WHY GOD PERMITS SIN.

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blood and consolations of the Lord Jesus. Weep, then, and let the fountain of your tears flow unrestrained. The heavenly Physician is already seeking a remedy for your sorrow.

CXXXVI.

Why God permits Sin.

HE stranger continued: Ah, me! why did God permit me to go astray, and commit sin? In truth, replied Gotthold, you may be certain that it would have been much more pleasing to

Him if you had not sinned; but, since the thing is done, be thankful that, in His mercy and forbearance, He did not punish you in the act, and, by a sudden death, hurry you into eternal perdition. Understand likewise, that, being infinitely powerful and good, He would not suffer evil to take place in the world at all, if His infinite power and goodness could not turn it into good. Meditation upon sin breeds godly sorrow, holy hatred of a sinful life, contempt of the world, and longing after heaven. The soul which is watered with such rain as your penitent tears, will flourish with the graces of humility and meekness, long-suffering, loving-kindness, and compassion for oth

ers. No one teaches more gently, or waits more patiently, or comforts more effectually, or forgives more heartily, than he who has himself needed gentleness, patience, comfort, and forgiveness. Who loves the

Lord Jesus so much as he to whom many sins have been forgiven? Who has so strong a relish for the sweetness of grace as he who, under the painful smart of his misdeeds, has tasted the Divine displeasure? Ascribe your fall to yourself, and your own wickedness; but ascribe the season you have had for repentance, and the insight which you have obtained into the deformity of sin, and the hearty desire you cherish for the grace of God, solely to the Divine goodness. That is of so marvellous a kind, that it strengthens us even by our frailties, and raises us by our falls.

CXXXVII.

After-Pains.

XPERIENCE testifies, that after a severe fall, or the fracture of an arm or leg, although the injury may have been successfully cured, yet the patient frequently feels pain in the injured part, especially at the approach of a storm. Some sensations of the kind led Gotthold to reflect upon them, and he was at a loss what to call

them but a secret impulse of the love of God, intended to remind us that our gratitude is due to Him, as long as we live, for graciously protecting us in the hour of danger, and so far mitigating the evil, as that it should not break our neck, or cripple us for life. But, just like the body, he proceeded to say, so has the soul its mishaps, its convalescence, and after-pains.

Alas, my God! what else is this life but a miry way, a sheet of slippery ice, and a dangerous ladder? How easily we may happen to fall and hurt our soul. In such a case, no doubt, Thou tenderly pitiest us, and healest our infirmities. But, that we may not forget ourselves, and may learn to walk humbly and circumspectly, our conscience sometimes feels the smart of former falls. My God! when the painful remembrance of my past sins recurs, I will thank Thee, that Thou didst not suddenly cut me off in my transgressions, but in Thine unspeakable goodness didst spare my life. I will also thank Thee for not leaving me at ease under my hurt, but for adopting means. to cure it thoroughly in this present life, that it may not terminate in everlasting death hereafter. The pains of conscience are caused by the wine of the law which Thou pourest in to cleanse the wound. But along with the wine Thou pourest in the oil of mercy to soothe and heal it. Be it smart, or be it solace, both, I am certain, will work together for my good.

1 Prov. viii. 36. Luth. ver.

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THE BLINDED BIRD.

CXXXVIII.

The Blinded Bird.

OTTHOLD was one day shown into an apartment in which a number of birds were kept for the entertainment of their owner. Among

these was a nightingale, in a cage covered with green cloth, and a finch, blindfolded. As the owner said, and as experience testified, these two surpassed all the rest in the mirth and pleasantness of their notes. Gotthold observed: Although I cannot approve of imprisoning these poor little creatures, and far less of depriving them of the use of their eyes and the light of the sun, it yet gives me pleasure to behold in them the true emblem of a devout suppliant, who speaks to his God with filial boldness, and thanks Him with joyful lips for all his blessings. To this end, the soul must be in solitude and at peace, and not only choose a secret and undisturbed retreat, but keep aloof from its own worldly cares, thoughts, and wishes, and resign itself, with child-like confidence, to the Divine. will. How blessed the man who prays with his soul blindfolded, seeing nothing but the mercy and majesty of God! His prayers, and psalms, and sighs, are so pleasing, that God and all the holy angels listen to them with delight. At first, indeed, it may appear strange and difficult, when we are told to look upon no

earthly object with confidence; on further trial and experience, however, we will discover that no one observes more acutely, or sings more sweetly, than he who, sequestered from the world, and blindfolding the eyes of his understanding, directs his heart, in peace and simplicity, to God.

O my God! close my eyes, that I may see Thee; separate me from the world, that I may enjoy Thy company.

CXXXIX.

Gray Hairs.

EETING an old and worthy man, who lifted his hat to him, and thereby exposed his silvery locks, Gotthold thought with himself: How true it is, as the Scripture says, that the hoary

head is a crown of glory, if it be found in the way of righteousness; and that the gray head is the beauty of old men!' God Himself, when He appeared in a human form, was pleased to wear gray hair,2 and in His law has enjoined the young to rise up before the hoary head, and honor the face of the old man. Even the heathen discovered, by the light of

3

1 Prov xvi. 31; xx. 29.

2 Dan. vii 9; Rev. i. 14.

8 Lev. xix 32.