Shall we whose souls are lighted With wisdom from on high, Shall we to men benighted

The lamp of life deny? Salvation, oh salvation!

The joyful sound proclaim, Till earth's remotest nation

Has learnt Messiah's name.

The Course of Time,' of Robert Pollok, has been one of the most successful poems published within the last ten years. Edition after edition has been called for, and the demand still continues. Some have attributed this enthusiasm, in great part, to the melancholy fate of the young poet, whose powers were too early ripened, and too severely tried. Had this been the case, the public sympathy would have cooled long ere this, and the work have sunk to that level above which it should never have risen. But the Course of Time' stands on a more solid basis than any mere accidental circumstances could lend it, and whatever might have been the after career of its talented author, would have run the same brilliant course. There are passages in it of a combined power and grandeur that remind us strongly of Milton. The poem has stood the test of a severe criticism, and is now one of our standard works. We can make but a short extract, as our limits are now so nearly arrived at.

GLORY TO GOD AND THE LAMB.

Harp lift thy voice on high! shout, angels, shout!
And loudest, ye redeemed! Glory to God,
And to the Lamb who bought us with his blood,
From every kindred, nation, people, tongue;
And washed, and sanctified, and saved our souls;
And gave us robes of linen pure, and crowns
Of life, and made us kings and priests to God!
Shout back to ancient time! Sing loud and wave
Your palms of triumph! sing, where is thy sting,
O death? where is thy victory, O grave?
Thanks be to God, eternal thanks, who gave
Us victory through Jesus Christ, our Lord!
Harp lift thy voice on high! shout angels, shout!
And loudest ye redeemed! Glory to God,
And to the Lamb, all glory and all praise!
All glory and all praise, at morn and even,
That come and go eternally, and find
Us happy still, and Thee for ever blest!
Glory to God and to the Lamb! Amen.
For ever and for evermore! Amen.

The last we can extract from is Mrs Hemans, whose poetry has won the hearts of all who have a feeling of admiration for genius and worth.

All the home affec

tions, those endearing ties that bind us to one spot, the centre of our hopes and wishes, are stirred up within us when we turn to the page enlightened by the effusions of her genius. Who can read the Homes of England,' The Treasures of the Deep,' The Spirit's Return,' The Graves of a Household,' without feeling assured that the mind that produced them was one impregnated with the holiest spirit of poetical enthusiasm, and within the bosom of their author beat a heart fraught with the kindliest human sympathies. The following short extract from the pen of a contemporary will better illustrate the true spirit of her poetry than any remarks of ours could possibly do: "In her poetry," says he, religious truth and intellectual beauty meet together; and assuredly it is not the less calculated to refine the taste and exalt the imagination, because it addresses itself almost exclusively to the better feelings of our nature alone. Over all her pictures of humanity are spread the glory and the grace reflected from purity of morals, delicacy of perception and conception, sublimity of religious faith, and warmth of patriotism; and turning from the dark and degraded, whether in subject or sentiment, she 'seeks out those verdant oases in the desert of human life on which the affections may most pleasantly rest." Mrs Hemans died at Dublin 16th May 1835.

THE BETTER LAND.

I hear thee speak of the better land;
Thou call'st its children a happy band:
Mother! oh where is that radiant shore;
Shall we not seek it and weep no more?
Is it where the flower of the orange blows,

And the fire flies dance through the myrtle boughs? "Not there, not there, my child!"

Is it where the feathery palm-trees rise,
And the date grows ripe under sunny skies,
Or 'midst the green islands of glittering seas,
Where fragrant forests perfume the breeze,
And strange bright birds on their starry wings,
Bear the rich hues of all glorious things?
"Not there, not there, my child."

Is it far away in some region old,
Where the rivers wander o'er sands of gold,—
Where the burning rays of the ruby shine,
And the diamond lights up the secret mine,
And the pearl gleams forth from the coral strand,
Is it there, sweet mother, that better land?
"Not there, not there, my child."

Eye hath not seen it, my gentle boy!
Ear hath not heard its deep songs of joy,
Dreams cannot picture a world so fair,
Sorrow and death may not enter there:
Time doth not breathe on its fadeless bloom,
For beyond the clouds, and beyond the tomb,
It is there, it is there, my child!

One more extract, and we have done, and it shall be the
SABBATH SONNET,

Composed by Mrs Hemans a few days before her death, and dedicated to her brother.

