Cr Te Te? Faith in Reference to the Blessings of This Life

EHaRTH is to its inhabitants neither a paradise nor a desert. If it have not all the beautiful scenes and productions of the former, so neither has it the dreariness and desolation of the latter. If the ground be cursed for man’s sake, it is on the other hand blessed for Christ’s sake. It is called in the language of poetry, “‘a vale of tears,” but it is not less true that it is sometimes the vale without the tears — wears a smiling aspect — and reflects the light of God’s graciousness and bounty. We know very well that man’s chief portion lies in the blessings of salvation, and the hope of the life to come. These are so vast as almost to reduce al others to nothing. The possession of pardon, peace, and holiness, is so great a present inheritance; and the hope of an eternity of pure and perfect felicity is such an amazing expectation, as might seem to render us absolutely indifferent alike to poverty and riches; pain and ease; obscurity and renown. How little would it signify to him who was going to take possession of a kingdom and a throne, whether he travelled through a desert or a garden, fared hardly or sumptuously by the way, or whether he had or had not all accommodations and conveniences on the road. His thoughts would be so engrossed with the permanent scenes of greatness, grandeur, power, and wealth before him, as to be almost insensible to present privations or comforts. So a Christian travelling to glory, honour, immortality, and eternal life, might be supposed to enter most fully into the apostle’s exhortation, ‘This I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away.” — 1 Cor. vii, 29-31.

Still, as we are made susceptible by our bodily organization of pain or ease; by our mental constitution of enjoyment or discomfort from surrounding objects; and by our social relationships of gratification or disturbance; we cannot be wholly unaffected by the circumstances in which we are placed. Stoicism is no part of Christianity. And even the very sight by faith of the glories of immortality, is not intended to annihilate the value of the blessings of this life.

It might seem to some that faith has nothing to do with the things of this world; that all its objects are invisible and eternal; and that the objects of sense cannot be the objects of belief. True it is that its highest exercises relate to the world which the eye of sense cannot reach: but still as there may be and are some adjuncts — some circumstances of the things of this world, which are as much matter of belief as the invisible realities of eternity, there is room for the exercise of it even in reference to these.

That this is the case is evident from the fact that they are not only necessary for our maintenance and comfort in this world — that the want or possession of them may be made subservient to our spiritual welfare; but they are also the subjects of promise under the New Testament, as well as under the Old. It is in the former that we find the declaration, ‘‘ Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.’ — 1 Tim. iv, 8. It is there also we have the assurance, that if we seek first the kingdom of God, all other things shall be added to us. — Matt. vi, 33. It is not said, Seek the kingdom of God, and grace and glory shall be given you? but those things of which Christ had been speaking — food and raiment. It is admitted that promises of temporal blessings occupy a somewhat different place and a much smaller space under the New Testament, than they did under the Old. Under the latter, they were, so far as the Sinai covenant is concerned, the principal incentives to obedience, and the removal or withholding of them, the most frequent matter of warnings, threatenings, and punishments. Plenty, health, peace, and family comfort, while yet the spiritual blessings of the covenant of grace were so imperfectly revealed, and therefore so dimly apprehended, were the more frequent subjects of promise to the Jews. ‘This seemed to suit a dispensation, in which God dwelt among the people by the visible symbols of his presence, and over which he presided as its political Sovereign and Head. And there is no doubt that the bestowment of temporal blessings was more closely associated with obedience to the Divine command, than is the case under the Christian economy. The good things of the latter are “all spiritual blessings in heavenly places in Christ Jesus.’”” — Hphes. i, 3. Hence the language, and its meaning, of the apostle, when speaking of Christianity as contrasted in this respect with Judaism: «But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises.” — Heb. vili, 6. No one can read the Old and New Testaments without being struck with the difference of the promised blessings in each — with the fact how little is said of spiritual blessings in the former, and how little is said of temporal ones in the latter. A fact which is replete with instruction, as showing not only the vast superiority of the Christian dispensation over that of the Jews; but also how much it is incumbent upon Christians to let their spirit and conduct answer to their dispensation, in that eminent spirituality and heavenliness of mind, which are manifested in a supreme, constant, and practical regard to things divine and eternal.

