The Bible Contains Internal Evidence That Its Origin Is Divine

As the Old and New Testaments are intimately connected, and form parts of the same system, it is unnecessary to make any distinction between them, in considering this branch of the evidence of divine revelation.

A late writer,* of great eminence and popularity, .las represented this species of evidence as unsatisfactory; as not capable of being so treated as to produce conviction in the minds of philosophical infidels; and as opening a door to their most specious objections to Christianity. But certainly this is not the mosi elfecaial me hod of supporting the ciedit of the Scrip-

* I>r. Chalmers.

EVIDENCES OF ClIKisl’I ANITY. 187

lures. Another popular writer,* has gone to rhe other extreme, and seems to set little value on the exler nal evidences of Christianity, while he exhibits th»- internal in a light so strong that his argument assumes the appearance of demonstration.!

But these two species of evidence, though distinct are harmonious, and strengthen each other. There is, therefore, no propriety in disparaging the one foi the purpose of enhancing the value of the other. I believe, however, that more instances have occurred of skeptical men being convinced of the truth of Christianity by the internal than by the externa) evidences. It is the misfortune of most infidels, that they have no intimate acquaintance with the Bible; and even many of those who have undertaken to write against it, appear never to have read it with any other view than to find some ground of objection.

No doubt it is necessary to come to the examination of this species of evidence, with a candid and docile disposition. If reason be permitted proudly to assume the seat of judgment, and to decide what a revelation ought to contain in particular; in what maimer, and with what degree of light it should be communicated; whether it should be made perfectly dt once, or gradually unfolded; and whether, from the beginning, it should be universal; no doubt, the result of an examination of the contents of the Bible, conducted on such principles, will prove unsatisfectory, and insuperable objections will occur at every step in the progress. It was wise in Dr. Chalmers to endeavour to discourage such a mode of investigation, as being most unreasonable; for how is it possible that such a creature as man should be able to know what is proper for the infinite God to do, or in what way he should deal with his creatures upon earth? To borrow the language of this powerful

* Soame Jenyns.

i The author has the pleasure of knowing that in his more recent publications, Dr. Chalmers recognizes the validity and importance of the internal evidence of Christianity, and has treated the subjcci n his usudl forcible and convincing manner.

writer,* “We have experience of man, but kkc nave no experience of God. We can reason upon the procedure of man in given circumstances, because this is an accessible subject, and comes under the cognizance of observation; but we cannot reason upon the procedure of the Almighty in given circumstances.” But when he speaks “of disclaiming all support from what is commonly understood by the internal evidence,” and “saving a vast deal of controversy, by proving that all this is superfluous and uncalled for,” I am constrained to think that, instead ol aiding the cause of Christianity, the excellent author has attempted to take away one of its firmest piops. The internal evidence of revelation is aiialoguus to the evidence of the being and perfections of God from the works of creation: and the same mode ol reasoning which the deist adopts relative to the doctrines and institutions of the Bible, the atheist nidy adopt, with equal force, against the existence of a God. If men will be so presumptuous as to determine, that if God makes a world he will form i* according to their idea of fitness, and that the apparent imperfections and incomprehensibilities in tin material universe could never have proceeded froti. A being of infinite perfection, atheism must follow of course. But if, notwithstanding all these apparent evils and obscurities, there is in the structure of the world the most convincing evidence of the existence of an all-wise and all-powerful being, why may we not expect to find the same kind of evidence impressed on a revelation from God? Upon Dr. Chalmers’ prin’^iples we ought to depend simply Dii historical testimony, for the fact, that God created this world; and “disclaim all support” from what may, without impropriety, be termed the internal evidence of the existence of God, derived from the contemplation of the work itself. The truth ‘jowever, is, that every thing which proceeds from God, whatever dilficultics or obscuriti(!s accompany ;t, will contjiin and exhibit the impress of his cliarac

Chalmers’ Evidences.

EVIDENrES OF CHRISTIANITY. 189

ter. As this is resplendently visible in the heavens and in tlic earth, it is reasonable to think that it will not be less manifest in his word. If the truths contained in a revelation be worthy of God, they will be stamped with his image; and if this can be in any measure discovered, it undoubtedly furnishes the most direct and convincing evidence of their divine Drigin. This is, without being reduced to the form of a regular argument, precisely the evidence on which the faith of the great body of Christians has always rested. They are incapable of appreciating the force of the external evidence. It requires an extent of learning which plain Christians cannot be supposed commonly to possess. But the interna) evidence is within their reach; it acts directly upon their minds whenever they read or hear a portion of the word of God. The belief of common, unlearned Christians, is not necessarily founded on the mere prejudice of education; it rests on the best possible evidence. And as there is a faith which is saving and to which a purifying efficacy is ascribed; if we inquire on what species of evidence this depends, it must be answered, on internal evidence, not indeed as perceived by the unaided intellect of man, but as It is exhibited to the mind by the illumination of the Holy Spirit. We cannot consent, therefore, to give up this species of evidence, as “superfluous and uncalled for;” but must consider it, if not the most effectual to silence gainsaj’-ers, yet certainly the most useful to the real Christian; and if unbelievers could be induced to attend to it with docility and impartiality, there is reason to think that they would experience its efficacy, in the gradual production of a firm conviction of the truth of Christianity. The internal evidence of the truth of the Scriptures cannot be fully brought into view, in any other way than by a careful study of the Bible. It cannot easily be put into the form of logical argument, for it consists in moral fitness and beauty; in the adaptation of truth to the human mind; in its astonishing powei of penetrating and searching the heart anrt90 EVIDENCES CF CHR [SI lANITY.

affecting the conscience. There is a sublime sanctity in the doctrines and precepts of the gospel; a devotional and heavenly spirit pervading the Scriptures; a purity and holy tendency which cannot but be fell by the serious reader of the word of God; and a power to sooth and comfort the sorrowful mind; all which qualities may be perceived, and will have their effect, but cannot be embodied and presented, with their full force, in the form of argument. But although this evidence, from the nature of the case, cannot be exhibited in its entire body, to any but those who study the Scriptures and meditate on their truths day and night, it is possible to select some prominent points and present them to the reader in such a light as to produce a salutary impression. This is what will be briefly attempted in the following remarks, which might without difficulty be greatly enlarged.

1. The Scriptures speak of God and his attributes in a way which accords with what right reason would lead us to expect in a divine revelation. He is uniformly represented in the Bible as one, and a? a being of infinite perfection; as eternal, omnipotent, omniscient, omnipresent, and immutable. And it is truly remarkable, that these correct and sublime views of theology were entertained by those who possessed the Scriptures, when all other nations had fallen into the grossest polytheism and most degrading idolatry. Other nations were more powerful, and greatly excelled the Israelites in human learning; but in the knowledge of God all were in thick darkness, whilst this people enjoyed the light of truth. Learned men and philosophers arose in different countries, and obtained celebrity on account of their theories, but they effected no change in the popular opinions; indeed, they could not enlighten others, when they were destitute of the light of truth themselves. However deists may deride and scoff at the Bible, it is a fact capable of the clearest proof, thai had it not been for the Scriptures, there would nol at this tini3 be such a thing as pure theism npm

EVinE.( ES OK CHKISTIANITY. 191

earth. There is not now in the world an individual who D”lieves in one infinitely perleet God, whose knowledge of this truth may not be traced directly oi indirectly to the Bible.

