But let us view the subject a little more narrow ly in its general complexion and structure, and see whether we cannot discern the symptoms of an origin infinitely more exalted than any other sys tem of morals or religion can justly claim. And here let it be observed, that all the ancient systems of morality and religion laid claim to a divine ori• gin, and we have the names recorded of the gods, or inspired legislators, who established them. It is long since the world has been satisfied of the fu tility of these pretensions, and the systems founded upon them have been abandoned as inconsistent with the light of reason and with some of the best interests of man. They either permitted what was hurtful, or forbade what was innocent; and the con sequence was, that they exhibited the contradictory extremes of profligacy and licentiousness on the one hand, and of the most revolting violations of nature, and of nature's feelings on the other.
All religions, but that of Christ, are chargeable with these defects and improprieties. It prescribes no self-denial, except with regard to sinful lusts; no mortification except of evil affections; it gives full scope to every feeling that contributes to the real enjoyment of life, whilst it guards, by the most awful sanctions, every duty, the observance of which is necessary for our present and future hap piness. It extends our views far beyond the limits of this world; it confirms those anxious anticipa tions and eager desires of immortality which the mind has, at all times, so fondly cherished; and these being established, and the future life of man being shown to depend on his present conduct, as mankind have always believed, the gospel, in con formity to this leading doctrine, tells us, that every action of our lives should have a reference to im mortality, and that it will profit a man nothing to gain the whole world and lose his soul. This is the necessary conclusion arising from a universally received doctrine; and it is here that the excellence of the gospel is particularly manifest, for it does not tell us that earth and heaven arc absolutely op posed to each other, or that we cannot discharge a conscientious duty to both, or that we must be mi serable here in order to be happy hereafter. It warns us, indeed, of the danger of undue attach ment to the world, as tending to check every spi ritual aspiration, and to make us unmindful of our best hopes; but whilst it prescribes rules which have for their ultimate, and apparently their only object, the eternal interests of the human soul, it is found that the observance of these rules promotes our present happiness more effectually than if we had nothing else in view; and we learn from expe rience, that "godliness is profitable unto all things, having the promise both of the life that now is and of that which is to come."
An unbeliever will perhaps be inclined to dispute this statement, and in particular to deny the in fluence of Christianity in promoting present happi ness. We appeal to the bar of reason and con science, and promise to abide by their decision, even with regard to the most obnoxious precepts of the gospel. Take humility, that characteristic fea ture of Christianity, for an example. The author of our religion says, " Learn of me, for I am meek and lowly, and ye shall find rest to your souls." With regard to this injunction, which the unchris tian mind must necessarily dislike, the question simply is, whether a man is most likely to find rest to his soul, by humbling himself, or by endeavour ing to humble others; in the latter attempt he will never be completely successful; he will always find some to resist his claims, or dispute his preten sions: and he will always suffer under the feelings of wounded pride and disappointed ambition. It will be alleged that humility is only the property of a low, unmanly spirit, and that it must destroy the dignity and energy of the human character. No one will think so who remembers that this hu mility arises solely out of the relation in which the Christian feels himself to stand with regard to God, and not from any fear or great reverence which he entertains for man. He who thinks hum bly of himself from a consideration of the divine majesty, will be in no danger of thinking too high ly of others; he will form a just estimate of them, and will perceive that he ought to regard them with feelings of charity and brotherly love, rather than with fear or idolatrous veneration.
We have seen how nobly this quality was exem plified in the conduct of the apostles. They were distinguished by patience, meekness, and humility; but they were distinguished no less by undaunted fortitude and unparalleled intrepidity. Though born and brought up in the humblest stations of life, they were not confounded when they were call ed before princes and rulers. Paul had the bold ness to arraign the very vices for which Felix was notorious, and the profligate governor trembled in the presence of the man who was brought as a pri soner before his tribunal.