How carefully should we pray and strive after a proper improvement of sorrow, that this may prove a source of consolation, and of joy unspeakable and full of glory, in the anticipation of being soon landed on the blissful shores of immortality! Whilst, however, we reflect with delight on the advantages to be derived from the influence of affliction, we must not forget the guilt we shall incur, if we despise this abundant source of blessing-if we neglect its warnings, and are heedless of the instruction it affords. No benefit will accrue from suffering, if it be not improved. Then, indeed, affliction would be unspeakably painful: we should suffer equally, and, perhaps, more, without any title to the consolations provided for those who mourn in Zion, and at the same time we should incur the just anger of God, in refusing to listen to his voice, and to come to him, that "we might have life." If the affliction under which we groan do not detach us from the world-if it do not weaken the influence of sin, and invigorate the principle of piety in our hearts, we lose a blessing "which is better than riches: and all the things that may be desired are not to be compared with it."*

* Prov. iii. 15.

85

CHAPTER V.

ON SELF-EXAMINATION.

IF the influence of affliction be thus extensive, and its advantages so important; if our eternal welfare be connected with its improvement; and if there be a danger of foregoing these advantages, it is necessary to ascertain whether we are reaping the instruction designed by this mourn ful event. To rest in uncertainty where the interests of eternity are concerned is irrational; and at this season of solitude, the inquiry well befits us, What are we the better for our sorrows?-A mistake on this subject may be of infinite consequence, and, therefore, the greatest care and diligence should be observed in the scrutiny.

If it be true, that the foundation of all useful knowledge must be laid in an acquaintance with ourselves; and if it be granted, that we are indisposed to the fulfilment of this duty, because it leads us to be dissatisfied with our actions; it is the more necessary that we seriously prosecute the inquiry as in the presence of Him who

searches the heart and tries the reins of the children of men; and that we do not cease to examine ourselves, while we entertain a doubt of the integrity of our conduct.

He who is a God of love does not willingly afflict his people: infinite wisdom and infinite goodness influence his decisions, and his decrees are executed with an especial regard to mercy. Hence, there can be no question but that the present scene of distress is commissioned to accomplish some wise purpose; and perhaps, by a little attention, it may not be difficult to discover the particular design. Yet, if this were not the case, when we look into our hearts, and observe so much evil constantly springing up; when we detect so much attachment to the world, and alienation from God; we cannot be at a loss to perceive the necessity for some great change, that we may be made holy and acceptable in his sight.

"Wherefore should a living man complain a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord."* This is precisely the frame of mind in which we should meet affliction. Conscious of our sinfulness and manifold infirmities, that we deserve to suffer the wrath of God, and that

*Lam. iii. 39, 40.

it is of his infinite mercy we are yet the living to seek him, we should not venture to approach him with complaints; we should be humbled under the mighty hand of God, and be stimulated to inquire, whether we have chosen the Lord as our God; and if so, wherein we have deviated from his ways, that we may turn unto him with the whole heart.

"Show me wherefore thou contendest with me," should be the language of our minds. We may not rest contented with a general acknowledgment of our sinfulness, nor be satisfied with a cold and languid confession of our hardness of heart, and of our proneness to wander from God. This, alas! is too frequently the 'mind's subterfuge, to escape that piercing scru tiny which will reveal what is wished to be forgotten it is an attempt to lose in generalization the peculiar features of the present trial.

God afflicts his children only when chastisement is most required; and hence we may often discover in the nature of the trial an indication of its design, and of the evil to which it is opposed. Self-examination, in proportion as it brings us acquainted with our own hearts, leads us to entertain higher thoughts and juster conceptions of the majesty, power, and goodness of God.

* Job x. 2:

We can no longer allow the intrusion of doubt respecting his wisdom, mercy, or love, because we find so much that is averse from him, and hateful in his sight. We can enumerate so many provocations against his glorious majesty, so many offences against his patience and forbearance, and such a distance from the standard of purity he has exhibited for our imitation, that we are constrained to acknowledge the justice of his displeasure, his wisdom in correcting us, that he may recall our wandering footsteps to his ways, and supply us with the consolations of his grace.

We are placed in the world, in a situation of trial and of danger, in the midst of our fellowcrcatures, in the relation of social beings; and we have all some part or other to perform on this wide theatre. Since we are naturally attracted by the present scenes, and necessarily and lawfully engaged in our several stations, it is useful to examine, whether we have estimated the world and its possessions in a proper light, or whether, on the contrary, these have not occupied too much of our time, and pre-engaged our thoughts.

We are commanded to be "active in business,” but at the same time fervent in spirit; and it is obvious that a degree of diligence in the former, which interferes with the right performance of