Zion: Another is in heaviness through manifold temptation: Another vexed in his righteous soul, at the wickedness of the wicked: And another is kept in painful bondage, through the fear of death. The monarch on his throne, the honourable statesman, the wise counsellor, the valiant soldier, the upright judge, the laborious husbandman, and the poor cottager, all know, by sad experience, that man is born to trouble. Even pure religion does not exempt men from affliction; for, many are the afflictions of the righteous." Ps. xxxiv, 19.

When a minister of religion goes into a family, let him inquire, Is any among you afflicted? When he mixes with company, though they may put on a cheerful countenance, let him ask, Is any among you afflicted? When he ascends the sacred pulpit, let him look upon his numerous and mixed hearers, and put the question, Is any among you afflicted? And when he writes to the saints, as James in this Epistle, let him make the inquiry, Is any among you afflicted? Then let him earnestly recommend the duty of prayer. This leads to the second part of our subject:

II. LET HIM PRAY.

We must carefully guard against mistakes in explaining the Holy Scriptures. This passage, misunderstood, may lead to a dangerous error; namely, that prayer is never necessary but in affliction. Some men seem to understand it so, for they never pray but when they are afflicted. This important duty must be performed at other times; but it is peculiarly necessary when the spirit is weighed down by affliction. Our afflictions are often of such a nature, that none can remove them but God. They baffle human skill, and set at defiance the feeble powers of man. Let us, then, apply to God, whose wisdom, power, and goodness, extend to all the sons of men; and who can deliver out of the deepest afflictions to which human nature is subject.

Prayer in affliction implies a deep sense of our impotence; an acknowledgment of God's power; and an humble dependence upon him for help. It abases the creature; but exalts the Creator. These considerations discover the fitness of this duty on the one hand, and on the other, the probability of success, if we pray in a right spirit. We shall now point out some things for which we should pray, when we feel the heavy hand of affliction.

When we are afflicted, let us pray for pardon. Perhaps some crime may be the cause of our suffering, which must be pardoned before we can obtain deliverance. We are not directed to pray for that sin which is unto death; but "if any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death." 1 John v, 16. When David was afflicted, in the matter of Uriah, he put up the following prayer:-" Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all mine iniquities." Ps. li, 8, 9. The apostle James gives direction on this subject in the following words: "Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall

raise him up; and if he have committed sins, they shall be forgiven him." James v, 14, 15.

In.affliction we should pray for counsel. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." James i, 5. We never need the counsel of God so much as in affliction. While clouds and thick darkness roll round us, we know not which way to go; but when we acknowledge God in the duty of prayer, he directs our steps. It is a source of pleasing consolation to be able to say with the Psalmist, "Thou shalt guide me with thy counsel, and afterwards receive me to glory." Ps. lxxiii, 24. No counsel is so safe as that of the Lord; and it is fully sufficient in all ages. For "the counsel of the Lord standeth for ever, the thoughts of his heart to all generations." Ps. xxxiii, 11.

We should pray for Divine support in our afflictions. We are weak and feeble; but God is strong. He has promised to help; let us plead his promise. "I, the Lord thy God, will hold thy right hand, saying unto thee, Fear not; I will help thee." Isa. xli, 13. By waiting upon God, in the duty of prayer, we renew our strength, and mount up as on the wings of eagles. Thus strengthened, we have nothing to fear; for, as our day is, so is our strength. The apostle Paul had a thorn in the flesh, and he besought the Lord that it might be removed; but the Lord said, "My grace is sufficient for thee; for my strength is made perfect in weakness." 2 Cor. xii, 9.

