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THE DESIGNED END OP AFFLICTION.

A SERMON
/3~; ' PREACHED AT
/ .
ST. JOHN'S CHURCH, CLAPHAM,
ON THE MORNING OF WEDNESDAY, MARCH 24, 1847,
BEING THE DAY APPOINTED FOR A GENERAL FAST:

THE RlV, ROBEjg BICKERSTETH,
Of Queen's College, Cambridge, Minister of St. John's Church, Clapham.

PUBLISHED BY REQUEST.

' LONDON:
DAVID BATTEN, CLAPHAM COMMON;
SIMPKIN, MARSHALL, AND CO.; HATCHARD AND SON : AND
E. BLACKWELL, READING.
1847.. '">

THE DESIGNED END OF AFFLICTION.

A SEKMON
PREACHED AT
ST. JOHN'S CHURCH, CLAPHAM,
ON THE MORNING OF WEDNESDAY, MARCH 24, 1847,
BEING THE DAY APPOINTED FOR A GENERAL FAST:

THE REV. ROBERT BICKERSTETH,
OP ftUEBN'S COLLEGE, CAMBRIDGE, MINISTER OF SI. JOHN'S CHUIlCH, CLAPHAM

PUBLISHED BY REQUEST.

LONDON:
DAVID BATTEN, CLAPHAM COMMON;
SIMPKIN, MARSHALL, AND CO; HATCHARD AND SON: AND
E. BLACKWELL, READING.
1847.

SERMON.

Job xxxvi., 8, 9.
And if they be bound in fetters, and be holden in cords of
affliction, then he sheweth them their work, and their
transgressions that they have exceeded.

These words will be readily remembered by you, as
forming part of the address wherewith Elihu, the friend
of Job, endeavoured to soothe the affliction of that
patriarch. God had deemed fit to exercise the faith of
his servant, by an exposure to chastisement of a severe
and varied nature. He was suddenly deprived, in one
day, of both substance and children ; his property was
carried off by a fierce and powerful foe ; his sons and
daughters were buried in one grave — crushed by the fall
of the house in which they were assembled for mirth
and festivity. But this was not all : the person of Job
was surrendered for a season to the power of Satan, to
afflict and to harass, and no effort was spared by that
malignant adversary, to torture the body and perplex

the mind of this intrepid servant of God. The mark, as
it were, against which all the arrows of affliction were
directed, in misery and anguish Job sat him down in
ashes, bewildered in mind and agonized in body.
Three of his former friends, upon hearing of the cala
mity that was come upon him, agreed together that they
would visit, for the purpose of both mourning with and
suggesting to him consolation. So strangely altered was
he become by affliction, that hardly could they recog
nise their former friend ; and when at length they dis
cerned this figure in ashes to be the man whom they
sought, they rent every one his mantle, and sprinkled
dust upon their heads towards heaven. For seven days
and seven nights none dared to speak. There is some
thing sacred in sorrow ; and eager though they were to
impart comfort, they ventured not to break the solemn
silence. At length Job himself gave utterance to the
grief which oppressed him, and this was followed by
that dialogue between himself and his three friends,
which occupies the greater part of the book which is
called by his name. It is clear, from many of the ex
pressions uttered by Job, that " perfect and upright" as
he is declared to have been, there was, nevertheless,
much in him which stood in need of correction. God
had not allowed him to be thus sorely chastened without
a real necessity for the visitation; and although the
chastisement was of a character unusually severe, yet
enough is left on record, in regard of Job's character,
abundantly to vindicate the truth, which is elsewhere
stated, that God doth not afflict willingly, nor grieve
b 2