How many blessed groups this hour are bending,
Through England's primrose meadow paths, their way
Toward spire and tower, 'midst shadowy elms descending,
Whence the sweet chimes proclaim the hallowed day.
The halls from old heroic ages grey

Pour their fair children forth; and hamlets low,
With whose thick orchard blooms the soft winds play,
Send out their inmates in a happy flow,
Like a freed vernal stream. I may not tread
With them those pathways-to the feverish bed
Of sickness bound-yet, oh my God! I bless
Thy mercy, that with Sabbath peace hath filled
My chastened heart, and all its throbbings stilled
To one deep calm of lowliest thankfulness.

We have now come to the conclusion of our pleasing task-pleasing, indeed, as well as profitable; for it has made us acquainted with some of our old poets of whom we knew little but by name. From them we have gained much pleasant instruction, that will remain imprinted on our heart, and embalmed in our recollection.

on.

We might have lengthened out our observations on the modern sacred poets still further, as ample materials were at hand. Knox, Barton, Robert Montgomery, Heraud, Edmeston, and Dale, have all produced sacred poems of such beauty as the world will not willingly let die; these we have not had space to enter To an attentive perusal of their works we confidently recommend the readers of the CHRISTIAN HERALD, knowing well, from experience, that they will find great instruction in the perusal. In the works of our sacred poets, we can never fail to find matter of grave import, well fitted to be weighed carefully, and treasured up. For to them every thing seems to have been made profitable, and capable of conbeautiful language of the poet of nature, that they find veying serious truths. Of them it may be said, in the

"Tongues in the living trees-books in the running brooksSermons in stones-and good in every thing."

CONTENTS.-The Tree of Life and the Tree of the Knowledge of Good and Evil. By late Rev. J. Kidd, D.D.-The Age of the Earth. By Rev. W. Patrick. Part V.-The Second Reformation; or, an Account of the Famous General Assembly, of 1635. -A Discourse. By Rev. H. Ralph, LL.D.-Sketches of the History of Israel. By Rev. G. Muirhead, D.D. No. XIV.—A Glance at our Sacred Poets. No. VII. By C. Moir. Esq.

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No. 148.

AN ADDRESS TO OUR READERS. IN taking a review of our past labours at the close of another volume, and more especially as this volume concludes the First Series of the Publication, it may not be altogether inappropriate to recal the attention of our readers to the original Prospectus, as unfolding the design with which, and the peculiar circumstances under which, this Periodical was started.

"The Journal is intended to be exclusively of a Spiritual and Practical Character. It will have for its single object, to illustrate and enforce the Doctrines of the Bible-the great essential Principles of Evangelical Grace and Truth. These Principles, it is conceived, in all their variety of application to the heart and conscience, entering vitally into every department of human thought, and ranging through the whole compass of human experience, may furnish materials in abundance for an interesting Miscellany. The Word of God is comprehensive enough in its scope, and graphic enough in its details, to serve as an inexhaustible fund and storehouse of diversified Spiritual Entertainment; and without travelling beyond the limits of proper Sabbath Study, it is surely possible, with that Word as our guide, to make such a pious and devout use of all that is most worthy of notice in Nature, in the Providence of God, and in the Life of Man, as to extract not only

profit, but delight.

"It is presumed, that such a Periodical as that now

contemplated, conducted under such auspices, will not, by the Divine blessing, prove unseasonable or useless. Indeed, it seems peculiarly called for in these days of abundant Periodical Literature and Cheap Publication. Complaint on the subject of the diffusion of mere secular knowledge is vain, even if it were wise; but every attempt to make religious intelligence, and religious sentiment, keep pace with the progress of intellectual acquirements, is peculiarly well-timed. The avenues of access to the minds of men in all classes are multiplied on all hands-obstructions are daily removed facilities of influence are increased-expedients

of all sorts are resorted to the resources of the Lec

turer's desk—the Platform-the Press, are incessantly plied. All this it is mere folly to lament; but it is most necessary to be awake and alert in regard to it. Religion Religious Truth may not now confine herVOL. III.

PRICE 1d.

self to any one mode of persuasion, as peculiarly her own. She must be ready at all points.

