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it so be called, since it is the messenger of comfort to the afflicted sinner, by revealing what more than compensates for all we suffer here, and by showing how our spiritual warfare may be accomplished, and how all our iniquities may be completely pardoned.

Yes; peace and joy are the distinguishing features of Christianity. And the cause is evident; for do we not esteem him a happy man, who, whilst engaged in the busy scenes of life, is delivered from the keenness of disappointment, is made independent of the desertion of friends, and need fear nothing from the violence of enemies?-while, if one be the victim of disease or poverty; or if he mourns because separated, by death or other causes, from those he loves; or (what is more trying than all) if a sad and conscience-stricken mind is burdened with a heavy load of sin, and oppressed with the fear of impending ruin-and surely these are not imaginary or unusual cases of uneasiness-what a mighty power must that be which can staunch the bleeding of such wounds!

Now, I can show in a few words that this invaluable power belongs to our religion.

With respect to worldly suffering in mind, body, or estate, Christianity reveals such heavenly promises as throw into the shade all that now disquiets. It shows that the sufferings of this present time are not to be compared to the glories which shall be revealed. If a load of guilt weighs down the sinner's

soul, and the fear of everlasting death has fallen upon him, it shows whither that burden may be transferred; and, in place of a weary load, he is called on to bear a yoke which is easy, and a burden which is light. If enemies assail, it shows that no enemy can approach without Divine permission; and that, when armed with the breast-plate of righteousness, the sword of the Spirit, the shield of faith, and the helmet of salvation, we may go forth confiding in the strength of the Lord, who, being mighty to save, will discomfit all that hate us. If we mourn for the loss of friends by death, our eyes are forthwith directed unto Him, who, by opening to man that happy place, where there is neither sickness, nor crying, nor separation again by death, has deprived death of its sting, and the grave of its victory. If we fret and grieve under the unexpected and undeserved estrangement of those we value, religion effectually heals this, as well as all other sorrows. It likewise informs us that, let friends forsake, and worldly connexions fail, we have One who has promised never to forget us. So that the fault must be altogether our own, if we have not a Friend who, under every trial and temptation, sticketh closer than a brother.

Such is the peace which Jesus has bequeathed to every Christian soul: such is the spiritual serenity with which the believer is enabled to view the various trying events of his earthly pilgrimage.

Knowing that prosperity is fickle and ensnaring, he is not exalted by it; and perceiving that adversity is merely transitory, and, like the most bitter medicine, very salutary, he is not desponding, even when, in God's infinite wisdom, the desire of his eyes has been taken from him.

Let it not, however, for a moment be inferred from this that religion deprives the soul of feeling; that the Christian becomes insensible to trial; or that the kind affections of the heart are benumbed by his creed, or buried in senseless apathy. If any one has this idea, he knows but little of the real Christian's character. His nature it is (and I will go further, and say it is his lot) to undergo the keenest pangs of affliction, and to feel most acutely the many stings of sin. But it is also his nature

and his privilege to be enabled to deaden and counteract their influence; for every affection which makes the moral man esteemed, in the Christian's heart is implanted, strikes root, and vigorously flourishes. He sympathises with the wretched; he takes pleasure in other men's prosperity, according to the practice and command of his heavenly Master; he "rejoices with them that do rejoice, and weeps with them that weep." And so perhaps does the mere worldly character, the merely moral man; but herein lies the difference, while those around him are tormented with earthly cares, soured by the inevitable disappointments of life, discontented, and unhappy, the

Christian bows with resignation to the inscrutable designs of Providence; he "possesses his soul in patience;" and with eyes set upon the promises— those promises which cheered the afflicted and dying patriarchs-he "rejoices in the Lord alway," feeling that if the Lord gave, and the Lord hath taken away, the same bountiful and almighty hand can freely and will most certainly vouchsafe to give again. While others waste their days in useless, perhaps blasphemous lamentations over the miseries of the world, he is steadily occupied in a far different way. He feels the world sinking beneath his feet its pleasures do not satisfy him, its pursuits can lead to nothing, and therefore he seeks comfort in another quarter. He learns that Christ has bequeathed to him a legacy; that portion he desires, as men look for hidden treasure, eagerly and with perseverance; and, through the grace and power of Jesus, he gains that "perfect peace," which the world giveth not, and which the worldly man is in no wise able to comprehend.

Yet we are told that the Christian's life is one continued scene of self-denial ; that from the cradle to the grave it is a state of resistance to the calls of pleasure, and the allurements of the world. How then, it may be asked, can this life of peace, and this state of self-restraint be reconciled? Is that an easy yoke, or a convenient burden, to prepare for which we must cut off the hand, and pluck out the eye, give up the dearest gratifications, and deny

ourselves the most useful gifts? No! this assumes, what I am not by any means willing to admit, that a life of abstinence and self-denial, such as the Gospel enjoins, is not a life of real pleasure and sincere delight; it takes for granted, that happiness consists in unrestrained indulgence. What an erroneous idea! Were it possible, I would confidently appeal to those who have thus sought pleasure, and by their verdict I would stand or fall. For many, if called upon, could give ample testimony that, in the revellings of intemperance, in the lusts of the flesh, in the vanities of a wicked world, in the mad career of sin, in the free indulgence of worldly tempers, there is nothing ultimately save "vanity and vexation of spirit." The intoxication of pleasure is but momentary, its excitement quickly passes away, and its dregs are bitterness and sorrow. perience, moreover, proves that self-gratification has no limits, and is unrelenting in its demands ; it is, in fact, a worm which never dies,-which craves nourishment, when the power of enjoyment has ceased to exist.

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But here it may be alleged (and it is right to bring forward every possible objection), that not only abstinence from unlawful pleasures, but selfdenial even in innocent gratifications, is straitly enjoined by the Christian's creed. So indeed it is. Yet this cannot be advanced as an objection or a grievance. All, who know the depravity and deceitfulness of the human heart, must perceive

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