How can it be accounted for that the true theology should be found accompanying the Scriptures in alJ ages, while it was lost every where else, unless we admit that they are a revelation from God? If the knowledge of the true God, as received by the Jews, was the discovery of reason, why was it that other nations advanced far beyond them in learning and mental culture, never arrived at the knowledge 3f this important truth?

It is true, indeed, that the Scriptures somet-’mes represent God as having bodily parts and human passions; but a little consideration will show the attentive reader, that all these expressions are used in accommodation to the manner of speaking among men Human language is inadequate to express the attiiuates and operations of the Supreme Being. He is infinitely above our conceptions, both in his essence and his mode of existence and acting. We can do no m’-i’-e than approximate towards just ideas on this subject. When we speak of him we are under the necessity of conceiving of his perfections with some relation to the operations of the human mind, and to employ language expressive of human acts and feelings; for all other language would be unintelligible. The necessity of this accommodation extends much further than many seem to suppose. It exists not only in relation to words which, taken literally, convey the idea of bodily members and human passions, but also in regard to those which express the operations of will and intellect. This mode of speaking therefore, instead of being an objection against the Bible, is an argument of the wisdom of its Author, who has spoken to man in the only way in which he could be understood.

Again, it is seen by the most cursory reade-* that trUth is noi tought in the Bible in a scientific or systematic order. We have no profound metaj)hy8ical

•iisquisitions of philosophical principles; no array o’ arfifical dialectics; no systematic arrangement of the subjects treated. In all this there may be great wisdom, and whether we can see the reason or not. the objection to revelation on this ground is not greater than the one which may be made to the oatural world, because the materials for building which it contains, are not found erected into houses; and because all its fields and forests are not placed m the order of an artificial garden or regular orchard. The method of speaking of God, in the sacred Scriptures, is at once most simple and sublime. Few words are employed, but these are most significant. When Moses wished to receive an appropriate name which he might mention to Pharaoh, he was directed to say, I AM THAT I AM, hath sent me. And when on another occasion, the name of the Most High was declared to Moses, it was in the following remarkable words: The Lord, the Lord God, merciful and

GRACIOUS, LONG-SUFFERING AND ABUNDANT IN GOOD-NESS AND TRUTH; KEEPING MERCY FOR THOUSANDS; FORGIVING INIQUITY, AND TRANSGRESSION, AND SIN; AND THAT WILL BY NO MEANS CLEAR THE GUILTY.

If the most perfect simplicity, united with the highest sublimity, would be received as a proof that the writers of these books were inspired, we could adduce hundreds of passages of this description; but we mean not to lay any undue stress on the argument derived from this source.

The glory of the Scriptures is the revelation which they contain of the moral attributes of God. These are manifested with but a feeble light in the works of creation; but in the Bible they shine with transcendent lustre. It would by no means comport with the intended brevity of this work, to enter much into detail on this subject, but I must beg the indulgence ofthei’pnHer while 1 endeavour to bring distinctly mto view me account which the Scriptures give us of the HOLINESS ^”’^1 the goodness op God.

These two attruin.es are stamped on the pages if the liible, and form its grand characteristic. It iis

W nc im))or1aiice whether we consider these aj dis ciiici or as expressive of two aspects in which the saiiie infinite excellence is exhibited. Who can open this sacred book without perceiving that the God of the libiC is holy? All his laws, institutions, and dispensations are holy: even those laws which are ceremvoial have this characteristic. Every person, edifice, and utensil employed in his worship, must be solemni, consecrated; and all must approach God with caiwion and reverence, because he is holy. The very ground where he occasionally makes himself kno vn is rendered holy. Every external sign and emblem ot profound reverence, is required in them who worMiip him; and when he manifests himself with more than usual clearness, the holiest men are overwhelnied and become as dead men under a sense of th»*ir own vileness. And not only so, but even the h-aveniy hosts who are free from every stain of sin, seem to be overwhelmed with the view of the holiitess of God. They not only cry to one another, as tney worship around his august throne, HOLY, HOLY, MOLY, but they are represented, as falling prostrate at his feet, and veiling their faces in token of profound veneration. All those passages of Scripture which speak of the wrath, the indignation, the FURY, the jealousy, or the anger of the Almighty, are no more than strong expressions ot nis infinite holiness. All his severe judgments and threatenings; all the mis’3ry which ae ever inflicts on his creatures in this worid or the next; and above all; the intense and ineffable suflferings of Christ, are exhibitions of the holiness of God.

Now if there be a God, he must be holy; and if h3 make a revelation of himself, it will be marked with this impress of his character. Wicked men would never have made this attribute so prominent; they would have been disposed rather to keep it entirely out of view. There is no truth more evident to the attentive ooserver of human nature than that men do not naturally love holiness, although they are obliged to acknowledge it.’’ worth This, T believe, Is

194 EVIDENCES OF CHRI”priAMTr.

the true reason why the Scriptures, altl <)ugh (hep contain the highest excellence in composition, both in prose and poetry, of which a good taste cannot be .nsensible, are neglected by literary men, or rathei studiously avoided. A mere fragment of any othei book, if it could claim an equa antiquity with the Bible, and especially if it possessed any thing like its excellence of composition, would be sought after with avidity by all men of taste; hut the Bible reinains almost as much unstudied by men of this description as the Koran. This has often appeared to me paradoxical; but I am now persuaded that the true reason is the awful holiness of God, as exhibited in this look and impressed on almost every page. This glares upon the conscience of an unholy man, as the meridian sun on diseased eyes. God is a consuming FIRE. This common dislike of the Bible, even in men of refined taste and decent lives, furnishes a strong argument for its divine origin. The question before us, is, who composed this book, inspired men or wicked impostors? The characteristic which we have been considering, will accord perfectly with the former supposition; it never can be reconciled with the latter. There is a moral certainty that base impostors never would have written a book, the most remarkable trait of which is holiness.

The goodness of god, or that benevolence which he exercises towards his creatures, as it appears in the providence which sustains and feeds so great a multitude of sentient beings, and which is conspicuously manifested to the human family, is often celebrated in the Scriptures. Some of the most beautiful and sublime poems which were ever written, are employed in celebrating the praise of God for his marvellous goodness. The reader is requested to turn fo the 34th, 103d, 104th, 145th, 147th, and 148th Psalms, as an exemplification of this remark.

There is another and a peculiar view of the divine goodness given in the Scriptures. It is that form of goodness called mercv. It is the love of creatures vho had forfeied all claim to any kindness It is

KVIDENCES OF CflRISTIAMTX 195

the bestowing or” pardon and salvation on those who are condemned to death by the righteous laws of God; and this without showing iiimselt’ less displeased with their sins than if he had punished them for ever. Tins IS the view of divine goodness which is peculiar to the Bible. Reason could not have formed a conlecture concerning it. It is the development of a trait in the divine character before unknown. To reveal t’^.e mercy of God, may with truth be said to be the principal object of the Bible. But our idea of this divine goodness is very imperfect until we learn in what way it was manifested. No words can express this so well as those of Christ himself: “God so loved the world, that he gave his only begotten Son, that whosoever believeih on him should not perish, but have everlasting life.”

