Job 42:10.

Job 42:10.

  2.      To venerate its testimony—

[If we disregard its voice, we may soon silence it altogether, yea, we may even “sear it” as with a hot iron, so as to make it “past feeling.” We must remember whose voice it is, even the voice of God himself, speaking in our hearts. Were God to speak by an audible voice from heaven, we should hear and tremble: the fear of his Majesty would alarm us. But his Majesty is the same, whether he speak in thunders and in earthquakes, or in a still small voice: and he should be listened to with the same reverence in the one case, as in the other. It is his testimony respecting us; and agreeably to that we should estimate both our character and our prospects. “If our heart condemn us, God is greater than our hearts, and knoweth all things: but, if our heart condemn us not, then have we confidence towards God.”]

  3.      To obey its dictates—

[Nothing can justify a violation of its commands. Whatever conscience prescribes, we should do it without hesitation and without delay. Nothing should intimidate us, nothing deter us: we should not count our lives dear in comparison of its testimony in our favour. Like the Hebrew youths, we should be resolute, thouht menaced with all the sufferings that tyrannic cruelty can inflict. And here it may be useful to observe, that the first testimony of conscience is generally the most just, and most to be depended on. We may by reasonings bewilder conscience, so that it shall not know what testimony to give; or we may by leaning to the side of our passions or our interests bias it to give a directly contrary testimony to that which it first suggested: it is therefore of peculiar importance to bear in mind our first impressions: for though they may not be always right, and may be corrected by the acquisition of further light and knowledge, yet they may be always considered as more pure and unadulterated, and therefore as deserving of more peculiar attention.]

  4.      To get it enlightened and rectified—

[This, though mentioned last, must be attended to in the first place. If we navigate the seas with a compass, we must take care that that compass be true to the pole, and not be under any undue influence to impede its motions. If that be drawn aside by a magnet, it will, instead of assisting us in our voyage, infallibly drive us on rocks and quicksands. Thus St. Paul could say, that he had lived “in all good conscience” from his youth up; but, being blinded by his prejudices, and “thinking he ought to do many things contrary to the name of Jesus,” he was for a long time a most determined enemy of Christ and his Church. Afterwards, when he was enlightened and renewed by the Spirit of God, he changed his course, and became as zealous for Christ as ever he had been against him. No pains therefore should be esteemed too great for the acquiring of divine knowledge: we should study the Holy Scriptures with all diligence: we should cry migntily to God for the influences of his Spirit to guide us into all truth; and we should keep our minds open to conviction upon all points that will admit of doubt. Especially we should entreat of God to give us a single eye: for, “if our eye be single, our whole body will be full of light; but if our eye be evil, our whole body will be full of darkness: and, if the light that is in us be darkness, how great is that darkness!”]

  We cannot better improve this subject than by suggesting to you some salutary CAUTIONS. Guard then against,

  1.      An evil and guilty conscience—

[Many continue all their days impenitent, whilst yet they know that they are guilty before God — — — O let none of you rest satisfied with such a state as this. If sin be not repented of, and washed away in the blood of Jesus Christ, it will abide upon your souls to all eternity. And will any of you continue in a state of guilt and condemnation, when God is ready to put you into “the fountain that was opened for sin and for uncleanness?” Know assuredly that “the blood of Jesus Christ will cleanse from all sink;” and that, being once cleansed in it, you shall “have no more conscience of sin,” so as to be under any distressing apprehensions on account of it; since, whilst it “purges you from an evil conscience, it will stimulate you to serve the living Godm.”]

  2.      A partial and deluded conscience—

[It is surprising how partial the consciences of many are: they can see no evil at all in some things which suit their inclination, whilst they are shocked at the very mention of other things which are in themselves altogether indifferent: “they strain at a gnat, and swallow a camel” The Pharisees would not for the world eat with unwashen hands; but they would devour widows’ houses without a moment’s hesitation: they would bribe a man to betray his Lord; but, on the restoration of the money, they would on no account put it into the treasury, because it was the price of blood. Thus it is at this day, with persons of every description. We should be glad if we could say that all religious professors were exempted from the charge; but there are many even of them who would account it a heinous crime to deviate from the rules of their own sect or party, who yet will violate both truth and honesty in their dealings with the world. Such persons will say, “My heart shall not reproach me as long as I live;” but we hope their consciences will reproach them before it is too late: for, if they continue to harbour any one allowed sin, whether in act or in heart, they are no better than self-deceiving hypocrites; and their religion will be found vain at last.”]

  3.      An over-confident and unfeeling conscience—

[Though a scrupulous conscience is an evil to be lamented, yet a tender conscience is above all things to be desired: it should be kept tender, even as the apple of our eye. The smallest deviation from our duty, either to God or man, ought to pain us in our inmost souls. How lovely was the spirit of David, when his heart smote him for cutting off the skirt of Saul’s garment, when, in the judgment of the world at large, he would have been justified in putting his malignant and implacable enemy to death. Thus should it be with us: if only a thought of our heart be in any respect contrary to God’s mind and will, we should be humbled in the dust; and our incessant labour should be, “to stand perfect and complete in all the will of God;” or, in other words, to be “holy as God is holy,” and “perfect even as our Father which is in heaven is perfect.”]

CCCCLXXVIII

SPIRITUAL DECLENSION CONSIDERED

             Job 29:2.

O that I were as in months past!

TO take a retrospect of our past lives is always profitable: but it is not unfrequently attended with much pain. The man that has lived as without God in the world, how can he look back upon the days that are past, without feeling the deepest anguish of mind? Nor is a review of former days less distressing to one who from a life of spiritual peace and joy has fallen into a state of darkness and of spiritual death.

The change which Job had experienced, was both outward, in all that related to the body, and inward, in what related to his soul. The circumstances attendant on that change were so peculiar, that they are but little applicable to the Church at large: and the design of God in them was also very peculiar; it being not so much to punish the sin which yet remained in his servant, as to display, confirm, and augment the grace that had been imparted to him Into these peculiarities we shall not enter; because, though they might instruct and amuse our minds, they would not come home to men’s business and bosoms, or lead us sufficiently to a contemplation of ourselves. His temporal calamities we shall altogether overlook: and his spiritual troubles we shall notice only in a general view, as affording occasion for us to take a review of our past lives, and to see whether we have not reason for a similar complaint, “O that I were as in months past!” There had been a time when, as Job says, “the candle of God had shined upon his head, so that by the light of it he had been enabled to walk through darkness,” and when “God himself was with him,” and “the secret of God was upon his tabernacle.” So it may have been with us; and yet a most painful reverse have taken place. And so important do I conceive this subject to be, that I shall endeavour to cast upon it what light I can in the compass of one short discourse. A person anxious to know the state of his soul before God, would be ready to ask, What are the usual causes and precursors of spiritual declension? Whereby shall I ascertain whether it has taken place in me? and how, if such a change has taken place, shall I regain my former happy condition? To answer these questions, I will proceed, in a brief and partial manner, to point out the sources, the evidences, and the remedies of spiritual declension.

  I.      The sources of it—

It is obvious that, were we to attempt a full discussion of the subject, a whole volume would scarcely suffice for the consideration of it. We must therefore of necessity confine ourselves to a few leading topics, leaving a multitude of others, of nearly equal importance, untouched.

Amongst the sources which I will specify, the first is,

  1.      A remissness in secret duties—

[The duties of the closet, such as reading, and meditation, and prayer, are indispensably necessary to the welfare of the soul. As well might we hope that our bodies should retain their vigour without food and exercise, as that our souls should flourish without communion with God. The vegetable creation will not thrive without light; nor will the seed of Divine grace, which has been sown in our hearts, grow without the light of God’s countenance. But this returns not unsought, like the light of day: it must be sought, and sought with care too, or else it will be withheld, and the soul will be left to languish in darkness and distress. And in this respect is that word of our Saviour verified; “To him that hath, shall be given, and he shall have abundance: but from him that hath not, shall be taken away even that which he hath.”]

  2.      An indulgence of some secret lust—

[Sin, of whatever kind it be, is “a worm at the root,” which will soon make the fairest gourd in the universe to wither. It matters not what the sin be: it may be pride, or envy, or malice, or revenge, or lust, or covetousness, or discontent, or sloth, or unbelief, or vain conceit, or any other; every man has some “sin which more easily besets him:” and that, whatever it may be, will grieve the Spirit of God, and provoke God to hide his face from us. “Sin of any kind will separate between him and us,” and deprive us of all his gracious communications: “If I regard iniquity in my heart,” says David, “the Lord will not hear me.” And our blessed Lord tells us, that “a right hand, or a right eye,” not sacrificed and abandoned, will plunge us, both body and soul, “into hell-fire.” No wonder then that any man declines in spiritual health, whilst some unsubdued sin lurks within him, and, “like a canker, eats up” all his strength.]

  3.      An undue and unnecessary entangling of ourselves in the affairs of this life—

[All have of necessity some worldly engagements, which it is their bounden duty diligently to perform. And many have a very great portion of their time necessarily occupied with worldly pursuits: nor are they at liberty to withdraw from a post which, though painful and difficult, God has evidently assigned them. But when we needlessly multiply our temporal concerns, we must expect to suffer loss in those which are spiritual. Our Saviour, in the parable of the sower, tells us, that the cause of vast multitudes not bringing forth fruit to perfection is, that “the cares of this world, and the deceitfulness of riches, choke the word that has been sown in their hearts, and render it unfruitful.” A man who “loads his feet with thick clay,” or suffers a long garment to impede the motion of his feet, does not wonder that he makes an inadequate progress in a race: and as little can it be wondered at, if a person, encumbered, unnecessarily or beyond a due proportion, with the cares or pleasures of this life, make not his profiting to appear in the ways of God.]

Supposing a spiritual declension to have taken place in us, what may we expect to be,

  II.      The evidences of it—

Spiritual decay will doubtless discover itself in every exercise of the soul, even as bodily weakness does in every function of the body. But, to instance it in two or three particulars. We may be sure that a declension has taken place, if we have suffered loss,

  1.      In the spirituality of our minds—

[In a soul that is in full health, there is a tendency upwards, not unlike that of a vessel or balloon, filled with light and buoyant air: it is fastened, as it were, by cords to the earth; but it discovers its proper tendency by repeated and continued efforts to ascend: and, as different cords are loosened, its efforts are more and more visible: and, when the last cord is cut asunder, it mounts to the heavens, as the regions it most affects. Thus the soul, in proportion as it is “filled with the Spirit,” aspires heavenward. But, if the vessel before referred to lose its buoyant powers, it ceases its aërial flight, and descends upon the earth: and from the effect no one is at a loss to infer the cause.

I will grant, that a pressure of worldly engagements may operate unfavourably in appearance, whilst there is no cause for self-condemnation in reality. The way to form an accurate judgment is, not so much to inquire, Whether the flights of the soul heavenward are less frequent than they were under different circumstances? as, What the tendencies of the soul are, when it is left at liberty to pursue the course it most affects? And, if in these seasons it evinces a heaviness and an indisposition to ascend, then may it be clearly seen, that the soul has suffered loss; and in proportion as it ceases to dwell in God by faith and love, God will cease to dwell in it by the vital energies of his Spirit: and then “its root will soon be as rottenness; and its blossom will go up as dust.”

  2.      In the tenderness of our conscience—

[The effect of grace in to make the conscience tender as the apple of the eye; to make us dread sin, and flee temptation, and use all possible means for the preserving of the soul pure before God. In one who is walking close with God, even a mote will not be suffered willingly to retain the place it has invaded; but will be wept out with tears of penitence and shame. But, if the conscience have lost its sensibility, so that it can now endure without emotion a fecling which would once have filled it with the acutest anguish, what shall we say? Can that soul be in a flourishing condition?

We must distinguish doubtless between a scrupulous and a tender conscience: for increasing light may have lessened its scrupulosity about indifferent matters, whilst yet its tenderness is undiminished in reference to every acknowledged duty. But, if the smaller commissions of sin or neglects of duty pass with less grief and indignation against them than formerly, the authority of God is weakened in the soul, the hatred of sin diminished; and, if a remedy be not speedily applied, “the last state of that soul will be worse than its beginning.”]

  3.      In the vigour of our exertions for God—

[A man that is right with God will always be saying, “What shall I render unto the Lord for all the benefits that he hath done unto me?” No labour will be grudged, no sacrifice accounted great, if only God may be glorified in him. But if the self-denial which once appeared unworthy of a thought is now become a burthen, and the efforts which once we made in the service of our God are now relaxed, we obviously have declined in real piety. Were we right, we should never think we had attained any thing as long as any thing was left to be attained, or done any thing as long as any thing was left to be done: but, forgetting what was behind, we should reach forward to that which was before: and our grief would be, that we could not do a thousand times more for Him who has done and suffered so much for us. If we are faint and weary in well-doing, it is plain and indisputable that our spiritual health has declined.]

Such backslidings however are not incurable, if only we apply, according to God’s prescription,

  III.      The remedies of it—

We may regain our former state,

  1.      By a renewed and more solemn repentance—

[This is the remedy prescribed by our Lord himself to the angel of the Church of Ephesus, when he “had left his first love:” “Remember from whence thou art fallen, and repent, and do thy first works.” We must look back and search out the occasions of our departure, from God: we must then examine the instances wherein our departure has appeared. For those we must abase ourselves before God in dust and ashes: and we must again and again apply to the blood of sprinkling for the remission of them. Not content with this, we must return to those better ways which we have forsaken, and resolutely give up ourselves with all our powers to the service of our God. If our grief was deep at our first turning unto God, it ought to be tenfold deeper now, in proportion as our guilt by reason of our backslidings from God is aggravated beyond that which we contracted by our rebellions in the days of our ignorance. We should add fasting also to prayer. If, as our Lord says, “The days come when the Bridegroom shall be taken away from them; and then shall they fast;” how much more ought we to fast, when by our own unfaithfulness we have driven the Bridegroom from us! We need only mark the neglect into which this duty has fallen, in order to see how low the standard of religion is, which is current in the world. But, if we would recover the peace and purity that we have lost, we must return unto God with the deepest contrition, and wash us from our guilt in the fountain opened for sin and for uncleanness.]

  2.      By getting a sense of redeeming love into the soul—

[Without this, repentance will be of little avail. That will prepare the soul; but it is a sight of Christ only that will perfect it. That casts down; but this will raise us up. There is nothing that will effectually constrain the soul, but a sense of the love of Christ shed abroad in the heart. That regained, all else will be easy. And that is to be regained, not by slavish exertions, but by the simple exercise of faith. As in the first instance we come to him, not seeking to heal ourselves first, and then applying to him as the Physician, but by a simple dependence on his blood and righteousness; so we must do at all times and under all circumstances, trusting in him only as “our Righteousness and strength.” This reliance on his promises will alone cleanse us; and this view of his glory will alone change us into his image from glory to glory by the Spirit of our God.]

  3.      By keeping the nearness of eternity in view—

[This also is prescribed by our blessed Lord, as the means of augmented watchfulness, and of a more entire preparation for death and judgment. We know not at what hour our Lord will come. For aught that we know to the contrary, this very night our souls may be required of us. Now, if we bore this in mind, should we rest in a cold or lukewarm state? Should we not endeavour to have our loins girded and our lamps trimmed, and ourselves as those who wait for the coming of their Lord? Could we but, like the Apostle, learn to “die daily,” we should make no account either of labours or of sufferings, “if by any means we might attain unto the resurrection of the dead.”]

  ADDRESS—

  1.      Those who are conscious that they have occasion for this heart-rending complaint—

[Truly, Brethren, it is a painful thing to look back upon times and seasons, when, in comparison with the present, you had the enjoyment of God in your souls. What self-reproach do you feel in the retrospect, and what misgivings in the prospect of the eternity that awaits you! We are told that persons in your situation have “a certain fearful looking-for of judgment.” Be thankful, however, that it is not yet too late to regain your former peace; yea, you may have it yet increased and multiplied an hundred-fold. God has indeed said, that “the backslider in heart shall be filled with his own waysh:” but he has also said, “Return unto me, ye backsliding children; and I will heal your backslidings, and love you freely; and mine anger shall be turned away from you.” Return then in dependence on his promised mercy: then shall it be with you as in the months that are past; yea, and your last days shall be your best.]

