frequent complaint with the Messiah, "My people will not consider.” "The Lord crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.”* If we consider affliction as springing from the dust, and content ourselves as looking only at secondary causes, or human instruments, no wonder *

*

Men are apt to spare themselves; to give way to a dangerous pusillanimity, by shrinking from reflections which, however useful in their tendency, they find to be painful. They are apt to consider their sufferings as expiatory.

5. In the serious purpose of a religious life, formed under afflictive dispensations, too many depend entirely upon resolutions formed in their own strength. To such purposes may be applied the beautiful image of Nahum: "As the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known."†

II. The prayer," Turn thou me," [may be] enforced by such arguments as these:

It is evi

1. The plea of necessity. There is no other resource. dent something is wanting, some Divine [agency], which shall produce the effect which external events have failed to [produce].

2. To entreat God to turn is not to ask an impossibility. The residue of the Spirit is with him.

3. It is worthy of his interposition. The turning the heart is a fit occasion on which Omnipotence may act.

4. The plea may be enforced by precedents. It implies no departure from his known methods.

5. We may enforce it by a reference to the divine [mercy].

XXIX.

ON THE COMFORTS OF CHRISTIANS UNDER EITHER
WORLDLY OR SPIRITUAL TRIALS.

PSALM XCIV. 19.-In the multitude of my thoughts within me thy comforts delight my soul.t

LET us take a brief survey of the internal thoughts of a distressing nature which are apt to arise in the mind of a good man; and next observe the tendency of the comforts of the gospel to assuage or remove the uneasiness which they have occasioned.

I. Let us take a survey of some of the distressing thoughts which are apt to oppress the mind of a good man. They may be considered

• Micah vi. 9.

Preached at Leicester, December, 1815.

VOL. III.-K

† Nahum iii. 17.

as relating to these objects: the state of the world, the state of the church, and his own state as an individual.

1. The state of the world. When a good man surveys the general prevalence of irreligion and impiety, when he considers how few there are comparatively who seek after God, or are moved by any impression of a serious nature, he cannot but be affected. "I beheld the

transgressors, and was grieved. Horror hath taken hold upon me because of the wicked that forsake thy law."* When, again, he considers whither such a course must tend, and in what it will issue, the prospect is still more alarming. It is no want of charity to suspect that the greater part of mankind fall short of the condition of salvation; it is the very consequence of submission to the authority of revelation. "Wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat."†

2. The state of the church. The palpable inconsistency between the lives of numerous professors of religion and the real import of that profession. The many instances of gross immorality which are found in the Christian church, [supply] the subject of much distressing reflection to the sincere follower of Christ. It was to St. Paul: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." The injury sustained by the Divine honour, the discredit reflected on the gospel from this quarter, surpasses calculation.

The obstructions permitted to present themselves to the propagation of divine truth are of a sinister tendency, and give birth to many a painful reflection in the minds of such as have the interest of Zion at heart. In how many instances is the introduction of saving light prevented by the exercise of intolerance, while the most detestable corruption and idolatry are sanctioned and upheld by the same means? In how many instances have the fairest prospects of good been suddenly blasted by superior power, the faint embers of the true religion almost extinguished, and its possessors exposed to all the severities of persecution?

Such is the state of the Protestants in France at this moment. From an authentic statement lately sent me, it appears that they are treated with the utmost cruelty, compelled to quit their habitations, hunted and driven like wild beasts; infants are torn from their mothers in order to be initiated into the mysteries of antichrist; and in some instances, whole families are massacred. Who can fail to be affected? So contrary to recent expectation, so offensively repugnant to the design of Providence and the dictates of prophecy, who can fail to exclaim with the pious Joshua-" What wilt thou do unto thy great name?" "Have the workers of iniquity no knowledge, who eat up my people as they eat bread ?"§

3. Uneasy thoughts arising from his state as an individual. "Every heart knows his own bitterness, and a stranger intermeddleth not therewith."

Here we may briefly [advert to] trials of a worldly and trials of a spiritual nature.

(1.) Under the first of these, religion neither demands nor boasts a perfect insensibility. The inspired psalmist displayed a great vicissitude of feeling, arising from this quarter; he mourned under the calumny and oppression of his enemies, and gave utterance to cries and tears under his affliction. He felt with agonized poignancy the insults he met with on account of his pious confidence in God: "As with a sword in my bones, while they say daily unto me, Where is thy God?" The personal and domestic sufferings of Job are familiar to your recollection, and are penned [that they may] be monuments, to all ages, of the severity with which God sanctifies and tries his people, and of the happy and infallible issue.

