to be compared with the glory which shall be revealed in us." See how Moses estimated Christ's yoke: "Esteeming the reproach of Christ greater riches than the treasures of Egypt." Heb. xi. 26.

My dear hearers, the fact is, we have been followers of vanity, and are bound, as captives, till the yoke of Christ sets us free. Let such as have obtained freedom rejoice in the yoke, and recommend it to others. The prospects, aids, and supports that are afforded us should teach us to take up cheerfully whatever yoke Christ lays upon us; to glory in his cross, and count it our highest privilege to be in his service.

Christ undertakes for his children, when he says, "Come unto me, all ye that labor and are heavy laden.” What a vast weight is taken off the believer's shoulders, by his leaving all consequences to God! A Christian ceases to ask, How shall I bear this trouble? how shall I act in such a difficulty? how shall I get through such deep waters ?-He leaves it all to God.

SUBMISSION TO GOD.

I was dumb, I opened not my mouth; because thou didst it.—

It is reported of one of the wisest men among the ancients, that the first step which he took with his scholars was to teach them silence; and this he enjoined on them for a considerable time, as a restraint necessary to check their natural impetuosity. Certain it is, that God teaches this to all his scholars for man is a creature of self-will; he is proud, and fond either

* Pythagoras.-Ed.

of boasting or complaining: and, therefore, he must be taught, by various dispensations, though it be like breaking in a wild ass's colt. There is, through this Psalm, reflection subsequent to silence. "I said, I will take heed to my ways, that I sin not with my tongue. ... I was dumb with silence, I held my peace even from good; and my sorrow was stirred."

Let us endeavor to enter into the Psalmist's frame of mind, while we consider some of those circumstances under which such a silence would become us.

It may be suitable to a gracious soul under a sense of guilt. Such a one can find no comfort till he feels the pardon and favor of God. He may be under the smarting rod for some actual transgression, like David. If such a man (I speak of a gracious soul, i. e. one that has felt the love of God, and the spirit of adoption) feels that he is not well with God, then, every thing goes ill with him. But if he is in a state of mind fit for reflection, humiliation, and submission to rebuke, deeply conscious of his past weakness and unworthiness, he will feel it vain to palliate the fact he will speak like Reuben-" We are verily guilty concerning our brother!" For, however we may think to commit sin secretly, God's word will never be broken: "Be sure your sin will find you out." If a man has been sowing the wind, and reaping the whirlwind-if God has come down to him as he did to Adam, saying, "Where art thou?"-then, if he is in a right mind, he will say, "I will bear the indignation of the Lord, because I have sinned against him:" my business is to be silent before God: "I was dumb, I opened not my mouth; because thou didst it." There is a fine picture of this kind of silence in Eli: he did not attempt to excuse himself: he said, "It is the Lord; let him do what seemeth him good!" Sin will send a man into “the

depths." See Psalm cxxx. 4. What trouble and sorrow does it always bring! If a man has a hard heart, and cannot pray to God as he has been used to do, what a depth is that to a Christian! But it is never too late to go to God for help: to humble ourselves in the sight of the Lord, that he may exalt us in due time. Thus God says by the prophet Ezekiel, "When I am pacified towards thee, thou shalt no more open thy mouth :" q. d. you have been used to be clamorous, and to complain; have been used to boast, and to censure: but "when I am pacified towards thee, thou shalt. no more open thy mouth." Ezek. xvi. 63.

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2. Suppose a man to be visited with a providential reverse of circumstances: so that, like Job, to-day he is prosperous, and to-morrow he has lost every thing; and one messenger comes after another to inform him of his calamity. How does he receive this affliction? Does he have recourse to self-murder? Does he talk of being broken-hearted ?—Not if he is taught of God. It will be a sign of spiritual health, if he is patient and resigned under his trials: it will be a symptom that he is in a state of pardon and reconciliation with God, if he says, in the spirit of the text, "I was dumb, I opened not my mouth; because thou didst it." Job was tempted to speak unadvisedly with his lips; but when he recovered himself, what does he say? "Behold, I am vile; what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no farther."

3rdly. Suppose a man to be under oppression: this was frequently the case with David; therefore he says, "I will keep my mouth with a bridle, while the wicked is before me." How remarkable a demonstration of this did he give in the case of Shimei, as though he had said, I dare not resent; for I know what God is doing

by that reviler! But I know how to stop the mouth of this man, by letting him alone: "I was as one that heareth not, and in whose mouth there are no repoofs." Oh that, through life, we could do this! that we could say, "This, and the other matter, is in the hand of God; and I will leave it to him."

4thly. This silence before God will become a man who is arrested by disease, so that, day after day, he has no rest in his bones. What is all this? The physician may say, "Your case is incurable; but you must keep up your spirits, and show fortitude!" But the Scripture says, "Humble yourself under the mighty hand of God." In pain, sickness, or want, methinks I hear God saying, "Take this medicine: it is exactly suited to your case; weighed out by my own hand: take this medicine from ME." Thus while an ungodly man is quarrelling with all around him, the instructed Christian says, This medicine is my remedy: this bitter is sweet: God could have relieved me, but he does not: therefore I will continue to bear this affliction. "I was dumb, I opened not my mouth; because thou didst it."

5thly. This language becomes a Christian's lips, when God takes away the delight of his eyes. God said to Ezekiel, "Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thine eyes run down. Forbear to cry:" i. e. be silent: "because I have set thee for a sign to the house of Israel." And herein Christianity appears so worthy of its author, in that it lifts a man above himself, and enables him to exercise dependence, trust, and submission to God when he cannot see a step before him. Philosophy may infuse stubborness, but it is religion only that can give faith; that can make Aaron hold his peace when his two sons are devoured by fire from the Lord; (see

Lev. x. 3.) and, in so doing, to justify God. This silence is most expressive, for it seems to say, "I cannot now comprehend what God is about; but I can look forward to a time when I shall; by and by, I shall know how much better it was for me that my wife, or my child, should be taken away!" A man justifies God, when he says under bereavements, The Lord has only resumed what he lent me for a time: He saw it would become my snare. No man is a destitute man who has faith in exercise. It is in this way that a Christian glorifies God where others sink into the creature, he says, "It is the Lord; let him do what seemeth him good."

It is not enough that we are persuaded of certain truths, as a system: we must be taught them by various methods. If you put a seal upon the wax while it is cold, there will be no impression: or, if it be hot, and you lay the seal on lightly, there will be no strong impression: but if the wax be warm, and the seal be pressed, the impression will be perfect. So, we shall find, that when a man has learnt truth, it is necessary for God to bring it home by some strong impression upon his heart: he will bring it into use and exercise. If, therefore, the delight of your eyes be taken away with a stroke, could you have prayed for any thing better? Is not this the plucking of a brand out of the burning?

If a worldly man is bereaved, he is bereaved if he has no fruit in his vine, where has he any? If he loses the delight of his eyes with a stroke, where must he turn for comfort? If in this world he can gain no help from man, where can he gain any? If he is seeking after the honor and fashion of this world, let him see where it ends for in order that no thoughtless creature should be deceived, nor have to say that no one ever