To many, perhaps, it will appear that this love is so extraordinary, that it rather forms an objection against the Bible than an argument in its favour. If the wonderful and unparalleled nature of any thing were an objection to it, then I acknowledge that there would be some ground for this opinion. But what Ls there which is not full of wonders, when we come to contemplate it attentively? It is wonderful that there should exist such a creature as man, or such a body of light as the sun; but shall we therefore refuse to believe in their existence? To come nearer to the subject, what is theie in the character of God or his works, which is noi calculated to fill the mind with surpassing wonder? His eternity, his omniscience, his omnipresence, his creating power, his universal providence are so wonderful, that we are at a loss to say which is most wonderful; or whether any thing else can be more wonderful. But is this any argument against their reality? And if God is so wonderfu. in his other attributes, shall we expect to find nothing of this kind in his love, which is his highest glory? There is, indeed, no goodness of this sort among men; but shall we make our faint and limited shadow of perfection the measure by wl ich to judge at hechoracter of the infinite God? How unreasonable such a procedure! The objection derived fror. the insignificance of man, the object of this wonderfu love, is dekisive; for the same objection we uld lie, if his powers were increased ever so much. In comparison with God, all creatures may be considered as on a level; in this view all distinctions among thtnj are, as it were, annihilated. On the same princip.eS; how easy would it be to construct an argument against the providence of God! There are innumerable myriads of animalcules, invisible to man, all of which have a perfect organization, and no more than an ephemeral existence. It might be said these minute creatures are too diminutive to occupy the attention of an infinite being. It might be said that the display of so much skill in the organization of creatures of a day, was unsuitable to the wisdom of God. But however plausible such objections may be made to appear, they are all founded in a presumptuous intrusion into what does not appertain to us, and concerning which we have no ability to form any correct judgment. Man has an infinitude below him as well as above him, in the gradation of being. I do not mean to say that creation is absolutely infinite, but that we can fix no bounds to the possibility of a continual existence of creatures in the scale of perpetual diminution, any more than we can to the possibility of creatures still increasing in magnitude above us. In this respect, as in others, we stand between two infinitudes, the great and the small. A ingle drop of liquid contains myriads of perf.^ctly organized creatures; and who knows but every par tide of the blood of these invisible animalcules may contain other worlds of beings still more minuto, without its being possible for us to fix any limit to the diminution in the size of creatures?

But to retiu’u; unless it can be shown, that sticii love as that 3xhibited in the gospel is impossible, which will not be pretended, or that it is re[)ugnant ‘o the moral attributes of God, its wonderful nature ?an never be used as an argument against its existenie. It should be rather argued, the more woni’ »r

EVlDEACi;S OK CHnlSTlANlT V. 197

till, the more like God; the more wonde.-fu!, if no appearance of human weakness accompany ii, the more miUkely to be the invention of man.

And .ere I would suggest an idea, whicn, if correct, would shed light on the subject; namely, thi wonder is congenial to the constitution of our mindp The soul of man never enjoys more elevated emotions and more exalted pleasure, than in the contemplation of objects so great and vast as to be perfectl) incomprehensible. This is the foundation of thai perpetual adoration which occupies the inhabitants of heaven. An incomprehensible God is the object of v’ontemplation and wonder to every creature.

2. The account which the Bible gives of the origm and character of man accords, very exactly, with reason and experience. Indeed, this is the only source of our knowledge respecting the circumstances in which man was placed when he came from the hand of his Creator, Here we learn the origin of many things which we observe, but the reason of which we never could have discovered. The Bible teaches us that the wickedness which has existed in all ages and among all people, originated in the apostasy of the first man. It tells us the reason of covering the body with clothing, which is the custom of all nations, even where clothing is unnecessary to preserve the body from the effects of cold. Here we learn the cause of the earth’s producing briers and thorns spontaneously, while useful grain and fruits must be cultivated. Here we learn the origin of marriage, and of the curse which has followed the female sex thnjugh all ages. Moses has also given us the origin of that species of religious woio’i.ip which was anciently practised among all people, but of which reason can teach us nothing. T mean the sacrifice of animals on an altar, and the offerings of grain, of incense, &c. He has also related the fact of a universal deluge, of which we have so many ocular proofs in every country and on every moantain, as virll as so many ancient traditions.

Die dispersion of the Iiuvnan fa mil v over the face

198 EVII)KN( ES OV CIIKISl’IAM’I V.

of Ihe (iurtli, and the origin of the sevem nations oi antiquity, are recorded in the Bible; and although this record is contained in a single short chapter, and has to us much obscurity, yet Bishop Watson declared, that if we had no other evidence of the authenticity of the Pentateuch besides the tenth chapter of Genesis, he would deem that alone satisfactory.*

The origin of the diversity of language is also found in the Bible, and not learned from any other source. Indeed, the origin of language itself, concerning which philosophers have disputed so much, is very evident from the history of Moses. JNIany learned men have thought that alphabetical writing took its rise from the writing of the decalogue by the finger of God upon the tables of stone; and I believe it would be found very difficult to prove by any authentic documents, that this art existed before. Bo this as it may, it must be admitted that the earliest specimen of alphabetical writing now extant is contained in the Bible.

To these particulars it may be added that we have an account in the Bible of those nations and people, concerning whom the earliest profane historians treat, long before their histories commence; and when history comes down to that period when the affairs of nations are described by others, it receives ample corroboration from their narratives, as well as give!> great light to enable us to understand many things which they have imperfectly recorded.

But the account which the Bible gives of the mora, condition of man is that which is now most to oui purpose. In all ages and circumstances the hnmar race are represented as exceedingly depraved anc wicked. Every man is declared to be a transgressor, and the root of this depravity is placed in the heart. Many of the gross crimes to which we all are inclined, and into the practice of which many tail, are enumerated; and where these are avoided and con- ‘iealed the heart is described as dcceitfui and despe- See Watson’s Addrc” e to Scofterg.

KVIDENCEi OF CHIUSTIAMI? 1 9i»

rately wicked; and that pride and hypociiisj, which spread a false covering over the true character of man, are denounced as among the things most hateful to God. Now, if this picture is not taken from the life; if the character of man is entirely diflerent from that delineated in the Scriptures, or if the vices of our nature are exaggerated; however difficult it may be to account for such misrepresentation, still it would furnish a strong argument against the inspiration of the writers of the several books of which the Bible consists. But on the other hand, if the character of man, as given in the Scriptures, is found exactly’ to correspond with universal experience and observation, it will be found an incontestable proof that tho writers were guided by a strict regard to truth. To enter into a particular consideration of this subject, does not comport with the plan of this work; but foi the truth of the representations of Scripture, I would appeal to all authentic history, and to every man’s own observation and experience. The description which the apostle Paul gives of the vices of the heathen world in his time, is corroborated by all the historians and satirists who Uved near that period. And who needs a laboured proof to show that men have generally a tendency to be wicked? Every civil institution, and all the most expensive provisions of civil government, are intended to set up barriers against the violence, injustice and licentiousness of man. Indeed civil government itself originated in nothing else than the necessity of protection against the wickedness of men. This, however, is a painful and mortifying conclusion, and it is not wonderful that pride and self-flattery shon.ld render us reluctant to admit it; nevertheless, every impartial man must acknowledge that the human character is correctly drawn in the Bible.