"All Knowledge is Power-Sanctified Knowledge alone is Peace. It is the signal heresy of the age to

believe, that whatever increases that knowledge which is power, ensures also the blessing of peace;-as if power unregulated, were not the very breath of war, or as if any thing could regulate that kind of power, except the spirit of Religion, which, subjecting it to God, makes it, on that very account, conducive and subservient to Peace. The men of this generation act wisely on their principle ;-it were well if the children of light were as wise, and as faithful, in acting upon theirs. This is the vindication of such an undertaking as that now proposed. It is impossible, even if it were desirable, to check the current of cheap popular litera ture; but it may be possible, through faith and prayer, to turn it more nearly into a right channel. It has been proved, and those enterprising men who made the successful experiment deserve much commendation on that account, it has been proved, that the people will

greedily read a Periodical of a higher literary standing by far than it was ever deemed worth while before to Another experiment is now to put within their reach. be tried,—If their taste for reading may not be found or brought to relish matter of as high an order in point of literature, and infinitely higher in respect of its bearing on Eternity.

"It will be especially the aim of the Periodical con

templated, to carry Religion home to the heart, and to maintain its paramount importance as the light of all human knowledge, and the joy and solace of human

life; to show its bearing too on the Poor Man's interests, and win for it access to his cottage, and his fireside circle. And it is confidently hoped, that still in our beloved land the fondness, the hereditary fondness, of our population, for the study of the Bible, is not, beyond revival, extinct; and that our endeavour to give a religious turn, in the good old spirit, to modern modes and fashions of light reading, will yet find favour with the sons and daughters of those, whose few but well-worn volumes of deep and sound divinity, bequeathed by former worthies, may well put shame on many a frivolous and flimsy ephemeral of the Press, which we idly handle, and then carelessly lay aside.”

How far we have adhered to the plan thus set forth at the outset of this Work, it belongs to our readers to determine; but it is impossible for us

to refrain from thus publicly expressing our acknowledgments to Almighty God, that he has so signally prospered our exertions in the promotion of vital godliness in the land. Many, many have been the cheering intimations which have reached us from different quarters of the country, that our little Work has proved a blessing of no ordinary description to individuals, and families, and entire neighbourhoods. It has circulated extensively in large towns; but it is refreshing to think, that it has penetrated the remotest and most sequestered districts hitherto almost entirely inaccessible to literature of every kind. That the HERALD may, if possible, be more widely diffused, it has been judged expedient, instead of proceeding onward without a break in the Work, to divide it into separate series, each of which being complete in itself, may form a small library of three volumes, (procured at a very limited expense,) containing extensive and varied information in Theology, Literature, Science, Ecclesiastical History, and Biography, besides many other subjects of general interest.

In the Theological Department of the Journal, besides discussions on various portions of the Evidences of Christianity, Expositions of Passages of Scripture, such as that of the 118th Psalm by Mr Candlish; Dissertations on the Doctrines and Duties of Religion, such as the series of papers furnished by Dr Muir, Dr Cormack, and Mr Macfarlan of Renfrew; it may be stated, that our First Series contains nearly one hundred and fifty Discourses, Doctrinal, Practical, and Expository, forming a complete body of sound, scriptural Theology. Considerably upwards of one hundred Biographical Sketches of eminent Christians have also appeared in our pages. To enumerate the diversified topics which have been treated by our able contributors in the other departments of the Work, would far exceed the space allotted to this brief retrospect. It is impossible, however, not to mention, as among the most conspicuous, the valuable and erudite "Researches" of Dr Esdaile, -the elegant "Gleanings" of Mr Simpson,-the entertaining and instructive papers of Mr Jamieson-the elaborate historical treatises of Mr Bryce, embracing a minute and accurate sketch of the History of Christianity in Scotland from its first introduction down to the period of the Reformation, the interesting account by Mr Lorimer of the Protestant Church of France down to the commencement of the last century, and the pious and practical Sketch, by Dr Muirhead, of the History of the Israelites, from the calling of Abraham onward to the death of Christ. The departments of Science and Natural History have been ably occupied by Mr Brodie, Mr Lands

borough, Dr Anderson, and Mr Patrick, besides occasional contributions from other individuals of acknowledged reputation in the scientific world.