Still there ave promises of temporal blessings contained in the better covenant, and therefore room for faith in reference to them. And then the various degrees in which God bestows these blessings, and the various exercises of mind which this difference of dispensation calls for, together with the helps or hindrances these things may furnish to the divine life of the soul, furnish ample room and opportunity for the activity of this holy principle of confidence in God.

By the blessings of this life, we are to understand health, success in trade, wealth, and whatever pertains to our comfortable abode in the present world: and the question now is, in what way faith is maintained in regard to these. This may be done;

First. In regard to the AuTHoR and BrEstoweER of them. God is the source of all created good: not only the Maker of all creatures, but of all the good that is in them. He is not only the Creator of all things, but by his Providence the Disposer of all events. All individual beings — all their relations to each other — all their adaptations to man’s comfort, are to be traced up to his wisdom, power, benevolence, and arrangement. ‘In him we live, and move, and have our being.” We not only dedieve the world is governed by general laws, that is by an invariable, except in the case of miracles, connection of cause and effect: but at the same time we believe that the mechanism of nature and Providence is not like that of a clock, which, when wound up, may be left to go of itself; but is rather like that of a machine which requires the constant superintendence of the engineer, whose attention can never be dispensed with for a moment. -Property, both personal and real — success in business — health — connections — elevation in life — renown — are all at his disposal. So true are the words of the apostle, ‘‘ The living God, who giveth us richly all things to enjoy.”. — 1 Tim. vi, 17. Faith shuts out chance and regards Providence in every thing. It is not enthusiastic and visionary, regardless of general laws; so neither is it Pantheistic, resolving al into general laws. It adds Providence to nature, and recognises God the Overlooker, Ruler, Regulator, as well as God the Creator. It stops not in second causes, but ascends to the first; traces every ray of prosperity, and every shade of adversity, to Him as its Source. It admits the operation, and employs the instrumentality of all means for an end which are suggested by reason — recommended by science — and approved by experience — and then ascribes results to God. This is the especial province of faith. Sciénce goes no farther than the established order of nature — but faith goes on to Him that established it: faith without interfering with science, soars above it. Science stops in the vestibule of the temple: faith led by revelation goes in and adores the Deity who is there enshrined. There may be metaphysical and logical difficulties connected with the bestowment of temporal blessings, or the averting of evils, under a governmental system of general laws, affecting the doctrine of Providence and its special interpositions, but the believer troubles not himself with these. He may not be able to state how God can interfere on his behalf, either without disturbing general laws on the one hand, or actually performing miracles on the other. It is enough for him to be persuaded by the Word of God that there are such interferences, and in this he confides, blessing God for the bestowment of every good as a gift of his hand, and submitting to every affliction as his wise and gracious appointment.

SECONDLY. Faith regards the Medium of all temporal blessings — and that is, the work of our Lord Jesus Christ. Man could no more have received temporal blessings without a Mediator than he could spiritual ones. But for the scheme of redeeming mercy, our race must have ended with the destruction of the first man. In the garden of Eden the sepulchre of Adam must have been raised, and with it the tomb of all humanity in him, beneath the branches of the tree of knowledge of good and evil. There must have begun and ended the history of man. But God had purposes of grace and mercy, and man was spared, with reference to the coming of Him, whose advent was announced in the mystic terms of the first promise. This world from that hour was to become the scene of discipline and probation for eternity. To such a discipline and probation a mixed condition seemed most adapted, in which much that is pleasurable to human nature should be united with much that is painful; in which much that calls for submission on the one hand, and for gratitude on the other — much that is the type of better things, and much that foreshadows more bitter pains in the world to come, should be blended. All our blessings, therefore, flow to us through the medium of the cross — that is the grand reservoir of all temporal blessings as well as spiritual ones. Nota ray of mercy illumines the dark domain of devils — it never did and never can — for Jesus died not for them. Every thing on earth that is good and pleasant, proclaims that we are in mercy’s domain — all points to the cross as its medium, and to heaven as its design. The beauties of nature — and the bounties of Providence — as well as the richer blessings of grace — all are the expression of a Divine benevolence — tokens of God’s good-will — and indices to the purposes of his heart toward us as regards a still brighter and happier world. The health that glows in our bodily frame should remind us of the better health of the soul which his grace is willing to establish; the success which follows our industry, and increases our wealth, is a memento to seek the unsearchable riches of Christ, and to lay up treasures in heaven; the respect or renown which we acquire among our fellows is an incentive to seek the honour which cometh from God; while the possessions of earth, taken as a whole, are motives to possess ourselves also of “the inheritance incorruptible, undefiled, and that fadeth not away.” All God’s dealings in Providence with us here have reference to, and are connected with, his purposes of grace; and both together have reference to the mediation of Christ. It is indeed delightful, most delightful, to see all flowing to us — our health — our property — our friends — our respectability — all tasting of the love which was manifested in our redemption — all gilded with the glory of that cross on which the Saviour loved and died. So that it seems evident from this, that all men, the whole world, partake in some sense and in some degree of the benefits of Christ’s death. The whole earth is the domain of mercy, because our Lord

