I i^Zt-7~rls' /f&J '< A m \ ESSAYS 1 / fL0lsU>£<^7 OK THE {J^-'j/ TRUTH OF THE C_— -/*"- Christian Religion \ Bt the Rev. William Beauchamp. C*«mby putting the [ 9 ] soul in* possession of a heavenly nature, and by giving- it resignation to providence in all things \ and to afford peace and consolation in the hour of death enabling the soul to enter eternity with a confidence unshaken, and a hope full of glory. A knowledge of the evidences of the Christian Reli- gion, qualifies us to be useful to society, to be use- ful to the Church, to defend the Religion of the Holy Jesus, against the attacks of infidelity and libertinism, not with the weapons of error, but with the invincible arms of truth. The importance of understanding these eviden- ces, is no less obvious from the evils arising from ignorance, with respect to the Truth of the Chris- tian Religion. How often has Christianity a friend- without an advocate able to defend her! How ma- ny real Christains are not able to giye the grounds of the Truth — the reasons of the Faith — the evi- dences of the authenticity of the Gospel 1 But let us consider this ignorance, as it affects the Christian world in general. The natural tendency of this ignorance, is to disregard a future state. No doubt a variety of causes combine to produce such. a disregard j but the want of a lively and rational faith in the Truth of the Christian Religion, is first among those causes. Can it be expected, that me.V will concern themselves about another life, when they have not faith in the doctrines waich relate l© it \ Not a great many, it is true, prof«ss infidelity; A3 [ 10 ] But can we believe that all who give their assent to Christianity, have faith in its truth ? They are ev- idently ignorant of its doctrines, and the argu- ments which establish its divinity: and faith is not the offspring of ignorance, but a rational and live- ly conviction arising from evidence impartially applied to the mind. Hence it is, that we are generally so much more affected with the gross objects of sense, than with the pure and spiritual doctrines of the GDspel.— Neither the acquisition of christian knowledgo nor the practice of christian virtues, is our favour- ite and fashionable pursuit. Worldly pleasures, riches, and honors make deep and lasting impres- sions on our hearts; and, yielding reason to the blind impulse of passion inflamed with these ob?. jects, we engage in worldly pursuits with an ardor worthy of better things. Thus we labor for the trifles of a day — and neglect the concerns of eter- nity 1 If we do not pass the Gospel by with ©pen contempt, we seem to compliment it only as a sys- tem of great excellence, without troubling our- selves further about it. Were an inhabitant of seme celestial region, who is unacquainted with the history of mankind, ^introduced into human society, and informed, that they had received a Religion from heaven so high- ly interesting, that their eternal destiny is to turn on their understanding its .doctrines, and obeying- [ '1 ] hs precepts ; he would undoubtedly expect to find everyone of them engaged, w ith all possible atten- tion and assiduity, in the study and practice of this Religion. But with what astonishment would he be filled, when on examination he should discover, that such study and practice make no part of the plans of life adopted by the majority of mankind ! What horror, mingled with indignation and pity, would he feel on beholding reasonable beings, des- tined to everlasting existence, entirely devoted to the little concerns of a momentary life — at the ex- pense of eternal interests ! And how would his astonishment and horror increase from perceiving, that these heirs of immortality, by neglecting Re- ligion, risk.not only life everlasting, but also the reasonable happiness of their present existence, since the enjoyment of this life is best secured by a proper regard to a future state ! He would readily perce>ve, that though power- fully pressed to look forward to a better world, by the force of innumerable evils, and an inherent love of existence, we apparently confine cur wishes and hopes within the narrow compass of a life of three score and ten years ; that we thirst after happiness with an intense desire, and yet manifest, by our opposition to the Gospel, that we are greedy of misery and destruction , and that sve madly sume, that we may frith impunity trans rcss the laws of our Maker, despise the mcrj; ofc E " J deemer, and with an arm of flesh successfully op- pose Almighty God ! He would, indeed, find something + © mitigate his indignation and horror, in contemplating those noble few who dare to be good — who through firtA faith in the doctrines of Revelation, stem the tor- rent of corruption, and take the kingdom of heav- en by force. For although inattention to Religion is very general, yet it is not universal. There is, it is hoped, especially i^he United States of America, a goodly number, who deliberately choose to be genuine Christians in faith and prac- tice. From these considerations it seems necessary, that the friends of Christianity should manifest themselves friends of mankind, by zealously dis- seminating the truths of our Holy Religion, and especially the evidences of its Divine origin- ESSAY II. The Possibility of Revelation. BEFORE we particularly enter on the conside- ration of the Christian Religion, it will be neces- sary to offer some observations, calculated to obvi- ate objections against Revelation in general — to. excite a spirit q£ enquiry, by discovering the ne« [ 13] cessity of caution in the examination of Religion claiming Divine authority — to place the subject on proper ground, and io state a few Rules by which we may judge of the Truth of revealed Religion. To obviate objections against Revelation in gen- eral, we shall endeavor to show — that the Revela- tion of the will of God to man is poss'-ble — tlr.it it is necessary — that it is not derogatory to the glory of God — and that it is highly probable ,that God would give such a blessing, to mankind 1 . We come then immediately to consider the pos- sibility of Revelation. The Revelation of the will of God to man, must have for its end, the glory of God in the salvation ©f mankind. The possibility of sucL a Revelation admits of the most positive proof. Man has capacity to re- ceive it. God has power to give it. To deny the first of these positions would be absurd; and to deny the second would be blasphemous. Yet it is plain, that every objection against the possibility of Revelation, must be grounded on the denial of one of them. It is evident that man, under the influence of the Holy Spirit, without suffering any violence in the physical constitution of his nature, can receive a Revelation from God. For such a Revelation coming from a being of infinite goodness and wis- dom, must contain truths and obligations adapted to the powers of w human nature. Beiiag the will [ 1*] erf God concerning man, it must be obiigtory on. him; and therefore possible to him. For nothing impossible to man, can be obligatory on him, ei- ther as a principle of faith, or a rule of practice. By all those who acknowledge the existence and attributes of Deity, the possibility of Revela- tion, as it respects the power of God, will not be denied. Men, who are absolutely dependent and very imperfect beings, can communicate their sentiments to each other. The supposition that God, who has an immediate access to all spiritual beings, or more properly, who is essentially pre- sent with them . through every moment of their existence, cannot give a Revelation of his will to man, is so absurd and blasphemous, as hardly ta enter the wildest imagination. For it would fol-< low, that the God of infinite power and wisdom, who gave being to the beautiful and stupendous system of nature, is circumscribed by bounds ex- tremely narrow ; and that man, an effect of Divine power, is greater than the cause which gave him existence ! Dreadful blasphemy ! we turn from it with abhorrence. Atheists who have renoun- ced their reason to deny the existence of their Maker, may also deny the possibility of Revela- tion. But thanks be unto God, we have not to deal with many men of such character. Atheism is too absurd to show its head in our day 5 and all, it is. [ 15 J apprehended, will acknowledge the possibility of Revelation. ESSAY III. f"' The Necessity of Revelation. THE inability of human reason to form a perfect system of Religion, and to enforce known obliga- tion by proper sanctions ; and the condition of man as a sinner, which renders the knowledge of natu- ral law insufficient for him, strongly argue the ne- cessity of Revelation.. But lest any should mistake our meaning, it may; be proper to remark, that we do not mean by the necessity of Revelation, that salvation without it is utterly impossible. Nor do we mean, that God is under necessity of revealing his will to mankind. Necessity has nothing to do with the actions of the Divine Being. But we mean, that the condition of human nature since the fall, requires Revelation — that it must be highly useful to mankind, so much so, that salvation without it, though possible, must be very difficult. Revelation is necessary with respect both to the principles of faith, and the rules of morality.— This is evident from a number of arguments, [ 'S3 Unprejudiced reason will at once discern, in its own inability to form a perfect system of Religion, the necessity of a Revelation from heaven, Tie imbecility of human reason, when applied to the discovery of religious truth and moral obligation, has been acknowledged in all ages of the world, even by those who possessed the strongest powers of mind. Indeed, we do not doubt, that on all the works of creation remaining in their original state, the Divine character is gloriously impressed. Even in this world, where the disorder arising from the fall of man greatly defaces this impression, there stiff remain many traits of the glory of God. Were this disorder removed, and the world restored to that state of perfection, in which it came from the hand of the Creator; were the intellectual and moral powers of human nature elevated from the depravity and degradation, which they have suffered by the influence of moral and physical evil, to pri- meval purity and strength ; then, it is highly pro- bable, man might ascertain, with great precision, the obligations of natural law. In such circum- stances he would not need supernatural assistance. But in existing circumstances, where man, weaken- ed in his intellectual constitution, biassed by the misrule of passion, and perplexed with the mixed state of good and evil, meets with a thousand im- pediments in searching after truth, it is not to b* [ir J. supposed, that from the mere dictates of reason, tho obligations of natural law can be universally and certainly known. This is not mere speculation ; it is a matter of fact. It is capable of direct proof from the history of mankind, in all ages of the world. In the por- traits of ancient and modern heathens, which arc faithfully drawn by history, reason is exhibited in a state of deplorable weakness, with respect to the- discorcry of religious and moral truth. In the re- ligious systems of the pagans, there are, indeed, many glorious and important truths. But they are so distorted by error and superstition, that instead ©f appearing in the lovely form of intellectual and moral beauty, they seem more like hydras, mon- sters with many heads, disproportionate and terri- ble ! What confusion, absurdity, and contradiction, do we find in their ideas of God ; of creation and Providence; of man and his duties ; of his designa- tion, and the duration of his existence ; of human happiness, and the means of obtaining and secur- ing it ! The general traits of their charec^er were strongly marked, with gross ignorance, and oarba- rious and shocking superstition. In the heathen •words none could boast of genius, and the cultiva- tion of reason with more propriety, than ancient Greece and Rome; and yet the greatest of their philosophers were not able to form a consistent system of morality and Religion.. [ IS' ] The truth is, the bulk of mankind unilluminated with the beams of the Gospel, have been involved in great darkness ; and even those who by their uncommon genius, and their close application to the study of nature, have elevated themselves to- eminence as philosophers, have never been able to rise entirely above the shades of ignorance: they have still been surrounded by the mists of erroiy Which nothing but Revelation can dissipate. Here it is proper to remark, that the heathen phi- losophers, whose moral and religious institutions were freest from error, received, it is highly pro- bable, the best of their doctrines from Revelation, itself. The great principles of Religion revealed to the Patriarchs, must have been communicated, in some degree, to all the ancient nations of the earth. This is so natural, that the charge of fallacy can hardly. He against it. The ideas of men on subjects of far less importance than that of Religion, bear a very great resemblance to those of their ancestors. It. would be preposterous indeed, to suppose that the ancient nations of the earth, originating from the family of Noah, would not retain, for several ages succeeding the flood, some .of the principal doc- trines of that great Patriarch. It may therefore be expected, that the further we follow history back into antiquity, and the nearer we approach to the Nocvian aee, the clearer will the traces of these [ 19 1 doctrines appear. Should we not be disappointed in this expectation, it will affords considerable probability, that many of the best religious ideas of the heathens were derived from the Patriarchs* Many of the learned assure us that this is a fact. Confucius the famous Chinese philosopher, drew his lessons of moral philosophy from ancient max- ims. He seemed to think, that a better system of morality and Religion existed in the west, whence he probably thought his maxims of wisdom origin- ated; or that a source of religious information would be opened there. For he frequently said, " It is in the west where the true saints is found."* f Zoroaster his cotemporary, the Persian philoso- pher, who taught, it seems, the best theology ever known among the heathens, derived a great part of his doctrines, according to respectable authority, from the Law of Moses. With this he become acquainted among the captive Jews in Babylon. t The imbecility of human reason is no less con- spicuous, when we consider it as enforcing obe- dience to know obligations of natural law. For that uncertainty respecting many important reli- gious truths, in which reason l«ft the heathens, must necessarily have precluded the possibility of proper sanctions to enforce those obligations, which were in some degree known by them. The sane- *Pciine's Geography* \Pridcav.x. [10 J tiens of Religion proper to enforce obedience tcr its precepts, are predicated on a future state. But to the heathens a future state was yery uncertain ; therefore the sanctions of Religion to them must have been proportionably uncertain and weak. Accordingly we find, the most shocking picture of human depravity, in the history ©f the heathen world. Both sacred and pro- fane writers bear testimony to this depravity. In consulting them, we behold the heathen nations, ancient and modern, barbarous and civilized, borne away by an inundation of corruption ; by impiety of an infernal nature, and by vices too atrocious and dreadful to be named. Astonishment seizes us ; our blood chills in our veins ; and from the view we turn away with the utmost abhorrence ! With regard to Religion, where is the boasted power of reason ? How unable to form a perfect system ot Religion i how unable to enforce her own precepts ! She falls before the violence of pas- sion ; and her idolizers, covered with shame, are precipitated into the whirlpool of corruption and misery! ^§#- However, let us not carry the weakness of hu- man reason, beyond the bounds of propriety and truth. Reason is a noble faculty ; and though in- capable, in any combination of religious and moral principles possible to it, of forming a body of di- vinity full, consistent, and free from error, or pi r 3i | enforcing; obedience by arming moral obligation ■with proper sanctions ; yet it certainly can ascertain some important truths respecting God and his works, and can offer some motives to induce man to discharge the duties known to be obligatory on him. And here, without entering into detail on this subject, let it suffice to state, that although the necessity of Revelation is evident from the weakness of reason; yet this weakness, how great soever, cannot exclude the heathens from the pos- sibility of salvation. For such an exclusion is de- rogatory to the glory of the Divine character, and contrary to what we esteem Revelation itself, which declares, that "the grace of God hath ap- peared unto all men." Such among them as sub- mit to the moral influence of this grace, apply themseives to the study of nature, and walk ac- cording to the light which reason receives from it, will, no doubt, meet the approbation of their Maker, and through the richness of free grace, enjoy eternal life. " They shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God." ;j0 _ But we return to our subject, tho necessity of Revelation. If a perfect knowledge of natural law were attainable by all men ; would Revelatio* then be unnecessary ? Natural law, it is reasona- ble to believe, must bt suited to the condition of [22] innocent and happy beings. Can it then be suited to the condition of Fallen man, guilty and condem- ned ? It may be questioned with much apparent reason, whether natural law could give possitive decisions on several subjects, which are now of the highest consideration to man. For instance : what positive decisions could it give on the subject of the immortality of the soul, or that of pardon of sins i That it gave man in a state of innocence, an undoubted assurance of immortality, is reasonable to believe. But what positive assurance of immor- tality can he have from a law, which he has viola- ted, and under the curse of which he is to suffer death ? Or from such a law, in such circumstances, what certain information respecting pardon of sin? From the whole it appears evident, that human reason is weak, and unable to frame a perfect sys- tem of Religion ; that natural law if perfectly known, would not be adapted to the condition of mankind ; and that therefore a Revelation from Heaven is ne- cessary. ESSAY IV. Revelation is not derogatory to the glory of God. IT may be laid down as an incontestable proposi- tion, that whatever is not contrary to the attributes [23 ] cfGod, is not derogatory to his priory. For