over the bitterness of atroubledconscience—looktotheSavior,andbeatpeace.Henowspeakstoyou,andsays, that forsuchasyouare,hecameintotheworld:"ThespiritoftheLordGodisuponme,forhehasanointedmetopreachgoodtidingstothemeek;tocomfortallthatmourn;toappointuntothemthatmourn in Zion, to give unto them beauty for ashes, the oil of joy formourning,thegarmentofpraiseforthespiritofheaviness."

Look to the Savior — and through him look up to God as a forgivingFather!"HappyishewhohastheGodofJacobforhishelp,whosehopeis in the Lord hisGod! For the Lord loosens the prisoners— the Lordopenstheeyesoftheblind—theLordraisesthemthatareboweddown—hehealsthebrokeninheartandbindsuptheirwounds."Andofyoumayitbesaid,asintimespastofmanyawoundedspirit,"Thispoormancried—theLordheard,andsavedhimoutofallhistroubles!"

PreparationforDeath

"Whatever your hand finds to do, do it with all yourmight. For in thegrave, where you are going, there is neither working nor planning norknowledgenorwisdom."Ecclesiastes9:10

ThePreacher,takingalargeviewofhumanlife,andconsideringmanasabeingdestinedatnoverydistantperiod, tochangehispresent state foranother, exhorts his readers, in these words, to the diligent doing ofwhateverremainstobedonebeforetheirchangearrives.Heenforceshisadmonitionbytwoconsiderationsormotives:first,thattheyaregoingtothegrave;secondly,thatonceinthegrave,alltheiropportunitieswillcease.

Iproposetodirectyourthoughtstothesetwoconsiderationsseparately,and then to explain and apply the exhortation which the Preacher hasfoundedonthem—inthehope,thatsuchasarestillfritteringawaytheirtime and their talents on the vanities of the world, unmindful of thecoming eternity—may, under the divine blessing, be induced to thinkseriouslyof theireternalprospects.AndthatsuchofusashavealreadyturnedourfacestowardsZion,maybeanimatedandstirreduptogreaterdiligence,inmakingourcallingandelectionsure.

1.Letmeremindeachofyou,andleteveryoneapplyittohimself,asifhis ownnamewerenowaudiblypronounced: "Youaregoing to thegrave!"Whichofusallcandenyorevendoubtthecertaintyofthis?You

maysometimeshearinChurchcertaindoctrineswhichyouareatalossto understand, or the grounds of whose certainty you cannot clearlyperceive.Butherethereisnoroomfordoubt,fordispute,or fordenial,"Youaregoingtothegrave!"

Withunerringcertainty,suchashecanfeelinregardtonootherevent,thepreachercanwarneverymanofthis:"Youaregoingtothegrave!"And looking abroadover the largest assembly of humanbeings, he cantell, without the possibility of being mistaken, that, within a givennumberofyears—everyoneofthemshallbeinthedust;andtheplacewhichnowknowsthem,shallknowthemnomoreforever.

As many human beings as are at any time on the earth's surface, areconveyedtoitsbosominthecourseoflittlemorethanthirtyyears.Andifonelifebeprolongedtothreescoreyearsandten—twoorthreeothersforeverysuchlifecometoaprematuretermination.Butall,ofwhateverageorstrength,aregoinginthesamedirection,andwillmeetatlast!

If we look on the whole race as moving onwards to the tomb, what amelancholyprocessionishumanlife,withallitsgaietyandgrandeur—aprocessiontothechambersofdeath!

Werewehabituallymindfulofthis;didwelookonlife,withacalmandsteady eye, as a progress to the tomb; did we think of everyman thatpasses by, whether in the gaudy attire of fashion, or in the pride oftriumphant ambition, or in themirthful pursuit of pleasure, or even intheragsofpoverty,andtheagonyofwant,"Youaregoingtothegrave!"—howwouldthisreflectionservetodiminishinoureyethedistinctionsof theworld, to rebuke its idle fashions,and todirectour reflections towhataloneisvaluable—thatwhichalonewillendure.

