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Lord long after, and almost in the very same spot exclaimed, "O my Father, if this cup may not pass away "from me except I drink it, thy will be done."

I have been thinking what helped to produce this disposition in David. Now there were two things in himself, and two in God, which promoted this resignation; and I mention them because they ought equally to influence us in our calamities.

There were two things in himself. The one--was a sense of his own unworthiness. A consciousness of our desert is necessary to our submission under the afflictive dispensations of providence. When this prevails, instead of wondering at our trials, we only wonder at our exemptions, and mitigations, and say “it is "of the Lord's mercies that we are not consumed, because his compassions fail not." It was thus with David. A recollection of the ungrateful, and guilty part which he had acted, stopped his mouth, and made him silent in the dust. "I have behaved more undu64 tifully towards my father, and my sovereign than ever "Absalom did towards his. I will bear the indigna"tion of the Lord, because I have sinned against him. Why should a living man complain, a man for the "nishment of his sin? Surely it is meet to be said un"to God, I have borne chastisement, I will not offend any more. That which I see not, teach thou me; if "I have done iniquity, I will do no more."

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The other was his ignorance. For while the former convinced him that he had no right to choose, this persuaded him that he had no ability. He knew that he had often been deceived; deceived both by his hopes and fears; that he had desired things which would have been his ruin, and dreaded things which had proved some of his chief mercies; "that the way of man is not in himself, it is "not in man that walketh to direct his steps." Hence he referred himself to God, as to one who knew what was best for him, saying, "Lord my heart is not haughty, nor mine eyes lofty; neither do I exercise

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(2 myself in great matters, or in things too high for me. Surely I have behaved and quieted myself as a child "that is weaned of his mother, my soul is even as a 66 weaned child."

There were also two things in God which aided this acquiescence. First, his sovereignty. "Has he not a “ right to do what he will with his own? Did not he "find me a poor shepherd-boy? Did not he raise me “ to the throne?-And if he requires me to lay down the sceptre, and reduces me back again to humble life— "he is righteous; his authority is unquestionable. I "have nothing that I can call my own; and he can take "nothing that is not his." Secondly, his goodness. The authority of God awes us, and we say,

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"Peace all our angry passions then,

"Let each rebellious sigh

"Be silent at his sovereign will,

"And every murmur die."

But it is something else that produces the cheerfulness of submission. It is the principle which actuates him -which is love: it is the end he has in view-which is our profit it is a belief that however things may be determined, with regard to our feelings they "shall "all work together for our good;" it is a conviction that if we suffer, these sufferings are as necessary as the knife to the vine, the furnace to the gold, and medicine to the body-this and this alone can enable us cordially to say: "behold, here I am, let him do to me as seem"eth good unto him."

Let us be followers of David in this holy resignation of ourselves to the pleasure of God. There are two reasons why you should aspire after this state of mind.

First. It will be very advantageous to yourselves. In passing through a vale of tears you must expect to weep. And as you cannot escape afflictions, surely common prudence will lead you to ask how you are to bear them? Now this acquiescence in the will of God is the preparation of the gospel of peace, with which you are

to be shod. Thus prepared, you may travel on through the wilderness but what will you do if bare-footed, when you meet with thorns and briars? To vary and enlarge the metaphor'; impatience turns the rod into a scorpion. Patience lines the yoke while it presses the neck, with down; and enables the man to say, it is good for me to bear it. There is nothing so likely to obtain the removal of your afflictions as this submissive frame of mind. In chastising a child what would move you like his yielding; like the ingenuous confession"Indeed my dear father I deserve this; and I hope it "will be useful to me through life"-I borrow the image" I have surely heard Ephraim bemoan himself "thus, thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, " and I shall be turned; for thou art the Lord my God. "Surely after that I was turned, I repented; and after "that I was instructed, I smote upon my thigh; I was "ashamed, yea, even confounded, because I did bear "the reproach of my youth. Is Ephraim my dear son? "Is he a pleasant child? For since I spake against "him, I do earnestly remember him still; therefore my "bowels are troubled for him; I will surely have mercy upon him, saith the Lord."

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Secondly, nothing can be more honorable to religion. To surrender ourselves to the divine disposal is the pur est act of obedience: to subdue our unruly passions, is the greatest instance of heroism. It ennobles the sessor. It renders him a striking character. Nothing is so impressive as the exercise of the passive graces. It carries conviction into the minds of beholders, and forces them to acknowledge that there is such a reality, and such excellency-because there is such an efficacy in the glorious gospel. "The ornament of a meek and quiet spirit, is in the sight of God of great price."

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But you say Is all this attainable? It is. We rea dily confess that it is no easy thing thus to refer ourselves to God; especially in practice. We here see the christian in his best frame, and in his best moments.

But it is practicable-it has been exemplified by thousands of the same nature and infirmities with yourselves. It is practicable-I mean by divine grace. And this grace is sufficient for you, and is promised to you. "Ask, and it shall be given you, seek, and ye shall find, "knock and it shall be opened unto you: for whoso "asketh receiveth, and whoso seeketh findeth, and to "him that knocketh it shall be opened."

We conclude with the remark of an old divine. That we may not complain of the present-let us view God's hand in all events: and that we may not be afraid of the future-let us view all events in God's hand. Amen.

DISCOURSE XXII.

THE CHILD JESUS.

(CHRISTMAS.)

For unto us a child is born, unto us a son is given : and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace.-Isaiah ix. 6.

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O"him gave all the prophets witness." But what testimony was ever borne him like this—Here! we have a prediction at once the most clear in its application, the most glorious in its contents, the most consolatory in its design. And the return of this day renders it peculiarly seasonable. Let us therefore indulge ourselves in a few reflections-upon his incarnationhis empire-and his names.

I. We have here his coming in the flesh. us a child is born, unto us a son is given."

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It is remarkable, that all this should be spoken of as present. In the time of Isaiah, the event could only be prophecy-but it is related as history. The church of those days could only have expected this blessing-but they mention it as actually enjoyed-a child is born; a son is given! Purpose and execution; promise and accomplishment are the same with God. One day with the Lord is " as a thousand years, and a thousand years are as one day." The divisions of time which with us mark the past, the present, and the future, are nothing to him whose being is one continual now, and who says of himself "I AM is my name, and this is my me