the glory of God is the resplendent lustre of his per- fections. It is therefore altogether inconceivable in what respect any thing, nut repugnant to the at- tributes of Deity, can derogate from the glory of the Holy One. If we candidly examine the subject before us, in the light of this truth, we shall clearly discover, that a Revelation of the will of God to man, cannot be derogatory to the Divine glory. Far it will plainly appear, that it is impossible to produce the least degree of evidence, that such a Revelation would be contrary to any of the attributes of God. What evidence is it possible to produce, that a Revelation of the will of God,\voukl be contrary to he attributes of Deity ? — to the holiness of God ? — to the wisdom of God ? — to the majesty of God ? Revelation to be contrary to the holiness of God, must have the nature of moral evil ; but. a Revela tion from heaven, being the will of God concern, ing man, cannot have the nature of moral evil; therefore such a Revelation cannot be contrary to the holiness of God. Whatever would be contain- ed in it, could not be inconsistent with the highest degree of holiness ; because its source is infinitely and unchangeably holy. But here it may be urged, "that it is not what Re- velation would contain, were it given, but the act of communicating it to man, which would have the at ure of moral evil." Ts this charge of moral evil, grounded on th* natural constitution of the human soul, or on guilt and depravity contracted by violations of the law of God ? We presume it is not grounded on the na- tural constitution of the human soul j because it seems impossible to conceive, how moral evil caa exist in the act of communicating the will of God {O a being possessing the intellectual and moral powers which exist in man. The only ground on which it can be supposed to rest, with any degree of plausibility, is the guilt and depravity of human nature. The nature of God is, indeed, infinitely opposed to sin. The rebellion of man is daring ; his guilt enormous ; and his depravity dreadful. But will It therefore follow, that a communication of the will of God to man, must have tke nature of moral evil ? If so, our condition is deplorable beyond all con- ception. For if the will of God cannot be revealed to us, because the act of revealing it would be morally evil, it is then absolutely impossible, that any communication of mercy can be made to us, for every such communication must have the na- ture of moral evil equally with a Revelation of the will of God : — our sins cannot be forgiven ; our souls cannot be restored to moral excellence; and therefore our destruction must be inevitable [ Hopeless beings ! to what a dreadful point of des. peration are we driven by this conclusion i Ng £23 ] prospect before us, but that of ruin and horror : nothing but everlasting destruction from the pre- sence of the Lord, and from the glory of his power ! Mercy forbid it ! When we contemplate the Father of eternity, a3 we approach an object awfully glorious and infi- nitely mysterious, modesty and humility are high- ly becoming us. In the presence of such a Being, dreadfully luminous with the rays of majesty, to confess our imperfection, to acknowledge we cannot comprehend the nature ofGed, is both our wisdom and glory. Although it is evident from this consider- ation, that rash decisions respecting the perfections ofDeity, are very unseemly in the mouths of mortals; yet inferences drawn with modesty from what wc know of God, cannot be condemned when they are such as clearly follow from indisputable truths. Now, from the most certain ideas which we have of God, it seems necessary that infinite holiness should be equally just and merciful — that the beams of mercy should give grace to those of justice, and that the rays of justice should give majesty to those of mercy. Accordingly mercy may be exer- cised, within certain limits, toward erring and guil- ty mortals. But besides this consideration, we have other evidence of the mercy of God. Our God is the God of mercy— Though he is gloriously holy, he •an abundantly pardon. We confess, for the ccr- B [26'] tainrty of this (ruth, we are indebted to that Reve- lation, whose cause we have undertaken to plead. However we may gather some probability of the pardoning mercy of God from the intimations of conscience, and the dispensations of Providence. Besides the secret intimations of conscience, by which men are universally inclined to hope for mer- cy in the forgiveness of sin ; the forbearance to ex- ecute the sentence of the law, and the communi- cation often thousand blessings to man, bear wit- ness to the goodness of God. On the ground of this evidence, it -seems proper to conclude, that as God actually bestows unnumbered blessings on man, he may reveal his will to him, without in- fringing on the rights of infinite holiness. And here let it be remarked, that the tendency of Revelation, would be to stop the progress of moral evil. For containing a system of truths flow- ing from the eternal source of righteousness*- if must be in opposition to all sin. Kence it is plain, that a Revelation from heaven cannot be contrary to the holiness of God ; because it would, in a very great degree, manifest the Divine holiness, by op- posing its influence to the progress of moral evil. We pass now to consider Revelation with re- spect to the wisdom of- God. In what light is it possible to consider Divine wisdom, in which it will appear opposed U our receiving a Revelation t « ] from heaven ? Is it with respect to the means necessary to be employed, and the ends which may be accomplished, in revealing the will of God to. man ? Are the purposes which may be accom- plished so trivial and insignificant, as not to justify the use of such means, as seem necessary to com- municate to man the will of the ever blessed God? We shall not attempt to oppose even the most en- larged notions, respecting the greatness of the means. For the salvation of man, his present and eternal happiness in the knowledge and enjoyment of God, connected with an everlasting display of the Divine perfections, are sufficient to justify in- finite wisdom, in the use cf the most expensive means possible for us to conceive. To pour light into the understanding of man, and grace into his heart ; to deliver him from sin,' and the misery insepaiably connected with it ; to ele- vate him to true dignity, by putting him in posses- sion of wisdom and virtue; to comfort and sup- port him in all the sorrows and dangers of mortal life ; to gi»e him courage and fortitude in the hour of death; and to prepare him for the enjoy- ment of happiness commensurate with his desires and existence : these are purposes which may be accomplished by a Revelation from heaven, and which are worthy of the God of infinite wisdom and goodness. If it be rational and wise to afford man, the pow- e,rs of ■whose heart and mind indicate, that he is ca- pable of extensive improvement in knowledge and virtue, such information as will enable him to an- swer the great design of his creation — to know God and enjoy him forever ; if it be wise in the Gov- ernor of the world, to adopt measures to operate against moral evil, to obstruct its progress, to di- minish its unhappy influence, and eventually to re- store the system of moral existence to order ; if a Revelation of the will of God would be calculated^ as it most certainly would in a very great degree, to effect these purposes, by opposing truth to er- ror, and motives cf eternal weight to the impulse cf passion — tli3n a communication of the Divine will to man, beyond all doubt, must be perfectly- consistent with the wisdom of God. But it will perhaps be said, "that a Revelation from heaven, though not contrary to the wisdom and ho- liness of God, would be inconsistent with the ma- jesty of his character. The God of nature, en- throned in light inaccessible, is too great and glo- rious to concern himself with the affairs of mor- tals : it would dishonor him to reveal his will to so mean and insignificant a creature as man." But this objection against our receiving a Reve- lation of the will of Gad, carries its own refutation with it. For it may be fairly argued, that if a Re- velation of the will of God, would not be contrary *o his wisdom and holiness, it cannot be inconsist- [ S9 ] ent with the majesty of his character. For it seems impossible to consider Revelation, as being inconsistent with the latter, and not contrary to the former, without setting the majesty of Go J in op- position to his wisdom and holiness. Besides, in- finite wisdom, comprehending all things, must perceive, in the most perfect manner, what is, and what is not, consistent with the nature of Deity ; and must, therefore, absolutely reject whatever is not perfectly consistent with the majesty of Al- mighty God. Therefore it cannot be inconsistent with the majesty of God to reveal his will to man, because it is not contrary to his wisdom. God is, indeed, the glorious author of nature, and infinitely exalted in the posession of his own unutterable perfections. But will it therefore fol- low, that it is beneath him to concern himself with the affairs of mortals ; or that it would dishonor him to reveal his will to them ? No : for it cannot be beneath God to regard what it was not beneath him to create : it cannot be dishonorable to reveal his will to a being-, whose existence is the effect of his almighty power, when the capacity of such a being is suited to receive such a Revelation, and to improve it in promoting his own happiness, and the glory of his Creator. God is, indeed, enthroned in light inaccessible, holding as absolute sovereign, the government of tiio universe in his almighty baud. But will it therefore follow, that it is beneath him to regard mortals, or that it would dishonor him to reveal his will to them ? No ; just the reverse : for his dignity, as governor of the world, seems concern- ed in exercising a constant superintendence over not only man, but the least of those beings, which are under his glorious government. And there- fore it appears, that it must be conducive to his honor, not dishonor, to reveal his will to man. What kind of majesty does the objection, which we are now considering, attribute to the infinite God ? Is it not the majesty of an Eastern idol, sitting in solemn and stately sloth, on an awful throne encircled with the rays of glory, but with- out the least interposition in behalf even of its own worshipers ? But the majesty of our God, is the majesty of an infinite Spirit, who is essentially and equally pre- sent in every place, pervading, filling, and actua- ting all things. The whole frame of nature is full of him. There is no being, whether material or immaterial, however distant, little or insignifi- cant, which he does not essentially inhabit. All finite beings arc the effects of infinite power, and therefore, immediately dependent on it. Cre- ated out of nothing, and, therefore, tending in themselves to nothing again, they require an un- intermitted exertion of almighty power to preserve their existence, t si 3 Therefore, God, who essentially inhabits all • things, and coftstanUy exerts his {fewer in their preservation, can, without dishonor to his charac- ter, reveal himself to man. ESSAY V. The Probability of Revelation^ WE do not intend to offer arguments in this Essay to prove, that there ii a probability of truth in Christianity. Wc are far from submitting thfe Gospel to such ground, when we have proof of the most possitivc nature, that it is from God. But we design to consider Revelation ii general, as being probable — we mean to show that it iz I ly probable, that God would reveal his will to man. This probability may be argued from the forego- ing Essays. For as a Revelation from heaven i» not impossible, nor derogatory to the Divine per- fections, and as it is strongly solicited by our ne- cessity, it seems very likely that the goodness of God would prompt him to bestow such a gift on man. Can there be any doubt of the goodness of God: If wc open cur eyes on the works of nature and [ 32 ] Providence, we shall see ten thousand arguments in favor of the goodness of God. The existence, arrangement, order and beauty of creatien, give testimony of Divine goodness. God is infinitely and eternally happy in himself; and could therefore be moved by goodness only to create the universe, and to give being, and the means of happiness, to the innumerable orders of creatures contained in it. The visicitudes of day and night, of winter and summer, of spring and autumn, with all that abundant production of rich and various fruits, so necessary for the support and comfort of animated existence, are so many arguments in favor of the goodness of Almighty God. The condition and circumstances of every living creature, as far as we can judge, are properly adapted to its nature ; and the supply of sustenance necessary for its ex- istence and comfort, is placed within its reach. This manifests the goodness of God. Another proof of this goodness, we may draw from the end- less variety of beauty, which adorns the earth and the sky. This is an inexhaustible source of plea- sure : it affords pleasure even to the most unob- serving, and rapture to the contemplative mind. This doctrine may likewise be proved from the operations of Divine Providence. In them, how- ever dark and mysterious some things may appear, there are evident marks of the goodness of God. The unremitted exertion of almighty powcr 3 by which the existence of the universe is maintained . the established laws of nature, so accurately suited, and so wisely applied to the beings on which they are imposed ; and the intervention of the Divine hand^ which gives the operations of these laws va- rious directions, and sometimes even suspends them, to increase the happiness of his subjects ; carry with them strong marks of the infinite care, and unbounded goodness of the Governor of the world. Therefore as the creation, with all its or- derly arrangement and exquisite beauty, took its rise from this unbounded goodness ; and as the op- erations of Providence are all directed by it, is it not highly probable, that the same fund of good- ness would, afford man a Revelation of the will of God? Additional weight of argument, in favor of this probability, arises from a consideration of the influ- ence of such a Revelation. Proceeding from God* it would contain a system of doctrines and obliga- tions founded in truth, and enforced by considera- tions of the greatest weight. It would, therefore, operate in opposition to moral evil, which is the*, offspring of error. It would raise a powerful bar- rier against the torrents of iniquity, which threaten to inundate the world. The principles of recti- tude essential to such a Revelation, could not but obstruct the progress of sin, weaken its influence, *and finally exterminate it from the earth. 13 3 . [ 34] The consequence of this would be, that a Revela- tion from heaven would promote order in the mor- al government of God. It would be calculated, by the light of its truth, to dispel darkness and dis- order from the mind of man ; and by the energy of its obligations, to arrest the passions of the human heart, and reduce them to the government of rea- son illuminated from above. Thus laying hold on the principles and springs of action, it would have a powerful influence on the conduct of life ; it would lead us to live soberly, righteously and godly in the world. Personal, social and religious duties would be performed, and order would be established in the earth. But to have this effect, it must be re- ceived as coming from heaven : the mind must be firmly persuaded of its truth, and the heart must be deeply interested in its importance. We there- fore conclude, that a Revelation from God is pro- bable ; since God, is the God of order, and is infin- itely opposed to moral evil. But let us consider this subject in another light. The advantages, which a Revelation from heaven would produce to the subjects of the government of God, are incalculable. . This position may be argued from the foregoing observations. Misery is the legitimate offspring of sin. There is noth- ing that strikes, with such violence and effect, at the happiness of mankind, as the transgression of the law of God. While on the other hand, order, [ 35 ] that order which establishes Religion in the heart is the true parent of happiness substantial, and with- out end. Life, without Religion, is only a sceno of vanity and vex ition of spirit. The riches, the honors, and the pleasures of the world, arc at best extremely vain. Without goodness, the most ele- vated situation can afford ne real satisfaction. Our hearts, unseasoned with virtue, contain within them a thousand sources of grief, and open ten thousand avenues to misery from without. Our passions, un governed by piety, push us into extravagance, and plunge us into floods of sorrow. When for- tune favors us, in such circumstances, it is often only to increase our disappointment : we are elevat- ed to make our fall the greater. When unfortu- nate, and without the safeguard of virtue, we do not feel the shafts of adversity alone : those of guilt peirce us through. And the anguish of guilty conscience., is infinitely more to be dreaded, than all the evils of adversity, collected and dis- charged at once upon our heads. If under the in- fluence of moral corruption, life is so miserable, what will death be ! O death ! how dreadful arc thou unto the sinner loaded with transgression ! for thy sting is sin. O eternity 1 how art thou co- vered with horrors to the mind, darkened and cor- rupted by moral evil ! But virtue, piety, order, knowledge and wisdom enriching the miud, moral excellence rci< [ 36 ] all the passions of the heart, and purity in the man- ners of life, are never failing- sources of pleasure. An attempt to rob their possessors of happiness is vain. They defy all the united powers of earth and hell. Under their benign influence, the soul ac- quires self possession and dignity. In the clay of prosperity, it can therefore rejoice without vain glory ; and in the day of adversity, it can consider /Without distraction and remorse. Before them death drops his dreadful aspect, and puts on the form of a angel. Eternity presents the most pleas- ing prospect; it is, to the man possessed of these graces, an object of desire and hope. The soul pu- rified and ennobled by. them in this world of pro- bation, is, after death,, translated to a world of ever- lasting happiness and glory. Since moral evil is productive of so much mise- ry, and order, the right government of our minds and hearts in the exercise of virtue and piety, af- fords so much happiness to mankind ; and since a, Revelation from God would diminish