Jesus has come upon it to mediate between God and man. RB

24.2 FAITH 1N BLESSINGS

He died for the whole world — the whole world are invited to possess themselves of the spiritual blessings of his redemption, and do actually possess many temporal blessings. He causeth his sun to rise upon the just and the unjust. Even the poor blaspheming infidel, who denies his mission and reviles his religion, is daily in the receipt and enjoyment of many blessings, not one of which he could possess, but for that Saviour whom it is his horrid business to deny and traduce. Yes, even he comes in for a share of the blessings of the cross, while with impious ingratitude he insults the hand that bestows them. But to the Christian the God of Providence is as truly an object of belief as the God of Grace, and every mercy of a temporal nature is additionally precious, as being redolent with the fragrance of that Name which is above every name.

THIRDLY. Faith is exercised in the manner of sEEK-ING the blessings of this life.

They are in themselves legitimate objects of pursuit. Who will deny that a man may seek health, or success in his lawful calling, or the respect and esteem of his friends and the public, or even renown by discoveries in science and inventions of art? These things are all right and good in themselves, and are only wrong when sought with inordinate desire by improper means, or for wrong ends. Here then is the first operation of faith in seeking a temporal blessing — a persuasion that we are authorised to seek it, because it is one of those things which God has promised to bestow. This only can warrant us to seek it — to ask it in prayer — or to expect it. So that the first question we should ask ourselves, is this, “Am I really authorized to desire and pursue this object? Is it such as my circumstances, and situation, and the Word of God, warrant me to expect? If a man were to desire

a ee ge such success in business as shall secure him iumense wealth; or such advancement in life as shall raise him to the high places of the earth; it is evident that he is indulging a wrong desire and is setting out in pursuit of that which he has no warrant to expect.

Having then settled with himself that the object he desires is a lawful one, his faith will express itself in prayer to God. What the prayer of faith is in reference to temporal blessings has been already explained in a previous chapter, to which the reader is referred. That it is lawful to make temporal things the subject of our petitions to God is evident from our Lord’s prayer, where we are taught to say, “Give us this day our daily bread;”’ and also from the apostle’s exhortation, ‘‘ Be careful for nothing, but in every thing, by prayer and supplication, let your requests be made known unto God,’ — Phil. iv, 6. Of course our prayers should be chiefly for spiritual things, and God is most pleased with such as are so; but they may and should also embrace temporal ones; and God does not despise even these. A kind father loves most the request of his little child which asks for instruction in what: will most please his parent or improve his own mind; but he does not reject the solicitation for some innocent gratification, some infantine toy. Prayer, when sincere, even in reference to temporal things, is itself an expression of faith, and a very high one too. It is acknowledging God in his existence, his attributes, his government, his providence. And how sweet a relief is it to the Christian’s own mind to say, “I have laid it down at the feet of my Father who is in heaven. I have committed it into his hands. He has the charge and disposal of it now. Infallible in wisdom, omnipotent in power, and infinite in benevolence, he must and will decide

R 2 for the best.” Prayer does not, however, discharge the Christian from the obligation to use the proper means to obtain a blessing. If he seek health, he will take advice and medicine; if success in business, he will be diligent; if the friendship of man, he will employ conciliation. ‘To use means without prayer is atheism; and to use prayer without means is superstition; while to use both is faith. To those who adopt the former, we say, “Fall down and worship God;” to those of the latter class, “‘ Up and be doing.”