  2.      Those who are making a progress in the divine life—

[Thrice happy souls! “To you to live is Christ; and to die it shall be gain.” How sweet is it to have the testimony of our conscience that we are living nigh to God, and walking daily in the light of his countenance! This is the way to be truly happy. This is the way to secure peace in a dying hour. “Mark the perfect man, and behold the upright; for the end of that man is peace.” Go on then; but not in your own strength, nor with unhallowed confidence. “Let him that thinketh he standeth, take heed lest he fall.” Yet let not this consideration fill you with slavish fear, but only make you watchful and dependent on God. God is able to keep you; and he will keep the feet of his saints; and, if only you commit your way entirely to him, he will “preserve you blameless unto his heavenly kingdom.”

“Now unto Him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.”]

CCCCLXXIX

JOB’S CHARACTER

  Job 29:11–16.

When the ear heard me, then it blessed me: and when the eye saw me, it gave witness to me; because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor: and the cause which I knew not, I searched out.

TO boast of one’s own goodness is a sure mark of vanity and folly: of vanity, because it betrays an undue desire of man’s applause; and of folly, because it defeats its own end, and injures the reputation which it is intended to exalt. Nevertheless there are occasions on which we may, without any impropriety, declare facts, notwithstanding the mention of them does tend to proclaim our own praise. If, for instance, we have been calumniated, we may vindicate ourselves; and, if false charges have been adduced against us, we may refute them, by a candid and explicit statement of the truth. It was in this way that Job was led to speak of himself as he does in the passage before us. His friends had not only concluded from his extraordinary sufferings that he must have been peculiarly wicked, but they had undertaken even to specify crimes of which he had been guilty, and for which this afflictive dispensation had been sent. It was in answer to these unfounded charges that he delivered, what appears like an eulogium upon himself, but what was indeed nothing more than an appeal to facts for the establishment of his own innocence.

To us it is a singular benefit that such a statement was ever made; because it shews us, not only what our character ought to be, but what has actually been attained.

In order to make a suitable improvement of the passage, we propose to shew,

  I.      The excellence of this character—

From the particulars which are here enumerated we may distinctly notice,

  1.      The character itself—

[The first thing that attracts our notice is, Job’s diffusive benevolence. Misery, wherever it could be found, was the object of his tender compassion and assiduous regard: and the greater that misery was, the more imperious did he consider his call to relieve it. Were they poor, or blind, or lame, or widows, or fatherless, or friendless, he felt as a father towards them, and laboured to supply their every want. In the exercise of that benevolence he shewed the most active zeal. He did not stay till his interposition was sought for: but went to the most frequented parts of the city, and “prepared his seat in the street,” in order that all might have me readiest access to him, and be encouraged to spread their wants before him. Cases of considerable difficulty often occurred; but he spared no pains to inform himself of whatever might throw light upon the question, and to search to the bottom the truth or falsehood of every assertion, the force or nullity of every claim. No labour was accounted great, when it might tend to the relief of trouble or the confirmation of right. To this he added unblemished integrity. Nothing could for a moment bias his judgment, or induce him to swerve from the path of equity. It sometimes happened that he had to deal with powerful oppressors; but he was unawed by power, as well as unmoved by wealth: yea, the more power he found on the side of injustice, the more determinately he set himself to reduce it within its proper bounds: “he brake the jaws of the wicked, and plucked the spoil out of his teeth:” and the effecting of this he accounted more honourable than any ornaments, either of magisterial robes, or of an imperial diadem.]

  2.      The excellence of it—

[See what was thought of it by all who beheld it in Job: “When the car heard me, then it blessed me; and when the eye saw me, it gave witness to me.” And we ask, Where is the man in the whole universe that must not admire it? What part of it is there that is not worthy of our imitation? That such a character will not be censured, we by no means affirm: but no man will censure benevolence, or zeal, or integrity, as such; they must first put a wrong construction upon it, before they will venture to utter one word against it.

From viewing it in itself, let us contemplate it in its aspect on society. What incalculable good must not arise from it! See but a single magistrate possessed of wisdom, of integrity, of power: see him laying out all his time, his strength, his influence in the composing of differences and in the relieving of every species of distress: see him doing this with disinterested zeal and unwearied diligence: will not such an one be esteemed as the “father of the poor?” and will he not “make many a widow’s heart to sing for joy?” See a minister of such a description, devoting himself with equal zeal to the administering of temporal comforts to the poor, and superadding a similar attention to their spiritual necessities: to how many will he be made a source of good, becoming “eyes to the blind, and feet to the lame!” Surely in many instances “the blessing of him that was ready to perish” will come on such a minister, and the eyes and ears of multitudes will bear witness to him. The same is equally true of all that are in private life, according to the extent of their sphere and the steadiness of their exertions. And if once such were to become the general character of society, it would go far to banish evil, moral as well as temporal, from the world.]

The excellence of this character being established, we will proceed to mark,

  II.      The importance of cultivating it in ourselves, and of encouraging it in others—

  1.      Of cultivating it in ourselves—

[Were there nothing more than the acquiring of such intrinsic worth, and the being so assimilated to Jesus, “who went about doing good,” it were most desirable that we should be imitators of this holy man. But a resemblance to him is not merely desirable; it is necessary; for by our conformity to his character we must judge of our state before God; and by it we shall be judged in the last day.

The highest attainments, whether of knowledge or of faith, are nothing in God’s estimation, without an active, constant, self-denying exercise of love. This is the test by which we are to try our religion. We are told expressly, “that pure and undefiled religion is, to visit the fatherless and widows in their affliction:” and that by “bearing one another’s burthens we fulfil the law of Christf.” Without this, our faith is no better than the faith of devils, and all our professions of love to God are mere hypocrisy. God himself repeatedly appeals to us on this very subject, as though he were willing to abide by the testimony of our own consciences. To have any just evidence therefore that we belong to Christ, we must tread in the steps of holy Job. This is the rule prescribed by that loving and beloved disciple, John: “My little children, let us love, not in word and in tongue, but in deed and in truth: for hereby know we that we are of the truth; and shall assure our hearts before him.” These are “the things that accompany salvationk;” and by abounding in them we shall obtain a full assurance of hope, and an abundant entrance into the kingdom of our Lordm.

But these habits are also necessary, because by our proficiency in them we shall be judged in the last day. Who can read the account of the day of judgment as given us by Christ himself, and not wish that he had cultivated more the dispositions of Job? Who that lives for himself, does not see cause to tremble? Let us deeply consider and diligently weigh the declarations of Christ, and we shall need no further arguments to prove the importance of cultivating love — — —]

  2.      Of encouraging it in others—

[It is thought by many, that it is better to distribute their alms themselves, than to do good through the medium of others. We grant that all may find proper objects of charity within their own immediate neighbourhood; and that, if every one would exert himself within his own circle, there would be little comparative need of persons to dispense our alms for us. But we know that some want time, some inclination, some ability, to seek out the poor, and to impart to them spiritual instruction with temporal relief. Though therefore we certainly admit that it is well to reserve a portion of our alms for our own personal distribution, yet we cannot but say that it is of peculiar importance to encourage the activity of others; for by that, more extensive good is done—more grace is called forth into exercise—and more honour is brought to religion.

More extensive good is done.—Numberless are the cases wherein the poor require more assistance than it would be possible for an individual to afford them. It is on this account that hospitals and other public charities have been so universally established. For the same reason a society for relieving the poor must be of the greatest utility, because that can be done out of a public fund which cannot be done out of a private purse. Moreover, where persons who have some degree of leisure and ability devote themselves to the various offices of charity, it must be supposed that they will acquire a greater fitness for the work, and consequently will perform it to more advantage. Besides, many, however fit for the work, and well disposed towards it, have not time to spare; and consequently much good must be left undone, if those who have time be not encouraged and enabled to improve it in this way.

More grace also is called forth into exercise.—We will suppose that in either case the same degree of grace is exercised both by the donor and the receiver of the alms: still the employing of the services of others has greatly the advantage; because it calls forth their graces, and strengthens in them a habit of benevolence. Methinks, it is like the training of soldiers for war; which gives them a martial spirit, and renders them more efficient in their work. Many there are, possessed of wisdom and piety, who yet, on account of the narrowness of their own circumstances, are unable to visit the poor; because they cannot shew their sympathy in such a way as to render it acceptable to the poor themselves. But, if they be employed as the dispensers of the charity of others, they have scope for all the finer feelings of their souls, and are enabled to “rejoice with them that rejoice, as well as to weep with them that weep.”

We may add further, that more honour also is brought to religion.—It is said by the enemies of the Gospel, that the doctrine of salvation by faith alone leads to a neglect and contempt of good works. But, with Job, we will appeal to facts: Who are they that most abound in good works; those who talk about them, and profess to make them the ground of their hopes? or those who build all their hopes of salvation on Christ alone? Amongst which of these two classes shall we find those, who, not having funds of their own, are willing to become the almoners of others, that they may exert themselves with more effect in every office of love both to the bodies and the souls of men? The matter is too notorious to admit a doubt. And does not this tend to the honour of religion? and do not they consult the interests of religion, who encourage such societies? Yes: and our answer to all who decry our faith is, “Outdo us in good works.”]

CCCCLXXX

THE CERTAINTY OF DEATH

             Job 30:23.

I know that thou wilt bring me to death, and to the house appointed for all living.

WE cannot certainly know the ultimate intentions of Providence from any thing we either see or feel. A man to whom God has given a robust constitution, cannot therefore be sure that he shall attain to old age: nor can a man that is bowed down with complicated diseases, be certain that his health shall not be restored. Presumption too often attends the former state, and despair the latter; as appears in the instance of Job. In his prosperity he said, “I shall die in my nest,” without living to experience any material trials: and in his adversity he felt confident that God, whom now he thought his enemy, was bringing him down to the grave; and that his present troubles would terminate in death. In both these opinions he was mistaken: he did experience very heavy afflictions: and those were succeeded by brighter days of happiness than ever he had before known. But though he erred as to the expectations he had formed respecting the time and manner of his death, his general assertion was founded in truth, and conveys to us a most instructive lesson. Let us consider,

  I.      The truth affirmed—

Nothing can be more certain than that we shall all die—

[The grave is “the house appointed for all living.” Adam was doomed to it for his transgression, and all his posterity have been involved in his sentenceb. It is not in the power of wisdom, or strength, or riches, to avert the stroke of death. All, whatever be their rank or condition, must pay the debt of natured; whether we have lived in a palace or a cottage, the grave is the house in which we must all abide at last. The righteous are, in this respect, on a par with the wicked. The moment that God says to any, “Thy soul is required of thee,” “his body must return to its native dust, and his spirit must return unto Him that gave itf.”]

And this is a truth universally acknowledged—

[Every one “knows” that he himself must die. We look back to the antediluvian world; and though we find that they lived eight or nine hundred years, they all died at last. Since that time, successive generations have come and passed away. Our own near ancestors are removed, and “their places know them no more.” There are few amongst us who have not, within a very few years, lost some friend or relative. And we all feel, that if we have not any disorder at present, we are at least liable to those diseases and decays which are daily weakening the strongest constitutions, and executing the Divine appointments in bringing us to the grave.

The time of our death, as we observed before, is known to none: but its approach is not for one moment doubted by any.]

As this thing is so plain, we hasten to,

  II.      The improvement we should make of it—

The certainty of death should,

  1.      Moderate our regards to the things of this world—

[Were our present possessions to abide with us for ever, there were some reason for our eagerness respecting them: but, as they are so soon to be removed from us, or we from them, it is folly to let them occupy so large a portion of out affections — — — We are not greatly elated with the comforts of an inn, where we are to stop but an hour; nor are we greatly depressed with any want of comforts which we may find there: the thought of our stay there being so short, renders us comparatively indifferent to our present accommodations. Thus the thought, that “the Lord is at hand,” should cause us to make “our moderation known unto all men” — — — This is elsewhere enforced by the Apostle in relation to every thing, whether pleasant or painful; all is but a pageant passing by; and whether the spectacle be mournful or joyous, it is scarcely sooner arrived that it vanishes from before our eyes. Our joys and our sorrows will both appear light and momentary, when viewed in reference to the transitoriness of what is visible, and the endless duration of the things invisiblek — — —]

  2.      Make us diligent in preparing for a better world—

[The time allotted us here, is given on purpose that we may prepare for another and a better state. If the present hour be not seized, all opportunity of securing happiness in another world will be lost — — — Should not this thought stimulate us to activity in the concerns of our souls? Solomon was clearly of this opinion; and so must every one, who reflects a moment on the comparative importance of time and eternity. If we could return hither after having once departed, or begin in the invisible world the work which we have neglected here, we might have some excuse: but to know that death and the grave are ready to swallow us up, and yet to trifle with the interests of the soul, which, if neglected now, are gone for ever, this, I say, is a madness, which credulity itself could never imagine to exist, if its existence were not daily and hourly before our eyes — — — The prayer of Moses is that which reason dictates, and which God approves: “So teach us to number our days, that we may apply our hearts unto wisdom.”]

  ADDRESS—

  1.      Those who know this truth, and feel it—

[Happy they whose minds are by meditation and prayer rendered familiar with death: and who know, that while the grave is the receptacle of their bodies, they have for their souls an house not made with hands, eternal in the heavens — — — Happy they who in the view of this are cleaving unto Christ with full purpose of heart. O that we all might be like-minded, living in an habitual dependence upon Christ, and in a zealous performance of his will! Then may we look forward to our dissolution with joy, accounting death our gain, and placing it amongst our choicest treasuresp — — —]

  2.      Those who know and disregard it—

[This, alas! forms the greater part of every congregation; insomuch, that they who act up to this truth are gazed at “as signs and as wonders” in the world. But how will this supineness appear in a little time? We do not positively say, that you will look with regret on your present conduct on your death-bed; for many die as stupid, as ignorant, and as hardened as they lived. But we are well assured, that you will have far other thoughts of your conduct as soon as you come into the presence of your Judge — — — Let me then entreat you to “redeem the present time,” and to “work while it is day; for the night cometh wherein no man can work.”]

CCCCLXXXI

JOB’S COMPASSION FOR THE POOR

             Job 30:25.

Did not I weep for him that was in trouble? Was not my soul grieved for the poor?

IN the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress: whereas a consciousness that we have endeavoured to fulfil the duties of our station, must afford a rich consolation to the afflicted mind. It was a matter of self-congratulation to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire, he had tenderly felt for them in their troubles, and earnestly sought their welfare. To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too rashly also concerning God. And the words of the text may be considered as reflecting on them for treating him otherwise than he had deserved. But we rather suppose the words were introduced as a consolatory reflection, that, though unkindly treated under his own afflictions, he could appeal to God he had conducted himself differently towards others: “Did not I weep for him that was in trouble? Was not my soul grieved for the poor?”

There are two observations naturally arising from these words, which we shall make the foundation of the following discourse:

  I.      The poor, when they are in trouble, are great objects of compassion—

[The poor, whilst they enjoy their health, and are under no extraordinary pressure, are quite as happy as the rich. If they have fewer comforts, they do not feel the want of them; and they are, in a great measure, strangers to those vexations and disappointments, which are the usual attendants of wealth. They, for the most part, enjoy their homely meal with a keener appetite and relish, than they who are fed with delicacies: and, while their richer and more luxurious masters are wakeful upon beds of down, they rest in comfort on a bed of straw, and “their sleep is sweet unto them.” If we had complete access both to the rich and poor, and could perfectly weigh the personal and domestic happiness of each, I am persuaded we should find the scale very generally turn in favour of the poor: for what they lose in respect of carnal indulgences, is more than made up to them by peace and contentment.

But when sickness comes, then the inconveniences of poverty begin to be deeply felt. The well-earned pittance which was adequate to the wants of a man and his family while in health, is utterly insufficient to procure medical assistance, and to provide those comforts which are requisite for the alleviation of pain, or the restoration of health and strength. The industrious husband finds all his exertions ineffectual; and is reduced to the necessity of leaving his wife or child to languish without help, or of plunging himself into inextricable difficulties, by his endeavours to obtain a suitable, but uncertain, relief.

But suppose the head of the family himself to be seized with sickness; then, with increasing wants, there comes an increased incapacity to supply them. The little stream that before nourished and refreshed the family, is cut off, and ceases to flow in its accustomed channel. What now can he do? Perhaps it may be said “Let him apply to his parish for relief.” True; but it is painful to a generous mind to become burthensome to others. He who has been accustomed to maintain his family by his own labour, does not like to become a pensioner on the bounty of others without an absolute and irresistible necessity. He knows, possibly from his own experience, that many are obliged to pay rates for the support of others, while they themselves scarcely know how to provide for their own subsistence. Hence he nobly struggles with his difficulties; and carries the conflict perhaps beyond the bounds of prudence, while from tenderness to others he forgets the regard which he should shew to himself and his own family. Conceive, then, his distress: behold him debilitated with disease, and racked with pain: behold him destitute of the remedies that might remove his disorder: see him incurring debts which it will be difficult for him ever to discharge. Perhaps at last he applies for relief: and then is told, that, while he has this or that comfort, which the industry of former years had enabled him to procure, he cannot be relieved. See him then compelled to sell first one thing, then another; thus stripping himself and family of the little comforts that remained to them; and, after all, witnessing the privations, the wants, the miseries of his benumbed and starving dependents. This is no uncommon picture: it is seen in every town, and almost in every village, through the kingdom; though, probably, less in this than in any other nation upon earth. And is not such a person an object of compassion? must not he be lost to all the feelings of humanity, who does not “weep over him, and whose soul is not grieved for him?”]

