sician of souls employs for the recovery of those in whom there is no soundness.

The authour of the 119th psalm expresses, in a few words, the ideas contained in this particular. "It is good for me that I have "been afflicted. Before I was afflicted, I "went astray; but now have I kept thy "" word. I thought on my ways, and turned my feet unto thy testimonies.

66

I made haste, and delayed not to keep thy com"mandments."

2. Afflictions work the peaceable fruit of righteousness, by detaching our thoughts and affections from the things of this life, and fixing them upon the more rational and certain enjoyments to be looked for in an immortal state. Nothing can be a greater enemy to the growth of religion than the profits and pleasures of this world. Our Lord compares them to briars and thorns which sprang up and choked the good seed that was sown among them. Nor is it surprising that they should have this effect. While we are careful and troubled about many things, we are very apt to forget the one thing needful. What is seen, and is near, makes a lively and deep impression on the mind, and is, for the most part,

preferred to what is unseen, though eternal.— Accordingly, there is no advice which is given more frequently, or with greater earnestness, by our Lord and his disciples, than that which the Apostle Paul has couched in these words: "Set your affections on things above, and not "on things on the earth." To obey this direction must, at all times, be laborious to creatures so nearly allied to earth as we are, and who have so many desires that are for ever beset by the alluring objects of gratification that lie within the sphere of this mortal Afe. it is a work of peculiar difficulty in the season of prosperity. We cannot but be attached to a scene in which every thing smiles upon us : we cannot but take delight in a situation where all is harmony and loveliness.

But

To counteract this influence, a general conviction of the vanity of life, and of the necessity of more rational pursuits, may have some weight with thinking men. But a reverse of circumstances, and the sufferings under calamity, are motives addressed to all men, the foolish as well as the wise. They are easily understood; they come home to one's self; they go directly to the heart. If, for example, our situation in life has, in the course of proviFf

VOL. I.

dence, been changed from plenty to want, need we any other argument to convince us that riches often take wings and fly away, that if we place our happiness upon any external good, we shall be, perpetually, meeting with uneasiness and disappointment, and, that, the only thing about which a wise and good man should give himself any concern, is the peace of his own conscience, the approbation of his Judge, and an interest in the happiness of a future life? When sickness and pain succeed health and ease, what can more readily direct our thoughts to that period when our vision of this world shall be closed,' and to that state of being into which we shall enter when the moment of dissolution shall be passed? If discord has deprived us of the objects of our esteem, or if they have descended into the tomb, how should these things urge us to place our love and affections upon God who is a friend that sticketh closer than a brother, and whose years are without end.

The man who has been thus chastened, and who by the spirit of God has been enabled to derive such profit from the afflictions of life, is not far from the kingdom of heaven. No object is left to engross his mind, or prevent

the growth of religion in his soul. He has laid aside every weight, and is thereby fitted for his christian race. He is not immersed in the business of the world, nor troubled with it's cares; for all his prospects lie beyond the grave. Nay, even in this life, he has an infinite advantage over those who have been always cherished in the fond lap of fortune.To such men afflictions have a formidable aspect. The smallest disappointment or pain ruffles their spirits, and discomposes their minds. But the chastened christian can behold distress approach him without being discomposed. To him it is no new thing, it is a guest whom he has long entertained, and with whom he has become familiar. Even death, with all his terrours, cannot dismay him. He rather rejoices at his approach; for he will free him from his cares, and ease him of the load of his afflictions. Indeed, what should make death terrible? He will loose the christian from a world in which he has had little satisfaction, and to which he was but little attached. The malignity of sin, and the wickedness of men, convinced him that he was here in a hostile and a foreign land; and he has long been looking for a better country.

He

knew he was a sentinel upon a post which he durst not desert, but he has often desired to depart and to be with Christ.

3. Afflictions convince us of our own weakness and insufficiency, and of the necessity of trusting in God, and of depending on the assistance of his holy Spirit. It is evident, that, in the day of prosperity, we are apt to forget God, and put confidence in an arm of flesh. The reason given by Agur, in the Book of Proverbs, for not asking riches, was "lest I be "full, and deny thee, and say who is the "Lord?" This disposition of mind, howev

er, is very inconsistent with the present condi

tion of human nature.

days of man. less and forlorn.

Few and evil are the

He comes into existence help

He seems to have imbibed with his earliest breath a deadly poison which causes him to languish here below, and makes his whole life one long and painful struggle. Buffeted by adversity, exposed to pain and sickness, and chastened by the hand of God, after having toiled out the long day of human life amidst hardships and evils, and but seldom blessed with the cheering rays of prosperity, he sinks forgotten in the silent grave. The experience of most men shows this to be the