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occasions barrenness and famine? Or, is it | some new malediction, supernaturally denounced by him who renders nature fruitful in her ordinary course? Is it the exhalations froin the earth which empoison the air; or, are there some pernicious qualities formed in the air which empoison the earth? By what secret of nature, or phenomenon of the Creator, does the contagion pass with the velocity of lightning from one clime to another, bearing on the wings of the wind the infectious breath of one people to another? The statesman admires here the catastrophes of states, and the vicissitudes of society. He admires how the lot of war in an instant raises him who was low, and abases him who was high. He sees troops trained with labour, levied with difficulty, and formed with fatigue; he sees them destroyed by a battle in an hour; and what is more awful still, he sees them wasted by disease without being able to sell their lives, or to dip their hands in the enemies' blood. The dying man sees, in the calamities of others, the image of his own danger. He sees death armed at all points, "and him that hath the power of death" moving at his command the winds, the waves, the tempests, the pestilence, the famine and war. The Christian here extending his views, sees how terrible it is "to fall into the hands of the living God." He adores that Providence which directs all events, and without whose permission a hair cannot fall from the head: he sees in these calamities messengers of the God "who makes flames of fire his angels, and winds his ministers." He "hears the rod, and who hath appointed it."§ Fearing to receive the same visitations, he "prepares to meet his God." He "enters his closet, and hides himself till the indignation be overpast." He saves himself" before the decree bring forth." He cries as Israel once cried, "Wherewith shall I come before the Lord, and bow myself before the high God?"** Such are the variety of reflections and of emotions which the calamities of Providence excites in an enlightened mind. Truths which we proceed to develop, and which we enumerate here solely to demonstrate the stupidity of this first disposition, and to oppose it by a spirit of recollection and seriousness implied in our Saviour's answer, and which he was wishful to excite in us.
2. We have marked, in the second place, a spirit of blindness, and our wish to oppose it by an enlightened and well-informed disposition. When we speak of those who have a spirit of blindness, we do not mean men of contracted minds, who having received it from nature, are incapable of reflection; men who think merely to adopt phantoms, and who talk merely to maintain absurdities. We attack those witlings who pique themselves on a superiority, who, under a pretence of emancipating the mind from error and prejudice, and of rising above the vulgar, so immerse themselves in error and prejudice, as to sink below the vulgar. Persons who have knowledge indeed; but "professing themselves to be wise, they became fools;" and are so much the more blind, to speak as the Scripture, "because they say, we see."
They treat those as weak-headed, whom the visitations of Heaven prompt to self-examination, who recognise the hand of God, and who endeavour to penetrate his designs in the afflictions of mankind. More occupied with Pilate than with him whose counsel has determined the conduct of Pilate; more occupied with politics, and more attentive to nature, than to the God of nature, they refer all to second causes, they regard nature and politics as the universal divinities, and the arbitrators of all events. This is what we call a spirit of blindness. And as nothing can be more opposite to the design of this text, and the object of this discourse, we ought to attack it with all our power, and demonstrate another truth supposed by Jesus Christ in the text, not only that God is the author of all calamities, but that in sending them, he correctly determines their end. This shall appear by a few plain propositions.
Proposition first. Either nature is nothing, or it is the assemblage of the beings God has created; either the effects of nature are nothing, or they are the products and effects of the laws by which God has arranged, and by which he governs beings; consequently, whatever we call natural effects, and the result of second causes, are the work of God, and the effects of his established laws. This proposition is indisputable. One must be an Atheist, or an Epicurean, to revoke it in doubt. For instance, when you say that an earthquake is a natural effect, and that it proceeds from a second cause: do you know that there are under our feet subterranean caverns, that those caverns are filled with combustible matter, that those substances ignite by friction, expand, and overturn whatever obstructs their passage? Here is a natural effect; here is a second cause. But I ask; who has created this earth? Who has formed those creatures susceptible of ignition? Who has established the laws of expansive force? You must here confess, that either God, or chance is the author. If you say chance, atheism is then on the throne; Epicurus triumphs; the fortuitous concourse of atoms is established. If you say God, our proposition is proved, and sufficiently so; for those that attack us here, are not Atheists and Epicureans; hence, in refuting them, it is quite sufficient to prove, that their principle tends to the Epicurean and the atheistical system.