And,aboveall,didthethoughtoccurtousasfrequentlyasitought,andwereitreflectedonasitscertaintyandimportancedeserve—didIoftensaytomyself,"Iamgoingtothegrave"—Oh!whatgravityofthought,whatcomposureofmanner,whatdeepseriousnessofspiritwouldsuchathoughtproduce!Withhowmuchlesspowerwouldeitherthewealth,orthehonors,orthepleasuresoftheworldseducemefromwhatalone isworthyof adyingman's regard— thatwhich alone can fit him for the

grave.

"AmIgoingtothegrave?"—mightonesay.Then,whybesoanxious,sobusy, so engrossedwith theworld?Could I amass riches— can I keepthem?CouldIprocurefame—whatwoulditavailmethere,wheregreatandsmallmeettogether,inonecommonoblivion?No,Iamgoingtothegrave. I am every day drawing nearer to that scene where all earthlydistinctionsareforgotten—andIwillpursuemyjourneyheedlessoftheseductionsoftheworld,andintentonlyonbeingprepared,induetime,tolaydownwithoutalarmandwithoutregret,alifewhichIcannotlongretain!Andwithaseriousspirit,befittingthesolemnterminationofmyjourney, I shall set myself diligently to the work for which life wasbestowed.Itmaybethatinmycaselifewillbeprotracted;but,alongthewhole lineofmyearthlypilgrimage, Imustexpect trialsanddifficultiessufficient to warrant a holy seriousness of spirit. Yet at length my lifemustterminate,nomatterwhethersoonerorlater,whethersuddenlyorbyslow advances— terminate itmust, in death. And it befitsme, as athinkingbeing,notdestituteofforethought,sotofeel,andsotoact,atallseasons, as one to whom God himself has said, "You are going to thegrave!"

Such might be the influence of this simple but solemn lesson, were ithabituallyrememberedinthecourseoflife.

Buttheimpressionwouldbegreatlyincreasedbyreflectingwiththesameseriousnessonthesecondconsiderationwhichisherepresented,namely,"For in the grave, where you are going, there is neither working norplanningnorknowledgenorwisdom."

2.Thatonceinthegrave,allouropportunitieswillcease.Thisstatementisnottobeunderstoodasintimatingeitherthatthesoulshallpass into a state of unconsciousness and oblivion, or that, beingconscious, it shall exist ina stateofpassivenessor inactivity— for thiswerecontraryaswelltotheargumenthereurgedbythePreacher,astothe uniform and strong testimony of Scripture in many other places,wherethestateofthesoulafterdeathisexpresslydescribed.

We there read of two conscious states of existence, in one or other of

whicheveryhumansoulwillhereafterbefound:1.AstateofactiveimprovementandexaltedhappinessinHeaven.2.AstateofrapiddegeneracyandconsciouswretchednessinHell.

Inboththesestates,allthefacultiesofthemind,alltheaffectionsoftheheart,allthepowersofhumannaturewillbeinastateofactiveexercise.Norwilltheacquisitionheremadeofknowledge,whethergoodorevil,beforgotten.Memorywill still do its busywork—awakening gratitude inone, and remorse in another class of characters forever. And there, ashere,will their facultiesbeemployed indevising schemesof goodorofevil,andactiveexertionwillfollowtocarrytheseschemesintoeffect.

ThattheinhabitantsofHeavenwillbeactivelyengagedinGod'sservice,isoneofthemostdelightfulrevelationsofScripture!Theywillservehimday and night in his temple. They will advance in the attainment ofknowledge, as their faculties expand, and their opportunities ofobservationaremultiplied.Insteadofbeingdoomedtoendlessslothandinactivity, they will find their chief happiness there, as here, in thediligentdischargeofduty,asGod'sministeringservants.Thisdoctrine,asitcorrespondswiththeviewwhichisgivenofthepresentoccupationsofthe angels asministering spirits, sent forth to execute God's purposes,and to minister to them who shall be heirs of salvation — so is it inaccordancewithallthatweknowoftheconstitutionofthehumanmind;which has been so framed as to be incapable of any real or lastinghappiness apart from the exercise of its own faculties on objects, or inworkssuitabletoitsnatureandcapacity.

