The voice of mercy cries to you, "Awake, O sleeper! and call upon thy GOD." Half roused to consciousness, in the middle point between life and death, you feebly exclaim, "Yet a little sleep, a little slumber, a little folding of the hands to sleep." The voice of judgment will soon pronounce, " He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still." Awake, then, "while it is called to day; Arise; Stand upon your feet;" ply the work of your salvation; repent; believe; escape for your lives: or the night will be upon you, in which you will sleep, to wake no more.

SERMON XIV.

CONSIDERATIONS IN ADVERSITY.-SERMON I.

ECCLESIASTES vii. 14.

In the day of adversity consider.

By the day of adversity is undoubtedly intended, as the phrase most naturally denotes, any season of suffering and sorrow. The loss of property, health, friends, or any other truly valuable enjoyments, constitutes such a season; and calls for the duty, enjoined in the text.

In such a season, we are required to consider. This phrase is general in its import and includes a great variety of particulars. Generally it intends, that we should apply our minds soberly, solemnly, and fixedly, to the contemplation of such things, as are naturally offered to our view by the Providence of God; and by such a contemplation that we should make them the means of real and enduring good to our souls.

In the day of prosperity we are directed, in the preceding clause, to be joyful. It is plain, therefore, that, in the sight of GOD, a different conduct is proper for men in different seasons and circumstances; and that such different conduct is useful to us, and acceptable to Him. In adversity, it is agreeable to his will, that we lay aside the cheerfulness which becomes prosperity, and endeavour to derive from our situation useful instructions and useful impressions; solemn, but profitable; suited to the state of an afflicted mind; and fitted to make such a mind wiser and better. Sobriety, sorrow, and mourning, are all proper states of the human mind; and are no less useful in their place, than joy and gratitude. Each of these, in its own place, is fitted

to produce real good to man. Prosperity naturally leads a good mind to gratitude, and also to repentance. Afflictions as naturally yield to such a mind "the peaceable fruits of righteousness."

That such consideration is, in such a season, our duty, we know, because it is commanded. Our principal concern, then with this subject must be to learn how to perform this duty, and to feel, fully, its high importance. I shall suggest therefore, in this discourse,

I. Some of the proper subjects of consideration in a day of adversity; and

II. The Motives to a faithful performance of this duty.

I. I shall mention some of the proper subjects of consideration in the day of adversity.

Among these I shall notice

1st. The source of our afflictions: viz. God.

"I form the light, and create darkness; I make peace," or prosperity," and create evil," or adversity. "I the Lord, do all these things." Isaiah xlv. 7th.

"Shall there be evil in a city, and the Lord hath not done it ?” Amos iii. 6th.

"Affliction cometh not forth of the dust, neither doth trouble spring out of the ground." Job v. 6th.

The consideration, that GOD is the source of our afflictions, furnishes us with many useful and affecting lessons. Particularly we are taught by this solemn truth, that our afflictions are all just, proper, and reasonable. In mere suffering there can be neither consolation, nor profit. Suffering, inflicted without a solid cause, and a benevolent end, is the result of oppression only. No man is fitted to derive good from this source. On the contrary, he is irresistibly impelled to resistance and hostility; or overwhelmed by depression, and despair. To the very existence of those benefits which afflictions produce, it is absolutely necessary, that we should be convinced of the justice and reasonableness of the infliction. The knowledge, that they come from GoD, is unanswerable proof of the propriety and the equity of the painful dispensation. "The Judge of all the earth," we know, "doth

right;" and, therefore, however distressing our sufferings, we are sure that they are not unjust.

Nor are we less assured, that our afflictions are sent in measure, and in mercy. “Like as a Father pitieth his children, so the Lord pitieth them that fear him. His mercies are greater than our sins; they are above the heavens, and endure forever. They are," also, "from generation to generation ;" and are of course experienced by every generation of mankind.

Punishment is to him a strange work. "He hath no pleasure in the death" even "of the wicked; but would rather, that he would return, and repent, and live."

Hence, there can be nothing unkind, nothing oppressive, in his dispensations; however grievous, they may seem for the present. On the contrary, they are the kind chastisements of the Father of our spirits, for our good. They are, therefore, to be regarded, as being infinitely different from the cruelties of our fellow creatures; the wrath, revenge, and bitterness, often manifested by them in fearful expressions of an evil disposition.

From these considerations it is further evident, that our afflic tions are necessary. We are froward, rebellious, disobedient, children. We need to be chastised, to bring us to a disposition conformed to the commands of our heavenly Father, and indispensable to our well-being; a disposition, without which we cannot be happy, nor useful; and without which we are unwilling to suffer others to be happy. As our own children are brought from rebellion and frowardness to obedience and sweetness of temper; so are the children of our heavenly Father redeemed in the same manner, and by the same means, to a filial and penitent state of of mind, and to a virtuous and amiable life.

With these views, we cannot easily revolt, when we are afflic ted; unless, like Ephraim, of old, we are become incorrigible, and discourage even God himself from chastising us any longer. 2dly. Another subject of consideration to the afflicted is the Procuring Cause of their afflictions.

Our Sins are this cause. We merit all that we receive'; and much more. We are exceedingly guilty, wicked beings. Sin is

a dreadful evil; far more hateful than we are willing to believe, and especially to confess. Our own sins are, also immensely more numerous and aggravated, than we can be persuaded to acknowledge, or admit. We therefore deserve at the hand of GOD, great and distressing punishment. Of this we receive, here, even in our most unhappy circumstances, a very little part. "The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide; nor will he keep his anger forever. He hath not dealt with us after our sins nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy towards them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father pitieth his children, so the Lord pitieth them that fear him."

Sin is that abominable thing, which his soul hates. To remove us from our attachment to it, he uses innumerable methods; all formed, and adopted, by infinite wisdom and goodness. If we do not, from a most blamable obstinacy, or an equally blamable negligence, prevent their efficacy; they will prove effectual to the final extirpation of this fatal evil. But whether we yield to Him and his providence, or not, He will never cease to regard both sin and sinners, with abhorrence. Against it he will contend in this world, and in that which is to come, with supreme and unchangeable hatred and opposition. To it he will grant no indulgence: from it he will never withdraw the rod of chastisement. Unblamable virtue was never afflicted by GoD, except in the person of Christ; and then it was not afflicted for its own sake; but for the sake of those miserable sinners for whom he died. All the good are loved by GoD; and all are gloriously rewarded throughout his vast kingdom. Such of them, indeed, as are imperfectly good, will be often chastised; but this is done, only to make them better. "He smites them in his wrath for a smail moment; but with everlasting kindness will he have mercy on them. For the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righteousness to children's children."