to him who seeth in secret. This, perhaps, is on the whole one of the severest trials that we can be exposed to, for the reason mentioned above, that it puts us out of the reach of human sympathy, and exposes us to general scorn and contempt. This sort of suffering seems to be often alluded to in the Psalms. And it is what no one can say that he is secure against-for any one can tell a lie of another. It is also a trial to which God has often subjected his most faithful servants in * every age.* Still, whatever may come upon us, the truth of God stands unchanged. Our heavenly Father knows what things we have need of "-feels all our sorrows, sympathizes with us, not only in our severest distresses, but even in those which are accounted small and trifling; such as pass like clouds over the soul from time to time—even these little daily griefs he knows of and observes.

If this doctrine be true, (and who can deny it—who can doubt it?) then let us bless God's Holy Spirit for revealing it to us, and, by his gracious aid, apply it as he intended it should be applied, to our furtherance in evangelical doctrine, Christian practice. Let us consider deeply and seriously, "the love which God hath to us," the tenderness, the anxiety with which he watches over us, and then wonder at ourselves that we can ever distrust him, even for a moment.

Let us still bear in mind, that we are not placed in this world to enjoy ourselves; but to be exercised and disciplined in order to our admission to a world of real enjoyment, lasting happiness, eternal rest.

Let our life be a life of prayer, of constant aspirations after the aid of the Holy Spirit, without which we cannot but fall-without which we have no strength. Then whatever is sent upon us, joy or sorrow, good or evil, let us labor to receive it calmly and temperately-neither overmuch elated by prosperity, nor much cast down with adversity-but still remembering from whose hands they

* See Gen. xxxix. 14; Num. xvi. 14; 1 Sam. xxii. 13; 1 Kings xviii. 17; Ezra iv. 12; Job xvi. 20; Jer. xx. 10; Amos vii. 10; but chiefly, St. Matt. xi. 19; xii. 24; St. Luke xxiii. 5; St. John v. 18.

..

both come, and only anxious that we may make that use of them, which our heavenly Father intends we should. For "nevertheless," (that is, whatever doubts and perplexities may surround us, never perhaps in this life to be alleviated or removed at least there is no promise that they shall be :)

"Nevertheless, I am continually with thee:
Thou hast holden me by my right hand;
Thou shalt guide me with thy counsel,
And afterward receive me to glory.

Whom have I in heaven but thee?

And there is none upon earth that I desire beside thee.

My flesh and my heart faileth;

But God is the strength of my heart,

And my portion for ever."

SERMON XIV.

THE DANGER OF SELF-CONFIDENCE.

JER. Xxii. 21.

"I spake unto thee in thy prosperity; but thou saidst, I will not hear."

WHATEVER may be the degree of knowledge, or of confidence, which prevails among Christians of the latter days, there is great reason to apprehend that there prevails also a portentous neglect of serious consideration -of such consideration as would lead men to a sense of their real condition, and of the necessity of their having their practice more and more suitable to their high and heavenly profession.

Instances of this alarming want of consideration may be noticed, first, with respect to the plain tremendous doctrine of eternal rewards and punishments; secondly, with respect to the doctrine, no less plain and unquestionable, of the little or no real importance of the world's goods or evils, considered only in themselves.

In both these instances it is but too evident, so great is the decay of sound Christian piety, that the instinctive anxiety of the very birds and beasts for their own welfare; their instinctive attachment to, and confidence in, those who attend upon them-are constant, silent upbraidings to us-upbraidings of our want of confidence in our only friend-our want of care and anxiety for our eternal interests.

"The stork in the heavens knoweth her appointed time;
And the turtle, and the crane, and the swallow, observe the
time of their coming (and going);

But my people know not the judgment of the Lord."
"The ox knoweth his owner, and the ass his master's crib;
But Christians do not know, my people do not consider."

Let us now turn our thoughts to another familiar instance in proof of the same sad truth.

Christians are taught, at least in words, to believe, that riches, and, indeed, any kind of worldly prosperity are exceedingly dangerous to us:-that they prove, very often, too great a trial for men's principles; a snare in which they are entangled to their own destruction. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God," to submit himself to the mortifying precepts of the gospel. So said our blessed Lord, and we no doubt believe him.

"The love of money is the root of all evil." So said the great apostle; and if our experience does not convince us, at least we must believe St. Paul. We believe him; but do we consider what must be the consequences of such a belief if we proceed to them? Can they be anything less than this:-that each of us, separately, in our own persons, must actually and constantly endeavor to keep up in our minds a sense of the danger we are in, in respect of the love of money. "The love of money," I say, for that may be as strong in the poorest as in the richest.

This love of money, in whatever way it shows itself, is in all possible ways to be resisted, and kept out of the heart. For in proportion as that is cherished, the faith and practice of the gospel must of necessity be neglected and forgotten. I say, the sincere faith and practice of religion must be neglected; for it is not to be denied but the outside show and profession, enough to satisfy ourselves and other people, may be kept up, even where the love of money rules the heart.

So necessary is it, in this as in other respects, that we look home to ourselves, and ascertain that our devotion is not merely external, but real, substantial, practical.

"I spake unto thee in thy prosperity;
But thou saidst, I will not hear."

Such was the affecting remonstrance of Almighty

God with his chosen people of old, when, having done for his vineyard all that could be done for it, he looked in vain for real, substantial fruit. It brought forth, indeed, wild grapes-outside forms, shows, and professions of religion; but in practice they revolted more and more, till "from the sole of the foot to the crown of the head, there was no soundness in it:" all orders and degrees, from the lowest to the highest, "had corrupted themselves," and were gradually drawing and departing farther and farther from the living God.

To Christians also, to ourselves, the same touching remonstrance is doubtless addressed; and, if any dif ference, we surely have reason to be more deeply affected by it, even than the Jews could have been expected to be. And this any considerate person will but too easily allow, who turns his thoughts to the present state of practical religion in the Christian world.

Is it not then certainly true, that worldly ease and prosperity are very dangerous to the spiritual interests of men? And yet is it not also true, that Christians "do not consider" this, but persist in their earnest endeavors and desires after present ease and prosperity, just as if there were really little or no danger in such success?

The account given in the text is not the account of one nation only, or of one age. It is the account of the human heart-a charge to which we must all plead guilty :

"I spake unto thee in thy prosperity;

But thou saidst, I will not hear."

The word here translated, "prosperity," signifies properly "calmness, tranquillity, self-satisfaction." It does not merely mean (what is generally understood by the word prosperity) the possession of money, and other such advantages, but also any state or business of life, which makes a person unwilling to apply to his heart or his conscience those truths of the gospel especially, which might lessen his confidence about himself, and his spiritual estate.