of

already seen, and renders us relatively happy, even amidst the trials of a probationary state. Without it there is, there can be, no peace. Without it there is no consolation for us, amid the difficulties with which we are every where beset. Without it the mind cannot have recourse to those hopes, and delight itself with those prospects which leave everything that is so immeasurably behind that which shall be; and which cause all our expectations in time to merge in those of eternity, thereby taking from the casualties of this life the power materially affecting us. Besides too, it is religion, and religion only, which fortifies the conscience against the terrible inroads of remorse, and renders it the most cheering inmate of the human bosom. And where the malice of ungodly men may attempt to degrade us, by directing against us the vituperations of a splenetic and censorious spirit, this internal umpire decides for us to the satisfaction of our own hearts, and the shafts of their malice fall impotently before it. From religion, moreover, we imbibe the truly sublime persuasion, that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.". What but religion can impart to us such consolatory assurances as these? I have, therefore, no hesitation in affirming, that if we only contrive "to

keep a conscience void of offence" towards God and towards man, however our external condition may be overcast by the contingencies of time and circumstance, we are, nevertheless, above the moral influence of evil; for "who is he that will harm you, if ye be followers of that which is good?"

Further, we shall consider that the mind of a good man is not affected by the evils of this life, in proportion to that of a bad one; because, the interests of this world are, with the latter, not secondary but primary objects. His thoughts, therefore, will be chiefly engrossed by the life present, in which evil is especially prevalent, whilst that of a good man will be mainly absorbed in the life future, with which evil can have nothing to do, unless in the abodes of everlasting woe. Of course, where the interests of this world engage the whole of our thoughts, anything that tends to abridge those interests, will naturally affect us deeply; because, the only prospects of happiness which we are then accustomed to encourage, will be thereby marred; and if we cannot turn by anticipation from the disappointments of this world, to the glories which shall be revealed to the righteous in another, what expectation can we entertain of the merciful promises of the gospel being realized to us, when we derive no consolation from them under the pressure of our temporal afflictions? In those promises are contained "the hope which is laid up for us in Heaven": upon them, all our

views in eternity must be grounded. Where then they afford us no satisfaction, we may rely upon it that our trust in them has been feeble, that our faith is unstable, our morality questionable, and our religion vain.

If we have faith in the efficacy of the Redeemer's atonement, the loss of enjoyment here cannot materially affect us. "Who shall separate us from the love of Christ?" asks the Apostle; "shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword? nay, in all these things we are more than conquerors through him that loved us." When a bad man is overtaken by calamity, he writhes under the visitation only because to this present evil world all his aims, his hopes, his views, are confined. He does not suffer himself to think enough of another, to render the brilliant prospect which it unfolds an object of consolation to him under the disappointment of defeated hopes in this. "Where his treasure is, there will his heart be also." His treasure is here; when, therefore, "moth or rust doth corrupt," or "thieves break through and steal" it, he is wretched; because, having lost that which is earthly, his heart being still set upon it, he abandons all interest in that which is heavenly, for he "cannot serve God and mammon." He cannot, therefore, look forward with a calm and holy confidence, to that glorious and unchangeable possession, which is reserved for those who diligently seek it, in the

Redeemer's kingdom. He has no consolation in Christ, and, consequently, all the trifling ills of this life perplex and torment him, especially, because he has excluded himself from the infallible remedy against them-religion.

Now, although we all, perhaps, conceive ourselves to be religious, and no doubt are so to a certain extent, we may, nevertheless, "come short of the glory of God"; and we certainly shall do so if our religion emanate not from the heart; unless we believe as well as profess; unless we act righteously as well as pray devoutly; unless we love the Lord as well as praise Him. Let us remember, that in proportion as we are lax or earnest in religion, the miseries of life will hang grievously or lightly upon us. In proportion as we "set our affections on things above," the "things of the earth" will necessarily lose their influence over us. It is not that the good man does not suffer calamity equally with the bad one, but that it has not an equal or like power over him. Despair, too, frequently aggravates the sufferings of the one, depresses him and destroys his peace, whilst hope cheerfully supports the other, teaching him to repose his confidence in the mercy and sufferings of a crucified Saviour. "Great plagues remain for the ungodly; but whoso putteth his trust in the Lord, mercy embraceth him on every side."

Look only at the influence of misfortune but too

frequently upon the minds of degenerate men. Hopelessness, madness, remorse, and even death, are often the gloomy consequences of a sudden subversion of their worldly hopes. We see the righteous man, on the other hand, patiently resigning himself to the condition which Providence sees fit to assign him, "longing to depart and be with Christ;" but still, like St. Paul, happy to suffer for the sake of Him who not only suffered, but died for his; rejoicing in the confident expectation that his chastening will surely terminate in undiminishing, everlasting blessedness.

Lastly, and it is the natural conclusion from what has been already urged,-the righteous need have no fears so long as they continue to be "followers of that which is good." Upon them the Holy Spirit acts as guardian and director. As guardian in apportioning to them the preventing grace of God; in awakening their consciences to a full sense of the dangers with which sin besets their path; in protecting them against the temptations of "the world, the flesh, and the devil." director, in suggesting holy thoughts and pious resolutions; in stirring up their hearts to good desires; in dictating prayers to God for his manifold and great mercies; and in "keeping them unspotted from the world." Now, this defence against the wiles of the adversary, will never be wanting to those who "seek the Lord at a time when he may be found," who "call upon him while

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