scale of society to females, the sacred character of the marriage tie, and the numerous efforts made in Christian countries for the relief of the indigent, are so many proofs of the general tendency of Christianity to promote the happiness of mankind. These effects are produced even where our religion is by no means fully influential. Were its principles more deeply imbibed, and were they universal, the whole world would be a scene of peace, order, and love.

But to consider the subject as it regards individual experience. Let a man heartily embrace the peculiar doctrines of the gospel, and give himself up to its regenerating influence; and not only will he become a centre of good and comfort to all around him, but there will be opened to himself resources of happiness, to which he was before an utter stranger. Now will he, as a reconciled and adopted child of God, delight in communion with his Creator, and derive, from daily obedience to the Saviour, a perpetual pleasure. A sacred charm. will be cast over the enjoyments of life, and even its afflictions will be welcomed as tokens of a Father's love. Now will he be cheered, through every vicissitude, with the glad hope of immortality, and the "love of God, shed abroad" in his heart, will at times impart that flow of mental peace, which may well be regarded as a foretaste of heaven.

While however such happiness in the present life is the consequence of a hearty recep

strongly confirms our argument, that Christianity does not, like religious systems of human invention, offer us happiness on false terms. In the first place, it utterly rejects all self-imposed mortifications as the means of purchasing it; and secondly, while it sanctions the innocent pleasures of life, it requires the surrender of the whole heart, and wounds in order to heal. A man must be smitten with sorrow under the sense of his transgressions; he must sacrifice the pride of his heart at the foot of the cross of Christ; he must take up his own cross and follow Jesus - before he can be made a partaker of the happiness of religion "of the peace of God which passeth all understanding."

Neither does Christianity flatter even her obedient children with promises of a painless life. Rather does she teach them to expect tribulation; and to glory in their conformity with the sufferings of Christ. The Christian whose eye is opened to behold his own corruption, and the depravity and wretchedness of mankind, has sorrows as well as joys, which are peculiar to himself; nor would he dare to accept immunity from suffering, on the condition of having his vision blinded. He sees this sinful and sorrowful world as it really is; and for unclouded happiness, his regards are fixed exclusively on the world to come.

VIII. Finally, sinful man is mortal; he stands in need of immortality. He is exposed to endless suffering; he stands in need of eternal joy. These blessings are abundantly

bestowed upon him through the peculiar efficacy of the scheme of redemption.

We have already remarked that while Christianity confirms the presumptions of reason, that the soul survives the body, it reveals the additional doctrine, that in the last day all men will be raised from death-the just to happiness, the unjust to shame and misery. As it relates to the faithful followers of Christ, the resurrection of the body clearly forms a part of the scheme of redemption. It is represented in Scripture as the last step to the fulness of their happiness, and as a blessing bestowed upon them, through the mediation of that Redeemer, who has himself triumphed over death-whose resurrection is the pledge of theirs.

The suitability of Christianity to the need of sinful man, is completed by its provision for the conquest and extermination of death. When Christ shall have changed 66 our vile body, that it may be fashioned like unto his glorious body;" and when he shall have made manifest to the universe, on the last day of account, our free and perfect justificationthen will our salvation be finished, and our utmost need for ever supplied. Through "the blood of the everlasting covenant," our portion will be bliss, unutterable and eternal.

Such is the glorious consummation which Christianity proposes to the faith and hope of her children. But, in conclusion, let us mark the unrivalled wisdom, the nice propriety-all

her' own-with which she unfolds to them the glories of their future state. The heaven revealed to us in the Scriptures is, in the first place, no spiritual non-entity, such as a vain philosophy has sometimes imagined—a mere condition of mind, independent of place or circumstance; but a sober reality-a better country—a region of infinite delights. And, secondly, on the other hand, it is not, like Mahomet's paradise, the inheritance of flesh and blood, or the scene of any carnal pleasure, but there all is spiritual, and all is pure.

The language of the sacred writers on the subject, although abounding in expressive and affecting images, is indeed distinguished from that of all false prophets, by an absence of details, and by a decent and solemn reserve. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."8 Yet God has made known to us enough of these things to enlighten the understanding, and to satisfy the heart. In the Scriptures we are assured, that rest from labour and sorrow, a total cessation from sin, a perfect fellowship and harmony, the immediate presence of Christ, the ever-flowing influences of the Spirit, the service and praise of Godwill constitute the joy of saints—the eternal pleasures of heaven.

Above all, it is the noble distinction of the scheme of redemption, that under its gracious provisions, happiness goes hand in hand with 8 1 Cor. ii, 9. Comp. Isa. lxiv, 4.

holiness-that the latter is absolutely indispensable to the former-and that they will know no separation through all eternity. It appears then

First-That the primary purpose of Christianity, as of every other divine dispensation, is the glory of God-a purpose fully answered by that peculiar display of his attributes which distinguishes the scheme of redemption, and also by the good effects which that scheme produces on his creatures.

Secondly-That in subservience to the glory of God, the purposes of this dispensation may probably be vast and numerous, far beyond our conception; that Scripture describes it as an object of contemplation to beings superior to man, and mentions its consequences as co-extensive with the universe.

Thirdly-That the scheme of redemption is adapted with wonderful precision to the spiritual need of mankind; as appears from the following considerations:

Through this plan of mercy, man, in his darkness, is illuminated; yet only in such a manner and degree, as are suited to his condition.

Incapable by nature of apprehending the things of God, and dead to holiness, he is born again of the Spirit.

Guilty and condemned by the law, he is freely forgiven and justified; yet only on a principle which impresses him with a dread of sin, and an awful fear of God; and while this fear inculcates circumspection, the love which