It is an especial business of faith in seeking any earthly blessing, to keep us from using any improper and forbidden means to obtain it. This divine grace is too lofty and noble to stoop to base shifts and mean devices: too holy either to get good or avoid evil by sin. It will rather trust God, though it has nothing, and sees not how the blessing is to come, than go to forbidden means and sources to seek a supply. ‘‘ Better,” says the proverb, “is a little with righteousness, than great revenues without right.” — Prov. xvi, 8. This is a beautiful aphorism, and as true as it is beautiful; and expresses the disposition of a holy man never to help himself out of straits and difficulties by unjust or improper means; but to wait any time, in any necessities, in the way of God and duty. ‘‘ Faith,” says Dr. Manton, “looks upon unjust gain as a certain loss; like flesh stolen from the altar with a burning coal in it, which fireth the nest of the bird that steals it.” This may be read by some persons in great perplexity and trouble about some temporal blessing of a monetary nature, and who are anxiously looking round for some means of relief, — a situation as pregnant with danger as it is with solicitude. In such a case, some forbidden but very probable means of assistance present themselves. ‘‘ Do that,” says the tempter, ‘‘and you are extricated at once.” “No,” says the Christian, “I believe in God — in Providence — in the Bible — in truth and justice: and I cannot, I will not, dare not do it; but I will wait any time till God sends relief by better means; and if he do not, I will hold fast my integrity till I die. I will have peace of science though I am ruined.” I believe the man who has faith enough thus to wait for God’s appearance, will never wait in vain.

What scandals have been brought upon the Christian profession, and what disgrace upon some men’s characters, as well as distress into their hearts, by means of relieving themselves from money difficulties, not absolutely fradulent in intention, but dishonourable in their nature, and disreputable in general estimation: they had not faith enough in God to believe that he would help them in his way; and under the power of unbelief they helped themselves in their own, and brought a blot upon their character. Had they given themselves to agonising prayer, and toa hopeful expectation — had they believed as they might have done, that if God did not avert the impending ruin, he would support them under it, — they would have been saved from disgrace, and very probably have been helped out of their difficulties.

The same trust in God will keep down undue care. It will enable the person to say, ‘‘ Well, I have now done all that diligence, prudence, and great exertion can do — all I dare do — all that can be done to obtain the object of my desire. So that if I do not succeed, I shall have the testimony of my conscience that my failure will not be attributed to myself; and at the same time, the assurance of my religion that the cause of ill success lies with God, who does not see fit to grant me the desire of my heart:

why therefore should I go burdened with solicitude, or torment myself with unnecessary care? I will lay the burden upon the Lord, and calmly and peacefully wait his will.’ This is faith.

Impatience is another state of mind which belief in God’s superintending Providence will suppress. There is nothing more likely to rise up in our mind when pursuing an object with strong desire and which is yet withheld from us, than this, ‘Hope deferred maketh the heart sick.” The eagerness of our wishes can bear no delay. We fretfully and murmuringly say, “How long?” To which God chidingly yet gently replies, “‘Be patient therefore unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain. Be ye also patient: stablish your hearts for the coming of the Lord draweth nigh?”’ — James v, 7,8. To this the believer replies, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me. The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” — Hab. ui, 1, 8.

*‘ The calm of expectation
Has stolen into my breast,

and has tranquillized my fears, soothed my anxieties to rest, and made me serenely wait to see how it will go with me.”

