tained in the Gospel is not limited in its effects to those who admit its divine authority. The existence of such a rule, and far more the existence of persons obeying it, has a general influence extending even to those who might seem removed beyond its reach; as the sun softens and brightens every object in the landscape, and not those alone upon which its rays directly shine. In this way a general improvement of habits has followed the progressive diffusion of the Gospel. The inhuman sports of the Roman amphitheatres were gradually discontinued; the most savage features of war have been softened; crimes of particular heinousness have become disgraceful in general opinion; the female sex has been raised to its just level in society; the duty of benevolence has been more commonly recognized and practised. Further, the severity of parental rule has been controlled; the barbarous custom of infanticide abolished; the system of domestic slavery has ceased, which subjected the greater part of mankind to the caprice and tyranny of a few freeborn masters, who regarded and treated the rest as inferior beings. effects cannot with any justice be attributed to the progress of reason and civilization, because they are, in most instances, effects which directly proceed from the new views of the nature and destination of man unfolded by the Gospel; and, further, because this improvement of moral habits exists in countries very far inferior in literature and the arts to the

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nations addicted to those habits which Christianity discountenanced; and because it follows the course and accompanies the growth of Christianity; being more and more visible as that is more and more received, and being most visible where Christianity is best understood, and embraced most cordially.

These effects of the religion have been often set forth at large; and every fresh example of its progress gives accumulated weight to the evidence arising from them. Instead of contenting myself with this general view, I shall descend to a few particulars, and consider the admirable adaptation of the Gospel to the exigencies of mankind individually.

I. There is a provision in the Gospel for comforting affliction. If a revelation is to be suited to the circumstances of human life, this quality must be amongst its indispensable requisites. Events occur in the lives of most persons-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 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. The 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;1 that they should count it all joy when they fall into divers trials;2 that they should deem themselves happy, if they suffer for righteousness' sake; knowing that their light affliction, which is but for a moment, shall work for them a far more 2 James i. 2. 31 Peter iii. 14.

1 Rom. v. 3.

exceeding and eternal weight of glory.1 And the consolation thus furnished is not imaginary, but real and substantial. 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 66 a man of sorrows," to a degree 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. The whole

1 2 Cor. iv. 17.

2 The frequent use of this argument by the Apostles shows that they were well aware of its powerful iufluence. See 1 Pet. iii. 18; iv. 1. 2 Cor. viii. 9. Heb. ii. 17; iv. 15, 18. &c.&c.

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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 religious 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.or the civil magistrate does not extend; and directing their thoughts mainly to a state beyond the present,