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SERMON XX.

THE CHRISTIAN'S CONSOLATION UNDER DARK

PROVIDENCES.

JOB Xxiii. 8-10.

Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him. But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.

IT is a very important testimony which the Apostle gives of that cloud of witnesses who look down upon the church of Christ, that these all "died in faith;" or, that they were persons whose conduct was not influenced by the mere objects of sense, but that they walked with God; realizing in all their concerns the hand of an unseen but an all-wise, gracious, and powerful God. For, my beloved friends, in a world which uses all its ingenuity to shut out

the Lord from his own creation, few things are more necessary than that his people should live in a constant sense of his active power and influence that he is "the God;" that he directs and controuls the affairs of his creatures; and that, though invisible, he is constantly operating. It is for this purpose that faith is so essential: for, such are the varied dealings of the Lord, that whilst at one time his hand is plainly and distinctly seen, so that even the Heathen acknowledge "this is the finger of God;" at other times "his way is in the deep, and his footsteps are not known: the Christian who desires to acquaint himself with God is surrounded with mystery. Though he has a strong desire to find him, and to know the reasons of his dispensations, they are hidden from him. He says, “Behold, Behold, I go forward, but he is not there; and backward, but I cannot perceive him on the left, where he doth work, but I cannot behold him." He must recur, therefore, to faith to the remembrance that "God's ways are not as our ways, neither his thoughts as our thoughts;" that what he does. we know not now, but we shall know hereafter. This principle supports his soul; and by Divine grace enables him cheerfully to submit to those dispensations for which he is at the moment unable to account.

As the consideration of this subject may tend to general edification, and be more especially useful to those who are now feeling this mysterious power, I propose, first, to mention a FEW OF THESE DARK CASES; and, secondly, To shew THE CHRISTIAN'S CONSOLATION UNDER

THEM.

I. I shall notice as one of these cases, and that of more frequent occurrence in this commercial country, the sudden loss of property. There are, indeed, instances in which the moral cause of these losses, as well as the actual cause, are visible to the eye. The property has been procured, if not unlawfully, inequitably; or the gain of it has tended to a proud or covetous spirit; or led to a confidence in riches, instead of a trust in the living God. The possessors, like Jeshurun, have "waxed fat and kicked:" they have forgotten Him who maketh poor and maketh rich: they have said, "By the strength of my arm have I done this; and by my wisdom, for I am prudent;" they "sacrifice to their own net, and burn incense to their drag." In these cases, we are not at a loss to understand why the Lord mars their schemes; why they sow much and reap little, and why their riches make to themselves wings and flee away; but far different cases occur.

We see those, and they faithful followers of the Lord, who, by the treachery of friends, or by unforeseen calamity, are at times suddenly deprived of their possessions. Thus it was with Job-one who, when his sons were entertaining each other, so far from wishing them to pursue a luxurious course, was offering sacrifices for them; and who, instead of spending his wealth on himself alone, was "eyes to the blind, and feet to the lame, and made the widow's heart to sing for joy." Still this dark providence came; and he, who rose the richest of the men of the East, is at once stripped of all his possessions. When he would know the reason of this dispensation, he "goes forward, but he is not there; and backward, but I cannot perceive him on the left hand, but I cannot see him." It is beyond his power to explain: "His way was in the deep."

A second case is, when the Lord permits the characters of his children, though innocent, to remain under false aspersions. This is a dark providence. The Lord has said, “A good name is better than riches." He tells his people to "walk wisely towards them that are without." "This," says St. Paul, is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation:" "Ye know, and God also, how holily,

and justly, and unblameably, we behaved ourselves." And yet, notwithstanding these testimonies to the importance of character, the Lord at times allows this trial to come,-the false accusations of the wicked prevail against the righteous. It was thus with Joseph: though he was so faithful to his master, that his house was blessed for his sake, still a false charge was brought against him. And this accusation was for a time believed: he was cast into prison, and suffered to remain, for, what would seem to him at least, a long period under this opprobrium. How dark would be this providence! what an unaccountable return for that fidelity that he had exercised! And yet it is a darkness which the Lord permits, at times, even to this day. The very faithfulness of a Christian becomes the occasion of calumny; and those who cannot with truth say any manner of evil against them, except it regard the law of their God, lay to their charge many things which they cannot prove."

Another of these cases is, when the Christian meets with storms in the path of duty. In the way of sin he naturally expects them; for "the way of transgressors is hard:" he that "sows the wind, must expect to reap the whirlwind." But in God's appointed path

storms appear strange to him.

How,' he says,