Heb. i. 7. ¶ Zeph. ii. #John ix. 41.
Proposition second. God, in forming his various works, and in the arrangement of his laws, knew every possible effect which could result from them. If you do not admit this principle, you have no notion of the perfect Being; an infinity of events might happen in the world independent of his pleasure; he would daily learn; he would grow wiser with age; and become learned by experience! These are principles which destroy themselves, and combine by their contradiction to establish our second proposition, that God, in creating his works, and in prescribing the laws of motion, was apprised of every possible effect.
This was the received opinion in our author's time; but modern observations attest that great masses of sulphureous coals thrown on heaps kindle spontaneously by the accession of air and rain. So on the falling of the alum shell of Boulby cliffs, the rain and air caused the mass to ignite. See Sutcliffe's Geological Essays: and Hist. of Whitby
3. Men regard with a spirit of severity and of preference, the judgments which God inflicts on others; but Jesus Christ was wishful to excite in them a disposition of tenderness and humiliation; he apprises them, that the most afflicted are not always the most guilty. So is the import of these expressions, "Suppose ye that these Galileans were sinners above all the Galileans? Suppose ye that those eighteen on whom the tower of Siloam fell, and killed, were sinners above all men that dwelt in Jerusalem? I tell you, nay.”
The Jews had much need of this caution. Many of them regarded all the calamities of life, as the punishment of some sin committed by the afflicted. The mortifying comforts of Job's friends, and all the rash judgments they formed of his case, were founded upon this principle: you find likewise some of our Saviour's disciples, on seeing a man born blind, asking this question: "Lord, who did sin, this man, or his parents, that he was born blind?" John ix. 2. How could they conceive that a man, blind from his birth, could have committed a crime to superinduce the calamity? This corresponds with our assertion: they were persuaded that all calamities were the result of some crime; and even in this life, that the most calamitous were the most culpable; and they even preferred the supposition of sins committed in a pre-existent state, to the ideas of visitations not preceded by crime. They admitted, for the most part, the doctrine of metempsychosis, and supposed the punishments sustained in one body, were the result of sins committed in other bodies. This sentiment the Jews of Alexandria had communicated to their brethren in Judea: but we suppress, on this head, a long detail of proofs from Philo, Josephus, and others. They had also another notion, that children might have criminal thoughts while slumbering in the womb. It is probable that those who, in the text, reported to Jesus Christ the unhappy end of the Galileans, were initiated into this opinion. This is the spirit of severity and of preference by which we regard the calamities of others. This is what the Lord attacks: "Suppose ye that those eighteen on whom the tower in Siloam fell, were sinners above all that dwelt in Jerusalem? I tell you, nay: but except ye repent ye shall all likewise perish."
Proposition third. God, foreseeing all those effects, has approved of them, and determined each to an appropriate end. It is assortable to the nature of a wise Being to do nothing but what is consonant to wisdom, nothing but what is connected with some design; and to make this the distinguishing characteristic of the smallest, as well as of the greatest works. The wisest of men are unable to follow this law, because circumscribed in knowledge, their attention is confined to a narrow sphere of objects. If a prince, wishful to make his subjects happy, should endeavour to enter into all the minutiae of his kingdom, he could not attend to the main design; and his measures would tend to retard his purpose. But God, whose mind is infinite, who comprises in the immense circle of his knowledge an infinity of ideas without confusion, is directed by his wisdom to propose the best design in all his works. Consequently the works of nature which he has created, and the effects of nature which he has foreseen, all enter into his eternal counsels, and receive their destination. Hence, to refer events to second causes, not recognising the designated visitations of Providence by the plague, by war, and famine; and under a presumption, that these proceed from the general laws of nature, not perceiving the Author and Lord of nature, is to have a spirit of blindness. Moreover, all these arguments, suggested by sound reason, are established in the clearest and most indisputable manner in the Scriptures, to which all wise men should have recourse to direct their judgment. Does Joseph arrive in Egypt, after being sold by his brethren? It was God that sent him thither, according to his own testimony, Gen. xlv. 5. "Be not grieved nor angry with yourselves, that ye sold me hither, for God did send me before you to preserve life." Do Kings arrange their counsels? "Their heart is in the hands of God: he turneth them as the rivers of water," Prov. xxi. 1. Does Assyria afflict Israel? "He is the rod of God's anger," Isa. x. 5. Do Herod and Pilate persecute Jesus Christ? They do that which God had previously "determined in counsel," Acts iv. 27. Does a hair fall from our head? It is not without the permission of God, Luke xii. 7. If you require particular proof that God has designs in chastisements, and not only with regard to the chastised but to those also in whose presence they are chastised, you have but to remember the words at the opening of this discourse; "I have cut off all nations, I have made their towers desolate, and said, Surely thou shalt receive instruction;" you have but to recollect the words of Ezekiel, "As I live, saith the Lord, surely because thou hast defiled my sanctuary with thy detestable things, a third part of you shall die with the pestilence, and another part of you shall fall by the sword, and a third part shall be scattered: and thou shalt be a reproach, and a taunt, and an instruction," Ezek. v. 11-15. Pay attention to this word, "an instruction." My brethren, God has therefore designs, when he afflicts other men before our eyes; and designs in regard to us; he proposes our instruction. Hence his visitations must be regarded with an enlightened mind. 1
This is the most afflicted man in all the earth; therefore he is more wicked than another who enjoys a thousand comforts. What a pitiful argument!