the first, and increase and establish the last ; we conclude that such a Revelation would be of infinite advantage to mankind. And as God, from the goodness of his nature, must ever desire the happiness of tho subjects of his government, we infer that a Reve- lation of his will concerning us, is highly proba- ble. Mankind stand in need of a Revelation of th* Jill of God ', God is infinitely good, and dispose j [ -S7 1 to grant such a favor unto them ; a Revelation would have a happy influence in diminishing moral evil,and in promoting and establishing order in the moral government of God; and for this reason, it would produce infinite advantage to mankind. From these considerations we discover the probability of Re- velation in general. ESSAY VI. The necessity of caution res/iccting Revelation, WHEN objects of great moment appear proba- ble, they naturally excite in us desire and expect- ation : we wait for them with some degree of earn- estness and impatience. Hence, when Religion comes unto us in the character of Divine Revela- tion, and we are impressed with its probability and importance, we give it a ready reception, if there be nothing in its aspect disagreeable and forbidd- ing. And such a degree of carelessness and pre- cipitation too often attends our reception of it, as is inconsistent with the importance and majesty of the subject. Caution in matters of Religion, most certainly, is absolutely necessary ; especially where the truth of Religion is concerned. For there is nothing in which ws are so deeply interested a* [88 ] Religion ; and there is nothing in which mistake may be attended with consequences so fatal to our peace and safety. A few observations will make it. evident, that caution, in the examination and re- ception of any Religion claiming Divine authority, is indispensably necessary. Great multitudes of impostors have appeared in the world ^ some of whom have practised the arts of deception with too much success. Designing men, of great talents, have an astonishing superi- ority and influence over the common part of man- kind, and carry their insidious designs into execu- tion with facility. When an impostor has a brill- iant imagination, a comprehensive and energetic genius, ornamented and enriched with all the treasures of literature, and these great and shining qualities are directed and applied by superior ad- dress, he is able to make such deep and lasting impressions on his fellow beings, as to establish himself in a kind of dictatorial supremacy. A de- claration, without the least shadow of argument, dropping from the lips of a man of such credit and authority, is likely to be received with as much readiness, as if it were attended with all the evi- dence of truth. Besides this consideration in which the necessi- ty of caution is evident, we may remark, that a false religion claiming Divine authority, would probably ba calculated, in a very high degree, to [ 59 ] deceive mankind. For framed by such an impos- tor as has been above described, we may expect to find it in the garb of truth, with a smiling and pleasing aspect, accommodating itself to the cor- ruption of the human heart. Overlooking the real wants of human nature, and shunning its aversions, it would probably reduce to a very low condition, if not to destruction, the tone of moral obligation, and if demanding any sacrifices at all, it would give indemnity for them, by opening the avenues to soft and sensual gratifications. Thus insinua- ting itself into our affections, by its smiling form and its offers of indulgence, it might impose itself upon us, though containing doctrines palpably false, and dangerous in a very high degree. And it might even do this in presence of true Religion. For true Religion, descending from above for the pur- pose of redeeming mankind, must present some disagreeable truths, and impose some mortifying precepts. But above all, the necessity of caution will ap- pear, from our natural or acquired inclination to precipitancy, in forming our judgment on any sub- ject whatever. For in vain would the accomplish- ments ef impostors, and the fine colourings and delusive insinuations of false religion, address themselves unto us, if we loved investigation as much as we do its opposite. But unhappily for us, we have great aversion to thorough investigation; I 40 ] we choose rather to form an opinion on the first ap- pearance of an object, than to suspend our judg* merit until we have considered and examined it on every side. This dislike to investigation may- arise, from love of self, from vanity, or from indo- lence. Self love naturally prompts us to think highly of our own abilities ; to apprehend that we can form correct ideas at once. Vanity leads us to desire others to think highly of us ; to believe ithat our minds, great and comprehensive, can per- ceive truth intuitively as soon as a subject offers, al- though it may be extremely abstruse. But unto indolence, perhaps, we ought more often to attri- bute it. To enquire and examine, to turn over a subject and view it on every side, to advance step .by step until we ascend to truth, is too laborious for us : we choose rather to be deceived, or at least to run a great risk of deception, than to undergo such labor. This precipitance in judging of objects, is a fruitful source of error : it is the parent of de- ception. From hence we may learn, that caution in matters of religion, is evidently necessary. It is demanded, in the strongest manner, where dan- ger is so great, by every consideration of advan- tage relative to this life, and that which is to come. A multitude of impostors, erroneous systems of Re- ligion highly calculated to deceive, and our natural inclination to be precipitant in forming our opinions, argue in the most conclusive manner, the indis- [41 ] pensable necessity of caption ; and teach us to be upon our guard, and to examine with care and dil- igence any Religion, which may offer itself as Re- ■y elation from heaven. ESSAY VII. JCjie Ground on which vje ought to examine Rev- elation. IMPRESSED with the truth of the last Essay, -Hre conceive it is highly necessary to occupy prop- ter ground, whenever we attempt to examine any Religion, which claims the character of Divide Revelation. We must do this, if we would avoid .error and deception, and would know the authen* 1 ticy of Revealed Religion. The ground on which Revealed Religion ought to be examined, according to our humble opinion, is, what may be known of God from the works of creation. To establish this position, it may be necessary to prove — that some knowledge of God may be ob« tained from the creation of the world — that this knowledge cannot supercede the necessity of Rev- elation — that this knowledge affords sufficient ground for the examination of Revealed Religion— *- and that this knowledge is necessary for the recep- tion of Revelation. i [42 ] Some knowledge of God, may be obtained from t hc creation of the world. There are first princi- ples in all sciences. The existence of God is one of these, in the science of theology. And this principle is not restricted to a few, but is univer- sally known to all mankind. Men of corrupt hearts, from a desire of becoming famous by works of destrustion, or from a wish to free themselves from the restraints of Religion, have denied the ex- istence of God. But time was, when this princi- ple was impressed upon their minds ; and it maji reasonably be doubted, whether rt was ever fully erased from the mind of any rational being. The universal impression of this principle argues, that Gc^ : ay be known from the works of his hands. It is not a matter of doubt, that the existence of God, with several of his perfections, may be infered from the works of God. For the existence of a First Cause, is engraven on all the works of crea- tion. Throughout the vast volume of nature, which lies open to the inspection of every reason- able being, it is written in legible characters. The most inconsiderable being, within the bounds of the universe, affords a demonstrative evidence of the existence of God ; since it is absolutely impos- sible, that that being, however insignificant, should have originated from nothing. Every effect must Shave a cause. And the First Cause rausfbe eter- [ *3 ] nal ; Tor if tlicrc had ever been a time, when there was no being in existence, that time would be now, nothing would Still remain — because nothing can- not produce something;. Let us never suppose, that the works of God do not give, at least in some degree, a manifestation of some of his perfections. The almighty power of God, may be seen in the creation of the world.— Th it the world existed from everlasting, is a sup- position too absurd to be admitted ; because muta* biliiy and imperfection are the known characteris- tics of it. But these are altogether inconsistent with every idea of eternal existence. Hence, in some past period of eternity, the world began to exist: it was created, brought for-h out of no- thing, by the God of nature. Now if we admit the creation of the world, we must admit the omnipo- tent powor of God. Fur nothing less than unlim- ited power, can create the most inconsiderable be- ing. — No bounds can be set to the power of that Being, whose will has once been self- efficient, in the production of existence from non-existence. The immensity of the works of God, which aston- ishes and confounds us, corroborates this truth. — . We see in the inconceivable greatness and number of the worlds, which roll through the vast expanse, a manifestation of almighty power. From the omnipotence of God, we infer other at- tributes i we infer the knowledge and wisdom of C 44] God. For it is difficult for us to conceive a being independently powerful, without intelligence. The intelligence of God is infinite ; for if a being be unlimited in one attribute, he must be so in all.— If God be unlimited in his power, he must be un- limited in the rest of his perfections ; because in- finitude in any one attribute, utterly excludes all imperfection. Thic inference of the infinite know- ledge and wisdom of God, we have confirmed unto us by the works of the Almighty. What wisdom do we see displayed in the frame of the universe ! What unbounded understanding, in the formation of animals! What astonishing and infinite intelli- gence, in the creation of reasonable minds ! If God be almighty and omniscient, he must pos- sess unbounded moral excellence; because he must be infinitely happy. He must be infinitely happy, for unlimited intelligence will always dis- tinctly perceive what happiness is, and almighty power can always easily maintain the possession of it. Now a being infinitely happy, must be per- fectly holy. For he who enjoys, independently in himself, unbounded and unalterable happiness, can have no temptation to moral evil, no possible inducement to depart from the purest rectitude, and the highest moral excellence. From these considerations we are led to con- clude, that some knowledge of God is communica- ted to mankind, through the works of creation. [45] It is indeed true, that God is a being of infinite mag- nitude, the perfect comprehension of whom exists only in the Divine mind. For the highest order of created beings, necessarily limited in their in- tellectual powers, cannot fully comprehend an object, the nature of which is infinite. It is im- possible in the very nature of things, for Revealed Religion itself, and much more so for natural Re- ligion, to communicate unto us such a knowledge of God as is absolutely perfect. However it ap- pears evident, that a degree of the knowledge of God is possible to man, even independent of Rev- elation. If the arguments which have been offered in? support of this truth, should be thought insuffi- cient, we have others at hand. Eut since modern unbelievers will not deny it, and therefore all ob- jections against it, must come from believers in the Christian Religion, we shall leave the field of nature, to appeal to higher authority — the authority of inspiration. As this authority will not be deni^ ed by those who may make such objections, we. shall expect that they will readily yield unto it. The following remarkable passage, with many more of the like purport, is direct to the point in hand. « For the invisible things of him from the creation of the world are clearly seen ; being un- derstood by the things that are made, even his e- ternal power and Godhead."* * Rom. 1, 20. [« ] The knowledge oT God, which reason may de- duce from the works of nature, cannot supercede the necessity of Revelation. In proof of this, take the following considerations. Whatever truths respecting the Divine Being, human intelligence may discover by studying the magnificent fabric of nature, it is utterly impossi- ble for it to form, without supernatural inspiration, tt perfect and consistent system of theological truth and moral obligation. This is a matter of fact. — How imperfect are all the productions of human reason, on the subject of Religion ! Again, the imbecility of human reason with re- spect to enforcing known obligation, by proper mo- tives and sanctions, is remarkably great; because these motives and sanctions must be drawn from the world to come, of which reason can form little more than conjectures. Further, if human reason could discover all the obligations of natural law, Revelation would not then be unnecessary. For as we are in a state sf corruption and rebellion against God> we need more than the knowledge of natural law ; because this law, suited to the condition of innocent and happy beings, must be deficient, when applied to creatures in a state of transgression, unless it be to curse them with destruction. We are now suf- fering misery and death for the violation of this law. What assurance of immortality, of pardon; [47 ] and of endless happiness, can we derive from a la'.r which curses us with death? These considera- tions will suffice here, because we have already- obviated objections against the particular now un- der consideration, in the Essay on the necessity of Revelation. The knowledge of the Divine Being, deducible from visible objects, affords sufficient ground for the examination of Revealed Religion; because it places before us the character of God. When Re- ligion claims the character of Divine Revelation, and wc have some knowledge of the character of God, of his natural and moral attributes, we can determine the justness of its claim, by inquiring whether it be consistent with the Divine charac- ter — whether its internal constitution of doctrines and obligations, and the external evidences with which it mar be attended, agree with the perfec- tions of God manifested to us by the works of cre- ation. For a Revelation from heaven cannot con- tradict those truths, which God has communicated unto us through the works of his hands — because lie cannot contradict himself. The finest idea, which can be formed of God, is, that he is an infi- nite Intelligence in perfect harmony with himself. Hence, the communication of religious truth, giv- en by supernatural inspiration, though it abundant- ly transcends, must harmonize with the manifesta- tion of divine things through the works of croa- [48 ] tion. The God of Religion is the God of nature. The knowledge of the Divine Being, which rea- son collects in the light of nature, is necessary for the proper reception of Revealed Religion. For on what ground, if we know nothing of God, can we receive the doctrines of Revelation from Inspir- ed men? We do not deny, that if man were intirely with- out any idea of God, the Almighty could intuitive- ly communicate unto him the knowledge of his moral character, attended with such light as would remove all doubt respecting his truth and goodness. But then, in this case, such communication must be made unto each individual. But is it not a mat- ter of fact, that each individual has not the inspi- ration which intuitively communicates the will of God. Besides, could we reasonably expect, that an intuitive communication of divine things, would' be made to each individual, when it would be more analogous to the proceedings of providence, more consistent with the nature of man and the advan- tages of human society, to give such communica- t ion to a few holy men, and through them to the world. In this last method of divine communication, which appears to be more reasonable than any o- ther, some knowledge of God previous to it, is iu^- E 49 ] dispensable necessary. For if we have no know- ledge of the moral character of God antecedent to Revelation, there seems to be no ground on which we can reasonably receive, with any degree of con- fidence and satisfaction, the will of God communi- cated unto us through men divinely and intuitive- ly inspired : there is no ground, on which evidence, given in attestation of the doctrines of Revealed Religion, can rest, so as to produce conviction of their truth and goodness. If absolute darkness involve the attribute of divine goodness, if the character of the purest rectitude, and the most unbounded benevolence, which the Deity sustains, be entirely hid from us prior to the light of Reveal- ed Religion, what inducement could we have to embrace Revelation ? In absolute ignorance of the- truth of God, and consequently without assurance: that it is impossible for him to deceive, there. aeems the highest degree of difficulty to receive* his testimony with confidence. In such ignorance, we might apprehend the danger of deception, and fear that Revelation, instead of bringing us advan- tage, might discbarge upon our heads incalculable mischief. Being fully persuaded, after repeated reflections on this subject, that Revealed Religion ought to be examined on the ground we have taken, even what may be known of God from the works of creation, [50 ] we shall endeavor to keep this ground, in the pro- secution of this work. ESSAY VIII, Rules. as tests of Revelation. "THE necessity of some Rules, in judging of the Truth of any Religion which claims the character , of Divine Revelation, is evident ; particularly from that caution which is indispensably necessary, in a matter of so much moment. Therefore on the ground assumed in the last Essay, we lay down the following Rules, which we conceive to be necessa* ry and sufficient. I. A Revelation from God cannot .contain any- thing contrary -to the Divine nature. II. A Revelation from God must resemble its Author; it must bear the impression of the Di- vine character ; it must be good, great and perfect. III. A Revelation from God should be attended with external, positive, incontestable evidence., addressed to the senses of mankind. IV. In a Religion revealed from heaven, there should be some method, by which this positive e- yidence of its Divine authority, may be conveyed [51 ] «Iown to