told him the end thereof, our Lord himself has undrawn the curtain: "There was a certain rich man clothed in purple and fine linen, and fared sumptuously every day;" but presently the scene changes: "and in hell he lifted up his eyes, being in torments." See Luke xvi. 19.

From this subject, I would leave on your minds three general hints:

1st. The text teaches us the right state of mind under bereaving providences. It points out to us a grand lesson in the school of Christianity: "I was dumb, I opened not my mouth; because thou didst it." The Christian world has not been sufficiently instructed in this duty of submission to God. There is a sort of fashion in religion: this, or the other grand truth, is made the prevailing one of the day but this spirit of humiliation, this silent submission to God, which includes the very spirit of religion, has been too much overlooked. But, "Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." This temper of mind is set before us in a variety of ways in Scripture, to show its importance and weight.

And here I cannot help exposing the false taste, which holds up to admiration such a man as Cato, who committed suicide because he would not bear the ills of life. It involves important consequences. What is it that has brought Europe to such a state, as of late? It is the spirit of those who said, “Our tongues are our own; who is lord over us?" I ask, what language and spirit can be more opposite to that of the text?

2ndly. Let us learn, that there is a school for God's children; even his well-beloved Son "learned obedience

by the things that he suffered :" he learned the nature of obedience experimentally-learned the advantages of obedience, and the difficulty of suffering: but being "made perfect," having completed the work he undertook, having run his race, and finished his course, and obtained the victory, he declared it was "finished :" he became "perfect" as our Mediator, and "the author of eternal salvation to all those who obey him." With what dignity did the Son of God go through the unutterable encounter! And if God's own Son "learned obedience by the things which he suffered," no wonder we should be sent to the same school, in which are different forms, and some hard lessons, to be learnt by heart. There are none among us but are apt to revolt at this discipline, and cry out,-comfort, comfort! honor! &c. But we must remember, that this learning obedience is highly enriching, when we have learnt to renounce our own understanding and will; and have had our affections brought off from the idols of this world, and set upon things above. It is a disposition to give up all to Christ, and to take all from him.

I trust we meet here to day to learn of Jesus Christ; to inquire, What does our Master say? Let us listen to him, while he says, "Learn of me, for I am meek and lowly of heart." I was led as a lamb, to the slaughter; and as a sheep before her shearers was dumb, so I opened not my mouth: I took the bitter cup, and drank it even to the dregs, saying, "Not my will, but thine be done!" "He, in the days of his flesh, poured out strong crying and tears unto him that was able to save him from death, and was heard in that he feared." Every suffering was a school, as well as a formal act of obedience. These sufferings, which our Lord endured in the discharge of his priesthood, were not only sacerdotal sufferings, an expiatory act, but he learned

to sympathize with our infirmities: "We have not an high priest who cannot be touched with the feeling of our infirmities, but who was in all points tempted like as we are; yet without sin." Christ bore the cross, and suffered shame, among other reasons, to teach us how to go through suffering. He taught us that silence and submission are not inconsistent with deep sorrow. It is not a sinful action of the mind to feel our afflictions acutely: but one of the greatest lessons we have to learn is, obedience and submission. Real obedience to Christ, is salvation begun in the soul: therefore St. Paul says, "That I may know him, and the fellowship of his sufferings, being made comformable to his death." What does the whole Gospel teach us, but to put our mouth in the dust-to be silent before God--in order that we may enter into that peace and joy which are the proper fruits of sanctified affliction ?

Whatever we may know of Christianity, we are instructed very imperfectly indeed if we have not learnt something of that silence and submission expressed in the text so that, "when the Lord ariseth to shake terribly the earth," or to shake us by various personal and family afflictions, we may consider that the spirit of Christianity will lead us to say with the Psalmist, "I was dumb, I opened not my mouth; because thou didst it."

There is a clear distinction between silence and sullenness. A holy silence is the result of submission to God, confidence in Christ, and that consolation which is derived from Him.

A Christian does not lose his feelings, or right estimate of things, when they come before him; but he asks, Whence came this? "Affliction cometh not forth of the dust, neither doth trouble spring out of the

ground." "A sinner," says one,* "has no right to complain; and a believing sinner-who has God's favor, support, and consolation--has no reason to complain." As to being sullen and desponding, a Christian will say, God can help me now, as well as before; and therefore I will now praise him.

3rdly. God has appointed a present silence to be the harbinger of future praise. We are often brought into circumstances in which, if we could command the help of the whole earth, the whole earth could not help us. But it is the principle of the true Christian to say, Though human help is vain, yet this one thing will I do I will stand in silence: "I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints." Psalm lxxxv. 8. "I will stand upon my watch, and set me upon the tower; and I will watch to see what he will say unto me, and what I shall answer when I am reproved." I will submit; I will answer, I am a sinner; but, as a believing sinner, I will accept an act of grace: I will watch for special direction: I will expect, and wait for, a gracious answer from him who reproves. Though God will teach us silence and patience, yet they who Iwait for the Lord shall not wait in vain. A believer must never take his eyes off from God as his reconciled Father in Christ Jesus: the evil in his heart is the grand evil; and it is a blessed distress that brings any in earnest to get upon his watch-tower, and there wait in silence till God shall open his mouth in praise. See the next Psalm to that from which the text is taken: "I waited patiently for the Lord; and he inclined unto me and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my go

The Rev. John Newton.-ED.

ings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord." Now, I am no longer silent; now I can say, "Blessed is that man that maketh the Lord his trust." "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Psalm

cxxvi. 6.

THE THORN IN THE FLESH.

For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness.-2 COR. xii. 8, 9.

[1804.]

Ir is a very remarkable thing that while experience is considered valuable in all common matters, it should be so slighted in matters of religion: and the reason is, that other things are thought more important than religion.

True religion is a transaction between a man's soul and God: hypocrisy is an affecting of this transaction, prepared for the eyes of man: but true religion is not ostentatious.

Philosophers have always treated man as they have seen him-an afflicted creature: but it is not a philosophic account of trouble which I have to consider, but a dispensation of trouble. Trial is universal; it belongs to man, and more especially to the Christian: as a man you are born to trouble; but as a Christian you have special trials: there is a universality of buffetings that belong to the Christian, as such. There was a positive dispensation of trial sent to St. Paul;—