At this moment, a dark cloud hangs over this country:—nay, more, the storm of Divine displeasure has already commenced. Lest, therefore, it should burst upon us in its full “fury,” let all betake themselves to that blessed light, which, amid the thickest darkness and most appalling storm, can “guide our feet into the way of peace.” {14a} Let the enquiry be made as to the course to be adopted in the words of a Prophet: “_What will ye do in the day of visitation_, _and in the desolation which shall come from far_? _To whom will ye flee for help_?” {14b} Let the same Prophet reply: “TRUST YE IN THE LORD FOR EVER, FOR IN THE LORD JEHOVAH IS EVERLASTING STRENGTH.” {14c} Trust in God is the necessary fruit of faith, which is the only basis on which religion can rest: “he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him:” {14d} thus, except with one philosophical school of antiquity, a belief in the being of a God has, even amongst the Heathen, always been accompanied by a trust in His Providence. In the Christian scheme, this trust is a fixed, governing principle. “To take notice of the hand of God in every thing that befalls us,” says the learned and excellent Sherlock, “to attribute all the evils we suffer, and all the good things, to His sovereign will and appointment: this is the foundation of all the other duties which we owe to Providence, and the general neglect of this makes us defective in all the rest.” {15a} This passage supplies a clear view of Christian duty under afflictive dispensations. As faith recognises an Almighty Father’s will in the appointment, and His hand in the direction of events, the believer refers equally national and individual prosperity and adversity, mercies and visitations, to Him, “whose power ruleth over all.” And as he refers all events to the will and appointment of the great Governor of the Universe, he endeavours to receive whatever befalls him, as coming from His hand, with patient submission and humble thankfulness: for he knows how immeasurably his punishment falls short of his deserts; and he is assured, that “_God chastens us for our profit_, _that we might be partakers of His holiness_.” {15b} At the same time, therefore, that he relies with firm dependence on the tender mercies, the blessed guidance, and sure protection of his Heavenly Father; he seeks for grace to improve to the spiritual advancement of himself and others, the divine chastisements,—“chastisements which originate in love, and are tempered with mercy:” {15c} “_For whom the Lord loveth he chasteneth_, _and scourgeth every son whom he receiveth_.”{16a} He enters, therefore, anew upon a careful review of his past life, and again summons before the bar of conscience, “the sins of his youth, and the offences of his riper age;” he recalls to mind the warnings he has had, the privileges he has enjoyed, and the mercies he has received; and he institutes a rigid