Whenwearetold,therefore,thatinthegravethereisneitherwork,nordevice,norwisdom,norknowledge—wearenottounderstandthattheactivepowersofthesoulwillbesuspendedbydeath,farlessthatdeathisdestructiveofhumanconsciousnessandthought;forthisideaisindirectoppositiontonumerousexpresstestimoniesofSacredScriptureinotherplaces. More especially, the supposed annihilation of humanconsciousness or activity, so far from being an argument for greaterdiligencenow,would,onthecontrary,runcountertotheverydesignforwhich the Preacher here urges it, by creating in our minds an utterrecklessnessastothecourseofourlife,seeingthatinitsconsummationno difference would be made between the active and the slothful, the

righteousandthewicked.

If at the hour of death, all were alike consigned to unconscious andinactiverepose; ifallknowledgeandallwisdomwerelost,then,onthatsupposition—thenhowcouldtheapproachofdeathbeurged,ashereitis urged, as a reason for increasing diligence in the accomplishment ofourseveralworksonearth.Mightnotratherthesuggestionberationallyentertainedbyusall,whichoccurredeven to themindofanapostle incontemplatingthissupposedresult,"Whatadvantageitme,"(thatIhavethoughtand labored,andsuffered in theserviceofChrist,) "If thedeadarenotraised,"Letuseatanddrink,fortomorrowwedie!"1Corinthians15:32

Thisepicureanmaximoflifewouldunquestionablybethemostrational,wereitso,thatthought,andconsciousness,andactivity, terminatewithourpresentexistence.Insteadofbeinganargumentfor"doingnowwhatourhandsfindtodowithourmight"—suchasuppositionwoulddepriveus of every reason andof everymotive for exertion, except in so far assuchexertionmightconducetoourtemporalcomfortandpleasure.

Therealmeaningofthelastclausewillbeunderstoodifweconsideritinconnectionwith the first: it is thatworkwhichourhands find todo onearth,inreferencetowhichthePreacherdeclaresthatthereis"nowork,norknowledge,norwisdom,nordeviceinthegrave."Wearenottotakethe latter clause absolutely and by itself — but we are to view it inconnectionwiththesubjectofthePreacher'sexhortation,bywhichitisatoncelimitedandexplained.Speakingoftheworkwhichourhandsfindtodo, the Preacher declares that if it is not accomplished now— then itcannotbeaccomplishedhereafter;thatinreferencetothatwork,thereisno knowledge, nor wisdom, nor device, no opportunity, no means, nopossibilityofattendingtoithereafter,ifitisneglectednow.

This is the season appointed for a certain work; if that season is lost,thereremainsnoopportunityoffulfillingourtask.Weshallcontinuetoexist,tothink,tofeel,andtoact—butthatworkwhichourhandsfindtodonow,cannotbedonehereafter—itmustbedonenowornever.Thisisthe plain import of themotivewhich is here urged: not that any of usshalleverbeconsignedtoastateofunconsciousness—butthatthework

whichisappointedtousnowcannotbeaccomplishedafterdeath;itistheproperwork of time,whose unchangeable resultswill bemanifested ineternity.

Nowifwetakethemostordinaryviewofdeath,asthatwhichseparatesus from every earthly privilege or pursuit—we shall be at no loss todiscoverthereasonsonwhichthePreacherfoundstheexhortationinthetext.Forconceiveofdeathsimplyastheseparationofoursoulsfromthepresent state of being; as thatwhichdissevers all our connectionswiththe world; as that which withdraws us at once, and forever, from thefamily circle — from the friends whom we love — from the society inwhichwemingle—fromeverythingthatisknownordoneunderthesun.

Conceiveofdeathinthisthesimplestandplainestviewthatcanbetakenof it, andmay we not well say with the Preacher, that in reference toeverything which here engages the interest, or concerns the welfare ofman, "There isnowork,norknowledge,norwisdom,nordevice in thegrave?"

