we should co-operate with the providence of God, in the use of those means, which he has prescribed. We are to examine our own hearts, and endeavour to ascertain what errors we indulge, which need to be corrected; we are to feel and acknowledge that our afflictions are most richly deserved, and endeavour to reverence and adore the hand, by which they are laid upon us. Above all, we are to pray fervently that they may be accompanied by a divine influence, and may produce in our hearts and lives the peaceable fruits of righteousness. But who does not see that all this is totally inconsistent with that excessively anxious state of mind which we are contemplating? The person who indulges it cannot possibly be in a situation to profit by present trials; for his mind, when it should be employed in learning the lessons which God is teaching him by passing dispensations, is engrossed by gloomy forebodings, either of real or imaginary future afflictions.

Nor does this state of undue solicitude prepare him who is the subject of it for the trials which he anticipates, even admitting them to be real. On the contrary, it is fitted to destroy his fortitude, to weaken his resolution, and to relax all the energies of his mind to such a degree, as almost of course to defeat the gra cious designs of Providence in his affliction.

A third reason why the extreme anxiety of which we have spoken should not be indulged is, that it implies a distrust of the providence of God. What if we are to be the subjects of severe and overwhelming affliction? Do we not believe that every circumstance of our condition is shaped and ordered by an infinitely wise and righteous Providence; and that the designs of that Providence towards us are only merciful? What if the

companion of your bosom, or the staff of your declining years seems likely to be taken from you? Is it not your duty to recognize the providence of God in this dispensation, and to improve it as a chastisement from his hand? Why then allow yourself to be unduly anxious in regard to an event which you cannot control, and which you may be certain will be directed by infinite wisdom for some benevolent purpose? The language of this spirit is, that we have not sufficient confidence in our heavenly Father to commit the ordering of our lot to him; it implies a distrust either of his power, or his wisdom, or his faithfulness. I need not say how entirely inconsistent such a spirit is with that humble and submissive temper, which always ought, and always does, in a greater or less degree, characterize the child of God.

Again, an unduly anxious spirit in regard to the future is not to be justified, because it not only renders ourselves unhappy, but poisons the enjoyment of those around us; and moreover, it imposes a check upon our usefulness in society. We are all bound to do what we can for the promotion of each other's happiness; but the person who is forever indulging gloomy forebodings with respect to the future, and anticipating every evil which is within the range of possibility, is sure to diffuse something of the coldness and melancholy of his own feelings through the whole circle in which he moves. It is hardly possible to be continually in the company of a man of this character, and maintain that serenity of mind, which is so important to the faithful discharge of our duty. Moreover, the person in question imposes an effectual bar to his own usefulness. Not only does this complaining temper render him un

fit for many of the duties of life, but it is so manifestly contrary to the spirit of the gospel, that it must detract greatly from the influence even of his good example. If we may suppose the case that he is in other respects an exemplary Christian, still this will be a blot upon his character which the world will not overlook, and which will cast into the shade many bright and excellent qualities. Whether therefore, we consider its influence upon himself, or the world around him, we see that it is in both respects equally to be deprecated.

We are also forbidden to be unduly anxious concerning the future by the consideration that such a temper is fatal to the spirit of devotion. In order that we may be in a proper frame for communion with God, it is necessary that our minds should be calm and peaceful; that we should be able to exclude the cares of the world which more immediately press upon us; and much more, that we should restrain our thoughts from an impatient and anxious anticipation of future evils. Moreover, one of the very first impressions to which the soul should surrender itself in a season of devotion, is that of entire submission to the divine will; in prostrating ourselves before the Majesty of heaven we do virtually commit all our concerns to the disposal of God, and profess our confidence in his righteous government. But how can a person, whose mind is perpetually harassed by gloomy anticipations, approach acceptably the presence of Jehovah? If he attempts to collect his thoughts, and fix them on the great object of worship, he will find the effort almost as vain as if he were to try to confine the wind. If he ventures with his lips to profess his confidence in the Divine government, he is admonished of a most melancholy discord

ance between his language and his feelings, which he knows cannot escape the observation of the heartsearching God. In short, it is in vain for a person, who is under the influence of this spirit, to think of bringing an acceptable offering to the throne of mercy. At best, it will be a partial, a divided sacrifice. There will be wanting that composure and solemnity of mind, that deep impression of divine things, and above all, that submissive and childlike temper which is absolutely essential to a gracious acceptance.

Let it be remembered too, as another reason why we should guard against an undue solicitude concerning the trials of life, that these trials will soon be over. "For what is your life? It is even a vapour, that appeareth for a little while, and then vanisheth away." Even if your life is filled up with afflictions, yet, after all, it is so short that it seems unworthy of an immortal mind to be greatly troubled in regard to it. It may be that a few years, or even a few days, will bring it to its close; but if it should be protracted to the remotest period, the moment of its termination will soon be here. Suppose then, what is the most unfavourable that can be supposed in regard to it, that your future days are to be one continued scene of trouble; that the grave is at short intervals to open and receive the friends who are nearest to your heart; that you are to be afflicted with a most grievous malady, and never again to enjoy the blessing of health; that you are to be deserted by your friends, and left alone to contend with the caprice, and ingratitude, and cruelty, of the world. Suppose all this, I say, and what is the amount of it?

Why simply, that this momentary period of your existence is

to be filled up with trouble, and then, if it be not your own fault, you are to enter an eternity of boundless joy. Yes, Christians, this life is too transitory, too much like a dream of the night, to warrant much anxiety in regard to our lot, while we continue in it. If God is pleased to grant us a comparatively happy lot, it becomes us to rejoice with gratitude in the blessings of his providence; and if he is pleased to plant thorns in every step of our path, it will be but a little while before we shall have reached its utmost limit.

And finally, why should we be anxious for the trials of life, when we know that they are designed to prepare us for heaven? All the discipline of God towards his children is intended to make them better, to refine and exalt their graces, and to prepare them for a higher seat in glory. How unbecoming then is it to repine against the dispensations of heaven, when those dispensations are intended for our benefit? They may be, indeed they often are, mysterious, but can we not confide in the promise of God, that whatever of darkness may rest over them at present, we shall finally be satisfied that they were working for us an exceeding and eternal weight of glory? There are not improbably thousands of redeemed saints on Mount Zion above, who look back with unutterable joy to scenes of afflic tion, which once broke their hearts; and connect with those scenes some of the purest and holiest notes of praise, which now flow from their golden harps. Let us, therefore, while we sojourn in this world of comparative darkness, be contented to bear the trials of life with patience, resting in the promise of God, that all things shall work together for good, and looking for