To the numerous clergymen as well as laymen who have from time to time enriched our pages with their contributions, and whose names are prefixed to each successive volume, we acknowledge our grateful obligations. But in looking back. upon the three years which have nearly passed away since the SCOTTISH CHRISTIAN HERALD commenced, we are called to lament the loss of some valued friends and supporters who cheerfully lent their aid in carrying forward the great object we have in view. we have in view. We feel a melancholy pleasure in perusing their contributions, when we reflect that the esteemed and respected authors have been gathered to their fathers, one of them in the bloom of youth, and the others in the prime of life. The first to whom we now allude is the late amiable, and pious, and talented minister of St. Martins, the Rev. Peter Curror. A young man of excellent character and of high promise, he had scarcely entered upon his labours as a parish minister when he was summoned to give an account of his stewardship. How affecting the warning! "Be ye also ready, for at such an hour as ye think not, the Son of man cometh." The two other contributors whom we have lost by death, are the Rev. Marcus Dods of Belford, and the Rev. William Malcolm of Leochel-Cushnie. Mr Dods was eminently distinguished as a profound Theologian, minutely acquainted with the writings of the Christian Fathers, and well fitted, by his very superior talents and attainments, to have occupied and even adorned a higher and more conspicuous station in the Church than, in the mysterious arrangements of Providence, he was ever permitted to fill. His work on the Incarnation' will be long held in estimation as a treatise of consummate ability and learning. Mr Malcolm was also a man of no common mould. His powers were of a high order, and the transparent clearness with which he could unfold his views on any particular point in Theology, fitted him for extensive usefulness both as a writer and a preacher. In the district of country where he was chiefly known, and more especially in the parish where he faithfully and affectionately laboured, his name will long be cherished with feelings of the deepest veneration.

In closing the First Series of the Work we commit it to the blessing of the Great Head of the Church, with the earnest hope and prayer that, as hitherto it has been honoured by being made the instrument of much good to the souls of men, it may now, in its complete state, be more extensively circulated than ever. and thus tend greatly to ad

vance the interests of the Church of Christ, which is his body," the fulness of Him that filleth all in all."

SCRIPTURAL RESEARCHES.

No. XIX.

HUMAN NATURE.

BY THE REV. JAMES ESDAILE, D.D., Minister of the East Church, Perth. PART II.

DISCIPLINE.

IN exploring the resources of human nature, we, at last, arrived at something like a definite result; for having seen the insufficiency of all the means devised, or adopted by man, to secure the happiness, and advance the dignity of his nature, we are now forced to examine the proposition which announces Jesus Christ as the "life and light of men." Observe the peculiarity of the collocation: "In him was life, and the life was the light of men." This presents a view of the subject very different from what our anticipations would lead us to expect, had we no better guide than the light of our own understanding; for it is here very distinctly intimated, that the principles of the spiritual life must be planted in the human heart before it can receive Christ as the light of the world. It is then only that man knows the true end and interest of his being; it is then only that light is shed on the entangled drama of human life, and every event is hailed as a blessing which tends to promote the immortal hopes of man. Men, in general, view the matter very differently: they will say, "Give us light, give us knowledge, that we may have all the facts of the case before us, and then we will declare our acceptance, or rejection, of the propounded doctrine with unhesitating decision." They may be decided enough; but it is ten to one that their decision will be wrong. In mere abstract matters, where the passions and affections are not concerned, there are no misleading influences; and, therefore, with a tolerably clear head, a man may arrive at a right conclusion. But when we know that all those passions and affections which bind us to the present world have a tendency to obscure our views of the world to come, and to create a distaste of the qualifications which are necessary to fit us for the enjoyment of heaven, which *flesh and blood cannot inherit," we cannot but perceive that the influence of some process, directly opposed to the bias of our natural feelings, is necessary to nt our minds for investigating the truth, and relishing the enjoyments connected with the unseen world. It matters not how clearly these things may be demonstrated; to worldly men they cannot be demonstrated; it is only when the mind is enlightened by a portion of that wisdom which cometh from above, that the truths of religion come home to the heart, "with demonstration of the Spirit and with power." And hence the admonition of the apostle is most opportune and appropriate, "If any of you lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him." James i. 5.

Let no man, then, charge God foolishly," by alleging that spiritual things are not only contrary to his nature, but beyond his reach. If he but feels the necessity of qualifications to fit him for heaven, different from the knowledge and attainments which are necessary for the duties of the present world, he has only earnestly to implore them of God, and they shall be given. And who, but such as have minds as grovelling as those of the lower creatures, but must see the necessity of being prepared to meet the Judge of the universe with the feelings which he approves?

