regions over which the mind may travel, are laid open to us? Why is it that the fields of discovery, in every human science, are so spacious and boundless? but that they may be entered upon and traversed, by those to whom the faculties are imparted, by the diligent cultivation and use of which, discoveries, highly honorable to the Deity and beneficial to man, may be made. Why is it that the empire of mind over matter has been established by the wise Contriver of all things, except that its dominion may be exercised and extended by the possessor of mind? Reason presents an obvious account of these things; and revelation strengthens and enlarges the views of reason, by insisting on the due exercise of our intelligent powers, which shall contribute to our own advancement, and, at the same time, make us more useful members of society. And it is on this point that Christianity lays especial stress, insisting on the improvement of every talent which may be made to contribute to the good of the social state, and advance the designs of infinite wisdom, for the happiness of our race. Man is a moral being, possessed of passions and affections to be acted upon and modified by the circumstances in the midst of which his lot is cast. If these passions and affections are permitted to run to excess, and to become inordinate, they assume an empire over him greatly prejudicial to his welfare, and destructive of that which peace attempts to establish in his breast. He becomes their slave; and it is a galling slavery to which he is reduced. To restrain them, therefore, and to observe a true me dium in the exercise of this restraint, is essential to his enjoyment of the many good things which pertain to the present life, and how admirably does Christianity instruct and aid him in the performance of this necessary duty ; forbidding, equally, his indulging to that morbid sensibility which is sometimes more pained by the imaginary than the real evils of life, and his suppressing every tender emotion till the feelings become obtuse and cold. It is the province of religion to train man to virtue. And let him who has the sublimest notions of virtue, and can best direct to the practice of it, say, if he do not find on the pages in which Christianity is enrolled, revealings of virtue in a more sublime and exquisite form than any he had conceived, and guidance in the pursuit more certain and availing than any he had supplied. The Scriptures exhibit the essence, the loveliness of virtue,-the essence to be imbibed, the loveliness to be admired and copied. To a very high point do they raise the standard of perfection; but high as it is, they show one illustrious example in which that perfection appears in its just proportion and in all its beauty. To be more particular, they speak of that benevolence which is never wearied of well-doing, but consults and promotes the comfort of all who come within the sphere of its influence of that charity which never faileth, but when the world is censorious puts the best construction upon actions of doubtful character, and is the last to receive the evidence of guilt of that purity which avoids even the appearance of evil-of that fidelity towards man which interest never warps, and temptation never shakesof that faith in the divine administrations which retains a strong and permanent hold on the mind, even in circumstances the most powerful to try its strength, the most appalling to break it down. Consider man in every relation in which he can possibly stand with respect to others, -a parent, a child, a relative, a friend, a member of the social state, a citizen of his country, a citizen of the world,and do we not find that love of kindred and of country, that friendship and affection, which it becomes him to cherish, developed and illustrated in the most beautiful and touching manner in the language and the conduct of Jesus Christ? Consider him as a dependant and accountable being, and that distinguished Messenger stands before you radiant with the adornings of piety. It is not without exertion and labor that such virtue can be attained. Difficult, and hazardous, and fascinating, and afflicting are the events of life. We are enticed by sinwe are subdued by sorrow. And here Christianity again befriends us. She calls us to the contemplation of the divine presence with us, prepares us for imbibing the spiritual comforts which that presence dispenses, brings us nearer to the pure Author of our being, and places us within reach of the beams of benevolence and mercy which emanate from his throne. If our energies flag, she inspirits them; if our minds are disturbed, she composes them; if our souls despond and are bruised under a sense of unworthiness, she pours into them the balm of heavenly love; and if they ascend in devout aspirations, she teaches them to soar still higher, till they are absorbed in the contemplation of divine effulgence and glory. Thus she unites us in the holiest ties to our Eternal Parent; and thus she will unite us till we are more spiritual, more pure, till we are sublimed by the union, and become as it were a ray of his glory. Man may be considered as an expectant of immortality. It is with painful reluctance that he admits the possibility of his enjoying but a partial existence, and his resigning that existence for ever when the grave calls him to become its inmate. However unenlightened by nature and unimproved by religion, he has still contemplated the possibility of dwelling beyond the confines of time and the world. The hope of immortality, in fact, has been essential to the enjoyment of the present life; without it, every thing has appeared gloomy and disordered, and he has shrunk from the miserable prospect of annihilation with undissembled reluctance and agonizing thoughts. From such a prospect we shrink; nor do we think of ourselves alone when it appears so dreadful to our view. The hope of immortality is not a selfish principle. When we contemplate the probability of rising from the cold and gloomy regions of the dead, and of springing into renewed existence with higher powers, quicker energies, and purer feelings, it is not that we seek the solitary happiness of such a change. In the hope of our own immortality, the immortality of others is bound. In the contemplation of our own never-ending happiness, the happiness of others participates. We think of those with whom we are tra versing the devious paths along which our earthly pilgrimage extends. We think of those with whom we have taken sweet counsel together, and the hope which wings its flight to other climes and regions, and reposes in the paradise of God, unites itself to their happiness as to our own. With them we would dwell for ever; with them we would renew the intercourse which death shall interrupt; with them we would taste that happiness which eye as yet hath not seen, and of which the heart of man cannot as yet conceive. Such hope becomes a source and an abundant and fruitful source of human happiness. It is a well of living water. Connecting itself with our domestic and social relations, it assumes a more important feature-it takes a more endearing shape. The more it expands itself, the more wide its circle extends, so much the more does it fill and exalt the mind. Had Christianity done no more for us than confirmed and established the hope of immortality, its advantages would have been inestimable. It has made that which was before a floating idea, a fixed, a vital, a living principle. It has converted the fountain which sent forth sweet waters and bitter, into a perennial spring of felicity. It allays the restlessness and anxieties of our thoughts with regard to ourselves and those to whom we are most intimately united; and at the same time that it gives us a foretaste of the felicities of heaven, it administers additional delight by placing an immortal crown on the beloved of our soul. Our affections are warmed and expanded by its cheering prospects; and all that we can imagine of peace, consolation, and felicity-all F |