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but this, censure-and his error will correct him. For nothing can be more desirable and important than the godlinesss of both parties. How near is the relation! How constant and influential the intercourse! How lamentable, in a course where we need every assistance, to meet with impediments! How can two walk together, except they be agreed? -And are there servants? are there children? Each will have their adherents. And it is not difficult to conclude, from the depravity of human nature, which will be more readily followed-the one who would lead into the world, or the one who would lead out of it.

But the case would be more awful still, if one of the parties was an official character-Surely, a Zacharias should have an Elisabeth. What disgrace and injury may result from the union of a preacher with an irreligious or indiscreet companion! The Apostle therefore describes the character of a minister's wife, as well as of his own: and naturally concludes, that he who proclaims his want of piety and judgment in a case so plain and momentous, tells how unqualified he is for other matters-" For if a man know not how to rule his own house, how shall he take care of the Church of God?"

DEC. 29.-" Though He slay me, yet will I trust in him." Job xiii. 15.

THIS is a noble resolution.-It supposes suffering. Slaying, here, stands for every loss and infliction he could suffer or forebode. Slaying, literally means death and Job does not exclude this from his supposition. He more than once seems to apprehend it as the consequence of his present malady-I know

thou wilt bring me to death-My breath is corrupt; my days are extinct-The graves are ready for me. Indeed there is not much for him to slay-He has slain my cattle, my servants, my children; he has slain the tenderness of my wife, and the confidence of my friends; he has slain my health-and if there be any thing more, let him slay it-I can trust him down to the grave, and through it-for I know that my Redeemer liveth-and that in my flesh I shall see God-though my reins be consumed within me.

-It professes confidence-"Though he slay me, yet will I trust in him." It is obvious, from hence, that he did not think God was really his enemy. If he had, how could he have trusted in him? He knew nothing of the language of a mystic-"Though I perish, I shall serve thee still-If thou send me to hell, I shall love thee there." These are the sayings of religious madness-and one hour of the suffering they make so light of, would bring them to the use of their senses. By the very law of my nature, it is impossible for me to regard a Being that I believe determined to make me miserable for ever: and God himself has commanded me to seek after my salvation and happiness-I could not therefore acquiesce in my misery, without violating his will. Such a state of sublime self-annihilation, therefore, is not possible, if it were proper; and it is not proper, if it were possible. But it is both proper and possible to believe, that natural evil may be converted into moral good; that bodily pain may conduce to spiritual profit; that though no chastening for the present is joyous, but grievous, it may afterward yield the peaceable fruit of righteousness to them that are exercised therewith; that behind a frowning providence, he may hide a smiling face; that though he amputates a limb, it is to save life; and that, in ways beyond all my conceptions, he can, he will make all things work together for good to them that love him. And this is what Job means by his confidence.

But it also intimates difficulty-Though he slay me, yet will I trust in him. For there is much in searching and awful dispensations to try and check confidence: much to awaken suspicion and fear. When things are agreeable and prosperous, we feel comparatively but little difficulty. But when the scene is changed; and the sky overspread; and the clouds return after the rain; when we are stripped, bereaved, abandoned-then we are cast out of sight; our way is perished from the Lord; and we think our eye will no more see good! When troubles befall others, we go to them, and strengthen their hands in God. We readily deal out the promises to them, and feel inclined to reprove, if they refuse to be comforted. We tell them, God is only waiting to be gracious; and will appear to their joy. But when we come into the same condition ourselves, we are unable to follow the advice we have given, and to receive the encouragements we have administered. Thus we incur the censure"Behold, thou hast instructed many, and thou hast strengthened the weak hands; thy words have upholden him that was falling, and thou hast strengthened the feeble knees: but now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled." Let us not be too severe with people in affliction. To trust God, when we know not what he is doing; when he seems to oppose us, and his word too; when he presents a sword even to our bosom, and we feel its point-it is then, verily, no easy thing to hope in the Lord, and wait patiently for him. But Job did this-Yea, says he, in the midst of every killing providence-though he slay me, yet will I trust in him. Let us therefore seek after this confidence in God. For, first, there is nothing so honourable to God. Secondly; there is nothing so beneficial to ourselves. Thirdly; there is nothing so reasonable in itself-for, whatever view we take of God; whether we consider his perfections; 4 B

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or his relations; or his promises; or his past dealings with others and ourselves: the more we shall be induced to say, "What time I am afraid, I will trust in Thee." So true is it-They that know his Name, will put their trust in him.

DEC. 30.-" Are not my days few ?" Job. x. 20.

Nor years: months: weeks: but days-Life is to be reckoned by days.-Are not my days few ? They are so in every respect-relatively; comparatively; absolutely. It will not be necessary to prove this; as no one denies it-or can deny it. Yet how much depends upon the proper use of a truth so obvious, and a reflection so simple! Are not my days few?

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But how came they so? All men die, but not willingly. Skin for skin, yea, all that a man hath, will he give for his life: but he cannot continue it. He hates, he dreads death-It is the king of terrors. The thought of it embitters his comforts, and keeps him always subject to bondage. And could this have been the natural state of man as he came from the hands of his Maker? The Deist meets with this fact, as well as we: and as he cannot deny it, let him account for it under the empire and agency of a Being who is "omnipotent benevolence." Revelation gives us the only rational and convincing account-"The body is dead because of sin." By one man sin entered into the world, and death by sin; and so death hath passed upon all men, because all have sinned." It is not "a debt due to nature." It is the consequence of a judicial and penal infliction: "For all our days are passed away in thy wrath." We are not struck with this, because

we are accustomed to the result; and it gradually takes place. But could we have seen the Deluge destroying the whole world at once, we should not have questioned the provocation of God by some mighty cause. But where is the difference, as to punitive justice, whether all the criminals are executed together, or led forth one by one? Are not my days few?

It

Do not then render them fewer. What! you are ready to exclaim, do you think we are going to turn self-murderers? Yet how many are continually reported as having destroyed themselves! But violence is not the only mode of shortening life. One of our most eminent physicians has affirmed, that "the board destroys more than the sword." Another has said, "Though all men are mortal, not one in a thousand dies a purely natural death." Many enervate themselves by lying late in bed; and living (if it deserves the name of life) in lazy inactiveness, as injurious to health as to virtue. Envy is the rottenness of the bones. Fretfulness and anxiety corrode. Anger and malice consume. is needless to mention intemperance and sensuality, the effects of which so often lie down with the sinner in an early grave. Godliness has the promise of the life that now is. By freeing us from the malignant passions-which are always injurious to ourselves, as well as to others: and by inducing the affectionate and benevolent ones, which are always beneficial: by the peace it sheds abroad in the bosom; and the hope and confidence it authorizes and inspires, as well as by surrounding us with the care of Providence; it is, as David calls it, "The health of the countenance;' and justifies the admonition of his son-"Fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones." Are not my days few?

-Why then moderate your attachment to every thing that depends upon their brevity. Who would

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