To reason in this way is to "limit the Holy One of Israel," Ps. lxxviii. 41; and not to recognise the diversity of designs an infinite Intelligence may propose in the visitations of mankind. Sometimes he is wishful to prove them: "Now I know that thou lovest me, seeing thou hast not withheld thy son, thine only son," Gen. xxii. 12. Sometimes he designs to be glorified by their deliverance. Thus the opening of the eyes of the man born blind was designated, to make manifest "the works of God;" and the sickness of Lazarus was to glorify the Son of God." Sometimes he pro
Philo on the Giants; and on Dreams; Joseph. Wars of the Jews, book ii. cap. 12.
poses to make their faith conspicuous; this was the end of Job's affliction.
To reason in this way, is to revolt against experience, and to prefer the worst of sinners to the best of saints. Herod who is on the throne, to Jesus Christ who is driven to exile; Nero who sways the world, to St. Paul who is reckoned "the filth and offscouring of the earth."
To reason in this way, is to disallow the turpitude of crime. If God sometimes defer to punish it on earth, it is because the punishments of this life are inadequate to the enormity of sin.
To reason in this way, is to be inattentive to the final judgment which God is preparing. If this life were eternal; if this were our principal period of existence, the argument would have some colour. But if there be a life after death; if this be but a shadow which vanishes away; if there be a precise time when virtue shall be recompensed, and vice punished, which we cannot dispute without subverting the principles of religion, and of reason, then this conjecture is unfounded.
To reason in this way, is to be ignorant of the value of afflictions. They are one of the most fertile sources of virtue, and the most successful means of inducing us to comply with the design of the gospel. If the calamities which mortals suffer in this life were allowed to form a prejudice, it should rather be in favour of God's love, than of his anger: and instead of saying, this man being afflicted, he is consequently more guilty than he who is not afflicted, we should rather say, this man having no affliction, is, in fact, a greater sinner than the other who is afflicted.
In general, there are few wicked men to whom the best of saints, in a comparative view, have the right of preference. In the life of a criminal, you know at most but a certain number of his crimes; but you see an infinite number in your own. Comparing yourselves with an assassin about to be broken on the wheel, you would no doubt find a preference in this point. But extend your thoughts; review the history of your life; investigate your heart; examine those vain thoughts, those irregular desires, those secret practices, of which God alone is witness; and then judge of vice and virtue, not by the notions that men form of them, but by the portrait exhibited in God's law; consider that anger, envy, pride and calumny, carried to a certain degree, are more odious in the eyes of God, than those notorious crimes punished by human justice; and on investigating the life of a criminal, you will be obliged to confess that there is nothing more revolting than what is found in your own. Besides, a good man is so impressed with his own faults, that the sentiment extenuates in his estimation the defects of others. This was the sentiment of St. Paul: "I am the chief of sinners; but I obtained mercy." This was his injunction; "In lowliness of mind, let each esteem another better than himself," Phil. ii. 5; 1 Tim. i. 13. But is this avowal founded on fact? Is the maxim practicable? It is, my brethren, in the sense we have just laid down. But the Jews, whom our Saviour addressed, had no need of those solutions: their lives real
ized his assertions; and would to God that ours, compared with the multitude of victims which this day cover the earth, might not suggest the same reflection? "Suppose ye that these Galileans were sinners above all the Galileans? Suppose ye that those eighteen were sinners above all the men that dwelt in Jerusalem?" Do you suppose that those whose dead bodies are now strewed over Europe? Do you suppose that the people assailed with famine, and those exempt from famine, but menaced with the plague and pestilence, are greater sinners than the rest of the world? "I tell you, nay."
