XI.

We both labour, and suffer reproach, because we trust in the living God.-1 Tim. iv. 10.

THAT holy and indefatigable labourer in the vineyard of the Lord, the writer of this epistle, tells his beloved convert, Timothy, in this passage, that trust in God enabled him to undergo all the labours and distresses of his apostleship. His labours and distresses were abundant. Our labours are insignificant, and our distresses, commonly mere trifles, in comparison with his. It is true, we have not that firmness-that heavenly aid, and apostolic vigour, which St. Paul had. But our sufferings are in proportion to our abilities; and we have the same ground for going cheerfully through our labours, and for bearing our distresses, which this holy apostle had. We may all, if we please, trust in the living God.

All the attributes of God administer comfort to man, except his iustice. Here we naturally recoil. That man, with all his guilt about him, should

should stand before infinite justice, presents an idea which cannot but make an awful impression. Yet even here we have great room to trust in the living God. His justice, infinite as it is, is tempered by mercy equally infinite; and to this is added, the powerful mediation of a blessed Redeemer.

But among all the grounds of comfort which we receive from our gracious Creator, with regard both to this world and the next, the contemplation of his wisdom, and his promises, is the most reviving. The former sets our mind at rest in this world; the latter carry us happily to the next.

The wisdom of Providence, which orders all the events of this world with such unerring certainty, as to be most beneficial not only to mankind in general, but to every individual in particular, should be a constant argument with us to submit to every event, however harsh it may appear. If we fully trust in an unerring Providence, it will be impossible not to acquiesce: if we do not acquiesce, it is impossible we can fully trust. At the same time let us consider, that this full trust in the unerring providence of God,

is the only way to secure our happiness among the disasters of life. Nothing else can administer a full remedy for the many sufferings we must unavoidably feel.

The other great comfort, which a trust in the living God procures for us in the distresses of this world is, that they will end in the happiness of the next. We have God's promise for this hope, which turns into certainty. I speak of such only as obey God: and indeed they are the only persons who seek for comfort from these divine

sources.

This trust therefore in the promises of God, is our grand comfort in the distresses of life. It is the leading-star which carries us to Bethlehem; and makes all our journey to that blessed resi. dence of our Redeemer, full of happy expecta tion.

XII.

If riches increase, set not thy heart upon them. Ps. lxii. 10.

When

We are cautioned here, not so much against riches, as against the increase of them. a man possesses only what he has been long accustomed to possess, the danger is less: use has made his possessions, whatever they are, familiar to him; but when the possession increases beyond the ordinary capacity of receiving it, (which is almost always the case of a sudden increase of wealth,) the moral danger becomes great. Am I then, if riches increase by the blessing of God, on a fair and honest profession, to reject the blessing and stop in the midst of golden opportunities ? It is a happy thing when a man can set bounds to his acquisitions, and say, I have enough. That however, is not easy: the word enough, is regulated by such a variety of circumstances, that the same definition of it can hardly touch the cases of any two people.

But

But though it may be difficult to give rules to estimate a sufficiency, yet whatever our possessions may be, very good rules may be given to prevent our setting our hearts upon them. If we set our hearts upon them, they become at once what the Scripture calls, the mammon of unrighteousness; or the temptations to every mode of wickedness: for the love of money, we know, is the root of all evil.

In the first place, their fugitive nature should prevent our setting our hearts upon them. We are told, they often make themselves wings, and fly away. And if they do not leave us, we shall certainly, in a little time, leave them. And then the question stares us in the face, Whose shall those good things be which we have provided? or, in other words, why did not you make a proper use of them in your life-time?

Secondly, we should reflect, how we came by our riches; and, it may be hoped, we shall acknowledge we received them from God, the author and giver of all good. Whether we obtained them by our own agency, or by any other means, still they are his gifts.

This being settled, it follows next to ascertain for what purpose God gave them to us. We