II. Let us consider THE REASONS BY WHICH And shall a man obtain more obedience than

statute. And thus the statute runs: "If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them then shall his father and his mother lay hold on him, and bring him out unto the elders of the city, and unto the gate of his place; and they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. And all the men of his city shall stone him with stones, that he die so shalt thou put evil away from among you; and all Israel shall hear, and fear." In such a case there was no alternative but submission or destruction.

is a blessed omen; and whatever affliction you may suffer, you may say with David, “I shall not die, but live."

The Third motive is taken from the brevity of the discipline. They verily chastened us, but it was only for "a few days." The child soon became a man, and the course of restriction and preparation resulted in a state of maturity. This is to be applied to our heavenly Father, as well as to our earthly ones; and contains an encouraging intimation, that the whole season of trial, when opposed to our future being and blessedness, is but a short period. Indeed the argument is much stronger in this case than in the former. There is some proportion between the days of minority and manhood, but there is none between time and eternity; there is none between the introductory and the final state of Christians. If life be short, and it is a vapour that appeareth for a little time, and then vanisheth

ture seems to labour for expressions to diminish any apprehension of length, as an attribute of our grief. Ye shall have " persecution ten days:" but what are ten days?Weeping may "endure for a night;" but what is a night?-I will keep thee from "the hour of temptation:" but what is an hour?-This light affliction is but "for a moment:" but what is a moment?-Yet this is not short enough to answer, I was going to say, the impatience of our Deliverer. "For a small moment have I forsaken thee, but with great mercies will I gather thee."

And so it is here. Resistance is not only unreasonable, but ruinous. "Who ever hardened himself against Him and prospered? Wo be to the man that striveth with his Maker!" There cannot be a more awful pre-away," trouble cannot be long. The Scripsage of future misery than to counteract the afflictive dispensations of divine Providence, and "despise the chastening of the Almighty." It provokes the anger of God, and operates penally in one of these two ways. Either, first, it induces God to recall the rod, and, giving a man up to the way of his own heart, to say, as he did of Ephraim, "He is joined to idols; let him alone;"-or, secondly, he turns the rod into a scorpion, and fulfils the threatening; "If ye will not be reformed by me, by these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins." Thus he strikes at first more distantly, and less severely. He takes away a part of the man's estate. He then bereaves him of a friend or relation. He next visits him with some bodily disease. After this he strikes his conscience, and he has "a wounded spirit" that he cannot bear; he is afraid to die, and he is unable to live. At length God casts him into hell, with these words, "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy."

The Last motive is derived from the principle and design of affliction. Men are imperfect, and their actions are like themselves. Hence, when as their children they chastened us, it was frequently "for their pleasure." They would do it. It was to give ease to their passions; to vent their feelings. It was from a peevish humour; a false point of honour. It was to show their authority, or maintain their consequence, regardless of our welfare.

"He

But this is not the case with God. does not afflict willingly, nor grieve the chilAt the thought of this, a Christian trem-dren of men." He does it only "if needs be" bles in every particle of his frame, and falling-He does it "for our profit." This is his on his knees, cries, "Do not condemn me.' aim in all his dispensations. If he keeps you Chasten me as thou pleasest with thy people, in a low and impoverished condition; if he but let me not be condemned with the wicked. removes lover and friend far from you; if he Make use of the rod of a father, but let me makes you to possess months of vanity and not feel the sword of the judge. "Search wearisome nights-whatever you may be me, O God, and know my heart: try me, tempted to think of all this-it is "for your and know my thoughts: and see if there be profit." any wicked way in me, and lead me in the way everlasting."

If this be your desire; if your soul bows to his authority, and subscribes to his wisdom and goodness; if you can say, "I have borne chastisement; I will not offend any more: that which I know not, teach thou me; if I have done iniquity, I will do so no more"-it

What profit? A profit that infinitely weighs down every other advantage, and which above all things, yea, and by "any means," you should be anxious to secure: spiritual profit; divine profit-"that you might be partakers of his holiness."

