visions to us, bright though they be, in our circumstances, with our prospects, duties, and cares, with the anxieties and business of life about us, death before us, and eternity beyond? From such speculations of things, perhaps a thousand years to come, what solid good are we to reap of moral advantage, or social joy, or religious motive? What is it to us how the scenery may shift, when we have left the stage, or in what glory may close the world's eventful drama? And why, we answer, should not the future influence us, as well as the past? Do not ages and characters and events gone by, affect our hearts and lives and destiny, our principles and feelings, our hopes and joys? These things have to us only a mental existence; they belong to faith and not to sight, and the revealed future is certain as the past, prophecy as history, the end of the world as its creation. Indeed, history in general rests but on the testimony of man; while prophecy of the future is the testimony of God. The sacred volume began with history and closed with prophecy; they are the morning and evening light of the sun of revelation, which, in rising, shews us on the one hand the shadow of the past, and in setting, traces on the other the outline of futurity. We ought not to be unmoved by the one, till we disclaim connexion with the other; and, like the beast, live only for the passing hour, heedless alike of yesterday or

one

to-morrow. The bare inquiry as to fact ought to command some attention and excite some interest. The inquiry is at least not less momentous than discussions on the site of demolished towns, the reality of recorded wars, the extent of vanished empires; not less than speculations on the result of this or that conflict, the fall of e power or the rise of another. Were it morally useless, it would not have been announced in Scripture, which never gratifies man's curiosity, but to mend his heart or multiply his com forts. The human constitution has changed since Jesus wandered with his disciples by the Lake of Galilee, or taught upon its mountain, if there be nothing in these bright anticipations to inspire holy delight, needful consolation, moral obedience, and vigorous exertion. It must be useful, for it was revealed from heaven, taught by Christ, and recorded in Scripture. What is prayer, when once we step beyond our own wants and wishes, but communion with God, in which we enter into his plans, and seek the accomplishment of his designs? What, then, is all we ask, but a repetition of what he has promised shall be given? And why were the disciples instructed to ask, "Thy kingdom come; thy will be done on earth as it is in heaven," but to intimate the will of God, that such should be the final result; that, amid opposition and discouragement, they might not despair, but by hope be roused to incessant

labour, and inspired with unfailing consolation? It is useful to virtue, that pleasurable and triumphant feelings should follow in her train. Though truth and goodness shall have in other worlds abundant recompence and honour, though they are lovely here even in their lowliest ministerings; yet, so entwined are our feelings with the present state, so strongly does this world wind itself around the heart, that it is well not always to think of them as doomed to obscurity, or pining in neglect, but as rising above opposition, and robing themselves in the majesty of spiritual dominion. None can deny the felicity of hope; and virtuous pleasure must be conducive to virtue. Thus God of old vouchsafed to invigorate his chosen servants. It was when the prophet pined in a solitary cave over his unavailing efforts against corruption, that the celestial voice announced the numbers who had not yet bowed the knee to Baal. It was when the beloved disciple languished in gloomy banishment, that heavenly visions depicted to his enraptured eyes the coming glories of Christianity. And though, if we include another state, this communication be not absolutely necessary to a vindication of the moral government of God, yet it makes that vindication more resistless, gives it a commendation to the heart, and transforms a satisfactory defence into a splendid eulogy. Whatever leads man out of self, unites him with

mankind, and gives him hopes and joys of universal concern, does him good; it enlarges, expands, and purifies his benevolence; and is an advance from the calculations of individual interest, towards the disinterested love of the Almighty. It is thus that self-love is refined into social, and the most grovelling principle of man becomes akin to the noblest attribute of God.

The motive to benevolent exertion thus gained is only inferior to that which arises from a future state of recompence. "If, indeed, there were no reasonable expectation of a future state of existence, it would, nevertheless, be pleasant and deserving of sincere gratitude, to live, though but for a short period, in this beautiful and improving world; to behold the continually ameliorating state of things; to contribute our part, however humble, to the general improvement; to be as it were links in the golden chain of order and perfection; to leave the world in a better condition than we found it; and to enjoy by anticipation its future glorious and happy state." (Belsham.) Yes, were this the whole of reve lation, we should prize the record, and bless its author; we should say, Go on, ye friends of mankind, nor despair of success; the good for which ye labour shall not pass away from the earth, but be followed by a rich harvest of happiness; ye may descend into the grave, but no grave shall cover the blessings ye have earned for mankind;

of heaven are the bright hopes and generous zeal by which you are animated, and heaven will secure their full gratification. But this is not the whole; it is only the preparation for scenes more glorious still.

We commenced these Lectures by noticing the analogy between the history of nature and that of revelation, in both which we see an original glory apparently defaced by evil, but that evil overruled to more abundant good: it is fitting to conclude them by observing, that both are parts of one great plan, conducted on the same principle, and extending to universal being. God is love-his dominion is boundless-his agency is that of omnipotent benevolence. Whatever be the aberrations of their course, from him his creatures sprung, and to him shall they ultimately be re-united, that he "may be all in all." For us, beyond the grave, there is a better world. Earth must always have its imperfections and sufferings; and its happiest inhabitants will have cause to turn to that, the eye of wistful expectation. Our fairest fancy of millenial glories fades and is eclipsed in comparison with the state where there shall be no death-where we shall form one holy and blessed community with the good of all ages and nations; and the gates will only close on that which would defile, embitter, or destroy. Then shall we pass on through successive æras of blessedness, each glowing with