(2.) Uneasy thoughts arise on a spiritual account. With a good man, his spiritual [welfare] is always an object of his first solicitude; so that when he contemplates the holiness and purity of God, he cannot but have, at times, many a serious inquiry how he shall appear before him. When he surveys his own pollution and guilt, the thought of appearing before God is one upon which he can scarcely dwell without secret trembling: "What if I shall be weighed in the balance and found wanting?" When we consider our low attainments in religion compared with our opportunities, our latent corruption, and our frequent miscarriages and failures, we are often tempted to call in question the reality of our religion, and to fear that, after all, we are only "almost Christians." If I am truly regenerate, and a child of God, why am I thus? Why such a mixture of earthly and sensual affections? Whence such coldness and deadness in religious exercises? Why so little delight in the Scriptures,-so little complacency? "My soul cleaveth unto the dust.Ӡ

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(3.) Under desertion, under the hidings of God's countenance, how many painful thoughts arise! how ready to indulge despondency, and to fear he will never be merciful any more!

(4.) In the prospect before him; in the contemplation of the dangers and temptations which still await him; while he feels in himself nothing but frailty and weakness, how apt is he to apprehend some fatal overthrow! It seems almost too much for him to expect to be more than conqueror; that he shall be able to make his way through such a host of enemies, and pass into the celestial city. He seems to feel himself totally devoid of that spiritual strength and vigour which are requisite for such combats, which are necessary to enable him to vanquish such difficulties. He is ready to cry, "I shall never see that goodly mountain and Lebanon; I shall never see the king in his beauty, nor behold that land which is so far off."

II. Let us briefly notice the consolations of God opposed to these uneasy thoughts.

1. We first adverted to such as arise from the disordered state of the world.

On this subject great consolation springs from the conviction that the Lord reigneth. There sit at the helm infinite power, wisdom, and goodness. These perfections are of such a nature that renders it impossible for them to lie dormant or inactive: they are in perpetual operation; and, in the final result, they will appear with ineffable splendour and beauty.

"Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne." Under the administration of such a Being, all events will infallibly terminate well,—well for the interests of his glory, and well for the interests of his people.

With whatever [uneasiness] we may contemplate the prevalence of moral disorder, and its portentous effects in a future state, the page of revelation assures us, that ultimately the world will be filled with holy and happy creatures; that religion and virtue will prove triumphant ; and that all nations shall see the glory of God, and worship at his footstool. And with respect to the final state of the wicked, there is every reason to conclude that their numbers will bear no proportion to those of the blessed, and that thus no more misery will be inflicted than what will be rendered conducive to the order and happiness of the universe.

2. Under painful apprehensions respecting the state of the church, the comforts of God are neither few nor small. It behooves us, on such occasions, to reflect that it is incomparably more his care than ours; that as the Saviour bought it with his blood, he will not fail to guide and govern it in the best manner possible. He has promised "The gates of hell shall not prevail against it." His interpositions in its favour afford a pledge of what he will still accomplish: "I gave Egypt for thy ransom, Ethiopia and Sheba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.”* Afflictions [are] designed to purify the church.

3. Under the distressing thoughts arising from the state of a Christian, as an individual, the Divine comforts are proposed.

In temporal affliction and privations, how consoling is it to reflect that they are all ordered in infinite wisdom, proceed from the purest benignity; that they will issue in our advantage, and that they will be but of short duration. This, may the afflicted Christian reflect, is not an eternal state; these afflictions are but for a moment. 66 Weeping may endure for a night, but joy cometh in the morning."+

* Isaiah xliii. 3, 4.

t Psalm xxx. 5.

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XXX.

ON HUMILITY BEFORE GOD.

JAMES iv. 10.—Humble yourselves in the sight of the Lord.

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In that portion of his epistle to which these words belong, we find that James is addressing, not the professed Christians, but their avowed enemies and persecutors, probably his countrymen, who still continued to display the highest antipathy to Christianity. Whence," says he, come wars and fightings? come they not hence, even of your lusts that war in your members? Ye desire, and have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?"*

As the persons who were the objects of these remarks were, unquestionably, utterly estranged from the Christian religion, and the enemies of God, it is evident the duty inculcated in the words under our present notice enters into the first elements of Christian piety. It is reported of the celebrated Austin of Hippo, that being asked what was the first thing in religion, he said, "Humility;" when asked what was the second, he answered, Humility;" and what was the third, he still returned the same answer, "Humility;"-alluding to the celebrated answer which the Athenian orator is said to have made on the subject of eloquence. It seemed to have been the intention of that great man to insinuate, that lowliness of mind, in the full extent of its operation, included nearly the whole of practical religion.

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Humility may be considered in two views; either as it respects the Divine Being, or as it respects our fellow-creatures, humility before God, or as it affects our sentiments and conduct towards men. But, while this distinction is admitted, it must be carefully remembered, that it is no longer a Christian virtue than when it originates in just conceptions of the great Parent of the universe; that the basis of all social excellence of a moral nature, is in a right state of the heart towards God. The virtues which are severed from that stock will soon languish and decay; and as they are destitute of proper principle, so are they neither stable nor permanent. In this discourse we shall confine ourselves to the consideration of humility, in its aspect towards the Supreme Being; or, in other words, humility before God. It may be defined as consisting in that profound, habitual conviction of our nothingness, guilt, and pollution before God, which a just knowledge of ourselves will necessarily inspire. It is the rectitude of this conviction, it is its perfect conformity to the real

* James iv. 1-4.