Yes; we must declare to all, that,

  II.      To exercise compassion towards them is one of the principal duties of a Christian—

There is no duty more strongly inculcated than that of compassion to the poor: every species of argument is used in Scripture in order to enforce the observance of it. It is enforced by arguments taken,

  1.      From political expediency—

[God does not disdain to urge upon us such considerations as are calculated to affect even a selfish mind.

Does not every one desire to relieve himself? This we do, in fact, when we relieve the poor: for all of us are members of one body: consequently our neighbour demands the same attention from us as ourselves: and, in neglecting him, we “hide ourselves from our own fleshc.”

Are we not ourselves liable to fall into adversity? No man knows what circumstances he may be brought into before he die. We have seen in our day princes and nobles subsisting upon charity, and many of them on a very slender pittance too. Would not we then, if reduced to want, desire to find compassion in the breast of others? And, if so, ought we not to exercise it ourselves? Methinks our charity should be extended to the utmost verge of prudence and proprietye.

Would we desire Divine consolations under our afflictions? To be charitable to others is one way to secure them. Hear what God has said: “Blessed is the man that considereth (not slightly pitieth, but with a deep interest in their welfare considereth) the poor and needy: the Lord shall deliver him in the time of trouble … The Lord will make all his bed in his sickness.” What greater inducement to charity would we desire, than such a hope and prospect as this?

Would we get the best possible interest for our money? There is no such bank in the universe as this. To enrich ourselves by giving away, and by giving the very “first-fruits, and that too of all our increase,” may seem strange indeed: reason would say that it was the way to impoverish ourselves: but God tells us that it is the way to “fill our barns with plenty, and to make our presses burst out with new wine.” And experience proves, that, “if we give to others, men will in our necessity give into our bosom, good measure, pressed down, and shaken together, and running overh.”

To complete this argument—Would we keep our wealth for ever? This is the way to do so. They who hoard up their riches must leave them all behind them: but they who dispose of their wealth in acts of charity, carry it with them into the eternal world, where it shall be restored to them with interestk. They lend their money to the Lord, who has pledged himself to repay them” in full, yea, to recompense them in the resurrection of the justm; and, provided they have acted from Christian principles, to give them eternal life. He has even promised to proportion their harvest to the seed they have sowno. So that if “the children of light were as wise in their generation as the children of this world,” they would, like the poor widow, and the first Christians, be ready to give their whole substance to the poor.]

  2.      From Christian necessity—

[Here the arguments are far more forcible and impressive.

The exercise of charity is imposed on us, with the authority of a law, by Christ himself. And shall we despise that law? Yea rather, when it comes to us so recommended and enjoined, shall we not labour to the uttermost to fulfil it? This is an argument urged by the great Apostle: “Bear ye one another’s burthens, and so fulfil the law of Christ.”

Our obedience to this law is the criterion whereby we must judge of our regard to Christ.—St. Paul exhorts the Corinthians to liberality, in order “to prove the sincerity of their love.” And St. John tells us that all our professions are hypocrisy, and all our experiences a delusion, if we do not exercise this virtuer. Would we then contentedly rest in a state, wherein all our pretensions to religion are vain? Would we proclaim to all men that we have no love to the Father or to Christ? If not, we must delight ourselves in doing good according to our ability.

Our exercise, or neglect, of charity will be the ground of the sentence that in the last day shall be passed upon us.—The Judge of quick and dead informs us, that the strictest enquiries will be made relative to this point; and that they who have not relieved him in his poor members, will be bidden to depart accursed; while they who have manifested a tender regard for the poor shall be welcomed by him as the children of his heavenly Father, and be exalted by him to the possession of his eternal kingdom. To the same effect he elsewhere says, “Blessed are the merciful; for they shall obtain mercyt:” and St. James, on the contrary part, says, “He shall have judgment without mercy that hath shewed no mercy.”

Weigh now these considerations, and see if they do not amount to necessity; and whether we must not say, ‘Woe is unto me, if I do not cultivate a compassionate and liberal spirit!’]

  TO CONCLUDE—

[We have inculcated the necessity of liberality and compassion. But let us not be misunderstood; alms-giving does not make us Christians; but only proves us so. Nor does it prove us Christians, unless it arise from Christian principles. It is faith in Christ that makes us his: and obedience to his will proves us to be his.

But we must further guard the subject from mistake. It is not a transient emotion, or a falling tear, that will suffice, (for many will shed a tear at a moving tale, who have no principle of love in their hearts); but “our souls must be grieved” for the poor: we must lay to heart their wants and miseries, and make it our study and delight to administer to their relief.

Let not any then be contented with approving the things which they have heard, or with wishing well to the institution that has been recommended to their care: for St. James justly says, “If ye merely say to a brother or sister, Be ye warmed, be ye filled; and yet neglect to give them the things they need: what doth it profit?” Such compassion will neither profit them nor you. Let such of you then as profess yourselves “the elect of God, put on bowels of merciesz:” yea, let all of us stir up within our own breasts a tender concern for the welfare of our fellow-creatures; and so act now, that on our dying bed we may appeal to God himself, “Did I not weep for him that was in trouble? Was not my soul grieved for the poor?”]

CCCCLXXXII

THE IMPORTANCE OF PREPARING FOR OUR GREAT ACCOUNT

             Job 31:14.

What shall I do when God riseth up? and when he visiteth, what shall I answer him?

THE testimony of a good conscience is a source of rich consolation at all times, but more especially when we are suffering under afflictions from God, or calumnies from man. Job, in the midst of all his troubles, was upheld by it, when, without such a support, he must have inevitably sunk under his accumulated burthens. It must be confessed, indeed, that this holy man, when urged and irritated by his uncharitable friends, expressed himself too strongly upon this subject: yet we cannot fail of seeing throughout his whole history, that his conscious integrity enabled him to hold fast by God, and to wait with patience the issue of his unexpected calamities.

In the passage before us he is specifying many things commonly practised by others, but from which he had been preserved pure. Among these he mentions his conduct to his servants; and observes that, if in this he had been arbitrary and oppressive, he would have a melancholy account indeed to give in the day of judgment; “Then,” says he, “What shall I do when God riseth up? and when he visiteth, what shall I answer him?”

These words may be considered as,

  I.      A weighty reflection—

Job is contemplating his responsibility to God, together with the impartiality that will be shewn in the future judgment—

[In speaking of his accountableness to God, he does not limit it to such actions as are reprobated among men, but mentions it in reference to (what is generally but little regarded) his spirit and temper in domestic duties. He well knew that God took cognizance of small things as well as great, and of things relating to civil and social life as well as those that pertain more immediately to religion. He was certain also, that at God’s tribunal the slave and his master, the beggar and the king, would have their cause determined with equal and unerring justice. Hence, when calumniated and condemned by men, he naturally reflects on the sentence that would be passed upon him at God’s tribunal, on the supposition that there were any wilful and allowed sin found in him, whatever the nature of that sin might be, and however venial it might be deemed by the world at large.]

Such a reflection will be highly profitable to us also—

[For great and heinous sins, as they are called, we all feel ourselves accountable to God; but we scarcely think that any responsibility attaches to the dispositions we manifest in the family or the state; we may be querulous and contentious subjects, or proud and oppressive masters, or slothful and impertinent servants, and yet never imagine that God will notice such faults in the day of judgment. The rich and the great are ready to think, that they shall find some favour with God on account of their earthly distinctions; and that, while a poor man who robs or injures them is deserving of the heaviest judgments, they may rob and injure others to ever so great an amount by their extravagance or extortion, and yet pass without censure. But the great and terrible God has no respect of persons, but will “judge every man according to his works.” And it will be well for us, if we take a retrospect of our actions, and seriously reflect, what answer we shall give to God in the day that he shall visit us.]

But these words may also properly suggest to us,

  II.      An instructive inquiry—

The inquiry is twofold: if God should call us to his judgment-seat before we have truly repented of our sins,

  1.      What shall we “do?”

[Shall we go before him with boldness, as too many rush into his presence now? Will not his purity abash us, and his excellency make us afraid?”

Shall we hide ourselves from his presence, and elude his search? Whither shall we flee in order to effect this? In vain shall we, “call upon the rocks to fall upon us, or the hills to cover us.”

Shall we resist his summons? How vain the attempt! “Shall our hands be strong in the day that he shall deal with us,” or, “can we thunder with a voice like hise?”

Let us then bethink ourselves “what we shall do in the day of visitation? to whom shall we flee for help? and where shall we leave our glory?”]

  2.      What shall we “answer?”

[Shall we say with that amiable, but mistaken, youth, “I have kept all thy commandments?” Alas! which of the commandments have we not broken times without number? Let it only be considered that an angry word is murder, and an unchaste look adulteryi; and we shall find abundant reason, even as holy Job himself did, to blush and be confounded before the heart-searching Godl.

If this appear too presumptuous, shall we, like the Pharisee, tell him of our comparative goodness? Suppose we do differ from others, what ground of glorying is this to usn? And how infinitely short have we come of the perfection which God requires of us! Yea, the very disposition to justify ourselves is sufficient to make God utterly abhor us.

Shall we answer, that we had other things beside religion to attend to? But what other things? If they were lawful in themselves, they were not in the least degree incompatible with religion: and if they were unlawful, they ought to have been renounced.

Shall we reply, that we did not think God would ever condemn any one for the want of religion? But why did we entertain so fond a hope? Were we not sufficiently warned to the contrary? Was it possible for God to declare in more express terms his determination to punish impenitent transgressors?

Whatever other answers we may be disposed to make, let us consider whether they do not admit of a reply that shall stop our mouths, and utterly confound us? In this way we shall gather instruction for which we may have reason to bless God for ever.]

The oblique hints which both Job and his friends repeatedly gave to each other, may lead us further to consider the words, as,

  III.      A solemn warning—

If a master’s unkindness to his servant would bring down upon him the divine judgments, Job’s friends might see, that their uncharitableness towards him would not pass unnoticed. In the same manner, these questions convey a solemn warning,

  1.      To those who are altogether regardless of religion—

[We are well aware that when a fellow-creature expostulates with such persons, they will fill their mouths with arguments, and turn to ridicule “the words of truth and soberness.” But it is not a worm like themselves that they must answer, but the living God. Let careless sinners then consider what they shall answer HIM? And, before they speak peace to themselves, let them think whether HE will deem their excuses sufficient? It is by his judgment that they must stand or fall; and therefore they must be satisfied with nothing which will not satisfy him. It will be to but little purpose to be justified in their own eyes, and in the opinions of a partial world; for if he should refuse his sanction, they will have nothing left but to bewail their folly in everlasting torments.]

  2.      To those who rest in an outward and formal religion—

[It is not the observance of forms, but the devotion of the heart, that God requires. Religion is to be our business, yea, our very element wherein we live. Our daily care, and our supreme delight, must be to maintain fellowship with the Father, and with his Son Jesus Christ, and to glorify God by a holy conversation. These are the things which God will inquire into at the last day: and if we tell him then, that such a life was generally reprobated as hypocrisy or enthusiasm, will he account it a sufficient excuse for our conduct? What! he may say, were all the prophets, and apostles, yea, and my only dear Son, too, hypocrites and fanatics? And were others to be condemned in proportion as they resembled these divine patterns? Did you not know in your consciences, even while you ridiculed the godly, that both you, and they, ought to walk as Christ walked?

Know, then, that the form of godliness, however exemplary, will, if destitute of the life and power of it, leave you without excuse in the day of judgment.]

  3.      To those who profess religion indeed, but walk unworthy of it—

[Every question put to careless or formal Christians will have tenfold force when addressed to those who profess godliness: for they acknowledge their obligation to piety, and seek to be esteemed as truly religious characters; and therefore to all their other guilt they add the basest hypocrisy, if they live in any wilful sin. Let those (if such there be amongst us) who, while they “seem to be religious, either bridle not their tongue,” or yield to the solicitations of wrath, envy, malice, lewdness, covetousness, or any other vile affection; let them, I say, consider what they shall answer when God shall visit them. If others be punished, much more shall they: yea, their condemnation shall be increased in proportion to the mercies they have slighted, and the advantages they have abused.]

  We cannot conclude without adding one word of DIRECTION—

[It has been shewn already, what answers will not suffice at the day of judgment. It is but reasonable then to ask, What answer will suffice? To solve this important question, we reply, That doubtless we must renounce all habitual and allowed sin: but that, with respect to the sins of infirmity that are incident to our fallen nature, we should lie low before God, seeking mercy through Christ only, and declaring our affiance in the promises which God has given us in his word. Then, though vile, we shall not be cast out; nor shall our past sins be remembered against us any more for everu.]

CCCCLXXXIII

SPIRITUAL IDOLATRY

  Job 31:24, 25, 28.

If I have made gold my hope, or have said to the fine gold, Thou art my confidence; if I rejoiced because my wealth was great, and because mine hand had gotten much; …. This also were an iniquity to be punished by the Judge: for I should have denied the God that is above.

HATEFUL as boasting is, and justly condemned both by God and man, there are occasions when it is proper, and indeed necessary. For instance; when a character has been grossly calumniated, and can be vindicated only by an appeal to facts, those facts may be adduced, however much the recital of them may tend to proclaim our own praise. Samuel was constrained to assert the equity of his own administration, when the people cast reflections on him, by desiring to change the form of his government, and to have a king substituted in his place. Paul also, when traduced by persons who sought to destroy his influence in the Church, declared, though much against his will, the honours which had been conferred upon him, and the habits he had invariably maintained. Indeed, we should have known comparatively but little of this blessed Apostle, if he had not been compelled by the malevolence of others to make known the hidden principles by which he had been actuated, and the blameless conduct which he had uniformly pursued: and, so far from blaming him for his boasting, we cannot but be thankful that God suffered him to be so injured, and thereby constrained him in self-defence to make known to us so much of his true character. In like manner we account it a great benefit to the Church, that Job was driven by the heavy accusations that were brought against him, to insist so largely on his own innocence, and to declare so fully the habits and exercises of his former life. Throughout this whole chapter he maintains, in reference to the evils that were laid to his charge, that his conduct had been the very reverse of what his friends supposed. Had he done this in the spirit of the self-applauding Pharisee (Luke 18.), he had acted wrong: but when it was necessary to wipe off the aspersions that were so injuriously cast upon him, he was justified in adducing whatever had a tendency to place his character in its true light.

The part we have just read is a vindication of himself from idolatry. Of idolatry there are two kinds; one actual and manifest; the other virtual and constructive. The actual idolatry is that which is referred to in the verses we have omitted. In the days of Job, or at least in the country where he lived, the sun and moon were the only objects to which idolatrous worship was paid: and, as they were out of the reach of the worshippers, the kiss, which was afterwards given to idols as an expression of supreme regard, was transferred to them by means of the hand. But Job declared, that he had never been guilty of this great impiety. Nay more, he had never, even in heart, given to the creature any portion of that respect which was due only to the Most High God: and if he had, he acknowledged that his sufferings were richly merited, and that as his conduct would have been in fact a denial of his God, he could expect nothing from God but wrath and indignation to all eternity.

  I.      The disposition here specified—

An undue regard to wealth is extremely common in the world—

[The possession of wealth is no evil: it then only becomes an evil, when it is accompanied with a measure of affiance or delight in it. But, fallen and depraved as man by nature is, it is exceeding difficult to view wealth with such indifference as we ought. Our blessed Lord states this, when speaking of the Rich Youth, who renounced and forsook him, rather than part with his great possessions. He first said, “How hardly shall they that have riches, enter into the kingdom of God!” and then, “How hardly shall they that trust in riches enter into the kingdom of God!” intending thereby to intimate, that it is almost “impossible” to have them, and not to trust in them. The pleasure that men take in the contemplation of their wealth, whether inherited or acquired, arises from the thought, that they are thereby placed, if not entirely, yet in some measure, beyond the reach of evil; and that, in whatever circumstances they may be, they shall have something which will administer to their comfort. But this is idolatry, as we shall shew under our Second Head. At present, we content ourselves with observing, that this is the view, which all natural men have of wealth, and the regard which, under all circumstances, they pay to it.