the children of men ; if He chastens, it is far our profit.
The friends of Job on the other hand appear quite to
have mistaken the case of him whom they endeavoured
to console. They did not give him credit for qualities
which he really possessed ; and they charged him with
faults which did not properly belong to him. Hence
the greater part of what they said was both misapplied^
and inefficacious for the purpose which they designed ;
nay, the affliction of Job was rather embittered than
abated, by the mistimed reproof of his friends. They
became, howsoever undesignedly, the fomenters, rather
than the assuagers of his sorrow. At the same time,
much of what they uttered was excellent and mogt
wholesome advice ; they stated, for the most part, no
thing but what was truth in itself, however misjudged
the application which they intended ; and consequently,
when we come to consider their discourse., without
reference to the occasion upon which it was delivered,
we find it replete with important truth, every way
worthy of attentive consideration.
It is thus, for example, with the words I have selected
for the present discourse : they are the words of Elihu,
one of Job's companions in adversity, and they state in
general terms the end of the Almighty in the apportion
ment of trouble and affliction to mankind. It should be
observed, that the words directly assert the concern which
God has in the afflictions whereby men are chastened
in this life ; for while it is not directly avowed--— if Go4
bind men in fetters, and hold them in cords of affliction
—yet it is most plainly implied, that ft is God who

makes use of the instrumentality of affliction to accom
plish a certain purpose, namely, the exhibition to men of
their sinfulness against Himself. The calamity may
not, in all cases, wear the aspect of a direct visitation
from God. Men may be ready to ascribe it to mere
secondary causes. Nevertheless, come from what quar
ter it may, all calamity is an agency whereby the Al-
, mighty works, — and works for a special end, — even to
shew men their work and their transgressions, that
they have exceeded.
Now I think these words of Elihu may fitly lead us
to the consideration of what is thus implied, and of
what is thus asserted. It is implied that God's hand is
concerned in the disposal of calamity ; and it is as
serted that the object of calamity is to convince men of
transgression. We will strive, in dependence on divine
help, to enlarge upon each of these truths, in succession,
as they are contained in the declaration : " If men be
bound in fetters, and be holden in cords of affliction,
then he sheweth them their work, and their trans
gressions that they have exceeded."
Now there is an amazing tendency in the minds of
most men to get rid of the notion of God's superintend
ing providence over the concerns of his creatures :
men are practically sceptical of the truth that there is a
presiding hand, which is concerned in the administra
tion of all that goes forward upon this abode of man
kind. They seek to evade the conclusion, that God
wields an authority, and exercises a minute superin-

tendence over the affairs of earth : so that there is
nothing of which we can conceive, as exempt from His
control ; nothing which can occur apart from His ap
pointment or permission.
In speaking thus we do not allude to the rare
case of the avowed infidel, who, violating, at one and
the same time, both reason and religion, discards
the doctrine of a self-existent Jehovah : we rather
speak, of what is generally to be observed amongst
mankind at large ; and of that common unwillingness
which there is to realize the truth of the divine super
intendence, as relating to all the issues, whether pros
perous or adverse, of human transactions. You almost
invariably discover, that if men can ascertain a second
cause, they will do so, to the neglect, if not total
exclusion, of that higher agency, in virtue whereof
alike we rejoice in the sunbeam, or become terrified by
the tempest.
Now, although unquestionably God works by and
through subordinate agents; — making,- as he does, the
prosperity and happiness of mankind, contingent, in
great measure, upon their own exertion ; and, on the
other hand, annexing disaster as the result, whether of
idleness, or the mis-employment of talents, with which,
in his providence, we have been gifted ;— -yet, beyond
question, the result, in each case, is justly referable to
God. Human industry were wholly ineffectual without
a blessing from above : no care of the husbandman
would suffice to ensure the abundant harvest, without

8
those influences of sun and shower, superadded to the
direct energy which is exerted upon every seed, to
make it germinate and spring up. No shrewdness or
foresight of the merchant would avail to the acquisition
of wealth, without the providence of Him, of whom it is
written, " It is He that giveth thee power to get wealth."
And thus too, in respect of contrary experiences, the
meeting with disappointment or calamity, beyond doubt,
in many instances, this is due to the neglect of means
which ought to have been adopted ; and it is quite fair
to point out such neglect as to its mischievous tendencies.
And yet there is a point of view under which calamity
is to be regarded as proceeding immediately from the
hand of God ; the Almighty employing the instru
mentality of human sinfulness to scourge ; even as in
other cases he employs the machinery of human in
dustry to bless. Now it' is just this truth which appears
to me to be implied in the language of the text : the
words of Elihu relate to calamities befalling mankind ;
—fetters binding them; cords of affliction holding
them. — Be it that these fetters have been imposed by
some powerful and insulting adversary ; be it that the
cords of affliction are woven, so to speak, of the web
of human neglect; there will not be wanting, the
inspired language would seem to indicate, a hundred
tongues, to attribute disasters like these to secondary
and subordinate causes. It is because our forces were
not sufficiently numerous or well-disciplined ; our navies
were not so well equipped, and so well-imanned as they
ought to have been, that victory turned on the side of

