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all!" "But," said he, " have you nothing that will fetch money?" She replied, "Sir, you see all that I have. I have nothing in the house, but these six little children." Then," said he, "I must execute my writ, and carry you to Newgate. But it is a hard case. I will leave you here till to morrow, and will go and try, if I cannot persuade your landlord to give you time." He returned the next morning and said, "I have done all I can, I have used all the arguments I could think of, but your landlord is not to be moved. He vows, if I do not carry you to prison without delay, I shall go thither myself." She answered, "You have done your part. The will of the Lord be done!" He said, "I will venture to make one trial more, and will come again in the morning." He came in the morning, and said, "Mrs. Chadsey, God has undertaken your cause. None can give you any trouble now: for your landlord died last night. But he has left no will: and no one knows who is heir to the estate."
3. Thus God is able to deliver out of temptations, by removing the occasion of them. But are there not temptations, the occasions of which cannot be taken away? Is it not a striking instance of this kind, which we have in a late publication? "I was walking," says the writer of the letter, over Dover cliffs, in a calm, pleasant evening, with a person whom I tenderly loved, and to whom I was to be married in a few days: while we were engaged in earnest conversation, her foot slipped, she fell down, and I saw her dashed in pieces on the beach. I lifted up my hands, and cried out, ' This evil admits of no remedy. I must now go mourning all my days! My wound is incurable. It is impossible I should ever find such another woman! One so every way fitted for me.' I added in an agony, 'This is such an affliction as even God himself cannot redress!' And just as I uttered the words I awoke: for it was a dream!"-Just so can God remove any possible temptation; making it like a dream when one waketh!
4. Thus is God able to deliver out of temptation by taking away the very ground of it. And he is equally able to deliver in the temptation, which, perhaps, is the greatest deliverance of all. I mean, suffering the occasion to remain as it was, he will take away the bitterness of it; so that it shall not be a temptation at all, but only an occasion of thanksgiving. How many proofs of this have the children of God, even in their daily experience! How frequently are they encompassed with trouble; or visited with pain or sickness! And when they cry unto the Lord, at some times he takes away the cup from them: he removes the trouble, or sickness, or pain; and it is as though it never had been: at other times he does not make any outward change; outward trouble, or pain, or sickness, continues; but the consolations of the Holy One so increase, as to overbalance them all; and they can boldly declare,
"Labour is rest, and pain is sweet,
5. An eminent instance of this kind of deliverance is that which occurs in the life of that cxcellent man, the Marquis de Renty. When he was in a violent fit of the rheumatism, a friend asked him, " Sir, are you in much pain?" He answered," My pains are extreme: but through the mercy of God, I give myself up, not to them, but to him." It was in the same spirit that my own father answered, though exhausted with a severe illness, (an ulcer in the bowels, which had given him little rest
day or night, for upwards of seven months,) when I asked, “Sir, are you in pain now?" He answered, with a strong and loud voice, "God does indeed chasten me with pain; yea, all my bones with strong pain. But I thank him for all; I bless him for all; I love him for all.”
6. We may observe one more instance of a somewhat similar kind, in the life of the Marquis de Renty. When his wife, whom he very tenderly loved, was exceeding ill, and supposed to be near death, a friend took the liberty to inquire, how he felt himself on the occasion? He replied, "I cannot but say, that this trial affects me in the most tender part. I am exquisitely sensible of my loss. I feel more than it is possible to express. And yet I am so satisfied, that the will of God is done, and not the will of a vile sinner, that were it not for fear of giving offence to others, I could dance and sing!" Thus the merciful, the just, the faithful God, will in one way or other, "in every temptation make a way to escape, that we may be able to bear it.'
Some of the lessons
7. This whole passage is fruitful of instruction. which we may learn from it are,
First: "Let him that most assuredly standeth, take heed lest he fall" into murmuring: lest he say in his heart, “Surely no one's case is like mine; no one was ever tried like me." Yea, ten thousand. "There has no temptation taken you," but such as is" common to man ;" such as you might reasonably expect, if you considered what you are; a sinner born to die; a sinful inhabitant of a mortal body, liable to numberless inward and outward sufferings;-and where you are; in a shattered, disordered world, surrounded by evil men and evil spirits. Consider this, and you will not repine at the common lot, the general condition of humanity.