Whence is it that men are so eager in the pursuit of wealth? Whence is it that they so earnestly desire it for their children? Whence is it that all who come to the possession of wealth, or to any great preferment, are congratulated by their friends, and receive those congratulations as suitable to the occasion? Whence is it, on the contrary, that any heavy losses are considered as so great a misfortune, and call forth either real sympathy, or compliments of condolence? Is not all this from a presumption, that wealth and preferment are in themselves a certain and a positive good? Does it not all imply a hope or confidence in gold? Would a man who had merely scraped together a great heap of dust, rejoice because his hand had gotten much? and does not the satisfaction he feels from the attainment of riches, shew, that he has formed an erroneous estimate of their value? — — —]

Such then being the disposition specified in our text, we proceed to point out,

  II.      The sinfulness of it—

To act in any way unworthy of God is to deny him: but to feel such a disposition towards wealth as has been now described, is in a more especial manner to be regarded in this view. It denies, in fact,

  1.      That God is the only source of happiness to man—

[God has called himself “the Fountain of living waters,” and has pronounced all creatures to be “broken cisterns that will hold no water.” Now what is this but a declaration, that to make us happy is his exclusive prerogative? Doubtless the creature, when he accompanies it with his blessing, is a source of much comfort: but it has nothing in itself: the sun, whose genial warmth is such a fruitful source of blessings to some, destroys all the hopes of others, and burns up the very face of the earth. The moon, which gladdens the heart of many a benighted traveller, operates by a secret influence upon the brain, to strike some with madness. Thus wealth also, which to some is the means of exercising a most diffusive benevolence, to others is a curse. What was Nabal the better for his wealth? It only fostered his deep-rooted churlishness, and ultimately proved the occasion of his death. In a word, the creature is nothing but what God is pleased to make it: with his blessing, it will contribute to our happiness; but without his blessing, it is only “vanity and vexation of spirit.” If then we place any confidence in it, or suffer it to be a source of complacency to our minds, we ascribe to the creature what is found in none but the Lord Jehovah; to whom alone we should have respect, when we say, “Return unto thy rest, O my soul.”]

  2.      That he is all-sufficient for that end—

[The man that can look up to a reconciled God in Christ Jesus, has all that he can desire: the wealth of the whole world can add nothing to him. If it be thought that wealth being an addition, must of necessity enlarge the comforts of the soul; we would ask, What can a taper add to the light of the meridian sun? or who that enjoys the full splendour of that heavenly orb, does not despise the feeble efforts of a taper to augment its lustre? So it is with him who beholds the light of God’s glory shining in the face of Jesus Christ: the creature, whoever, or whatever it may be, “has no glory in his eyes by reason of the glory that excelleth.” Did the prodigal any longer affect the husks which the swine ate of, when he was feeding on the fatted calf in his father’s house? No, surely: nor does he ever hunger, who has fed on Jesu’s flesh; or thirst, when once he has been refreshed with the water of life — — — Hear the testimony of one who spoke from his own experience: “We are sorrowful,” says the blessed Apostle, “yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing all things.”

Now if we desire any earthly good from an idea that it can of itself contribute to our happiness, we virtually deny the all-sufficiency of Christ; and by exalting the creature to a participation of his rights, we rob him of his unalienable and incommunicable glory.]

  IMPROVEMENT—

  1.      For reproof—

[Let this character of Job be compared with that of the generality of Christians, and it will afford abundant matter for the deepest humiliation. Certainly, on account of our superior advantages, we ought to possess far greater spirituality of mind than Job: yet how far below him do the generality even of those who profess religion fall! Perhaps the besetting sin of those who embrace the Gospel is worldliness: it is certain, that very many of them are as eager in the pursuit of wealth as others: and this accounts for the little influence of the word of God upon them: the seed is good, but the soil is bad; and the noxious weeds, by their speedy and incessant growth, keep down the feebler plants of piety in the soul: “the cares of this world and the deceitfulness of riches, and the lust of other things, choke the word, and it becometh unfruitful.” And here let it be observed, that it is not the overt act of covetousness or creature-dependence that is condemned, but the inward disposition of the soul: even the complacency of mind that arises from the possession of wealth is itself a positive “denial of the God that is above.” O, Brethren, enter into your own bosoms, and judge yourselves in relation to this matter. Inquire whether God has such a full possession of your hearts as to render all earthly things rain, empty, and worthless, in your estimation? if not, how can you call God your portion, or imagine that you have formed a proper estimate of the blessings of salvation? Know assuredly, that, if you have just views of Christ, you will regard him as the pearl of great price, “to purchase which a wise merchant will sell all that he has;” and you will say from your inmost soul, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee.”

  2.      For instruction in righteousness—

[We learn from our text, wherein a true confession of Christ consists: it is not in an assent to some particular truths, but in a practical and experimental sense of his love overpowering all inferior considerations. To love the Lord Jesus Christ, to “cleave to him with full purpose of heart,” to count him “all our salvation and all our desire,” this is what God requires; this is also what our blessed Saviour merits at our hands; and if we despise not even life itself when standing in competition with his will, his presence, his glory, we shall be regarded as denying him, and must expect to be denied by him in the presence of his Father and his holy angels. In the Church above “there is no need of either sun or moon to lighten it, because the Lamb is the light thereofh;” so also is it in the Church below, wherever Christ has really established his kingdom in the heart. Look to it then, Brethren, that it be thus with you: and, if you are disposed to ask, “Who will shew me any good?” learn immediately to add, “Lord, lift thou up the light of thy countenance upon me; and that shall put more gladness in my heart, than any increase of corn or wine or oil can ever do:” for as, on the one hand, “A man’s life consisteth not in the abundance of the things that he possesseth,” so, on the other hand, “In God’s favour is life, and his loving-kindness is better than life itself.”]

CCCCLXXXIV

THE BENEFIT OF VISITING THE SICK

  Job 33:23, 24.

If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness; then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom.

ELIHU was not one of the particular friends of Job. He was a young man, who, on the occasion of Job’s friends assembling together, had been admitted to hear rather than to speak. But when he had heard the repeated attempts of Job’s friends to convince him of sin, and their incapacity to answer the arguments which Job had adduced, his spirit was stirred in him, and he determined to offer his opinion. He was of a better spirit than Job’s friends, and had a deeper insight into the dispensations of God’s providence. He never accused Job of hypocrisy, as they had done; but he saw wherein he had erred, and endeavoured with fidelity to point it out to him. Job had certainly erred in two respects; in speaking too highly of himself, and too disrespectfully of God. To bring home to him these two faults, Elihu shews him, what he evidently was not sufficiently acquainted with, the ends and designs of God in afflicting man; namely, to humble him, and to prepare him for those richer mercies which he has in reserve for every true penitent. There were various means whereby God prepared men for the knowledge of himself, and the enjoyment of his glory: one was by secret discoveries of himself in dreams and visions: another was by laying them on a bed of affliction, and sending some well-informed servant to instruct them. It is of this latter mode that Elihu speaks in the words before us: from which we are naturally led to shew you,

  I.      The office of those who visit the sick—

A person who in a spirit of love visits the chambers of the sick, is “a messenger” from the Most High God, and “an interpreter” of his holy will: and one who delights in that office, and is duly qualified for the performance of it, is indeed a rare and valuable character, justly styled “One among a thousand.” The object which such a person should bear in view is briefly stated in our text; it is “to shew unto man his uprightness.”

But whose uprightness is here intended? the man’s own? Most assuredly not. Such a visitor as this would be neither rare nor valuable. It is the common language of ignorant persons when visiting a dying friend, to say, “You have nothing to fear: you have been upright and honest in the world: you have fulfilled all your duties in life: and there is no doubt but that you are accepted of God.” Such a visitor as this is indeed “a messenger;” but it is “a messenger of Satan,” to beguile and ruin an immortal soul. For what is such language as this, but to “speak peace where there is no peace,” or, as the prophet strongly expresses it, to “sew pillows to the arm-holes” of one that ought to be awakened from his delusions, and to “daub with untempered mortar a wall that is just ready to fall?”

The uprightness that is to be pointed out, is God’s. But here we acknowledge, that the precise import of the passage is not easy to be determined. Various are the senses which commentators have affixed to the word: but, if we would obtain just views of the Scripture, we must not consider so much what sense any word will bear, as what agrees best with the context. Now we apprehend that the context duly attended to, will give us the exact meaning of this expression. Let us see what was the object which Elihu had in view. He considered Job as faulty in two respects; first, in maintaining his own righteousness; and next, in complaining of God as harsh and unjust towards him. “In this,” says he to Job, “thou art not just.” To counteract these two errors, he tells Job, that God had afflicted him on purpose to lead him to juster views both of himself and of his God: and that he himself was sent as “a messenger and interpreter” to him, “one among a thousand,” to expound this matter to him; and to shew him “God’s uprightness, or righteousness,” first, in punishing his sin; and, next, in the way provided by him for the pardon of it.

The visitor’s office then is, to shew the righteousness of God,

  1.      In punishing sin—

[It is common for persons in affliction, especially if their afflictions be heavy, complicated, and of long continuance, to manifest an impatient spirit, and to account their trials severe. But every thought of this kind shews how regardless they are of the hand from whence their trials proceed, and of their own extreme demerit, which, if justly viewed, would reconcile them to any dispensation which Almighty God might send. The invariable language of those who are truly humbled is, “Thou, Lord, hast punished me far less than my iniquities deserve:” “Thou art righteous in all that is come upon me:” “to thee belongeth righteousness; but unto me belongeth shame and confusion of face.” This truth had been before inculcated by Zophare; and it is of great importance to be inculcated on all: for, “shall a living man complain? a man for the punishment of his sins?” No: he must be brought to “accept the punishment of his iniquity,” and to say, “I will bear the indignation of the Lord, because I have sinned against himg.” There must be no “replying against God:” “the clay must not contend with the potter:” the frame to which every sufferer must be brought is this; “It is the Lord; let him do what seemeth him good:” and it is a very important part of a visitor’s office to bring him to it, by shewing, that any thing short of “everlasting burnings” is a mercy for which we have reason to be thankful, and not a judgment of which we have any reason to complain; since it is light in comparison of what we deserve, and is sent on purpose to keep us from ever suffering our full desert.]

  2.      In his way of pardoning sin—

[This, we confess, appears at first sight a forced construction of the passage: but, on a nearer inspection of it, we shall see reason to believe, that it is indeed the true import. The uprightness of God in punishing sin seems undoubtedly the first and leading sense; but it must include a view of the way of salvation through the ransom paid for sinners, or else the immediate acceptance of the sinner through that ransom could not follow from it. In this view of the word “uprightness,” or “righteousness,” there is a striking coincidence between the text and a passage in St. Paul’s Epistle to the Romans; where the Apostle again and again mentions “the righteousness which is of God by faith,” and represents Christ as “set forth to be a propitiation through faith in his blood, to declare God’s righteousness for, or in, the remission of sins; to declare, I say, his righteousness, that he might be just, and yet the Justifier of him which believeth in Jesus.” Now on what occasion can it be so necessary to “shew a man this,” as when he is in sick and dying circumstances, and speedily about to enter into the immediate presence of his God? Then in particular he is anxious to inquire, “What must I do to be saved?” and then must we return him the same answer as the Apostle did to the jailer, “Believe in the Lord Jesus Christ, and thou shalt he saved.”

This, then, is the special office of those who visit the sick; namely, to declare freely and fully the way of salvation through a crucified Redeemer. They should act in the chambers of the sick precisely as Moses did in the camp of Israel, when thousands were dying of the wounds inflicted by the fiery flying serpents: they should erect in the sight of the dying penitent the brazen serpent, and say, “Look unto it and be ye saved, all the ends of the earth!” They should encourage the afflicted soul to look unto Christ even “at the eleventh hour;” and to declare plainly, that “all who believe in him are justified from all thingsl.” Then indeed will they approve themselves faithful “messengers” from God, and just “interpreters” of his mind and will: and every messenger is of inestimable value, and fitly called, “One among a thousand.”]

Such being the blessed office of a visitor, let us contemplate,

  II.      The benefit arising from a faithful discharge of it—

Doubtless in many instances, little, if any, good arises from efforts made in the chambers of the sick: and often the hopeful appearances that begin there, vanish speedily, “as the early dew, or as the morning cloud.” But in many instances the labours of visitors are productive of the greatest good;

  1.      Even to the bodies of men—

[We speak not now of pecuniary relief, and of its effects on the recovery of many from their disorders, (though we ought not by any means to lose sight of that;) it is solely of the spiritual office of the visitor that we speak; and we affirm, that the bodies of men often derive incalculable benefit from it. Of disorders, some purely belong to the body; and others are greatly influenced by the mind, or perhaps originate altogether from it. Now, in reference to the former of these, it is certain, that spiritual instruction will not operate as a charm upon the body: but if, under the pressure of temporal affliction, the mind be disquieted by impatience and fretfulness, those agitations will have a very unfavourable aspect on the body: and will greatly impede the cure of the disorder; and consequently, the composure of the mind, the bringing of it to a state of resignation and submission, and particularly to a state of peace with God, will exceedingly promote the recovery of the body; so true is it that “A merry heart doth good like a medicine.” But if, as in the latter case, the disorder is very intimately connected with the mind, and (how many nervous disorders arise from the pressure of worldly troubles!) it is obvious, that the spiritual physician may be more useful than a medical attendant; since by administering “the balm of Gilead” to the soul, he applies his remedy to the root of the disorder, and gains access to that which no earthly prescription can reach. And more especially if, as sometimes happens, the health has declined through apprehensions of God’s wrath, and the influence of desponding fears, the free and full exhibition of God’s mercy in Christ Jesus is the only remedy that is at all suited to the case; and the restoration of peace to the soul is, in fact, “health to the navel, and marrow to the bones.” “A faithful ambassador,” says Solomon, “is healtho.”]

  2.      More especially to their souls—

[How many are there who never began to think of their souls, till they were visited with sickness, or brought down by some heavy affliction! “Before they were afflicted they went astray:” but God having sent to them some kind messenger, some able interpreter, has led them by his means to a consideration of their state, and to a true and saving repentance. No man has ever executed with fidelity the office of which we are speaking, without having seen some fruit of his labour: and we will venture to appeal to such persons, (for they are the only competent judges,) whether they have not been sometimes eye-witnesses of the very scene described in our text? Have they not seen the afflicted soul comforted; and peace abounding in the conscience that was recently overwhelmed with desponding fears? Has not God said, as it were, in their very presence, “Deliver that drooping sinner from going down to the pit: I have found a ransom?” And have they not seen the person, who but just before dared not to lift up his eyes unto heaven, “praying unto God” and made sensible “of his favour,” and “beholding the face of his reconciled God with joy?” Yes; this is no uncommon sight: and whoever will lend himself diligently to this good work, shall have the happiness of dispensing these blessings, and of having some poor sinners to be his joy and crown of rejoicing in the day of judgment.]

  REFLECTIONS—

  1.      How honourable an office is that of a visitor of the sick!

[This office, though highly proper to be executed by ministers, ought by no means to be confined to them. True, such a person, duly qualified and thoroughly in earnest, is “One among a thousand:” but it were better, if possible, that there should be ten or twenty such amongst a thousand: and most assuredly it is the duty of every one, according to his ability and opportunities, to engage in it; since the execution of it is a very principal fruit and evidence of “pure and undefiled religion.” We would call on all, therefore, in their respective stations, to consider how they may execute this office to the utmost possible advantage. And let all know, for their encouragement, that if they receive not honour from their fellow-creatures for these self-denying exertions, they shall certainly ere long be honoured and rewarded by their God.]