Thedie is cast— theworld isnomore— itsbusiness, itspleasures, itsordinances, its duties, its joys and sorrows, its opportunities, are allended—theycanneitherbeobserved,norimproved,norexperiencedbyusmore.

Andasthisisinitselfasolemnandamournfulthought,soisitonewhicheveryinstanceofdeathsuggests.Lookonahumanbodywhenlifehasleftit,andwhatreflectionmorenaturalormorecertain,thanthatitsworkonearth is over; that change as the world may, it can have no moreexperienceof itsvicissitudes; thatnomorewill itappear intheplaceofhuman concourse, ormingle in the competition of earthly business, orpartakeinthejoysorsorrowsoftheworld;thetieswhichbindittotheeartharesnappedasunder;itistothisworldasifithadneverbeen.

Affectingassuchaseparationfromallearthlythingsmustbeinanyviewwhichwecantakeofit,itbecomesthemoresolemn,whenweconsideritin connectionwith the viewswhichScripture teachesus to entertain ofthepresent life— as a seasonof trial andprobation for another life tocome. For then this separation is notmerely a disruption of those ties

whichbindmantoman—butawithdrawmentfromthemeansofgrace,and theopportunitiesof salvation. If it is true that, in reference to thatworkwhich our hands now find to do, there is neither knowledge, norwisdom,nordeviceinthegrave—thenisitcertainthatsalvation,unlessit be gained now,must be lost forever. Themeans of gracewill not becontinuedwithusafterdeath—weshallbythateventbeseparatedfromChristianordinances,withdrawnfromthesceneof trial,andintroducedintoastateofstrictandunalterableretribution.

As the tree falls, so it shall lie.Our characters, just such as they are atdeath,will be brought to judgment.Once separated from the earth,wehavenolongerthecapacityeitherofderivingbenefitfromthemeansofgracewhichthelivingenjoy,orofbestowinganybenefitonothers.Ouropportunities alike of improvement and of usefulness are past, andwhateverinthewayeitherofpersonalorpublicdutyremainsunfulfilled,mustremainsoforever.

Nowitisfromthisconsideration,ofourentireseparationatdeathbothfrom themeans of grace, and the opportunities of usefulness, that thePreacherdrawsthemotivehereurgedfortheinstantanddiligentdoingof"whateverourhandsfindtodo."

3.Letmesolicityourattentiontothedutyhereenjoinedinsomeof itsmostimportantdetails,requestingeachofyoutoapply it toyourselves,andtoask,with theseriousnessandsinceritywhichsowellbefitsus intheprospectofdeath,"WhathaveItodobeforeIdie?"

Isthereanyonewho,onseriouslyaskinghimselfthisquestion,cantrulysay,"Ihavenothingtodobefore Idie."Manyofusmaybeactingas ifthis were the case; allowing one day after another to pass awayunimproved for the great ends for which our time is lengthened out;careless how life is spent, or solicitous only to secure as many of itsfleetingpleasuresandidledistinctionsaswecan.Butinthemidstofallthiscarelessness, Iknow that there is something in everyman'sbosomwhichwill respond tomy statement, when I say, that he has in realitymuch to do before he can meet death with composure and peace! Asmuch, indeed, as will afford sufficient scope for his utmost diligence,howeverlonghistermoflifemaybe.

For,first,haveyounothingtodo,inthewayofsecuringtheeverlastingsalvationof your souls?This is the grand concern; andought tobe thechiefbusinessofeverymanonearth.Ifthesoulislost—all islost.Formaking the strongestpossible supposition, a supposition so strong thatnoworldlingcaneverhope to realize it,ourLordasks, "What isamanprofitedifhegainsthewholeworld—andloseshissoul?"

Nowyouknowenoughtoawakenyourseriousthoughtsonthismatter,foryouknow thatyour soulsare indanger—youknow thatmanywillfinallyperish.Youmusteitherbe totalstrangers toyourownhearts,orgrievouslydeceiving yourselves as to their real condition— if you havenotdiscoveredmanyproofsofyourownsinfulnessanddanger,suchasshouldawakenyoutoimmediateandanxiousconcern.

