Verse-by-Verse Bible Commentary
Job 7:1

Clarke's Commentary

CHAPTER VII

Job continues to deplore his helpless and afflicted state, 1-6.

He expostulates with God concerning his afflictions, 7-12;

describes the disturbed state of his mind by visions in the

night season; abhors life, 13-16;

and, showing that he is unworthy of the notice of God, begs

pardon and respite, 17-21.

NOTES ON CHAP. VII

Verse Job 7:1. Is there not an appointed time to man — The Hebrew, with its literal rendering, is as follows: הלא צבא לאנוש עלי ארץ halo tsaba leenosh aley arets, "Is there not a warfare to miserable man upon the earth?" And thus most of the versions have understood the words. The SEPTUAGINT: Ποτερον ουχι πειρατηριον εστι ὁ βιος ανθρωπου επι της γης; "Is not the life of man a place of trial upon earth?" The VULGATE: Militia est vita hominis super terram, "The life of man is a warfare upon earth?" The CHALDEE is the same. N'y a-t-il pas comme un train de guerre ordonne aux mortels sur la terre? "Is there not a continual campaign ordained for mortals upon the earth?" FRENCH BIBLE. The GERMAN and DUTCH the same. COVERDALE: Is not the life off man upon earth a very batayle? CARMARDEN, Rouen, 1566: Hath man any certayne tyme upon earth? SYRIAC and ARABIC: "Now, man has time upon the earth." Non e egli il tempo determinato a l'huomo sopra la terra?" "Is there not a determined time to man upon the earth?" BIB. ITAL., 1562. All these are nearer to the true sense than ours; and of a bad translation, worse use has been made by many theologians. I believe the simple sentiment which the writer wished to convey is this: Human life is a state of probation; and every day and place is a time and place of exercise, to train us up for eternal life. Here is the exercise, and here the warfare: we are enlisted in the bands of the Church militant, and must accomplish our time of service, and be honourably dismissed from the warfare, having conquered through the blood of the Lamb; and then receive the reward of the heavenly inheritance.

Bridgeway Bible Commentary

Job’s reply to Eliphaz (6:1-7:21)

Eliphaz had rebuked Job for his impatient outburst. In reply Job acknowledges that God is the one who has sent this affliction, but he points out that if Eliphaz knew how great this suffering was he would understand why Job spoke rashly (6:1-4). An animal cries out only with good reason (for example, if it is hungry for food). Job likewise cries out only with good reason. His tormenting thoughts and Eliphaz’s useless words are to him like food that makes him sick (5-7). He still refuses to curse God, and wishes that God would give him his request and kill him, even if the death is painful (8-10). He cannot endure much more suffering; he is not made of rock or bronze (11-13)!
Job expected kindness from his friends but found none. They are like useless streams that overflow with destructive ice and snow in winter, but dry up in summer (14-17). They disappoint all who go to them expecting to find something beneficial (18-21). Job has not asked his friends for money or help, but he had hoped for sympathy (22-23).
Instead Job receives from his friends nothing but rebuke for his rash words. They make no effort to understand what despair must have caused him to make such an outburst. He accuses them of being heartless, and challenges them to show him plainly where he is wrong (24-27). He is being honest with them; in return he wants some understanding. At least he wants their acknowledgment that he can tell the difference between suffering that is deserved and suffering that is not (28-30).
Life for Job has no pleasure. He looks for death as a worker looks for wages or a slave looks for rest at the end of a hard day’s work. Day and night he has nothing but pain (7:1-5). Bitterly Job says that if God is going to help him, he should do it quickly, otherwise Job will soon be dead. It will then be too late for God to do anything (6-10).
This leads Job to an angry outburst addressed to God. Job asks why God must treat him with such severity, as if he were a wild monster (11-12). Tortured with pain by day and horrible dreams by night, he wants only to die (13-16). If God is so great, why doesn’t he leave Job alone? Job complains that God’s torment of him is so constant he does not even have time to swallow his spittle (17-19). He cannot understand why the mighty God is so concerned over the small sins of one person. Surely they are not such a burden. Surely God can forgive. If he does not hurry and forgive soon, it will be too late, because Job will be dead (20-21).

Coffman's Commentaries on the Bible

"Is there not a warfare for man upon earth? And are not his days like the days of an hireling? As a servant that earnestly desireth the shadow, And as a hireling that looketh for his wages: So am I made to possess months of misery, And wearisome nights are appointed to me. When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; My skin closeth up and breaketh out afresh. My days are swifter than a weaver's shuttle, And are spent without hope. Oh remember that my life is a breath: Mine eye shall no more see good. The eye of him that seeth me shall behold me no more; Thine eyes shall be upon me, but I shall not be. As the cloud is consumed and vanisheth away, So he that goeth down to Sheol shall come up no more. He shall return no more to his house, Neither shall his place know him anymore."

"Is there not a warfare for man upon the earth" We like Adam Clarke's explanation of this. "Human life is a state of probation, a time of exercise to train us for eternal life. It is a warfare; we are enlisted in the Church Militant and must accomplish our time of service."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 47. "And there is no discharge in that war" (Ecclesiastes 8:8).

"As the servant… desireth the shadow, and… an hireling looketh for his wages" Jamieson has the best comment on this we have seen. "If the servant longs for the evening when his wages are paid, why may not Job long for the close of his life of hard service, when he shall enter on his reward"?Jamieson, Fausset, and Brown's Commentary, p. 315. This proves that Job did not, as many maintain, regard the grave as the end of everything, in spite of what he said later in Job 7:9.

"When I lie down, I say, When shall I arise" Paul Sherer explained Job's words in these verses thus: "What on earth was there to live for? With his days as long as empty months, and no shadow of the evening to bring him a little respite, there's nothing but tossings to and fro from dusk till dawn. Would God it were day! And every night, would God it were dawn"!Interpreter's Bible. Vol. III, p. 962.

"He that goeth down to Sheol shall come up no more" Job does not, in these words, abandon all hope after death, but merely states a well-known truth that the dead do not return to their houses, nor are they seen any more by their contemporaries.