There is something wonderful in the pcwer which the word of Grd possesses over the consciences of men. To thos3 who never read or hear it. this fact must be unknc vvn; but it is manifest to those who ar, -onvpfsan: with the sacred volume, or who are

^00 EVIDENCES OF CHIUSTIAMTV.

in the labii of hearing it expounded. AVhy shouiJ this book, above all others, have the powei of penetrating and searching the inmost recesses of the soul, and showing lo a man the muUitude and enormity of the evils of his heart and life? This may by some be attributed id eai!y education, but I beUeve, if the t;xperiment could be fairly tried, it would be found, I hat men who had never been brought up with any sentiment of reverence for the Bible, would experience its power over the conscience. The very best cure therefore for infidelity, would be the serious: perusal of the Holy Scriptures. “The entrance of thy word giveth light.” “The law of the Lord is perfect, converting the soul.”

3. It deserves our special attention, in considering the internal evidences of Christianity, that the Scriptures contain explicit information on those points on which man stands most in need of instruction. These may be reduced to three: first, the doctrine of a future state of retribution; secondly, the assurance that sin may be pardoned, and the method by which this can consistently be done; thirdly, the means for restoring the depraved nature of man to a state of rectitude. We are not capable of determining in particular, as we have before shown, what a revelation should contain, but it is reasonable to think that if God gives a revelation, it will contain some instruc- ,ion on these important points. And when we examine what the Scriptures teach on these subjects, it is found that the doctrine is worthy of God, and 60 adapted to the necessities of man, that it affords a strong argument in favour of their inspiration.

The certainty of a future existence to man, is a prominent feature in the New Testament. The connexion between our present conduct and future conditio:; is clearly and expressly inculcated. INIany int.3resting and momentous truths connected with the world to come, are presented in a light the best calculated to make a deep and salutary impression on Jie mind. It is revealed, that there will he a general .I’dyn.’cnt of all men, and that God hath appr»nted a

EVIDENCES OP CHRiSTlANITT. 201

day when this event shall take place. It is morirovoi taught in the New Testament, that not oi-.y will every man be judged, but every action of every individual, whether it be good or bad, will be brought under review; and the eternal destiny of all men wil’ be hxed, agreeably to the judicial decision of this impartial trial. Some will be admitted to everlasting life, in the world above, while others shall go awaj into everlasting misery, into that place “prepared fa: the devil and his angels.”

Another interesting fact revealed in the New Tes lament is, that there will be a general resurrection of the bodies of all men, previously to the final judgment. This fact reason could never have conjectured; it must, from its nature, be a matter of pure revelation. We may indeed discover some remote analogy to the resurrection, in the apparent death and resuscitation of vegetables and some animals; but this could never have authorized the conclusion, that the bodies of men, after being mingled with the dust of the earth, would be reorganized and re-animated by the same souls which were connected with them before their death. This doctrine however is very interesting, and to the pious must be very pleasing and animating, as we may learn from the beautiful and striking description of the resurrection given by Paul: — “It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body; for this corruptible must put on incorruption, and this mortal must put en immortality.”

It is worthy of remark that although th Scriptures express the joys of heaven, and the miseries of hell, oy the strongest figures, they do not enter much into ‘letail respecting the condition of men in the future world. There is true wisdom in this silence, because it is a subect of which we are at present incapable of form ng any distinct corceptions. Paul, after being caugnt up to paradise and to the- thJT«1 h’iaven, gave no a ;count of what he saw p-nd hean

•2(.Z EVIDENCl.S OP CHRISJ VNIT T.

How diflbi Mit is tills from (he ridiculous descriptior of the seven heavens, by Mohammed, and from tin* reveries of Emanuel Swedenborg. The account of a futvn-e state contained in the New Testament, is jusi that which is best suited to our present imperfect mode of conceiving, and at the same time adapted to make the deepest impressions on the minds of men.

The method of obtaining the pardon of sin, which is made known in the Scriptures, is so extraordinary, and yet so perfectly calculated to reconcile the forgiveness of the sinner with the justice and holiness of God, that it can scarcely be a mere human device. The mission from heaven of a person called the Son OF God; his miraculous assumption of human nature; his holy and benevolent character; and his laying down his life as an expiation for the sins of men, are indeed wonderful events, but on that account not likely to be the invention of impostors. The death of Christ may be considered the central point in the Christian system. This was so far from being an incidental thing, or an event occurring in the common course of nature, that it is every where represented to be the very purpose of Christ’s coming into the world. This, according to the gospel, is the grand means of obtaining all blessings for sinners. It is the great vicarious sacrifice oti’ered up to God in behalf ..)f the people, in consequence of which God can be just and the justifier of all who believe in Jesus. To know Christ crucified, is to know the whole gospe) to preach Christ crucified, is to preach the whole gospel; for all its doctrines are involved in this event. The plan of salvation revealed in the Scriptures is founded on the principle of receiving satisfaction for the transgressions of the sinner, from another person who is able to render to the law all that is requred from the offender. This satisfaction was made by the obedience of Christ unto death, and is accepted by the Judge of all in place of a perfect obed’ence of the sinner, in behalf of all those to whom it shall be aj)plied. This method of obtaining pardon is honou’ able to God, because tiil he :-eceives the trans-EVirtKN^KS O.’ CHKISTIANITY. 203

^•ossor into favour, lie expresses his lialrod of sin in die snongest manner, and requires that the demands of his holy law he perfectly fulfilled; and it is suited to man, toi it comes down to his impotence and wretchedness, and ofFerf him a finished and gratuitous salvation, without works or merit of his own. And that there may he no room for an abuse of this doctrine of free grace, i* is provided that all who hope for the benefits of this re Jemption shall yield a sincere obedience to the gospel, and thus evinc3 their penitence for their sins, and their love to the Saviour. Ungodly men may pervert this doctrine and turn the grace of God into licentiousness, but this receives no encouragement from the principles of the gospel; it is merely the effect of the perverseness of sinful men.

This leads me to speak of the third thing important to be known by man, the means by which a depraved nature may be restored to rectitude, or thorough reformation of a sinner be effected. On this subject philosophy has never been able to shed any light. And this is not wonderful; for the most that human wisdom however perfect could effect, would be the direction and regulation of the natural principles and passions of men; but in this way no true reformation can be produced. Whatever changes are effected, will be only from one spedes of sin to another. In order to a radical restoration of the soul to moral rectitude, or to any degree of it, there is a necessity for the introduction into the mind of some new and powerful principle of action, sufficient to counteract or expel the principles of sin. It is in vain that men talk of producing a restoration to virtue by reason: the mere perception of the right way will answer no purpose, unless there is ?ome inclinatior to pursue it. Now the want of virtuous affections, or to speak more correctly, of holy dispositions, is the great defect of our nature, in which our depravity radically coii.’.dsts; and the only way by which mar can be led to love and pursue the course of obedience to the law.”»f God, is by having love to God t EVIDEXCES OF niKISTI AMTV.

and. ‘lolincss excited or implanted in his soul. Bu« to erfct this, is not in the power of any creature. it is a work which requires a divine energy, a creating power; and therefore a true conversion from the ways of sin was never effected without supernatural aid. There may be an external reformation. There may be, and often is, a change of governing principles. The man who in his youth was under the predominant influence of the love of pleasure, may in advanced years fall completely under the control of avarice or ambition; but in every such case, the change is effected by one active principle* becoming so strong as to counteract or suppress another. It may be laid down as a universal maxim, that all changes of character are brought about by exciting, implanting, or strengthening, active principles, sufficient to overcome those which before governed the man.

