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not attempt to explain a word that expresses what we all feel.
There is a care both for ourselves and others which God himself has cast upon us; and of which it were sinful to attempt to make any other disposition than he has made of it. But over and above this, there is a large amount of solicitude and anxiety which we lay upon ourselves, and which is unnecessary, useless, injurious. This is the care that is unfavorable to happiness. The other is friendly to it. It is very desirable to get rid of it, since it does us harm, and does no one good. Nothing is more hostile to the saccessful care of the soul than the pressure and poignancy of the care of which I speak. “ Careful and troubled about many things,” we intermit or entirely overlook the care of the “one thing needful.” But what shall we do with it—how get rid of it, since to bear it is so painful to our feelings, and often so ruinous to our better interests ? Divide it with others we may to some little extent. There is such a thing as sympathy. There is such an operation as unburdening the mind to a fellowcreature. And I will not deny that there is some relief in it. Yet the very etymology of the word sympathy evinces that it is no remedy. It is, after all, a suffering together. A great deal of what constitutes sympathy is grief that we can but grievesorrow that we cannot succor. Mixing tears does indeed diminish their bitterness, but weeping with
those that weep does not wipe away their tears. They weep on, and the only difference is that we weep with them, and our tears may be said to dilute theirs.
There is a better way of disposing of care than 10 cast it on our fellow-creatures. Indeed, what fellowcreatures can we find who have not enough of their own to bear, without receiving an additional burden from us? What friend has not himself surplus care to dispose of ?
There are some who cast off care without reference to what becomes of it. They sing, "Begone dull care." These are the reckless. Care may go at their bidding, but the worst of it is, it is sure to return again, and it comes back a heavier burdenduller than ever. This is not the way to dispose of
Yet there is a way whereby all excess of anxiety may be effectually removed, and the heart be left with all its tender affection, and yet with no more solicitude than such as the blessed in heaven might feel without diminution of happiness. It is to cast care on God. That is the true and only effectual way to dispose of care. He can take the burden, however huge and heavy. You do not doubt that; but you ask, " Will he ?-may I cast it on him? I, such a one as I, cast my cares, the whole multitude and burden of them, on such a being as God? I know the government of the mighty universe, and the providence which extends to the minute equally as to
the magnificent-reaching low as to the fall of the sparrow, and the numbering of the hairs of the head, does not distract or burden him. I know he can take a larger charge and not feel it. But will he? Will such greatness stoop to such littleness?—such holiness come down to such vileness ?" Yes, it will, for condescension is one characteristic of greatness; and “the blood of Jesus Christ his Son cleanseth us from all sin.” But why do I reason? Does not the Holy Ghost say by David, “cast thy burden upon the Lord, and he shall sustain thee”—and by Peter, “casting
your care upon him”—and by Paul, “ be careful for nothing”—and does not Immanuel himself say, " Come unto me, all ye that labor, and are heavy laden, and I will give you rest ?" No longer ask if you may, but use your privilege. Here is your authority. The Lord says you may do it. Nay more, commands
you to do it. It is your duty, as well as your privilege. So far is it from being presumption to cast your care on God, it is a sin not to do it.
This is the way to dispose of care; and it is no matter how much there is of it. God will take it all. It is no burden to him. Many have made this disposition of their cares, and all testify how willingly he took and bore them; and if at times they took back the burden, yet willingly he received it again, when again it was cast upon him.
There is a reason given by Peter for casting care on God, that is inexpressibly touching. He says,
"casting all your care on him," and then follows no flourish of rhetoric, no parade of reasons, but this - how happily selected, I would say, but that he wrote by inspiration, which does every thing felicitously" for he careth for you." Why should you care for yourself, since God cares for you? Ah, here is a topic not for the meditation of an hour merely, but of an eternity. He careth for you. Can it be? O why should he? What a thought to carry through this vale of tears, and to go down with into the deeper valley of death, that God cares for me! He concerns himself about me. Let the scholar look at the original. The English is good enough, but the Greek is still more interesting. God has me on his heart. Some poor saints think nobody cares for them. But God does. Is not that enough? He that regards the cry of the raven, and gives all the fowls of heaven their food, and decks the lilies of the field, doth much more care for you.
He concerns himself for his creatures, will he not much more for his children? Are ye not of much more value, whom no less a price could redeem than the blood of his Son ? Let this suffice for you.
I know not any thing that goes so soon and surely to my heart, as the sight of a poor sobbing, or sorrowfully looking child, an orphan, or worse than parentless, whom no one seems to care for. But if I weep at such a sight, it dries up my tears to think that there is, after all, one who cares for the poor
child, even he who said, “ Suffer little children to come unto me.” O come, let us cast our care on God. Let us go to Jesus for rest. In him we shall find sympathy such as man can feel, with support such as only God can afford. There we shall meet with such pity as at first weeps with the sufferer, and then wipes away his tears. Surely he who bare our sins will not refuse our cares. *Surely he hath borne our griefs, and carried our sorrows."
39. Do you enjoy Religion 3
I do not ask you if you possess religion, but do you enjoy it? Does it make you happy? The ques. tion is not whether being, as you hope, a religious person, you are also happy; but is it your religion which makes you happy? Are you happy, because religious ? A person may acknowledge God, and have joy, and yet not "joy in God.” Perhaps you will say it helps to make you happy—that is, religion and certain other things together make you happy. But this answer is not satisfactory. Reli. gion must more than help to make you happy. If it only helps, it does no more than many other things. They help. In that case religion might be