Barnes' Notes on the Whole Bible

Is there not an appointed time to man upon earth? - Margin, or, warfare. The word used here צבא tsâbâ' means properly a host, an army, see the notes, Isaiah 1:9; then it means warfare, or the hard service of a soldier; notes, Isaiah 40:2. Here it means that man on the earth was enlisted, so to speak, for a certain time. He had a certain and definite hard service to perform, and which he must continue to discharge until he was relieved by death. It was a service of hazard, like the life of a soldier, or of toil, like that of one who had been hired for a certain time, and who anxiously looked for the period of his release. The object of Job in introducing this remark evidently is, to vindicate himself for the wish to die which he had expressed. He maintains that it is as natural and proper for man in his circumstances to wish to be released by death, as for a soldier to desire that his term of service might be accomplished, or a weary servant to long for the shades of the evening. The Septuagint renders it, “Is not the life of man upon the earth peirateerion “ - explained by Schleusner and rendered by Good, as meaning a band of pirates. The Vulgate renders it, militia - miltary service. The sense is, that the life of man was like the hard service of a soldier; and this is one of the points of justification to which Job referred in Job 6:29-30. He maintains that it is not improper to desire that such a service should close.

The days of an hireling - A man who has been hired to perform some service with a promise of a reward, and who is not unnaturally impatient to receive it. Job maintained that such was the life of man. He was looking forward to a reward, and it was not unnatural or improper to desire that that reward should be given to him.

Smith's Bible Commentary

Chapter 7

Is there not an appointed time to man upon the earth? are not his days also like the days of a hireling? As a servant earnestly desires the shadow ( Job 7:1-2 ),

That is, the shadow of the clock going down so that the shadow disappears. The servant waits for that because he has rest in the evening.

and as the hireling looks for the reward of his work: So am I made to possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say, When will I arise, and when will the night be gone? I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and it's become loathsome ( Job 7:2-5 ).

Now Job is telling about his horrible condition. Clods of dirt are clinging to the sores where they would begin to dry up and then the clods of dirt just clinging there and his flesh all over is just loathsome.

My days are swifter than a weaver's shuttle, and are spent without hope. O remember that my life is wind: mine eye shall no more see good. The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. As the cloud is consumed and vanishes away; so is he that goeth down to the grave, he shall come up no more ( Job 7:6-9 ).

Job, you don't know what you're talking about.

He shall return no more to his house, neither shall his place know him any more. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Am I a sea, or a whale, that you set a watch over me? When I say, My bed shall comfort me, my couch shall ease my complaint; Then you come along and try to scare me with your dreams, and you terrify me through your visions: So that my soul chooses strangling, and death rather than my life. I loathe it; I would not live always: let me alone; for my days are empty. What is man, that you should magnify him? ( Job 7:10-17 )

Let me say at this point Job is turning from Eliphaz. He said it. He said, "Just leave me alone. I will choose to strangle on my own spittle than to hear any more of your words. Death is better than life." Now he turns to God in verse Job 7:17 . And addressing himself to God he says, "What is man that You should magnify him?"

and that you should set your heart upon him? ( Job 7:17 )

Interesting question. What is man that God should exalt man? And that God should set His heart upon man? I liked what Dave said this morning as he was leading us in singing. "And can it be that I should gain an interest in the Savior's blood? Died He for me who caused His pain." He said he likes to sing that looking in the mirror. "Amazing love, how can it be? That Thou, my God, shouldst die for me." You ought to sing that looking in the mirror. Job is sort of looking in the mirror saying, "God, what is man that You should magnify him or that You should set Your heart upon him?" What am I that God should set His heart upon me? That God should desire my love. That God should desire my fellowship. That God should desire my responses to Him. It's the amazing mysteries of God and I cannot understand it.

And that you should visit him every morning, and try him every moment? How long wilt you not depart from me, nor let me alone till I swallow down my spittle? I have sinned; what shall I do unto thee ( Job 7:18-20 ),

And, of course, Job's talking about, it's quite a picturesque phrase for death, "I began to just swallow my own spit. That's it. I can't cough it up any more. I'm gone. I have sinned; what shall I do unto Thee."

O thou preserver of men? why have you set me as a mark against thee, so that I am a burden to myself? Why do you not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be ( Job 7:20-21 ).

So his complaint to God. "Why don't You forgive me, God? Why don't You relieve me of this? What's going on?" And Job is crying out of the misery. "

Dr. Constable's Expository Notes

Job’s miserable suffering 7:1-6

"The rest of Job’s speech is more like a soliloquy which turns into a remonstration against God Himself. His theme is once more the hard service that men have upon earth." [Note: Andersen, p. 134.]

"That Job speaks realistically about his pains here, in contrast to the unrealistic wish never to have been born that he uttered in his curse-lament (ch. 3), means that he is beginning to cope with his real situation." [Note: Hartley, p. 142.]

In this complaint (cf. ch. 3; Job 6:8-13), Job compared himself to a slave or hired servant, and concluded that he was in a worse condition. In Job 7:6, one Hebrew word occurs twice and reads, in English, first "shuttle" and then "hope." Job had run out of hope as a weaver’s shuttle runs out of thread.

Gill's Exposition of the Whole Bible

[Is there] not an appointed time to man upon earth?.... There is a set time for his coming into the world, for his continuance in it, and for his going out of it; this is to man "on earth", with respect to his being and abode here, not in the other world or future state: not in heaven; there is no certain limited time for man there, but an eternity; the life he will enter into is everlasting; the habitation, mansion, and house he will dwell in, are eternal; saints will be for ever with Christ, in whose presence are pleasures for evermore: nor in hell; the punishment there will be eternal, the fire will be unquenchable and everlasting, the smoke of the torments of the damned will ascend for ever and ever; but men's days and time on earth are but as a shadow, and soon gone; they are of the earth, earthly, and return unto it at a fixed appointed time, time, the bounds of which cannot be passed over: this is true of mankind in general, and of Job in particular; see Job 14:1; the word "Enosh" i, here used, signifies, as is commonly observed, a frail, feeble, mortal man; Mr. Broughton renders it "sorrowful man"; as every man more or less is; even a man of sorrows, and acquainted with griefs, is attended with them, has an experience of them: this is the common lot of mankind; and if anything more than ordinary is inflicted upon them, they are not able to bear it; and these sorrows death at the appointed time puts an end to, which makes it desirable; now, seeing there is a set time for every man's life on earth, and there was for Job's, of which he was well assured; and, by all appearance of things, and by the symptoms upon him, this time was near at hand; therefore it should not be thought a criminal thing in him, considering his extraordinary afflictions, and which were intolerable, that he should so earnestly wish the time was come; though in his more serious thoughts he determined to wait for it: some render the words, "is [there] not a warfare are for men on earth?" k the word being so rendered elsewhere, particularly in Isaiah 40:2; every man's state on earth is a state of warfare; this is frequently said by the stoic philosophers l; even so is that of natural and unregenerate men, who are often engaged in war with one another, which arise from the lusts which war in their members; and especially with the people of God, the seed of the woman, between whom and the seed of the serpent there has been an enmity from the beginning; and with themselves, with the troubles of life, diseases of body, and various afflictions they have to conflict and grapple with: and more especially the life of good men here is a state of warfare, not only of the ministers of the word, or persons in public office, but of private believers; who are good soldiers of Christ, enter volunteers into his service, fight under his banners, and themselves like men; these have many enemies to combat with; some within, the corruptions of hearts, which war against the spirit and law of their minds, which form a company of two armies in militating against each other; and others without, as Satan and his principalities and powers, the men the world, false teachers, and the like: and these are properly accoutred for such service, having the whole armour of God provided for them; and have great encouragement to behave manfully, since they may be sure of victory, and of having the crown of righteousness, when they have fought the good fight of even though they are but frail, feeble, mortal, sinful men, but flesh and blood, and so not of themselves a match for their enemies; but they are more than so through the Lord being on their side, Christ being the Captain of their salvation, and the Spirit of God being in them greater than he that is in the world; and besides, it is only on earth this warfare is, and will soon be accomplished, the last enemy being death that shall be destroyed: now this being the common case of man, to be annoyed with enemies, and always at war with them, if, besides this, uncommon afflictions befall him, as was Job's case, this must make life burdensome, and death, which is a deliverance from them, desirable; this is his argument: some choose to render the words, "is [there] not a servile condition for men on earth" m the word being used of the ministry and service of the Levites, Numbers 4:3; all men by creation are or ought to be the servants of God; good men are so by the grace of God, and willingly and cheerfully serve him; and though the great work of salvation is wrought out by Christ for them, and the work of grace is wrought by the Spirit of Christ in them, yet they have work to do in their day and generation in the world, in their families, and in the house of God; and which, though weak and feeble in themselves, they are capable of doing, through Christ, his Spirit, power, and grace: and this is only on earth; in the grave there is no work, nor device, nor knowledge; when the night of death comes, no man can work; his service, especially his toilsome service, is at an end; and as it is natural for servants to wish for the night, when their labours end, Job thought it not unlawful in him to wish for death, which would put an end to his toils and labours, and when he should have rest from them:

