that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ." And with him there is a rich abundance: and in him all fulness dwells: and to him we have always a free and invited access.

Fourthly. The last thing that concerns our infirmities, is the removal of them by death. A certain removal. A removal nigh at hand. An entire removal-Every one of them will be done away withand for ever!

DEC. 9.—“ I am a burden to myself." Job vii. 20.

AND perhaps this is not all-perhaps you are a burden to others also.

- But we will leave this; and enquire whether you are a burden to yourself. We may put the complaint into the mouth of four classes.

It is sometimes the language of the afflicted. Thus it was the exclamation of Job. We talk of trouble-He could say, “Behold, and see if ever there was sorrow like unto my sorrow." Read the affecting relation; dwell on all the dismal items; and wonder not that he should say, "I am a burden to myself." If we cannot approve of the strength of his complaint, we hardly know how to condemn it. God himself overlooks it; and only holds him forth as an example of patience. All sufferers cannot, indeed, say, truly, as he did, "My stroke is heavier than my groaning. Yet the heart's bitterness is known only to itself. We cannot determine the pressure of another's mind under suffering: for the feeling of affliction may be actually much greater, than we should have supposed from the degree of it. But afflictions may be great in themselves, from their number, and frequency,

and suddenness, and subject. Is this thy case? Yield not to impatience and despondency. Such afflictions have often introduced a train of mercies; and the Valley of Achor has been a door of hope. How many in heaven, how many on earth, are now thanking God for their trials! He knows how to deliver. Say "Lord, I am oppressed; undertake for me." "Cast thy burden upon the Lord, and he

shall sustain thee."

It is sometimes the language of the disengaged and idle. None so little enjoy life, and are such burdens to themselves, as those who have nothing to do-for,

"A want of occupation is not rest—

"A mind quite vacant, is a mind distress'd."

Such a man is out of God's order; and opposing his obvious design in the faculties he has given him, and the condition in which he has placed him— Nothing, therefore, is promised in the Scripture to the indolent. Take the indolent, with regard to exertion-What indecision! What delay! What reluctance! What apprehension! "The slothful man saith, There is a lion without; I shall be slain in the streets." "The way of a slothful man is as an hedge of thorns: but the way of the righteous is made plain." Take him, with regard to healthWhat sluggishness of circulation! What depression of spirits! What dulness of appetite! What enervation of frame! Take him, with regard to temper and enjoyment-Who is pettish and fretful? Who feels wanton and childish cravings? Who is too soft to bear any of the hardships of life? broods over every little vexation and inconvenience? Who not only increases real, but conjures up imaginary evils? and gets no sympathy from any one in either? Who feels time wearisome and irksome? Who is devoured by ennui and spleen? Who oppresses others with their company? and their questions, and

Who

It

censorious talk? The active only, have the true relish of life. He who knows not what it is to labour, knows not what it is to enjoy. Recreation is only valuable, as it unbends us-the idle know nothing of it. is exertion that renders rest delightful; and sleep sweet and undisturbed. That the happiness of life depends on the regular prosecution of some laudable purpose or lawful calling, which engages, helps, and enlivens, all our powers; let those bear witness who, after spending years in active usefulness, retire, to enjoy themselves. Prayers should be always offered up for their servants and wives-and for themselves too-they are a burden to themselves.

It is the language of the wicked. Not always, indeed but much oftener than they are willing to own. It may not come from them in the circle of their companions; but it is sighed out in private, when the charm of amusement has ceased, and conscience tries to be heard. They may pretend (for hypocrisy is not confined to religion) to be peaceful; but they know that one thought of God is sufficient to destroy all the calm. They may profess to admire the world; but they know it affords them no satisfaction-They know they return jaded from all their excursions of avarice, ambition, and sensuality, still asking, Who will shew us any good?-They know that, in this uncertain state, they are always trembling for the idols of their hearts; that they look for no support in trouble; and dread the approach of death -to the fear of which they are all their life-time subject to bondage. Sin and sorrow are inseparable. God himself has told us that the way of transgressors is hard, and that there is no peace to the wicked. Many sins bring their own punishments along with them. Envy is the rottenness of the bones. "Pride is restless as the wind." What a torment is the spirit of revenge! What must be the apprehension of the thief and the terror of the murderer! What the remorse of a villain who has seduced a fellow

creature from the path of virtue, and made her ignominious and wretched for life! What the feelings of a drunkard, who has ruined his business, and covered his wife and children with rags! How often does the sinner become the contempt of the neighbourhood! How often does he contract infirmities and diseases, which lie down with him in the dust! Yes; he may well say, I am a burden to myself-and, to get rid of the intolerable load, he not rarely lays violent hands upon himself; saying, with Cain, My punishment is greater than I can bear.

It may be the language of the godly. We mean, not only or principally as they are afflicted-then they would coincide with the first class of complainants-Many, indeed, are the afflictions of the righteous-and they are not required to be insensible under them. But there are things which they feel more painfully than outward trouble. The temptations of Satan-A world lying in wickedness-The imperfections of their graces-The remains of corruption within them-Wanderings in duty-An evil heart of unbelief-Distrust of their best Friend-The grievings of his Holy Spirit. Spirit. Another cannot enter into all this-It requires the feelings of a renewed mind: but this induces the believer to say, "I loathe it-I would not live always." O wretched man that I am! said Paul; who shall deliver me from the body of this death?

Is there any relief? The very experience is a token for good. Your case is not peculiar-All your brethren, while in this tabernacle, groan too, being burdened. You will not be a burden to yourself always-or long. You now say, Behold, I am vile: wherefore I abhor myself in dust and ashes. But you will soon be reconciled to yourselves, without pride-Your knowledge will be without obscurity. Your services, without imperfection. Your pleasure, without pain. And He who is now keeping you from 3 R

VOL. II.

falling, will present you faultless before the presence of his glory with exceeding joy.

DEC. 10.-"I was in the Spirit on the Lord's day."
Rev. i. 10.

THIS proves how early, among Christians, one day in the week was distinguished from the rest. And it is obvious, that the day thus distinguished, was the first day of the week; for no other is ever styled "the Lord's day," in the New Testament, or by any of the antient writers. It is called "the Lord's day," not only by way of distinction, but excellency; being appropriated to his service, and consecrated to his honour, as the day of his resurrection from the dead, and of entering into his rest from the works of redemption.

To be in the Spirit, often signifies, to be inspired, or to receive communications immediately from God; and it is certain that John was thus honoured. But the phrase may be used in reference to a spirituality of mind: and doubtless John experienced this also; and it prepared him for the sublime discoveries he was favoured with. Though miracles have ceased, the Spirit is still given in his ordinary influences; and if any man have not the Spirit of Christ, he is none of his. We are required to pray in the Holy Ghost; to worship God in the Spirit; to live and walk in the Spirit. Hence the common notion of our being in the Spirit on the Lord's day is perfectly scriptural. But we must distinguish between our being in the Spirit, and the Spirit being in us. The latter denotes the reality of his influence, the former the abundance. Thus we say, a man is in love, or in liquor, or in a passion-to intimate that he is entirely