our insulting opponents. Disasters of another kind
have plunged the nation into distress and embarrass
ment ; the food of the population is fearfully dimin
ished ; our energies are crippled by calamities which
have invaded and disturbed our social and domestic re
lations ; aye, and every godless and unprincipled poli
tician will be ready to ascribe disasters like these to
nothing else than the neglect of some, or the adoption
of other political measures. Well, be it so : the language
ofthe text would seem to assert: — let these be the secon
dary causes which have conspired to occasion the evils
whereof we complain ; Still, when all this has been
conceded, we have something further to add. There
is a higher Monarch than the monarchs of earth ; there
is a loftier throne than the throne of the loftiest of
earth's potentates ; and from that high and exalted
throne, there is exercised a moral sway, to which princes
and their subjects, governments and people, are alike in
subjection; and the Lofty and Eternal One, who is
seated on that throne, is concerned alike in the afflic
tions, as in the prosperities of mankind ; the results,
whether of good or of ill, which contribute to the pre
sent happiness or perplexity of man flow from His
express will or permission, so that however much it
may be lawful to enlarge upon the inferior agencies,
whereby God works to the production, whether of things
prosperous or things adverse, yet never should it be
forgotten, that " God ruleth in the kingdom of men ; "
and while it belongs to Him alone to bestow whatsoever
can bless or enrich ; it belongs to Him also to with
hold or apportion whatsoever may scourge and chastise,

10
and thus if they be bound in fetters, and be holden in
cords of affliction, it is all the while God who is con
cerned in the visitation, shewing them their work, and
their transgressions which they have exceeded.
And here let me take occasion to observe, how
abundant is the illustration which is afforded in the
Old Testament history of the mode whereby God can
use all the varied machinery of temporal distress to
punish the iniquities of men. There is scarcely the
calamity of which we can make mention, to which
allusion, in some instance or anotheT, is not made in
the Scripture, in a way to illustrate its use in the hands
of the Almighty to punish the disobedient. The blun
ders of legislators, the visitations of war, and of famine,
of pestilence, of dearth, and of mildew ; all these are
expressly referred to, as instruments wherewith God
can chastise.
In repeated instances, we must readily call to mind how
God employed the crooked and perverse policy of the
Kings of Israel and Judah to punish the provocations of
his people. The people rejected the sovreignty of God,
and chose a temporal prince ; for their sin, in this par
ticular, God made the measures of Saul instrumental to
national disaster. Again, the anger of the Lord was
kindled against Israel : and how was Israel punished ?
Their monarch adopted a measure in defiance of God's
command, which brought down upon Israel the visita
tion of a pestilence which slew seventy thousand men.
The people were led astray into idolatry by the counsel

11
of their king Jeroboam ; and for this measure on the
part of their prince, they were given over to captivity —
God thus connecting their punishment with their crime,
and directly attributing their overthrow as a nation to
their national idolatry.
Famine, the sword, and the pestilence, are unequivo
cally spoken of as the instruments wherewith the
Almighty scourges the guilty. When David had pro
voked God by numbering the people, the choice was
given to him of war, or of famine, or of pestilence.
In Jeremiah, when God would threaten the people with
judicial visitation for their disobedience to His word — the
language made use of is : " That nation will I punish,
saith the Lord, with the sword, and with the famine, and
with the pestilence." In Ezekiel, again, we find the
prophet thus speaking in the name of the Lord : " Son
of man, when the land sinneth against me, by tres
passing grievously, then will I stretch out my hand
upon it, and will break the staff of bread thereof." And
mention is there made of " the sword, and the famine,
and the noisome beast, and the pestilence," as the four
sore judgments wherewith God would punish the iniqui
ties of Jerusalem.
What we wish you to observe is, that in respect of
each of these calamities, the infliction of them is attri
buted to the Almighty. There were, doubtless, secondary
means by which they were brought to pass ; but, not
withstanding, it was God by whom those causes were
made to concur to the punishment of those who were