posterity, without the possibility of decep- tion. The Religion which will bear the test of these Rules, has sufficient proof, that its Author is God. Nothing can have stronger demands on our cred- ence ; and we cannot withhold our faith from it, • Without violating the best principles of human in- telligence. But it is presumed, that we are under no obligations to receive, as of Divine authority, any Religion which will not bear examination by the above Rules. The two first of these Rules regard the nature of Religion ; its internal constitution of doctrines and obligations, taken both separately, and in con- nection as constituting a syst.m of theology. As Religion, in its internal parts, agrees with thess Rules, we ought to judge favorably of it ; or as it disagrees with them, we ought to condemn it. For it is impossible that any proposition, or system of propositions, on the subject of thcolugy, can be true, and yet either stand ih opposition to the at- tributes of God, or want a resemblance to the Di- vine character. The two last of these Rules respects the ex- ternal positive evidence, which a Revelation from God, intended to benefit mar:kV,d ; ought to pos- sess. For a system of natur.l Reljgipn, though weak and imperfect, will contaiu sonv.i doctrines consistent with the nature of Deity ; and it may, [52 ] (perhaps, even be possible for human reason t« -throw together some of the doctrines of natural Religion, in such a manner, as to contain nothing contrary to the attributes of God, but to bear some resemblance of the Divine- character. But such an assemblage of religious doctrines, would n»t bea Revelation from God. Besides, external evidences in attestation of the Truth of Religion, addressed to the senses of mankind, are better calculated to convince and affect the common part of the world* than arguments drawn down from the nature of Religion. Therefore, when Religion is derived from above, we have reason to expect, that it will be not only a system of truth consistent and harmo- nious, possessing a glorious excellence in the im- pression of the Divine character; but we have a right to expect, that it will also be attended with positive evidence, of an incontrovertible nature — with ocular demonstrations of its divinity. Revealed Religion, we have reason to expect, should possess some method suitable to perpetuate its authority^ to convey to posterity, in a manner not susceptible of deception, the evidence by which its Truth and influence are established and enforc- ed. For when once Revealed Religion is fully confirmed unto mankind, with supernatural opera- tions of God, it seems necessary, that the interrup- tions of the laws of nature, given as proofs of Re- velation, should cease ; lest from becoming cop*- E 7gon, they should lose their effect. Were miracu- Sous operations to take place with regularity and' uninterruption, would they not soon lose the nature of miracles? The principles of these operations would become established laws of nature. For in- stance : it would certainly be miraculous for lire to cease to burn, to consume combustible substan- ces. But were it to be regularly and constantly so, it would cease to be miraculous : it would becomo a law of nature for fire not to destroy combustible bodies. "When we examine Christianity, and find that it will bear the test of these Rules — that it contains nothing contrary to the nature of God — that it bears the impression of the Divine character, and is full of goodness, greatness and perfection — that its Truth is established by proofs the most demon- stratively conclusive — and that these proofs have been conveyed down to us, in such a manner, as to secure us against even the possibility of deception— • we hope that our faith will receive confirmation in an increased conviction of the Truth of our Holy- Religion, Our hope of glory, grounded on this Wuth, will become more vigorous; and, the prin- ciples of action being drawn into consent, we shall feel the influence of the Gospel affecting our hearts more forcibly, and producing the happiest reforma- tion in our lives. Thus being conscious of our great interest in Religion, we shall defend Chris- tianity with that firmness and vigor, which its im-- pprtance demands of its votaries. no ESSAY IX. Christianity not contrary to the Nature of God. WE come now to examine the claim of Christia- nity to Divine authority, to the character of a Religi- on revealed from heaven : we come to apply unto it the first Rule we have before laid dewn. " A Revelation from God cannot contain any thing con- trary to the Divine nature." The Truth and glory of the Christian Religion, vi:I appear the more evident, as this Rule is tho iriore strictly applied. For the further we go in th* ami nation of the Religion of Jesus Christ, the more we shall perceive, that it perfectly accords h the nature and attributes of God. It may be asked with much confidence, in what part of the Christian Religion, is there any thing contrary to the nature and perfections of the eternal Being 2 Is it in that part, which displays with so much energy and sublimity, the existence and per- fections of Jehovah, and sets in such pleasing light, the government which he maintains over the world ? Is it in that part, which exhibits with ad- mirable perspicuity and propriety, the physical and mora'/nature of man, and that degrading condition ©f guilt and corruption into which mankind haY& fallen through transgression ? Is it in that part, which discovers, with everlasting praise to the wis- dom and goodness of God, the method of redemp- tion through Jesus Christ, as Mediator between Ged and man ? Is it in that part, which contains the purest morality and piety ever delivered to the world ; where the duties of man are set in the fairest light, and forcibly pressed upon the heart by motives of eternal weight, so that the dullest under- standing may perceive, and the grossest heart mu:U feel, the plain and powerful obligations of the Gos- pel ? Is it in that part, which gives the obligations of Christianity the fullest sanctions, by the manifes- tation of the world to come ; by the promise of e* verlasting life, glory and happiness to the obedient, and by the denunciation of everlasting destruction from the presence of the Lord, and the glory of his power, against them who know not God, and obey not the Gospel of Christ ? It cannot be found in a- ny of these parts of our Holy Religion. In what part then, can any thing be found contrary to the nature of God ? Is it in the history of the life of Christ ? The historical parts of the Gospel have the cha- racter of truth indelibly and evidently enstamped on them ; and' such admirable consistency is main- tained throughout every page, though written by different men, at different times, that they carry C 56 '] isfie strongest evidence, that their authors were in- spired. And from this very consideration, they have a right to demand of us the greatest regard, rrid the firmest faith. It is true, indeed, that objections have been rais- ed against Christianity, on the supposition, that the history of the life of Jesus Christ is not consistent vith itself. If this supposition were, indeed, grounded in truth, there would be some reason to doubt, that the Religion which is founded on the facts contained in the history of the life of Christ, is not of God; because inconsistency is contrary to the nature of God. But there is not the least shadow jof evidence^ by which such inconsistency tan be supported. The charge of inconsistency, in the history of the life of Christ, has been repeatedly urged by the enemies of Christ. They have gathered tip with much assiduity, and magnified with some ingenui- ty and more venom, every appearance ef inconsis- tency ; that they might raise objections against Christianity, and throw disgrace and contempt en its advocates. But as often as they have repeat- ed the objections, they have been answered, in a masterly and satisfactory manner, by able and learn- ed ministers fef the Gospel. Their insidious at- temps to blacken our Holy Religion, have only gi- ven occasion for an increase cf glory to it. For its Truth and consistency have appeared more evident [57 ] irr. proportion to the severity with which it has been examined and scrutinized. The evidence of the facts on which it rests, has been pressed upon the understanding with irresistible force ; while e- very shadow of inconsistency has vanished before the severe investigation it has undergone ; and while the mind of the candid enquirer has felt a " full conviction of the following truth : the authors of these objections, have given abundant proof, that they are grossly ignorant of historical facts, of the laws, customs, and practices of the nations coteni- porary with Jesus Christ, or that they have a ma- lignant intention to pervert the Holy Scriptures. But, perhaps, it may be urged, that although a- gainst the Christian Religion, on the ground of its historical parts, there can lie no objection ; yet it contains some doctrines not reconcileablc to the dic- tates of reason respecting the Divine nature. — ■ Which are these doctrines ? Perhaps the Mosaic account of the introduction of moral evil into the world, the incarnation of the Son of God, the atone- ment which was made on the cross for the sins of the world, and the doctrine of the Trinity, may be objected unto, as being irreconcilable to the dic- tates of reason respecting the perfections ©f God ? The dictates of reason. What are we to under- stand by a doctrine reconcileable to the dictates of reason ? Is it a doctrine, that presents no object in- comprehensible to human reason ? or a doctrine C 2 L 5* J which produces sufficient evidence of ils truth ? If we are to reduce all doctrines to the level of the mind of man, to the perfect comprehension of hu- man reason, so that no object is presented in them incomprehensible to the understanding of man, We must strike cut at cue dash all our knowledge human and divine. For where is the doctrine, within the whole circle of science, which does not ixhibit an object incomprehensible to human un- derstanding i It is the glory cf our Ko!y Religion to exhibit many objects infinitely mysterious. Among these, «.s the first Truth in Religion, it presents unto us ;hty God, as a Being of infinite mystery. But if, by a doctrine reconcfleable to the dictates cf reason, we are to understand one which has suf- ficient evidence of its truth; then we assert, that the doctrines before mentioned are perfectly recon- cileuble to the dictates cf reason, respecting the at- tributes of. the Divine; feeing. For in the account given us in Revelation respecting the introduction oTmoral evil intd the world, the incarnation of the So.icfOod, the expiatory sacrifice made on the cross for the sins cf the world, and the doctrineof the Trinity ; we see no inconsistency and contradic- tion, nothing repugnant to the known perfections of the Divine nature. But we see in the Christian Religion, abundant evidence of the truth of these doctrines. The question is not, whether we caft • C 59 ] fectly comprehend them in every respect, and ? solve every difficulty which may arise respecting them, in relation to the Divine nature ; but the question is, whether we have sufficient evidence, that they are true, that there is no real manifest re- pugnance in them to the attributes of God. Tak- ing up the subject in this light, while we refer ' these doctrines to a particular consideration in the four following- Essays, wc do not hesitate to de- clare, that it is our full, firm and conscientious be- lief, that there is nothing in these doctrines irre- concilable to the dictates of sound reason, and that Christianity is not, in the least degree in any re- spect, contrary to the nature of God, ESSAY X. ■ Christianity not contrary to the nature of God as f ivhat it teaches respecting moral evil. THE introduction of moral evil into the system ef creation, is a subject of great difficulty, when wo consider it in relation to the Divine Being. That infinite wisdom foresaw the eflcc's and consequen- ces of the existence of sin on the physical and moral parts of the universe, is a question that does not [60] -admit of a doubt. It is alike certain, that the means to prevent its entrance into the world, lay open be- fore the eye of the same Divine wisdom, and that adequate power to use such means, or to accom- plish its end without means, to the most perfectly effectual prevention of the introduction of sin into the creation ol God, existed in the arm of Omni- potence. Had an intelligent being, limited like man, stood anterior to the existence of moral evil on these incontrovertible propositions, he most probably would have reasoned thus : " Sin can ne- ver enter int.© the world. For the same unbound- ed goodness which gave existence to creation, will, it is readily apprehended, prompt infinite wis- dom and almigJity power to raise insurmountable barriers against the introduction of sin." This reasoning, however plausible [and apparantly just, is erroneous. For the existence of moral evil is Kot now problematical ; it is a matter of fact. Al- mighty power did not exert itself; and sin came into the world, Although it does not appear inconsistent with the Character ef man, to think on this subject ; yet it certainly becomes him to think modestly on a sub* ject, the majesty and profundity of which overawe and confound him. That the ail-good and wise Being chose that plan of creation which has actually taken place, we do not dGubt, although it involved, as one of its [ 61 ] consequences, the existence of moral evil ; not a consequence neccessarily and unavoidably result- ing from it, but a consequence arising from the a- buse of a power of self-determination, given unto rational beings for the grand purpose ©f extensive virtue and unbounded enjoyment — and, therefore, a consequence which might not have resulted from the creation of the world. For that God uncondi- tionally determined, that sin should come into the world, is, in our apprehension, a proposition full of extravagant absurdity, and monstrous impiety. When we attempt to consider some questions a- rising from this subject, we find ourselves surround ed with impenetrable darkness. And, indeed, there is nothing strange in this. For it is not possible for the narrow limits of the human understanding, to take in the reasons of the Divine government, and discover all the consequences resultingfrom the present system of creation, through all the ages of eternity. On the brink of the abyss which rises be- fore us, we have reason to exclaim : " O the depth ef the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments and his ways past finding out !" But one side of this subject is all luminous. The existence of sin in the world, is a matter of fact ; a sad deplorable fact. The mind of man is morally perverted, and his heart deeply corrupted. In consequence, darkness and error have taken [ 62 J place in the former, and the worst and basest passi- ons have gained the ascendant in the latter. The noble power of intelligence, placed in man as a go- vernor, has been reduced to the basest subjection t o blind and furious passion. Of course the con- duct of man, the illustrious and distinguished pos sesscr of reason, has been, beyond all computation, extravagant, outrageous and wicked. The truth of this is confirmed by the universal experience and acknowledgement of mankind, in every nation under heaven, as is abundantly evident from history. Indeed, history is little else than a public record of ths crimes of mankind. Through all ranks in human life, from the lowest condition to the most elevated, from the meanest peasant to the most illustrious character, the principle «f cor- ruption works its dire effects. Against the existence of moral evil, no objection can be raised, unless on the ground of the doctrine of absolute fatality, with its blind and resistless power extended not only to every part of creation, but to God himself. But this doctrine, infinitely absurd in its nature, and abominable in its conse- quences ; this doctrine horridly impious, and dreadfully vicious, carrying in its bosom death to all that is great and good in human society ; this doctrine of absolute fatality, can never find. place except in the brains of the vissionary sons of phi- losophical fanaticism. [«] But no objection can be raised against Christian nity, On account of its teaching, that sin is in the world, which will not lie with equal force against natural Religion itself. For it is not the exclusive prerogative of the Christian Religion, to teach this doctrine : we find it taught also in natural Religion. Neither can any objection lie, on this ground, a- guinst either the one or the other, so long as vice and impiety, like mighty inundations, overflow the world, and sweep away the sons of men from peaco and happiness, to misery, destruction; and death ; or so long as this shall stand on the records of time or eternity. But it may be pretended, that Revealed Religion, not because it teaches that sin is in the world, but because of the account, which it gives, of the in- troduction of moral evil into the system of crea- tion, is liable to objection. What in the Mosaic account of the fall of man, and the entrance of sin into the world, is liable to objection's ? Can any thing be found, in that ac- count, not readily reconcileable to the dictates of sound reason, in relation to the attributes of God ? does not that very account give unto Christianity an infinite superiority over natural Religion ? Heathen philosophers, on this subject, were sur- round with midnight darkness. They wandered in the labyrinths of conjecture, and only lost them- selves the more in proportion as they advanced. £.6*3, But behold, on the approach of Revealed Reli- gion, this darkness vanishes away ! conjecture and error give place to certainty and truth. . Led by Moses, we behold our first parents innocent and h«ppy, placed by their gracious Creator in a gar- den of pleasure ; enjoying the most unbounded Li- berty of gratification, with only one exception, one only interdiction, as the trial of their faith, as the exercise and confirmation of the virtues of their hearts, as the test of their obedience — as the ex- ternal evidence of the full submision of their hearts to the moral obligations of their nature. " Of eve- ry tree of the garden thou mayest freely eat ; but of the tree of the knowledge of good and evil thou sbalt not eat ef it : for in the day thou eatest there- of thou shalt surely die," or. "dying thou shalt die.' , * Then we behold them approached by a fal- len angel in disguise, in a serpent, or in the form of a serpent, and by him deceived ; first led to dis- trust the truth of their maker, and then to violate his express commandment. " And he said unto the the woman, < Yea, hath God said, ye shall not eat of every tree of the garden ? And the woman said un- to the serpent, we may eat of the fruit of the trees of the garden : But of the fruit of the tree which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, ye » Genesis, 2. 