[are not] his days also like the days plan hireling? the time for which a servant is hired, whether it be for a day or for a year, or more, it is a set time; it is fixed, settled, and determined in the agreement, and so are the days of man's life on earth; and the of an hireling are few at most, the time for which he is hired is but and as the days of an hireling are days of toil, and labour, and sorrow, so are the days of men evil as well as few; his few days are full of trouble,

Genesis 47:9; all this and what follows is spoken to God, and not to his friends, as appears from Job 7:7.

i לאנוש "mortali", Junius Tremellius, Piscator "misero et aerumnoso homini", Michaelis. k צבא "militia", Montanus, Tigurine version, Schultens; so V. L. Targum. l Vid. Gataker. Anotat. in M. Antonin. de seipso, p. 77, 78. m "Conditio servilis", Schmidt.

Henry's Complete Commentary on the Bible

      1 Is there not an appointed time to man upon earth? are not his days also like the days of a hireling?   2 As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work:   3 So am I made to possess months of vanity, and wearisome nights are appointed to me.   4 When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day.   5 My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome.   6 My days are swifter than a weaver's shuttle, and are spent without hope.

      Job is here excusing what he could not justify, even his inordinate desire of death. Why should he not wish for the termination of life, which would be the termination of his miseries? To enforce this reason he argues,

      I. From the general condition of man upon earth (Job 7:1; Job 7:1): "He is of few days, and full of trouble. Every man must die shortly, and every man has some reason (more or less) to desire to die shortly; and therefore why should you impute it to me as so heinous a crime that I wish to die shortly?" Or thus: "Pray mistake not my desires of death, as if I thought the time appointed of God could be anticipated: no, I know very well that that is fixed; only in such language as this I take the liberty to express my present uneasiness: Is there not an appointed time (a warfare, so the word is) to man upon earth? and are not his days here like the days of a hireling?" Observe, 1. Man's present place. He is upon earth, which God has given to the children of men,Psalms 115:16. This bespeaks man's meanness and inferiority. How much below the inhabitants of yonder elevated and refined regions is he situated! It also bespeaks God's mercy to him. He is yet upon the earth, not under it; on earth, not in hell. Our time on earth is limited and short, according to the narrow bounds of this earth; but heaven cannot be measured, nor the days of heaven numbered. 2. His continuance in that place. Is there not a time appointed for his abode here? Yes, certainly there is, and it is easy to say by whom the appointment is made, even by him that made us and set us here. We are not to be on this earth always, nor long, but for a certain time, which is determined by him in whose hand our times are. We are not to think that we are governed by the blind fortune of the Epicureans, but by the wise, holy, and sovereign counsel of God. 3. His condition during that continuance. Man's life is a warfare, and as the days of a hireling. We are every one of us to look upon ourselves in this world, (1.) As soldiers, exposed to hardship and in the midst of enemies; we must serve and be under command; and, when our warfare is accomplished, we must be disbanded, dismissed with either shame or honour, according to what we have done in the body. (2.) As day-labourers, that have the work of the day to do in its day and must make up their account at night.

      II. From his own condition at this time. He had as much reason, he thought, to wish for death, as a poor servant or hireling that is tired with his work has to wish for the shadows of the evening, when he shall receive his penny and go to rest, Job 7:2; Job 7:2. The darkness of the night is as welcome to the labourer as the light of the morning is to the watchman, Psalms 130:6. The God of nature has provided for the repose of labourers, and no wonder that they desire it. The sleep of the labouring man is sweet,Ecclesiastes 5:12. No pleasure more grateful, more relishing, to the luxurious than rest to the laborious; nor can any rich man take so much satisfaction in the return of his rent-days as the hireling in his day's wages. The comparison is plain, the application is concise and somewhat obscure, but we must supply a word or two, and then it is easy: exactness of language is not to be expected from one in Job's condition. "As a servant earnestly desires the shadow, so and for the same reason I earnestly desire death; for I am made to possess, c." Hear his complaint.

      1. His days were useless, and had been so a great while. He was wholly taken off from business, and utterly unfit for it. Every day was a burden to him, because he was in no capacity of doing good, or of spending it to any purpose. Et vitæ partem non attigit ullam--He could not fill up his time with any thing that would turn to account. This he calls possessing months of vanity,Job 7:3; Job 7:3. It very much increases the affliction of sickness and age, to a good man, that he is thereby forced from his usefulness. He insists not so much upon it that they are days in which he has no pleasure as that they are days in which he does not good; on that account they are months of vanity. But when we are disabled to work for God, if we will but sit still quietly for him, it is all one; we shall be accepted.

