magnify the law of God, and make it more honourable in the sight of the whole universe.

But the soul of man is empty as well as guilty. It feels its need, not only of pardon, but of a full and satisfying portion, which the vanities of earth cannot supply. The instinct, it is true, may be dim and blind. It may be merely the, complaining question-Who will show us any good? and never have attained a clear discernment of the real source of the evil, or the nature of the true remedy. But still the want exists, and makes itself known in a thousand forms. The eye is not satisfied with seeing, nor the ear with hearing;" but all is "vanity and vexation of spirit."

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Here, also, the gospel brings with it an experimental evidence, in the suitableness of its message to supply this want of the immortal spirit. It redeems life from the service of vanity, to the noblest of all objects, the glory of the Creator; and, in harmony with the Divine glory, the happiness of his intelligent creatures. It sets before every Christian a high and worthy object of pursuit; "Ye are bought Ye are bought with a price therefore glorify God in your body, and in your spirit, which are God's." Nor does it leave this great object in the generality of a vague abstraction, but presents it as a practical, real, and tangible reality of daily life. It commands it by various examples, unfolds it by numerous precepts, sustains and amplifies it by numerous details; so that the figures by which it describes its own blessings, are those of bread to the hungry, and water to the thirsty, living bread that cometh down from heaven, and an overflowing fountain of living waters. And hence, while the proud and self-satisfied may pass by the invitations of the gospel with heedless unconcern, and slight all its intellectual claims on their assent and obedience, the weary and heaven laden, whose hearts are burdened with sorrow, will often turn to its promises with the eager instinct of deep desire. They find its promises bring with them their own credentials in their

exact adjustment to meet the secret yearning of the spirit of men, when it has once experienced the vanity of the world, and the vexation of spirit which follows the busy search for happiness in earthly things.

Again; there is a natural shrinking, in all men, from the thought of death. To see life ebbing fast away, and to be quite uncertain of all that lies beyond it, is a suspense and agony of doubt almost intolerable. And hence, where the gospel is not known, all human life is and must be little else than a perpetual catechising of all nature, to learn the mystery and secret of death. Hence arose all the variety of puerile superstitions, of heathen mysteries and initiations, whether those of Eleusis or Egyptian Thebes, the reveries of Buddhism, or the sorceries of Indian conjurors, and all the fantastic dreams of mythology among the savage tribes of the earth. All is the varied utterance of one deep want, that cannot be satisfied; while a thick and gloomy cloud of uncertainty rests upon our pros pects beyond the grave. And here, also, the gospel brings with it an experimental evidence, in its exact and complete adaptation to the deepest want of the human heart. It is true that it discloses no superfluous details, to gratify a vain curiosity with the hidden wonders of the unseen world. Its wisdom and truth are seen in this very circumstance, that it reveals all that is really essential to direct our hopes, or guide our practical conduct, and leaves the rest under a veil of mystery, which renders the hope as impressive and solemn as the very uncertainty which it is sent to remove. It reveals clearly the fact of a life to come, that will never end. It reveals just as clearly, the momentous contrast between the resurrection to glory and the resurrection to judgment. But, beyond these general statements, it leaves all further light to be the fruit of a careful comparison of Scripture with Scripture, and with the awakened instincts and desires of the purified spirit of the Christian. And thus its plainest announcements are coupled with the

glorious declaration that " 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.”

