sons: the whole life of others is of such a nature, as to admit of but one real comfort; namely, the assurance, that they make part of a scheme which may prove the entrance to eternal glory. Those who disbelieve revelation are exposed to the same trials as other men; but what consolation belongs to the supposition that their afflictions are part of a general scheme, which the Creator has ordained as best upon the whole? The Deist who is brought into misfortune, has no assurance that it may not be the divine pleasure to afflict him. The Atheist who is worn down by sickness, can only suppose that the general laws by which the world is governed bring that sickness upon him without remedy and without compensation. And although partial evil may be universal good; it is difficult to cherish such enlarged benevolence as to feel satisfied that the partial evil should fall upon ourselves. The Gospel, however, speaks a very different language. It supplies an effectual comfort to the severest pain or the heaviest bereavement, by The assuring the Christian that he is the object of tender interest and everlasting care; that he has a protector full of kindness and full of power, who will cause all things to contribute towards his spiritual good and eternal welfare. Deist may be patient, no doubt, in acquiescence on supreme Providence; the Atheist may be silent, from a conviction of the uselessness of repining; but to call on either to rejoice in suffering, would be cruelty and folly. The apostles, however, following the example of their Master, not unfrequently use this strong exhortation to Christians, that they should glory in tribulation; that they should count it all joy when they fall into divers trials; that they should deem themselves happy, if they suffer for righteousness' sake3; knowing that their light affliction, which is but for a moment, should work for them a far more exceeding and eternal weight of glory. And the consolation thus furnished, is not imaginary, but real and substan Rom. v. 3. 31 Pet. iii. 14. 2 James, i. 2. tial. It converts, in many instances, the most afflictive dispensations into a source of positive rejoicing. It lends a support to sickness and pain, which makes them appear more desirable than health itself. Incredible as this may sound to those who are strangers to the personal influence of Christianity; to those who have either experienced or witnessed it, it is a matter of certainty and reality, in which they cannot be mistaken. It may be thought, indeed, that the incarnation of the Son of God was not required for a purpose like this; which might have been sufficiently answered by an assured declaration of the immortality of the soul, and a better world to come. Neither do we pretend that the alleviation of earthly afflictions would have afforded an adequate cause for a design so wonderful. But experience proves, that the indisputable assurance of the good will of God towards men, declared by the mission of his Son; and the belief that he took upon himself our nature, and lived on earth as "a man of sorrows," to a de gree far beyond what any of his followers are called to imitate him in,-ministers a support to the Christian, when suffering under affliction, which no other contemplation would enable him to realize 5. The whole dispensation is represented as one of pity and love. And we must believe, if it was divine, that all its consequences were foreseen and intended, as well as the one great consequence of calling men to repentance, and rescuing them from condemnation. Such beneficial effect, indeed, does not prove it to have been divine. But it adds something to the probabilities, on which its proper evidence is grounded. II. Wherever the Gospel is made known, a regular provision exists for establishing religion in the world; that is, for bringing men to live in the knowledge and fear of God. Legislators in former times endeavoured to maintain a reli 5 The frequent use of this argument by the apostles shows that they were well aware of its powerful influence. See 1 Pet. iii. 18. iv. 1. 2 Cor. viii. 9. Heb. ii. 17, iv. 15. 18, &c. &c. gious principle, confessedly for the sake of the public good. In order to establish this with additional authority, they pretended to be under the guidance of visions and revelations ; and even the philosophers, who laughed at the popular superstitions, were still unwilling to demolish them, for want of something better in their stead. Perhaps a conviction of this has been unfavourable to the interests of revelation, by causing it to be received with suspicion. It is understood, that a practical belief of Christianity will render men more contented subjects, and more diligent and useful members of society. Regulated by a rule more universal than that of any human laws, they will be restrained in circumstances to which the power of the civil magistrate does not extend; and directing their thoughts mainly to a state beyond the present, they will not be easily drawn to interfere with government, or join the party of those who " are given to change," except in cases of extreme necessity. This unde |