IV. Lastly: mankind regard the judgments which God obviously inflicts on others with an obdurate disposition; but Jesus Christ is wishful to reclaim them by a spirit of reformation and repentance. This is the design of his inference, which is twice repeated; "Except ye repent, ye shall all likewise perish."
One of the designs God proposed in perinitting the cruelty of Pilate to those Galileans, and the fall of the tower of Siloam on eighteen of the inhabitants of Jerusalem, was to give others an idea of the punishment which awaited themselves, in case they should persist in sin, and thereby of exciting them to repentance. He has now the same designs in regard to us, while afflicting Europe before our eyes.
That this was his design with regard to the Jews, we have a proof beyond all exception, and that proof is experience. The sentence pronounced against that unhappy nation; "Except ye repent, ye shall all likewise perish," was literally executed, and in detail. Yes, literally did the Jewish nation perish as the Galileans, whose blood Pilate mingled with their sacrifices, and as the others on whom the tower of Siloam fell.
Read what happened under Archelaus, on the day of the passover. The people were assembled from all parts, and thought of nothing but of offering their sacrifices. Archelaus surrounded Jerusalem, placed his cavalry without the city, caused his infantry to enter, and to defile the temple with the blood of three thousand persons.*
Read the sanguinary conduct of those cruel assassins, who in open day, and during their most solemn festival in particular, caused the effects of their fury to be felt, and mingled human gore with that of the animals slain in the temple.
Read the furious battle fought by the zealots in the same temple, where without fear of defiling the sanctity of religion, to use the expression of the Jewish historian, "they defiled the sacred place with their impure blood."t
Read the pathetic description of the same historian concerning the factions who held their sittings in the temple. "Their revenge," he says, "extended to the altar; they massacred the priests with those that offered sacrifices. Men who came from the extremities of the earth to worship God in his holy place, fell down slain with their victims, and sprinkled their blood on the altar, revered, not only by the Greeks, but by the most barbarous nations. The blood was seen to flow as rivers; and the
Joseph. Antiq. lib. xvii. cap. 11.
dead bodies, not only of natives, but of strangers, filled this holy place."*
Read the whole history of that siege, rendered for ever memorable by the multitude of its calamities. See Jerusalem swimming with blood, and entombed in its own ashes. Mark how it was besieged, precisely at the time of their most solemn festival, when the Jews were assembled from all parts of the world to celebrate their passover. See how the blood of eleven hundred thousand persons was mingled with their sacrifices, and justified the expression in the text, "Suppose ye that these Galileans were more culpable? I tell you, nay; but except ye repent, ye shall all likewise perish." See how the walls of Jerusalem, in the same siege, sapped by the Roman ram, and by a thousand engines of war, fell down and buried the citizens in their ruins, literally accomplishing this other part of the prophecy; "Suppose ye, that those eighteen on whom the tower of Siloam fell, were sinners above all that dwelt in Jerusalem; I tell you, nay; but except ye repent, ye shall all likewise perish."
God has the same designs in regard to us, while afflicting Europe before our eyes. This is the point at which we must now stop. We must leave the Jews, from whom the means of conversion were ultimately removed, to profit by their awful example; and especially, from the consideration of their impenitency, to derive the most serious motives for our own conversion. CONCLUSION.
There is then so perfect a conformity between us, my brethren, and those who came to report to Jesus Christ the calamity of the poor Galileans, that one must be wilfully blind not to perceive it. 1. The Jews had just seen examples of the divine vengeance, and we also have lately seen them. 2. The Jews had been spared, and we also are spared. 3. The Jews were likewise as great offenders as those that had fallen under the strokes of God; and we are as great offenders as those that now suffer before our eyes. 4. The Jews were taught by Jesus Christ what disposition of mind they should in future assume; and we are equally instructed. 5. Those Jews hardened their hearts against his warning, and were ultimately destroyed; (O God, avert this awful augur!) we harden our hearts in like manner, and we shall experience the same lot,
if we continue in the same state.