      2. His nights were restless, Job 7:3; Job 7:4. The night relieves the toil and fatigue of the day, not only to the labourers, but to the sufferers: if a sick man can but get a little sleep in the night, it helps nature, and it is hoped that he will do well, John 11:12. However, be the trouble what it will, sleep gives some intermission to the cares, and pains, and griefs, that afflict us; it is the parenthesis of our sorrows. But poor Job could not gain this relief. (1.) His nights were wearisome, and, instead of taking any rest, he did but tire himself more with tossing to and fro until morning. Those that are in great uneasiness, through pain of body or anguish of mind, think by changing sides, changing places, changing postures, to get some ease; but, while the cause is the same within, it is all to no purpose; it is but a resemblance of a fretful discontented spirit, that is ever shifting, but never easy. This made him dread the night as much as the servant desires it, and, when he lay down, to say, When will the night be gone? (2.) These wearisome nights were appointed to him. God, who determines the times before appointed, had allotted him such nights as these. Whatever is at any time grievous to us, it is good to see it appointed for us, that we may acquiesce in the event, not only as unavoidable because appointed, but as therefore designed for some holy end. When we have comfortable nights we must see them also appointed to us and be thankful for them; many better than we have wearisome nights.

      3. His body was noisome, Job 7:5; Job 7:5. His sores bred worms, the scabs were like clods of dust, and his skin was broken; so evil was the disease which cleaved fast to him. See what vile bodies we have, and what little reason we have to pamper them or be proud of them; they have in themselves the principles of their own corruption: as fond as we are of them now, the time may come when we may loathe them and long to get rid of them.

      4. His life was hastening apace towards a period, Job 7:6; Job 7:6. He thought he had no reason to expect a long life, for he found himself declining fast (Job 7:6; Job 7:6): My days are swifter than a weaver's shuttle, that is, "My time is now but short, and there are but a few sands more in my glass, which will speedily run out." Natural motions are more swift near the centre. Job thought his days ran swiftly because he thought he should soon be at his journey's end; he looked upon them as good as spent already, and he was therefore without hope of being restored to his former prosperity. It is applicable to man's life in general. Our days are like a weaver's shuttle, thrown from one side of the web to the other in the twinkling of an eye, and then back again, to and fro, until at length it is quite exhausted of the thread it carried, and then we cut off, like a weaver, our life,Isaiah 38:12. Time hastens on apace; the motion of it cannot be stopped, and, when it is past, it cannot be recalled. While we are living, as we are sowing (Galatians 6:8), so we are weaving. Every day, like the shuttle, leaves a thread behind it. Many weave the spider's web, which will fail them, Job 8:14; Job 8:14. If we are weaving to ourselves holy garments and robes of righteousness, we shall have the benefit of them when our work comes to be reviewed and every man shall reap as he sowed and wear as he wove.

Spurgeon's Verse Expositions of the Bible

The Hand of God in the History of a Man

OCTOBER 10 th 1875

by C. H. SPURGEON

(1834-1892)

“Is there not an appointed time to man upon earth? Are not his days also like the days of an hirelings” Job 7:1

I was settling myself down yesterday to meditate upon the Word of God, and to prepare my mind to preach the gospel to you to-day, when, on a sudden, I had my subject marked out for me by a mournful messenger, for the angel of death pointed to it with his finger. There came into my chamber an honored elder of this church, who in broken accents told me “our beloved brother, Henry Olney, is dead.” He is my near neighbor, and I was in his house so lately that I could not realize the news. It seems that when he left the City at noon he felt a severe rheumatic pain in his shoulder, and on reaching home he sent for a doctor, who prescribed a slight remedy and advised him to lie down. He did so, and with a gasp or two he expired. A man in the prime of life, and apparently in full vigor of health, he went to his business for the last time that morning, and returned to die. The blow has fallen so suddenly that I am stunned and staggered by it, nor do I think that either of his three brothers, whose familiar faces we miss this morning, have yet recovered from the amazement caused by the stroke. Many around me were with him so short a time since that it is hard to believe one’s own eyes and feel sure that there he lies a cold corpse, motionless upon the bed. But, oh, my brethren, how true it is that in the midst of life we are in death; and those often die first who least expected to go. If I had said to you this morning that our brother William Olney was gone? you would have said, “We are grieved at our loss, but we do not wonder, for he has been long sick;” but here the strong and stalwart brother, who ailed nothing has been taken away, while, thank God, the languishing invalid is still spared to us. Thus do they remain who expected to depart, and they depart who expected to remain. Who among us can reckon upon a single hour? We talk of being living men: let us correct ourselves, and feel from this moment that we are dying men, whose every breath bring, them nearer to the grave. We are and are not; we walk in a vain shove, and are disquieted in vain. We are unsubstantial as the shadowers of the flying clouds which on a summer’s day flit over the face of the field and are gone.

When I look at that seat where our departed friend sat for years, the Lord seems to have come very near to us. I could almost put off my shoes from my feet in awful consciousness of his terrible presence. We can no longer think of the Lord as far away in heaven, he has been among us, he who toucheth the hills and they smoke has set his eyes upon our brother, and lo! he is not. Let me put it in a gentler manner: our Lord came into his garden to gather lilies, and his hand has been filled to our sorrow. When our heavenly Father comes so near to us, and in so solemn a manner, let us ask him wherefore he contendeth with us. Let us in solemn reverence approach him that we may hear his answer, and may be obedient to his word. The flower of the field stands amid the grass unconscious that the mower’s scythe is busy, and though swath after swath has fallen beneath the pitiless stroke, the floweret smiles gaily, it cares not for its associate in the same field, and recks not of its own speedy fall. Its leaves are wet with dew, and its colors are bright in the sun, it mourns not for its fellows, but rejoices in unconsciousness of all that happens around it. In this respect ye are not as the grass of the field, but are endowed with understanding, so that ye are able to be instructed, or at least warned, by the fall of those around you. The sheep in their folds remark not that their fellows are taken away to the slaughter. The cattle graze in the meadows in happy ignorance that death is abroad. Ye, however, are not “dumb, driven cattle.” To you it is given to know your own mortality, and you cannot suffer your comrades to be taken away one after another so rapidly, without feeling emotion, and gathering wisdom. Ye will hear the rod, and him that hath appointed it, and this morning ye will ask grace that the dead may be your schoolmasters and yourselves the scholars who cry “So teach us to number our days that we may apply our hearts unto wisdom.”

As best I shall be able this morning, I shall try and teach you, by the help of God’s Spirit, one lesson. It is this divine appointment rules human life; and when we have learned that lesson, we shall, in the second place, draw inferences from this truth.