  2.      How blind are they who are averse to have such pious instructors introduced to their sick and dying friends!

[There exists in the minds of many an idea, that religious conversation will prove injurious to a person on a bed of sickness; and that, by the anxiety that it will create, it will retard, rather than accelerate, a restoration to health. Now, if in any instance this should be the case, it may justly be said, that some risk of injury to the body would be but a small sacrifice for the obtaining of spiritual instruction under such circumstances: for, who can reflect on a soul perishing in ignorance and sin, and not see the indispensable necessity of plucking it as a brand out of the burning, ere yet it be gone beyond a hope of recovery? Methinks, if a certainty of some injury to the bodily health were put in the scale against the near and almost certain prospect of dying in an unconverted state, there can be no doubt which should preponderate: no man that knows the value of an immortal soul, can hesitate which alternative to choose. But such cases, if they exist at all, are very rare: the mind of an ungodly man is not so easily moved; nor are the emotions that may be excited so injurious as worldly vexation or worldly care: they do not prey upon the mind, as carnal feelings do. Religious feelings, even where they are not altogether of the best kind, have rather a tendency to compose the mind; inasmuch as they generate a hope in God, and open prospects of progressive improvement and of ultimate salvation. But we will not rest this matter upon the dictates either of reason or experience: God himself shall determine it: and he says, “Is any sick among you? let him call for the elders of the church; and let them pray over him.” Doubtless it is expedient for the visitor to consult the weakness of the patient: but it is the height of cruelty to deny to those who are going into the presence of their God, the means of obtaining that wedding-garment that can alone make them acceptable guests at the marriage-supper of the Lamb.]

  3.      How desirable is it to support such a society as this!

[— — — But how can they execute their functions, if not aided by pecuniary contributions? The poor, if some relief can be afforded them in their sickness, will on that account welcome the Visitor as “a Messenger” from heaven: and, having received him as “a Messenger,” they will be disposed to listen to him as “an Interpreter.” It cannot be supposed, that the Visitors can effect much in this way from their own individual resources: it must be through the liberality of the public alone that this plan can be executed to any great extent. Let the hearts of all, then, be open on this occasion. If we pleaded only for the temporal relief of our poorer brethren in a time of sickness, we should feel that we had a claim upon your charity: but the temporal relief is of small importance when compared with that which we contemplate, the instruction and salvation of the soul. Bear this in mind; and let your contributions shew in what light you appreciate an immortal soul. Multitudes who would otherwise die in ignorance and sin may by these means be rescued from perdition: and, if our blessed Lord came down from heaven to “ransom” them by his own blood, let it be a light matter in your eyes to contribute liberally of your substance for the purpose of making known to them that “ransom,” and thereby “delivering them from going down to the pit.”]

CCCCLXXXV

THE NATURE AND EFFICACY OF REPENTANCE

  Job 33:27, 28.

He looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light.

GOD is often pleased to make use of affliction as the means of bringing persons to a right mind: and where he has sent any affliction as a chastisement for some particular sin, it is probable that on our repentance he will remove the chastisement. But we must not always associate the ideas of affliction and punishment, or of repentance and recovery, so as to conclude every person wicked in proportion to the calamities that may come upon him. This was the error which occasioned the whole controversy between Job and his friends. They conceived, that, by visiting him with such accumulated afflictions, God designed to point him out as a hypocrite: and, upon that presumption, they exhorted him to repent, and assured him that on his repentance God would restore to him his former health and prosperity. In support of their argument they spoke many valuable truths; but they erred in the extent to which they carried those truths, and in the application which they made of them to the case of Job. The fact is, that “no man knoweth love or hatred by all that is before him: all things come alike to all:” and the inequalities which we observe in the dispensations of Providence will all be rectified in the day of judgment, which is on that very account denominated, “The day of the revelation of the righteous judgment of God.” We shall therefore drop that which we apprehend to be the primary meaning of these words, because in that sense they are not true to the extent that Elihu designed them. We doubt not but that the most righteous persons may be reduced by sickness, and that the most penitent persons may have their sickness continued unto death. Fully persuaded of this, we shall not insist upon our text in reference to bodily sickness and recovery, but simply in reference to the concerns of the soul. In this view of the words, they point out to us,

  I.      The nature of repentance—

Few consider properly the nature of repentance. It does not consist in a mere acknowledgment that we are sinners, or in a dread of the consequences of our sin; but in a deep and humbling view of sin,

  1.      As unreasonable—

[The law of God is right; it is “holy, and just, and goode.” And whoever views its requisitions with an impartial eye, must of necessity confess them to be most highly reasonable. Who can doubt one moment the reasonableness of the creature serving his Creator; or of the sinner feeling gratitude to his Redeemer? Who does not see the propriety of having the bodily appetites in subjection to the nobler faculties of reason and conscience; and of governing our lives in reference to eternity, rather than to the poor vanities of time and sense? The most ignorant and most prejudiced person cannot but acknowledge that these things are “right.”

Now what is the life of the generality, but a direct opposition to all this, or, in other words, “a perversion of that which is right?” We speak not now concerning gross sins, but concerning that kind of life which even the most moral and decent live: they forget their God; they disregard their Saviour; they live as if they thought the salvation of their souls a matter of only secondary importance.

A penitent, when he comes to a just sense of his condition, views things in this light: he is ready to exclaim with Agur, “Surely I am more brutish than any man, and have not the understanding of a man.” He is amazed that God should have borne with him so long in the midst of his perverseness: and there are no terms too humiliating for him to adopt, in order to express his shame and self-abhorrence before God.]

  2.      As unprofitable—

[All expect that sin will profit them in some respect or other; and the gratifications purchased by it are considered as more than an equivalent for any consequences that may ensue from it.

This delusion often lasts for a considerable time: but, when a person begins to turn unto God, the scales fall from his eyes; he sees, that if he had gained the whole world, it would have been an unprofitable bargain for his immortal soul. He feels himself much in the state that our first parents were after their fall. What Satan had promised them was indeed true in some sense: “their eyes were opened; and they did discern good and evil;” but it was good which they had lost, and evil which they had incurred. Ah! how unprofitable did their sin now appear! for one taste of the forbidden fruit to sacrifice their innocence and the favour of their God! If we contemplate their feelings when they were driven out of Paradise, we shall form some idea of what a penitent feels, when once he comes to a just apprehension of his state. His folly appears to him even greater than his guilt. He now begins to understand those words, “Madness is in their hearts while they live:” and he feels the full force of that pointed interrogation, “What fruit had ye then of those things whereof ye are now ashamed?”]

That we may not be discouraged by this view of repentance, let us contemplate,

  II.      The benefits of it—

We have before assigned our reasons for declining to notice our text in reference to a recovery from bodily sickness: on that subject we could promise you nothing with any certainty: but in reference to spiritual benefits, we do not hesitate to promise you,

  1.      Deliverance from condemnation—

[Besides “the pit” of the grave, there is also a pit into which sinners must be cast, even “the bottomless pit,” the miserable abode of Satan and his angels. Into that pit your soul shall never come. The impenitent alone shall have their portion there. The word and oath of Jehovah are pledged to rescue you from thence. “He has found a ransom:” the ransom has been paid: and God (if we may so speak) would violate his engagements with his Son, if he were to spurn from his footstool one who came to him in the name of Jesusl. But you need not be afraid; for this is his own gracious declaration: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:” and again, “He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercyn.”

Perhaps from a retrospect of your past lives you may be led to fear that you have sinned beyond the reach of mercy: but there is no ground for despondency, even to the vilest of mankind: the blood of Christ is sufficient to cleanse from all sin, however heinous; and the promises of acceptance through him are so extensive as to preclude all possibility of doubt to those who humbly rely upon themp.]

  2.      Exaltation to glory—

The light of God’s reconciled countenance shall certainly be enjoyed by the penitent in this world; “his light shall rise in obscurity, and his darkness shall become as the noon-day.” But who can conceive of that “light” which he shall enjoy in the world to come? The highest joys which the soul can experience here, are no more in comparison of heaven, than a taper is of the meridian sun. There “the sun shall not be our light by day, neither for brightness shall the moon give light unto us; but the Lord shall be to us an everlasting light, and our God our glory. Our sun shall no more go down, neither shall our moon withdraw itself; but the Lord shall be our everlasting light, and the days of our mourning shall be ended.” There may be many dark nights, and tremendous storms, before we arrive at the full consummation of our happiness: but the word is sure, that “if we sow in tears we shall reap in joyr.”]

  We may LEARN from hence,

  1.      What encouragement we have to repent—

[God represents himself in the text as “looking upon men;” he is looking continually to see if he can find an object towards whom he can exercise mercy consistently with the honour of his other perfections. The father, in the parable, is described as looking out, as it were, with an ardent desire for the return of his prodigal son, and as running towards him as soon as ever he beheld him a great way off. This gives us a just idea of the tender compassions of our God, who “willeth not the death of any sinner, but rather that he should turn from his wickedness and live.” We have a still livelier representation of this in the Prophet Jeremiah — — —: and we may with great propriety conceive of God as looking wishfully upon us at this moment, and saying, “O that they would hearken unto my voice!” “Wilt thou not be made clean? When shall it once beu?” Be persuaded, my Brethren, that God is now “waiting to be gracious unto you:” and that if you turn unto him, he will have mercy upon you, yea, he will make his “grace to abound even where sin has most aboundedy.”]

  2.      How just will be the condemnation of the impenitent—

[God’s direction to every one of us is, “Only acknowledge thine iniquity.” And what can he require of you less than this? Would you yourselves forgive an offending child, while he obstinately refused to acknowledge his fault? What then will you say to God in the day of judgment, when he shall refuse to admit you into the regions of light and bliss, and shall consign your souls over to that bottomless pit, from which you made no effort to escape? How pungent will be the recollection of those invitations and promises which you now despise! — — — O do not by your obstinate impenitence make work for everlasting and unavailing sorrow. Do but call to mind the mercy vouchsafed to David: the very instant he said to Nathan, “I have sinned against the Lord,” Nathan was inspired to reply, “The Lord hath put away thy sin; thou shalt not die.” And this affecting incident David himself records for the encouragement of all to make supplication to their God: “I said, I will confess my sin unto the Lord; and so thou forgavest the iniquity of my sinb.” Surely if such an example joined to the gracious declarations in the text do not lead you to repentance, your mouths will be shut in the day of judgment, and (whatever you may now do) you will acknowledge your condemnation to be just.]

CCCCLXXXVI

THE IMPORTANCE OF BEING IN FAVOUR WITH GOD

  Job 34:29.

When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?

GOD orders and appoints all things throughout the universe. Nations are not so mighty as not to need his superintending care, nor are any individuals so insignificant as to be disregarded by him. The words immediately following the text shew that the text itself is equally applicable to nations or to individuals. The history of the Jews is a striking comment on them in the former view. The experience of every man attests the truth of them in the latter view. Waving the less profitable consideration of the text, we observe,

  I.      None can trouble those whom God comforts—

God is pleased to bestow peculiar quietness on his own people—

[He sprinkles their souls with the blood of his dear Son: hence they enjoy peace with God, and in their own consciencesb. By his Holy Spirit also he sheds abroad his love in their hearts: hence they maintain a filial confidence towards himd. Moreover he convinces them of his own continual care over them: hence their minds are established in the most trying circumstancesf.]

This quietness is widely different from the false peace enjoyed by the world—

[There is a kind of peace possessed even by the ungodly, but it flows only from inconsiderateness or delusion; it vanishes as soon as light breaks in upon the soul: hence the wicked cannot be said to enjoy true and solid peaceh. But the peace of God’s people consists in a resignation to his will, affiance in his promises, assurance of his love, and an expectation of his glory: hence the Apostle speaks of it in the most exalted terms.]

When God vouchsafes it to their souls, none can trouble them—

[The question is much stronger than the strongest affirmation: it is a triumphant challenge to the whole universe. They who enjoy God’s presence may disregard the pressures of povertyl: nor will they be discouraged by the persecutions of man, or the temptations of Satan. Every child of God therefore may adopt the Apostle’s wordsn: he may assume the triumphant language of Messiah himself.]

On the other hand, God’s determinations are irresistible also with respect to his enemies; so that,

  II.      None can comfort those whom he troubles—

Though God does not leave it in the power of creatures to trouble his people, he does not see fit altogether to exempt them from trouble. He sometimes, for wise and gracious reasons, hides his face from them—

[David had frequent occasion to lament the loss of God’s presence. It was a subject of complaint with the Church of old. Even our Lord himself cried out by reason of dereliction. There is therefore an awful propriety in the prophet’s address to Gods.]

Nor can any comfort them at such seasons—

[Job speaks of himself as quite disconsolate under the hidings of God’s face. David also describes the anguish of his heart on a similar occasionx: and universal experience confirms the truth of Job’s assertion.]

The wicked, however, are more awfully exposed to these tokens of God’s displeasure—

[They are now indeed, for the most part, insensible of God’s absence from them: but at the hour of death they will feel the whole weight of his indignation. God will then assuredly hide his face from them, and bid them to depart from hima.]

And who will comfort them, when they are in such a tremendous state?

[Sinners even here are often made utterly inconsolable; but, in the eternal world, GOD will afford them no comfort. The angels will certainly administer none; nor can their fellow-creatures help them in the least. They cannot derive any comfort from refections on the past; nor can they find consolation in their prospects of the future. Thus can they find no comfort from without, or from within.]

  APPLICATION—

  1.      To those who are seeking rest and quietness in the world—

[How poor a portion is the world in comparison with God! and how absurd would it appear if any one should affirm of the world what is here affirmed respecting God! Let every one then acquiesce in the decision of Solomonf; and let Christ be regarded as the true and only source of rest.]

  2.      To those who now enjoy quietness in God—

[Peace, however firmly established at present, may soon be lost: it can be maintained only in a way of holiness. Sin indulged will cause God to hide his face from us. This is the true source of the disquietudes which many feeli. Let all therefore mortify secret and besetting sins. In this way they shall attain happiness in life, in death, and for ever.]

CCCCLXXXVII

THE IMPIETY AND FOLLY OF MANKIND

             Job 35:10.

None saith, Where is God my Maker, who giveth songs in the night?

IN investigating so deep a mystery as that of, what is generally called, the doctrine of the Trinity, we ought, beyond all doubt, to look for clear and solid ground whereon to found our judgment: and happily there is ample proof, throughout the whole Scriptures, that, though there is but one God, there is in the Godhead a distinction of persons, who are severally revealed to us as possessing all the attributes of Deity. The Father, the Son, and the Holy Spirit, are represented as concurring in the great work of Redemption; the Father sending his Son into the world; the Son laying down his life for us; and the Holy Spirit proceeding from the Father and the Son, to apply that redemption to our souls: and this distinction is especially recognised by every one that is received into the Christian Church; every one being, by the express command of Christ himself, baptized in the name of the Father, and of the Son, and of the Holy Ghost.

In so important a doctrine as this we may reasonably expect to find that, though the clear and full manifestation of it might be reserved for the Messiah some intimations of it should be given from the beginning of the world. Accordingly, we find that, at the very creation of man, the Sacred Three consulted, if I may so speak, with each other, in reference to this matter: “And God said, Let us make man in our image, after our likeness.” Again, when man had fallen, and the punishment denounced against transgression was to be inflicted on him, the same concert between them is marked: “And the Lord God said, Behold, the man is become as one of us, to know good and evil.” In like manner, when, after the Deluge, the inhabitants of the earth were devising a plan for their own consolidation and aggrandizement, and God determined to defeat it, the language used by Jehovah on the occasion was precisely similar: “The Lord came down to see the city and the tower which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them which they have imagined to do. Go to, let us go down, and there confound their language.” Moreover, in many passages where God is mentioned, his name is put in the plural number; as when it is said, “Remember thy Creator in the days of thy youth,” it is in the original. “Remember thy Creators.” And the noun thus plural is often united to a singular verb: thus it is said, “Thy Makers is thy husbande:” and again in my text, “None saith, Where is God, my Makers?”

The particular occasion on which my text was spoken seems to have been this. All of Job’s friends interpreted his expressions in a way more unfavourable than truth or equity required. Elihu, after doing this in numerous instances, specifies, as a further proof of Job’s supposed impiety, that he had complained of God, as not attending to the cry of the oppressed, either in his own case or in that of others. In answer to which, Elihu says, that this arose from the people themselves, who under their troubles complained and murmured, but never, in a becoming manner, inquired after God, to seek relief from him. Now, in this answer, as containing a general and a very important truth, Elihu marks, in very strong characters, the impiety and folly of ungodly men: but, in the answer, as intimating also a plurality of persons in the Godhead, there is an extraordinary force, which places their guilt in a most aggravated point of view.