Certain it is that man, in what is called a state of

nature, is totally ignorant of his deficiencies and imperfections as a moral and accountable being; and his pride and presumption are in exact proportion to his ignorance and depraved affections. It is the first symptom of a return to right feelings, and to a sane understanding, when he begins to feel a sense of dependence on God, and a desire to enjoy his fellowship, by culti vating a kindred spirit. It was this feeling, and this desire, which constituted the dignity and happiness of man before the fall; and is the completest proof of our defection from God, and of the melancholy degeneracy of our nature, when we lose sight of our connection with him, and assume the airs, and cherish the feelings, of independence; and the reason why we are subjected to so many trials is, that feeling our weakness and ignorance, and the insufficiency of all earthly resources, to deliver us from these pressing evils, we may be brought back to God as the rock of our strength, and the only sure portion of our inheritance.

In scanning the question, then, "What is man tha thou art mindful of him?" we must not imagine that man has no dignity connected with his nature, to which he may warrantably aspire, and no strength on which he can confidently depend: he has higher dignity, and more prevailing strength, and a more enduring inheritance secured to him by the charter of his salvation, than the most highly favoured of the sons of men could ever have dreamed of, had they been left to those resources of which they are so proud to boast: mortal renown is the only immortality of which he has any idea, till a holier ambition is ingenerated in his heart; and the highest efforts of human genius have been displayed in depicting the unsubstantial, evanescent honours of earthly fame. But very different is the case with that true nobility which God puts within the reach of the most ordinary of the children of men. The titles and dignities of the world are bestowed on those "whom the king delights to honour; " but he cannot confer on them a noble nature, nor impart dignified feelings and affections: the case is quite different with that nobility which is of God's creating: there can be no mistake here; for the persons selected are not chosen because they are worthy; they become worthy because they are chosen; and the King of Heaven bestows upon them ample means for supporting the dignity to which they have been exalted; there is neither pride, nor poverty, nor envy, nor ambition in the aristocracy which God has constituted: every one is thankful; no one is selfish; their ambition is not selfexaltation, but an unswerving purpose of advancing the glory of the eternal Sovereign, by bringing constant accessions of willing subjects to participate in the glory and happiness of his kingdom: a temporal prince may give rank and riches, he cannot give a dignified mind, or a generous spirit; and many a worthless Haman has been raised by the blind partiality of an indolent or indulgent master to be the scourge of a nation, and a monument of the instability of undeserved and ill bestowed exaltation.

No mistake of this kind can take place in the arrangements of the King of Heaven, whose chosen servants, along with the free gift of God, receive in different portions and degrees, the graces and virtues which adorn the Christian character. A diversity of gifts is as necessary in the Christian community, which is the body of Christ, as in the human body with its compli cated apparatus of senses, functional organs, &c.; and he who has the spirit of Christ is deserving of respect and honour, however subordinate the part may be which he is appointed to act on the theatre of this world. It would be very difficult to determine which is the most deserving of honour,-the man who, amidst the fascinations of wealth and power, exhibits the ornament of a meek and quiet spirit; or the man who, amidst the

temptations of poverty, and the taunts of the unfeeling, manifests the spirit of contentment, and of benevolence even towards those who treat him with supercilious disregard let us give due honour to the humble rich man; he exhibits an amiable virtue amidst considerable temptations to a contrary practice; but we need not plead for respect for the rich; their riches are sure to command it, at least in outward seeming; and it would be well for them if they would endeavour to discriminate between personal regard, and the worship of Mammon; or low grovelling selfishness, on the part of those who are loudest in proclaiming their virtues; such discrimination would save some money in their pocket; but this is a trifling consideration; it would save them from the terrible danger of self-deception; and it would save the poor from that slavish unmanly homage which they are tempted to pay to riches, as the surest passport, not to the benevolence, but to the vanity of the person assailed. Alas! for the dignity of human nature! If our observations are well-founded, what an immense number would our present remarks include in the category of knaves and fools? And let the rich respect the virtuous poor; their condition and their conduct read an instructive lesson to the world; the poor man who is pious and resigned is a most effective practical preacher of righteousness; let him not envy the rich their opportunities of doing good; they may do more harm than good by an injudicious distribution of their riches; they may feed profligacy, and encourage indolence; but the virtuous poor read a lesson by which young and old, rich and poor, may he benefited; for they show the supremacy of Christian hope over the pleasures and troubles of the world, and manifest the glory of the Redeemer's triumph in making them more than conquerors in the most trying circumstances in which human nature can be placed.