Thinkforoneinstantoftheconditioninwhichyoureallystand,asdyingcreatures, destined to an eternal world, and in danger of being lostforever. And I ask, whether the salvation of your souls is not amatterwithwhichnoearthly consideration shouldbeallowed to interfere—amatterofsuchgraveandsolemnimportance,thatuntilthisissettled—all other pursuits, whether of business or of amusement, should bepostponed?

For is it not the height ofmadness for a being possessed of reason toacknowledgethatthesalvationofhissoul isyetatstake,andyetto livedayafterday,andweekafterweek,withoutmakinganyseriouseffortstosecurewhathisconsciencetellshimtobesonecessaryandsovaluable?Thisisthechiefthingthatourhandsfindtodoonearth.

TheGospelplacessalvationwithinourreach;itdeclaresthepurposeandtheplanofGodforthatend;itrevealsanall-sufficientandmostmercifulSavior;itinvitesyoutoacceptsalvationathishandsasafreegift—agiftofferedtoeverysinnerthatwillacceptofit,withoutmoneyandwithoutprice. That salvation consists chiefly of two parts, which are equallynecessary,andinseparablefromoneanother.

The first is, pardon, justification, or acceptance with God — the solegroundofwhichis,therighteousnessofChrist.Youneedpardon—andherepardon isproclaimed."ThebloodofJesusChristcleanses fromall

sin!""Inhimwehaveredemptionthroughhisblood,eventheforgivenessofsin,according to therichesofhisgrace!" "Let thewicked forsakehisway,andtheunrighteousmanhis thought,and lethimreturnunto theLord, and he will have mercy upon him, and to our God for he willabundantlypardon!"

Butpardonisnotthewholeofthisgreatsalvation.Itisasalvationfromsin— aswell as from suffering; from corruption— not less than fromcondemnation.Itpacifiestheconscience—butitalsopurifiestheheart."Exceptamanbebornagain,hecannotenterintothekingdomofGod."Wemust"bewashed,wemustbejustified,wemustbesanctifiedinthename of the Lord Jesus, and by the Spirit of our God." This is thecomprehensivesalvationoftheGospel,anditcannotbedivided;itmustbewhollyembraced—orwhollyrejected.Itisofferedfreely,andofferedtoall.

And, although salvation is not of works, the Gospel points to certainmeanswhich are necessary to be used in order to its being enjoyed; itinvitesyoutodrawneartoGod,andtopraytohim;itcallsuponyoutorepentofyourpastsins,andtobreakoffeveryevilandeverywickedway;it commands you to believe on theLord JesusChrist, and you shall besaved; and to seek the gracious assistance of theHoly Spirit, bywhomaloneyoucanbepreparedforHeaven.

Hereisenoughtoengageyourutmostdiligence;foralthoughthetermsoftheGospelarefree,yetitsprivilegescanonlybeenjoyedinthediligentuseoftheappointedmeans.Theyarenotshowereddownonthelistless,or slothful, or self-indulgent. On the contrary, the Savior requires hisdisciples todeny themselves, to takeup thecrossand followhim.TheyonlywillsucceedintheChristiancourse,wholayasideeveryweight,andthe sin that so easily besets them, and run with patience andperseverancetheracethatissetbeforethem.

If, on inquiring, you find that as yet youhaveno reason tobe satisfiedthat thesalvationofyoursoul issecured—this is theworkwhichyourhandsfindtodo.Itisyourinterestaswellasyourdutytodoitwithyourmight, todo it ingoodearnest, todo it instantly, todo itdiligentlyandperseveringly.Youmuststrive toenter in—youmustpress toward the

mark.

