August 6

does not speak of him, but to him. Rash and daring appeals to God are the last refuge of impudent falsehood, and never make an impression in favour of a man's truth on any reflecting mind. But if in your retirement, when you are alone with the Supreme Being, you can look up to Omniscience, and say, "Lord, thou knowest all things, thou knowest that I love thee;" if you can kneel before him, and pray, "Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me:"—this is coming to the light; this yields one of the best evidences of our uprightness.

There are various cases in which such an appeal to God is more than allowable. Let us notice one only. It is when we lie under the misconception of friends, the censure of neighbours, and the reproach of enemies, and we have not the opportunity or power of removing them. How pleasing and satisfying is it then to turn from ignorance, prejudice, and cruelty, to the God of our righteousness! Thus Job, when condemned as a hypocrite, whose sins had now found him out, said, "Behold, my witness is in heaven, and my record is on high;" and made no scruple to say, "Thou knowest that I am not wicked." There are instances in which we may act with the greatest conscientiousness, and yet be unable to induce another into our views, or make him feel the pressure of those circumstances, the aggregate of which decides our own minds. Herein appears the advantage of reputation; for when a man's character is well established, he ought to have, and he commonly will have credit given him for a doubtful or unexplained occurrence: for though a tree is known by its fruit, where the fruit cannot be seen, it may be judged of by the tree, which is known.—David was accused by Saul, and his courtiers, and followers, as a restless and proud young man, who wished to work himself out of privacy into notice and power. But his rejoicing was this, the testimony of his conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he had had his conversation in the world; and more abundantly to them-ward. For the best witnesses in our favour are those who are most about us, and know us best. Can we appeal to our wives?—Can we appeal to our children?—To our servants?—Can we appeal to our own hearts?—Can we appeal to God, who is greater than our hearts, and knoweth all things? "Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me."

"Yet did he not rise from a cottage into a palace?" This was not from himself, but from the appointment of Him who putteth down one and setteth up another, and giveth no account of any of his matters. The elevation was not his planning, his seeking, his choice. He gained nothing from it as to enjoyment. He was never so happy as when a shepherd in Bethlehem. It was not till he had left that peaceful retreat, he exclaimed, "Oh that I had wings like a dove! for then would I fly away, and be at rest." But it was the will of God that made him what he was, leading him, as blind, by a way that he knew not, and in paths that he had not known. The Lord also who raised him qualified him for his sta-

tion and his work: and no one could have conducted himself, after such an amazing change, with more humility and modesty.

Let his language be remarked and improved by us. Let us learn from it not to soar, unless in spiritual concerns. We may set our affection on things above; and ought to have our conversation even in heaven; but as to temporal things, let us learn, in whatsoever state we are, therewith to be content; and abide in the callings in which we have been called of God. "Seekest thou great things unto thyself? Seek them not." Aspire not to fill places and offices above your capacity. Some render it obvious enough to others that they do exercise themselves in great matters, and in things too high for them. And when persons have not sense enough to discern their inadequacy themselves, is it not desirable that some of their friends should have faithfulness enough to tell them; and thus save them from exposure and ridicule? At public meetings, chairmen and speakers commonly begin by avowing their insufficiency and unfitness—But if they believe what they say, why do they engage? Such apologies in general (for there are exceptions) go for nothing, or are considered only as anglings for praise, with the bait of humility.

Paul tells every man that is among us, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. There are mysteries and difficulties in religion. Is it not much more consistent with lowliness of mind to keep near what is plain and useful, than to roam after things beyond our reach? What have we to do with the fate of idiots and heathens? We know our own danger—"How shall we escape if we neglect so great salvation?" What have we to do with the decrees of God? But his commands and invitations meet our duties and our wants. Secret things belong unto God; but things that are revealed are for us and for our children. Yet how fond are we of attempting what is incomprehensible or abstruse! Where other parts of Scripture have had one interpreter, the Canticles and the Apocalypse have had twenty. "Where angels tremble, fools break through and gaze." Our Saviour said, even to his apostles, "It is not for you to know the times or the seasons, which the Father hath put in his own power." Yet what a rage has there often been for prophetic discussions! And though no one useful truth has been discovered, or practical advantage gained by all the stirs which have been made in these troubled waters: though all the schemes, which occasioned such a noise for a time, have proved after awhile visionary, and left their founders and advocates ashamed of their confidence; others rise up with equal zeal and equal assurance in support of new theories. But they also will have their day. The ferment soon subsides. These speculations and conjectures cannot operate as principles, for want of certainty. Yet though they do no good they may do evil, by occupying the attention, and drawing off the mind from the main thing; by injuring the temper; and by producing self-conceit and a contempt of others—for people are never more confident than when they are uncertain; or more eager to make converts than when they need an accession of suffrage, to support their hypothesis and recommend it.