12
the sufferers ; so that, although the fetters might out
wardly appear to have been forged by human contri
vance ; and the cords of affliction to be altogether of
human manufacture ; yet there was ground for assert
ing an authorship, or permission far higher than human ;
and in all the experience of bondage or affliction, there
was to be traced the dealing of Him who makes sub
servient the fetters and cords of affliction, to shew
unto men their work and their transgressions which
they have exceeded.
And now we would turn to consider the truth whieh
is dhectly asserted in the language of the text. We
have thus far simply noticed the implied truth ; viz.
that God's hand is concerned in all those processes of
affliction by which mankind are visited in this life;
that however much they seem to occur through human
oversight or mismanagement, yet the Almighty makes
use of them, and is so concerned in their infliction, as
invariably either to appoint or to permit. The text
throws light further upon the reason of the appointment
or permission. It attributes to affliction the property
in the hand of God of exhibiting to men their sinful
ness against the Most High. It is for the purpose of
shewing to men their work and transgressions that God
allows them, whether to be bound by fetters, or to be
holden by the cords of affliction. And hence the consi
deration now brought before us relates to the mode in
which calamity becomes subservient to this end.
We observe, then, to begin with, that calamity has the

13
direct tendency of leading men to reflect upon their pre
sent condition in respect of sin. It is scarcely possible
to have been brought into sorrow of any kind, and not
to enquire, Wherefore am I apportioned to this grief?
Wherefore do I incur this weary disappointment ? Why
are plans frustrated ? Why are measures unsuccessful ?
Wherefore is there so much of wretchedness prevailing ?
We say there is an obvious tendency, in affliction, to
prompt such enquiries as these ; and we challenge you
to find any satisfactory answer, except by making
reference to moral evil. Why is there so much of
misery to be met with upon earth ? Why is there such
an universal tale of sorrow to be heard from the tribes
of mankind ? Wherefore is every breeze burdened with
the cry of distress from the children of men ? I cannot
find a reply to such questions as these in Creation.
Man was not created to be wretched. I discern that
every man is gifted with faculties which, rightly applied,
are adapted to make his existence a blessing, and not
a curse. Wherefore, then, is it, that every man has,
more or less, a tale of wretchedness to tell, of dis
appointed hopes, of frustrated plans, or of bitter
bereavement ? Nor is the answer to be found in the form
of government beneath which we live. Every form has,
at one time or another, been tried; but if to banish
affliction has been the aim, every form has signally
failed. There is no answer to be given, except that which
refers to man's present state, as one of sinfulness, and
which makes mention of sorrow in its every shape or
degree, as the result of departure from God's commands.
Now affliction has a natural tendency to force upon

14
men such enquiries as relate to the origin of misery ;
and because there is no solution of those enquiries, save
that which makes reference to moral guilt, we may
discern at once how God designs, if men be bound in
fetters, or be holden with cords of affliction, to shew
them their work, and their transgressions that they
have exceeded.
But we must go further yet than this. I cannot
speak of moral evil without taking into account the
provisions which God hath graciously made for the re
medy of those disorders which that evil has introduced :
We know full well that when man departed from God by
transgression, and became darkened as to his under
standing, perverted as to his will, and consequently,
obnoxious to misery in the present, and wrath in the
future state of being, God did not leave him in that
state, with no clue by which to discern the way of
peace and of happiness. God vouchsafed to man a Re
deemer, whose office it is to obliterate moral evil, and
the help of that Spirit whose province it is to guide to
the knowledge of whatsoever may cheer and purify
man's moral nature. God hath revealed to us the light
of his truth, enabling every man to discern how to walk
and to act so as to please his Creator. Moreover God
hath annexed happiness as the result of conforming to
His will. In numerous passages of His word we are
taught that temporal as well as eternal felicity is con
nected with the willing subjection to His control, and the
consistent endeavour to walk agreeably to His precepts.
True, indeed, we are not taught to expect, that in the