It is this feature of the gospel, which from the first had a most powerful influence to convince and persuade the minds of men. There was a felt accordance between the clear revelation of the life to come, and the deepest want of human nature in all the heathen world. The old superstitions were so gross and unnatural, the descriptions of Elysium and Tartarus so shadowy and unreal, that they ceased almost to retain any hold on the minds of men. The various schools of philosophy threw little or no light on this thick darkness of the grave. The mysteries of Egypt professed to solve the gloomy problem; and strange and wild as were the superstitions they embodied, they could attract many votaries, from the deep craving af ter a knowledge of that unseen world. It was in this state of heathenism that Christianity arose, and as soon as it arose, it shone with self-evidencing light upon the consciences of men. They felt, multitudes in every nation, who were feeling dimly after light, that this was the message they needed: a voice of Divine authority, which brought life and immortality to light by the gospel. Now is Christ risen from the dead, and become the first-fruits of them that slept; for since by man came death, by man came also the resurrection from the dead." This was an experimental evidence, to those who had waded through a sea of hopeless doubts, and questioned in vain every form of superstition, and every school of philosophy, but never found before a clear and full reply to that ancient question of the patriarch, If a man die shall he live again ?"-a steady and continuous utterance of the truth, which he seemed to grasp for one moment amidst the host of conflicting emotions in his hour of trouble, know that my Redeemer liveth, and that he shall stand in the latter day upon the earth.”

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'I

III. But there is a still further

and wider branch of experimental evidence, in the agreement between the descriptions of the gospel and the actual experience of the renewed and awakened Christian. The word of God repeatedly portrays to us the effects which it will produce upon the souls of those who humbly receive and obey it:

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The entrance of thy words giveth light; it giveth_understanding to the simple.' "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.' "Being justified by faith, we have peace with God through our Lord Jesus Christ, and rejoice in hope of the glory of God.' "Ie that believeth on the Son of God hath the witness in himself." "To be carnally minded is death; but to be spiritually minded is life and peace." "All thy children shall be taught of the Lord; and great shall be the peace of thy children.'

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We know that we have passed from death unto life, because we love the brethren." These are only a few, out of many passages, which describe the inward experience of the true Christian, the various effects which the word of God produces on the mind of all who truly believe the gospel, and devote themselves in sincerity to the service of Christ.

Now here there arises a proof of Christianity, which is experimental in the fullest sense. It is one which grows with the growth of the Christian, and multiplies with every step of his progress in the knowledge and love of the truth. The word of God describes to him the emotions of godly sorrow, when first the sinner turns from a course of profaneness or indifference, to seek after his Maker, and do his will; and his own experience in hours of solitary contrition, answers, like the reflection in a mirror, to the portraiture there given. The same word describes to him the gush of inward peace, when first the soul attains a consciousness of God's pardoning mercy; and when once he has felt that joy of the accepted prodigal, he compares his own feelings with the

dscription, and finds the likeness to be complete. The Scriptures reveal the thirst after living holiness awakened in the heart of the real Christian; and he who has begun to hunger and thirst after righteousness will recognise the picture with joy, and every longing of his heart for the Divine image will be a new pledge to his conscience that the message itself is Divine. They proclaim the fact of many hindrances and temptations, of secret conflict with selfishness and sin, which attend every step in the pathway of true holiness; a law in the members warring against the law of the mind; so that when we would do good, evil is present with us; and how to perform what is good we find not. The Christian realizes the fact in his own experience; and every inward struggle, nay, every partial relapse, is thus turned into a new proof of the Divine faithfulness, and of the truth of the Christian revelation. An insight into the deepest fountains of our moral being, in its most hidden changes, so various and profound, could never emanate from the wisdom of men; and proves that God himself is the true source and au thor of those Scriptures in which it is contained.

Thus every stage of Christian experience, from the first emotion of deep sorrow in the awakened sinner, to the triumphant joy of the martyr expiring at the stake, or exclaiming amidst the shouts of his murderers, "I see the heavens opened, and Jesus standing at the right hand of God," becomes a new proof of Christianity to the individual himself a ground of certain assur

ance,

which others can partake in very imperfectly, through his testimony, but which is not the less absolute and certain, in itself, to him who has felt and known the power of the truth. In this sense,

