Christianity, where they intended to reject nothing but superstition, and have blushed for the gospel, when they need not have blushed but for their fellow-men.

And yet Christianity claims respect both for its origin and its character. It is a religion, which was established by the Son of God, and illustrated in its early history by unexampled displays of power, by consummate wisdom, by perfect purity. As a revelation it is addressed to the understanding of man. While

it supports the scrutiny of reason, it engages and occupies the affections; and it exercises a happy influence on the moral condition by improving and cherishing the higher qualities of the mind.

Let us attend to these truths, that we may persuade ourselves to respect, no less than to love our religion, and learn to bear the cross not only willingly but proudly.

1. We glory in the Gospel for its Author.-Other systems of religion either cannot be traced to their origin, or have been but the inventions of lawgivers and usurping warriors, who, hoping to enlist on their side the religious fanaticism of the people, established such forms of worship as suited their climate, their age, and the prejudices of those whom they would govern or subdue. Most of the ancient sacred institutions grew out of the popular superstitions, formed from the series of accumulated traditions; and resting on no foundations but usage and credulity.

The gospel knows its author. It delivers its precepts and its promises in the name of Jesus of Nazareth; and Jesus of Nazareth is a guide, of whom we need not be ashamed.

He claims a descent from God. A chorus of celestial beings welcomed the morning of his nativity; the kings of the east were excited to pay him homage, and a star shot from its orbit to guide them to his cradle. A messenger, sent from Heaven, rescued him from the bloody design of his country's tyrant, and guided him to the same land where Moses had been taught to liberate his people. When he appeared among men as their friend and their instructor, nature obeyed his voice, though the hearts of men remained stubborn. The waves subsided and the winds grew still at his rebuke; the waters hardened beneath his steps as he trod them; the sick ceased to languish, and evil spirits to torment at his command; death drew back, and corruption forgot its office at his bidding; earth trembled and the sun hid its face, as he bowed his head to die; angels descended from heaven to witness and announce his resurrection.

The wisdom, which directed the power and inspired the in

4. In the efforts, which missionary associations are now making, the probable means of extending the Christian religion are included.

1. The Christian religion is adapted to be a univeral religion; to be the religion of the world of mankind. It relates to principles and circumstances which are common to all men; and when it has reference to the peculiarities of any age or nation, it is for the sake of argument or illustration, or something which is auxiliary to its main design. Its grand outlines are drawn over and occupy what may be called common ground. Such for instance are its precepts. Thou shalt love the Lord thy God with all thy heart. Do unto others as ye would that they should do unto you. Forgive and ye shall be forgiven. Judge not, that ye be not judged. Let all your things be done with charity. Quench not the spirit.' These precepts are not adapted to any particular age, or nation, or rank exclusively, but to all men. Such for instance are its promises and threatenings. Whosoever believeth in me shall not perish, but have everlasting life. Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven.' Such for instance is the nature of the rewards and punishments which it proposes as sanctions. These shall go away into everlasting punishment; but the righteous into life eternal.' It is absolute happiness and misery which are proposed. Their nature is defined sufficiently to affect the imaginations of those, who would not be affected by the mere use of general terms, while there is still so much obscurity left in the definitions, that none can imagine themselves destitute of a deep interest in them, on account of their individual tastes or babits. The Christian religion takes hold of and acts upon principles common to human nature, in the actual state in which it is found in human society. It does not suppose a sinner, in whose character there is an unusual combination of vile habits and enormous crimes, constituting him a moral monster, and make provision for his conversion and restoration ex. clusively; but provision is made for all sinners, and invitation is extended to all to partake of it. Neither does it lay down special precepts for forming a character of exalted excellence for a particular station, which never existed, or which but one among many millions of the human race can occupy; but it aims at raising all to moral excellence, whatever may be the stations assigned them in providence. Also, it does not enumerate a great variety of outward acts to be done or avoided, which must vary considerably with the different circumstances of individuals;

but it aims directly at the seat of moral action, which is the heart, since, if the moving power be regulated aright, the motions will be right. Hence it treats of powers, capacities, desires and passions which are common to all men.

These general objects of the gospel revelation are, indeed, pursued in a great variety of methods. Sometimes the general rule with one or more particular examples or illustrations ist given, and men are left to make the application in other instances for themselves; and sometimes it is left to them to infer the general rule from a particular example or illustration. But in all cases the real and generally the most obvious end aimed at is something of a general nature, in which mankind do, or ought to feel a common interest.