8. Secondly: "Let him that standeth, take heed lest he fall;" lest he tempt God, by thinking or saying, "This is insupportable; this is too hard; I can never get through it; my burden is heavier than I can bear." Not so: unless something is too hard for God. He will not suffer you to be "tempted above that ye are able." He proportions the burden to your strength. If you want more strength, ask and it shall be given you.
9. Thirdly: Let him that standeth, take heed lest he fall;" lest he tempt God by unbelief; by distrusting his faithfulness. Hath he said, "in every temptation he will make a way to escape?" And shall he not do it? Yea, verily ;
"And far above thy thought
His counsel shall appear,
When fully he the work hath wrought,
That caused thy needless fear."
10. Let us then receive every trial with calm resignation, and with humble confidence, that he who hath all power, all wisdom, all mercy, and all faithfulness, will first support us in every temptation, and then deliver us out of all: so that in the end all things shall work together for good, and we shall happily experience, that all these things were for our profit, that we " might be partakers of his holiness."
SERMON LXXXVIII.-On Patience.
"Let patience have its perfect work, that ye may be perfect and entire, wanting nothing," James i, 4.
1. "My brethren," says the apostle in the preceding verse, count it all joy when ye fall into divers temptations." At first view, this may appear a strange direction; seeing most temptations are," for the present, not joyous, but grievous." Nevertheless ye know by your own experience, that "the trial of your faith worketh patience" and if patience have its proper work, ye shall be perfect and entire, wanting nothing."
2. It is not to any particular person, or church, that the apostle gives this instruction; but to all who are partakers of like precious faith, and are seeking after that common salvation. For as long as any of us are upon earth, we are in the region of temptation. He who came into the world, to save his people from their sins, did not come to save them from temptation. He, himself, "knew no sin;" yet while he was in in this vale of tears, "he suffered, being tempted;" and herein also, "left us an example, that we should tread in his steps." We are liable to a thousand temptations, from the corruptible body variously affecting the soul. The soul itself, encompassed as it is with infirmities, exposes us to ten thousand more. And how many are the temptations which we meet with even from the good men, (such at least they are in part, in their general character,) with whom we are called to converse from day to day? Yet what are these to the temptations we may expect to meet with from an evil world? Seeing we all, in effect, "dwell with Mesech, and have our habitation in the tents of Kedar." Add to this, that the most dangerous of our enemies are not those that assault us openly. No:
"Angels our march oppose,
For is not our "adversary the devil, as a roaring lion," with all his infernal legions, still going "about seeking whom he may devour ?" This is the case with all the children of men. Yea, and with all the children of God, as long as they sojourn in this strange land. Therefore, if we do not wilfully and carelessly rush into them, yet we shall surely "fall into divers temptations;" temptations innumerable as the stars of heaven; and those varied and complicated a thousand ways. But instead of counting this a loss, as unbelievers would do; "count it all joy; knowing that the trial of your faith," even when it is "tried as by fire," "worketh patience." But "let patience have its perfect work, and ye shall be perfect and entire, wanting nothing."
3. But what is patience? We do not now speak of a heathen virtue ; neither of a natural indolence; but of a gracious temper, wrought in the heart of a believer, by the power of the Holy Ghost. It is a disposition to suffer whatever pleases God, in the manner, and for the time that pleases him. We thereby hold the middle way, neither oλywgvres, despising our sufferings, making little of them, passing over them lightly, as if they were owing to chance, or second causes; nor, on the
other hand, exλvoμevol, affected too much, unnerved, dissolved, sinking under them. We may observe, the proper object of patience is suffering, either in body or mind. Patience does not imply the not feeling this; it is not apathy or insensibility. It is at the utmost distance from stoical stupidity; yea, at an equal distance from fretfulness or dejection. The patient believer is preserved from falling into either of these extremes, by considering who is the author of all his suffering? Even God his Father ;—what is the motive of his giving us to suffer? Not so properly his justice as his love;-and what is the end of it? Our "profit, that we may be partakers of his holiness."
4. Very nearly related to patience is meekness: if it be not rather a species of it. For may it not be defined, patience of injuries; particularly affronts, reproach, or unjust censure? This teaches not to return evil for evil, or railing for railing; but contrariwise blessing. Our blessed Lord himself seems to place peculiar value upon this temper. This he peculiarly calls us to "learn of him, if we would find rest for our souls."