That we may exhibit this truth in its just light, we shall proceed to mark distinctly the impiety and folly of ungodly men. And,

  I.      Their impiety—

The assertion must, of course, be limited to unconverted men: but of all classes of them, without exception, it is true. St. Paul, shewing that all, whether Jews or Gentiles, are alike under sin, cites a variety of passages to prove his point, and which fully prove also the declaration in my text: “It is written, There is none righteous, no not one: there is none that understandeth; there is none that sceketh after God: they are all gone out of the way; they are together become unprofitable; there is none that doeth good, no not one.” Humiliating as this description of human nature is, it is strictly true, in reference to every unconverted man: there is none that has any sense,

  1.      Of duty to God—

[Men will acknowledge that there is a Supreme Being; and that they owe him allegiance as their Creator and Governor: but, practically, they pay no regard to his authority whatever. His Law is no law to them: they take no pains to ascertain his will: and, if it be stated to them as the rule of their conduct, they pour contempt upon it, and set it at nought, and determine to regulate themselves by a standard of their own. The language of their hearts is, “Our lips are our own: who is Lord over us?” “As for the word which is spoken to us in the name of the Lord, we will not obey iti;” but we will certainly do whatever cometh into our own mind, and “will walk every one of us, after the imagination of his own evil heart:” “We know not the Lord; neither will we obey his voicel.”

If this statement appear too strong, look around you, and see where you can find persons truly and abidingly influenced by the fear of God. Verily, whatever appearance of that principle there may be in some who are more religiously inclined, “it is no other fear of God than what is taught by the precept of men;” the true vital principle itself is found in none but those who have been “renewed in the spirit of their minds” by the power of the Holy Ghostn.]

  2.      Of dependence on him—

[As men will acknowledge the existence of God, so will they, in words, confess his providence also. But who receives every thing as from God? Who looks to him to order every thing in his behalf! Who realizes the idea, that not a sparrow falls to the ground without the special appointment of God? Who has not his attention so fixed on second causes, as almost to overlook the First great Cause of all? It is undeniable, that men are universally “leaning to their own understanding,” or “making flesh their arm,” or “saying to the fine gold, Thou art my confidence:” and that, to be satisfied with all that God does, and, in the absence of all human help, to trust simply and confidently in him, is an attainment far out of the reach of the natural man, whoever he may be.]

  3.      Of desire after him—

[Where do we ever hear the language of the Psalmist? “O God, thou art my God; early will I seek thee: my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, that I may behold thy power and glory, like as I have seen thee in the sanctuary?” Does “the hunted deer, panting after the water-brooks, justly represent the desires of men’s souls for God?” Does their delight in his word, or their earnestness in prayer, or their contempt of all sublunary good, evince that God is indeed the chief object of their desire? Where shall we find the people who can with truth make that appeal to God, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee?” The truth is, that they are content to live “without God in the worldr;” that “he is not in all their thoughts;” and that, if they were to be assured that there was no such Being in existence, it would give them no concern at all: they would sleep as soundly, and eat their food as pleasantly, and spend the morrow as cheerfully, as if no such information had been given them: yea, rather, instead of occasioning them any pain, it would accord with what God himself declares to be the wish of their hearts; “The fool hath said in his heart, No God.”]

A more distinct view of our text will further exhibit to us,

  II.      Their folly—

It is the peculiar prerogative of God to “give songs in the night”—

[This is the office, and this the blessed employment, of each person in the Sacred Trinity. The Father, as the source and fountain of all good, is, to all who seek him, a “God of grace, and of all consolation,” “forgiving all their sins, healing all their diseases redeeming their lives from destruction, and crowning them with mercy and loving-kindness.” The Lord Jesus Christ as our Great High-Priest, sprinkles his own precious blood on the soul of the repenting sinner, and “gives him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” The Holy Spirit also will descend and dwell in the contrite soul, to revive and comfort it: with those also who are bowed down through manifold temptations, to succour them with great might, and to make them victorious over all their enemies. Indeed our Triune God assumes to himself that endearing name, “The God that comforteth all them that are cast down.” There is no tribulation so heavy, but he can make our consolations to abound above all our afflictionsx. Behold Paul and Silas when in prison, their backs torn with scourges, and their feet made fast in the stocks; that was certainly to them a night of deep affliction: yet, so far were they from being dejected, that “at midnight, with a loud voice, they sang praises to their God, insomuch that all who were in the prison heard them.” And thus will God support all his afflicted people: he will cause “light to arise unto them in darkness,” yea, and in the darkest night, “will himself be a light unto them.”

But where besides shall we find a god that can do this? As for “the gods of the Heathen, they cannot do either good or evil:” and all the creatures in the universe are no better than “broken cisterns, which can hold no water.” With God alone “is the fountain of life; and in his light alone shall we see light.”]

Yet is this consideration wholly insufficient to stir up their desires after him—

[Though God would be a Father unto them, and treat them as his sons and daughters, they will not seek his face: and though the Lord Jesus Christ would wash away their sins, and clothe them in the robe of his own unspotted righteousness, they will not follow after him: and, though the Holy Ghost would accomplish in them the whole work of salvation, they will not implore his gracious influences. The vanities of time and sense they will seek with avidity: but after God they will not inquire, nor will they use the appointed means to obtain his favour.

Now, what extreme folly is this! For, however long their day of prosperity may be, there must come at last a night of affliction; since “man is born to trouble, as the sparks fly upward.” And what will they do when the night shall arrive? To whom will they flee for succour? or where will they find any solid consolation? Even “in the midst of their sufficiency they are in straits:” and “in the midst of laughter their heart is in heaviness.” What, then, will they do, when all created comforts shall vanish, and God himself shall frown upon them? What will they have to comfort them in a time of sickness? what under the guilt of an accusing conscience, and under the apprehensions of God’s impending wrath? What comforters will they find then? Who will brighten their prospects then? Whatever satisfactions they may have found in the day, who will give them “songs in the night?” Above all, who will console them under the loss of heaven; or administer to them in hell one drop of water to cool their tongue? Verily, the neglect of such a God, who is the only and the all-sufficient source of all good, is nothing short of madness itself: as it is said, “Madness is in their heart while they live; and, after that, they go to the dead.”]

  ADDRESS—

  1.      To those who are yet in the sunshine of prosperity—

[You, under your present circumstances, feel no need of God: and you can sing, as it were, all the day long. But will night never come? Will the period never arrive when you shall say, ‘Oh that I had God for my Friend! Oh that I had God for my Portion!?’ You cannot but know that that time must come; and that, if your day close before the Sun of Righteousness has arisen upon you, it were better for you never to have been born. Why, then, will you delay to seek the Lord? Why will you not turn, and inquire early after God? Why will you not be as wise for eternity as others are for the concerns of time? You see persons anxious enough to provide for their bodily wants: why will you not be careful for your souls? Were God held forth to you only as a Governor and a Judge, you should want no further inducement to seek his favour: for you cannot but know that “it is a fearful thing to fall into the hands of the living God.” But, when God is set forth to you under the endearing characters of a Father, a Saviour, a Comforter, how can you withstand his invitations to accept of mercy? Hear how he himself expostulates with you on your impiety and folly: “O generations, see ye the word of the Lord! Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, We are lords; we will come no more unto thee?” Dear Brethren, delay not any longer to turn unto your God: provoke him not utterly to depart from you, and to “swear in his wrath that you shall never enter into his rest:” but “seek ye the Lord whilst he may be found; call ye upon him while he is near.”]

  2.      To those who are in the night-season of adversity—

[Tell me, Beloved, whether, on a supposition that you have truly sought the Lord, you have not found him a present, “a very present help in the time of trouble?” Has he not been ready to hear your every prayer, and to supply your every want? and has not the light of his countenance been abundantly sufficient to turn all your sorrows into joy? Has he not enabled you even to “glory in tribulation,” yea, and to “take pleasure” in the heaviest calamities, because of the augmented consolations and supports which they have been the means of bringing into your soul? Ye, then, are witnesses for God, that he “giveth songs in the night,” and that he is worthy of all possible love and adoration and praise. This is the state in which the Lord’s people should be. When you can say, as his Church of old, “In the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee; with my soul have I desired thee in the night; and with my spirit within me will I seek thee early;” then it is well with your soul: whatever your outward circumstances may be, you are, and must be, happy: no increase of corn or wine or oil could put such gladness into your hearts as that which you experience in the light of your Redeemer’s countenance. Go on, then, and “let your light shine more and more unto the perfect day.” And may “the grace of the Lord Jesus Christ your Saviour, and the love of God your Father, and the communion of the Holy Ghost your Comforter,” yea, may all the richest communications of our Triune God, be ever with you! Amen and Amen.]

CCCCLXXXVIII

THE SOURCE AND REMEDY OF DESPONDING FEARS

             Job 35:14.

Although thou sayest thou shalt not see him, yet judgment is before him: therefore trust thou in him.

IN controversy there is need of the utmost candour; nor without it can we ever hope for a favourable issue. The friends of Job were grievously defective in it; and therefore utterly failed, either to convince him, or to be convinced themselves. But Elihu, who was an attentive auditor of the dispute, and who, on account of his youth, judged it indecorous to offer his sentiments till he saw that his elders were silenced, took up the matter with incomparably better temper and judgment, and, instead of bringing railing and unfounded accusations as the others had done, called Job’s attention to many expressions he had used, and endeavoured to convince him out of his own mouth. This was wise, and well adapted to the end proposed: and it is observable, that when God reproved the manner in which the other three had conducted the controversy, he said nothing to the disparagement of Elihu, nor required any sacrifice on his account.

It is certain that Job, though far from being a hypocrite, as his friends had represented him, had not always spoken quite advisedly with his lips. His self-justification had been occasionally too strong, and his complaints of God’s conduct towards him somewhat irreverent: he had yielded also too much to despondency. He had complained that he could not understand God’s dealings with him, and that he had no hope or prospect of deliverance from his troubles. This is noticed by Elihu in the words before us; and the proper remedy for such desponding fears is pointed out to him: “although thou sayest thou shalt not see God, yet judgment is before him; therefore trust thou in him;” that is, Place in God that confidence he deserves; and all will yet be well.

From the words thus explained we shall be led to consider,

  I.      The source of desponding fears—

There is far more of despondency in men than is generally supposed: perhaps it is, as much as any other thing whatever, a ground of their continuing impenitent in their sins.

The ostensible ground of men’s fears is usually a sense of the extreme difficulty of their case—

[Thus it was with Israel at the Red Sea, at the waters of Marah, at the borders of Canaan also, when the spies represented the cities as impregnable, and the inhabitants as irresistible. Thus it was even with the pious Hezekiah, when his sickness appeared to be unto death: and thus it is with multitudes amongst ourselves, who imagine that their circumstances are so calamitous, as to be beyond the reach of any remedy. More particularly is this the case with persons under spiritual trouble: they are apt to imagine, that their sins are unpardonable, and that their corruptions are too inveterate ever to be subdued — — —]

The real ground is a low apprehension of the perfections of their God—

[This is the interpretation which God himself puts on the unbelieving fears of his people. When Sarah laughed at the promise made to her, the answer was, “Is there any thing too hard for the Lord?” and the complaint of God against the unbelieving Israelites was, that “they limited the Holy One of Israel.” In fact, a just view of God’s perfections would silence all fears: for if his wisdom, his power, his love, his faithfulness be really infinite, we have nothing to do, but to repose our confidence in him, and we are safe — — —]

But it is a small thing to know the source of desponding fears, unless we apply,

  II.      The remedy—

This is prescribed in the words of our text:

  1.      Contemplate God—

[What we are to understand by that expression, “Judgment is before him,” may be ascertained by consulting a similar passage in the prophet Isaiah. He will do nothing but what is right and good; nor will he omit any thing which it becomes him to do.

Consider what he has done in a way of power and grace — — — and is he not the same God as ever?

Consider what he has engaged to do: is there any thing that we can need, which is not made over to us by an express promise? Has he not said, that “his grace shall be sufficient for us;” that “we shall have no temptation without a way to escape;” that “as our day is, so shall our strength be;” that “he will give grace and glory, and withhold no good thing” from his believing people? “Hath he then said these things, and will he not do them? hath he spoken, and will he not make them good?”

Consider, above all, the gift of his only dear Son! What else will he, or can he, withhold from us? Surely he will be “a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the walle.”

Did we but duly consider his glorious perfections as already exercised for his people, and as specially pledged to be exercised for us, we should never entertain a doubt of his constant and effectual care. “His name would be to us as a strong tower, to which we should run and be safe.”]

  2.      Trust in him—

[“They that know his name will trust in him:” and to trust in him is the certain way to dissipate all fear. See how a confidence in God operated in the case of David: and the same effect will it produce in us: “if we commit our ways to him, our very thoughts” (which are by nature fluctuating as the wind) “shall be established.” This, then, is what we must do: we must “cast all our care on Him who careth for us.” It is the very direction which God himself gives to “those who walk in darkness and have no light:” and if we follow this direction, “God will keep us in perfect peaceh;” and we shall be as Mount Zion, which cannot be removed, but standeth fast for ever.”]

  ADDRESS—

  1.      To those who overlook difficulties—

[This is the habit of men in general: and hence it is that they are so much at their ease. But it is no easy matter to turn to God aright. To repent and to believe in Christ are works far beyond the ability of man; nor can any man do either the one or the other, but by the influence of the Holy Ghost. O let this be duly weighed! Let us remember, that “we cannot even say that Jesus is the Lord,” (we cannot feelingly and believingly say it) “but by the Holy Ghostl:” and let us not delay one hour to seek his effectual aid.]

  2.      To those who unduly magnify them—

[We certainly magnify our difficulties too much, when we deem them insuperable: for “the things that are impossible with man are possible with God.” See the state of Jonah in the whale’s belly: could any condition be conceived more hopeless? Yet from thence did he cry; and his prayer entered into the ears of the Lord of Hosts. Thus let us “never stagger at the promises of God through unbelief, but be strong in faith, giving glory to Godn.” The greater our difficulties, let our application to him be the more earnest, and our expectations of his gracious interposition be the more enlarged: “Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.”]

CCCCLXXXIX

HYPOCRISY EXPOSED

             Job 36:13.

The hypocrites in heart heap up wrath.

SUFFERINGS are to the soul what the furnace is to gold; they serve to ascertain the measure of its purity or its corruption. If under the pressure of them we humble ourselves before God, and correct whatever we may find to have been amiss, they will promote at once the renovation of our nature, and the honour of him by whose gracious providence they are laid upon us: but, if we murmur at them, and rebel against our God, they will betray a heart unsound and hypocritical. As to the measure of temporal advantage that shall accrue to those who patiently endure the Lord’s will, or to the temporal miseries that shall be sustained by hypocrites, we apprehend that Elihu, as well as the three friends of Job, was, though in a less measure than they, mistaken: but as to the eternal consequences of uprightness or hypocrisy, he was perfectly correct: “The hypocrites in heart heap up wrath.”

This expression is deserving of the most attentive consideration. But so to delineate the hypocrisy of the heart, as neither to encourage an undue confidence by distinctions that are inadequate, nor to wound the feelings of the upright by too refined distinctions, is a work of great difficulty. We will however, in dependence on God’s help, attempt it; and will proceed to describe,

  I.      The characters here mentioned—

The heart is the seat both of uprightness and hypocrisy: the upright are “the upright in heart;” and the hypocrites, “the hypocrites in heart.” Of those whose hypocrisy is gross and glaring, we shall forbear to speak. We will rather draw your attention to those whose religion is,

  1.      Formal and vain-glorious—

[The religion of many consists in an outward respect for certain forms, which, though not necessary in themselves, they think it expedient to observe, in order to maintain a reputation for piety, and to set a good example to the lower orders of the community. Different degrees of strictness obtain among them in relation to these things: some of a more zealous cast, say, as it were, “Come, and see my zeal for the Lord:” whilst others are contented with the round of duties, to satisfy their own consciences, and to enable them to say, “What lack I more?” But in all this there is nothing of regard for God: it is hypocrisy altogether: and hence our blessed Lord, speaking of such characters, says, “Ye hypocrites, well did Isaiah prophesy of you, saying, This people draw near unto me with their lips, but their hearts are far from me.”]

  2.      Partial and temporary—

[Certain occasions sometimes arise to excite men to diligence in seeking after God: and, if the making of some particular sacrifices would suffice, they would willingly pay the price. But to “follow the Lord fully,” to give up themselves to him without reserve, to “be steadfast and immoveable, and always abounding in the work of the world,” this is more than they can consent to: and, when required to do these things, they, like the Rich Youth in the Gospel, renounce all hope in Christ, rather than forego the things to which their carnal hearts are more attached. Under the pressure of some heavy affliction, they are like men in a storm; who will rather throw overboard their provisions and the tackling of the ship, than suffer the ship to sink: but they cast not out their sins on account of the hatred they bear to them, but only from an apprehension, that, if not cast away, they will operate to the destruction of their souls: and, when the storm is over, they will be as ready as ever to return to their former habits. But all this argues an unsoundness of principle; and proceeds from hypocrisy in the heart. So the Scriptures uniformly declare — — — and so it will assuredly be found in the last dayd.]