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He that believeth hath the witness in himself;" and a depth of solid conviction may be attained even by the unlettered Christian, which far surpasses the cold deductions of mere antiquarian learning. This evidence, also, though we cannot here dwell upon it more fully,

is one which admits, in its own nature, of the utmost variety, and of perpetual increase. Every form of spiritual affection, whether in the depths of spiritual sorrow, or the heights of spiritual joy; every new temptation from the world without, or the hidden passions of the heart -and every new deliverance; each instance of a Divine promise fulfilled, of a latent emotion developed, of a spiritual faculty called into exercise by the changing events of life; all the combinations of hope and fear, of earnest desire, and the actual enjoyment of Divine promises; every stage in the progress of spiritual life, from its feeblest dawn to the bright noonday of apostolic zeal and holiness, may all furnish new confirmations of the gospel, by the experienced harmony between its simple descriptions, and the actual history of the Christian's heart, in its continual aspirations after fuller light and more perfect holiness. It is like the good land of promise-a wide country, where there are way marks at every turn, to mark the footsteps of former pilgrims, and to prove to those who come after, that they are travelling in the same road, partakers of the same blessed hope, refreshed by the same Spirit, and heirs of the same promise. And hence it is an evidence which carries us far beyond the reach of any mere intellectual speculation, and plants the faith of the Christian on a rock which no subtleties of worldly logicians, and no refinements of a falso philosophy, have the least power to disturb and overthrow. It was in the strength of such a deep conviction, established by an inward experience of the power of truth, that the beloved disciple, at the end of his days, could contemplate without a cloud of uncertainty the mighty mass of unbelief in the heathen world, and say, in those simple and touching words, "We know that we are of God, and the whole world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus

Christ. This is the true God, and eternal life."

CHRISTIANITY.

Christianity, or the religion of Christ, is a practical development of the mind and will of God-it contains the principles of its own greatness, and exhibits to the world the self-evident proofs of its native worth. It is pure, and cannot be adulterated. Its enemies have often attempted to associate it with error, in order to malign and render it absurd, but they can never undermine its value, or diminish its usefulness.

Its efficacy and suitability is manifested in the triumphs it achieves over the corrupt passions and carnal propensities of our depraved natures; it must conquer these ere its sovereign virtue can be recognized, or its worth known.

It exhibits God, and proclaims his goodness, purity, and love; and whilst displaying his perfections, it leads man to its own regions by ascending to "God from whence it came, and lives in heaven's eternal flame."

To be a christian, is to be Christlike; and whilst the Old Testament records shew types of Christ, he recognises no profession or principles in our day which is not a type of himself. Boast of a religion which does not accomplish this, and every effort you employ proclaims your identity with the god of this world," whose religion is a lie ; and every advance you make in this direction, proves your desire is to deceive, and says, Ye are liars too."

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It receives humair agency in its extension, but not its policy. Man may be an agent in promoting its reign, but he cannot have a part in the adding of a single link in the chain of its constitution; for there is deity in religion, and humanity cannot approach it. There cannot be any connexion between heavenly designs and earthly influences; for Christ's kingdom is not of this world. There is no union between light and darkness, Christ and Be

lial; it recognises no head but Christ, and admits of no comproImise with the foe. Its grandeur is the majesty of holiness, and its birthplace is the Bethlehem of the eternal mind. It comes from and displays God; and where it reigns, God is felt and loved-his rule is acknowledged, and his glorious precepts are practised. The origin of its success was not born in the cradle of human inventions, neither is it exclusively joined to the chariot of royalty. These are gilded fetters forged by the master spirit of darkness to reduce it to vassalage. No Christian is in this sense a serf, but a child of royal birth, an heir of God," a "native of a nobler sphere:" "heaven is his father-land, and heaven is his home."

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The world may disown him, but his future residence is in his Saviour's many mansioned house, and through eternity he will enjoy its pleasure-grounds.

Many men who have possessed the name, have vainly attempted, from unworthy motives, to give it a likeness bearing all the rude, strange, and hideous forms of their own depraved minds; however, Christianity never suffers by being contrasted with contrary influences, or even the most perfect of men's doings; and although they may attempt to alter what God has completed, instead of improving it, their best efforts only tend to mar the beautiful, and render the lovely unsightly.