16, 17. [65] •hall not surely die : for God cloth know, that in the day ye eat thereof, then your eyes shall be o- pened ; and ye shall be as gods, knowing good from evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took thereof and did eat, and gave also unto her husband with her, and he did eat."* Thus sin entered into the world. Now what candid man can find any dissatisfaction, in this matural an! ra- tional account of the introduction of moral evil in* to the world ? The futile objection, that Moses is not worthy of credit, because he attributes unto the trifling ac- tion of eating an apple, the most dreadful conse- quences, death and all our woes, is scarcely wor- thy of notice. Moses no where says, that the for- bidden fruit, eaten by our first parents, was an ap- ple. Giving no particular description of the in- terdicted tree, he distinguishes it only from the trees of the garden, besides its local situation, as being the tree of the knowledge of good and evil. While, man, in obedience to the law of God, touch- ed it.not, he was happy in the knowledge, the ex- perience, the enjoyment of good; but when he put forth his hand, in violation of the Divine law, he fatally acquired the knowledge, the experience, the misery of evil. In forbearing to touch the fruit of this tree, he gave external evidence of obe- * Genesit 3. 1, 2, 3, 4, 5, 6. [66] dience, in-, which he enjoyed the experimental knowledge of good. But in eating that fruit, he gave external evidence of disobedience, by which he basely sunk into the experimental knowledge of evil. Plence we may discover the reason, why this tree was called, the tree of the knowledge of good and evil. Neither Moses, nor any other in- spired writer, gives any intimation, that there was any difference between the nature of this tree, and that of the common trees of the Garden ; nor do they declare, that it was the eating of the fruit of. this tree, as a natural action, but as a violation of the law of God, which brought death and all our. woes into the world. . The Christian Religion may here be accused of" exaggerating, in stating the consequences of mor- al evil. "Is not the loss of immortality and hap. piness, a consequence too great and dreadful to re- sult from the transgression of the law of Gcd ? Is not moral evil insufficient to produce death and endless misery ? Arc not these punishments too severe to be inflicted on ignorant man, by a gra- cious God, for the transgression of his law ? And, therefore, is not Christianity, which assumes these as the effects of transgression, extravagantly se- vere, and inconsistent with the character of the God of mercy ?" We answer, Christianity is not extravagantly se- vere, because it declarer that death and endless [ 67 ] misery are consequences of sin, nor is it inconsis- tent with the character of the God of mercy. For the loss of happiness and immortality, is a direct consequence naturally arising- from the violation of the law of God. The transgression of the law, is a violation of the relations between God and man. In the act of transgression, fidelity and al- legiance are broken, independence is assumed, and the transgressor withdraws himself from his ma* ker. What must follow ? The loss of happiness, of rational enjoyment, arising from the manifes- tation of the Divine perfections, and the love of God. In this only the true felicity of an intelli- gent being consists. When the mind sinks into corruption and misery, it is reasonable to expect* that the body will participate in its degradation — . will also sink in the arms «f corruption and death. It may likewise be observed, that an intelligent- being can be happy in those pursuits only, which arc consistent with his nature, and in which the end of his creation will be accomplished. Now the trans- gression of the law of God, is an act of violence done to the constitutional powers, and original feelings of the transgressor, since every lav/, obligatory on him, necessarily grows cut of his nature. Such violence offered to the nature of a moral being, and in direct opposition to the end of his creation^ must naturally sink him down to the gulphs cfmis- i [68] ery. Under it, there can be no possibility of hap* piness. Therefore, as it is possible, yea probable, that the transgressor may sink so far into error and corruption, as to render it impossible for him to return to his fidelity and allegiance, to God, endless misery, independent of Divine vengeance particu- larly expressed, may be the naturral consequence •f sin. . But we are not to forget, that the God of mercy, is the God of justice, and the governor of th&- world. It therefore becomes him to support the dignity and authority of his government, by inflict- ing such punishments on the delinqent sinner, in- corrigible in transgression, as the principles of i j)ivine justice may demand. Death and misery are in the world; and unto what cause can they be imputed, with so much pro- priety, as to moral evil ? Is any thing else ade»~ quate to their production ? And shall Christianity be reproached with extravagant severity, because it discovers the true and adequate cause of all the evils existing in the world ? because it declares, that endless misery will be the. consequence of in-* corrigible corruption and wickedness ? and because it gives us assurances, that God will let loose his indignation on those who shall continue to trans* gress his laws ? And shall it be represented, as be- ing inconsistent with the character of the God of mercy, when it does all this, with the benevolent , t 69 3 flesign of warning us against the danger of sin, and of inducing us to return with repentance and faith unto God, that we may escape the everlasting mise- ry resulting from transgression, and that we may enjoy, through the riches of free grace, that im- mortal happiness which is inseparably connected with obedience ? This would be the highest degree of extravagant folly, and a species of baseness worthy of the severest execration. On reviewing this subject, we are fully persuad- ed, that Christianity is not contrary to the nature of God, on account of what it teaches concerning moral evil. ESSAY XL "Christianity not contrary to the nature of God ia respect to the doctrine of the Incarnation, THE son of God was indeed manifested in the flesh. The brightness of the Father's glory, and the express image of his person, ia whom the God- head dwelt bodily, was veiled in humanity. We do not deny, that the manifestation of the Son of God in the flesh, is a mystery — a mystery so great that the angels desire to look into it. But i!eny,wc do that there is any thing in it irreco^- I 70 1 cilakle to the dictates of reason respecting the nature of God. We grant that it is truly astonish- ing, that the Only begotten of the Father should so humble himself, as t« take on him the form of a servant in the likeness of man — But are not all the works of God astonishing ? Greatness, grandeur, and incomprehensibility, mark all the operations of the Divine hand, and distinguish them from the works of second causes. Reason has received from the manifestation of the Son of God, her present accuteness and vigor. By it she has been elevated from the dismal vales of error, to the mountain of truth, where she en- joys the mildest beams of mercy, and a flood of day from the Sun of righteousness. What then, shall she object against the incarnation of the Son of God? Will she dictate anything against th« source of her strength, vigor and honor ? We are taught by the purest dictates of reason, that the great First Cause essentially inhabits the whole universe. There is nothing, physically con- sidered, but what is full of him. God fills all things, from the highest intelligence, who triumphs in exalted excellence, down through all the grada- tions of creation even to dull matter. His presence gives reality and support to nature. From being united to God, as its Creator, it subsists in all its various forms—Separated from him, it would sink to nothing again. Shall reason, then, revolt at the idea of a particular union formed between God and [ ri 3 man, in the person of Jesus Christ, for the glorious purpose of redeeming myriads of intelligent be- ings, whose existence can be measured by eternity only ? Creation was an act of Divine power, by which nature arose out of nothing. Hence the various orders of created beings, from the highest to the lowest, have one common origin. All their ex- cellence is derived ; and the degrees of glory by which they differ, arose from the will of their Creator. There is no such thing as physical base- ness, in a positive sense, in creation. All posi- tive baseness must exist in moral depravity. It seems therefore, that it cannot be dishonorable to God to form any union, which he may think proper, with any of his creatures, when they are consider- ed in respect to their physical constitution j and that every objection, which maintains the least sha- dow of reason, brought against such union, musfbe grounded on moral depravity. But it is not ex- pected, that those who rise up against Christianity, on account of the incarnation of the Son of God will make this the ground of their objection ; be- cause they seem unwilling to, allow the existence of moral depravity. However, should any take this ground, they will not be able to maintain it ; for the Gospel teaches us, that the man, Christ Jesus, in whose person God has united himself with- mankind, was not [72 ] 'brought into the world by natural generation, but by an immediate act of Divine power, by the oper- ation of the Holy Ghost; and that, therefore, he was free from moral depravity — He was* without sin. It may be said, " that the Christian Religion is not worthy of credit, on account of the incarnation of Jesus Christ, which is represented as affecting God with the alteration of his nature, and commu- nicating the essential properties of Deity to hu- manity." -If the^Gospel did, indeed, communicaU any such ideas as these, we should have reason to doubt of its truth. But it teaches no such things. It is far from teaching, *that Deity suffered any change, or that the essential attributes of God were communicated to human nature, in the incarnation of Jesus Christ — It teaches just the reverse. \Ve are taught by^it, that there are two distinct natures in Jesus Christ, the human, and the Divine. The first of these, though greatly exalted in excellence and glory, is however still human. The Divine na- ture is gloriously incapable of mutability — " Jesus Christ, as God, is the same yesterday, to day arid forever. ,, Here it may be objected, "that the Gos>el in teaching the doctrine of the Incarnation, represents God in a very mean and contemptible light, by making humility a part of his character." We ask: Is humility mean and contemptible ? Is it in no *ense^com.patible with the character of God.? Is t ** ] Hot pride its opposite ? Would the objector have the Gospel to represent Deity under the character of an imperious and haughty tyrant ? But what is humility ? Is it not modesty, conde- scendingly and prudently withholding the manifes- tation of the lustre of real excellence ? Is not this ^consistent with the character of God ? Does he not "withhold from us the greater part of the lustre of ■his perfections? The Son of God, when he came into the world, in condescension to our weakness, and in prudence with respect to the purpose of his mission, made himself of no reputation : ha covered the gUry of his Divine nature, which would have been insufferable to the eyes of mor- tals, by taking on him the form of a servant, the na- ture of man. "\Ye do not deny, that humility is ascribed, in other respects, unto Jesus Christ in the Gospel. But is it not then always with respect to his human. ity,and not to his Divinity? Jesus Christ, who as God concealed the lustre of his glory, humbled himself as man, in obedience unto the death of the cross. Therefore, as the Gospel, respecting the Incar- nation of Jesus Christ, does not confound Deity with humanity ; and as no dishonor can arise to God from his uniting himself with man in the Person of Jesus Christ, either on the ground of the natura* constitution of human nature, or its depravity ; we conclude that no objection can lie against our Ho» D ly Religion, because it teachesthat the Son of God was manifested in the flesh. And especially, as it is manifest, that reason has derived great strength, and abundant light, from this manifestation, she can never oppose the Christian Religion — It is not reason, but folly, which rises in opposition to the glorious Gospel of, Jesus Christ. ESSAY XII. 'Christianity not contrary to the nature of God res* fiecting the doctrine 0/ the Atonement. THE doctrine of the atonement, is of great con* sequence in Religion. What the sun is to the so- lar system, this appears to be to the Christian Re- ligion. It is the connecting principle in the sys- tem of evangelical Truth. With it the Gospel is full of light, beauty and energy ; but without this doctrine, it would be void and without form, and darkness would cover the face thereof, as it did the face of the great deep in the beginning of th* world. We may therefore expect, that all the ingenuity and energy of infidelity, will be directed against this doctrine. The objection may run thus : " The doctrine of the atonement, intimately connected with all the doctrines of the Gospel, and partici> fto ] "Jarly with that of the incarnation, affords a slronj argument against Christianity. For it represents the impassible God as suffering ; the Governor of the world, as being unjust and cruel, punishingthe innocent instead of the guilty ; and the God of all wisdom, as acting the part of folly in employing the most expensive means for the accomplishment of no valuable purpose, the atonement being use- less, as pardon must come, after all, from Mercys and not from Justice.'* This is a bold and daring objection, as destitute of truth as it is of modesty. However we will examine it. It is a truth unto which we cordially assent, and which we wish to be deeply impressed on every- mind, that there is, indeed, an inseparable connec- tion between the doctrine of the incarnation, and that of the atonement. For the Gospel teaches us that the express purpose of the manifestation of Jesus Christ in the flesh, was to make an atone- ment for the sins of the world, by offering himself to Divine justice as a sacrifice on the cross. 10, therefore, this doctrine were absurd, we would not contend for that of the incarnation. But it is not absurd. There is nothing in it contrary to the nature and character of God. The doctrine of the atonement, contains noth- ing inconsistent with the impassibility of Deity. — For where this doctrine is taught in the Gospel, , C «] there is not the least intimation given, that the Divine nature suffered. But on the contrary, we learn from Revealed Religion, that God is blessed forever more — that the eminence cf his perfec- tions, raises him infinitely above all possibility cf suffering. We are taught by the Gospel, that Jesus Christ is truly man, and truly God. His hu- manity suffered — his Divinity could not. The Di- \iiiky supported the humanity, and enabled it to bear the intolerable weight of the sins of the whole world ; to suffer what in the eye of Divine justice, was fully equivalent to the curse of the law of God, against the delinquent sobs of men. For let it be remembered, .that the law cursed man with death, endless death, everlasting destruction from the presence of the Lord, and frem the Glo- ry of his power. But Christ olid not suffer this.: he did not suffer everlasting destruction. But he suffered in that degree, and with that merit, which in the view cf Justice, made perfect satisfaction for the sins of the world. The sufferings of his hu- manity, voluntarily offered, became infinitely mer- itorious from his Divinity. Hence we conclude, that the doctrine of the atonement does not reprc* sent Deity as suffering ; it is not contrary to the glorious perfection of God, which exalts him to in- finite and inviolable happiness. Therefore, the accusation against Christianity, now under consid- eration, is the offspring of gross ignorance mi presumption^ L n 1 With respect to the assertion, "that the doc-- tl»ine of the atonement represents the Governor of the world, as being- cruel and unjust," we not on- ly deny it, but are able to prove the reverse. — . Without entering into detail on this proof, we shall just remark, that the Governor of the world by the atonement has manifested himself infinite- ly merciful and jnst — so merciful, that he wis not willing to destroy the guilty ; and so just, tint he would not save them without satisfaction for the breach of the holy law.- In the sufferings of the blessed Jesus, no cruel* ly, or injustice, was offered unto him, by the D ; - vine government ; for he suffered willingly. It.il he been dragged to execution, and sacrificed a- gainst his own will, it would have been cruel and unjust. But he did not suffer from compulsion, but he suffered of choice. He offered himself freely as a sacrifice for us, and when he had pur- ged our sin he sat down at the right hand of the Majesty on high.'- For he said : " I lay down my life, that I may take it again. No man taketh it from me, I lay it down of myself: I have power to lay it down, and I have power to take it again/' Hence it is evident, that Christianity is not objec- tionable on account of the doctrine of the atone- ment, as charging the Governor of the world with cruelty and injustice. For although the holy and innocent Jesus did suffer in the place of guilty £t»1 men, yet nothing cruel and unjust took place i» his death and passion, with respect to the Govern- ment of God ; because it was the choice of Christ, to die for the sins of the world. — He lay down his life of himself. That the wisdom of God used expensive means for the redemption of the world, we are not dispo- sed to dispute. But we are far from admitting, that no valuable purpose was effected by them.