  3.      Weak and ineffectual—

[The object of all religion is to renew and sanctify the soul: and if it produce not this effect, it is of no avail. The delivering us from gross immoralities is but half its work: it must purge the soul from all allowed evil, of whatever kind it be. If our religion prevail not to overcome our high thoughts of ourselves, and uncharitable censures of others; if it do not enable us to govern and control our tonguesg, and indeed to rescue us from the dominion of every known sin, we are under a delusion, and deceive ourselves to our eternal ruin. It matters not how high our pretensions may have been, or how exalted our reputation; the mask will at last be taken from our face, and our degradation be proportioned to the eminence from which we fall. The stony-ground hearers are not saved by their transient joys; nor are the thorny-ground hearers accepted on account of their stinted fruits: those only approve themselves truly upright, who bring forth fruit unto perfection, and “have respect unto all the commandments.”]

Little are such characters aware, what is indeed,

  II.      Their melancholy employment—

Every sinner may properly be said to be “treasuring up wrath against the day of wrath:” but this is more particularly the case with hypocrites; because,

  1.      Their sins are more heinous than those of others—

[They are more insulting to the Majesty of heaven.—The sins of all are heinous, inasmuch as they trample on the authority of God: but hypocrites pour contempt upon him: they say, in their hearts, ‘Tush, God shall not see: “the thick clouds are a covering to him:” he cannot discern good from evil, but may be imposed on, like any of us.’ But how offensive must such thoughts be to the heart-searching God! and how greatly must they aggravate the guilt of any sins committed by us!

They are also more injurious to the Divine honour.—Those who make no profession of religion may do what they will, and God is not dishonoured, any farther than as his authority is set at nought: but when a man pretending to be religious betrays his hypocrisy, the world cry out against God himself, “blaspheming his holy name,” and calumniating his blessed Gospeln.

They are also more destructive to our fellow-creatures.—Sins committed by others, pass unheeded; but committed by them, are made stumbling-blocks to the whole world. It is surprising how the ungodly triumph on such occasions; ‘There, there, so would we have it! they are all hypocrites alike; religion is only an empty name; and they are most honest and most to be depended on, who discard it altogether.’

Thus the sins of hypocrites are really more aggravated as to their guilt than others, and therefore they entail on those who commit them a heavier condemnation.]

  2.      Their best actions, as well as their worst, augment their guilt before God—

[If they come into the house of God, and offer the most costly sacrifices, they still only heap up wrath against the day of wrath. God abhors their very best services, and accounts them no better than “the cutting off a dog’s neck, or offering him swines’ bloodq.” Their most common actions also, which have no reference to religion, are hateful to him: “the very ploughing of the wicked is sin.” Thus wherever they are, and whatever they do, they are only swelling the number of their sins, and treasuring up for themselves a more accumulated load of misery to all eternity. Unhappy people! they think, perhaps, or may even be confident, that all is well with them; whilst yet their one employment is to add sin to sin in this world, and misery to misery in the world to come. And hence the portion of hypocrites is represented as that which is more terrible than any that will be assigned to any other class of sinners whatever.]

  INFER,

  1.      What need is there for self-examination!

[This is the improvement which God himself teaches us to make of this subject. O search and try yourselves with all possible care; and, knowing how deceitful the heart is, beg of God to “search and try it” for you, that you may “see if there be any wicked way in you, and may be led in the way everlasting.”]

  2.      How earnestly should we pray for the renewing influences of the Holy Spirit!

[So did David; and so should we do. The old nature, however corrected, is corrupt still: we must be “created anew in Christ Jesus,” and “be renewed in the spirit of our minds.” To “take away the heart of stone, and to give us hearts of flesh,” is God’s work. O cry to him for it: and be not satisfied with “a name to live, whilst you are really dead” lest, like the Foolish Virgins, you be found destitute of that grace, which can alone prepare you for the coming of the heavenly Bridegroom.]

  3.      How happy are they who have experienced a work of grace in their souls!

[These are accepted in all that they do; their prayers, their tears, their sighs, their groans, yea, their very thoughts, are all recorded in the book of God’s remembrance, and shall be brought forth to augment the eternal weight of glory provided for them. Ye, then, who are cleaving with full purpose of heart unto the Lord, and striving really to glorify him in all things, rejoice in the prospects that are before you: and “keep your hearts with all diligence,” that ye may be found “Israelites indeed, in whom is no guile,” and “may stand perfect and complete in all the will of God.”]

CCCCXC

SIN OF REPROVING GOD

             Job 40:2.

He that reproveth God, let him answer it.

JOB’S friends had failed of convincing his mind. And no wonder; for they adopted not any line of argument fitted to that end. Job was faulty, exceeding faulty, before God, though not in the way that his friends imagined. He had complained of God in very irreverent and unhallowed terms. He had complained of God as “multiplying his wounds without cause.” He had even condemned God as an oppressor: “I will say unto God, Do not condemn me: shew me wherefore thou contendest with me. Is it good unto thee that thou shouldst oppress, that thou shouldst despise the work of thine hands, and shine upon the counsel of the wicked? Thou inquirest after mine iniquity, and searchest after my sin. Thou knowest I am not wicked.” He even challenges God to a dispute respecting the equity of his own proceedings, not doubting but that, if God will only give him leave to plead his own cause, without oppressing him by his power, he shall prove God himself to be in error concerning him: “Withdraw thine hand far from me; and let not thy dread make me afraid: then call thou, and I will answer; or let me speak, and answer thou me.” In reply to all this, God takes up the cause: and, with an immediate reference to such expressions as I have already cited, he says, “He that reproveth God, let him answer it.”

Now, as it may be thought that there are none at this day so presumptuous as to “reprove God,” I will inquire,

  I.      Who they are that are obnoxious to this charge—

Impious as such conduct is, there are multitudes who are guilty of it.

  1.      Those who dispute his word—

[None but the truly humble either do or will receive the word of God without gainsaying. To some it is too sublime, containing doctrines which human reason cannot comprehend: to others it is too simple, offering salvation by faith alone, without any deeds of the Law. To others, again, its precepts are too strict, requiring more than man can perform; whilst, on the other hand, its promises are too free, seeing that a man has nothing to do but to rest upon them, and they shall all be fulfilled to him.

But, of all people under heaven, there are none who so systematically and openly blaspheme the word of God as the Papists do. They deny its sufficiency for the instruction of men in the way of life, and put on a footing of equality with it their own unwritten traditions. And even its suitableness, also, do their deny; affirming that, if indiscriminately read by the laity, “it will do more harm than good.” If it be in any translation of the Protestants, they denounce it as “a deadly pasture,” that will destroy the flock; and as “the devil’s gospel,” which, whosoever has “the presumption to read without the permission of the priest, he shall never receive absolution from the priest; and, as far as the priest can prevail, he shall perish for ever under the guilt of all his sins. What is all this, but to “reprove God,” and to say to him, “Thou hast revealed thy word in away unsuitable to the necessities of thy people, and unfit for their perusal?” This the priests declare, even respecting their own translations of the Bible: and they accordingly take the Bible out of the hands of the laity, and suffer none to read it without their special permission. I marvel that there can be found upon the face of the whole earth persons that will submit to such impious, such deadly, tyranny as this. But this whole Church shall answer for it, ere long.]

  2.      Those who arraign his providence—

[Here, again, will every man be found guilty before God. It is no uncommon thing to hear even persons who bear the Christian name speaking of luck, and fortune, and chance, exactly as if there were no God in heaven, or as if there were things beyond his reach and control. And, when afflictions are multiplied upon us, how commonly do we repine and murmur against God, instead of saying, as we ought, “The cup which my Father hath given me, shall I not drink it?” Perhaps it will be said, that our complaints are not so much made against God as against those who are the immediate instruments of our affliction. But the creature, whoever he may be, is only a “rod,” a “staff,” a “sword,” in Jehovah’s hands: and, though God leaves men to the unrestrained operation of their own corrupt hearts, he overrules every thing they do for the accomplishment of his own will. Even the crucifixion of our blessed Lord was “in accordance with God’s determinate counsel and will;” “nor is there evil in the city, but it must be traced to God as the doer of itf,” so far, at least, at the sufferer is concerned. And us Moses, when the people murmured against him and Aaron, told them that their murmurings were in reality against God himself, so must I say, that murmuring of every kind, against whomsoever or whatsoever it be directed, is,” in fact, a reproving of God himself, without whom not a sparrow falls to the ground, nor does so much as a hair fall from our heads.]

  3.      Those who condemn his grace—

[The sovereignty of God, in the disposal of his blessings, is more especially offensive to the proud heart of man. We arrogate to ourselves a right to dispense our favours to whomsoever we will: but we deny that right to God. St. Paul places this in a very striking point of view. God had said by the Prophet, “Jacob have I loved, but Esau have I hated,” St. Paul, then, arguing with a proud objector, replies, “What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy; and whom he will, he hardeneth. Thou wilt say, then, unto me, Why, then, doth he yet find fault? for who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour?” Here is the very point both stated and answered. Man’s proneness to call in question the grace of God is here affirmed, and is plainly declared to be a reproving of God himself.]

Seeing, then, that so many are obnoxious to the charge here exhibited, I will shew,

  II.      What is meant by the warning here given them—

I have before noticed Job’s challenge to Jehovah to answer him. Now God, in reply, bids the offender, if he can, to answer him. But there are only two ways in which any answer can be given: it must either be in a way of self-approving vindication, or in a way of self-abasing humiliation. Let the answer, then, be heard,

  1.      In a way of self-approving vindication—

[To return such an answer as this, a man must maintain these three points: God is bound to consult me in what he does—I am competent to sit in judgment on his proceedings—I know, better than God himself does, what it becomes him to do. But who can maintain these points, and make them good against God? Let the two preceding chapters be read, and it will soon appear what claim man has upon God: from whom he derived his very existence, and who keeps him in existence every breath he draws — — — As to judging of God’s ways, as well might a peasant sit in judgment on the works of the greatest statesman or philosopher. Who amongst us would submit to have all his views and pursuits criticised by a child that has just learned to speak? Yet, that were wise and commendable in comparison of our presuming to sit in judgment upon God. And, when a taper can add to the light of the meridian sun, then may we hope to counsel God, how best to govern the world, and how most effectually to advance his own glory.

If, then, we cannot make good our own cause against God, then must we answer him,]

  2.      In a way of self-abasing humiliation—

[It was in this way that Job replied. “Then Job answered the Lord, and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer; yea, twice; but I will proceed no further.” So again, afterwards; “I have uttered that I understood not; things too wonderful for me, which I knew not. Wherefore I abhor myself, and repent in dust and ashes.” O Brethren! this is the answer for every one of us to give: for “God will assuredly be justified in all that he has done, and will be clear when he is judgedl.” He will vindicate his own honour, and put to silence every proud objector — — —

Instead of reproving God, therefore, in future, let this be the habit of our minds: let us, under all circumstances, maintain an humble affiance in his goodness, and a meek submission to his will. This is our duty, our interest, our happiness. We expect as much as this from our own children: and shall we manifest less regard for God, than we, poor fallible creatures, exact from them? Let us lie as clay in the hands of our all-wise, all-gracious God, and leave him to perfect his work in his own way; having no anxiety in our minds, but to fulfil his will and to glorify his name. It was by a very circuitous route that he brought the Israelites to Canaan: but we are told, “He led them by the right way.” And we, whatever trials we may meet with in this wilderness, shall, in “the end,” have the same reason to glorify our God as Job himself had, and as all the saints have had from the beginning of the world.]

CCCCXCI

TRUE HUMILIATION

             Job 40:4.

Behold, I am vile!

THESE are the words of a man whom God had pronounced “perfect and upright.” As a fallen descendant of Adam, he partook of the corruption of our common nature: but as a child of God, he was one of the most eminent of all the human race. It may be thought, indeed, that this confession of his proved him to have been guilty of some enormous crime; but it evinced rather his great advancement in the divine life, and his utter abhorrence of all evil. Doubtless there was just occasion for this acknowledgment, because he had transgressed with his lips in arraigning the conduct of Providence towards him: but, if they were suited to his case, much more are they so to all those who possess not his high attainments.

We shall consider the words as expressing,

  I.      A discovery then made—

Job had certainly low views of himself upon the whole: yet he had spoken in too unqualified terms in vindication of his own characterb. Instances of this Elihu had brought to his remembrance; and God himself testified against him in this respectd. Job had repeatedly expressed his wish, that God would admit him, as it were, to a conference; and had expressed his confidence that he could maintain his cause before him: but now that God did interpose, he saw how much he had erred, and that all his former confidence was presumption. He now saw,

  1.      That his conduct had been sinful—

[Being conscious of the integrity of his heart, in relation to the things which his friends had laid to his charge, he had done right in maintaining his innocence before them: but he had erred in maintaining it to the extent he did; he had erred in imagining that he had not merited at God’s hands the calamities inflicted on him; and, above all, in complaining of God as acting unjustly and cruelly towards him. These workings of his heart he now saw to be exceeding sinful, as betraying too high thoughts of himself, and great irreverence towards the God of heaven and earth, “in whose sight the very heavens are not clean, and who chargeth his angels with folly.” This sin therefore he now bitterly bewailed.]

  2.      That his whole heart was sinful—

[He did not view his conduct as a mere insulated act; but took occasion, from the fruit which had been produced, to examine the root from which it sprang. He now traced the bitter waters to their fountain-head, and discovered thereby the bitterness of the spring from whence they flowed. This was altogether a new discovery to him: he had no conception how desperately wicked his heart was, and that the evils he had committed would have broke forth with ten thousand times greater violence, if they had not been restrained by the grace of God. The rebellion of which he had been guilty now proved indisputably to him, that he was of himself as prone to sin as any of the human race, and that, if he differed from the vilest of mankind, he had nothing to boast of, since he had not made himself to differ, nor did he possess any thing which he had not received as the free gift of God. This is the true way of estimating any individual sing — — — and in this way alone shall we ever attain a just knowledge of ourselves.]

But we must further view his words as expressing,

  II.      An acknowledgment of the truth then discovered—

“Out of the abundance of his heart his mouth spake.” Feeling his sinfulness, it was an ease, rather than a pain, to him to confess it before God and man. Behold here,

  1.      The ingenuousness of his confession—

[Here were no excuses made, nor any suggestions offered to extenuate his guilt. He might have pleaded the weight of his sufferings, and the falseness of the accusations brought against him: but he saw that nothing can excuse sin; and that, whatever palliatives may be adduced to lessen its enormity in the sight of man, it is most hateful in the sight of God, and ought to abase us in the dust before him. That his sin on this occasion was an exception to his general conduct, did not at all change, in his estimation, the malignity of it: on the contrary, the enormity of it would appear in proportion to the mercies he had before received, and to the profession of piety he had before maintained.

Now thus it is that we also should acknowledge our vileness before God. Doubtless there may be circumstances which may greatly aggravate our transgressions; and these it will be at all times proper to notice: but it is never wise to look on the side that leads to a palliation of sin: self-love is so rooted in our hearts, that we shall always be in danger of forming too favourable a judgment of ourselves: the humiliation of the publican is that which at all times befits us: nor can we ever be in a more becoming state than when, with Job, we “repent and abhor ourselves in dust and ashes.”]

  2.      The dispositions with which it was accompanied—

[He submitted to reproof, and acknowledged himself guilty in relation to the very thing that was laid to hit charge. This is a good test of true and genuine repentance. It is easy to acknowledge the sinfulness of our nature; but for a man, after long and strenuously maintaining his integrity, to confess his fault before the very people who have vehemently accused him, is no small attainment: yet did Job confess, that he had repeatedly offended, both in justifying himself, and in condemning God. Moreover, he declared his resolution, with God’s help, to offend no more: and by this he manifested beyond a doubt the reality and depth of his repentance. Of what use is that penitence that does not inspire us with a fixed purpose to sin no more? Humiliation without amendment is of no avail: “the repentance which is not to be repented of” produces such an indignation against sin, as will never leave us under the power of it any more. May we all bear this in remembrance, and, by the entire change in our conduct, “approve ourselves in all things to be clear in this matter!”]

  ADDRESS—

  1.      Those who entertain a good opinion of themselves—

[How is it possible that you should be right? Are you better than Job, who is represented by the prophet as one of the most perfect characters that ever existed upon earth? or if you were subjected to the same trials, would you endure them with more patience than he, of whom an Apostle speaks with admiration, saying, “Ye have heard of the patience of Job?” Know, then, that whilst you are indulging a self-righteous, self-complacent spirit, you betray an utter ignorance of your real state and character, and are altogether destitute of true repentance. Moreover, to you the Gospel is of no avail: for, what do you want of a Physician when you are not sick; or what of a Saviour, when you are not lost? O put away from you your Laodicean pride, lest you be rejected by God with indignation and abhorrence. But if, notwithstanding this warning, you are determined to hold fast your confidence, then think whether “you will be strong in the day that God shall deal with you,” or be able to stand before him as your Accuser and your Judge? Be assured, that if Job could not answer his God in this world, much less will you be able to do it in the world to come.]

