experience reproach, or injury, or oppression, we commonly think, because we have right on our side, that we are justified in any measure of violence and resistance towards those who have injured us; but we should remember that this is the proper occasion for the display of christian charity. “For if, when we are buffeted for our faults, we take it patiently, what thank have we?" this is the virtue of the suffering malefactor; but if, when our good is evil spoken of,—our principles maligned,―our character assailed by misrepresentation, and our property injured,—if then we forbear all hasty and passionate vindication, and refrain from every species of retaliation, this is thankworthy,-this is charity. The operation of christian principle stills the tumult of indignant feeling, forbids all execrations on the head of him who would even destroy us, and restrains the hands from inflicting injury. "Fret not thyself," it argues, "because of evil doers, for they shall soon be cut off. Commit thy cause unto him that judgeth righteously. Trust also in him, and he shall bring it to pass. A father of the fatherless, and a judge of the widow, is God in his holy habitation." Nor does its operation stop here, but it dictates a beneficent course of conduct towards our adversaries: "love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you." Besides, when we attempt to avenge ourselves upon the instrument, we do in effect thereby express our resentment of God's dealings with us; and thus involve ourselves in the guilt of impiety and rebellion. The consideration of the hand from which the affliction comes should suppress all resentment towards the agent. When David fled from his son Absalom, and the anguish of his bleeding heart was cruelly aggravated by the insults of Shimei, what reconciled the sufferer to this bitter addition to his woe? "Let him curse," said the afflicted monarch, "because the Lord hath said unto him, curse L David. Let him alone; and let him curse; for the Lord hath bidden him." He saw God's hand in the trial, and he was satisfied; and how consolatory the hope which this view suggested to him: "it may be that the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day." We are never more likely to have our mourning turned into joy, than when we take our afflictions, through whatever channel they may come, patiently as from God's hands, and are satisfied with whatever is done, because he does it. COMFORT IN AFFLICTION. O child of sorrow! be it thine to know Weeps tears of joy, and bursts into a song. "MY PEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU; NOT AS THE WORLD GIVETH, GIVE I UNTO YOU. JOHN XIV, XXIX. RIGHTEOUS men are entitled to peculiar privileges. One of these, and by no means the least important, is comfort in affliction. As in the present state no man is beyond the reach of trouble, good men suffer in common with their fellow creatures, but in their afflictions they have sources of consolation of which the world knoweth nothing. They are kept in peace: "thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." They hear the voice of Christ addressing them as he did his afflicted disciples, "let not your heart be troubled, neither let it be afraid." Having fled for refuge to lay hold upon the hope set before them, they are authorised to expect strong consolation, and to appropriate to themselves the comforts which the word of God so abundantly supplies. Here, in the lowest depths of affliction, is an unfailing source of consolation and delight. Whatever else is uncertain, fading, and deceptive, the word of God, on which he hath caused us to hope, is sure, faithful, and eternal. These comforts are various as our necessities, full as our desires, and free as our indigent circumstances require. When they are realised, no privation excites complaint, no pain disposes to murmuring, no angry passions agitate the breast, no fear of increasing trouble overwhelms the soul. They enable us to acquiesce in the dispensations of providence; like the wood with which Moses sweetened the bitter waters of Marah, they render our afflictions not only palatable, but also a subject of rejoicing, "knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts." That you may realise these comforts, attentively consider The paternal character of Deity. The gospel doctrine of reconciliation, with its consequence adoption, assures us, that God is the friend and father of all who believe in Christ Jesus. The proper effect of such a character, when seen in all its glorious excellency, is to banish distrust and suspicion, and to awaken admiring love and child-like confidence. The kindness and love of an earthly parent produce these feelings, and his very character is regarded as a sufficient warrant for an undeviating attention to our happiness and welfare. But what earthly parent will bear a comparison with God? He has none of the imperfections of his creatures, but, in all his dealings with his children, he is actuated by immutable truth, unbending fidelity, and infinite and unchanging love. They are assured that all things shall work together for their good; that prosperity shall be blessed, and affliction sanctified; that distress is not punishment, but correction, and trial, and discipline; "that he who spared not his only begotten Son, but gave him up to death for them, will with him also freely give them all things;" all things truly needful for them-all things requisite to their eternal salvation. Affliction is among the promises of the covenant, and is sent as a special tok en of our heavenly father's love: "for whom the Lord loveth, he correcteth; even as a father the son in whom he delighteth." At the same time it cannot be too distinctly stated, or remembered, that God "doth not afflict willingly, nor grieve the children of men." The necessity of our affliction does not rest with God, but with ourselves; and, if our state was such as never to require affliction, he would never employ the rod. In all our sufferings how striking are the displays of his wisdom and mercy! How conspicuous is his paternal wisdom. "His understanding is infinite." He knows the end from the beginning, and what are the best methods for accomplishing his own gracious purposes. He knows when to use the rod, and when to withhold it. He is acquainted with what measure to afflict; for he remembereth that we are but dust." He will not, therefore, lay upon us more than we are able to bear; he will not afflict us beyond what he sees is essentially connected with our advantage. Intimately acquainted with all the circumstances of his people, their age, situation, dispositions, advantages, and temptations, he sees the particular kind of affliction which is needful for the promotion of their welfare. He places some of his saints in the vale of poverty, because he knows they could not resist the snares of affluence ;-others he deprives of bodily health: some he dooms to months or years of great adversity;-others he bereaves of family and friends, and leaves them as forlorn pilgrims to grope their darkling way to the new Jerusalem. But, in all these methods of his providence, he is guided by that infinite wisdom which prompts him to study the different characters of his children, and to apportion that discipline to each of them which will |