Now let us inquire what plan of reformation is proposed in the Scriptures. It is such a one as precisely accords with the principles laid down. The necessity of regeneration by the power of God is taught in almost every variety of form, both in the Old and New Testaments. The effect of the divine energy on the soul is a new heart, or new principles of moral action, the leading exercises of which are love to God and love to man. Let a philosophi- .jal survey be taken of the nature of man, with his complete system of perceptions, passions, appetites, and affections; and then suppose this powerful and holy principle introduced into the soul; all the faculties and propensities of man will be reduced to order, and the vices of our nature will be eradicated. Pretenders to reason and philosophy have often ridiculed this doctrine as absurd; whereas it is in every respect consistent with the soundest philosophy. It is the very thing which a wise philosopher, who should undertake to solve the problem, how depraved man might be restored to virtue, would demand. But ike the foundation which Archimedes required foi lis lever to raise the earth, the primMple necessary

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for a sinner’s reforma on is one wliicli leascai and philosophy cannot fnvnish. The Bible is the only book which ever taught the true method of purilying the soul from sin. A thousand ineffectual devices have been tried by philc sophers and devotees of other systems. One of the most common has been to endeavour to extricate the soul from the influence of the body, by various methods of mortification and purgation; but all these plans have adopted the false principle, that the body is the chief seat of depravity, and therefore they have ever proved unsuccessful. The disease lies deeper, and is further removed from the reach of their remedies than they supposed. It is the gospel which teaches the true philosophy respecting the seat of sin and its cure. Out of the heart proceed all evils, according to the Bible. And if we would make the fruit good, we must first make the tree good. This necessity of divine agency to make men truly virtuous, does not, however, supersede the use of means, or exclude the operation of rational, tnotives. When a new principle is introduced into a rational mind, the soul in the exercise of this principle is governed by the same general laws of understanding and choice as before. The principle of piety is pre-eminently a rational principle in its operation. God is loved because he is now viewed to be a most excellent and amiable being. Heaven is preferred to earth, because it is seen lo be a far better and more enduring inheritance; and so of all other exercises.

I am naturally led from the consideration of this subject to speak of the moral system of the New Testament. 1 confine my rt marks here to the New Testament, not because it teaches a different rule of moral duty from the Old, but because it teaches it more clearly. I need say nothing in general commendation of the moral precepts of the gospel; they have extorted the highest praise from many of the most determined enemies of Christianity. No man has been abb to show how they could be improved VD any one point. It has sometimes, indeed, been

206 EVIOENCES OF I H RIS’lIANITY,

objected that this system was not suited to mil), oecause it requires a purity and perfection to which ht can never attain; but the ol)jection concedes the very point which we wish to estabhsh — the absolute perfection of the gospel system of morahty. It surely requires no argument to prove that if God revealed a rule for the regulation of his creatures, it will be a perfect rule. It will never do to admit, that the law must be lowered in its demands to adapt it to the imperfection of creatures. This would be destructive of all law.

It has again been objected, that in the precepts of the New Testament many splendid virtues acknowledged by the heathen morahsts have been omitted Patriotism, friendship, bravery, &c., have been specified as belonging to this class. To which we reply, that so far as patriotism and friendship are moral virtues, they are included in the general precopts of the gospel, which require us to love our fellow men and do them good; and in those which command us to think of “whatsoever things are lovely, whatsoever things are of good report;” but when the love of coimtry and attachment to a friend interfere with the general obligation of loving all men, they are no longer virtues, but vices.

The excellence of the moral system of the New Testament will be manifest if we consider,

1. Its simple yet comprehensive character. AIJ moral duties which can be conceived as obligatory, are here reduced to two grand principles, the love of God and the love of man. The measure of the first is the full extent of our capacity; of the second, the love which we have for ourselves. “On these two,” says Christ, “hang all the law and the prophets.” ‘I’he duties which relate to temperance and self-government, do not need any additional princij)lc. If me soul be filled with love to man, self-love will oe so regulated and directed as to answer every purpose in moving us to perform what has been called oui luty to ourselves.

2. The precepts of morality, m the N?w Testa

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meiit, although sometimes expressed in compnihensive language, arc often applied to the actual relations and various conditions of men. We are not left to infer particular duties from general princij)les, but the duties of individuals, according to their ciroiHTistances, are distinctly enjoined. Parents and children, husbands and wives, magistrates and subjects, masters and servants, ministers and people, the rich and the poor, the friend and the stranger, have all tneir respective duties clearly marked out.

3 Moral duties which have been overlooked or iTiisanderstood by other teachers, are here prominently exhibited and solemnly inculcated. The virtues of humility, meekness, forbearance, and the forgiveness of injuries!, were not acknowledged by the heathen moralists; tut in the New Testament they are made to assume their proper place, and much of true goodness is made to consist in their exercise. At the time of the advent of Christ, many false principles o*” morality had gained currency. The duty of lovmg all men had been ciicumscribed within narrow limits. Men charged with l.eresy, as the Samaritans, or notorious sinners, as the publicans, were by the Jews considered as properly excluded from all participation in their kindness or courtesy. The duty of subjection to a foreign p )wer by which they had been conquered, and especially the duty of yielding obedience to a wicked tyrannical prince, was one on which it recpiired much wisdom to decide aright. The people were divided among themselves on this point; i was therefore selected by a combination of both parties as a fit subject to entangle our Lord, by obliging him to decide one vi’ay or the other, auu thus expose himself to the oppor;ition of one of the parties. But when they asked him whether it was lawful to give tribute unto Caesar or not, he called for a denarius, and looking at the image stamped upon it, asked whose it was; and upon being answered Caesar’s, made the following remarkable reply: ‘■’ Render unto (3aesar the thitigs tha, are Caesar’s, and unto God the thijigs that arr G d’s By which he decided that

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inasmuch as they permitted the coin of Caesar to ciiculate among them, which was an evidence of his sovereignty over them, and availed themselves ot this money for purposes of trade, there could be no impropriety in rendering to Caesar wnat properly belonged to him; and also that this was not incompatible with their allegiance to God. So that virtually in this answer, he reproved both the pharisees and the Ilerodians; the former of whom made their duty to God a pretext for refusing to pay tribute to the Emperor; and the latter, to secure the favour of the reigning powers, neglected their duty to God

Paul, living under the government of Nero, prescribes obedience to the existing powers, not from fear of suffering their displeasure, but for conscience’ sake. This is the general rule of duty on this difficult subject, than which none can be wiser; but it must not be considered as inculcating passive obedience and non-resistance in all cases. Yet as long as a government has authority, so long we are bound to obey. Christianity is so constituted as not to interfere with any civi’ institution. It takes men as it finds them, in all the relations of life, and teaches them their duty. It never can therefore be the cause of sedition and opposition to existing governments. It considers all civil rulers as the ministers of God, for the peace and good order of society, and for the punishment of those that do evil. It is made the duty of Christians therefore to be “subject unto the higher powers, and not to resist the ordinance of God; to render to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.”* But when they, who have the right to change the government of a country exeicise it, and put down one set of ruiers and set up anothei the principle of Christian duty remains the same. And if in any country Christians form a majority of the nation, there is no reason why Ihey may not exercise this right of ne xv-mo Jelling heir government, or changing their rulers, as well us others.

