2. They will learn to be patient under the evils of this life. They will not seek nor desire great things for themselves. But they will learn of him, who is meek and lowly in heart; and so will they find rest unto their souls. They will have need of patience. Though patience is a still and quiet virtue and assumes no pomp nor show, yet it is of great value in the sight of God and exceedingly beneficial and beautiful. The Savior said to his disciples, "Ye shall be hated of all men for my name's sake. But there shall not a hair of your head perish. In your patience possess your souls."

3. They will be thankful for the mercies they receive from God. With the spirit of humility Jacob said unto God, "I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant." They, who are pious, understand the spirit of the publican who cried, "God be merciful unto me, the sinner." And they know that for every blessing they receive and for every hope of any good, they are indebted to the mercy of God. In proportion to their knowledge of their unworthiness and ill-desert, they will be thankful for the benefits they enjoy.

4. They will have the spirit of kindness to their fellow-creatures. They will not think themselves above an obligation to be attentive and affectionate to any human being, or to any inferior animal. God "giveth to the beast his food and to the young ravens that cry." Who, then, with a right spirit, can exalt himself above attention, sympathy and kindness towards the afflicted, the tempted and needy? When Lazarus died, he was "carried by the angels into Abraham's bosom ” The Lord Jesus Christ, on the cross prayed for his murderers, saying, "Father, forgive them, for they know not what they do."

5. They, who are pious, will have increasing fellowship with the Lord Jesus Christ. And every Christian for his sake will learn to say, "I will not glory but in mine infirmities."

X.

THE SELF-DENIAL OF ABRAHAM.

For now I know, that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.

66

GENESIS, XXII. 12.

In the first verse of the chapter which contains the text, it is written, It came to pass, after these things, that God did tempt Abraham." Abraham had been called, in early life and through all his days, to constant trials. And he might now have begun to indulge the hope, that his trials were ended. But at the call of God, he said, "Behold, here I am." And when God enjoined upon him the most painful service, even to offer his son, his only son, Isaac, whom he loved, he rose early and went toward the place, of which God told him, until on the third day, he saw the mountain, on which he was to offer his son. Abraham then left the young men and went alone with Isaac and built an altar and laid the wood in order, and bound his son and laid him on the altar and stretched forth his hand and took the knife to slay Isaac. So Abraham, in his heart, obeyed God; and he was willing and ready with his hand, to perform the trying service. But the angel of the Lord said, "Lay not thine hand upon the lad, neither do any thing unto him; for now I know, that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me. By the conduct of Abraham under this trial, we are taught, That the faithful servants of God withhold nothing from him.

1. This doctrine is evident from the divine requirements. In the law God requires us to love him with all the heart and soul, with all the mind and strength. This law cannot be destroyed, nor relaxed by the Gospel. Though God, through the riches of his grace, offers forgiveness to sinners, yet no one accepts the offer while he opposes

the divine law. The Saviour says, "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross and followeth after me, is not worthy of me." Again he says. "Whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple." It is then impossible to obey the divine requirements, and yet withhold any thing from God.

2. The doctrine is evident from the conduct of the faithful servants of God, under decisive trials. When Enoch walked with God, he must have given himself wholly to him. Noah could have withheld nothing from God, when he "did according unto all, that the Lord commanded him." Abraham, Moses, Joshua, Samuel and David, under thorough trials, devoted themselves to God. Of the early converts to the Lord Jesus Christ, it is written, "Neither said any of them, that aught of the things, which he possessed, was his own." God is the supreme object of his faithful servants; and they submit all things to him.

says,

3. They, who withhold any thing from God, oppose him. They place some object above God. The Savior "No man can serve two masters. Ye cannot serve God and Mammon. He, that is not with me, is against me." As God owns and claims all things, they, who withhold any thing from him, do not truly yield any thing to him; but they oppose him in all things. And when they so conduct, they are not his faithful servants. They have neither the faith, nor the works of faithful Abraham, the friend of God.