In seeking the advantages and comforts of the present life, we are in danger of envy. Others may succeed earlier and better than we, and may be in possession of what we want; and this may give rise to the most dreadful and

es tormenting passion that can possess the human bosom. Now ‘“‘charity envieth not:” but charity is the work of faith. If we really believe that God disposeth of man’s lot — the lot of our neighbours as well as our own — and that God is wise, sovereign, just, and benevolent, in all his dispensations; such a conviction will do much to extinguish those heart-burnings which are produced by the sight of another’s superiority. Do you really believe that God has made the difference — that he had a right to give to your neighbour and withhold from you — that he does all things well — that he consults your good rather than your ease — that what is good for another might be bad for you — that he has given you far more than you deserve — that he has blessed you with richer blessings than temporal ones — that perhaps your spiritual ones exceed those of the objects of your envy? Do you believe this, add this? Then surely such faith will in proportion to its strength extinguish this dreadful passion. If you give yourself, professing Christian, up to the indulgence of envious feel- ’ ings, either you have no faith at all, or your faith must be very weak.

In seeking temporal blessings, faith will impose moderation of desire, and repress inordinate ambition. ‘‘ Seekest thou great things for thyself? Seek them not.’’ — Jer. xlv, 5. This advice of the prophet to Baruch, is a word in season for us all. It is our over-fondness for the good things of this life that makes us impatient under its evil ones; and our ambition for greatness that makes us so indifferent about goodness. Men who are anxious to make a great figure in the world, usually make a small one in the church. As the tops of high mountains are usually barren, while fruits and flowers grow in the vales below, so the altitudes of earthly things are as commonly bare of spiritual verdure, of the flowers of piety, and the fruits oi righteousness. Belief in God will repress this immoderate anxiety after wealth. It yields obedience to the injunction, ‘Let your moderation be known to all men.” “This is the victory that overcometh the world, even our faith.” It fixes its eye upon better blessings, even spiritual and heavenly ones. It says to the Christian, “Thou art seeking a heavenly crown, and wilt thou inordinately desire a large share of earthly baubles? Wilt thou hinder thyself in the race, of which eternal life is the prize, by loading thyself with the cares and anxieties necessary to amass great wealth?’ He who has opened his heart to such ambition must surely have let down his belief of a glorious eternity.

Dependence is another thing which will undoubtedly spring from a belief that all blessings, even temporal ones, come from God. Much wisdom and strength; prudence and patience; are necessary to succeed in life; and to succeed upon Christian principle, much forbearance, self-denial, and resolution to resist temptation. For all this we must depend upon God, and all this God has promised. ““My grace is sufficient for thee,” is an assurance which every one may apply to his own case; that is, every one who wishes to be industrious without being covetous: who desires to be led in the middle path between ambition and indolence; and who in the pursuit of things honest, would not be led on to things superfluous — superfluous at least for all purposes but the indulgence of pride and the gratification of vanity. For this, let us depend upon God’s promised assistance, and cherish in all our exertions a feeling of entire reliance upon him.

It is the work of faith ¢o desire nothing that may be injurious to our spiritual interest. With a true Christian his soul’s salvation is his great thing — his one thing needful; and he considers that only as really good which is good for his soul. He has believed in Christ for life eternal. His heart has grasped this, and will not loose its hold upon it; and therefore whatever is incompatible with this he wishes not to have in his possession, and prays not to be allowed to let go his tenacious adhesion to this supreme object. ‘This is his prayer, “‘ Much as I desire this object of my pursuit, yet if in my ignorance I have mistaken that for a good which thou, O God, deemest to be evil for my spiritual interests — if thou seest it would bring a blight upon my soul — if it should cool my love for thee, or enfeeble my strength, or deaden mv hope of glory everlasting, do thou in mercy withhold it; for I had better be denied any thing than be allowed to depart from thee, or for thee to depart from me.” This is faith.

And the same state of mind will of course prepare us to bear the denial of our requests, and the failure of our efforts with submission, contentment, and cheerfulness. It is faith to ask blessings with fervour from God; but it is greater faith to take denials with placid resignation. If things fall out contrary to our expectation, they are not contrary to his wisdom; if against our wills, yet they are in accordance with his; and though against our desires, yet not against our salvation. We shudder at the horrid blasphemy of him who said, if he had been by when God made the world he would have ordered things a great deal better than they now are. Yet is there not a degree of this impiety in our murmuring thoughts, when things turn out otherwise than we desired? Do we not feel as if we could have ordered matters better? It is a beautiful sight and one too rarely beheld, to see a Christian calm and satisfied amidst the wreck of his hopes, and the bitterness of disappointment, and to hear him say, ‘I have lost my object, but I am sure it is all right.”