* Rom. xiii.

EVIPKNCES OF CIIllISTIANlTY 20f»

4. The moral system of the New Testamer t traces all virtue to the heart, and sets no value on the most splendid and costly offerings, or the most punctilious dischargt of religious duties when the motives are not pure. The first inclination of the mind to an illicit object is denounced to be a violation of the law; and words of reproach, and all idle words, are among the sins for which an account must be given in the judgment. Prayers and alms proceeding from vain glory are represented as receiving no reward from God, however they may be applauded by men. The love of this world, and the love of money, are represented as radical sins, from which many others proceed. Pride and revenge are exhibited as not only odious, but incompatible with the divine favour. Purity of heart and heavenly-mindedness, with trust in God ard submission to his will, are in this system, cardinal virtues.

5. The moral precepts of the New Testament were exemplified in the lives of the apostles and primitive Christians; but especially, and to the utmost perfection, in the example of Jesus Christ. It is impossible to conceive a character more perfect than that given by the evangelists, of the founder of the Christian religion; and it has already been obseived, that this character, embracing every variety of excellence, often exhibited in delicate and difficult circumstances, is delineated by a simple narrative of facts. There is no panegyric, no effort or art to excite admiration; the writers merely inform us what Jesus said, did, and suffered. From this narrative we learn that he connected himself with no sect, and courted the favour of neither the rich nor the poor. He adopted none of the errors or prejudices of hi ration; but by his discourses and his conduct showed that he acted from far higher views than national prejudicss. The apparent sanctity of the Pharisees he denounced as hypocrisy; the traditions of the elders, as subversive of the law of God; the skeptical opinions of the Sadduceics, as proceeding from ig lorance of he ‘rue meaning the Scriptures.

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Sesus Christ continually turned the attention of his hearers from earthly to h/?avenly thinas, as alone worthy of their attention and pursuits. Although lie flattered no class of men, his attention was particrlarly directed to the poor; their spiritual necessities and their bodily afflictions excited his most tender compassion; and to them he addressed many kind and encouraging declarations. But his healing power was exerted in behalf of all applicants, rich and poor; and without regard to their sect or nation. Jews, Samaritans, heathens, publicans, and sinners, were the objects of his compassion. He was not deterred by the proud prejudices of the Scribes and Pharisees from associating with penitents, however vile and infamous they had before been. He graciously received returning sinners, and comforted them with the assurance of pardon, and permitted them to manifest their grateful affection to his person, by the most expressive signs and actions. He manifested the kindest sympathy with his friends in their afflictions, weeping with those that wept, and often exerting his omnipotence in raising their dear relations from the bed of sickness or from death. And although he often uttered severe rebukes against the incorrigibly wicked, and was sometimes grieved and angry with them, yet his compassion towards them never failed; and even when their day of grace was ended, he wept over them with the most affecting tenderness.

Jesus Christ was often brought into conflict with insidious, malignant, and learned adversaries. They attacked him with deliberate craft, and proposed to him questions on delicate and difficult subjects, to which he was required to return an immediate answer; but in no case of this sort was he ever confounded, or even puzzled by the cunning craftiness of his enemies. His answers were so appropriate and so fraught with wisdom, that his adversaries w re commonly confounded and the and 3nce filled with admiration.

The parablps of Christ are unparalleled (o beaut; and force, in the species of composition to wiiicn thoy belong. But this is the smallest part of their excellence. They contain so much important truth, and so happily adapted to the subject and the occasion, that the persons inlendsd to be reproved by them were often constrained to give judgment against themselves. In these discourses, the leading doctrines of the gospel are exhibited in a beautiful dress of allegory, which rivets the attention and greatly aids us in understanding the fulness and freeness of the grace of the gospel. They are also prophetical of the rejection of the Jews and of the calling of the Gentiles; of the various reception of the gospel by different classes of hearers; of the mixture of sincere and unsound Christians in the Church; of the cruel persecutions which the followers of Christ should endure; and of the final overthrow and destruction of his enemies.

Jesus Christ spake, in all his discourses, as never man spake. He removed tht false glosses which had been put on the law, and set its precepts in their proper light. He mingled the dogmas of no philosophical system with his instructions. He entered into no metaphysical and abstruse disquisitions, but taught the truth with simplicity and authority.

His zeal for the honour of God and for the purity and sanctity of his worship, and his dislike of all Imman inventions and will-worship, are manifest in all his conduct. A spirit of fervent and elevated devotion was a remarkable characteristic of Jesus of Nazareth. Whole nights he spent in prayer; and before day he would retire fcr the purposes of devotion. He was in the habit of praying and giving thanks on all occasions; but his devotion was free from all tincture of superstition or enthusiasm He taught that not the words, but the heart, not the length of prayers, but their spirit was regarded.

His benevolence, meekness, and laborious dili« gence, in promoting the welfare of men, were manifested every day of his life. But in his acts of mercy and in his most «xtraordinary miracles, there was m

81:^ EVIDENCES OF CilRISTI.vMTl.

appearance of i)arade or ostentation. He w tn, iboul doing good, but he sought no glory from men. He was humble, retired, and contented with the lowest state of poverty. Mien the people applauded him, he withdrew to some other place. When they would have made him a king, he escaped from their hands. When they asked curious questions, he directed them to something important. When they uttered unmeaning expressions of praise, he took occasion to announce some important truth or deliver some teresting discourse.

In nothing did he discover more profound wisdom, than in declining to interfere in any case with temporal concerns, and disputes about earthly possessions He showed by his conduct, what he solemnly declared on his trial, that “his kingdom was not of this world.”

In his intercourse with his disciples, we observe a sweet mixture of dignity and gentleness, of faithfulness and humble condescension to their weakness and prejudices. No wonder that they should love such a Master. His last discourses with them before his passion, and the remarkable prayer offered on their behalf, for affectionate tenderness and the sweet spirit of consolation which pervade them, are altogether inimitable. Plow flat and unsatisfactory are the conversations of Socrates with his friends, when compared with those of Christ recorded in the fourccenth, fifteenth and sixteeth chapters of the gospel of St. Jonn. Indeed it would be impossible to refer to any discourses, in any language, which could bear a comparison with this valedictory of Christ: and to enhance our admiration of the pure benevolence of the author, he was aware that his own sufferings were near and would be most cruel and ignominious; and yet his attention is turned to the case of his sorrowful disciples, and all that he says has relation to them. The institution of the Eucharistical Supper, intended to be commemorative of his death, was attended with circumstances which exhibit the character of Jesus in a very peculiar and interesting light.