Christianity is not indebted then to man for its existence, or perfection. Its spirit is from above, and is free, and as fetterless as the winds. It spurns the trappings of earthly designs, and the philacteries of cunning devices and crafty schemes. He who gave it to man, never designed that its interests should be linked with a morsel of meat, or a mess of pottage. These are the shackles of a despicable system, proclaiming the blind delusion of its patrons, and the marketable worth at which they estimate the conscience, selling parasites whom they purchase.

But while christianity discounte nances the bartering of principles

and proselytism; persecution is a term not patronised in its vocabulary. It disowns all connexion with the "spoiling of goods;" it knows nothing of prejudice, and regards. bigotry as being an unclean beast, that was not known during the six days' creation.

While it is not sensual, it cannot be earthly; it borrows nothing from humanity. Man devised not the system, and he cannot improve

it.

To attempt it, is an effort to occupy the pulpit of omnipotence, to sit on the throne with Elohim, and to stand on the platform with Deity.

Admitting of no sin in its members, it disdains the acceptance of the Gimp or fringe of priestcraft. It abhors oppression, and never sanctions the vile slanders of the defamer.

It recognises worth in humility, and fine nobility in modest sincerity. It can exalt the meanest subject in God's empire, whilst the most illustrious of the worldly-wise caunot add a ray to its lustre, or one bulk of a dew drop to its ocean fulness.

Every element of its nature is a Redeeming one. The design of its existence is the renovation of our sin-cursed world: and in every clime, and to every nation, it publishes the banns of union between an alienated people and its rightful Sovereign.

It cannot be monopolized, or its influence retained to meet the wishes of any particular sect. It is the patron, president, and originator, of evangelical alliance, the motto on its signet is universality of privilege. It refuses peculiar functions to royalty, and distinguishes not the aristocracy of blood. Its object is the universal freedom and brotherhood of our species. It denounces all that is selfish, and is the herald symbol of " 'peace on earth, and good will towards mar.' The blessings of its reign being pa tent to "every creature," it lavishes the choicest gifts of heaven on all its recipients, and is diffusive of all that is great and honourable. It moulds the mind, and fashions it after the divine likeness; exhibit

ing a miniature portraiture of the Redeemer, engraving the "character divine, the stamp of perfect love."

Prosper thou loved Christianity. Success attend thy Godlike mission. Ride on to conquest; win new victories; acquire more glorious triumphs; attain to universal rule; vanquish all that is to be conquered; gain all that is to be won. May thy palms be multiplied, and thy many crowns increased, and may the chorus of thy celestial voice soon greet every ear, and the blessings of thy smiles cheer every heart by introducing "the joy unspeakable and full of glory.'

Speed on, speed on in thy exalted enterprize; filling the earth with the delights of thy thrice consecrated mercy, and rendering it Vocal with the Creator's praise; re-echoing the harping symphonies of the upper choir, until the curse shall be lifted from off our planet, and the unity of thy vast designs fully seen in the long contemplated issue of our oft-repeated prayer;— "With Israel's myriads sealed,

Let all the nations meet,
And show the mystery fulfilled,
Thy family complete."

W. H. LILLINGTON.

South Greenslade, Nov. 6th, 1855.

HAPPINESS.

Happiness is not the result of position, but of gracious principle. The colour and shape of the world depend very much upon the state of the eye that views it. The miserable at heart see nothing but dark colours and wretchedness. Everything is wrong with such persous. The earth is a land of woe; all men are bad; sorrow is universal; joy is insanity; repose is impossible; the curse is omnipresent; suicide is wisdom; the grave is the only palace in this doomed world. Or, with the lovers of pleasure, gold is God; broad acres are paradise; horses and hounds are angels; wine is nectar; power is life; fame is heaven.