ceive by what perversion of ingenuity a wound of this kind can be kept open for any very lengthened period. After some time we become accustomed to the absence of the friend whom we have lost; and to be accustomed is, in this case, where we can entertain no hope of a reunion on this side the grave, to be reconciled to it. Our attention is directed to other objects. Our surviving relatives naturally attract a larger share of our regard, and fill up, in part at least, the gap that has been made in our affections.We form, perhaps, new friendships or connections, which serve, in a greater or less degree, to occupy our thoughts, and wean us from dwelling too fondly or painfully on the memory of the departed. Our daily occupations contribute, in like manner, to divert our attention from the friends whom we have lost. Everything within us and around us conspires to undermine our sorrow, and to remove from our minds all but that calm and placid remembrance of them, which, though it may now and then cause the tear of affection to start, is assuredly productive of no feeling that can, with any propriety, be called painful. In this instance, therefore, as well as in those already referred to, experience would seem to justify the view taken by the Psalmist of the benignity of Divine Providence, in causing the sorrows that afflict mankind to present,

for the most part, but brief and partial interruptions to their happiness.

We shall conclude this part of the subject by observing, that although the laws of mind, to which our attention has been directed, are undoubtedly indiscriminate in their operation, so as to provide for every human being more or less of relief from suffering,-thus vindicating their descent from Him who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,"-we are not, by any means, to imagine that the providence of God makes no distinction between the righteous and the wicked. Far from it. The same great Being is governor both of the natural and of the moral world. By Him the laws of both have been established; and those who obey his commandments the most scrupulously in the one, are likely to receive the largest share of happiness from his arrangements in the other. It were easy to illustrate the truth of this position in the case before us. We might show how much more likely, generally speaking, the virtuous are than the wicked to experience a speedy and complete deliverance from each of the calamities formerly referred to, and, consequently, how much better qualified they must be for entering fully into the view of the dis

pensations of Providence here taken by the Psalmist; but we rather proceed to point out very briefly the practical effects which may be expected to arise from an attention to the preceding considerations.

And, first, let the view which has now been taken of the dispensations of Divine Providence, awaken in every breast the liveliest feelings of love and gratitude to the Almighty. With what other feelings can we reasonably contemplate Him who has graciously conferred upon his creatures, even in a state which he has taught them to regard as imperfect and probationary, so large a proportion of happiness. Oh! let us frequently meditate on the unspeakable debt which we owe to him, and endeavour to prove by our actions, as well as by our words, that we are not insensible to his kindness.

Secondly, let the meditations in which we have been engaged deeply impress our minds with the reasonableness of resignation. Let them teach us the baseness and impiety, as well as the folly, of repining under the comparatively trivial share of suffering and affliction which our heavenly Father may have seen fit, in his wisdom, to mingle with the cup of life.

Finally, my fellow Christians, let the view which we have now taken of the kind providence of God, inspire us with joyful, though humble confidence in him. Let us trust in the favourable issue of all his dispensations, however unfavourable or unaccountable may be their present complexion. He does far too much to promote the happiness of his human offspring, even in this life, to permit us to entertain a moment's doubt as to his ultimate object being to advance them, when qualified for the enjoyment of it, to a state of more unmixed and lasting happiness. Let us, therefore, repose an unshaken confidence in him, both for time and eternity, and on behalf both of ourselves and others. Let the kind providence which we behold him exercising here prepare us for entertaining a livelier and firmer faith in the glorious promises of his gospel; and let the consideration that, in this world, his anger endureth but for a moment, whilst far the greater part of life is passed in the enjoyment of his bounty, encourage us to look forward to a glorious time, when sin as well as death shall have been banished from his universe, and when, within the wide circuit of creation, love, and holiness, and happiness shall universally prevail.

SERMON XII.

THE HAPPINESS OF HEAVEN.

REV. xxi., 4.

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.

WE may fairly consider these words as descriptive of the future state of happiness to which Jesus encouraged his faithful followers to look forward. And, my Christian friends, what pleasing and consolatory reflections are they calculated to excite in the minds of those whose lot it has been to behold a beloved relative languishing under a painful and protracted disorder, gradually wasted away by its reiterated attacks, and at last removed beyond the reach of their affectionate attentions to the land of stillness and silence, and deposited in the dark and narrow chambers of the house appointed for all the living. May not the tearful eye of the mourner be expected to rest with comfort on such a passage as that which we have taken as