We should pray for a sanctified use of affliction. When affliction is sanctified, it promotes our good, the good of others, and the glory of God. God neither afflicts in vain, nor willingly grieves the children of men. "Before I was afflicted, I went astray; but now I have kept thy word." Ps. cxix, 67. After an affliction is over, it is pleasing to reflect, that, like silver in the furnace, we have lost nothing but dross. In this way, and for this very end, God often afflicts his children. "Thou, O God, hast proved us: Thou hast tried us as silver is tried. Thou broughtest us into the net; thou laidest affliction upon our loins." Ps. lxvi, 10, 11. When prayer for a sanctified use of affliction is accompanied with those dispositions which incline us to improve it to the best of purposes, we may assure ourselves, that the over-ruling providence of God will make it a blessing. "Ye have heard of the patience of Job, and have seen the end of the Lord." James v, 11.

When

It is not unlawful in our afflictions to pray for deliverance. the Israelites in the wilderness wandered in a solitary way, and found no city to dwell in; when their soul fainted with hunger and thirst, "Then they cried unto the Lord in their trouble, and he delivered them out of their distresses." Ps. cvii, 6. But when we pray for deliverance, we must pray with resignation. The time must be left to God, who knows best how long it may be necessary to prolong an affliction. And our prayers should be wisely adapted to the different cases which occur. When a case is clear, we may ask in full confidence; but when it is doubtful, we should say, If it be thy will. Hence, prayer for deliverance from affliction should always be expressed in humble, modest, and submissive language.

A man in affliction should request others to join with him in prayer United petitions are powerful. "If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven." Matt. xviii, 19. The prayers of saints ascend before the throne of God like holy incense, and speedy answers are sent down. Hasten, then, to call in the pious: And set great value upon their prayers. Even Simon the sorcerer, when threatened with the judgments of God, said to the apostles, "Pray to the Lord for me, that none of these things which ye have spoken come upon me." Acts viii, 24.

But prayer in affliction does not set aside the use of other means. Every mean that prudence may dictate, should be used on these occasions; but all should be mixed with prayer, that God may give his blessing, without which all our endeavours will prove useless.

We are encouraged to pray in affliction, by the example of wise and good men in the days of old. They applied to the best of friends. Their first thoughts, in every calamity, were turned to God. Even the ignorant mariners, on their voyage to Tarshish, when threatened with a watery grave, prayed to their gods; and exhorted Jonah to call upon his God, that they might not perish.

A disposition to pray to an invisible Power, in times of trouble, is common to all men. This will appear evidently, to every one who examines sacred and profane history. And many dark heathens, in the frequency, fervency, and perseverance, of their prayers to idols, shame us who are called Christians. It is high time for us to learn and practise devotion. But let us be careful, while we engage in this necessary and important duty, not to provoke the Lord to punish us more severely, for offering up the prayers of wickedness.

The character of the Divine Being, is an encouragement to pray in affliction. He is full of compassion, and waits to do his needy creatures good. He pities men in their troubles, and his arm is stretched out to help and deliver. "Thou, Lord, art good, and ready to forgive, and plenteous in mercy to them that call upon thee." Ps. Ixxxvi, 6.

But it is truly awful to see a man plunged into deep affliction, without a desire to pray. But some men, like devils and damned spirits, curse God in their afflictions. O, beware of a murmuring spirit! It dishonours God; torments thy own soul; and, if persevered in, will be punished in a future world! Bow down to the Governor of the Universe, and say, Thy will be done! Then all will be well both here and hereafter: Which may God in mercy grant unto us all, through Jesus Christ our Lord. Amen.

SERMON VIII.

A MESSAGE FROM GOD.

Say ye to the righteous, that it shall be well with him: For they shall eat the fruit of their doings. Woe unto the wicked; it shall be ill with him: For the reward of his hands shall be given him. ISA. iii, 10, 11.

THE world may be divided into two classes: The righteous and the wicked. The righteous are the friends of God; the wicked are his enemies. Ministers, who are God's messengers, are commanded to comfort and encourage the righteous; but to denounce woes and threatenings to the wicked.

Our text contains two parts: First, it shall be well with the righteous; Secondly, it shall be ill with the wicked.

I. IT SHALL BE WELL WITH THE RIGHTEOUS.

A righteous man believes what God has revealed, and obeys what God has commanded. "Abraham believed God, and it was imputed unto him for righteousness. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" James ii, 20-23.

