Our path in life lies along the brink of a river or the edge of a cliff; and we may by a step - a single step - at any moment meet our fate. The asseveration of David may be regarded as the expression of a strong conviction ("As Jehovah liveth," etc.) of -

I. THE SOLEMNITY OF DEATH. The event is a serious one. To leave familiar scenes and beloved friends, to "be missed" from our accustomed place is a saddening thought. But what gives solemnity to death as well as life is its moral aspect, its spiritual and Divine relations.

1. It terminates our earthly probation - severs our immediate connection with the privileges, means, and opportunities by which character is proved and the soul prepared for another state. When this step is taken, all these things belong to the past.

2. It ushers us into the Divine presence; no longer partially concealed by the veil of material things, but fully revealed in light, which reveals the moral attitude of every human spirit and judges it "in righteousness." "After death" (and following close upon it) "the judgment" (Hebrews 9:28). "We must all be manifest before the judgment seat of Christ," etc. (2 Corinthians 5:10).

3. It fixes our future destiny, in weal or woe. "What is a man profited," etc.

II. THE UNCERTAINTY OF LIFE. The step must be taken, but when we know not. That we may be duly impressed by a truth which all admit, but few adequately realise, consider -

1. The frailty of the body, and the innumerable dangers to which it is exposed. "Between us and hell or heaven there is nothing but life, the most fragile thing in existence (Pascal).

2. The facts of daily observation. What occurs to others so often, so suddenly and unexpectedly, may occur to ourselves. We have no guarantee that it will not. "Man's uncertain life is like a raindrop on the bough, amid ten thousand of its sparkling kindred, and at any moment it may fall."

3. The declarations of the Divine word. "Man knoweth not his time," etc. (Ecclesiastes 9:12). "Ye know not what shall be on the morrow. For what is your life?" etc. (James 4:14). Why should we be left in such uncertainty?

(1) To teach us the sovereignty of God and our dependence upon him.

(2) To accord with our present probationary position, which necessitates the proper adjustment of motives to our freedom and responsibility.

(3) To enable us properly to perform the ordinary duties of life, in connection with which we are appointed to serve God here and prepare for his service hereafter.

(4) To check presumption in devoting undue attention to the affairs of this life and neglecting those of the life to come.

(5) To lead us not to put the event out of our minds altogether, but rather to constant preparation for it and for the life that lies beyond. "The last day is kept secret that every day may be watched" (Augustine). "Take ye heed, watch and pray, for ye know not when the time is" (Mark 13:33). "Be ye therefore ready also, etc. (Luke 12:40).

III. THE NECESSITY OF WATCHFUL PREPARATION. Seeing that at any instant the step may be taken, it plainly behoves us to be always ready.

1. By seeking and maintaining a right state of heart (John 3:2, 14).

2. By diligent, faithful, and persevering performance of duty.

3. By constant and prayerful committal of our souls into the hands of God. So, whenever the step is taken, it will be "only a step" out of the shadows and sorrows Of earth into the glory and joy of heaven. - D.

I. Our first point is, WHAT YOU MAY DO, what there is a possibility of you doing, should your friends answer you roughly.

1. You may "by-and-by be offended." I mean that you may leave Christ altogether, because you cannot bear his cross.

2. Or, it may happen to you that, instead of being by-and-by offended, you may continue for awhile, but you may gradually give way, and at last yield altogether. There are many among us who could bear to lose our heads at a stroke for Christ, but to be burned at a slow fire — ah, that would try us!

3. But if left to ourselves we may fall into what is as bad as open apostasy. When we find the father, or the wife, or the friend answering us roughly, we may make a pitiful compromise between Christ and the world.

4. I will tell you what you may do also, and I pray that the Holy Spirit may lead you to do it. You may take up humbly, but firmly, this decided stand: — "If my father answer me roughly he must do so, but I have another Father who is in heaven and I shall appeal to him. If the world condemn me, I shall accept its condemnation."

II. WHAT THE TRIAL WILL DO FOR US IF WE ARE HELPED TO BEAR UP UNDER IT. "What if thy father answer thee roughly?"

1. First, it will grieve us. It is by no means pleasant to be opposed in doing right by those who ought to help us in it. It is very painful to flesh and blood to go contrary to those we love.

2. The opposition of your friends will try your sincerity. If you are a hypocrite you will soon yield to opposition.

3. The rough answers of opponents will try your faith. You say you believe in Jesus: now we shall see if you do, for if you cannot bear a little trial from men and women, surely you will not be able to bear the worse trials from the devil and his angels. If you cannot bear the trials of life, how will you endure the ordeals of death?

4. Persecution will try your love to Jesus. If you really love Him you will cheerfully stand in the pillory of reproach with Him. Your valiant soldier in quiet barracks at home could fight, no doubt, but how do you know till he has passed through a campaign?

5. The rough answers of those who should be your friends will keep us awake. I think it was Erskine who used to say, "Lord, deliver me from a sleepy devil."

6. Such afflictions drive you to your knees.

7. Trials from the enemies of Jesus confirm our faith. Those who are never tried usually possess a poor, tottering faith, but trial, especially persecution, is like the rough March wind which goes howling through the forest, and while the young oaks are almost torn up by the roots at first, it loosens the soil for them, and they send out more rootlets, till they get such a firm grip that they defy the hurricane.

8. Rough speeches, too, will have this good effect, upon genuine Christians, it will lead them to plead for those who utter them.

9. Certainly opposition has another good effect, that it drives those subject to it into the truly separated path; they are known to be Christians, and proclaimed as such by their revilers.

10. One good effect of being persecuted at home is this, it makes you gentler abroad.

III. HOW SHOULD YOU BEHAVE UNDER THE TRIAL?

1. Never court opposition.

2. Endure whatever you have to endure with the greatest possible meekness.

3. After bearing with meekness return good for evil. For cruel words return warmer love and increased kindness. The most renowned weapon for a Christian to fight his antagonists with is that of overcoming evil with good.

4. Here let, me also remark that to this gentle endurance there must be added by the persecuted Christian much exactness of life.

IV. IN DOING ALL THIS WHAT COMFORT MAY YOU EXPECT.

1. You may have this for your comfort, that the persecutor is in God's hands. He cannot do more than God lets him, and if God permits him to annoy, you may cheerfully bear it.

2. Next, remember, if you keep your conscience clear it is a great joy. Rough answers outside need not trouble you while within there is the answer of a good conscience towards God. Injure your conscience and you lose that consolation; preserve it from evil and you must be happy.

3. Remember that by patiently enduring and persevering you will have fellowship with the grandest spirits that ever lived.

4. Remember, too, that if you have extraordinary troubles Jesus will be doubly near to you.

5. You have the sweet thought also that you are doing more good where you are than if you were placed altogether among the godly.

( C. H. Spurgeon.)