tions, and who have been enabled to remember God in circumstances where, but for such previous discipline, they are conscious that they would have been in danger of forgetting him. And can such persons have any doubt or perplexity about the principle on which affliction is made to enter so largely into God's dealings with his people; or fail to perceive that, independently altogether of correction or chastisement, it is through tribulation and trial, that the Christian character is raised to an elevation which it could never otherwise have reached? Such tribulations are not only the measures which Infinite Wisdom dictates, but they become, to the eye of faith, the most unequivocal expressions whereby infinite love manifests itself; they are so many testimonies to the unceasing watchfulness of God over his children, and the provision which he is making for their deliverance, ere the hour of temptation arrives, and before they are conscious of its approach; and the more they reflect on the time, and the nature, and the extent of their suffering, the more firmly persuaded must they be, that "their light affliction, which is but for a moment, worketh for them a far more exceeding, even an eternal weight of glory."

In the view that we have now taken of the subject of affliction, and of the place which it occupies in God's procedure towards his people, we have considered it merely with a reference to the individual afflicted, as tending, under the sanctifying influence of the Spirit of God, to promote the believer's growth in the divine life. It may not, however, be uninteresting or uninstructive to the Christian, to be re

I to remember God such previous disciey would have been nd can such persons out the principle on ter so largely into ; or fail to perceive of correction or chason and trial, that the an elevation which it ched? Such tribulawhich Infinite Wis, to the eye of faith, ions whereby infinite e so many testimonies of God over his chilhe is making for their temptation arrives, and its approach; and the e, and the nature, and the more firmly per"their light affliction, worketh for them a far ernal weight of glory." e now taken of the sube place which it occupies his people, we have conference to the individual

the sanctifying influence note the believer's growth not, however, be uninthe Christian, to be re

minded, that it is not to the individuals alone who are actually subjected to suffering, that the salutary effects of affliction are confined. Such is the constitution of our nature, and such the circumstances in which we are placed, that we are mutually dependent on one another for not a little of what is essential for our present comfort and well-being; nor would it be easy to conceive a case in which an individual could be so entirely under the dominion of a selfish spirit—where he could so contract the sphere of his affections, and so concentrate his regards upon himself, as that his comforts should be beyond the reach of being affected by any change in the circumstances and condition of those around him; and if a solitary instance of such an individual could be found, there are few, we are persuaded, who would hesitate to pronounce him the most desolate, and forlorn, and pitiable, of human beings. With such sympathies and feelings, then, as render it impossible for us to remain insensible to the condition of one another, provision is thus made, by the very constitution of our nature, for giving to affliction a far more extended influence, than merely the effect which it produces on the individuals actually afflicted. However limited may be the sphere of the sufferer's relationship or acquaintance, there must be some, at least, to whom his condition cannot be a matter of indifference; and if his sufferings have been sanctified to himself, there must be something in his character and state, that has a tendency to convey salu tary impressions to all with whom he may have an opportunity of holding intercourse. The effects,

indeed, of such dispensations may extend far beyond what it is possible for us to conceive. We are assured in Scripture, that "there is joy in heaven over one sinner that repenteth ;" and contemplating this truth, in connexion with what we are also told on the same authority, that angels are "ministering spirits, sent forth to minister for them who shall be heirs of salvation;" and that "unto the principalities and powers in heavenly places is known, by the church, the manifold wisdom of God;" we cannot doubt that every step of the believer's progress towards a state of meetness for the inheritance of the saints in light, is a subject of interest to these holy and happy spirits. And if so, then it is impossible to determine how far the influence of the believer's holy resignation under affliction may extend, or what enlargement it may give, even to those higher intelligences who do not, and cannot require to be themselves subjected to suffering, in their conceptions of the power of divine grace, and the riches of divine wisdom; and impossible, therefore, to estimate the amount of that accession, which the humblest Christian may be the means of making, to the blessedness that is diffused through the subjects of God's holy administration. But, independently of the testimony that is thus borne, to the faithfulness of the divine promises, and the efficacy of divine consolations, it is evident that, in every case of affliction, there must be feelings awakened, and sympathies called forth, which have themselves a most salutary -tendency; that the witnesses of such afflictions are thereby reminded of death and eternal things, in a