It is the essence of religion and happiness to resemble God: but observe in what the re

semblance is principally to consist. Not in our imitation of the natural, but moral perfections of Deity. Here men perpetually mistake. They wish to be as God, knowing good and evil: they wish to be independent of others; they wish to be like the Most High in exalting their throne above the stars; they wish to govern with an arm, and to thunder with a voice like his. A Nebuchadnezzar could desire this-Adam desired this, and fell-angels desired it, and were driven from their first estate. But who wishes to be true like God, patient like God, merciful like God, holy-holy like God? Yet this is the design of the Gospel; it is to create us after the image of God "in righteousness and true holiness." It is the design-let it never be forgotten-it is the design of every affliction with which you are exercised:-"but he for our profit, that we might be partakers of his holiness." Reflect on four things when you retire, for we have not time to enlarge. If God chastens us to make us holy-we learn, First; the importance of holiness, and the value of it in the eye of a Being who cannot be mistaken.

Secondly; we learn how defective we all are in this attainment; seeing God deems such trying means necessary, in order to promote it.

Thirdly; we learn that if any thing can promise a happy deliverance from trouble, it is the sanctification of it: when the end is answered the rod is laid by.

Fourthly; we learn that whatever our afflictions may do for us, they have not fulfilled the Divine purpose, unless they have made us more holy. It is not enough that our trials have made us more wise and cautious with regard to business; more sedate and regular in our deportment; more dissatisfied with society. Is sin more abhorred? Are our corruptions more subdued? Are we more devotional? Are we more heavenly-minded? Are we more like a pure and a holy God?

We conclude the whole with one general reflection. It regards the manner in which the sacred writers teach us. They simplify every subject they touch. They exemplify it by comparisons; and these images are not taken from the arts and sciences, but from familiar scenes; from those relations which all fill; from those occurrences which all meet with. All therefore can understand them; all can feel them. And while these images serve to illustrate religious subjects, they also instruct us in the duties of civil life.

commits one fault in rendering correction needful, but he commits another and a still greater, in neglecting and despising it. Parents have not only authority, but a charge to correct.

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Again. The Apostle refers to the conduct of parents, to illustrate the character of God in chastising us; but the very reference gives him an opportunity to show parents how they ought to correct. They should not do it for their own pleasure, but the child's profit. He should see that they are not actuated by passion, but conviction; that they do it not willingly, but from a sense of duty. This being the case; would it not be better to defer ishing till provocation has subsided? This would allow of your judging impartially of the offence; of proportioning the degree of penalty to the crime; of adapting the kind of discipline to the criminal. In this case instruction would unite with correction. If rebuke be really necessary, it will be equally so an hour after; but many, if they do not chastise immediately, cannot do it at all: a sure proof that irritation, and not religion, is the principle that actuates them.

What reason have we all, masters and servants; children and parents; for deep humiliation before God!

Oh, Thou supreme, Thou infinite Excellency! enable us to make Thee our only model, and be perfect, even as our Father which is in heaven is perfect!

Ir must have been very gratifying to a mind possessed of tenderness and benevolence to have accompanied our Lord and Saviour from place to place, as" he went about doing good." How delightful to have seen him, at one time, feeding a multitude of hungry people upon the grass; at another, stopping to open the eyes of a blind man, that sat by the way-side begging; at a third, restoring a poor paralytic to the use of his limbs, and enabling him to return home, carrying the bed upon which he himself had been brought; at a fourth, repairing the losses of those who had Take an instance from the words before us. been bereaved of their connexions, and were The Apostle refers to the conduct of children, to sorrowing most of all that they should see illustrate the disposition of a suffering Chris- their face, and hear their voice, no more! tian; but the very reference inculcates a du-Who is not ready to envy his immediate tiful behaviour in children themselves. They followers! Who does not wish that he had should give their parents reverence; the re-seen one of the days of the Son of man! verence of obedience to their commands, and But no small degree of the same pleasure of submission to their corrections. A child may be enjoyed in perusing the history of

these interesting scenes. It is secured to us in the Gospels; it is written with a simplicity the most exquisitely natural and striking; and the events themselves are much more instructive to us than they were to those who witnessed them.