5. But what may we understand by the work of patience? "Let patience have its perfect work." It seems to mean, let it have its full fruit or effect. And what is the fruit which the Spirit of God is accustomed to produce hereby, in the heart of a believer? One immediate fruit of patience is peace: a sweet tranquillity of mind; a serenity of spirit, which can never be found unless where patience reigns. And this peace often rises into joy. Even in the midst of various temptations, those that are enabled " in patience to possess their souls," can witness, not only quietness of spirit, but triumph and exultation. This both
6. How lively is the account which the apostle Peter gives, not only of the peace and joy, but of the hope and love which God works in those patient sufferers, "who are kept by the power of God through faith unto salvation!" Indeed he appears herein to have an eye to this very passage of St. James: "Though ye are grieved for a season, with manifold temptations, [the very word Toxiλ015 Teiparμois,] that the trial of your faith [the same expression which was used by St. James] may be found to praise, and honour, and glory, at the revelation of Jesus Christ: whom, having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." See here the peace, the joy, and the love, which, through the mighty power of God, are the fruit or work of patience!"
7. And as peace, hope, joy, and love, are the fruits of patience, both springing from, and confirmed by it, so is also rational, genuine courage, which indeed cannot subsist without patience. The brutal courage, or rather fierceness, of a lion, may probably spring from impatience; but true fortitude, the courage of a man, springs from just the contrary temper. Christian zeal is likewise confirmed and increased by patience, and so is activity in every good work: the same Spirit inciting us to be
"Patient in bearing ill, and doing well:"
making us equally willing to do and suffer the whole will of God.
8. But what is the perfect work of patience? Is it any thing less than the "perfect love of God," constraining us to love every soul of man, even as Christ loved us?" Is it not the whole of religion, the whole "mind which was also in Christ Jesus?" Is it not "the renewal of our soul in the image of God, after the likeness of him that created us?" And is not the fruit of this, the constant resignation of ourselves, body and spirit, to God; entirely giving up all we are, all we have, and all we love, as a holy sacrifice, acceptable unto God through the Son of his love? It seems this is "the perfect work of patience," consequent upon the trial of our faith.
9. But how does this work differ from that gracious work which is wrought in every believer, when he first finds redemption in the blood of Jesus, even the remission of his sins? Many persons that are not only upright of heart, but that fear, nay, and love God, have not spoken warily upon this head, not according to the oracles of God. They have spoken of the work of sanctification, taking the word in its full sense, as if it were quite of another kind, as if it differed entirely from that which is wrought in justification. But this is a great and dangerous mistake, and has a natural tendency to make us undervalue that glorious work of God, which was wrought in us, when we were justified: whereas in that moment when we are justified freely by his grace, when we are accepted through the beloved, we are born again, born from above, born of the Spirit. And there is as great a change wrought in our souls, when we are born of the Spirit, as was wrought in our bodies when we were born of a woman. There is, in that hour, a general change from inward sinfulness, to inward holiness. The love of the creature is changed to the love of the Creator; the love of the world into the love of God. Earthly desires, the desire of the flesh, the desire of the eyes, and the pride of life, are, in that instant, changed, by the mighty power of God, into heavenly desires. The whirlwind of our will is stopped in its mid career, and sinks down into the will of God. Pride and haughtiness subside into lowliness of heart: as do anger, with all turbulent and unruly passions, into calmness, meekness, and gentleness. In a word, the earthly, sensual, devilish mind, gives place to the "mind that was in Christ Jesus."
10. "Well, but what more than this can be implied in entire sanctification?" It does not imply any new kind of holiness: let no man imagine this. From the moment we are justified, till we give up our spirits to God, love is the fulfilling of the law; of the whole evangelical law, which took place of the Adamic law, when the first promise of "the seed of the woman" was made. Love is the sum of Christian sanctification; it is the one kind of holiness, which is found only in various degrees, in the believers who are distinguished by St. John into "little children, young men, and fathers." The difference between one and the other, properly lies in the degree of love. And herein there is as great a difference in the spiritual, as in the natural sense, between fathers, young men, and babes.
Every one that is born of God, though he be as yet only a "babe in Christ," has the love of God in his heart; the love of his neighbour; together with lowliness, meekness, and resignation. But all of these are then in a low degree, in proportion to the degree of his faith. The faith of a babe in Christ is weak, generally mingled with doubts or