346 Superior Claims of Christianity in the possesses. How vast the contrast which enlight gion presents! In its light man forms an acq with himself. He knows not only what he is, bu is to become. Contemplating himself not as th grovelling tenant of earth, he "expatiates in a come." He claims kindred with immortal spirits that he has capacities which in their progress wi for eternal purity and bliss. To this sublime end seeks to assimilate itself. It becomes great and pure, by frequent contemplation on what is greates and holiest. The boundless scene before him g energies to his imagination, his understanding heart. In this vision of glory, he is transfigured, and fleeting things of time and sense fade away a scious dignity supervenes, allying him "to the the just made perfect," and introducing him into t ous liberty of the children of God." How universal has been the faith in future e how widely have individuals and nations differed character and degree of enjoyment reserved for t The Indian, in the decline of life and worn o labors in the chase, resigns himself in the arms with no better hope than that of again receiving which has gained him sustenance, and made hi to his enemies, and again meeting the dog which his tried and true companion in all his toils and The rude and hardy warrior of the North met de a welcome, as the appointed way by which h enter the hall of Odin, where, in his imagina ghosts of departed heroes were allowed to remen to celebrate the exploits performed on earth, and from the skulls of the slain the most delicious wine gil, who sent the "pious Eneas" to visit the spir describes the heroes engaged in the same purs attached to the same pleasures which had been lon iar to them, and the source of delight in their form ence. "The chief beheld their chariots from afar, Their shining arms and coursers train'd to war; Mahomet promised his followers a sensual paradise unfolding scenes of the most alluring voluptuousness. The silence of the Scriptures as to the particular state of things and the employments of another life, cannot but elicit our approval, for while the superstitions and ignorance of the barbarous excite our pity, the compositions of the more enlightened have afforded little satisfaction. Scripture deals in general terms much better suited to improve our minds than to satisfy our curiosity. It speaks to us of a state of purity, incorruption and immortality, and thus leads the mind to taste something of heaven here, by virtuous habits of thought and action. From some passages in the Scriptures it may be inferred that our moral pursuits and intellectual endowments will bear some affinity to the present; but whether this can be considered as a settled point or not, it will be of unquestionable service here at least to regulate the one by the strictest virtue and improve the other by the sublimest knowledge. We are not, certainly, justified in anticipating that indolent repose which the Epicurean considers the acme of felicity, nor that excited and fervid state of devotional feeling in which the enthusiast alone supposes the bliss of heaven to consist; much less are we permitted to look for sensual indulgences, or the vain pageantry of earthly wealth, pomp, or power. The pride or policy of the Greeks and Romans, or probably the union of the two, induced them to confine the rewards of eternity to the few whose exploits on the stage of public life had gained them present admiration and renown, to wise legislators, valiant heroes and mighty conquerors. The gospel of Christ knows no such envious distinctions. The meek and the lowly, the humble and the virtuous, as well as the shining and illustrious; all classes, stations and capacities are embraced in the purposes of divine love, and included in the gift of a heavenly inheritance. Man in all ages, man in all his phases of character, or of all nations, is comprehended in the great plan of redemption, a redemption which renders him immaculate, without "spot or wrinkle, holy and undefiled," introduces him to that state where he shall behold the everlasting God, "face to face, and know him even as he is known." In these representations which Scripture makes we are shocked with no impure expressions, nor amused with any fantastic ideas; all is simple, yet majestic; all is wonderful, yet credible; all is captivating, and at the same time instructive. C. F. L. F. ART. XXV. Universality of Divine Providence. WHEN We attempt to survey the works of God in their immensity, especially as they are displayed in the heavens above us, it is not strange that a feeling of despondency and doubt should come upon us with respect to our rela tive standing in such a vast and incomprehensible universe. It seems, or it almost seems, as if we must be overlooked, so infinitely multiplied are the other objects that God has in charge. How can he take any particular note of us, out here on the borders of his dominion, overshadowed as we are by innumerable worlds! In the language of the Psalmist, "When we consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained,-what is man that thou art mindful of him, and the son of man that thou visitest him!” The universe spreads out before us to such inconceivable lengths, and swells up to such