world for honour and esteem. The choicer blessings of Christianity are subject, however, to no such variations, but continue alike the springs of internal happiness, when the horizon without is cheerless and disconsolate. Let us select, for instance, the grand elementary principle of Christian love, and contrast for a moment its grace and beauty, compared with the ungenial aspect which the selfish passions wear. Inspired by this feeling, the true Christian-for of him alone it can be said-moves like the inhabitant of some higher sphere among the selfish elements which surround him. In whatever circle we trace him, whether distinguished or obscure, one principle we shall find in perpetual operation, the desire, in imitation of his heavenly Father, of producing universal happiness, a desire which by the great law of retribution is generally rewarded by the love of those whose welfare he thus seeks to promote. Not the least excellence of this grace, is the fact that it furnishes the Christian with a spring of action in the discharge of the relative duties of life, far more universal and complete than any which the selfish policy of the world can supply. In situations

of command, it produces authority tempered with moderation and softened by kindness: in humbler spheres-obedience, cheerful and active, yet without servility. In the social circle, its presence may be traced banishing the base spirit of detraction and slander, supporting the fainting cause, and mitigating censure against the absent with some kindly plea. In the more important relations of life, it forms the peaceful citizen, the kind parent, and the duteous child; lights the torch of wedded love, and makes the altar of the domestic affections blaze with a brighter and more cheering glow.

Even to the Christian's relaxations this principle extends; and, while others seek refuge from thought in frivolous dissipation -to seek out the poor and unhappy; to cheer the sorrowing heart; in a word, the much talked-of but little enjoyed "luxury of doing good" is, by the blessed operation of this generous motive, the peculiar prerogative of the Christian. With joys so refined as these, if we for a moment contrast the lawsuit, the duel, the domestic tyranny, the broken tempers, and all the nameless miseries of the private circle, which spring from

the operation of the selfish passions, we shall in some faint degree appreciate the opposite blessings of the grace of Christian love.

What has been said is sufficient to prove that the volume, which professes to solve our THREE QUESTIONS, is one eminently calculated to promote human happiness. Had it been necessary, however, we might have proceeded to contrast the Christian virtues of humility, meekness, and purity, with the opposite vices of pride, passion, and licentiousness, and shown the necessary connexion of the one with happiness, and of the other with misery. We might also, instead of merely enumerating, have enlarged in detail on several other excellences of Christianity, such as the peace of mind and joy of a good conscience which it bestows; the consolations in the hour of trouble which it furnishes; the pleasing retrospect of life which it affords; the friendship of Almighty God which it secures; the fears of death from which it exempts; and the glory, nay, the triumph, with which it gilds the otherwise dark and sombre hour of dissolution.

D

CHAPTER IV.

"I was a stricken deer that left the herd
Long since-With many an arrow deep infixed
My panting side was charged when I withdrew
To seek a tranquil death in distant shades.
There was I found by one who had himself
Been hurt by the Archers. In his side he bore
And in his hands and feet the cruel scars.

With gentle force soliciting the darts,

He drew them forth-and healed-and bade me live."
COWPER'S TASK.

THERE is a class of individuals deeply interested in the THREE QUESTIONS, to whom the observations in the last chapter will suggest emotions by no means of a pleasing or soothing character. To what purpose, for instance, shall we praise, to individuals who have failed in the enterprises of life-the power of Christianity to have averted their calamities? to those who groan beneath diseases, the fruits of their imprudence or their sins-its efficacy in preserving health? to the victims of disgrace-its blessing of a

good name? to the mind tortured with remorse-its peace and serenity of conscience? to the aged whose life has been spent in a round of frivolous and irreligious pursuitsits pleasing retrospect of existence? or, in a word, to what purpose proclaim its power to guide all who obey its laws to happiness-to the numbers who must feel that with them the period and the power of active obedience are well nigh gone for ever? It is here, however, that the benignant properties of Christianity are brought into play, and that in its power to mitigate every species of distress we discover its superiority, not only over the obsolete systems of ancient philosophy, with which it is so often on this point unnecessarily contrasted, but over the fascinating modern theories which have met with such an extensive reception in the present day.* To the afflicted, and sufferers

* Allusion is here more particularly made to Mr. Combe's well-known treatise on the "Constitution of Man;" a work which it is to be feared has, notwithstanding the intentions of its author, been productive of injury to society. The theory of the work in question is, that the misfortunes of life are the punishments inflicted by nature for the violation of certain laws which mankind ought to study and obey : to attempt to alleviate these punishments, therefore, is, it