We are now going to bring under review the resurrection of the daughter of Jairus. Jairus was "a ruler of the synagogue;" probably a magistrate: obviously a man of some eminence and consequence. "Not many wise men after the flesh, not many mighty, not many noble, are called." It was asked by our Lord's enemies, "Have any of the rulers believed on him?" They were the common people that heard him gladly; and very few in higher life were either his followers, his friends, or his suppliants. But there were some. Joseph of Arimathea was a rich man, and a counsellor. Nicodemus was a ruler of the Jews. A centurion besought him on behalf of his servant. A nobleman besought him on behalf of his son. And Jairus besought him on account of his daughter.

This man had some faith in our Saviour, or he would never have taken a journey to apply to him; yet it seems to have been weak and wavering. Compare him with the Centurion. When Jesus offered to go with him, the Centurion said, "Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed." But Jairus deems his bodily presence necessary to the cure; and, therefore, falling down at his feet, he beseeches him to go to his house. The Friend of sinners would not break the bruised reed, nor quench the smoking flax. He adapted himself to the views of the petitioner; and immediately complied with his wishes.

But as they went, a messenger from the house met them, and said, “Thy daughter is dead; trouble not the Master." It is easy to conceive what a shock this would prove to the father's feelings. While there was life there was hope, however weak; but who can recall the dead? I see him turning aside to weep-struggling to say, like David, "I shall go to her; but she shall not return to me;" That which brought him to the Redeemeror, with Job, "The Lord gave, and the Lord was an event that reduces the high to a level hath taken away; blessed be the name of the with the low, and proves the insufficiency of Lord;"-then, thanking the Saviour for the wealth and honour. Can a higher station in kindness of his intention, and for coming so the world secure peace of inind? can it ward far; but, like the servant, deeming all further off the common vexations of life? can it pre-application both useless and tiresome, Jesus, vent sickness? can it protract the approach of death? Does it not rather multiply our fears and anxieties and render us more widely vulnerable? does it not produce many evils, which others escape? and make every affliction less tolerable, by previous and softening indulgence?

Behold this man. Disease invades his family, and seizes a daughter; his only daughter; a daughter twelve years of age; a period of peculiar attraction, when the mind begins to move, and the character to bud; when the heart is all alive, and confidence is unchilled; when the parent begins to feel esteem blending with tenderness, and to hail a companion in a child!-She "lay a dying!" The aid of medicine had doubtless been called in and no expense had been spared to obtain relief. But all is in vain-the disease increases-and hope begins to fail. Yet the distressed father cries, "Let me not see the death of the child.' I have heard of the fame of Jesus of Nazareth. He is not far off. I will go to him. I will try his goodness and his power." And to him should we bring all our distresses, whether temporal or spiritual; personal or relative. They are intended to remind us of a friend born for adversity, and who is too generally forgotten in the hour of prosperity and if they have led to an interview with him, or increased our intercourse, we have reason to bless the rod, and can acknowledge, "It is good for me that I have been afflicted."

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the hope of Israel, the Saviour thereof in the time of trouble, answers him, saying, "Fear not: believe only, and she shall be made whole."

May we not remark hence, First, that sometimes while dealing with the Saviour, the storm becomes darker than before? We cry for pardon, and feel a growing sense of guilt. We pray for sanctification, and the power of corruption seems to revive. We hope for deliverance, and our difficulties multiply. Thus he tries those whom he intends to succour, in order to wean them from every false dependence, and to render his interposition the more wonderful and endeared. And the trial is commonly very humbling, as it shows us the weakness of our confidence in him.

Secondly. Let us never deem importunity in prayer troublesome. By our continual coming we may weary the best of earthly benefactors: but it is otherwise with God our Saviour. His power is almighty; his understanding is infinite. He listens to the cries of a world of creatures dependent upon his care; and yet he can regard our affairs as much as if he had no other affairs to regard. And as to his disposition-this is such, that our prayer is his delight; and the oftener we come, and the more we ask, the more welcome we are.