Such is the nobility which Christianity confers: its dignities and honours belong not to one family, one tribe, one community; they are the common property of all who desire glory, honour, and immortality; every man who runs the Christian race, according to the Christian rule, is sure to obtain the prize; and instead of jostling each other by the way, they lend a helping hand in this competition; which, unlike all others in which men engage, enhances the happiness of each, in proportion to the numbers of those who have been successful in carrying off the palm of victory; for in the celestial country to which they direct their steps, there are "many mansions," stored with good things apportioned to the hopes and desires of every one who finishes his course with joy.

Perhaps the incredulous may be disposed to ask who can be sure of what is to come to pass in the world beyond the grave, in the country shrouded from mortal view by clouds and darkness more impenetrable than those which veiled the divine majesty at Sinai? That, however, is the true world; this in which we live is the world of shadows and of dreams; nothing with regard to the future world rests on conjecture; in the present world, every thing is matter of uncertainty; here, we know not what we should desire as essential to our present happiness; we have no revelation on this subject; only, we may safely infer that every condition of life, which exists by God's appointment, may be improved for good. But there is no peradventure with regard to the world to come; that the bodies of the righteous shall be raised from the grave incorruptible and immortal, and, being re-united to the purified and immortal spirit, shall exist along with it, in happiness and glory through eternity, is the doctrine of Christ, confirmed by his own resurrection from the dead, and his ascension into heaven, in the presence of his assembled disciples. He has had such regard for the souls of men, and such compassion for their infirmities, as to supply evidence in support of the doctrine of

eternal life, such as never was furnished in corroboration of any fact in human history; for "we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour," by his resurrection from the dead. Whilst he sojourned on earth, he required his disciples to believe that he was the "resurrection and the life," and that he would raise up his faithful followers at the last day: they did not dare to doubt his word, though the subject surpassed their comprehension, and they expressed their acquiescence, rather than their intelligent faith, in these words, "Thou hast the words of eternal life, and we believe and are sure that thou art the Christ, the Son of the living God." This was genuine faith; it was belief in an announcement, the full import of which they did not understand, whilst their confidence in his holiness and veracity prevented them from entertaining any doubt of the accomplishment of his word. This is the only sure foundation on which faith can rest. If we say that we will believe nothing but what we fully understand, faith would be banished from earth; nay, we might reject the evidence of our own senses; for what is it in nature that we can be said rightly to understand? We are merely conscious of impressions proceeding from without, and producing a variety of changes in our feelings and sensations; and if we say that we will not yield credence till we comprehend the how and the wherefore, we shut up the fountain of knowledge at once, and resign ourselves to the dominion of universal scepticism. Any delusion would be better than such a state of feeling, or rather, I should say, such a state of rebellion against the constitution of our nature, which is the ordinance and appointment of heaven, and well adapted, in conjunction with the means of grace, to draw us to God.

Let it be observed, then, that the highest stretch of faith which our Lord required of his disciples, whilst he sojourned among them, was that they should believe his word; they had good grounds for doing so; for he showed that he was invested with power from above, and presented to their minds such views of the government of God, and of the hopes and duties of men, as had never fallen from the lips of any human teacher; by which they were prepared for the reception of that faith which is the "evidence of things not seen, and the substance of things hoped for," and which brings such conviction and comfort to the mind as never can be produced by the most perfect models of human teaching.

Shall we say that the apostles and first disciples had a great advantage over us in these respects? It would be rash to pronounce dictatorially on this point. They received the grace necessary in their circumstances, and adequate help is supplied in ours; but, certainly, the outward state of things is now entirely different. The apostles were required to take a great many things on trust, confiding in the word of their Master: his instructions as to the manner in which they were to fulfil their ministry; his assurance that he would be with them, and grant remarkable success to their labours ; his positive declaration that sufferings, persecution, and an ignominious death were to be the return for the benefits which they should be the means of conferring on the world; and that their recompense was to be a crown of glory in heaven; such were the services they were to perform, such the labours they were to undergo, and the reward was to be eternal life. It is quite clear that we cannot have the same evidences which they had; and they wanted many which are peculiar to us: their faith sustained them; and they went forth into the world with vivid impressions upon their minds of all that Christ had taught and suffered, and of all that he had commanded them to do. We can easily perceive that this full and unequivocal evidence vras necessary for those who were to be the heralds of sal