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This scene will be best understood by a perusal ot the simple and affecting narrative of the evangelists. The last thii g in the character of Christ, which 1 shall bring into view at this time, is the patience and fortitude with which he endured sufferings intense and overwhelming beyond conception. There is so uething mysterious in this whole affair. The intense agonies which Jesus suffered, seem to have had no connexion with external circumstances. When was betrayed, deserted, and arrested, he discovered no signs of fear or perturbation. He gave himself up, and submitted with unruffled composure to every species of contumely and insult. While his trial was going on before the Sanhedrim, and before Pilate, he maintained, for the most part, a dignified silence, uttering no reproaches or complaints; not even speaking in his own defence. When particu- .arly interrogated by the judges, he answered directly to the questions proposed, and avowed himself to be the Messiah, the Son of God, and the King of Israel. Under the mockery and insult which were heaped upon him, he remained perfectly composed, dnd uttered not a word indicative of impatience or resentment. “As a sheep before her shearers is dumb, so he opened not his mouth.” When he was bewailed by the daughters of Jerusalem, as he ascended the hill of Calvary, bearing his cross, he requested them not to weep for him, but for themselves and their children, on account of the calamilties that were coming on that devoted city. While suspended on the cross, he saw his beloved mother among the spectators, and knowing that she would need a friend and protector, he recommended her to the care of the disciple he most tenderly loved. Although no compassion was mingled with the vindictive feelings with which he was persecuted, he set a g.orious example of that most difficult duty, love to enemies. As says the apostle Peter, “Because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found ill his mouth; who, when he was revilej

?1’4 tVIDENCKS OF CHRIST lANITT

revilea iioi again; when he suffered, he hreatery(^d not, but committed himself to him that judgeth righteously.” Among his last words, before he expirea, was a prayer for those that were then engaged in crucifying him; “Father, forgive them, for they know not what they do.” A penitent thief, who was crucified with him, implored his blessing and remembrance, when he should come to the possession of his kingdom; he replied, “This day shalt thou be with nie in Paradise.” And finally, he said, “Father, into thy hands I commit my spirit,” and bowed his head and died.

The moral excellence of the character of Christ is very remarkable, as uniting, in perfection, qualities which among men are considered almost incompatible. He exhibited a complete indifference to the possessions and glory of the worlvi and a devout and heavenly temper, without the least mixture of austerity. He combined uniform dignity with humility and condescension; manifested strong indignation against all manner of sin and against impenitent sinners, but the most affectionate tenderness towards every humble penitent. He united the spirit of elevated devotion with a life of activity and* incessant oxertion. While he held free intercourse with men of all classes, he adopted the prejudices and spared the vices of none. On this subject, I will quote a passage from an excellent discourse of Dr. Channing, before referred to: “I will only observe,” says the eloquent author, speaking of the character of Christy” that it had one distinction, which, more than any thing, forms a perfect character. It was made up of contrasts: in other words it was a union of excellencies which are not easily recoiciled, which seem at first sight incongruous, but which, when blended and duly proportioned, constitute moral harmony, and attract with equal power, love, and veneration. For example, we discover in Jesus Christ an unparalleled dignity of character, a consciousness of greatness, lever discovered or approached by any other indi- ’ idual in history, and vet this was blended with

EVIDENCES OF CHRISTIANITT. tl •)

a condescension, loveliness, and unostentatious simplicity, which had never before been thought consistent with gr*-atness. In like manner, he united an utter superiority to the world, to its pleasures and ordinary interests, with suavity of manners, and freedom from austerity. He joined to strong feeling and self-possession, an indignant s<;nsibihty to sin, and compassion to the sinner; an mtense devotion to hia work, and calmness under opposition and ill success; a universal philanthropy, and a susceptibility of private attachments; the authority which became the Savior’- of the world, and the tenderness and gratitude oi a son.”

The salutary effects of Christianity on communities and individuals open a wide field for important remarks. It is a subject which we have not time to pursue, yet we must not pass it over in entire silence. The argument from tins topic may however be reduced to a point. Take a survey of the whole world, at this time, and let an impartial judgment be formed of the condition of all the nations; and let the question be answered, whether Christian nations are in a less favourable or more favourable condition than others. And again, whether among Christians, those nations who have the free use of the Bible, and are carefully instructed hi the doctrines of Christianity, are in a better or worse condition than those to whom the Scriptures are interdicted, and who are permitted to remain in ignorance of the religion which they profess? The answers of these questions are so odvious, that I cannot but presume, that all readers will be of the same mind. It may then be askea, would a vile imposture be the means of meliorating the condition of the world, and piove salutary ui proportion as it is known and obeyed? “I speak as unto wise men, judge ye what I say.”

We have moreover seen, in our own time, the wonderful effects of the gospel, in civilizing some ot the most barbarous people on the faie of the earth. Men who seemed to be sunk to a level with the beasts, have been reclaimed, enlightened, and exalt tl<? EVIlpi.NCKS OF CHRISTIANIIV

ed, to a participation of the blessings of civilizeo life, their ferocious temper being completely subdued and softened. Look at Greenland, at Africa, at the islands of the Pacific; and nearer home, at the Cherokees, Choctaws, and other Indian tribes, and see what the gospel can effect. I know not what infi« dels think of these things, but for my own part, I should not esteem one coming from the dead, or a voice of thunder from heaven, so undoubted an evidence of the truth of the gospel, as these effects. Will a series of falsehoods produce such effects as these?

I know that it has been objected, that Christianity has been the cause of many bloody wars and cruel persecutions; but this is impossible. That religion which breathes nothing but benevolence and peace, and which requires its disciples not to resist evil, but freely to forgive their most malignant enemies, can never be the cause of war and persecu.tion. It may indeed be the occasion, and no doubt has been made the occasion of such evils; but it would be absurd to attrioute to Christianity the evils of which it has oeen the occasion, when its own spirit is in direct opposition to those evils. As well might we charge civil government with all the wars and tumults which it has occasioned. As reasonably might we accuse liberty, as being ine cause of all the atrocities “)f the French revoludon. The wickedness of man is the cause of these evils; and the most excellent things in the universe, may be made the occasiot; of exciting it, or calling it into exercise. Christ fore* told that his religion would be an occasion of family discord; and to express the certainty of the even) predicted, he said, “Think not that I am come ta send peace on earth; I came not to send peace, but a sword;” which some superficial readers hava strangely misconstrued, as though he had signified that it was the tendency of his religion to produce strife among friends. No man can remain in error on this subject who will take the pains to read the Mew Testament. And I will venture to predict, or

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ruther ic lepoat what is already predicted, that as soon as the world shall sincerely embrace the Christian religion, wars will cease to the ends of the earth. Then shall men beat their swords into plough-shares and their spears into priiiiing-hooks, and learn war no more.

I^ut the salutary efl’ects of the gospel on those individuals who cordially embrace it, furnish the most manifest proof of its divinity. How often, by the secret powerful influence of the truths of the IBible, have the proud been humbled; the impure rendered 2liaste; the unjust honest; the cruel and revengeful, meek and forgiving; the drunkard, temperate; the profane, reverent; and the false swearer and liar, conscientious in declaring nothing but the truth. Under the influence of what other system are such salutary changes eflected? Will it be said that many who profess to experience such a change prove themselves to be hypocrites? Admitted; but does this evince that they who give evidence of sincerity by the most incontestable proofs, all their lives, are also hypocrites? All men wish to be thought honest; but if many are discovered to be knaves, does this prove that there is not an honest man in the world?

