we have expected good-will, ingratitude where we have bestowed kindness-these, or some of these things, have happened to most of us. Well, the intention of them all is, that our attachment to things of earth may be loosened; and that we may be forced to inquire of ourselves, what it is that ties us to earth, and diverts our gaze from heaven. They say to us, "Wealth and prosperity, and honour, and love, and human friendships, are but idols and snares to the Christian, if pursued without reference to God -much more are positive sins an actual separation from Him." They say to us yet more strongly, "Discover thy darling sin; it is an idol and cause of offence; and turn thyself from it to serve the living God."

Now, be candid with yourselves, dear brethren. Have you, each for himself, thus interpreted the accents of affliction? If not, it has as certainly

failed of its object in your case, as it did in the case of Ahaz. I will take one or two instances. Suppose that you have set your heart upon some cherished design-that you have dwelt upon it to such a degree, as to neglect for it many social duties, and all your thoughts of God. You have missed attaining it you have been deeply disappointed. Well, have you learned thenceforward to strive more soberly; to plant and sow, and build and labour, and not to look for success without uttering, "Father, if it seem good to Thee; nevertheless, not as I will,

but as Thou wilt"? If not-if you have still engaged in new projects with the same temper, or one even more infatuated-then distress has been sent you in vain you are sacrificing to the gods that smote you; trespassing yet more against the Lord. These are those vain builders.

Or again, suppose that you have been smitten with some disease, mental or bodily-the not unnatural consequences of dissipation or thoughtlessness, or perverseness, or the like.. Have you learned from it God's displeasure; felt that you have been crucifying your Lord afresh by your lusts, and doing despite to the Spirit of grace whereby you are sealed unto the day of redemption; and, with renewed health, resolved to walk in newness of life? If not-if you have returned to your old sins with new zest from being for a time debarred from them-then, brethren, again I say, beware! The distress which God sent you has hardened, and not softened you. You are worshipping the idols of your own hearts with a devotion which it will be more difficult than ever to displace. The more you are afflicted bye and bye, the less will you be able to turn to God. These are those worshippers of their own lusts.

Or to take yet one case more. Suppose that you have given way to ill-temper, and that God has punished you by alienation of friends, by retaliation on the part of ill-wishers, by distrust on the part of all. Has this set you upon governing the impetuousness

of passion, or checking the reproachful word? Or have you merely turned your spirit into some more unkindly channel-moroseness, peevishness, misanthropy? If so, distress and chastisement have not done their proper work upon you. Like Ahaz, you are going on to trespass yet more against the Lord. These are those of uncorrected and ungoverned will.

My brethren, let these thoughts, or some such thoughts as these, be with you as you ponder in your secret chambers, and on your bended knees before God, during this Lent. No affliction leaves men as it finds them. It leaves them either nearer to God, or further from Him-moré disinclined to listen to Him, more determined to please themselves. We count that child to be an untoward one, whom love cannot lead, whom a parent's grief at his faults cannot touch. The child is more untoward still, whom discipline cannot reclaim, and punishment, after love has been exhausted, cannot recall to his duty. Perhaps God has tried both of these methods with us perhaps only one. Let us fear if He has given us prosperity, and we have abused it; if He has showered benefits upon us-health, strength, honour, riches, and power-and we have employed them badly. His next step may be to visit our offences with the rod, and our sin with scourges. But let us fear yet more, if He has already been compelled to be severe with us; and we, instead of

142 Ahaz; or, the Reprobate Mind.

deserting, have clung more closely to our sins. Let us fear the more, because afflictions, which are love in disguise, do not generally commence until the more obvious efforts of love have been tried and found unavailing. Let us fear, because we have added an increased thickness to that veil which Satan is ever persuading us to draw over our hearts and eyes, lest we should see and feel that God is near us. Let us fear; for Ahaz is marked in Scripture for exactly the same want of spiritual discernment. It is not because he did not see God in the blessings of being educated in a religious family, or in deliverance at various times from the extreme fury of his enemies (though, indeed, he committed these faults, and they were grievous and sad enough), that he is specially handed down to posterity as a warning; but because adversity came to him from God, and he was not improved by it, but rather made worse. "In the time of his distress did he trespass yet more against the Lord: this is that king Ahaz."

Lastly, dear brethren, let us pray, whenever we think of this history,-"Lord, if it be needful for us, let Thy chastening hand discover to us our sins; our sins lead us to the Cross; the Cross relieve us of them. And oh let Thy blessed Spirit touch our hearts in time, lest we wander too far from Thee!" Amen.

LECTURE VIII.

HEZEKIAH; OR, THE MIGHT OF PRAYER.

2. CHRON. XXXII. 19-26. (1)

And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.

And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.

And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.

Thus the Lord saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.

And many brought gifts unto the Lord to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.

1 With this Lecture the following chapters should be read 2 Kings xviii. xix. xx.; 2 Chron. xxix. xxx. xxxi. xxxii.; Is. xxxvi. xxxvii. xxxviii. xxxix. ; Jer. xxvi. 18, 19; Micah iii. 12; Prov. xxv. I.