stupendous greatness, that we sink out of sight in the prospect. We feel that man must be of infinitessimally small account in the vast whole,-next door to nothing, lost as it were like a drop in the overwhelming ocean of worlds and beings above, below, and around. What chance is there that we and our petty concerns should have much share in the regards of God, who carries on his works upon a scale so inconceivable ? It is plain that something like this was the thought of the Psalmist. We do not suppose that he really desponded, or that he actually concluded there was any danger that God would overlook him. But the thought evident ly passed across his mind, "Lord, what is man that thou art mindful of him?" though it only crossed his mind, driven instantly away by his clear and powerful faith, like a wandering spray of mist before the outshining of the sun. For if we look into his next words, we shall see that he proceeds to enumerate the distinguishing favors that God has actually bestowed on man, showing that as a matter of fact God does regard us with great observance, whether or not we can comprehend how it is so. Are there not times, however, when the same thought comes across our minds, but with so disheartening an aspect as to perplex us, and even seriously disturb our faith? Perhaps almost every reflecting person has, in some stages of his experience, felt more or less of such a difficulty as this: How can we suppose that almighty God inspects us day by day, and moment by moment, and takes charge of all our minutest affairs, when he has so many worlds and systems of worlds, with all their races, to govern and provide for? It may be well for those who have ever labored under such a doubt, to examine the subject with some care. Let us begin by looking the difficulty directly in the face. Let us look at it in its very worst or most forbidding aspect, putting it in the most formidable shape it can assume; and then see what it amounts to. Try to survey this wondrous universe in which we have our being; try to gain some approximate idea of it. Go forth in some clear evening, as the Psalmist appears to have done, when the stars are abroad through all the sky, shining by thousands in their eternal height,-"the moon and the stars which God hath ordained." There, are the constellations, burning on in their everlasting radiance from horizon to horizon. There is the white mysterious arch of the milky-way spanning the heavens; the boundless firmament all brilliant with glowing eyes that look down upon us from the incalculable depths of immensity. And all this that we behold, is but the very outskirts of God's dominion. The thousand worlds that we see in yonder sky are but the nearest portions of immensity that happen to lie within distances that can be travelled by their light, neighboring islands as it were just off the shore on which we stand. Away beyond the farthest star that ever was seen by mortal eye, away in realms of space where no telescope has penetrated, where no thought of man has reached, the great universe extends onwards the same as ever, outspreading in the silent depths, all thickly studded with other constellations and galaxies, that look down upon other worlds. and systems which never heard nor thought of our own. The human mind sinks in the attempt to follow out the idea. And yet these are but the very first steps. All yonder hosts, seen and unseen, are under God's charge. They constitute the theatre where his omnipotent agency is at work on a scale of magnificence worthy of himself. And, now, what is man that he should be particularly regarded, obscure as our world itself is, and undistinguishable amid such a universe! What portion of His thoughts can we, dwellers on earth, expect to share among the countless millions of races in worlds distant and near that claim his notice? We are tempted to conclude that he can take immediate supervision only of certain grand systems of worlds, and that he must leave single worlds, and, still more, single individuals, to be provided for by some general laws, without noting their processes in detail. When we survey the immensity of his works, we are apt to fall into the supposition that he attends to them only in the gross; that he sees and acts only in great things, not in small; that we are here in the charge of the general laws of Nature, and that God hardly casts a direct eye upon us, much less that he makes us the objects of his everpresent care and fatherly affection. Does it seem reasonable to think that he has singled us out, as it were, and done for us all that the Scriptures assure us of? Bible relates a series of the most wonderful interpositions on his part for his creature man. But, "when we consider the heavens, the work of his fingers, the moon and stars which he hath ordained," does it seem reasonable to believe that he has always stood so near to us as a Father, that he deals with us as beloved children, that he has given us prophets and chosen messengers, and personal communications from age to age, and especially that he has instituted in our behalf such a dispensation of mercy as the gospel of Jesus Christ claims to be? all for us, out of the myriads of worlds in which he is ever present and ever acting! The |