learning and polite accomplishments, by the interest and varied amusements which they supply, are admirable antidotes to grief? It is, alas! too true, that "he that increaseth knowledge increaseth sorrow" (Eccles. i. 18): which means that superior worldly wisdom, unless well directed, serves only to sharpen our natural feeling-merely gives to the mind a more exquisite sensation of present ills, and a more anxious foresight of those which impend. Perhaps they think, like the heathen philosophers of old, that human reason-man's natural mind-ought to be, and is a sufficient support, even under the most trying circumstances of life? But, if they knew the foolish fancies and absurd theories of those philosophers, this supposition would at once disappear; because, with all their knowledge, which was great, they seem to have elevated feeble mortals above humanity, and then to have degraded them far below it, as if we were, like God Himself, incapable of distress, or, like a stone, insensible to pain and pleasure. In short, concerning all the worldly expedients to which men usually turn for consolation, it may with truth be said, in the proverbial language of Isaiah (xxviii. 20), "The bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it;" familiar, but most expressive words, to show their insufficiency to give rest and comfort to the wearied soul. Well, then, may we exclaim, "Oh ! what a shallow and deceitful world is this, whereon

so many are seen to place their whole delight! Doubtless, there is much around us both beautiful and captivating, God being exceeding gracious to His creatures; yet, like whited sepulchres, which without are ornamental, but within are full of dead men's bones, so is the world in reality, defiled with foulness and liable to decay."

Having searched the world in vain for real comfort in the midst of those misfortunes which are entailed on us of every degree, let us pursue the only remaining path: let us consult those revelations which God has made; and I do not hesitate to say, that in them we shall find the most abundant information. Religion—not the religion of man, nor the religion of the priest, but the religion of God our Saviour by imparting peace, administers all needful comfort; and in the Bible only can we learn what is this true and evangelical religion. I shall first enumerate some of its best effects, and then briefly describe its nature.

In the first place, a religious person does not consider many of the common ills of life to be real grievances; because a pious heart is in a great degree disengaged from the world, and indifferent to things which others eagerly pursue. Consequently fewer misfortunes can affect his exposed to the surges of a stormy sea, the Christian, by the power of his faith, stands superior to every tempest; and the trials with which he meets, like the waves of the ocean, dash and spend themselves

peace.

Like a rock

against his hopes in vain. Recollecting that he is

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a stranger and sojourner, as all his fathers were," his desires and affections are fixed on his future home, and he considers events as good or bad, in proportion as they promote or obstruct his preparation for heaven. It therefore often happens that incidents, which others pronounce to be misfortunes, he receives as amongst his choicest blessings; for, seeing that in the course of human life, temporal prosperity is given to both the righteous and the wicked, and that this prosperity is no sure token of Divine favour, nor adversity a certain proof of Divine displeasure, the Christian is not unduly elated by the one, nor much dejected by the other. Scripture teaches him (and experience closely agrees with it) that affliction is often the portion of the favourites of heaven; for "whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." (Heb. xii. 6.) Nay, since those very sorrows are trials of faith and patience, and excellent opportunities for the exercise of all Christian virtues, he even looks with joy on his most bitter tribulations; acting in this respect according to the precept of St. James "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." (James i. 2—4.)

Secondly, true religion changes the greatest ills of life, if not always into temporal, certainly into eter

nal blessings. By nature, all would prefer to glide down the stream of life in an uninterrupted course of success and ease, with no shallows to retard, nor disappointments to disturb them. And naturally affliction often excites murmuring and unbelief, and thus drives its victim to despair, or into greater hardness than before; but, by the introduction of religious principles, the state undergoes a complete transformation. Affliction is indeed, as I have said, the lot of every creature; and our daily experience proves it to be the best medicine for the soul, reducing the proud sinner to lowliness of mind when ease and success had made him haughty. But, as medicine alone would not restore, but destroy the body, without the aid of food, so is something additional and comforting to the soul required, when tribulation has brought it low. That something, of which Christ Jesus is the Author and the Finisher, is religion. When weaned from this world, we require the law of God to direct our wishes and efforts to a better one. When sorrow has forced us to reflect on our evil deeds, the voice of God is necessary for the peace of the contrite sinner, to tell him what to do-to exhibit to his view the glories and freeness of salvation. Religion makes us perfect in affliction; it completes the purpose for which God sent that affliction; it binds up and heals the wounded spirit. When sorrow has given us a distaste for worldly things-when worldly hopes are blighted, nothing could follow save lamentation and despair,

if Revelation did not unfold a beauteous prospect of another state of being, where all sorrows shall cease, and evil be unknown. What, then, can this religion of our Saviour do? It not only gradually teaches us to desire to depart, in order to be with Christ (which would be far better than to remain), but it reconciles us to all, even bitter, circumstances of life, past as well as present, by convincing us that without painful and continual trials we should most probably slumber here, to awake hereafter in everlasting woe.

Thirdly, the religion which the Scriptures reveal lessens our grief in trying seasons by communicating to us this certainty-that we are never overlooked by God; that He, who dwells above, minutely regards all things below; that not even a sparrow falls to the ground without His knowledge; and that not a sorrow disquiets the heart, nor an ailment the body, which He, who is as kind as He is wise, does not know and does not permit. Surely it must impart "great peace" to be informed of this; just in proportion as it would disturb us to be told that God on high does not perceive those ills which the world and the devil seem to bring upon us. Yes, truly, it is a source of unspeakable comfort to believe that we live under His government, and are entirely at His disposal, and are the fond objects of His care, who by His wisdom knows, and by His love and power directs our affairs better than we could do for ourselves. Even if the Bible had not