which operate on the soul, as opiates on the body, i. e. just to blunt the keen edge of pain. "Patience," says one," is not a careless indolence, a stupid insensibility, constitutional fortitude, mechanical bravery, or a daring stoutness of spirit, resulting from fatalism, philosophy, and pride. It is derived from divine agency, nourished by heavenly truth, and guided by scriptural rules.”* My soul, cultivate this blessed and valuable grace. And under all my trials and vexatious sorrows, may I bear up; and may all my afflictions" work for me a far more exceeding and eternal weight of glory." While hypocrites may talk of their frames, their faith, and their joy, may I learn to "endure afflic tions," and so to "let patience have its perfect work." Spirit of God, come and dwell in me, and bring into my soul all thy sanctifying and consoling influences. May thy heavenly graces come in a glorious train, and be "in me and abound, that I may neither be barren nor unfruitful, but understand what the mind of the Lord is," who has said, "Be ye holy, for I am holy." Our hearts must not be set upon one grace more than another, for if we contend for one to the exclusion of another, it proves that we are strangers to the whole. The graces resemble each other, and he that loves one grace, loves the whole. They are like so many beams of the sun, which resemble each other, and have one common focus. The apostle says, "Ye have need of patience." Nothing can be more certain. The people of God * Jay. lie open and exposed to storms and tempests, from all quarters. They are like poor Job, when the wind smote the four corners of his house, in which his children were assembled. Afflictions beset us on all sides, and no point is left unassaulted; yea, sometimes we are smitten on all sides at once, crossed and perplexed in our worldly estate, feeble in body, dejected, tried, and tempted in mind. When all these seas of sorrow meet, it is no low attainment to possess the soul in patience; and to stand composed and unbroken, while so many waves and billows go over us. What our Lord said to his servant Paul, should encourage us, " My grace is sufficient." The weakness and deficiency are all in ourselves; we are straitened in our own bowels, but not in the Redeemer. With God all things are possible, and he has promised to supply all our need. It is God alone that can carry on the work of grace in the souls of men. He has left nothing in nature unfinished, nor will he ever leave the good work of grace which he begins, till it be crowned with glory. He will carry, in perfect security, all his people over the ocean of trials and afflictions, and give them strength and patience equal to their day. God must help and uphold, or the strongest believer, and the stoutest heart, will soon fail. He giveth more grace. He instructed the apostle Paul," both to be full and to be hungry, to abound: and to suffer need." This was no easy lesson to learn, but Christ was his teacher, which led him to say, "I can do all things through Christ which strengtheneth me." God is able to make all grace abound, and he will do it for his own honour and his people's comfort. Jacob, though a worm, "shall thresh the mountains." God will cause their patience to hold out; to him therefore we must ever look, remembering that "weeping may endure for a night, but joy cometh in the morning." "Patience a little longer hold, A while this mortal burden bear; And guilt and grief be changed for endless joy and bliss." But the prosperous soul is not made of stone, nor its flesh of brass, nor its bones of iron. He is possessed of as keen sensibility as other men, and is often known to glory in tribulation. And when he cannot be silent, he is cheerful. The sovereign will of God is the resistless argument which he uses with his own heart, while he submissively bows to his good pleasure. Of all conquerors, the patient soul is the greatest; for when he is conquered, still he overcomes. Thus his enemies, prove to be his greatest friends; while they infest him with thorns, they prepare him for the honours of eternity. Even sickness may be better to him than health; loss, better than gain; and even death better than life. It has been observed that vessels of clay crack in the fire, but vessels of gold come out refined. The prosperous soul is a vessel of gold purified, and rendered "meet for the master's use." MEEKNESS AND GENTLENESS. A good man never appears so much to advantage, or shines so brightly, as when he appears arrayed in the robes of meekness, gentleness, and humbleness of mind. These are valuable ornaments both in the No soul can prosper in sight of God and man. which these are not cultivated. They are nearly related, and for that reason they are here united. Meekness denotes a temper of mind not easily provoked. Naturally man is like a wild animal, and he can only be tamed and rendered meek and gentle by the grace of God. The Rev. J. Newton of London used to say, "He was a wild beast brought from Africa; and since the Lord had tamed him, many had a curiosity to see him." It is indeed an infinite mercy to be tamed and humbled as this good man was. O that my soul may imbibe the meekness and gentleness of Christ, and become quiet and docile as a lamb! The more thy lovely image, O Immanuel! is impressed on this soul of mine, the more it will prosper. Reign in me and subdue every impetuous disposition. This will teach me forgiveness of injuries, and submission even to many abominable insults. Without this disposition how can I attain exalted degrees of excellence? When I hear thee, O my precious Redeemer, saying, "Blessed are the meek," let it be my desire to enjoy that blessing for my own comfort, and for thy honour. Let me cherish and cultivate all gentleness of disposition, and that uniform mildness of behaviour, which are truly and really ornamental to the followers of him who has said, "Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." The wisdom that is from above, is pure, and gentle, and peaceable. Compassion makes us feel the miseries of others, meekness restrains our angry passions; while gentle ness corrects what is amiss and offensive in our manners. In the mean time, all unite in leading us to study to alleviate the common sorrows and burdens of humanity. The office of meekness is very extensive, and must be continually in use in our intercourse with others. True gentleness is founded on what we owe to him who made and governs us, and on what we owe to our fellow-creatures. It is the wide opening, the direct path to mutual enjoyment. It tempers the violence of contention, keeps alive the seeds of harmony, softens all angry animosities, and induces love and good will to all. Let these excellent qualities be banished from the earth; suppose the world to be filled with none but harsh and furious spirits, and what sort of society would remain ? "The solitude of the desert were preferable to it! the jarring elements in chaos, the cave where subterraneous winds contend and roar, the den where serpents hiss, and beasts of the forest howl, would be the only proper representations of such assemblies of men." The conflict of Meekness and gentleness promote inward tranquillity. They are the calm and clear sky, the serenity and sunshine of the soul; and are an evident sign of soul prosperity. It is said that oil poured on the rough and raging ocean has stilled its waves; and may we not hope that a meek and gentle spirit will greatly tend to abate the stormy strife and angry disputes of mankind? The writer has often seen it exemplified, and only laments that he is so poor an example of it himself. Paul exhorts the elect of God to "put on humbleness of mind." The man of the |