can ridicule religion in their safety, and only have recourse to it in time of danger; who cry to God for deliverance, and never thank him when it comes-there are no affinities with the true elements of devotion. The Christian, in adversity, must not think his petitions unheard or unapproved, because they remain for awhile unanswered; nor must suffer fretful impatience to dictate the cry, "Lord, how long?" He who has the times and the seasons in his own power, will neither withhold nor bestow his gifts, but at the moment most conducive to our happiness. We may ask for one thing, and he sends another better suited to us. The blessing comes, but in a form not expected; for God, says Augustine, "non tribuit quod volumus, at tribuat quod malimus: "—he does not give us what we would have, but what we should have. While a man lives in the exercises of faith and prayer, his very crosses and trials prove profitable. However dark his sky, he sees the rainbow of the covenant in the clouds; however painful the strokes of correction to the flesh, he hears the voice of mercy from the rod, and him who hath appointed it; however bitter to the taste the cup which his Father gives him to drink, its contents are found to be medicinal and salutary.

SECTION II.

PRAYER IN PROSPERITY.

IN the former Section, I have endeavoured to prove the adaptation of prayer to a time of adversity; and indeed, many acknowledge this, who have but a very slight acquaintance with religion. It often happens, that men begin to think of seeking God only when they find. themselves deserted by every creature. But devotion is quite as needful in health as in sickness; when the sun shines, as when the sky blackens, and the storm bursts. It is natural for men to dread adversity, and see nothing but evil in it; while, on the contrary, prosperity is eagerly desired, and all the lurking mischiefs which accompany it are usually overlooked. The passions blind the judgment, and fleeting shadows are mistaken for substantial realities. The truth of this observation is every day made strikingly manifest.

I. The habitual exercise of prayer counteracts the baneful influence of prosperity, or guards us from its dangers.

When a wicked man rises from a low to a lofty station; when his plans and projects succeed, and his possessions increase; when opposition gives way before him, and every thing yields to a compliance with his wishes; we generally see the most wanton and ungovernable passions let loose. Pride swells the heart, and arrogance lifts the head; levity and giddiness are impatient for the glittering novelties of fashion, and the fascinating scenes of dissipation; appetite and voluptuousness plunge him in rioting and excess.

Nor is it merely upon the wicked that prosperity produces effects to be deplored: the virtuous also, who stand high in the esteem of the more sober and circumspect part of society, too generally suffer much from the same cause. A sudden opening into the high road of preferment, with the tempting objects of ambition placed full in view; or a rapid influx of prosperity, through various channels; has dazzled the mental eye with a gorgeous and delusive splendour, and deteriorated the moral powers, by the infusion of a subtile and slow poison. Such persons indeed may, and it is probable usually do, enter the enchanted

circle of the gay world, with the intention of pursuing its amusements on a measured and moderate scale, and of tasting its delights without participating its vices. But it is diffi cult, if not impossible, to move in the smooth alluring walks of pleasure, without being captivated, ensnared, and deeply injured. How often have we known prosperity work an entire and most unhappy change in the character! When God raised Jeshurun from poverty and depression, and made him to ride on the high places of the earth, that he might eat the increase of the fields; and made him to suck honey out of the rock, and oil out of the flinty rock; and gave him butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and caused him to drink the pure blood of the grape: what was the consequence of all this plenty? He became ungrateful and rebellious by indulgence; "then he forsook God that made him, and lightly esteemed the rock of his salvation." Deut. xxxii. 14, 15.

Even pious and good men, in the best sense of these terms, have no slight reason to dread prosperity. Its sweets for a time are delicious, but eventually dangerous; they gratify the inferior powers of human nature, but greatly impair the health and vigour. The two ex

tremes of indigence and affluence, have their respective temptations and snares; yet, while most are tremblingly alive to the former, few feel any apprehension of the latter. The prayer of Agur furnishes a rare exception, and a pattern worthy of imitation. "Two things have I required of thee; deny me them not before I die: remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain." Prov. xxx. 7—10.

Habitual devotion keeps us alert and watchful.

In times of prosperity, we are in great danger of being deceived with fair appearances and flatteries. Hollow professions of affection and esteem,' inveigle and delude those who are not in other things deficient in acuteness and sagacity; for how frequently, while a smile plays on the countenance, and honey drops from the tongue, are rancour and gall in the heart! Dependants, whose sole object is the advancement of their own interest, have art enough to seem anxious only to raise and duly honour their patron's character. Those who can pay for homage, will always be surrounded with such as are ready to sell it in any form, gross or refined, in any quantity,