It shall be well with the righteous in this world. Outward circumstances may be unpromising; but the inward state of the mind is well. They have omniscience to direct them, omnipotence to protect them, and infinite fulness to supply their wants. God is present with them as a cloud by day, and as a pillar of fire by night. Are they poor? They can trust in God. Are they rich? Their riches are sanctified, and enable them to do good. Are they in pain? They know it will work for good, otherwise their heavenly Father would not have permitted it to come upon them. Do men despise them? They know God sets a great value upon them, and looks down with complacency. It is well with them in times of public danger. The sword may go through the land; but they are safe. The plague may rage; but they fear no danger. Earthquakes may shake the ground; but they stand firm on the Rock of Ages. Famine may prevail; but their bread is sure, and their water shall not fail. Thus they live; but how do they die? When death approaches, all is well. Their work is done, and they lie down in peace. God is with them, and they fear no evil. Holy angels stand around their bed, and wait to conduct them to their Father's house. "Precious in the sight of the Lord is the death of his saints." Ps. cxvi, 15. O the calmness, the sweetness of dying saints! They would not exchange their situation with the proudest monarch on earth. The world has nothing to court their stay: Heaven has every thing that their souls desire. Well might Balaam say, "Let me die the death of the

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righteous, and let my last end be like his." Numb. xxiii, 10. Death is the end of this life, and then another life begins.

But it shall be well with the righteous in the world to come. They shall eat the fruit of their doings. This is a figure borrowed from husbandry. The husbandman breaks up his ground, sows his seed, and watches over it with constant care. He labours hard, and meets with many discouragements. Perhaps the seasons may be unfriendly; the fowls of the air, or the beasts of the field, may visit his enclosure; and noxious weeds may spring up in abundance: But he waits for the harvest, when all his labour and care meet with a full reward. He gathers his corn, he makes his bread, and eats the fruit of his doings. This life is a seed-time. "Whatsoever a man soweth, that shall he also reap." Gal. vi, 7. We sow with labour and care; but the harvest comes, and we eat the fruit of our doing. God will reward the righteous. They do not deserve what he will give, but he is gracious. The reward will not be of debt, but of grace. God has promised, and he is faithful. We claim no merit, but our claim to the reward is as good s if we had all the merit to which some pretend.

Look forward, ye righteous, with joyful hope! You may sow in tears, but ye shall reap in joy. You may go forth sorrowing, but ye shall return rejoicing, bringing your sheaves with you. Think nothing of your toils, and pains, and labours. Heaven will recompense the just. Only be faithful to the end. Turn not aside from the holy commandment. Prize your present privileges; and prize your future hopes. Never exchange them for any thing that this world can give. If it were to give you all it has, you would be infinite losers by the exchange. You would exchange solid happiness, for vanity and disappointment; and you would exchange a heaven of glory, for a hell of pain and shame!

II. IT SHALL BE ILL WITH THE WICKED.

Wickedness is either secret or open. All are wicked by nature; but some endeavour to conceal it, and others glory in their shame. The wicked, who conceal their wickedness, are abhorred of God; and the openly wicked are abhorred both of God and man. It shall be ill with both. The woes of God belong to each, and will be poured out upon them at a future period.

Were we to judge by external appearances, this passage would be difficult to explain. David says, "I have seen the wicked in great power, and spreading himself like the green bay-tree." Ps. xxxvii, 35. In prosperity they are merry, they laugh, they sing, they dance; but there is a worm within, which preys upon their vitals. Hence we must form our judgment of men, rather by their inward feelings, than by their outward appearance.

Woes are pronounced against them by the God of heaven, at whose word hell quakes and devils tremble. Woe to them in prosperity! God is against them. Their pleasures are mingled with poison; their riches are a snare and temptation; and their honours lead to disgrace. Woe to them in adversity! God and men forsake them. To whom will they turn in days of darkness and distress? Woe to them when