exists in countries very far inferior in literature and the arts to the 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 per 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 4. And the consolation thus furnished, is not imaginary, but real and substan Rom. v. 3. 3 1 Pet. iii. 14. James, i. 2. 4 2 Cor. iv. 17. 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. 3 1 Pet. iii. 14. James, i. 2. 4 2 Cor. iv. 17. |