  2.      Those who are humbled under a sense of their vileness—

[We bless God if you have been brought with sincerity of heart to say, “Behold, I am vile.” If you feel your vileness as you ought, then will all the promises of the Gospel appear to you exactly suited to your state, and Christ be truly precious to your souls. Whom does he invite to come unto him, but the weary and heavy laden? What was the end for which he died upon the cross? Was it not to save sinners, even the chief? Yes, verily; “it is a faithful saying, and worthy of all acceptation” — — — But whilst we would encourage all to come and wash away their sins in the fountain of his blood, we would caution all against turning the grace of God into licentiousness. Many, in acknowledging the depravity of their nature, make it almost an excuse for their sins. Their acknowledgments may be strong; but they are attended with no tenderness of spirit, no deep contrition, no real self-lothing and self-abhorrence. Brethren, above all things guard against such a state as this. Whilst you are ignorant of your vileness there is hope that your eyes may be opened to see it, and your heart be humbled under a sense of it: but to acknowledge it and yet remain obdurate, is a fearful presage of final impenitence, and everlasting ruin. If you would be right, you must stand equally remote from presumption and despondency: your vileness must drive you, not from Christ, but to him; and when you are most confident of your acceptance with him, you must walk softly before him all the days of your life.]

CCCCXCII

THE EFFECT WHICH A SIGHT OF GOD PRODUCES

  Job 42:5, 6.

I hare heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.

THE deepest lessons of religion are usually taught us in the school of adversity. Affliction draws forth and discovers to us our latent corruptions. These drive us with more abundant earnestness to God. God takes these occasions to manifest his power and grace. Thus we attain to a more enlarged and experimental knowledge of God. This advances and improves us in every part of the divine life. The history of Job remarkably exemplifies this observation: he was a good man before his affliction—but too confident of his own integrity; but in his trouble God revealed himself to him more fully, and thus brought him to a better spirit—“I have,” &c.

  I.      The discoveries of himself which God sometimes makes to his more favoured people—

There is a hearing of God, which, for want of faith in the hearers, profits them nothing. But there is also a hearing which is really profitable. Such had Job’s been; and such is that which multitudes experience under the Gospel. But there is a seeing of God which is very distinct from hearing.

So Job experienced on this occasion—

[There was not any visible appearance of the Deity vouchsafed to him; but doubtless he had views of the majesty, and power, and holiness of God, which he had never beheld before — — —]

Such experience too have all his saints—

[God does “manifest himself to them as he does not unto the world,” and reveals himself more fully at some times than at others. What else can be meant by that “unction of the Holy One” which he vouchsafes to usc? or what by the “Spirit of adoption,” the “witness of the Spirite,” and “the sealing of the Spirit,” which is an earnest “of our heavenly inheritance?” What can be meant by “the light of God’s countenance lifted up upon usg,” and his “love shed abroad in our hearts?” These are blessings experienced by the saints in different degrees; and when vouchsafed, are like the sun bursting forth from behind a cloud, or a veil being taken from before our own eyes. Then are we, like Moses, put in the cleft of a rock, and both hear his name proclaimed before us, and behold his goodness and his glory pass before our eyesk.]

In the instance before us we see,

  II.      The effect which those discoveries will invariably produce upon them—

They will discover to us our utter sinfulness—

[Job was high in his own esteem before he saw God; but after he had seen God, his sentiments were wholly changedm. Job expressly declares that his repentance was the result of the discovery afforded him—” wherefore,” &c. Thus Peter’s mind was affected with a discovery of Christ’s power. We have a yet more remarkable instance of this effect in the propheto. The experience of every Christian accords with this. Nothing shews us the aggravations of our sins so much as a view of Him against whom they have been committed. Our contrition will ever be proportioned to our views of Christ.]

They will cause us to abhor ourselves in dust and ashes—

[While we know but little of God, we see but little of our own corruptions; but as we become more enlightened, we learn to lothe and abhor ourselves. Even Job, holy as he was, found this effect from his views of God. Paul also, notwithstanding all his probity, was brought to this by a sight of Christ. The same cause will produce the same effect in allr.]

  INFER—

  1.      How do they err who decry all manifestations of God to the soul!

[Many think that divine manifestations are only the offspring of enthusiasm, and the parent of pride: but God does surely manifest himself to some as he does not to others. Nor will such manifestations be suffered to puff us up. The more exalted a Christian is, the lower thoughts will he have of himselft. Let the saints then be careful to cut off occasion for such calumnies. Let them seek clearer views of Christ, as the means of abasing themselves more and more.]

  2.      In what a wretched state are they, who hear only in a customary manner!

[Many there are of this description: they discover themselves by their self-righteousness and self-complacency: but every living soul must be brought low before God. God has established an invariable rule of procedure towards themz. We cannot address them better than in the pathetic language of Jeremiah.]

  3.      How unspeakable a mercy do many find it to have been afflicted!

[The generality even of real Christians are prone to rest n low attainments; but God quickens them by means of temporal or spiritual afflictions. Through their troubles, they are brought to much humility and heavenly-mindedness; hence the most eminent saints have esteemed their troubles a ground of thankfulness. Let all therefore justify God in their troubles, and glorify him by submission. Let the afflicted be solicitous to have their trials sanctified, rather than removed.]

  4.      What views shall we have of God in the eternal world!

[The views with which the godly are sometimes favoured in this world are inexpressibly bright and glorious. But what a sight of God will that be, when we shall behold him face to face! Surely all that we have heard or seen of God in this earthly state will be, in comparison of that, no more than a taper compared with the meridian sun. Let us willingly then endure the tribulations that are preparing us for heaven.]

CCCCXCIII

JOB’S RESTORATION TO HEALTH AND PROSPERITY

             Job 42:10.

The Lord turned the captivity of Job, when he prayed for his friends.

IF God himself had not interposed to determine the controversy between Job and his friends, it would have been extremely difficult for us to decide with any precision the points at issue between them. There was much of wisdom and of piety on all sides; and on all sides there was somewhat also to blame. Perhaps we should have thought that the fault of uncharitableness was chiefly on the side of Job’s opponents: but yet, as they were three in number, whilst he stood alone, we should have been ready to bow to their authority, and to consider the scale as preponderating in their favour. However, happily for us, the difficulties are all removed by that infallible Umpire, to whom all the disputants appealed; and we are able to pronounce with certainty, that, both in temper and argument, Job had greatly the advantage of all his adversaries: nay, so far were they inferior to him in these respects, that they were commanded to request the intervention of his kind offices in their behalf, that through his intercession they might obtain pardon for their misconduct in the whole matter. In compliance with this command, they entreated an interest in Job’s prayers; a favour instantly conferred, and productive of the happiest effects, as well to him who prayed, as to them for whom his prayers were desired: “The Lord turned the captivity of Job, when he prayed for his friends.”

We shall conclude our remarks on the history and character of Job, by shewing,

  I.      The office he performed—

The friends of Job had greatly offended God by their mode of conducting their controversy with him—

[They imagined, that, whilst criminating or condemning Job, they were rendering an acceptable service to God: but they were, in reality, only provoking the Divine displeasure. On the contrary, their injured friend was regarded by God with an eye of pity and of love. This is a very instructive circumstance. The many are not always right in their views; nor the confident, in their assertions. The persecuted and afflicted saint whom they oppress, may be right in opposition to them all. It can scarcely be conceived, how one false principle may warp the judgment even of good men; or to what erroneous conduct it may lead them. We cannot, therefore, but impress on all the necessity of guarding against the influence of prejudice or party zeal, and of maintaining in habitual exercise the united graces of diffidence and love. Charity in the heart is that which alone renders our most zealous services pleasing unto God; and, without it, whatever we may do or suffer for the Lord’s sake, we are no better than sounding brass or tinkling cymbals.]

For their ignorance and uncharitableness, God required them to humble themselves before him—

[They were to bring their sacrifices, and to offer up burnt-offerings, in order to appease the wrath of their offended God: yea, they were also constrained to solicit the prayers of Job; nor would God pardon them, till his injured servant Job should have interceded with him in their behalf. Here, independent of the Mosaic law, the great doctrine of an atonement for sin was proclaimed; that doctrine which has been revealed with increasing clearness in all the types and prophecies of the Old Testament, and which is the one hope and consolation of every child of man. The persons who had transgressed were pious; and their sin was a sin of ignorance: yet must they present their burnt-offerings, in order to obtain mercy at the hands of God: from whence we may see, that not even the smallest sin, by whomsoever committed, can be pardoned, but through the blood of that all-sufficient sacrifice once offered upon Calvary: no penitence, no confession, no supplication will avail without that: “without shedding of blood there can be no remission.”

Moreover the duty and efficacy of intercession are here inculcated. It was not only for the honour of Job, or for the humiliation of his friends, that they were obliged to solicit his intercession for them: it was the design of God to shew, that every man needed the intercession of the saints; end that He who had appointed his only-begotten Son to be the Advocate of his people at the throne of glory, would hear their mutual supplications for each other at the throne of grace.

This office Job most gladly undertook. Instead of feeling any resentment on account of the injury he had sustained, he was penetrated with an affectionate solicitude to avert from them the divine displeasure, and to bring down upon their souls a rich supply of all spiritual blessings. Whether Job officiated as their priest in offering the sacrifices, does not Altogether appear: but as their intercessor, he succeeded far beyond his own most sanguine expectations.]

In his execution of this office we are particularly led to notice,

  II.      The benefit resulting to himself from the discharge of it—

A great and immediate change was wrought in Job’s circumstances—

[His bondage and misery had extended to his mind, and body, and estate — — — and in relation to them all “his captivity was turned:” his flesh, which had been covered with a most loathsome and painful disease, was healed, and became “fresher than a little child’s;” his mind, which had been agitated even to distraction, became calm and peaceful; and his friends, who had all despised and forsaken him, united in making him such presents, as, through the peculiar blessing of God’s providence, rendered him twice as rich as he had before been. The same number of sons and daughters also were in due time given him by God, and all such other blessings were added as tended to make him most happy in the enjoyment of them.]

By this instantaneous change, God rendered more manifest his decision of the controversy—

[Now it could no longer be doubted but that Job had been unjustly accused and unrighteously condemned. No less than four times does God himself designate Job by that honourable title, “My servant Job;” thereby attesting in his behalf, that, whatever infirmity he had shewn, he had indeed been upright before God, and had maintained a conscientious regard for God’s honour. And though we cannot infer from this, that God will always interpose for the comfort of his people in the same precise manner, yet we may be assured, that sooner or later he will vindicate the honour of his saints, and “make their righteousness to shine forth as the noon-day.” We need not, therefore, be cast down because of any present sufferings which we may be called to endure; for, if not in this world, yet certainly in the next, our meek submission to them shall be abundantly recompensed by our gracious God, “with whom it is a righteous thing to recompense tribulation to those who trouble us; and to us who are troubled, rest.”]

By this also he put honour on a forgiving spirit—

[The forgiveness of injuries done to us is required by God in order to his forgiveness of our iniquities. It may at first appear a hard command, “Bless them that curse you, and pray for them that despitefully use you and persecute you:” but who can behold the termination of Job’s afflictions, and not see the blessedness of fulfilling that duty? Verily, whatever may be said of the sweetness of revenge, there is nothing so refreshing to the soul as to gain a victory over one’s own spirit, and to exercise that disposition towards our brethren, which we ourselves hope to meet with in our offended God.]

  IMPROVEMENT—

This subject very distinctly shews us,

  1.      The manner in which our sins are to be forgiven—

[We do not agree with those who represent Job as a type of Christ: but in this part of his history we certainly behold the way of acceptance with Almighty God: it is through the sacrifice and intercession of that Great High Priest, who has been especially ordained of God to be our Advocate and Mediator. By putting our cause into the hands of our blessed Lord and Saviour, we may all, even the vilest of the human race, obtain mercy with God: but there is no other way of coming unto God with even the smallest hope of mercy — — — Let us bear this in mind, and not lose sight of it for one moment. Let us set before our eves the conduct of Job’s friends in relation to this matter, and instantly unite in following their example. If we are too proud to seek reconciliation with God in the way which he has appointed, we can expect nothing but that “he will deal with us after our folly.”]

  2.      The wisdom of waiting to see the end of God’s dispensations—

[Job, in the midst of his afflictions, accounted God his enemy; but not so when he saw the termination of them. Thus we, under our trials, are ready to say, “All these things are against me:” but in how many instances have we seen reason to be ashamed of our precipitancy and unbelief! In how many instances have we found our trials to be the richest blessings in disguise, and have been constrained to acknowledge them all as the fruits of parental love! Let us, then, wait for the issue of our trials, before we presume to judge hardly of God on account of them. The history of Job was particularly intended to teach us this lesson, and to reconcile us to afflictive dispensations of whatever kind: “Behold, we count them happy that endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy.” Thus let but the end of our troubles be seen, and we shall bless and adore our God for every trial we have ever endured.]

  3.      The duty and efficacy of intercession—

[To enter fully into the wants and necessities of our fellow-creatures, and to spread them with earnestness before God in prayer, is no easy attainment: but, when this disposition is attained, and is put forth into lively exercise, it is replete with most incalculable benefit to the soul. Verily, if a person groaning under spiritual bondage himself, could stir up himself to make intercession for others, we believe that he would find no readier or more certain way to obtain deliverance for his own soul. At all events, to abound in this holy exercise is our duty: and we have all possible encouragement to perform it. The examples of Mosesi, of Elisha, and of the Church at Antiochl, are sufficient to warrant a firm expectation that our prayers, if offered in faith, shall not go forth in vain. We are not, however, left to gather this as an uncertain inference from former events: it is made the subject of a special promise to the saints in all ages: “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”]

PSALMS

Ps. 1:1–4.

Ps. 2:1–12.

Ps. 2:12.

Ps. 4:3.

Ps. 4:4, 5.

Ps. 4:6.

Ps. 5:11, 12.

Ps. 7:11–13.

Ps. 9:10.

Ps.9:17.

Ps. 10:4, 5.

Ps. 10:13.

Ps. 11:1–7.

Ps. 12:4.

Ps. 14:1.

Ps. 14:6.

Ps. 14:7.

Ps. 15:1–5.

Ps. 16:4.

Ps. 16:5–7.

Ps. 16:8–11.

Ps. 17:15.

Ps. 18:1–3.

Ps. 18:23.

Ps. 18:25, 26.

Ps. 18:50.

Ps. 19:7–9.

Ps. 19:10, 11.

Ps. 19:12, 13.

Ps. 20:7.

Ps. 21:1–7.

Ps. 21:7.

Ps. 22:1.

Ps.22:11–21.

Ps.23:1–6.

Ps. 24: 7–10.

Ps. 25:6, 7.

Ps. 25:9.

Ps. 25:10.

Ps. 25:11.

Ps. 25:12, 13.

Ps. 25:14.

Ps. 26:8.

Ps. 27:4.

Ps. 27:8.

Ps. 28:7.

Ps. 28:8, 9.

Ps. 29:10, 11.

Ps. 30:5.

Ps. 30:6–12.

Ps. 31:15.

Ps.31:19, 20.

Ps.31:21–24.

Ps. 32:1–6.

Ps. 32:11.

Ps. 33:18–22.

Ps. 34:2, 3.

Ps. 34:6.

Ps. 34:8.

Ps. 34:11–16.

Ps. 34:18.

Ps. 35:3.

Ps. 35:13, 14.

Ps. 36:1.

Ps. 36:2.

Ps. 36:4.

Ps. 36:6.

Ps. 36:7, 8.

Ps. 36:9.

Ps. 36:10.

Ps.37:3–6.

Ps.37:23, 24.

Ps. 37:31.

Ps. 38:1–9.

Ps. 39:4, 5.

Ps. 40:1–3.

Ps. 40:9, 10.

Ps. 40:17.

Ps. 42:1, 2.

Ps. 43:3, 4.

Ps. 43:5.

Ps. 45:3-5

Ps. 45:7.

Ps. 45:10, 11.

Ps. 45:13–16.

Ps. 46:4.

Ps. 47:5–7.

Ps. 48:12–14.

Ps. 49:13.

Ps. 49:20.

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