minds of every class to the light and joy of a better existence. As the mighty and endlessly various operations of the material universe are carried on by the operation of a few simple laws, so, by the simplicity which is in Christ Jesus, are spiritual life and power diffused through millions of souls, and millions of immortal minds, in all their endless variety of structure and of external advantages, led on to perfection and glory. Thus we advance one step towards proving that our religion is adapted to the moral wants of man. We show that the manner, in which it transmits its lessons, is such as to reach all sorts and conditions of men. If then it can be shown that these lessons are suited to man's moral necessities, our proposed object is obtained. We shall then show not only that Jesus came into the world to save sinners; but that he is able to save them.

1. In showing the adaptation of Christianity to the moral wants of man, we introduce its leading doctrine, that, without which it could have no power to reach and relieve our spiritual necessities, to curb the irregularities of human passion, to break the illusions which bind man to the earth, and fill his soul with a hope at once purifying and elevating, I mean the doctrine of immortality. This doctrine must always be associated with that of future rewards and punishments; that is, with the belief, that the soul will be happy or wretched in a future life according as it is holy or unholy here. This doctrine lies at the very foundation of the Christian edifice. It connects itself with every motive to virtue, and every dissuasive from vice. It speaks to suffering merit in accents of peace and hope; and it wakes the slumber of prosperous guilt. It comes to the soul of the good man in visions of glory and of bliss, and to that of the sinner it holds forth the blackness of darkness, the fire which is never quenched, and the smoke of torments ascending up forever and ever.

There is no circumstance, whether of prosperity or of

suffering, over which this doctrine is not adapted to exert a most beneficial influence. Well did an apostle describe all that Christ had taught and suffered, as of no avail, if his resurrection from the dead be not a received truth; for this stupendous miracle was designed to establish the doctrine, which was to give efficacy to every other part of the Christian system, and to all the moral means connected with the providence of God.

Take away from the human mind the belief that there is a future life, and that its happiness is intimately connected with the virtues of the present existence, and you leave man to feel the full power of earthly seductions, and to become at once the dupe and victim of his vices. You indeed take not from him his moral nature, but you leave him in his weakness, with desires which there is nothing around him or before him to satisfy. But make him feel that he is not the mere creature of a day, that he is destined to outlive all earthly objects and changes, and that his onward path is to brighten as his character becomes more pure and elevated, and you at once pour comfort into his soul, and give him motives and power to resist the assaults of evil. His sins are no longer trifles. They reach forward, and take hold of eternity. They are not only offences against God, but against the welfare of the soul. They become associated with all that is base and wretched. Hence, as the sinner's thoughts are raised to heaven, and he learns to live for the future world, he detests his sins, repents of them, and thus constantly gains new accessions of spiritual strength and joy.

Moreover, this doctrine is very intimately associated with a filial confidence in God, and this confidence again is essential to a high state of virtuous sentiment, affection and practice. The world is full of perplexity to the weak mind of man; and his best affections are often wounded by the collisions and storms through which he is called to pass. He, who makes duty his study and virtue his delight,

is not exempt from severe trials. The unprincipled will not unfrequently outrun him in the race of earthly distinction. His reputation, which is dearer to him than life, may at times suffer on account of his virtue. He may see those, on whom he had fondly hoped to lean, who were the solace of his existence, withering and falling into the grave. At every step obstacles may meet him, and every breath of hope may be followed by a sigh. To him the arrangements of the world, the course of human affairs, may seem to indicate, that all is the effect of chance. His soul sinks within him. His hold on God is lost. Practical atheism with all its horrors seizes upon his soul, the barriers against vice are broken down, and he yields himself in despondency, to be wafted by the current whithersoever it may carry him. What can relieve the misery of such a mind, or save it from all the pollution of sin? The agitations of life have driven it away from God; and what can rescue it from total, hopeless ruin? Jesus speaks to the tried, tempted, desponding spirit. He opens to the eye, pained by the changing shades and lights of earthly scenes, the world which lies beyond these changes. He shows that what is now to the uninstructed mind all accident and chance is arranged by infinite wisdom and love, that all is leading on to happiness, that a few more changes, and all mysteries will be solved in the perfect light and bliss of heaven. Thus the soul is raised above doubt and despondency. There is a worthy object of existence, of efforts and of suffering. The affections cling around the infinite attributes of God. Courage is inspired; difficulties can be encountered; trials can be endured; sin is odious; virtue is delightful. Thus in a perfect confidence in God is found consolation amid the trials of life, animation in the discharge of duty, power against temptation, and a hope which is full of immortality. The mind learns to take in the whole of its existence in one comprehensive view; and, as the result is unspeakably happy, temporary pains are

absorbed in joy unspeakable and full of glory. The immortal spirit is no longer under the supreme control of mortal accidents. The uneasy desire, which is felt by the mere man of the world for something better than the world can give, the painful consciousness of being unable to find satisfaction, tortures not the bosom of him whose affections are in heaven, and whose hope is there. And then that awful hour, which to the worldly man is full of amazement, is to the Christian but the epoch of his introduction to that happiness, the anticipation of which has been the chief solace of his pilgrimage. He is assured that death cannot reach the sources of his happiness, cannot destroy the spirit within him, cannot fix its hold on the treasures of his soul. O how precious then is that doctrine which brings into full view a life beyond the grave! How important is it in a religion which proposes to save man from sin, and from the misery which sin entails upon the guilty!

It is from the religion of Jesus alone, not from the reasonings of human wisdom, not from the schools of human philosophy, that can be derived the certainty, that man is to live after death. But here for the present we must stay our inquiry. Let us go home to contemplate the means by which God has imparted to us the sure hope of immortality. As we become more familiar with its influence in purifying our natures, in elevating our minds and affections, in soothing our sorrows, in administering to our spiritual necessities, and giving us in anticipation the joys of a better existence, let our hearts become more strongly attached to Jesus, our minds more familiar with his instructions, and our lives more entirely devoted to his service. God grant that we may not lose heaven through our own negligence and sin, that we may not resist his grace, and enter upon eternity with a fearful looking for of impending wrath.

SERMON XXXIX.

CHRISTIANITY ADAPTED TO MAN'S MORAL WANTS.

1 TIMOTHY I. 15.

CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS.

On the last Sabbath, it was proposed from this scripture to offer some remarks upon the adaptation of Christianity to the moral wants of man. It was thought, that, if it could be shown that the religion of the "gospel is suited to the necessities of men, something would be done to strengthen our conviction of its divine origin, and to render it interesting to the heart. We endeavored to give in a few words our views of salvation, and thus to show that the text selected formed a suitable introduction to the remarks, which we were about to offer. We stated, that the simple form, in which the records of our religion are transmitted, renders its instructions accessible to all minds, and is admirably adapted to convey religious instruction to all classes of men. We then dwelt upon the leading doctrine of Christianity, the doctrine of immortality, connected as it is in the Christian scripture with future rewards and punishments. We illustrated the moral influence of this doctrine, showing that it is adapted to rebuke sin and to encourage virtue; that its influence extends to every moral exercise, and to every department of human conduct; that it elevates the purposes of man and gives purity to his desires;