1. We ourselves, like the Jews who were present at that bloody scene, have seen examples of the divine vengeance. Europe is now an instructive theatre, and bespangled with tragic scenes. The destroying angel, armed with the awful sword of celestial vengeance, goes forth on our right hand, and on our left, distinguishing his route by carnage and horror. "The sword of the Lord intoxicated with blood," Jer. xlvii. 6, refuses to return to its scabbard, and seems wishful to make the whole earth a vast sepulchre. Our Europe has often been visited with severe strokes; but I know not whether history records a period in which they were so severe, and so general. God once proposed to David a terrible choice of pestilence, of war, or of famine. The best was
*Joseph. Wars of the Jews, book v.
awful. But now God does not propose; he inflicts them. He does not propose any one of three; he inflicts the whole at once. On what side can you cast your regards, and not be presented with the like objects To what voice can you hearken which does not say, “Except ye repent, ye shall all likewise perish?" Hear the people whose unhappy countries have for many years become the theatre of war; who hear of nothing "but wars and rumours of wars," who see their harvest cut down before it is ripe, and the hopes of the year dissipated in a moment. These are instructive examples; these are loud calls, which say, "Except ye repent, ye shall all likewise perish." Hear those people over whose heads the heavens are as brass, and under whose feet the earth is as iron, who are consumed by scarcity and drought: these are instructive examples; these are loud calls which say, "except ye repent, ye shall all likewise perish." Hear those people among whom death enters with the air they breathe, who see fall down before their eyes, here an infant, and there a busband, and who expect every moment to follow them. These are awful examples; these are loud calls, which say, "Except ye repent, ye shall all likewise perish." Thus our first parallel is correct; we, like the Jews, have seen examples of the divine vengeance.
to us," Ps. xci. 4-7.
2. We, like the Jews, are still spared; and whatever part we may have hitherto had in the calamities of Europe, thank God, we have not fallen. "He has covered us with his feathers, and given us refuge under his wings." We have not been struck with "terror by night," nor with "the arrow that flieth by day," nor with " the pestilence that walketh in darkness," nor, "with the destruction that wasteth at noon-day. A thousand have fallen at our side, and ten thousand on our right hand; but the destruction has not come nigh Our days of mourning and of fasting have ever been alleviated with Joy; and this discourse which recalls so many gloomy thoughts, excites recollections of comfort. The prayers addressed to Heaven for so many unhappy mortals precipitated to peril, much as we are still exempt from the scourge. are enlivened with the voice of praise, inasWe weep between the porch and the altar, with joy and with grief at the same instant; with grief, from a conviction that our sins have excited the anger of God against Europe; with joy because his fury has not as yet extended to us; and if we say, with a contrite heart, "O Lord, righteousness belongeth unto thee; but unto us confusion of face: O Lord, Lord, pardon the iniquity of thy people," we enter not into judgment with thy servants: O shall make these walls resound with our thanksgiving. We shall say with Hezekiah, "A great bitterness is come upon me, but thou hast in love to my soul delivered it from the pit of corruption." We shall say, with the have passed over me; then I said I am cast out prophet Jonah, "Thy billows and thy waves of thy sight; yet I will look again towards thy holy temple; and with Jeremiah, “It is of the Lord's mercies that we are not consumed, and
because his compassions fail not: they are new every morning." Our second parallel is there
fore correct; we like the Jews, are still spared. | if these walls which surround us were about Dan. ix. 7; Joel ii. 17; Isa. xxxviii. 17; Jonah ii. 3; Lam. iii. 22, 23.
3. Like the Jews, we are not less guilty than those who fall before our eyes under the judgments of God. What a revolting proposition, you will say? What! the men whose hands were so often dipped in the most innocent blood, the men who used their utmost efforts to extinguish the lamp of truth, the men who are rendered for ever infamous by the death of so many martyrs, are they to be compared to us? Can we say of their calamities, what the Lord said to the Jews concerning the calamities named in the text, "Think ye that these Galileans were sinners above all Galileans? Think ye that those eighteen on whom the tower in Siloam fell, were sinners above all that dwelt in Jerusalem? I tell you, nay." We would wish you, my brethren, to have as much patience in attending to the parallel, as we have had ground for drawing it. Who then, in your opinion, is the greater sin ner, he who opposes a religion he believes to be bad, or he who gives himself no sort of concern to cherish and extend a religion he believes to be good? He, who for the sake of his religion sacrifices the goods, the liberty, and; the lives of those that oppose it, or he who sacrifices his religion to human hopes, to a sordid interest, and to a prudence purely worldly? He who enters with a lever and a hatchet into houses he believes profane, or he who feels but languor and indifference when called upon to revive the ashes he accounts holy, and to raise the foundations he believes sacred? A glance on the third parallel is, I presume, sufficient to induce you to acknowledge its propriety.