Its ordinances are of the same nature. There is nothing in them to distinguish nation from nation, or sect from sect, but only Christians from those who are not Christians, and this in the simplest manner possible; and, besides, the moral aim and tendency of the same are at once general and striking. Hence likewise there are no such particular rules for the outward worship and discipline of the church, as we might expect to find in a religion designed to be national, or, still more, particular rather than universal. Much is left to be varied and settled in successive ages, upon the principle of expediency, with the help of inferences from very general rules. Thus it broke down the partition wall which once existed, that there might be no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. The very model of devotion which our Saviour furnished at the request of his disciples, shows that his religion was intended for men as such ;-not for rulers and magistrates only, but for their subjects also, and not for the latter to the exclusion of the former, because God will have all men to be saved and come to the knowledge of the truth. Therefore he will have all men to pray, and all to be prayed for; and all to pray and to intercede for those things which all men need daily, and those which all men ought to wish for continually. Nor may we omit to mention expressly what has already been frequently implied, that the Saviour's interposition was intended for the benefit of all promiscuously, and not for any class or nation exclusively. This appears from a great variety of expressions relating to every part of his mediation, and his sufferings and death more particularly, such as,- He died for all-he tasted death for every man-behold the lamb of God, which taketh away the sin of the world.' The contrasts and dissimilitudes between the Christian religion and all others show the same thing more strikingly. Many systems of paganism

can exist only among a barbarous people; many sceptical systems only among a refined people. Even the Jewish religion, which was of divine origin, is rendered incapable of becoming a universal religion, by its ritual alone. The Christian religion has none of these incumbrances. It can exist entire in a monarchy or in a republic, under any meridian, and within any of the five zones; and among those who are exclusively pastoral, or agricultural, or commercial in their pursuits, or are raised by their particular circumstances above the necessity of any common pursuit as a means of living: And it attempts no alterations in previous habits, or pursuits, or opinions, excepting when some moral good is to be accomplished by the alteration. It does, indeed, suppose a certain degree of information; and the common enjoyment of a certain measure of the means of information. But it can be communicated, in some measure, even to barbarians; and the least measure has an elevating and saving tendency, the effects of which lay a foundation for further communications of it;-so that the actual existence of barbarous nations is no objection to the position which we would maintain. It only shows, that with Christianity we should endeavour to impart civilization; and that a certain portion of the latter affords many facilities for progagating the former in any place to which it has not been previously extended.

2. There are indications, that the Christian religion will in fact prevail universally, or become the religion of mankind at large.

Its very adaptation to the actual exigencies common to man is one indication. Others are found in the express language of scripture in the prophecies relating to the Christian dispensation in the old testament, in the commission given to the apostles in the new testament, and in the prophetic passages of the new testament also. Quotation here is attended with difficulties, not through the scarcity, but the abundance of passages which present themselves for selection; and perhaps it is unnecessary. It is readily conceded that many prophetic passages, which some interpreters have supposed to refer to a future general prevalence of Christianity, received their fulfilment in the age of the apostles and their immediate successors. But there are other passages, which many still understand as referring to a future period, and which do not seem to be capable of a different construction, without violence done to common rules of interpretaIn the place of many quotations and references, suffer me to refer you to the last chapter of the prophet Daniel, and the concluding parts of some of the preceding chapters of the same book.

There are aspects in the present state of the world, which, viewed in connexion with prophecy, past events and the acknowledged genius of Christianity, are indications of the same future event. Christianity has survived a long night of darkness. Ever since the dawn of the reformation it has been gradually returning to its primitive purity and power. Lately it has again begun to extend its boundaries, not on one only, but on almost every side; and the prospect of a more rapid extension, in the coming age, is particularly encouraging. The successive revelations, which God has been pleased to make to mankind, and all history, conspire in showing that the development of God's plan of mercy towards mankind has been gradual, and in creating a belief that he will gradually raise the human race, considered collectively, to the degree of knowledge and moral excellence, of which they are capable in the present incipient and imperfect stage of their being. All these considerations combined lay a foundation for a strong conviction that the Christian religion is destined by its Author to become ultimately the religion of the world.

3. The Christian religion is adapted to promote the happiness of those who embrace it.

Here again I shall be permitted to avail myself of the argnment arising from the establishment of my former positions. That which God has adapted to the common nature and exigencies of mankind, and probably destined to prevail universally, must be presumed to contribute to human happiness; else where could we find proofs of the divine wisdom and benevolence? But the matter is not left to inference, however fairly and conclusively it may be drawn. Experiment has decided it. In the first ages of Christianity, wherever it went, it made a great and glorious change for the better, both in the state of society, and in the condition, characters and prospects of individuals. Idolatry, superstition, idle ceremonies, gross vices, idleness, and avarice were, to a remarkable degree, laid aside; and the great body of the primitive Christians were pious, simple in their faith and worship, industrious, contented, thankful, peaceable, generous, pure, and benevolent. Even after platonic philosophy and popish usurpation began again the work of moral corruption and intellectual degradation in the bosom of the church, the good effects of Christianity were visible, and never wholly ceased to exist. How much happiness, then, must reformed or protestant Christianity confer, when it shall be universally prevalent? and how great are the advantages, in point of happiness, which Christian protestant nations do actually enjoy, compared with the rest of anankind. We may presume that those among us, who consider