15
present state of being, we shall ever be totally disasso
ciated from sorrow ; but the present state is revealed to
us as preparatory to a future and an endless ; while,
what of calamity is of necessity incident to our present
existence, is no more than may serve to advance our
best interests, in relation to what is to follow. At the
same time, God hath revealed and made it plain to us,
that it is for the present happiness and prosperity of
every man to conform to his Maker's will ; that in pro
portion as we approximate towards integrity of obe
dience, we approximate towards integrity of peace and
happiness, whilst every deflection from the path of
Christian uprightness is sure to result in the experience
of perplexity or sorrow, so that just in proportion as we
recognise and act up to the principle, that to be morally
holy is to be morally happy ; we succeed in acquiring
that solid peace which can neither be imparted, nor
taken away by the world.
And what holds in this respect of individuals, holds
equally in respect of communities or societies of men ;
just in the same way as the happiness of an individual
is augmented, in proportion as in reliance upon divine aid
he will act up to the precepts of the gospel ; and is
diminished in proportion as he surrenders himself up
to what is erroneous in doctrine or vicious in practice ;
So also in respect of nations or communities of men : we
believe that God has, in the main, annexed national pros
perity with national, piety, and that to depart from the
profession of God's truth, as a nation, is to desert the
foundations of an empire's true greatness and lasting

16
prosperity. It is not saying anything against this, to
refer to empires which have in past times arisen into a
power and grandeur, which even in the retrospect are to
the amazement of all who contemplate them. God may
have used these nations for the advancement of his own
purposes for the time ; while, at all events, in the fact of
their decline into insignificance we have proof that they
wanted the element which can alone preserve a commu
nity from destruction. But when you ohserve a nation
rising into greatness, in proportion to its profession of
a pure Christianity; when you see palpably that its
progress in the scale of national greatness has been
co-ordinate with its maintenance of a pure and scriptural
faith ; that God has visibly appeared on the side of the
nation just so long as it upheld His truth ; then I do
say the inference is plain, that in the case of nations as
of individuals ; the national weal is bound up with the
national adhesion to God's truth ; and that if the na
tion be encompassed with fetters and cords of affliction,
it is time to believe that God is " shewing men their
work, and their transgressions which they have ex
ceeded." And are there no symptoms discoverable at the pre
sent moment, that God is dealing with us as a, nation,
to exhibit to us our work, and our transgressions in
which we have exceeded ? None will, I think, venture
to deny that the aspect of the times for the past many
months, has been gloomy enough to awaken the keen
est apprehension, and to justify many a painful fore
boding. We have seen famine invading a large por-

17
tion of the empire ; threatening to sweep away thou
sands of our fellow-subjects ; sparing neither age nor
sex; the old nor the young; — the little infant has
perished for want of food. Pestilence has supervened
upon famine ; and where hunger has slain its thousands,
disease has mown down its tens of thousands ; a cloud,
dark and ominous, has impended over the land ; the
dead have remained unburied for want of power amongst
the living to bury them. At home, anxiety and per
plexity have harassed the minds of our rulers. Mea
sures, devised with the utmost care, for the mitigation
of the calamity, have, in some instances, proved wholly
abortive ; in others have but aggravated the wretched
ness they were intended to relieve. Verily, we have
been bound in fetters ; unseen bands have, as it were,
crippled every effort for the relief of our country ; and
we are still holden in cords of affliction. Is it not
a time to inquire whether God is not shewing us our
work, and transgressions wherein we have exceeded 1
And indeed, without assuming the office of any
severe censor of the public character it is no diffi
cult matter to discern points in which we have de
parted, as a nation, from God's truth ; neither acting
up to what, as a nation embracing Christianity, we
profess : nor refraining from what we condemn. The
grand evils, which, as it appears to me, are chiefly
to be charged against us as a nation, are these : — Our
growing disregard for protestant truth, and. tendency
to popery. Our neglect ofthe spiritual wants ofthe po
pulation, both at home and abroad : and the awful
desecration of the sabbath.

