DISCOURSE XXI.

ACQUIESCENCE IN THE WILL OF GOD.

And the king said unto Zadok, carry back the ark of God into the city: if I shall find favor in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation. But if he thus say, I have no delight in thee : behold here am I : let him do to me as seemeth good unto him.—2 Sam. xvi. 25, 26.

It is very desirable to teach by example. This mode

of tuition is the most pleasing, the most intelligible, and the most impressive. How useful to a scholar is a copy? How much does a builder aid our apprehension by giving us a model of the edifice he means to rear? reading history, how much more are we struck with the representation of a battle than by any rules of war?

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So it is in spiritual things. The various subjects of religion are most advantageously placed before us, not in their abstraction-but embodied, enlivened, exemplified. We want instances; facts. We naturally inquire how did faith operate in Abraham, and meekness in Moses? We are anxious to know how men of acknowledged religion behaved themselves in such a season of prosperity, or in such an hour of distress?

In this, as well as in every thing else essential to the welfare of man, the scripture comes in to our assistance, and holding up to our view a succession of characters in diversified situations, furnishes us with warnings, encouragements, motives as our circumstances may require.

The condition of David when he spake the words

which we have read, was severely trying. His son Absalom had commenced a powerful rebellion; in consequence of which he was compelled with a few faithful followers to leave Jerusalem; and pass over the brook Kidron towards the way of the wilderness. "And lo, Zadok also was there, and all the Levites "with him, bearing the Ark of the covenant of God:

and they set down the ark of God, and Abiathar 66 went up, until all the people had done passing out of "the city."

Here he paused: and here I call upon you to observe him. In such a distressing and perplexing condition, the mind will be driven with the wind, and tossed, unless there be some grand principle to anchor it. This Job had. "Behold, I go forward, but he is not there: " and backward, but I cannot perceive him: on the left "hand, where he doth work, but I cannot behold him: "he hideth himself on the right hand, that I cannot 66 see him ; but he knoweth the way that I take; when " he hath tried me, I shall come forth as gold." And this David had. His religion aided him; it shone forth in this darkness; it glorified this trouble, and rendered it the occasion of exercising several pious dispositions, which we are going to remark. "And "the king said unto Zadok, carry back the ark of God "into the city; if I shall find favor in the eyes of the Lord, he will bring me again, and shew me both it, " and his habitation. But if he thus say, I have no delight in thee: behold here am I; let him do to me as seemeth good unto him." Behold here-his love to devotion-his dependence upon divine providence-his submission to the will of God.

I. Observe his estimation of divine means, and ordinances. The ark and the tabernacle were much more to him than his throne, and his palace. And therefore he only mentions these. Carry, says he, carry back the ark of God-if I shall find favor in the eyes of the Lord, he will bring me again-to my house and my family?-No: but he will bring me again, and

shew me both it, and his habitation—the ark and the tabernacle. Not that he undervalued the privilege of a safe return. Religion is not founded on the destruction of humanity. We are not required to contemn the good things of nature and providence. Indeed were we to despise them, it would not be possible for us to discover resignation under the loss of them. Then our submission appears when we know their value, and are capable of relishing them, and nevertheless can wil-. lingly give them up at the divine call.

Yea, when we are not sufficiently sensible of our ob ligations to God for temporal blessings, he often teaches us their value, by their loss. In sickness, the man has prized health, and has said, how little did I think of the goodness of Gol, in continuing the blessing so long; if I enjoy it again, "all my bones shall say who is a "God like unto thee." Were an enemy to invade our shores; were the din of war to drive us from our dwellings, carrying our infants in our arms; were we oppressed by the exactions of tyranny-we should soon feelingly acknowledge the advantages of national safety, of civil liberty, of wise and good laws! Owing to our present connections and circumstances, a thousand things demand a share of our attention and gratitude.

But our attention and our gratitude should be wisely exercised. We should be principally affected with the unsearchable riches of Christ; we should supremely regard our souls, and those spiritual blessings which belong to our everlasting welfare. Minds truly gracious measure their situations and conveniences in this world by the opportunities they give them of service for God, and of communion with him. Hezekiah asks in distress, "what is the sign that I shall go up into the house "of the Lord? One thing, says David, have I desired "of the Lord, that will I seek after, that I may dwell in "the house of the Lord all the days of my life, to be"hold the beauty of the Lord, and to inquire in his "temple."

Are you like minded? If you are-you will not

suffer a little trouble, or a little expence to keep you from the house of God. When compelled to abstain from his courts, you will feel your exclusion painful; with a mournful pleasure, you will think of the seasons when you went to the house of God, with the voice "of joy and gladness;" with longing desire you will ask, when shall I come and appear before God?

This will influence servants in the choice of a place. They will forego a number of advantages, and put up with a number of difficulties, rather than be deprived of the means of grace.

This will actuate the man of property in fixing the bounds of his habitation.-Many persons in leaving off business go down into the country; and looking around them, say, behold yonder is a fine wood, there are beautiful meadows, and here is a fine stream of water. But the christian would inquire before he pitched his tent; is the tree of life here? Can I here have access to the wells of salvation? Can I go in and out, and find pasture?

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II. See his faith in divine providence. David views his defeat or his success, his exile or his return as suspended entirely on the will of God. He does not balance probabilities-" these things are for me, and those are against me: when I think on these circumstanแ ces, I feel hope, but when I dwell on those, I trem"ble for fear. I know the issue turns upon the pleas"ure of the Almighty. He bringeth down, and he "lifteth up. When he giveth peace, then who can "make trouble? And when he hideth his face, then "who can behold him, whether it be done against a nation, or a man only."

Not that he acted the part of an enthusiast, and despised the use of means. This appears obviously from the measures he devised, especially his employing the council of Hushai. But while he used means, he did not trust in them. He knew that duty is ours, and events the Lord's. He therefore looks beyond all instruments and second causes, to an agent, "who work

"eth all things after the council of his own will.-If I "shall find favor in the eyes of the Lord, he will bring 66 me again, and shew me both it and his habitation.”

David knew it was easy for him to take wisdom from the wise, and courage from the brave; and to confound all his devices.

He knew also, that it was equally easy for God to turn again his captivity. He knew that his wisdom is infinite, his power almighty, his resources endless; he knew that "his council shall stand, and he will do all "his pleasure." It would be well for us to remember this in our difficulties, and to view a change in our distressing circumstances, as turning simply on the will of God. "If he speaks the word, I shall be healed. If "he favors my cause, I am released. He knows how "to deliver. Nothing is too hard for the Lord. It "does not become his people ever to despair. He CC cannot come too late. Balaam may prepare altars, "and offer sacrifices; but how can he curse whom God "hath not cursed? Nebuchadnezzar may heat the furnace, and the faithful servants of God may be even "thrown in: but the God whom they serve is continually able to deliver them. Had he interposed earlier, "the salvation would not have appeared so marvellous "and divine. He often makes our extremity his opportunity. For the Lord shall judge his people, and repent himself of his servants, when he seeth that their power is gone, and there is none shut up, or left."

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III. He professes a full acquiescence in the disposal of the Almighty. "But if he thus say, I have no delight in thee: behold here am I, let him do to me as seemeth good to him." Here are no imprecations of vengeance against seditious subjects, and a rebellious son; no bitter complaints of instruments; no charging God foolishly; no teaching God knowledge. He falls down at his feet, wishing to be raised up, but willing to remain. He mourns, but he does not murmur. Thus Eli before him had said, "It is the Lord: let him do "what seemeth him good." And thus his Son and his