I. First, then, let us consider a truth which, I trust, none of us have ever denied, but have heartily accepted ever since we have been believers . There Is A Divine Appointment Ruling All Human Life. Not that I single out man’s existence as the sole object of divine forethought, far rather do I believe it to be but one little corner of illimitable providence. A divine appointment arranges every event, minute or magnificent. As we look out on the world from our quiet room it appears to be a mass of confusion. He who studies history and forgets God might think that he was looking out on chaos and aid night, for events seem flung together in terrible disarray, and the whole scene is as darkness itself, without any order. Events happen which we deeply deplore incidents which appear to bring evil, and only evil, and we wonder why they are permitted. The picture before us, to the glance of reason, looks like a medley of color, with dark shades where lights seemed needful, and glowing color where we might have looked for masses of black. Human affairs are a maze of which we cannot discover the clue. The world appears to be a tangled skein, and we weary ourselves with vain endeavors to disentangle it.

But, brethren, the affairs of this world are neither tangled, nor confused, nor perplexing to Him who seeth the end from the beginning. To him all things are in due course and order, and before him all forces keep rank and file. God is in all, and rules all. In the least as well as in the greatest, Jehovah’s power is manifested. He guides the grain of dust in the March wind, and the comet in its immeasurable pathway; he steers each drop of spray which is beaten back from the face of the rock, and he leads forth Arcturus with his sons. God is the dictator of destinies and appoints both means and ends. He is the King of kings, ruling rulers and guiding counselors. Alike in the crash of battle and in the hush of peace, in the desolation of pestilence and famine, and in the joy of abounding harvests he is Lord. He doeth according to his will, not only in the army of heaven, but amongst the inhabitants of this loner world. Yon fiery steeds, which dash so terribly along the highway of time, are not careering madly: there is a charioteer whose almighty hands have held the reins for ages, and will never let them go. Things are not in the hurry-burly which we imagine, but driven onward by a power which is irresistible, they are under law to God, and speed onward without deviation towards the goal which he designs. All is well, brethren! It is night, but the watchman never sleepeth, and Israel may rest in peace. The tempest rages, but it is well, for our Captain is governor of storms. He who trod the waves of the Galilean lake is at the helm, and at his bidding winds and waves are quiet.

Our main point is that God rules mortal life; and he does so, first, as to its term “Is there not an appointed time to man upon earth?” He rules it, secondly, as to its warfare, for so the text might most properly be read “Is there not an appointed warfare for man upon earth?” And, thirdly, he rules it as to its service, for the second clause of the text is, “Are not his days as the days of an hireling?”

First, then, God’s determination governs the time of human life. We shall all acknowledge this as to its commencement. Not without infinite wisdom did any infant’s life commence there and then, for no man is the offspring of chance. Not without a world of kindness did your life commence, dear friend, just where and when it did. Our child’s little hymn, in which he thanks God that he was not “born a little slave to labor in the sun,” contains a good deal of truth in it. A man’s whole life is mainly guided by its commencement; had we been born as thousands are where God was never known we might have been idolaters at this hour. Who would wish to have first seen the light at the era when our naked forefathers sacrificed to idols? Who would wish to have stepped upon the stage of life amid the dense darkness of popery, when our childish hands would have been lifted up by superstitious parents in adoration of the Virgin Mary, and we should have been taught to worship some cast clout or rotten rug, superstitiously believed to be a relic of a saint? ’Tis no small thing to have been born in the nineteenth century, when works of grace are to be seen on every side. Many of us should bless the Lord every day because in infancy we lay upon a Christian woman’s bosom, and were lulled to sleep with the sound of holy hymns, of which the name of Jesus was the theme. Our tiny feet were taught to run in the ways of righteousness, as far as parental instruction could effect the same, and this was no insignificant advantage. Blessed are the eyes which see the things which we see, and hear the things which we hear! All this is by the appointment of the God and Father of our Lord Jesus Christ. Our presence on earth in this day of grace was a matter altogether beyond our control, and yet it involves infinite issues; therefore let us with deepest gratitude bless the Lord, who has cast our lot in such an auspicious season.

The continuance of life is equally determined of God. He who fixed our birth has measured the interval between the cradle and the grave, and it shall not be a day longer or a day shorter than the divine decree. How many times your lungs shall heave and your pulses beat have been fixed by the eternal calculator from of old. What reflections ought to arise out of this! How willing we should be to labor on, even if we be weary, since God appoints our day and will not over-weary us, for he is no hard taskmaster. How glad we ought to be even to suffer if the Lord so ordains. It is sweet music that God draws forth from patient sufferers, and though the strings have to be painfully tightened ever and anon with many a grief and pang to us, yet if those dear hands of the chief musician can fetch out richer melody from those tightened strings, who among us would wish to have it otherwise, or ask to have the harp withdrawn from that beloved harper’s hand before the wondrous strain is o’er? No, let us wait, for he appoints. If our griefs were the offspring of chance, we might pine to have them ended, but if the loving Lord appoints, we would not hurry him in his processes of love. Let the Lord do what seemeth him good. Here is good cheer for those who have lain so long upon the bed of pain, and who are apt to ask “Will it never end? O Lord, will the chariots of salvation never come? Have the angels quite forgotten thy servant in his sickness? Must he for ever remain a prisoner under his infirmity, loneliness, and decay? Hast thou placed me as a sentinel to stand upon my watchtower through a night which will never end, and shall I never be relieved from my weary guard? Shall I never know rest? Must I for ever peer into the dark with these eyes so red with weeping? “Courage, brother! Courage, sister, the Lord, the ever merciful, has appointed every moment of thy sorrow and every pang of thy suffering. If he ordains the number ten, it can never rise to eleven, neither shouldst thou desire it to shrink to nine. The Lord’s time is best: to a hair’s breadth thy span of life is rightly measured; God ordains all: therefore peace, restless spirit, and let the Lord have his way.

So, too, has he fixed life’s termination. “Is there not an appointed time for man upon earth?” a time in which the pulse must cease, the blood stagnate, and the eye be closed. Yes, my brethren, it is of no use for us to indulge any idle dream of living forever here; a time of departure must come to every one of us, unless the Lord himself should appear on a sudden, and then we shall not die, but be changed. There is no man among us that liveth and shall not see death. In this war there is no discharge. Not only do the Scriptures teach us so, but our common sense and reason put the matter beyond all question.

What mean the grey hairs which fall like snow flakes upon our heads? What mean that stooping gait and failing strength? What mean the dimness of the eye and the tottering of the limbs? Do they not all show that the house is about to come down, for the lath and plaster of it are beginning to give way? Yet our earthly house will not fail us till the time ordained of heaven. There is an appointed time for deaths and God has fixed how we shall die, when we shall die, and where we shall die.