— The manifestation of the glory of God, in the aal« ration of a multitude of reasonable and immortal, beings, was effected by the use of those means j and we apprehend, that it is difficult to conceive a purpose ofgreatcr value. We also readily acknowledge, that pardon must still come from the hand of Mercy. But it will not therefore follow, that the atonement was use- less. We cannot infer, that because the pardon of *in arises from the bowels of Divine mercy, th% satisfaction made for the transgression of the law is attended with no advantage ; for it may be inM nicely mere advantageous to remit sin on tb© ground of satisfaction made for it, than to pardon it without any satisfaction. Let us remember, that God is in heaven, and that we arc upon the earth; and that, therefore, his ways are inscrutable to us. It is impossible for us to see all the reasons of the Divine trans- actions, or all the consequences resulting from hem- If we had no other argument except this. [79 ] to justify Christianity from the charge of the inu- tility of the atonement, we should have sufficient to satisfy reasonable men. For the utility of the proceedings of God, is not to be determined by the scanty line of the human understanding*. But we have other arguments, as will presently ap- pear. We shall not assert, that it vfas impossible for God to have redeemed the world, in any other way than by the sacrifice of Jesus Christ. For it- would be presumption in us to limit the Holy One of Israel, to prescribe bounds to the infinite God. But we do net hesitate to declare, on the ground of the Gospel, that he chose to redeem the world by the death of Christ ; and we hope, we shall not depart from that modesty which becomes human nature, when we affirm, that, among other reasons the utility of the atonement was an inducement to that choice;. One use of the atonement, apparent even to our weak understanding, is, the honor which the law received "by it. Jesus Christ fuliilled the law by a life of perfect obedience, and made it honorable by a death perfectly meritorious, and every way suited to support the dignity of the law. It became God, as the Ruler of the world, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings. It became him to support the honor of the law, to see [80 J that it was not broken with impunity, by requiring that Jesus Christ, who had undertaken the cause of man to answer for the transgression of the law, should be made perfect, as an atoning priest, through suffering the curse of the law. Had the Almighty pardoned the transgressions of th« world, without any satisfaction, it would have see- med to us, that even the foundations of his ever* lasting Kingdom were loosened. But by demand- ing satisfaction, the honor of his law, the firmness, of his kingdom, and the establishment of his autho- rity, so necessary for the welfare of his subjects, and the glory of his name, are evidently maintain- ed. Hence, we may discover another use of the a*. tonement ; its powerful, extensive and happy influ- ence on the minds of moral beings. Truth, good- ness, and justice, are eminent traits in the charac- ter of God, as the Father and Sovereign of the uni- verse; and in-that proportion in which moral be- ings discover and feel these Attributes, they are induced to walk in the paths of virtue, to honor, and to happiness. And where shall we find truth, goodness, and justice, displayed with so much ef. feet, with so much glory and power, as in the mag- nificent and awful transactions of Calvary? It is impossible for us to conceive the extent of the in- fluence, now under consideration, not only on man- kind, but also on higher orders of beings, who may. have been astonished spectators, or may have [ 81 ] received just views, of the sufferings with which* Christ atoned for the sins of the world. The hap-- py and glorious effects of the atonement, with re- gard to its moral influence, as well as with resp i :t to the removal of the guilt of the world, may be experienced by countless myriads of immortal be- ings through the ages of eternity. Whenever we candidly examine the doctrine of the atonement, as it stands in the Gospel, we shall find it to agree with the character of God ; to be gloriously declarative of mercy and justice, and extensively useful to the subjects of the Divine government. We shall see, that Christianity, from the atonement, derives much of its excellence; and that, instead of being objectionable on account of this doctrine, it is worthy of our highest estima- tion, as being perfectly consonant to the nature of God, and happily accommodated to the necessity o£" mankind.. ESSAY XIII. Christianity not contrary to the nature of God, on account of the doctrine of the Trinity. TO attempt an explanation of inexplicable and incomprehensible subjects, is a* mark of weakn or ostentation, and frequently of both. But iae D 2 [ Is ] discovery of our weakness, is not the only conse- quence resulting from such attempts. For when we launch out into unfathomable deeps, with a de- sign to sound them to the bottom, we involve our- selves, and those who are encouraged to follow us by our example, in great and dangerous difficul- ties. While we apply the whole of our power to accomplish our vain design, we are swept down by the current, and lost in the fogs of error. At length, we know not which way to steer our course. Mistake follows mistake ; and error succeeds er- ror. Truth and wisdom vanish out of sight ; and .ness and night close upgn us. The truth of these observations is often exem- plified, in a very striking point of light, in many who undertake the consideration of the subject new before us. The doctrine of the Trinity is a mystery of God — a mystery concerning the mode ©f the Divine existence, which is altogether inscrutable to man; yet vain men have frequently attempted to explain it. and thereby have darkened counsel with a mul- titude of words. Instead of nourishing faith, they have generated doubts, in the minds of many, oa this important subject. Therefore it will not be expected, that any at» tempts to explain the Trinity will be here made : it is sufficient to state it as it is found in the Gos- pel. In the New Testament we are taught, that there are the Father, and the Son, and the Holy [ 83 ] Ghost; and that these Three are One. This mys- tery concerning God, I believe, not because I comprehend it, but because I am persuaded that God has revealed it. It is not my province t© try to explain, or even to conceive, how the Father* and the Son, and the Holy Ghost, constitute one e- tcrnal and ever blessed God. We would have it here remembered, that Chris- tianity is not concerned in any idea merely human, which may have been advanced respecting- the doc- trine of the Trinity. But we are to take this doc- trine as it stands in the New-Testament, and not as it may have been represented by the pens of weak and visionary men. Now in this light, on what ground can any objec- tion lie against the doctrine under consideration ? Is it that of mystery ? But we have already an- swered this in a former Essay ; where it has been shown, that mystery, when it does not respect evi- dence, is not a sufficient reason to reject any doc- trine whatever. That there is but one God, one eternal Being of infinite perfection, is evident. For the idea of two different beings of infinite perfection, involves a contradiction ; because infinite perfection can ad- mit of no difference. What constitutes two or more beings, distinct individuals ? Is it not the difference which exists between them? Therefore, there is only one God. [84] But the doctrine of the Trinity, does not appear to be objectionable, on the ground of the unity of God. For we can perceive no absolute repugnance between the doctrine of the unity, and that of the Trinity of the Holy One. For if the Father, and the Son, and the Holy Ghost, possess infinite perfection, they must be one ; because infinitude, not admitting of any difference, necessarily consti- tutes the unity of the Divine Being. And who will deny, that they ^re infinite in perfection ? What reason can be offered, why they may not be on e in nature,, in happiness, in will, in power, and in action ?. Who, will deny, that there exist in man, a fcoay of matter, and a soul of intellectual power, possessing a spirit of natural, social and moral dis- position ? Yet these make only one man. We see no reason, therefore, to condemn Chris- tianity, because it teaches us. to believe in the Trinity of God ; for it does not appear on this ac- count inconsistent with the Divine attributes, as ■\vc learn them from the works of creation. Hitherto we have found nothing in the Religion cf Jesus Christ, which is repugnant to the attri- butes of Deity. It has fully borne the test of the first Rule, which we proposed to apply unto it. And, indeed, the further any one may go in mak- ing application of this test the more will the ex- cellence ofourHvsIy Religion appear: it will come forth from the severest trial with increased lustre, more precious than gold seven times tried in thefire.. [»5 ] ESSAY XIV Christianity is of God, because it dears the im/ires* sion of his hand.. WE always expect to find an agreement between causes and their effects ; a resemblance between authors and their works. The work of a wise and good being will have the marks of wisdom and goodness. Therefore, "a Revelation from God must resemble its Author ; it must bear the im- pression of the Divine character ; it must be good, great and perfect." This second Rule which wo have laid down, as a test of Revelation, let us now apply to the Christian Religion, God has impressed himself on all the works of his hands. His footsteps shine in creation and providence, but particularly in redemption. In re- demption the glory of his perfections astonishes the mind, and melts the heart. There the majes- ty and loveliness of his character, are clothed m splendor altogether unparalleled in. any of his other works. The majesty and grandeur of God appear in the greatness of his works. The heavens declare the glory of God, and the firmament shows his handy work. He stretched out the north over the empty place, and hung the earth upon nothing. He mea- C 86] sured the waters in the hollow of his hand, and n.eted out the heavens with a span ; he has deco- rated the immeasurable expanse of heaven with shining worlds and burning suns ; and he upholds the vast fabric of nature by the word of his power. But it is on the cross, that magnificence and gran- deur appear in superior pomp, and milder lustre, being softened by the rays of more lovely perfec- tions. There God effected a work more glorious, than the creation of the universe. There he ma- nifested goodness and mercy, in charms irresisti- ble ; while he discovered justice clothed in glory awfully majestifc — an object of the profcundest re- yerence and fear. The eternity, wisdom, and power of God, we may behold in the light of nature, beaming through the amazing frame of the universe. And though the spirituality, omnipresence, unity, and immuta- bility of God, apparently lay more remote from the eye of reason, than the perfections which were just now mentioned, yet they may be discovered, in some degree, in the same light. But it is the g'ory cf Christianity, to discover all these attributes in their full lustre, and to exhibit them in truly pleasing and lovely light ; while it alone possesses the prerogative of manifesting the doctrine of the Trinity. Although the moral character of God may be discovered, in some degree, through the medium [87-] of visible objects ; yet it must be attended with ob- scurity in some degree, on account of the disorder existing in the natural and moral world. But this obscurity vanishes before the Christian Religion, and the moral character of God appears in beauty divinely splendid. The holiness, love, mercy, compassion, long-suffering* justice, truth, and faithfulness of almighty God, are manifested by the Gospel in light as clear as that of noon-day. "For God, who commanded light to shine out of darkness, hath," through the Gospel, " shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." 'From this comparative view of natural Religion with Christianity, respecting the nature and cha- racter of God, it is evident that the latter possesses an infinite superiority over the former: and it is also equally evident, that the Religion of Christ, which gives us such a distinct manifestation of God, must resemble him. Indeed, that Religion which Jesus has publish- ed unto the world, bears, in every part, evident marks of its Divine origin. It resembles God in the dignity, harmony, and connection of its doc- trines, in the purity, extent, and proportion of its precepts ; and in the glory and power of the sanc- tions, with which it is armed, and by which it en- forces obedience with so much energy. Our Religion is of God ; for it resembles him in greatness. There is a greatness in it, which is r 83 j found in no other theological system. The compo- sitions of men resemble their imperfection ; they are always in some degree little and imperfect. Cut the Religion, which came down from heaven,, is great throughout. It astonishes us with the mag- nitude of the objects, which it holds to view ; and. the boldest imagination, and. the accutest thought, are confounded and entirely lost, in the extent of that duration which it embraces in the sanctions of its obligations.. In vain do we try to grasp the magnitude of those objects, and to measure the ex- tent of that duration.. The character of goodness, deeply impressed on: Christianity, is an evident mark of its divinity. — Goodness in relation to law, may be considered as either positive or relative. Positive goodness respects the nature of law abstractly, considered, without any reference to those beings whom it is designed to govern. Relative goodness regards law. as being properly adapted to the state of those for whom it is made. Now where shall' we find posi- tive goodness in such richness, as in the Christian Religion ? And as t© relative goodness, it is found there in the highest degree of perfection.; the Gospel being perfectly accommodated to ths nature and condition of mankind. Christianity is from heaven ; because it is per- fect. It is the work of a perfect Being ; it is full and complete in every part. It is a system of prin- • ciples and duties without defect ; a rule of faith and practice full of perfection.. We should more evidently discover, and more sensibly feel, the truth and weight of the foregoing observations, were notour knowledge of Christia- nity so very superficial. The true cause, why w? do not estimate the Christian Religion above all price, is, we know it not. Were we to enter into the view of Jesus Christ, the Gospel would be un- to us a never failing source of delight. The rich- ness of the materials, the grandeur and elegance of the composition, and the symetry, dependence, and connection of the parts of this noble superstructure, astonish and enrapture the enlightened believer ; he is never tired in contemplating an object so ex- quisitely beautiful, so incomparably magnifier^ and so infinitely important. The true disciple of Jesus, who studies the Gos* pel with attention and sincerity, is not insensible of its excellency : it opens unto him the treasures of truth and grace : it discovers to him the in lu- bitable marks of its Divine origin — it shows him God. The more he studies it, the more he is de- lighted with it; for his conviction, that the Reli- gion which he has embraced, is truly from above, increases as he becomes more acquainted with it. Evidence of the truth of this remark, will be gi- ven in the nine subsequent Essays ; where we in- tend to consider Christianity, as being impressed with the Divine character in its doctrines and laws. In these we shall notice perspicuity, sublimity and consistency, holiness, proportion, and energy, [90] propriety of conditions, promise of Divine aid, and the doctrine of Providence. ESSAY XV. The ImfrresUon of the Divine character in the Per- spicuity of Christianity,. THE great purpose of Religion is the instruction of mankind in the Knowledge of their duty. It ia designed to teach us, what we owe to ourselves, to one another, and to God; to teach us to live so- berly, righteously and godly in this present world ; to discover the reasons of duty ; and to induce us by proper motives, to engage in the performance of it. Therefore a Revelation from God, on the subject of Religion, should be perspicuous, plain, and easy to be understood. For it is not only a. few learned men, a few philosophers, a few ex- traordinary geniuses, who are concerned in Reli- gion, but the. whole of mankind... When. the God of wisdom and goodness reveals- his will to the sons of men, he will bring it down to be level with the understanding of the common part of mankind, in all things which concern their duty. Now, such we find Christianity to be. It is plain and easy to be understood, in whatever materially concerns our duty : so plain, that he that runs may. ccad. c 9i 3 n Behold the precepts of the Gospel ! What ad- mirable simplicity do we see in them I How hap* pily accommodated to the weakness of the human mind ! Can any thing be imagined which is better calculated to instruct mankind, and to teach them their duty ? These are not obligations drawn as consequences from a long chain of propositions, which none but men accustomed to reasoning could understand ; but they are plain and positive com- mandments, given by the Lord of life himseliv The institutions and obligations of the Gospel, are indeed comprehensive, yet they are minutely particular; they arc full, but not profuse. There is, in this respect, a beauty in the Gospel unexam* pled in the finest productions of human wisdom. The reasons of our duty, are attended with equal perspicuity. The great truths, which form the bases of the law of God, brought down .to the sense of mankind, and delivered in all the simplicity of divine eloquence, carry irrestible conviction to the mind. For we are not treated in the Gospel a& machines, but as reasonable beings, who ought to understand the propriety of the duties required of them. There is also a pleasing and happy perspicuity, in Evangelical motives to obedience. The conse- quences of obedience, and of disobedience, are set before us in the plainest light. The curses of the law of God flash around the transgressor, like lightening from heaven - 3 while the blessings of the [92 j faithful performance of duty, are portrayed in the mild splendor of celestial light. We do not exceed the truth on this subject. The proof is at hand. If any man will attentively stu- dy the Hcly Scriptures, he will see it there ; he will s-ee it particularly in the New Testament, and es- pecially in the language of Jesus Christ, and that of the beloved disciple st. John. There he will behold perspicuity in the happiest union with sub- limity, manifesting the truth, the beauty, the ex- cellence of Religion ; the rights of God, and the privileges of man ; the nature and extent of virtue and of piety, and their exceedingly great rewards. The voice of rejoicing is heard ill the taberna- cles of the righteous, and lamentation and mourn- ing in the tents of wickedness. For the Gospel, fair as the morning, and clear as the sun, has risen, and poured a flood of day on the world, as terrible to the sons of darkness as an army with/, banners. — The shades ©f night vanish : truth stands confest in native excellence ; righteousness is ex- alted ; and peace comes down to dwell with man, . ESSAY XVI. The Lnjires&ion of the Divine character in th% Sub* ■ limity of Revealed Religion. THE sublimity of the Christian Religion, is, an. evidence, that, it came not by the will. of. I 93 'J man, but by the inspiration of God. In this we see the character of divinity, the impression of the hand of God. Christianity never descends to creep and grovel in the dust : but it soars aloft in elevation of thought, and dignity of expression. And when it comes down to the comprehension of man, in a delightful perspicuity, even there it is truly sub« lime. It soars aloft. It bears its true votaries on the wings of the sublimest thought, and the boldest imagination, to the regions of light, unto the foot of the throne of God. Listen attentively unto the voice of Religion, the offspring of inspiration, and she will make thee great. If thou wouldst be eloquent and sublime, learn to imitate her : for her words are as the pure light of heaven ; sublime as the flame from the disparting cloud ; awfully majestic as the voice of thunder that shakes the world. Hear her speak : -" And God said, Let there be light, and there was light." How beautifully sub- lime is this expression of Moses ! We may search the pages of human wisdom, for a passage of equal sublimity : but shall we not search in vain ? Moses was learned in all the wisdom of Egypt, and was mighty in word and deed. But he was more migh- ty, as he was inspired of Ged. Behold the sublimity of the language, in which God speaks unto Jtb I * Where wast thou when I C w 3 IdSU the foundations of the earth ? M « When the morning stars sang together, and all the sons of <2cd shouted for joy ?" " Canst thou bind the sweet influences of Pleiades, or loose the bands of Ori- on ? Canst thou bring forth Mazzaroth in his sea* son ? or canst thou guide Arcturus with his sons?" What greatness in this language ! It is suitable to the character of him, whose habitation is lofty eter* nity. Lips touched with the fire of inspiration, we should expect, would be opened in angelic sub- limity. So the Prophets and the Apostles opened theirs. Do they speak of God ? Behold how se- raphic is their language ! " God is light, and in him is no darkness at all."