Fourtuiy. We are to consider how faith exercises itself in the condition of those WHO rossEss the blessings of this life, especially in considerable abundance.

It gratefully acknowledges, of course, the bounteous

hand that bestows them. It does not say, “My hand hath gotten me these;” but, “God hath given them to me.” It traces up every stream of comfort to him as the Divine Fountain. The believer is entirely convinced that he owes every thing to God’s unmerited goodness. He does not merely look round with complacency upon all he has, but looks up with gratitude to his heavenly Father, from whom cometh every good and perfect gift. His enjoyment of his mercies is elevated and sweetened by the assurance that they are the gifts of a Father’s hand, and not the results of chance, or even the products of his own skill, diligence, and industry. He loves to view God in all things, and all things in God. His comforts are so many mirrors from which the Divine benevolence is reflected upon him from every side. As he lies down on his bed in health he says, ‘‘ Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” As he takes his seat at his well-spread table, he exclaims, ‘‘ Thou makest my cup to run over.” As he walks in his garden and enjoys his calm retreat, he lifts his heart in grateful acknowledgement for the Eden of his delight. As he moves onward amidst peace and plenty, respect and regard, he gives utterance to his feelings in the language of the psalmist, ‘‘ What shall I render unto God for all ais benefits towards me.”’

Nor does it stop here, for it enjoys them as well as receives them, as the gifts of God — as blessings given to be enjoyed. When God was about to bring his people into the land of promise he commanded them by the lips of Moses, “to rejoice in every good thing which the Lord their God had given them.” And to the same effect is the language of the apostle, where in opposition to the ascetic doctrines of those who forbid the lawful enjoyment of God’s gifts, he declares that ‘‘ every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the Word of God and prayer.’ — 1 Tim. iv, 4,5. There is no faith, but much positive unbelief in a stoical indifference to the bounties of Providence. It is the provinceof this grace to preserve the due medium between idolizing and despising these lesser mercies. It does not eradicate our natural desires and delights, but directs their growth, prunes their luxuriance, and prevents their attaining a strength which would impoverish the plants of grace, and a height which would chill them with their shadow. When Adam was perfect before his fall, he lived in a Paradise — yes — and enjoyed it too. And he to whom God has given a garden of Eden now, or any thing approaching it, may enjoy it also, provided, like Adam in his innocence, he sees God in every thing, and allows every thing to lead him to God. If a man does not enjoy his blessings, he cannot be grateful for them. That temporal blessings are to be viewed in subordination to spiritual blessings is very true, but this does not prove that they have zo value. That a Christian derives his chief bliss from spiritual blessings is quite clear; and he is no Christian who in the midst of the greatest abundance does not say, “‘ Whom have I in heaven but thee; and there is none upon earth I desire besides thee:” but to forbid a secondary delight in the good things of this world is sanctioned neither by reason nor revelation. The true frame of mind is that which “the poet of the sanctuary”’ has thus expressed,

«‘ Thanks to thy name for meaner things,
But they are not my God.”

Yes, it is the promise and power of faith to lift up the possessor of earth to heaven; and perhaps this is almost its greatest achievement. For a man to take delight in heaven, and find his chief happiness in spiritual things when he has nothing else to delight him; to repair to the fountain when all the cisterns are broken and the water spilt; to turn for relief to the light of God’s countenance when every other light is put out: to give up the world when it has become a desert, and enter the garden of the Lord ; — is a far less triumph of faith than to be spiritually-minded amidst temporal possessions; to use the world and not abuse it; to enjoy an earthly Paradise much, but still to enjoy the hope of a heavenly one more. To him who can do this, we say, ‘‘O man, great is thy faith! What but the realization of ‘the substance of things hoped for, and the evidence of things not seen,’ could enable thee thus to overcome the world when it seemed all but certain it would conquer thee by its smiles?”