However this argument may aftect those who hav3 had no experience of the power of the gospel, it will have great weight with all who have, by means of the truth, been converted from the error of their ways. There are thousands who can attest that they have experienced the salutary efficacy of the Bible, in turning them away from their iniquities and enkindling within them the love of God and of virtue. They cannot but believe that the Christian religion is from God, and are persuaded that no imposture could so elevate and sanctify the mind, that no human device could possess such a power over the conscience and the heart, as they have experienced from the Scriptures. These persons, therefore, may truly be said to have the witness of the truth in them selves.

il8 EVIDENCES OF CHRISTI ANIIT.

But there is an efficacy in the truths of thfp Bible not only 1 guide and sanctify, but also (o afford consolation to thf afflicted in body or mind. The gospel brings peace into every bosom where it is cordially received. When the conscience is pierced with the stings of guilt, and the soul wrilhes under a wound which no human medicine can heal, the promises of the gospel are like the balm of Gilead, a sovereign cure for this intolerable and deeply-seated malady. Under its cheering influence, the broken spirit is healed and the burden of despair is removed far away. The gospel, like an angel of mercy, can bring consolation into the darkest scenes of adversity; it can penetrate the dungeon, and sooth the sorrows of the penitent in his chains, and on his bed of straw. It has power to give courage to the heart, and to brighten the countenance of the man who meets death on the scaffold or on the gibbet, if its preci cp invitations to the chief of sinners be smcerely embraced. It mitigates the sorrows of the bereaved, and wipes away the bitter tears occasioned by the painful separation of afl’ectionate friends and relatives. By the bright prospects which it opens, and the lively hopes which it inspires, (he darkness of the tomb is illumined; so that Christians are enabled, in faith of the resurrection of the body, to commit the remains of their dearest friends to the secure sepulchre, in confident hope that after a short sleep they will awake to life everlasting.

The cottages of the poor are often blessed with the consolation of the gospel, which is peculiarly adapted to the children of affliction and poverty. It was one Df the signs of Jesus being the true Messiah, “that the poor had the gospel preached unto them.” Here il produces contentment, resignation, mutual kindness, and the longing after inunortality. The aged and ii.firm, who, by the gradual failure of their faculties, or by disease and decrepitude arc shut out from the business and e’ljoyments of this world, may find in the word of Gixl a fountain of consolation. They may vhilc imbued with its celestial spirit, looi

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upon he world without the least regret for its loss, and may rejoice in the prospect before them, with a joy unspeakable and full of glory. The gospel can render tolerable even the yoke of slavery and the chains of the oppressor. How often is the pious slave, through the blessed influence of the word of God, a thousand times happier than his master! He ca*es not for the short deprivation of liberty; he knows and feels that he is “Christ’s freeman,” and believes “that all things work together for his good,” and that “these light afflictions which are for a moment, will work out for him a far more exceeding and eternal weight of glory!” Nay, this glorious gospel is an antidote to death itself He that does the sayings of Christ shall never taste of death; that is, of death as a curse: he shall never feel the envenomed sting of death. How often does it overspread the spirit of the departing saint with serenity! How often does it el.-vate, and fill with celestial joy, the oul which is just leaving the earthly house of this tabernacle! It actually renders, in many instances, the bed of the dying a place of sweet repose. No terrors hover over them; no anxious care corrodes their spirit; no bm’den oppresses their heart. All is light; all is hope and assurance; all is joy and triumph.

The question to be decided is, whether a book which IS replete with such sublime and correct views of theology; which exhibits the true history and true character of man, without flattery, distortion, or exaggeration; which possesses such an astonishing power of penetrating the human heart and affecting the conscience; which gives ns mformation on the VL-ry points with which it is most important w should be acquainted; which opens to us the future world, and shows us how we may attain its felicity and glory; which exhibits a perfect system of moral duty adapted to our nature and circumstanies, and free from all the defects of other .ystems of morality; forbidding nothing which is innocent, and requiring nothing which is not reasonable and virtuous; which reduces al! dutj to a few general prirriples, and yet illustrates t.ie application of these principles by b multitncle of particular precepts, addressed to persons in every relation of life, and exemplifies them by setting before us the lives of holy men, who are portrayed according to truth with such imperfections as experience teaches us belong to the best men; which delineates the character of Jesus Christ, the founder of Christianity, with such a perfection of moral excellency, by simply relating his words, actions, and sufferings, that nothing can be taken from it, or added to it, without detracting from its worth; and finally which contains the true sources of consolation foi every species of human suffering, and comfort in death itself: — whether such a book is the production Df vile impostors, and those impostors uneducated fishermen. Would such men have fallen into no palpable blunders in theology or morality? Could they have preserved so beautiful a harmony and consistency between all the parts? Could they have exhibited such a character as that of Jesus Christ? and while they introduce him acting and speaking so often, and in circumstances so peculiar and difficult, never ascribe to him any error or weakness, in word or deed? Would impostors have denounced all manner of ftilsehood and deceit, as is done in the New Testament? Would they have insisted so much on holiness, even in the thoughts and purposes of the heart? Could they have so perfectly adapted their forgery to the constitution of the human mind and to the circumstances of men? Is it probable that they would have possessed the wisdom to avoid all the prejudices of their nation, and all connexion with existing sects and civil institutions? And finally, could they have provided so effectually for the consolation of the afflicted? What man now upon earth could compose even the discourses, said by the evangelists to have been spoken by Jesus Christ?

If any man can bring himself, after an impartial examination of the Scriptures, to believe that they were written by unprincipled impostors, then he

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may cliove that an untutored savage might construct a ship of the hne; that a child might have written the Iliad, or Paradise Lost; or even that the starry firmament was the work of mere creatures. No: it cannot be that this is a forgery. No man or set of men ever had sufficient talents and knowledge to forge such a book as the Bible. It evidently transcends all human effort. It has upon its face the impress of divinity. It shines with a light, which by its clearness and its splendour, shows itself to be celestial. It possesses the energy and penetrating inffuence which bespeak the omnipotence and omniscience of its author. It has the effect of enlightening, elevating, purifying, directing, and comforting all those who cordially receive it. Surely then it is THE WORD OF God, and we hold it fast as the best blessing which God has vouchsafed to man.

0 PRECIOUS GOSPEL! Will any merciless hand endeavour to tear away from our hearts this best, this last, and sweetest consolation? Would you darken the only avenue through which one ray of nope can enter? Would you tear from the aged and infirm poor the only prop on which their souls can repose in peace? Would you deprive the dying of their only source of consolation? Would you rob the world of its richest treasure? Would you let loose the flood-gates of every vice, and bring back upon the earth the horrors of superstition or the atrocities of atheism? Then endeavour to subvert the gospel; throw around you the fire-brands of infidelity; laugh at religion, and nake a mock of futurity; but be assured that for aL these things God will bring you into judgment. But I will not believe that any who reflect on what has been said, in Ihf.’se pages, will ever cherish a thought so diabolical. I will persuade myself that a regard for the welfare of their country, if no higher motive, will indu’:e them to respect the Christian religion. And every pious heart will say, ratheb iet the light

OK THE SU>’ be EXTINGUISHED THAN THE PRECIOUS LIGHT or THE GOSPEL.

822 Evii’ENCEs OF CHKisriAM rr