“Plagues and deaths around me fly,

Till he please I cannot die

Not a single shaft can hit

Till the God of love sees fit.”

Diseases eager to slay are in ambush all around us, but none of their swords can come at us till Jehovah gives them leave. Behold the Lord shall cover thee with his feathers, and under his wings shalt thou trust, nor shall nightly pestilence nor midday destruction make thee afraid.

“What though a thousand at thy side

At thy right hand ten thousand died,

Our God his chosen people saves

Amongst the dead, amidst the graves.”

We are immortal till our work is done, but that work will not last for ever, and when it is concluded we shall have fulfilled our day, and shall receive our summons home.

All this is true; none will venture to dispute it, but let us remember that it is true for ourselves at this moment; for you, my brethren and sisters, it is true while here you sit. Realize it, and do not look on others as dying men while you yourselves are secure of long life. Be you also prepared to meet your God suddenly, for so you may be called to do. This fact is most solemn. We shall not live, but die, and that death may come in an instant. As I saluted my brethren this morning in the vestry I could not help expressing my pleasure and surprise that any of us were alive, for certainly it was quite as much a wonder that certain of us were alive, as that our friend should be dead. We might as readily have been taken away as he, and even more readily. God had ordained his death, he might have ordained ours. “Be ye also ready; for in such an hour as ye think not the Son of man cometh.”

Yet this fact, to my mind, is most strengthening. The doctrine of predestination, when really believed, is like steel medicine, infuses a deal of iron into the mental system and builds up strong men. I am not such a predestinarian as Mahomet, who bade his soldiers rush to the fight, “for,” said he, “when your time comes to die you will die at home as well as in the battle, and Paradise is to be found beneath the shadow of swords.” But still I see that while the doctrine makes some men slumber, it is to nobler souls a mighty source of energy, and a fountain of courage. If duty calls you into danger if you have to nurse the sick who are laid low with foul disease never shrink, but run all risks if love to God or man demand them of you. You will not die by a stray arrow from death’s quiver; the Lord alone can recall your breath. Your death is not left to chance; it is determined by a heavenly Father’s gracious will; therefore be not afraid. Be not so fearful of pain, or so anxious to preserve life, as to be held back where Jesus calls you on, for in such a case he that saveth his life shall lose it. You may not be reckless, and rush on danger without reason, that were madness; but you will, I trust, be brave and never fear to face death when the voice of God calls you into peril.

Moreover, how consoling is this truth; for, if the Father of our Lord Jesus arranges all, then our friends do not die untimely deaths. The beloved of the Lord are not cut off before their time; they go into Jesus’ bosom when they are ready to be received there. God has appointed the times for the ingathering of his fruits; some of them are sweet even in early spring, and he gathers them; others are as a basket of summer fruit, and he takes these also while the year is young, while yet another company need to remain among us till autumn mellows them: each class shall be gathered in its season. Now of all this we are by no means competent judges. We know nothing, for we are infants of a day; God knoweth best. It were better that our friend should die, as die he did, than that he should live, else had he lived. Be sure of that. Yes, God has appointed the commencement, the continuance, and the conclusion of this mortal life.

But we must now consider the other translation of our text. It is generally given in the margin of the Bibles. “Is there not an appointed warfare to man upon earth?” which teaches us that God has appointed life to be a warfare. To all men it will be so, whether bad or good. Every man will find himself a soldier under some captain or another. Alas for those men who are battling against God and his truth, they will in the end be clothed with dishonor and defeat. I shall, however, speak mainly of the righteous, and truly their experience shows that life is one long struggle, from which we never cease till we hear the word, “Thy warfare is accomplished.” Brethren, life is a warfare, and therefore we are all men under authority. No Christian is free to follow his own devices; we are all under law to Christ. A soldier surrenders his own will to that of his commander: his captain saith to him, “Go,” and he goeth, or “Do this,” and he doeth it. Such is the Christian’s life a life of willing subjection to the will of the Lord Jesus Christ. In consequence of this we have our place fixed and our order arranged for us, and our life’s relative positions are all prescribed. A soldier has to keep rank and step with the rest of the line. He has a relation to the man on his right, and to his comrade on his left, and he bears a relation which he must not violate to each officer, and especially to his commander-in-chief. God has appointed to you, then, dear brother, to be a father or to be a son, to be a master or to be a servant, to be a teacher or to be taught; see that you keep your place. As a bird that wandereth from her nest, so is a man that wandereth from his place. In our appointed warfare happy is the man who from first to last keeps in order with the forces of the Lord of hosts, and cheerfully fulfils the divine purposes.

As we have a warfare to accomplish, we must expect hardships. A soldier must not reckon upon ease. During a campaign he has neither house nor home. Perhaps last night he pitched his tent in a happy valley? but he must up and away, and his tent must to-morrow be exposed on the bleak mountain side. He has renounced the luxuries of life and the joys of repose. Forced marches, light slumbers, scant fare, and hard blows are his portion he would be foolish to look for ease and enjoyment during a campaign. O ye sons of men, the Lord has appointed life to be a warfare; wherefore, then, do you wrap yourselves about with silken garments, and sew pillows for all arm-holes, and say to yourselves, “Soul, thou hast much goods laid up for many years; eat, drink, and be merry”? Ye must not do so, and if the Lord by trial prevents your doing so ye must not quarrel with him, but must feel that such treatment must be expected in this war.

If life be a warfare, we must look for contests and struggles. The Christian man must not expect to go to heaven without opposition. A soldier who never meets an enemy at all is not renowned. We count his velour light, and reckon him to be as some vain carpet knight “whose best delight is but to wear a braid of his fair lady’s hair.” The man who is scarred and gashed, maimed and wounded, he is the hero to whom men pay homage. You must fight if you would reign. Your predecessors swam through seas of blood to win the crown; and, though the form of battle may be changed, yet the spirit of the enemy is unaltered; you must still contend against sin and bear up under trouble, for only through much tribulation will you inherit the kingdom of God.

It is a warfare, brethren, for all these reasons, and yet more so because we must always be upon the watch against danger. In a battle no man is safe. Where bullets fly, who can reckon upon life a moment? Brethren, the age is peculiarly dangerous. Perhaps every preacher before me has said as much, and every preacher after me will say the same for his times yet still, I say, in this peculiar age there are a thousand perils for the soul, from superstition on the one hand and skepticism on the other; from rude self-reliance and indolent trust in others, from a wicked world and an apostate church. You must not wonder that it is so, for war is raging. The enemy has not laid down his weapons, the war drum is still beaten; therefore do not laydown your arms, but fight manfully for your King and country for Christ and for his church.