Thirdly. It is never too late to apply to the Lord. Though means fail us, and the case is desperate as to help from creatures, yet our extremity is his opportunity; he is

able to do for us exceeding abundantly, above | learn that the diseased had a mother living. all we can ask or think; and "at even-tide The mother had been torn with anguish it shall be light." twelve years ago, to give her birth; had carried her in her bosom; had fed her at her breast; had watched over her by day and night; had given "no sleep to her eyes, or slumber to her eyelids," while the disease was preying upon her child's tender frame. What her confidence in the Saviour was we are not able to determine; but informed probably, by the previous and hasty return of the servant, of his approach, and of what he had said to her husband, she also had gone forth to meet him. Thus did Martha, when he was drawing near to Bethany: "As soon as she heard that he was coming, she went forth and met him; and said, Lord, if thou hadst been here, my brother had not died!"

And therefore, Fourthly, the way to obtain present ease, and certain relief, is to exercise faith under every discouragement. How well are, "Fear not," and "Believe only," coupled together! "Thou wilt keep him," says Isaiah, "in perfect peace, whose mind is stayed upon thee: because he trusteth in thee." But in another place he tells us, "If ye will not believe, surely ye shall not be established."

Our Saviour could have healed the child at a distance, and with a word, but he chooses to go "to the house of mourning"-to teach us to go there. A family in such a condition, is a very affecting and improving object. We instantly feel a sympathy with the distressed. We melt into pity as we see the emblems of death. The world loses its hold of our minds. By the side of the breathless corpse we see the vanity of human life; we think of the mortality of our friends-and of our own. Who can see death, and not think of eternity? We sigh-we pray. "By the sadness of the countenance the heart is made better." A visit to the house of mourning affords an opportunity of doing good, as well as of gaining good. At no other season is instruction so likely to be impressive. The ground is now prepared to receive the seed. The value of the Gospel is now felt; and you can introduce religion as a friend; as-a comforter.

We have seen the few with which he entered the house; but he found many in it; and all wore the appearance of sorrow: "all wept and bewailed her." Her death was unques tioned: and we find the mourners, and the minstrels, usually employed on such occasions, already called in; and performing their lamen tations.-How then could he say, "Weep not: she is not dead, but sleepeth?"

He spake modestly. Another would have said, "Come; examine this patient; see, there are no remains of life in her-you will wit ness before I begin, that there is nothing to aid my operations." But he would not magnify the action he was going to perform. He sought not his own glory.

He spoke figuratively. Sleep is the term commonly, in the Scripture, applied to the death of all believers: and it is peculiarly just. Sleep is the pause of care-the paren thesis of human wo. Sleep is a short death; and death is but a long sleep; during which the body rests from its toils, and at the end of which it will awake, refreshed and renewed in the morning of the resurrection.

He spake in reference to his present intention. They were preparing for her interment, and performing the funeral rites: but he would gradually intimate, that there was no need of this, since, instead of a burial, she was going to be raised to life.

Behold our Saviour approaching the scene of sorrow. Many attended him to the door; but he would not suffer any of them "to enter in, save Peter, and James, and John, and the father and mother of the maiden." The admission of a large crowd would have produced inconvenience: and have violated the sacredness of grief. Our Lord wished not for ostentatious display; yet the truth of the miracle would require a competent number of persons to attest it; and in the mouth of two or three witnesses every word shall be established. But in vain we ask why Peter, and James, and John, were selected for this purpose? The circumstances would have been less remarkable had it not been exemplified on two other extraordinary occasions: I refer to his He said this also to try his hearers. Actransfiguration, when these same three indi- cordingly it showed their disposition. For viduals were chosen to witness his glory; and though the occasion was solemn; though they to the garden, when they were admitted to must have heard of his miracles; and were witness his agony. He does not always ex-informed of the wisdom and holiness of his plain himself; but of this we may be assured, character; they treated his words with conthat, though he acts sovereignly, he never tempt, and indecently laughed him to acts arbitrarily: whatever he does, he does it scorn." "Is he a dreamer? Are we blind! "because it seemeth good in his sight;" and Did we never see a corpse before?—Is not the what seems good to him, must be so: he al- breath gone; and the flesh cold and stiff"?"ways has reasons to influence him; and when he shall divulge them, they will not only bring glory to him, but yield satisfaction to us. How many little touching circumstances does the narrative incidentally mention! Thus far we have heard of the father only; now we

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Here we are led to note two things. First. How much more are men governed by their natural views and feelings than by the word of truth; and how easily are they befooled in divine things by their sense and reason! Because their sense and reason are competent