natural and revealed religion from the beginning of the world, may be the only possible means of so great happiness as is reserved for the faithful in the future life.

What that happiness is, that good for which all things thus work together, we know not. Perhaps we do not know its kind; certainly we are so far from knowing its degree, as really not to know its kind: for extreme differences of degree seem to constitute a difference of kind. We know it to be such as no human eye hath seen, nor ear heard, nor heart conceived. Thus much alone we seem to be able to forecast about it: that as this world is formed and contrived to fit us for it, to give room for growth in character, for developement of disposition, so it will be of such kind as to occupy and exercise the character and dispositions so formed; that it will be a fit sequel of this world; fit, as part of the same grand design, as commencing where this world leaves off,-as having for its capacities the inveterate tempers and dispositions of this

state.

The Scriptural phrases used to describe it are commonly such as "rest," "Sabbath," "seeing God," "being with God," "praising God." It will surely therefore be free from every possible discomfort and interruption; it will derive its great delight from being an approach to the knowledge and love of God. Piety, not occasional and irregular, but uniform, and existing in the way of a capacity, will

be its principal characteristic. Therefore they who in the preparatory state never learn to love God's Sabbaths, and always find prayer and praise irksome,-love to think of any thing better than religion, would seem to be in a very unfit state for relishing a sort of happiness described under such images.

It will surely be accompanied with a vast elevation of our nature. As, again, the moral enjoyments of this world consist not so much in single instantaneous gratifications, (properly called pleasure,) as in the sunshine diffused in the breast by the presence of ordered tempers, (properly called happiness,) so we may suppose, that when our sanctified dispositions shall dwell in the presence of the Visible Godhead, (Who here has produced them by His Spirit,) they shall for ever reflect His adorable Image, and shed upon our hearts the eternal sunshine of a bliss such and so great as to pass man's understanding while in the flesh. He alone can be imagined to approximate in any, the smallest, degree to a conception of them, who in an honest and true heart has so cherished the seed of the Spirit, as to bring forth fruit in faith and holiness, thirty, sixty, or an hundred fold.

It only remains to speak of the last point: the comfortable assurance with which men may trust to God thus to order all things for their good. "We know."

The general doctrine, that all things so work for

good to them that love God, we know in the highest sense of knowledge; we know it as a matter of revelation, in the way of faith, on the authority of God: the particular one, whereby an individual may be comforted in the thought, that he is one of those for whom the world is so ordered to produce happiness, we know, but in the way of reason,from the observation of those signs of the Spirit which Holy Scripture has pointed out to us. It is a most mistaken idea of faith (and unfortunately a very common one) to make it consist of a personal representation to one's self of the merits of Christ's death, and the reality of the promises; whereas such personal comfort is not itself faith, but the consequence of faith, duly ascertained: and, moreover, things revealed are the only conceivable objects of faith, and the personal acceptance of individuals is not revealed; so that such a notion is likely to substitute an act of hot imagination, in place of the high act of trust in Christ by the Spirit, as the terms of justification.

How then is a man to learn to feel that, without which this world is worse than a blank, and the prospect of another world worse than comfortless? without which pain is not to be alleviated, without which sorrow is doubled by the extinction of hope? How is a man to know for himself that the promise made to the faithful, to those who love God, is assured to him; that he may rest upon that which is undoubtedly intended to give rest? In one

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word, by discovering in himself the scriptural signs of the love of God in Christ. By learning what God has done for him,-by learning to understand his relation to his Creator, Redeemer, and Sanctifier. By rising to the feelings proper to these relations, the feelings of unfeigned gratitude, reliance, self-abasement, and love, through the diligent and anxious performance of every earthly duty, cherishing every pure earthly feeling. By instant and earnest prayer for the Holy Spirit of God, to purify his heart, to quicken his devotion, to lead his mind and affections through and from earthly objects to heavenly ones, to make his worship acceptable, to renew the image of God, once effaced, within his soul.

There is some unfounded fear among Christians, but there is more unfounded confidence. The approach to despair is indeed a danger, but it is neither so common nor so insidious as the approach to presumption. For it is generally accompanied with some knowledge of religion, always with respect for it, and is always painful and affrighting; whereas security and confidence are compatible with total ignorance, and inattention to religion, and perhaps characteristic of them, and are agreeable and encouraging to indolence and self-esteem. There are few people who do not feel that passages of Scripture, such as the verse before us, are consolatory to them, even though they perhaps take no pains to examine their claim to be within the pro

mise; though perhaps, if they did examine themselves, they would find no such ground of comfort.

But in reality there is no point on which the language of Holy Scripture is more decisive and uncompromising, than in respect of the marks and signs of spiritual influence and God's favour. To have eaten and drunk in Christ's presence, to have cast out devils, and done other wonderful works in His Name, are expressly declared to be inadequate proofs of being known of God. Unless a man be led by the Spirit of Christ,-led, that is, to be a new creature, transformed from loving and performing the works of the flesh, to love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, the works of the Spirit, he is none of His. Unless a man cuts off his hand or foot, or plucks out his eye, if they cause offence in him,unless he resigns father or mother, house or lands, he cannot be His disciple. He must not look back-he must count the cost at first. He must pay no divided service: he cannot serve God and

mammon.

These, and many such expressions, show that the gate to Christian comfort is indeed a strait gate, and the way to life narrow. Unhappily generation after generation resolves to find the gate broad and the way easy; and security and indifference are ever the prevailing faults of professing Christians. It is no small thing to be thoroughly self-convinced of sin conviction of sin is not yet