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men, assembled to mourn with, and to comfort, their afflicted brother, and expressing in such significant ways their overwhelming sorrow, was as noble and as interesting as can be seen on earth. And O, what would this world be, if every one possessed such a spirit as they evinced! Yet such is the tendency of true religion, which transforms us into the image of that God, whose name and nature is LOVE.]

By way of IMPROVEMENT, we will,

1. Recommend to you the exercise of these dispositions

[Behold these men, how amiable they appear in all the posture and habiliments of woe! And are they not a fit pattern for you to imitate? But you have a brighter pattern than they, even our Lord Jesus Christ himself; who, when he saw our fallen state, came down from heaven to seek and save us, yea, "though rich, for our sakes he became poor, that we through his poverty might be rich." O, what marvellous grace was here! and still," as our Great High-priest, he is touched with the feeling of our infirmities, having been himself in all things tempted like as we are, on purpose that he might succour them that are tempted." If then the example of Job's friends be not sufficient to commend to you these lovely dispositions, let me entreat you to seek "the mind that was in Christ." As a further inducement to this, consider how soon you yourselves may need the compassion and the sympathy of others. There is no man so secure, but he is open to the assaults of trouble on every side. Would you then in trouble have any to sympathize with you? Know, that "he who would have friends must shew himself friendly';" and that you must sow the grain which you desire to reap. This is an argument used by God himself, who bids us to "remember them that are in bonds, as bound with them; and them that suffer adversity, as being ourselves also in the body m." If any further motive be wanted, consider, that in the day of judg ment the exercise of this disposition will be a very principal subject of inquiry, as evincing the sincerity of our love to Christ: and every act of love towards the poorest of his people will be acknowledged by HIM as a favour conferred upon himself". Let me then recommend the exercise of love and sympathy to all who would adorn their holy profession now, or be approved of their God in that great and awful day.] 2. Suggest some cautions in relation to it—

[Let not sympathy be shewn with the rich only, or with our own particular friends; but let it be extended to all who 1 Prov. xviii. 24. m Heb. xiii. 3. n Matt. xxv. 40.

are in trouble, whether rich or poor, whether known or unknown. We deny not but that those who are nearly related to us have a superior claim; as they have also who are of the household of faithP: but still we must, like the good Samaritan, account every man our neighbour, and gladly avail ourselves of every opportunity of pouring balm into his wounded spirit.

Again, wait not till you are called and summoned to the house of mourning; but go thither of your own accord, esteeming it "far better to go there, than to the house of feasting." Let the principle of love in you be like a spring, ever ready to act, the moment that a scope for action is afforded it. "Look not every man on his own things only, but every man also on the things of others';" and be ready on all occasions to "rejoice with them that rejoice, and to weep with them that weep." This readiness to "bear one another's burthens is a fulfilling of the law of Christ'."

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But lastly, be not hasty to offer advice to those who are bowed down with a weight of trouble. There is a sacredness in grief which demands our reverence; and the very habitation of a mourner must be approached with awe. A hasty effusion even of consolatory truths is offensive to one who is not prepared in a measure for the reception of them. The language of many is, "Look away from me; I will weep bitterly; labour not to comfort me":" and to such, an obtrusive officiousness is disgusting. To such, the silent eloquence of sighs and tears is more consolatory than the most copious harangue. See that you yourselves feel deeply; and then you will neither fall into an officious impertinence, on the one hand, nor deem even a silent visit unserviceable, on the other: you will patiently wait for the most favourable season, and administer your instructions as the mourner is able to receive them.]

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JOB CURSES THE DAY OF HIS BIRTH.

Job iii. 1. After this opened Job his mouth, and cursed his day. IT is worthy of observation, that the most eminent saints mentioned in the sacred records are reported, not only to have sinned, but to have failed in those very graces for which they were most distinguished.

Abraham, the father of the faithful, who is set forth as the great pattern for all future believers, repeatedly denied his wife through the influence of unbelief: and Moses, the meekest of all men upon the face of the earth, spake unadvisedly with his lips, and thereby provoked God to exclude him from the earthly Canaan. Of the patience of Job the Scripture speaks in the highest terms: but, behold, he is here set forth to our view in a state of grievous impatience. Let us consider,

I. The manner in which he expressed his impatience-

It should seem as if Satan had now assaulted, not his body only, but his soul also, and had succeeded in wounding him with his fiery darts. It is probable too, that the continued silence of his friends had produced an unfavourable impression on his mind. But however these things might be,

He vented his complaints in very unbecoming

terms

[He first cursed the day of his birth, wishing it to be marked, both by God in his providence, and by men in their feelings, as a day of darkness and gloominess, even to the latest generations. He next expressed his regret, that he had not been left to perish as soon as he came out of the womb; seeing that he should then have escaped all his calamities, and been quiet in the tomb, where all of every class, whatever their situations and circumstances were whilst they were living upon earth, are enjoying equal repose". And, lastly, he complained that whilst his grievous sufferings tormented him beyond measure, they did not prevail to take away his life.