to fall, and to make us like the eighteen on whom the tower in Siloam fell? And what would our situation be, if the curses on those ancient people, and which are this day accomplished in so many parts of Europe, should fall upon us? "The Lord shall make the pestilence cleave unto thee, until he consume thee from off the land. The heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. The Lord shall cause thee to be smitten before thine enemies. And because thou servedst not the Lord thy God with joyfulness and with gladness of heart, thou shalt serve in hunger, in thirst, in nakedness, and in want, an enemy which shall put a yoke upon thy neck, until he have destroyed thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters which the Lord thy God shall give thee," Deut. xxviii. 21. 23. 25. 47, 48. 53.
Amid so many dissipations, and this is the fourth point of similarity, Jesus Christ still teaches us the same lessons he once taught the Jews. He renders us attentive to Providence. He proves that we are concerned in those events. He opens our eyes to the war, the pestilence, and famine, by which we are menaced. He exhibits the example of the multitude who fall under those calamities. He says, "surely thou shalt receive instruction." He avers that the same lot awaits us. He speaks, he presses, he urges. "He hews us by his prophets, and slays us by his word," to use an expression of Hosea, vi. 5. To all these traits, our situation perfectly coincides. What then can obstruct our application of the latter," Except ye repent, ye shall all likewise perish."
And shall events so bloody leave no impression on your mind? "Ye shall all likewise perish?" What would your situation be, if this prophecy were about to be acccomplished? If our lot were about to be like that of the Galileans? If on a fast-day, a sacramental day, a day in which our people hold an extraordinary assembly, a cruel and ferocious soldiery, with rage in their hearts, with fury in their eyes, and murderous weapons in their hands, should rush and confound our devotion with carnage, sacrificing the father before the eyes of the son, and the son before the eyes of the father, and make this church swim with the blood of the worshippers? What would your situation be, if the foundations of this church were about to be shook under our feet,
My brethren, let us not contend with God, let us not arm ourselves with an infatuated fortitude. Instead of braving the justice of God, let us endeavour to appease it, by a speedy recourse to his mercy, and by a genuine change of conduct.
This is the duty imposed on this nation; this is the work of all the faithful assembled here. But permit me to say it, with all the respect of a subject who addresses his masters, and, at the same time, with all the frankness of a minister of the gospel who addresses the subjects of the King of kings, this is peculiarly your work, high and mighty lords of these provinces, fathers of this people. In vain do you adopt the measures of prudence to avert the calamities with which we are threatened, unless you endeavour to purge the city of God of the crimes which attract them. The languishing church extends to you her arms. The ministry, rendered useless by the profligacy of the age, has need of your influence to maintain itself, and to be exercised with success; to put a period to the horrible profanation of the sabbath, which has so long and so justly become our reproach; to suppress those scandalous publications which are ushered with insolence, and by which are erected before your eyes, with impunity, a system of atheism and irreligion; to punish the blasphemers; and thus to revive the enlightened laws of Constantine and Theodosius.
If in this manner, we shall correspond with the designs of God in the present chastisements of men, he will continue to protect and defend us. He will dissipate the tempests ready to burst on our heads. He will confirm to us the truth of that promise he once made to the Jews by the ministry of Jeremiah; "At what instant I shall speak concerning a nation -to pull down and to destroy it—If that nation turn from their evil, I will repent of the evil I thought to do unto them," xviii. 7, 8. In a word, after having rendered our own life happy, and society tranquil, he will exalt us above all clouds and tempests, to those happier regions, where there shall be "no more sorrow, nor crying, nor pain;" and where "all tears shall be for ever wiped from our eyes." Rev. vii. 17; xxi. 4. God grant us the grace: to whom be honour and glory for ever. Amen.