Leteveryoneputthequestiontohimself:HaveIobtainedthesalvationofmysoul?WereItobesummonedaway,amIpreparedtostand,justasI am, at the judgment-seat of Christ? Can I say, "I knowwhom I havebelieved, and am persuaded that he is able to keep that which I havecommitted to him until the great day?" If not, let no time be lost! Setabout this greatworkwith all yourmight!Give to it yourmost seriousattention!Flee fromthewrathtocome—layholdoneternal life—falldownonyourkneesbeforethemercy-seat.AndplacingyourhopeinthatSaviorwho died to redeem sinners, plead themerits of his atonement,andcastyourselvesonthemercyofacovenantGod.Givenosleeptoyoureyes, or slumber to your eyelids, until you have solemnly and inGod'spresence,committedyourselvesintohishands.

Secondly,EventhepeopleofGodhavemuchtodo—andthePreacher'sadmonitionshouldstirthemuptogreaterdiligenceindoingit.Theyhavetheremainsofacorruptnature,whichmustbesubdued.Theyhaveeviltempers, ordispositions, orhabitswhich require to bewatched againstand corrected. They are defective in knowledge, in faith, in love, inhumility, in meekness, in all the graces and virtues which, as Christ'sdisciples, and as the heirs of a happy immortality, they are bound toexerciseandtocultivate.

WhatChristianwillnotacknowledgewithshame,howmuchheneedstoberemindedofhisdutyintheserespects...how lamentably he has fallen short of his own resolutions in formertimes,howfrequentlyhehasfallenintoastateofbacksliding,howconstantlyhehaslivedbelowhisprivileges,howlittlehisactualexperienceaccordswithhisprofessionandhishopesasanexpectantofimmortality,andhowmuchheneedstobefrequentlyandearnestlystirreduptofinishtheworkwhichisgivenhimtodo?

Ifheregardsthestateofisknowledge,hewillfindreasontoconfessthatwhereasbythistimehemighthavebeenateacherofothers,hehasneedtobetaughthimselfwhatbethefirstprinciplesoftheoraclesofGod.

Ifheregardsthestateofhisaffections,hefindsthatheisfarfrombeingwhattheapostleexhortseveryChristiantobecome—spiritually-minded,whichislifeandpeace.

If he regards his conduct, he seesmuch that requires amendment andcallsforrenewedrepentance.HewillacknowledgethatafterallthatGodhasdone forhim, andall theprofessionsand resolutionswhichhehashimselfmade,heisdowntothishouran"unprofitableservant."

Think then, professing Christians, on what your hands find to do. Askyourselvesinyourclosets,andpraythatGodmayteachyoutodiscover,whatrootsofbitternessarestillspringingupwithinyou.Searchouttheplague of your own hearts. Bring forth every guilty passion from itsconcealment, and deliberately renounce it. Set yourselves vigorously totheworkofsubduingwhateverisunholyorrebellious—andtonourishthose graces of character which are most opposed to your naturaldispositions.

If you are naturally proud — seek to mortify pride, and humbleyourselves both before God and man. If you are naturally morose, orselfish— seek to become loving and kind.This is theworkwhich yourhandsfindtodo,andthefurtheryouadvanceinit,theriperwillyoubefortheglorythatistofollow.

Ifwewouldmeetdeath,notonlyinsafety,butwithcomfort—wemustlive in the habitual expectation of it. This expectation is abundantlyreasonable, for theevent is certain, andweknownothowsoonorhowsuddenlyitmayovertakeus.

Weknownotwhenitmayoccur—thisyear,thisweek,thisnight.

Weknownotwhereorinwhatsituationitmayfindus—athome,onourown pillow, in the midst of our weeping family and friends, or in thehighway,orthesolitarydesert,orinaforeignland.

We know not by whatmeans it may be accomplished, whether by thesilent undermining of slow disease, or by the violent attack of somemalignant malady, or by the hand of our fellow-men, or by the

convulsionsoftheearth,orbytheperilsofthedeep.

Weknownothingbut thenaked truth—wemustdie.Thecertainty ofdeathisonemotiveandastrongone—buttheuncertaintyinwhichweare left as to the time and situation and means of death, gives it stillgreaterurgency.OurLordreferstobothwhenhesays,"Beready,forinsuchanhourasyouthinknot,theSonofManwillcome."