Blessed be God that the text says “Is there not an appointed warfare?” Then, brethren, it is not our warfare, but one that God has appointed for us, in which he does not expect us to wear out our armor, or bear our own charges, or find our own rations, or supply our own ammunition. The armor that we wear we have not to construct, and the sword we wield we have not to fabricate. All things are ready for us. Our great Captain manages the commissariat with unquestioned skill and unbounded liberality. Yea, the warfare is so much his warfare that he is with us in it. The Greek soldiers, when they marched against the Persians, traversed many a weary league, but that which comforted them and made every man a hero was that Alexander marched when they marched. If he had been carried luxuriously, like the Persian monarch, while they were toiling over the hills and dales, they might have murmured, if he had been seen to drink of costly wines while they were parched with thirst, they might have complained. But Alexander, like a great commander as he was, marched in the ranks with his soldiers, so that they saw him faint and weary as they were, and wiping the sweat from his brow when they did the same; and when, as was his due, they brought him the first crystal draught they could obtain he put it on one side and said, “Give it to the sick soldiers, I will not drink till every man can take a draught.” O glorious Jesus, surely thou hast done the same and more. Resistance thou hast borne even unto blood, thou hast known toil and agony, even to a sweat of gore, and suffering, and weakness, and self-denial thou too hast drank of; for thou sanest others, thyself thou couldst not save. Courage, brother, then. Our warfare is of the Lord. Let us go forth to it, conquering and to conquer.

Thirdly. The Lord has also determined the service of our life. All men are servants to some master or another, neither can any of us avoid the servitude. The greatest men are only so-much the more the servants of others. The prime minister is only the first and most laborious of servants. The yoke upon the neck of the emperor is heavier than that which galls the shoulders of the serf. Despots are the most in bondage of all men. Happy will it be for us if through divine grace we have chosen Jesus for our Master and have become his servants for life: then indeed we are free, for his yoke is easy and his burden is light, and in learning of him we shall find rest unto our souls. If we are now the servants of the Lord Jesus, this life is a set time of a labor and apprenticeship to be worked out. I am bound by solemn indentures to my Lord and Master till my term of life shall run out, and I am right glad to have it so. Jacob, when he had served seven years was glad to serve seven more for the love of Rachel, and we for love of Jesus would serve seventy times seven if he desired it, but even then the longest term of life would have an end, even as ours also will. Here below our term is fixed, even as the days of an hireling.

Now, a servant who has let himself out for a term of years has not a moment that he can call his own, nor have any of us, if we are God’s people. We have not a moment, no, not a breath, nor a faculty, nor a farthing that we may honestly reserve. We have transferred ourselves to Jesus Christ forever, and we belong wholly to him. A servant does nothing of his own head, he does what his master tells him: this also is our condition. We have an appointed service, and we receive orders from our Lord, which orders are our law. A servant has his occupations prescribed; he may have to work indoors or outdoors, he may have to be near the house or far off in the field. He may be sent on errands, or bidden to stay at home but he does not choose his labor or the place of it, he accepts what is chosen for him by his superior. Are we not glad to have it so? Does not our heart say, “anything, everything for Jesus?” That should be our spirit. The servant, moreover, expects to be sometimes weary and spent, is it not natural? To a servant who applies for your situation, and says, “I do not expect to work hard; I want large ravages and little work,” you would say, “Yes, there are many of your mind, but I shall not employ one of the sort if I know it.” Your Lord and Master thinks the same. You must expect to toil in his service till you are ready to faint, and then his grace will renew your strength.

A servant knows that his time is limited. If it is weekly service, he knows that his engagement may be closed on Saturday; if he is hired by the month, he knows how many days there are in a month, and he expects it to end; if he is engaged the year, he knows the day of the year when his service shall be run out. As for us, we do not know when our term will be complete; but we do know that conclude it will, therefore we would live in view of that conclusion. It is as well that the Lord has not told us when the appointed end will be, or we might have loitered till near the close; but he has left that period unrevealed that we may be always laboring, and waiting for his coining. None the less is it sure that there is an appointed time, and our work will come to an end.

The hireling expects his wages; that is one reason for his industry. We, too, expect ours not of debt truly, but of grace, yet still a gracious reward. God does not employ servants without paying them wages, as many of our merchants now do. His own children they are, and therefore they would be glad enough to serve without a hope of wage; but that is not God’s way; he prefers that they also should have “respect unto the recompense of reward.” While the child’s relationship shall be carried out with blessed liberality, so shall the servant’s relation too, and wages shall be liberally given. Let us look forward, brethren and sisters; let us look forward to the great day when the Master shall call his servants together and give them their wages. The reward, if it were of debt, would be a very scanty one, and, in fact, it would be none at all, for we are unprofitable servants; but, the wages being of grace, there is room for giving every man his penny, room for giving to us exceeding abundantly above what we ask or even think. There I leave the subject of service: it is all appointed for us, let us fulfill it.

II. Secondly, and briefly, The Inferences To Be Drawn From This Fact. First, there is Job’s inference. Job’s inference was that as there was only an appointed time, and he was like a servant employed by the year, he might be allowed to wish for life’s speedy close, and therefore he says “As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work.” Job was right in a measure but not altogether so. There is a sense in which every Christian may look forward to the end of life with joy and expectancy, and may pray for it. I wish that some believers were in a state of mind which would fairly admit of their doing so. Many of us can heartily sympathise with the songster who penned the verses beginning

“I would not live always, I ask not to stay

Where storm alter storm rises dark o’er the way;

The few fleeting mornings that dawn on us here

Are enough for life’s sorrows, enough for its cheer.

“Who, who would live always away from his God

Away from yon heaven, that blissful abode,

Where rivers of pleasure flow o’er the bright plains,

And the noontide of glory eternally reigns?”

At the same time, there are needful modifications to this desire to depart, and a great many of them; for, first, it would be a very lazy thing for a servant to be always looking for Saturday night, and to be always sighing and groaning because the days are so long. The man who wants to be off to heaven before his life’s work is done does not seem to me to be quite the man that is likely to go there at all; for he that is fit to go there and serve God, is one who is willing to stop here and do the same. Besides, while our days are like those of a hireling, we serve a better master than other servants do. There are employers of such a kind that servants might be very glad never to see their faces any more, they are so sharp, so acid, so domineering, but our Master is love itself. Blessed be his name, his service is perfect freedom. We are never so happy and never so truly helping ourselves as when we are altogether serving him. For my part, I can say of him that I love my Master, I love his service, I love his house, I love his children, and I love everything about him; and if he were going to discharge me at the end of this life, I would beg him to let me live here for ever, for I could not bear to be dismissed. It is one of my dearest hopes in going to heaven that he will employ me still. Moreover, we are not like other servants, for this reason that we are one with our Master, his brethren, his spouse, his body; and we are under such deep obligation to him that it is unspeakable joy to work for him. If he gave us no wages it would be wage enough to be allowed to wait upon him.