18
I do not purpose, upon the present occasion, to en
large upon these evils : their existence, I think, none
can call in question. As a nation, all our tendencies^
for years past, have been towards Romanism. There
has grown up a mawkish feeling of sympathy for
papists, which has led people to dislike hearing popery
called by its true name of antichrist, and of all that is
opposed to what is sound in reason, or excellent in re
ligion. And now, if a man be bold enough to proclaim
himself a protestant, and to bless God for the Reforma
tion, as the charter of our religious liberties, he must
expect to be abused for his bigotry, and want of so
called Christian charity !
The spiritual wants of our people at home, and in
our colonies, have been grossly neglected; and, al
though, thanks be to God, there have been efforts
made, of late years, to correct the growing evil, yet,
all that has been done, has scarcely availed to overtake
the demand occasioned by the annual increase of popu
lation. Look again at the profanation of the sabbath !
Are we aware, that in this metropolis alone, containing,
as it does, within a circular area about St. Paul's
Cathedral, with a ten miles radius, a population of two
millions and a quarter, at least one million, five hundred
thousand, never enter a place of public worship on the
Lord's Day ? Of others, who do frequent a place of
worship, how many are content with attendance but
once ;— thus, putting about two hours as the percent
age per week on devotion to Mammon, which they can
bring to the public worship of Almighty God, on the
day which he hath commanded to be kept holy !

19
Oh ! if, while professing as a nation, to attribute our
greatness to the pure Christianity, which, thanks be to
God, was revived in this land at the time of the Re
formation, we should come nationally to sanction what
then we repudiated ; to uphold what then we denounced :
if we should relax our profession of faith in the One
Mediator; in the sufficiency of Scripture ; in the right
of every man, to read for himself, in his own tongue, the
wonderful works of God, if we should Uphold and contri
bute to propagate the tenets of a faith, repugnant alike to
what is apostolic in doctrine and apostolic in practice ; a
creed which virtually enthrones the Virgin above Christ ;
levels the Saviour to an equality with the creature ; ele
vates angels and saints to a rivalship with Him as inter
cessors; Upholds tradition as of equal value with inspired
truth; withholds the volume of revelation, or requires that
it should be read through the medium of the church's
coloured interpretation ; if further we should suffer our
population to augment itself, and use the sinews of the
poor in the acquisition of what may aggrandise our
selves, and leave them comparatively destitute of all
moral or spiritual oversight; if, in addition to this,
we neither by example or precept should endeavour to
.check the growing contempt of God's day of sacred
rest ; I say that we shall be heaping up the materials
of national decline, perplexity, and affliction ; and in
worse fetters than now hamper, and with cords of
severer affliction than now hold us, may we expect that
God will shew us our work and transgressions that we
have exceeded.

20
But I augur better and happier things than these ;
the highest authorities in the land have recognised
our present circumstances to be " heavy judgments
which our manifold sins and provocations have most
justly deserved, with which Almighty God is pleased
to visit the iniquities of this land." Our assemblage
here is a proof of our recognition of the same truth.
England, in her more than fourteen thousand churches,
is this day prostrate at the throne of mercy, and from
the hearts of tens of thousands of her sons have arisen
the confessions of guilt, and the supplications for mercy.
From many and many a retired chamber, in the wrest
lings of secret prayer with the Almighty, there will go
up the like confession and entreaty. Who can tell but
that God will yet be gracious and favourable to this
land 1 and then may England, with her sorely chastened
sister, come forth from the furnace; her moral lustre
more radiant than ever ; destined even still to hold, her
pre-eminence amongst the nations, inscribed with the
token, "This is the nation which the Lord hath
blest."

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MEMOIRS OF SIR ELIJAH IMPEY, Knt.,
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