If wewouldmeet deathwith comfort—wemust have our treasure inHeaven,andourheartstherealso.Wemustbemuchconversantwiththeinvisible world, and well assured of eternal life, and habituated to thecontemplation of glory. If our treasure is on earth— our heart will betherealso.Ifourheartsclingtotheworld—nowonderthattheyrevoltfromthatfinalseparation.Hencetheregretandalarm,thetumultofgriefandfear,bywhichmanyareagitated,whentheyarefirstimpressedwiththeconvictionthattheyaredying.

SomeevenofGod'speople,whoarereallysafe,asbeingunitedtoChristandrenewedinthespiritoftheirminds,have,nevertheless,nocomfort—buton thecontrary,muchdistressanduneasiness in theprospectofdeath.Thereasonis,thattheyaresolittleconversantwithHeaven.

Thisisthegrandconsideration.Thereareothercircumstancesthatmayserve to allay the fear of death — but the hope of Heaven alone canovercome it.Wemustbe spiritually-minded, ifwewouldhavepeace inthattryinghour.OurheartsmustbeverymuchinHeaven,beforewecanbereconciledtoleavethisgreenearth,andtoenterthedarkvalley.Andthe means of raising our thoughts and affections heavenward, arefrequentmeditation,andferventprayer.

Lastly,Leteachofus,whileweareattentivetothesalvationofoursoulsand themoral improvement of our characters, remember the apostolicinjunction,"Eachofyoushouldlooknotonlytoyourowninterests,butalso to the interests of others."We have important duties to dischargetowardsourfellow-men,solongaswecontinueinthemidstofthem.Thetime is fast approachingwhichwill put an end to our opportunities ofdoingthemgood.Thereisnoworkofthiskindinthegrave—ourseasonforbenefittingourfamilies,andfriends,andcountry,isnowornever.

"Set your house in order," said the prophet, "for you shall die and notlive!" This may refer, in the first instance, to the regulation of ourworldlyaffairs—adutywhichoughtnottobenegligentlypostponed,soas to leave the mind harassed with secular anxiety at a time when itswhole energy should be reserved for spiritual employment. And one,whichincludesinit,notonlythesettlementofourdomesticconcernsatthecloseoflife—butadueregulationofourbusinessduringthewholecourseofit,soasthatwemaynotinvolveourselves,byspeculationandadventure,insuchalabyrinthofengagementsandcaresasmaymakeusanxiousanduneasyintheprospectofdeath.

Butstillmoredoesitrefertothosemoralandspiritualdutieswhichweowe toour childrenand friends.Letusnot delay doing any goodworkwhichwehaveitinourpresentpowertoaccomplish.

Havewechildrentoinstruct?

Havewefriendstocounsel,orcomfort,orrebuke?

Havewethemeansofrelievingtheneedsofourpoorerbrethren?

Haveweanopportunityofpromotingthegreatcauseofreligionathomeorabroad?

Have we heard or read of any scheme which commends itself to ourjudgment,aslikelytopromotethewelfareofourfellow-men?

Thenletuscheerfullyputourhandtothework!Letusgiveourtime,oursubstance,ouractiveexertionstotheseobjects—actinginthespirit,andimitating the example of our Lord himself, who, as a reason for theunwearied diligencewithwhich he prosecuted his labors, said, "Imustwork theworkofHim that sentmewhile it isday.Thenight comes inwhichnomancanwork."

Thusprepared...unitedtoChristtheSaviorbyasimplefaith,reconciledtoGodbyhiscross,renewedandanimatedbyhisHolySpirit,

havingourtreasureinHeaven,andourhearttherealso—wemay,withhumblehope,meetthekingofterrors,andenterintotherestwhichremainsforthepeopleofGod.

And then, all dangers past, all temptations overcome, all enemiessubdued, "we shall forever be with the Lord! Therefore, comfort oneanotherwiththesewords."

MONERGISMBOOKS

ImprovementofAfflictionbyJamesBuchanan,Copyright©2017

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