It is by faith that temporal blessings are sanctified to our spiritual good. That afilictions should do us good; that the want of temporal blessings should be sanctified to our good, is easily conceived, for it often occurs; but how seldom is prosperity the means of raising the tone of our piety, and increasing the power of godliness. This is the Spirit’s rarest work. In this respect, the works of nature and grace seem to be unlike each other. The flowers and fruits of tropical climates grow with great juxuriance, and attain to considerable magnitude and beauty; while those of alpine regions and arctic temperature are dwarfish and stunted. But in the spiritual world it is amidst the cold blasts and the hard frosts of adversity, that the trees of righteousness and the plants of grace attain to their greatest stature and beauty; while they wither and droop under the warm sun of prosperity. Hence then, it is a glorious work of grace to grow holy by health, wealth, and renown. Yet there are such cases, though they are few, of Christians whose mercies inflame their gratitude and love, increase their devotedness, and draw them into nearer communion with God. This should be the case with all in prosperity. Ought we not to love God, and hate sin more and more, in proportion as he blesses us? Ought we not to make lis goodness a means of increasing ours? Ought we not to borrow from his gifts so many new views of the sinfulness of sin which is committed against a being of so much kindness, and against so many motives for crucifying it? Ought we not by a spirit of mortification to pluck up the weeds of our hearts, and bring them out to wither and die in the sunbeams of his goodness. But what can lead to this short of the power of an ever-active faith in God — in Christ — in heaven — in eternity? And this can. As the bee wanders over the garden, and extracts the materials of honey from every flower, so does faith go through the earthly Eden of the Christian, and draw the materials of holiness from every comfort. It is well therefore to recollect that though the want of earthly comforts is a great judgment, the abuse of them is greater. So the possession of earthly comforts we account a great mercy, but the holy use of them is a greater.

Belief in the Scriptures leads the possessor of the good things of this life to employ them for God’s glory and the good of others. Christian charity is in every case the work of faith. Why do not the men of the world employ the talents of wealth, rank, knowledge, and influence for the honour of him who gave them these things? Why do they lavish all God’s gifts upon themselves? Because they do not believe that God gave them; or if they admit this, because they do not consider that they were given to be employed for his glory, nor that an account must be rendered to him in the day of judgment for the use of them. And why is it that professors of religion are so backward in their zeal, and so stinted in their liberality? Why is it necessary to use so much persuasion to induce men to give up their time, health, and property, for the promotion of God’s cause? Why, but because their belief in God’s Word is so feeble? Did they really believe that God has bestowed all this upon them for the promotion of his cause in the world; that he will require at the last day, a strict account of every farthing; and that he will reward with his gracious approbation every act, and sacrifice, and gift, and labour, done in simplicity for his glory, would they not give largely and freely as he has given to them? — A stronger faith in the church of Christ would render useless and unnecessary, much of that logic and rhetoric which are now employed to call out the resources of our various institutions. When professors shall look upon their possessions with the eye of faith, the hand of liberality will at once be widely spread, and all that is necessary will flow forth without the bidding of man. Itisa beautiful act of this grace to write “holiness to the Lord” on our merchandise and upon ‘the pots and bells of the horses.’’ — Isaiah xxiii, 18. Zech. xiv, 20.

The completion of this work of faith in reference to the possession of earthly blessings, is to be willing to surrender them to God when he calls for them. We believe he gave them; we believe he preserves them to us; and we believe that he alone can take them from us. If health decay, it is he that touches our frame. If riches take to themselves wings and fly away, it is from his hand we receive them, and at his command they take their flight. Hence, the believer says, “I am immortal till God calls me hence. I am secure of my possessions till he takes them from me. And as he does nothing but what is wise, and just, and good, and does not afflict willingly, nor grieve the children of men, I am sure that he will not call me to give up any one good thing I possess but for a sufficient reason and in a proper time.” There is something pleasant in this. A believer may cast away all undue solicitude about losing his mercies, and may sit down with an easy and unforeboding mind, assured that they will never be removed from him but by God; and not even by him but for the best reason.