“For why, O blessed Jesu Christ,

Should I not love thee well?

Not for the sake of winning heaven,

Or of escaping hell.”

But because of thy own sweetness, goodness, and dear love to me, ought I not to be thine for ever? Yes, yes; under some aspects you might feel that it was better to depart and be with Christ, but from other points of view you see differently, and check the wish, so that, like Paul, you are in a strait betwixt two, and which to choose you know not. It is a great mercy that the choice does not lie with you, all things are settled for you. Thus you see there are facts which modify Job’s inference, and forbid our excessive longing to close life’s weary day.

I will tell you the devil’s inference. The devil’s inference is that if our time, warfare, and service are appointed, there is no need of care, and we may cast ourselves down from the pinnacle of the temple, or do any other rash thing, for we shall only work out our destiny. So argues the archenemy, though he knows better. How many men have drawn most damnable conclusions from most blessed truths; and these men know, when they are doing it, that their conclusions are absurd. “Oh,” say they, “we need not turn to Christ, for if we are ordained to eternal life we shall be saved.” Yes, sirs, but why will you eat at mealtime today? Why do you eat at all? for if you are to live you will live. Why go to bed tonight? If you are ordained to sleep you will sleep. Why will you take down your shop shutters tomorrow and exhibit your goods, and try to sell them? If you are predestinated to be rich you will be rich. Ah, I see, you will not act the thing out. You are not such fools as you look; you are more knaves than fools, and your excuse is a piece of deceit. If it be not so, why not act upon it in daily life? He has a false heart who dares to suck out of the blessed truth of predestination the detestable inference that he may sit still and do nothing. Why, sirs, nothing in the world more nerves me for work than the belief that God’s purposes have appointed me to this service. Being convinced that the eternal forces of immutable wisdom and unfailing power are at my back, I put forth all my strength as becometh a “worker together with God.” The bravest men that ever lived, like Cromwell and his Ironsides, believed in God’s decrees, but they also kept their powder dry. They relied upon everlasting purposes, but also believed in human responsibility, and so must you and I. Your years are appointed, but do not commit lewdness or drink with the drunken or you will shorten your days. Your warfare is appointed, O man, but do not go and play the fool, or your troubles will be multiplied. Your service is allotted you, O believer, but do not loiter, or you will grieve the Spirit of God and mar your work.

I will now give you the sick man’s inference “Is there not an appointed time to men upon earth? Are not his days also like the days of an hireling?” The sick man, therefore, concludes that his pains will not last forever, and that every suffering is measured out by love divine. Truly disease is a bitter draught, but Jehovah Rophi often prescribes it as a medicine for spiritual disease. When the Lord knows that the appointed affliction has wrought out all his purpose he will either raise up the patient to walk among the sons of men again or else he will take him to his bosom in glory. Wherefore, let him be patient, and in confidence and quietness shall be his strength.

Next comes the mourner’s inference one which we do not always draw quite so readily as we should. It is this: “My child has died, but not too soon. My husband is gone; ah, God, what shall I do? Where shall my widowed heart find sympathy? Still he has been taken away at the right time. The Lord has done as it pleased him, and he has done wisely.” If you have not yet come to mourning over the dead, but have every day to sympathize with a living sufferer who is gradually melting away amidst wearisome pain and constant anguish, ask grace to enable you to feel “It is well.” It is a grand triumph of grace when the heart is neither stoical, unsympathetic, nor rebellious; when you can grieve but not rebel in the grieving, mourn without murmuring, and sorrow without sinning. Pray for some who have this trial. Pray for them that grace may be perfect in their weakness.

Furthermore, let us draw the healthy man’s inference. Do you know what inference I have drawn from the sudden death of my friend? I thought in a moment it struck me “Ah, if I had died last Saturday afternoon instead of Mr. Henry Olney, should I have left all the concerns that I have in hand quite in order?” I have no end of business too much a great deal; and I resolved “I will get all square and trills as if I were going off, for perhaps I am.” Dear brother, I want you to feel the same. You are a healthy man, but be prepared to die. Have your will made and your accounts squared, and fit for your successor to take up. What thou doest do quickly! Have your will made, and it you are wealthy do not forget the Lord’s work. Mr. Whitfield used to say, “I could not sleep at night if I had left my gloves out of their place, for,” said he, “I would leave everything in order.” Trim the ship, brother, for you know not what weather is coming. Clear the decks for action, for no one knows when the last enemy will be in sight. Your best friend is coming, make ready for his entertainment. Be as a bride adorned for her husband, and not as a slattern who would be ashamed to be seen.

Lastly, there is the sinner’s inference. “My time, my warfare, and my service are appointed, but what have I done in them. I have waged a warfare against God, and have served in the pay of the devil, what will the end be?” Sinner, you will run your length, you will fulfill your day to your black master; you will fight his battle and earn your pay, but what will the wages be? The end cometh, and the wage-paying, are you ready to reap what you have sowed? Having taken sides with the devil against yourself and against your God, are you prepared for the result? Look to it, I pray you, and beseech the Lord, through Jesus Christ, to give you grace to escape from your present position and enlist on the side of Christ.

I ask you, sirs, who are sitting in this gallery here, and who have not believed in Jesus, and ye men and women all over this building who are unregenerate, if instead of the decease of the brother who has fallen I had to speak of your death, where must you have been? We are not among those who would have read a hypocritical service over you and thanked God that you were taken if you died in sin. We would not have insulted the Most High by saying that we ourselves hoped to die in that fashion. We dare not so have blasphemed the majesty of heaven. You know we should have laid you into the grave very silently with many a tear more salt than usual, because deep down in our spirit there would have been that dreary thought, “He died impenitent. He died unregenerate. He is lost! he is lost!” Weep not for our brother, smitten in his prime, whose children mourn him! Weep not for him, though his sorrowing wife bends o’er his corpse, and cannot persuade herself that his spirit is gone! Weep not for him, but weep for those who have died and are lost forever, driven from the presence of God! In their eternal warfare there will be no discharge, and in their dreadful slavery there will be no end, for there is no appointed time for man when once he leaves this earth. Time is over, and the angel who puts one foot upon the sea, and another upon the land, swears by the Eternal that time shall be no more, and so the condition of the lost spirit is finally settled, settled for ever. Beware, therefore, and be wise, for Christ’s sake and your own. Amen.