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SERMON II.

ON RESTING IN EARTHLY GOOD.

JOB Xxix. 18.

Then I said, I shall die in my nest, and I shall multiply my days as the sand.

THE chapter from which this passage is taken, contains a beautiful and striking representation of great worldly prosperity, associated with a high degree of moral excellence. Toward Job the favor of the Almighty had been remarkably displayed. He was blest with inward peace and joy, and he was enriched with many outward possessions. With these, were connected other distinctions the most gratifying to the human mind; the reverence of the young, the esteem of the aged, the respect of nobles and princes; and what was most delightful of all, the blessing of those who were ready to

perish, upon him who had delivered the poor that cried, and the fatherless, and him that had none to help him; who had caused the widow's heart to sing for joy, who had been eyes to the blind and feet to the lame.

Of a condition thus distinguished by the favor of God, the practice of virtue and piety and the veneration of men, it would not seem unreasonable to say that it would be stable; at all events, as much so as any thing belonging to earth. Accordingly, he who enjoyed such prosperity was lulled into a feeling of security. He said, "I shall die in my nest, I shall multiply my days as the sand." The hope was delusive, the confidence was destroyed. Adversity assailed him in his possessions, in his family, in his own person. He became poor, was bereaved of all his children, was subjected to a disease loathsome and intolerable. Nor was he allowed to cherish the confidence that God was still his friend, notwithstanding the darkness of his dispensations. There were those around him, who, mistaking the intention of those dispensations, harassed him with accusations of wickedness and admonitions to repent.

We can well conceive how intense, under these circumstances, must have been his sufferings; and, in contrasting them with his former condition, we have a most affecting example of the vicissitudes to which human beings are liable in the present

life. There are instances where the fall has been from a greater height, in a more extraordinary manner, and to a greater and more irrecoverable depth; and, when we call to our remembrance one, who, rising from an humble condition, attained to an eminence unsurpassed by man, and menaced with subjugation the whole civilized world-and when we observe him almost in an hour hurled from that eminence, exchanging an empire for a barren isle in a distant ocean, uncontrolled authority for a captivity to be alone terminated by death,when such things pass under our view or occur to our recollection, we are amazed-we have proof undeniable, that the extremes of prosperity and adversity are oftentimes most suddenly exchanged. But such examples as these are not so useful or affecting to us as those occurring under the ordinary circumstances of human society. One of the former is presented perhaps in an age, and affords a solemn memento to monarchs, and heroes, and conquerors. The latter are continually brought under view; they exist in conformity with the general destiny of the human race. To the mournful reverse we are contemplating, ourselves are exposed. The secondary causes inducing it are always ready, and God may at any time bring them into operation. Were we, therefore, to learn wisdom from the experience of others, or were we to derive a lesson from our own, we should be convinced that human

happiness is continually liable to decay and destruction, that we should not therefore rely upon its permanence.

Yet, are views very different from this cherished by us, and every man is inclined to indulge in the confidence expressed by Job-" I shall die in my nest, and I shall multiply my days as the sand." A disposition to take up our rest, to receive our portion in this life, may be stated as an universal characteristic of our race. And here the

inquiry is presented, Why is it thus?

Since this world is a state of imperfect knowledge, goodness, and happiness, and the world to come exhibits a great enlargement of these; and since the one exists but for a time, the other throughout eternity, it would seem strange that men should cling to the former, and regard the entrance upon the latter as a subject of dread. And yet, that this should be the fact with respect to the irreligious man, furnishes in reality no occasion of surprise. In this life only he has hope; beyond it, is to him a region of darkness. It may be, that he shall have no existence beyond the grave. It is certain, that he has no reasonable ground upon which to rest the expectation of renewed and increased happiness. The belief of immortality is alone supported by considerations which excite in his breast the most painful apprehensions of evil. No wonder, then, that all his thoughts, all his affections, all his hopes,

are conversant with temporal things. It is proper that he should cherish the only happiness which he enjoys or hopes for. It is natural that he should endeavor to keep out of view, that he should earnestly deprecate an event which may turn all his joy into the bitterest sorrow.

But why should the Christian be wedded to earth and its enjoyments? Why should he wish a prolonged life, when there is laid up for him an inestimable treasure in the heavens; when the happiness which awaits him exceeds what eye hath seen or mind conceived? Ought he not rather to pray for deliverance from this world's bondage? Ought not the hour which terminates his earthly career, to be regarded as the period when the accomplishment of our hopes shall take place? It would be thus, were it not that his views of the future life are imperfect; that his faith often needs confirmation and increase. It was the exclusive privilege of the great Apostle of the Gentiles to be translated into the third heaven; to hear words unutterable, and to behold things indescribable. Our knowledge of futurity is not derived from sight, but faith; and this may be weak or strong in different Christians. At different times it may vary in strength in the same individual. Now, although the faith of the weakest Christian, concerning the realities of another world, is sufficiently strong to enable him to have an habitual reference to them, and to