Firruty. We now consider the case of those who are DESTITUTE of many temporal blessings. And these are the larger number in the family of God. Such persons are often in considerable perplexity. They read in the Bible certain promises, such as we have already adverted to, and they do not seem, at least in their experience, to be fulfilled. They do not possess these blessings. To relieve their solicitude and help them out of their perplexity, we would make one or two remarks : —

Promises of temporal blessings are not absolute, but conditional. They are made with an implied restriction that we shall have them in such kind, measure, and season, as God sees best. ‘‘ They that seek the Lord shall not want any good thing.” — Psalm xxxv, 10. But then it must be left for him to determine what things are good. And ought it not to be left with him? Would we not wish it to be left for Omniscience to determine this? That is good for us, as we have often said, which is good for our interest and God’s glory. Who can judge of this but God himself? Who would not rather have the matter put thus generally and conditionally, than to have it said, They shall want nothing; but have every thing they ask?

The promises of temporal blessings are sometimes fulfilled in our posterity. ‘The just man walketh in his integrity, and his children are blessed after him.” — Prov. xx, 7. The blessing seemeth to le asleep for awhile, and then it riseth up in the seed of the good man as if the more vigorous for its slumber. It may be, he is put to hard shifts, and much labour, and some anxieties to provide for his family, and dies and leaves little behind him; but that little God wonderfully blesses, and so his end is accomplished, though not during his life.

The promises of temporal blessings which seem sometimes to fail, fail on our part, rather than on God’s. We neglect to perform the conditions on which they are suspended, and lose the benefit through neglect of the means. We are not promised health without care to preserve it, nor success in business without ability, industry, frugality, and perseverance.

And now how will faith operate in those who after using all proper means to obtain temporal blessings are still destitute of them, at least to a considerable extent?

They too must have recourse to the doctrine of an overruling, all-wise, all-disposing Providence. This comes alike to all, to those who have and those who want. ‘They must conclude this, that he who gives to others denies to them — and does it in the exercise of the same wisdom and the same love. He could have given them if he would, and he would have given them if it had been best he should. He has not — therefore it is right. It is a’ quaint but true remark of Dr. Manton: ‘That is best for us which is fittest, not what is largest. If you were to choose a shoe for your child’s foot, you would not choose the largest but the fittest.” Would you not choose by the same rule for yourself? The armour of Goliath, weighty as it was, would not suit David, even Saul’s did but encumber him. Adaptation is the essence of a blessing, all else but its accidents. This is the language of faith — ‘‘ That is best to me, which is best for me. And God gives what is best.” This is wonderfully strengthened by the words of the apostle, ‘“‘He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things.” — Romans viii, 32. The logic of this fine argument a child may understand. He that gave us in wonderful, mysterious kindness Jesus Christ, his own, proper, only-begotten, well-beloved Son, to die for us upon the cross, to obtain for us salvation, how shall he not give us, anything, every thing, all things else, that. are necessary for our eternal welfare? What, asks the believer, did he give heaven’s richest jewel for me, and will he deny me a little of earth’s dust? Did he give me in Christ eternal salvation, and will he deny me a little present temporal comfort if it were for my good? I could as soon believe a monarch would give me his crown and deny me acrumb. No, his cross is to me a guarantee that I shall want nothing else that is for my good. I may be destitute of some things which others have; but having Christ, I must have all else, however little it may seem to be, which is necessary for my eternal well-being. Hence the believer is conscious that if he be without many S temporal blessings, he has all spiritual blessings in heavenly things and places in Christ Jesus. ‘Christ has been made of God, unto him wisdom, and righteousness, and sanctification, and redemption.’’ — 1 Cor. i, 30. To him the apostle says, and he believes the delcaration, ‘‘ All things are yours; whether Paul, or Apollos, Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s.’’ — 1 Cor. iii, 21-23. He believes that this is true in reference to him, and in the exercise of this belief he ean bear the privation of many things which others possess. And then he looks wp and sees all heaven opening to receive him, and pour its fulness into his soul; and looks on and sees eternity with all its ages waiting to swallow up mortality of life. He feels that he wants but little here, and shall not want that little long; and that his present privations will only prepare him more exquisitely to enjoy the

fulness of delight which is in the presence of God, and the

pleasures which are for evermore at his right hand.

Under the influence of all these considerations he bows down not only with submission but with contentment to his lot. His faith reconciles him to every privation, and enables him to say, and triumph as he says it — “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” 2 Gor. vi,’ 10.

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