But it may be asked, why do the servants of God withhold nothing from him? Have they no regard to themselves? Have they no desire for their own peace and comfort? Are houses and lands, raiment and food, health and life of no worth in their account? Has a servant of God no affection for parents, or brothers or sisters, or sons, or daughters? They, who are faithful to God, cannot be unfaithful to men. The true fear of God and the proper regard to man, the true love of man and supreme love to God are consistent and inseparable. Had Abraham no affections for Isaac ? Had Job no re

gard for his children? Had not the Lord Jesus Christ the tenderest affection to his mother and the most constant friendship to his disciples? The spirit of supreme affection to God, by which his servants are induced to withhold nothing from him, produces the most tender regard to their fellow creatures and themselves. Why, then, do they withhold nothing from God? It may be answered, because,

1. They are sensible that all things belong to him. God has made all things; and he has made all things for himself, and he preserves and governs all creatures and all worlds for his glory. Nor can he renounce his property and interest in any creature, or thing, that ever exists. God said to Job, " Whatsoever is under the whole heaven is mine." The Psalmist says, "The earth is the Lord's and the fulness thereof; the world and they that dwell therein." And the Apostle says, "of Him and through Him and to Him are all things; to whom be glory forever." Who then can rightly claim, or reserve any thing for himself against God?

But

2. They are persuaded, that God will do what he pleases with all things. He cannot be indifferent, or unaffected, or inefficient in respect to any being, or object, or event or circumstance. The Savior says "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. the very hairs of your head are all numbered." has an object and a purpose respecting all things. And he says "My counsel shall stand; and I will do all my pleasure." They, who know any thing of God, must know that his pleasure extends to all things and that he will do what he pleases.

God

3. The servants of God are persuaded, that he will do respecting all things what is best. They can desire nothing greater, or wiser, or better in any respect than what they are assured God will perform. They can have no reason, nor any desire to keep any thing to themselves, if it were possible, against the purpose of God. They have an heart to say, "It is the Lord; let him do as seemeth him good." Jesus Christ said to the Father, "Not my will, but thine be done." The will of God, in respect to all things, is wisest and best.

4. They, who withhold any thing from God, can do nothing to any good purpose. They can prosper in none of their designs and exertions. They can have no light in their minds. They find no joy, nor peace in their hearts. While they regard themselves more than God and attempt to withhold any thing from him, they have the spirit of Cain, of Achan and of Judas, of Annanias and Sapphira. And they must be like the troubled sea. It is written, “Woe unto him, that striveth with his Maker.” 5. The faithful servants of God, by withholding nothing from him, enjoy all things. God, in his greatness and goodness, in his beauty and happiness, becomes the object of their affection and enjoyment. And while they have true faith in God, they enjoy all things. They, who turn from themselves unto God, turn from dust and ashes to the fountain of living waters.

From the subject before us it may be observed.

1. That it is easy to see in what the saving conversion of sinners consists. It consists in turning from themselves unto God. All mankind are by nature wholly selfish; and their selfishness is sinful. That any person become pious, it is necessary that there be a change in the nature of his affections from selfishness to benevolence. With such a change in his heart, he will turn from himself to God. To true converts and to real christians God is the supreme object of confidence and delight.

2. Nothing, but his own selfishness, ever prevents any person from becoming truly pious. They, who are not the true friends and servants of God, desire that he would submit himself and all things to their selfish interests. And they refuse to submit any thing to God. Such is their spirit and conduct. With such a spirit they hate and oppose God and his law, Jesus Christ and the gospel; and they resist and prevent their own conversion and salvation.

3. No person can conceal his real character. The difference between a person's acting for God and acting for himself is too great to be hidden. No one can conceal his character from God. Nor can a person conceal his character from himself. Nor can any one be long unknown to his fellow creatures. But there are times of special and thorough trial. Such is the present