We have a similar instance of impatience in another eminent saint, the Prophet Jeremiah, who seems almost to have adopted the very expressions in the chapter before us.

Alas! how weak a creature is man when left in any measure to himself!]

But is this an uncommon line of conduct?

[No, truly: there is the same spirit in every man, ready to break forth whenever occasion offers: and in too many of us it breaks forth almost without any occasion at all. How little a thing will discompose the minds of the generality!

a ver. 3-10.

C ver. 20-26.

b

ver. 11-19.

d Jer. xx. 14-18.

weary

How small a provocation will cause them to vent their displeasure in angry and opprobrious language! If trials be at all heavy and of long continuance, how will they disquiet our minds, and destroy all the comfort of our lives! Is it an uncommon thing for men under some calamity to feel of their existence, and even to entertain thoughts of terminating their sorrows by suicide? Yea, do not multitudes, who have not one half of Job's trials, actually destroy their own lives, and rush headlong into hell itself, in order to get rid of their present troubles?

Whilst then we lament the imperfections of this holy man, let us turn our eyes inwards, and contemplate the prevalence of our own corruptions, which a single loss, or disappointment, or injury, is sufficient to call forth in their utmost extent.] Having viewed the impatience of Job, let us notice,

II. Some observations arising from it

We may justly notice,

1. The folly of arraigning the providence of God

[Had Job been able to see the design of God in that dispensation towards him, (as sent in the purest love;) and the end in which it was soon to issue, (his greatly augmented happiness and prosperity;) had he contemplated the benefit that was to arise from it to his own soul (both in present sanctification and in eternal glory,) and to the Church of God in all ages, (in having such an example of sufferings and patience set before them,) he would never have uttered such complaints as these: he would have acknowledged then, what he afterwards so clearly saw, that "the Judge of all the earth did right." Thus if we also in our trials would look to the final issue of them, we should bear them all, whether little or great, with resignation and composure. We see Jacob complaining, "All these things are against me," and yet at last find, that the loss he so deplored was the salvation of him and all his family: it was a link in the chain of providence to accomplish God's gracious purposes in the preservation of the chosen seed, and ultimately in the redemption of the world, by Him who was to spring from the loins of Judah. And if we saw every thing as God does, we should see that the very trials of which we complain are sent by God as the best means of effecting the everlasting salvation of our souls; and we should unite in the testimony of David, that "God in very faithfulness has caused us to be afflicted." Let us be contented then to leave every thing to the disposal of an all-wise God: let us in the darkest seasons 66 possess our souls in patience;" assured,

that "he doeth all things well;" and let us say with Job when in his better mind, "Though he slay me, yet will I trust in him."]

2. The inability of Satan to prevail against the Lord's people

[Satan had hoped that he should instigate Job to "curse God to his face:" but in this he was disappointed. Job did indeed "curse his day," but never for a moment thought of cursing his God. On the contrary, he often spake of God in the most honourable and reverential terms. But Satan is a chained adversary: he can prevail no further than God sees fit to permit him. He could not have done any thing against Job, if he had not first obtained leave of God. Neither can he do any thing against the least of God's people, any further than God is pleased to suffer him with a view to their eternal good. He "desired to sift Peter as wheat:" but the intercession of Christ preserved his servant from being finally overcome. "He is a roaring lion, going about seeking whom he may devour:" but he cannot seize on one of the lambs of Christ's flock. They are kept in safety by the Good Shepherd; and " none can pluck them out of his hand." God has provided for his people, "armour, by means of which they shall be able to withstand in the evil day, and having done all to stand." Nor do the more aged and experienced alone defeat him; "the young men also overcome him," yea, all that are begotten of God are enabled so to "resist him, that he flees from them," and "toucheth them noth." He may be permitted to tempt and try us; but he is a vanquished enemy, and "shall be bruised under our feet shortly."]

3. The necessity of fleeing from the wrath to

come

[There is a period fast approaching, when all the ungodly will be reduced to a state infinitely more calamitous than that of Job. They will indeed then, and with justice too, "curse the day of their birth;" for it would, as our Lord himself testifies, be "better for them that they had never been born." O what a day of darkness awaits them; a day wherein there will not be one ray of light to cheer their souls! Then will they curse and "blaspheme their God, because of the plagues that he inflicts upon them"." They will wish for death also, and "call upon the rocks to fall upon them, and the hills to cover them";" but all in vain. Now if we were informed that only

e

Eph. vi. 10-18.

h 1 John v. 18.

1 Rom. xvi. 20.

f 1 John ii. 13, 14.
i Rev. ii. 10.

m Rev. xvi. 9, 11.

g Jam. iv. 7.
k John xii. 31.
n Rev. vi. 15-17.

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