love conjointly, which distinguishes the scheme of redemption, there is a direct and perfect fitness to the end of God's glory. For we cannot conceive a method by which He could be more certainly glorified, than by so peculiar and distinct a display of his attributes.

Nor can we doubt that this display is intended for the instruction, not merely of mankind, but of other orders of beings, endued with a rational and moral nature. Reason suggests this doctrine as highly probable; and Scripture declares that one intent of the Christian dispensation was, that "now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God." On the same ground, the doctrines of Christianity are described by the apostle Peter as "things which the angels desire to look into"-expressions which evidently convey the idea that the glory of these things does not lie merely on the surface-that there is a depth in them, not easily inspected or fathomed, into which even the angels delight to inquire.

But the glory of God is insured through the Christian dispensation, not merely by a display of his moral attributes to the universe, but by

the actual effects produced, through this dispensation, in the good and happiness of his creatures. That these effects are great and numerous, far beyond our powers of examination or conception, we may readily suppose; and that such is the fact the apostle plainly indicates, when he speaks of God's good pleasure" which he hath purposed in himself; that in the dispensation of the fulness of times, he might gather together in one ALL THINGS in Christ, both which are IN HEAVEN, and which are ON EARTH, even in him."

These remarks may serve to show the extreme futility of the objections advanced against Christianity on the ground that our world is too insignificant a part of the creation to be the object of redemption through the incarnation and sacrifice of God's own Son. For although this globe was selected as the scene of the event, the purposes to which the dispensation is directed are probably co-extensive with the universe itself; and to all these purposes it may be peculiarly and perfectly adapted.

Did we however suppose that the inhabitants of this world were the sole objects of this mysterious display of holiness and mercy, the word

eternity would remove every difficulty; for what purpose can be conceived more worthy of God, and of the infinite resources of his love, than the salvation of myriads of beings, of whose existence, as of his own, there will be no end? The globe which we inhabit may indeed be but a point in God's universe, and its countless inhabitants almost nothing among the hosts of his intelligent creatures; but who that regards the analogy of nature, will object on that account to the scheme of Christianity? Does it not seem as if the complete power of Deity were expanded on an insect, a feather, or a leaf? And is there not in the smallest parts of the creation, as well as in the stupendous whole, a hidden infinite which no man can search?

It appears then that, independently of all unknown purposes, extending, as they may well be supposed to do, far beyond the limits of our globe, the salvation of sinful man is in itself an end (subservient to God's glory) which fully justifies the grand peculiarities of the gospel. It remains for us therefore to show that to this its professed end, the plan of redemption is exactly suited - that in it there is an adequate

supply of all our spiritual need

that in Christ

"all fulness" dwells for our restoration and

salvation.

I. Man by nature is the child of ignorance. He may indeed put forth his powers of observation and reason, and obtain much knowledge on worldly and physical subjects; but respecting divine and spiritual things, he is in utter darkness, surrounded by a shade too deep to be pierced by any beam of his own intelligence. It is true that God has endued him with a moral nature; and that in the midst of his run by the fall, he is visited with a ray of heavenly light independently of any outward revelation. There can be little doubt that this blessing, like all other spiritual good, is bestowed upon him through the medium of a crucified Redeemer. But in considering the fitness of the scheme of redemption, we must look to its operation, where it is actually made known; for the outward revelation of truth clearly forms a part of the scheme itself. Now it is in revealed religion, and there only, that blind and erring man receives an illumination exactly proportioned to the depth and completeness of his ignorance.

There, he obtains sufficient information on the nature and attributes of God, on the demands of the law, and on his own character and condition, his moral responsibility, and future prospects. There, he is taught the lesson of the immortality of the soul, of the resurrection of the body, and of judgment to come. There, he is made acquainted with the Saviour through whom he is reconciled to God, and with the Spirit by whom he is converted and sanctified. Well might Jesus say (in his peculiar character of a Revealer of Truth,) "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the

light of life."* Well might the apostle Peter call on the early Christian believers to show forth the praises of him" who had "called" them "out of darkness into his marvellous light."

But the adaptation of this part of the scheme of redemption to the need of man, is apparent, not only from the completeness of the light bestowed, but from the limits by which it is bounded. While the gospel makes known to us every thing which we can conceive to be required for the purpose of influencing our hearts and

* John viii, 12. Comp. Luke i, 77—79.