* This is altogether in* imitable in beauty and sublimity. Do they speak of the granduer of God ? They astonish us with the boldness of their figures, and the elevation of their style. " O Lord my God, thou art very great ; thou art clothed with honor and majesty : who coverest thyself with light as with a garment ; w r ho stretchest out the heavens like a curtain. He layeth the beams of his cham- bers in the waters ; who makcth the clouds hia charriot ; who walketh upon the wings of the wind ; who maketh his angels spirits, and his mi* nisters a flame of fire."f Can any thing morfc bold and elevated than this be conceived ? *1 John 1. 5. t Psalm j 104. 1, 2, 3, 4; [-MO When they speak of the eternity and omnispre- %ence of God, they are equally sublime. " Before the mountains were brought forth, or ever thou hadst formed the earth and the world ; from ever- lasting to everlasting thou art God." "A thousand years in thy sight are but as yesterday when it is past, and as a watch in the night."* " Whither shall I go from thy Spirit ? or whither shall I flee from thy presence ? If I ascend up into heaven, thou art there. If I make my bed in hell, behold thou art there. If I take the wings of the morn- ing, and dwell in the uttermost parts of the sea; e- ven there shall thy hand lead me. If I say, sure- ly the darkness shall cover me ; even the night shall be light about me."f If they speak of the love of God, and the glori* ous administrations of grace under the everlasting covenant, they are enraptured with the richness of the theme ; they would inspire nature with the passion they feel : their words fall as the due from heaven ; as the gentle showers of spring ; they are as sweet as western breezes, and as mild and sub- blime as the morning without a cloud. " Sing O ye heavens ; for the Lord hath done it : shout, ye lower parts of the earth : break forth into singing* ye mountains, O forest, and every tree therein ; for the Lord hath redeemed Jacob, and glorified himself in Israel.":}: " Behold what manner of love *Psahn. 99. 2, 4. } Psalm 139. 7, 8, 9, 10, \ h U*a. 44. 33; [96] ■the Father hath bestowed upon us, that we should be called the sons of God. Therefore the world knoweth us not, because it knew him not. Belov- ed, now are Ave the sons of God ; and it doth not yet appear what we shall be * but we know that ■when he shall appear, we shall be like him ; for >ve shall see him as he is !"* AVhen they represent God, as holding the rein* of governmet, and dispensing judgments with a so- vereign hand, or coming to judge the world in the last day, how terribly sublime are they ! "God come from Teman, and the holy One from moun t Paran. His glory covered the heavens, and the earth was full of his praise. His brightness was as the light ; he had horns coming out of his hand: and there was the hiding of his power. Before him went the pestilence-, and burning coals went forth at his feet. He stood and measured the earth : he beheld, and drove asunder the na- tions ;and the everlasting mountains were scattered, and the perpetual hills did bow."t " And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away ; and there was found no place for them. And I saw the dead, small and great, stand before God « and the books were opened ; and another book was opened, which is the book of life ; and the dead * 1 John 4. , 2. 1 &£: 3 : 5 > 4 ; 5 ; e i [ 9 r] were judged out of those things which were writ- ten in the books, according to their work."* These specimens of the sublimity of the Sacred Writings, are sufficient to establish our position. But were it necessary, we could swell them to a volume ; for the Bible is full of sublime passages. It is indeed true, Religion does not stand in need of the power of eloquence. The importance of the matter contained in it, is sufficient to engage. the attention of the world. But coming from God, it must be sublime, because it must partake of the elevation of his character. ESSAY XVII. The Imfiression of the Divine character in the Con- ncction and Consistency of Christianity, asa/ier- feet body of divinity. GOD is a perfect Being. His work is perfect. Imperfection cannot come from his hands. If Re- ligion emanates from God, it must, therefore, be a perfect system, a body of divinity closely connect- ed in all its parts, fifty joined together, and com- pacted by that which every joint supplies. Now Christianity is such a body of diyinity. It is therefore of God. * Rev. 20. 11, 12. ii .[.»« ] We need only attentively examine the Gospel to be convinced of this. We shall there. find, two sorts of truths ; truths of speculation, and truths of practice. We shall discover, that each truth is connected not only with truths in its own class, but with truths .of the other class ; and tlvat of these partSy thus, connected, is composed that admirable body ofdoctrine, which forms the system, of. Evan- gelical. Religion. Speculative truths are closely, connected, in the Gospel of Christ. God is. This is, the .first truth in Religion. God only hath immortality : he exists indepen- dently and eternally in himself. All creatures must, therefore, have derived their existence from him, and they must be dependent on him. God who is independently immortal, whose es- sence is life, eternal existence, must necessarily.be full of all perfection. God who is full of perfection must be holy. Then the moral evil, which is in the world, did not arise from him, but from the abuse of power delegated to some of his creatures. God, as a holy Being, can have no intimate com- munion with unholy creatures. As God can have no intimate communion with unhely beings, he can have no intimate communion with men who are unholy. [ 99 3 Unholy men must, therefore, be entirely misera- ble, because they can have no communion with the holy and happy God. Mankind reduced to a state of absolute misery, became ©bjects of the compassion of God : for he is as merciful, as he is holy and happy ; as natural- ly inclined to relieve the miserable, as he is to sup- port the rights of holiness. The infinitely merciful God, moved by his incli- nation to relieve the miserable sons of men, sent his Son into the world to redeem it : for it was fit, that the remedy chosen of God to relieve the miseries of men, should bear a proportion to the causes which produced them. Therefore it was necessary, that the Spirit of God should be given unto men, to enable them to embrace the truths taught by Jesus Christ; because it is impossible for fallen men, unassisted by the Holy Spirit, to discover, feel and obey the doctnues of the Gospel. Therefore we are objects of the tenderest love of God : he gave his son for us, and his spirit unto us. " God commended his love uato us, in that while we were yet sinners, Christ died for us/" Hence no bounds can be set to our bliss ; for if God " spared not his own Sou, but delivered him up for us all, how shall he not with him also freely give us all things \" Now it is evident, that the preceeding proposi- tions are intimately connected, and perfectly con- [ ioo ] sistent 'with each other. And to every one, who di- ligently searches the Gospel, it will appear equal- ly certain, that these truths of speculation are doctrines of Jesus Christ. We do not pretend, that this chain of doctrines, contains all the specu- lative truths of the Christian Religion. But we would have it understood, that there is a connexion, a consistency, a harmony in the speculative truths of that system of Religion, which Jesus has given to the world. These truths of speculation are closely connect- ed with those of practice. If God spared not his own Son, but delivered him up for cur sins, it i> cur indispensable duty to hate sin, to forsake it, and truly to repent of it. If God has given us the strongest demonstration of the richness of his mercy, by the death of his Son, we ought to believe that "he can abundantly pardon :" it is our duty " to believe with the heart i nto righteousness, and with the mouth to make onfession unto salvation.'" If the love of God towards us is so great, " that sent his own Sen to be a propitiation for our ,-' we ought to love him with all our hearts. " If God so loved us, we ought also to love one jftr." " unholy men are entirely miserable, because c . MiOt have communion with the holy and God; we ought to seek purification in the C 101 ] blood of the Lamb : it is our duty to live " in all holy conversation and godliness.'* If no bounds can be set to the happiness of those, who are faithful disciples of -Christ ; we should "be diligent that we may he found of him in peace , without spot, and blameless. These arc some of the practical truths of the Gospel, directly deducible from the truths of speculation contained in it. And were, we to go fully into this subject, we &1 :1 that every practical truth of Chris ...1 cer.s:- i . .•.'■■' .'. ■• Gospel, are closely connected with each other ; being so perfectly dependent, and giving' such support to each other, that we cannot renounce any of.them, without materially injuring the system of Evangelical morality. In th:i> system three objects arc assigned to our virtues. The first is God ; the second is our neighbor ; a^d the third our- selves. To live soberly in regard to ourselves, righteously in regard to our neighbor, and godly in regard to our Maker, is the sum of Christian duties. But to live'godly, is at the same time to live righ- teously and soberly ; because to live godly, is to take that holy Being for our example, to whom Religion conducts and unites us. Now, to imitate God, is to live righteously with our neighbor, and soberly ourselves. [ 102 ] Such, indeed, is the absolute connection of the moral parts of the Gospel, that "to offend in one point, is to be guilty of all.'* "The law of liberty in Christ Jesus," is a chain of religious truths, one link of which being broken, the whole falls to the ground. If we studied this law of divine liberty more, if we entered more fully into the spirit of Christians, tyy we should more clearly see, that there is indeed a connection, a consistency, a harmony, a depen- dence in ail the parts of the Christian Religion ;— that there is a perfect body of doctrines in the Gos- j:el. There is nothing wanting, nothing superflu- ous, nothing misplaced, nothing contradictory, in Gur Holy Religion. It is a system of infinite beau- ty and perfection,. worthy- of its Divine author, the Gcd of goodness and wisdom. This is one cf the best arguments in favor of Religion, arising from the internal constitution of its parts ; the weight of which increases with us, in proportion as we become more acquainted with Christianity. But unhappily for us, we feel too little of the weight of this argument ; because we are too much engaged with things of this life ? to enter deeply into the study of Religion, although we confess, perhaps, that our present peace 2 au4 our eternal happiness depend upon iU 103 ]' ESSAY XVIII. The impression of the Divine character in the Ho- liness of. the Gospel. ■ THE perfect wisdom, and almighty power of God, in union with the rest of his attributes, must constitute him infinitely happy. For such wisdom will always distinctly perceive, what happiness is, and such power can most easily maintain the pos- session of it. Therefore God must also be infi- nitely holy. For a being who enjoys, independent- ly in himself, unbounded and unalterable happiness, can have no temptation to evil: God cannot be tempted with evil, neither tempteth he any man. Hence Religion descending from God, must be strongly marked with the character of holiness. But Christianity is holy. • This is one of its distin- guishing characteristics. • The morality of the Gospel, is very extensive, and exceedingly pure. The tone of moral obligation, in the Christian Re- ligion, is very high. The moral character of God, is there made the standard of that moral perfec- tion, which we are required to possess. " Ye shall be holy, for I the Lord your God am holy."* " Be ye therefore perfect, even as your Father ■which is in heaven is perfect."! "Be ye therefore * Lev. 19. 2 f Muthew 5. 48. 04 j fcllcwcrs of God, as dear children."* "And eve- 17 man that hath this hope in him, purifieth himself even as he is pure."t It is not lobe supposed, that we can fully reach this standard cf moral excellence ; for as we are finite beings, our holiness must be limited. But the holiness cf Cod, is the holiness of an infinite Being, and therefore is unlimited. But the holi- ness, which the Gospel requires of us, is consistent re : we are to be holy as we are men, cjiv actions and words, the passions and aispebi- tiers cf cur hearts, and the thoughts and imagina- tions of cur minds, into captivity to the obedience list. In all the relations in which we stand to God and his creatures, wc are bound by the Gospel to gov- ern ourselves, by the strictest rules of order. The moral principles cf Christianity are not loose, so that we may bend and twist them to suit our own ir.clinations ; bnt they are the inflexible and unal- terable principles of right. We stand related to God as our Maker and Pre- server, our Father and Friend, our Governor, and cur covenant Gcd in redemption through Jesus Christ. W.e are, therefore, commanded by the Gospel, to give him our first and great regard, our *£fihe8. :. 1. \John 3. 3. [ 105 ] supreme affection. " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all mind. This is the first and great com- mandment."* We stand related to mankind, as branchfis of the same common stock, as being possessed of the same nature, as occupying the same place in the scale of being, having the same power of intelli- gence and feeling, the same desire for happines, re- deemed by the same blood, enlightened and in- fluenced by the same Spirit, and called to the same hope of immortality and glory. We are, therefore, commanded to give them our strong affection, " And the sesond" commandment " is like unto the first." "Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."! To all conditions, states, ranks and orders in hu- man society, the obligations of the Gospel extend themselves. Rulers and subjects, husbands and wives, parents and children, brothers and sisters, friends and enemies, acquaintances and strangers, masters and servants, and ministers and people, have rules laid down for them in the Gospel, per- % fectly adapted to the places which they severally fill. And were the Gospel universally obeyed, our world would be as completely happy as the present natural state of things would admit. Then Ru- lers would rule with diligence, justice and mercy j *Maf. 22. 37, 38. t Mat* 22. 39, 40. E2- [ 106 ]. and subjects'wculd obey with cheerfulness. Then husbands would be attentive and tender ; and wives would be faithful and prudent. Then parents would be affectionate, discreet and just, bringing up their thildren in the fear of God, and the ad- monition of divine wisdom ; and children would be humble and submissive, gladly obeying and heartily honoring their parents. Then brothers and sisters would live in the bonds of tender cha- rity. Lasting friendship would exist between friends, and reconciliation take place between e- nenries. Strangers would behave respectfully, and be treated with hospitality ; and neighbors weuld live in friendly intercourse, peace and harmony. Masters would treat their servants as brethren ; and servants obey their masters with fidelity, doing service heartily as unto the Lord. The people would be teachable, receiving the word of God with meekness; and ministers would be zeaious and diligent, faithful stewards of the manifold grace of God. The knowledge of God would cover the face of the earth, as tbe waters do the great deep. — Peace would spread her balmy wings over the world. " Nations would beat their swords into ploughshares, and their spears into pruning hooks : nation would not lift up sword against nation j neither would they learn war any more." The spiiit of forgiveness is highly important to the world. For when injuries are retaliated with c ion injuries, there is a succession of crimes, attended with an increasing vengeance, spreading horror and desolation over the earth. The Christian Religion is remarkable with respect to this. While hea- then moralists hold up forgiveness of injuries as meanness of spirit, the Gospel points to it as the way to glory, making it a condition of pardon from. God. The Gospel is incomparably excellent, on ac- count of the purity of its moral obligations. Where shall vvc find any thing to compare with it ? What moralist, unasisted by inspiration, has given such excellent lessons of moral duties, as we find in our Lord's Sermon on the mount, or in the last part ©f Saint Paul's Epis'.le to the Romans ? Indeed, in whatever point of light we may con- sider the Gospel as a system of morality, we shall find it altogether excellent ; pure, extensive and perfect ; worthy of the God of absolute holiness. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, what- soever things are of good report ; if there be any vir_ tue,if there be any'praise ;" we find them all in the Gospel of our Lord Jesus Christ. Our admiration and esteem of the morality of the Gospel, can never exceed the bounds of propriety. It has been held in the highest vene- ration by the wisest and best of men in all ages of [ ">« ] the Christian Church ; and it will be held in the highest veneration to the end of time. Even the enemies of Christ have been constrained to write eulogiums on the Gospel, on account of the excel- lence of its moral obligations. " All things whatsoever ye would that men should do to you, do ye even so to them."* This single precept exhausts the subject of moral obli- gations between man and man, and is worthy of all praise. There is nothing like this in the compo* siiions of human reason : it infinitely transcends them in excellence and worth. There is no rela- tion in which man can stand to his fellow beings, which is not embraced by it ; neither is there any case, however difficult, which the meanest understanding is not able to determine by this di- vine Rule of right. The truth of this obligation is so evident,that none can doubt it ; and its applica- tion so easy, that none can mistake it. To deter- mine our duty by this Rule, we have nothing more to do, in all cases whatever, than to exchange pla- ces, in supposition, with our fellow beings ; and then to ask ourselves, what we would have them do in like ciicumstances unto us: that we are to do unto them. How excellent is the Gospel ! How deeply im- pressed with the moral character of God ! Is not this impression the highest recommendation of Christianity, and a very convincing evidence of its Divine origin I * Mat. 7. 12. [ 109 ] ESSAY XIX.. The Im fires don of the Divine character in the Pro* portion of Christianity. PROPORTION in Religion, may be considered in three points of light. First, as it respects the principles of Religion considered among them- selves; secondly, as it respects the nature of obli- gation, arising from those principles, considered in relation to the nature of mau ; and thirdly, as it regards the measure pf obligation, respecting each individual. Proportion in the first point of light, is an agree- ment, a connection and dependence, between the principles which constitute the system of Religion. This wc have already noticed in a former Essay, where we considered Christianity as a body of di- vinity. Proportion in the second point of light, is an a« greement, a similarity, between the nature of man, and the nature of obligation ; in which every duty arises from the relations of human nature to God and his creatures. This is holiness, which we considered in the last Essay. Proportion in the third point of light, is an agree- ment, a similarity, between the measure of obiiga- w [ no ] tion, and the capacities of every individual. This is also holiness : but we wish to make a few ob- servations upon it in particular, as it sets the Chris- tian Religion in a very pleasing and favorable light. Perhaps, we shall not err, if we divide capacities into natural and acquired. There is in every maH a natural capacity ; a certain measure of intellectu- al and moral ability. This measure can be vastly increased by improvement. This increase of abil- ity, is acquired capacity. Now the natural capacities of men are vastly different, and their acquired capacities, perhaps > are still m©re so. That measure of intellectual and moral power, bestowed by nature on one mam. may exceed, by a thousand times, the like power, bestowed on another man. The opportunities and means of improvement, in knowledge and virtue, are also very different. Hence a great difference must exist between men, with regard to acquired abilities. Therefore, among an infinite number of reasonable beings, each differing from every one of the rest in ability, there must be an endless va- riety of capacities, which cannot be governed by the same measure of obligation. Between ths soul of one of the lowest among mankind, who barely possesses rationality ,and the soul of an emin? ent philosopher, there is an infinite disproportion. It is not possible,that the same extent of knowledge, of faith, and of virtue, can be reasonably required of these two men. [ hi J Now the Gospf 1 is accommodated, in great wis- dom and goodness; to human nature in this respect,. There is a relative fitness in it; an exact propor- tion between power aid obligation, between duty- \nd the ability to perform it. Of him who has re- ceived much, much is required ; and of him who* has received little, litt-e is required. Our Lord has taught us this doctrine of proportion, in a very- distinct and particular manner, in the twenty-fifth Chapter of the Gospel by Saint Marthew, in the parable of the talents. He who has received one- talent, is required to improve one talent, and no more. He who has received five talents, is requir* ed to improve five talents, and no mope. And he who has received ten talents, is required to im- prove not less than ten talents. This sets the Gospel in a very favorable light. By this doctrine Christianity represents the Gov- ernor of the w*rld as dispensing the distributions- of justice and grace, in infinite wisdom, goodness and equity. This doctiiie of proportional econo- my, represents God as a wise and good father, e- qually concerned for the welfare of all his offspring, and requiring each one to be wise and good, in proportion to his ability. In another respect, this proportion of evangelical obligation, places the Gospel in a very pleasing light. By it Christianity is calculated to unite the world in one great social body ; by holding up C 112] each individual as being important in his* place ; by- giving encouragement to all, and withholding mo- tives of pride from all. The primative Church is described by Saint Paul, in alt the beauty of this proportional economy ; where, in the twelfth chap- - ter of first Corinthians, he exhibits God as work- ing all diversity of operations, in all differences of administrations, dividing to every man severally as . he will. Here alL Christians are considered as be- ing assimilated into one body, partaking of the same nature, and called to answer the same great purpose, the happiness of the whole. . The mean- - est Christian who is faithful to the grace given 10 him, is not to be despised by the greatest, neither is he to be discouraged, because he does not pos- sess the abilities given to others. The greatest is not to be vain and proud, on account of his abili- ties and virtues, for what has he .which he has not received ? and for what shall he not account unto God his Master i Every man is hereby taught " not to think of himself more highly than he ought to think ; but to think soberly, according as God hath dealt to every man the measure of faith." Peace among men, and glory to God, must result from a Religion so happy in its tendency. Thus the Gospel, impressed with the Divine cha- racter in the doctrine of proportional obligation, and so happily calculated to unite mankind and extend the peace of society and the glory of God, is wor- [ 113] Ihy of our highest esteem and firmest faith, as a system of Religion, the evidence of the divinity of which, accumulates as \vc advance in the examina- tion of it. ESSAY XX. The Im/iression of the Divine character in the - y " ■ Christian Religion. . from a combination of causes. The Spirit ofGotl is the prime efficient cause j motives are seconda- ry causes. Energy as it respects the first, is the powerful influence of the Holy Spirit on the soul, restoring it to moral agency, and enabling it to perceive and feel the truth of God. The consideration of this we shall refer to another place. The energy of the Gospel as it regards motives, is the weight or power of evidence applied to the mind, producing conviction of religious truth, and the force of interest applied to the heart, and in- lisling the passions in the cause of truth. We discover in man a faculty of intelligence, a power of sensibility, and a self-determining prin- ciplc. Without the first, truth could not be dis- covered j without the second, it could not be felt' loved 'or hated ; and without the last, there could be no virtue or vice, as there could be no volunta- ry action in receiving, or rejecting truth, either as a principle of faith, or a rule of practice. Therefore the energy of Religion, ought to be proportioned to the powers of human nature ; it ought to be fully sufficient to overcome the fala- cious motives to vice ; but it. ought not to carry irresistibility with it, because then it would destroy the purpose it is intended to effect — the restora* tion of man te order and happiness, in the posses- sion and exercise of true virtue. For actiens good abstractly considered) arising from an irresistible impulse, cannot have the nature of personal virtue in them. Moral excellence not being found in mechanical actions, and all actions resulting from uncontrolable necessity being purely mechanical* and inconsistent with the moral powers of man, it seems impossible for our salvation to be effected) by the application of an irresistible energy. The application of sugIi an energy would destroy, not save us. . It is likewise certain, that an energy insufficient fo overcome the delusive motiyes to error and vice, would be equally ineffectual.! Now as God is perfectly acquainted with the nature of man, we have a right to expect, that Religion coming from him, will be sufficiently ener- getic to effect our salvation, but not to destroy our C "5. J moral agency. And upon examination we shall find Christianity to be such. The Gospel is gloriously powerful to reclaim the erring mind, and wayward heart of man ; to rectify his thoughts, govern his passions, and re- form his life ; and, by reducing him to a state of order, to lead him to peace and happiness, to dig- nity, glory, and life everlasting. The motives to faith in the Christian Religion, are uncommonly strong. The weight of evidence in favor of the Gospel, is abundantly sufficient to produce con- viction full and perfect, in every man who atten- tively considers it, without having wilfully deter- mined to remain in unbelief. This will be evi- dent unto us, when we reflect that no reason can be given, why God should not bestow on man a Revelation of his will ; .that . such a Revelation is probable; that there is nothing in Christianity contrary to the nature of God ; that it bears throughout a very striking impression of the Di- vine hand ; that it is attended with positive incon- testable proofs of its divine origin, addressed to the senses of mankind ; and that these evidences are conveyed down to posterity in the Gospel, in such a way as not to admit the possibility of deception. But as this is the subject of these Essays, and as it is hoped, it will appear evident from them, that the weight of evidence in favor of our Religion, is abundantly sufficient to produce unshakene^ faith [ 116] in all reasonable men, nothing more with respect to this will be particularly offered here. The motives of the Gospel addressed to the heart, are altogether powerful, and nothing can re- sist them but blindness, and absolute obstinacy of will. If any thing can consistently with the nature ef Divine Providence, interest the heart, engage cur natural passions, fear, hatred, hope, and love, in the cause of virtue, it is the Gospel of our Lord Jesus Christ. Do we need assurances of Divine mercy, to en* s tc hope for success in cuv cttcm.pt to find justification fronrour sins, and an inheritance? among the Saints in light ? Behold the assurances of Divine mercy in the Gospel ! Whichever way we turn, we are met by such assurances, express- ed in the strongest terms, and confirmed by actions most unequivocal. Is it necessary to our becoming virtuous, that our indignation should be raised against sin ? What is calculated to raise cur indignation again Lt sin, like the consequence of sin seen in the suffer- ings of our Lord Jesus Christ? There God has manifested the exceeding sinfulness of sin, and its dire effects. If the Son of God suffered so greatly for sin not his own, what must be the misery of the sinner suffering for his own transgressions ? Is it necessary that our fear should be called forth, and put into activity, in the cause of virtue [ [ 117 ] The Gospel is divinely powerful to this purpose* It presents God unto us, as the God of justice and power unlimited ; whose will is self efficient ; who can act immediately on our souls, and excite in them unbounded pain or pleasure, as he shall sec fit; and who can arm in a moment all nature a- gainst us. It exhibits this God as denouncing ev- erlasting vengeance against the transgressor. Is it requisite, that our innate aversion to mise- ry, and our inextinguishable desire for happiness, our abhorrence to contempt and shame, and our love of glory and immortality, should be called in- to action in favor of Godliness ? The Gospel is remarkable for its energy in this respect. Heaven and hell are opened before us : all their weight is thrown into the scale in favor of Religion. All the pleasures of Paradise — honors coming from God— . and existence perpetuated in a state of happiness and glory forever — are promised as the portion of the godly ; while all the horrors and miseries of hell without end, are threatened as the re- compense of the ungodly. Is it of infinite consequence to us, to see the law of God reduced to practice ? to see obedience ex- emplified in the actions of a perfect life ? Behold this carried to the utmost extent, in the life of Je- sus Christ ! But to give all these motives more weight on thesprings ©faction, is it necessary, that we should C "8] have a sensible manifestation of the moral charac- ter of God, particularly of his justice and. mercy ? In this respect the Gospel is mighty to move. It points us to Calvery, and astonishes us with displays of mercy and justice divine. Man was a criminal before God ; the law cursed him with death ; and Justice demanded his blood. His transgressions had ruined his moral powers : from imbecility obedience had become impossible. How much more so, satisfaction for past trans- gression ! Mercy beheld the wretch in this hope- less condition ; her'bowels of compassion moved toward him ; she threw herself between him and justice ; and while with one hand she covered his head from the uplifted sword of Divine vengeance, with the other she offered to justice a perfect sat- isfaction in the blood of the Son of God, voluntari- ly offered for the sins of miserable man! <• God so loved the world that he gave his only- begotten Son, that whosoever believeth on him should not perish, but have everlasting life."*** " Jesus Christ gave himself for us, that he might redeem us from all iniquity, and purify unto him- self a peculiar people, zealous of good works." In the exemplification of these great truths, Mercy poured forth the riches of love unbounded, in the blood of the Redeemer ; while justice was mani- fested in awiul pomp, and tremendous glory. He spoke ; " Awake, O my swor4 against the man who is ray fellow I" The heavens were astonish- ed, and the earth confounded ! The sun veiled his face, and darkness swallowed up the world ! The pillars of heaven did tremble, and the strong foun- dations of the earth were moved ! On Calvery the Governor of the world, by glo- riously displaying his moral character, giving the most astonishing proof of unlimited mercy, and the strongest evidence of inexorable justice, arm- ed the Gospel with mighty energy. " He spared not his own son, but delivered him up for us I" Was there ever mercy like this 1 " Ile.spared not his own Son," but punished him for the sins of the world, for .which he had undertaken to answer. Was there ever justice like this ! Religion armed with such energetic motives as these must be mighty to command. Its language must befelt by all who attend unto it. " Let the wicked return unto the Lord, and he will have mercy, and unto our God, for he can abundantly pardon !• But let the incorrigible sinner fear, "for our God is ,a consuming fire I" Nevertheless, the energy of the Gospel, however great, is not irressitiblc ; the application of which depending, in general, on our own will. The Gos- ple produces its desired effect, as it is applied to the mind and heart. A mechanical instrument, designed to move a body of a given weight, will not move it, unless applied unto it, although its C 12°] mechanical power may be a hundred times greater than the resistance of the body intended to be mov- ed. Now the Gospel is an instrument of our sal- vation. It is almighty to reclaim us when duly ap- plied. But what effect can 'it have, when no applica- tion of it is made ? We are affected with the mo- tives of the Gospel, as we perceive and feel them. But can we reasonably expect to perceive and feel them, in their due extent and weight, unless we candidly consider them, and sincerely apply them to our hearts ? The promises of reward, and the threatenings of punishment, contained in the Gospel, relate chief- ly to the world to come. Now the apparent dis- tance between us and that world, gives full scope for the exercise of all our powers, — for freedom in choice, and liberty in action. Thus the Religion of Jesus Christ, truly ener- getic, but not irresistible, admirably fitted to the constitutional powers of human nature, comes re- commended unto us, as being strongly marked with the Divine character — with the goodness and wisdom of God. t »*> 3 ESSAY XXI. The Lnjiression of the Divine character in the Pro- Jiriety of the conditions of Christianity, THE obligations of the Christian Religion, seem naturally to divide themselves into three sort? ; 'the obligations of our moral nature ; the obligations of our condition ; and ritual obligations. Those of the first sort, are grounded on the o- riginal relations of man. On these v/e have touch- ed in the Essay on the holiness of the Gospel. Obligations of the second kind, arise from the present condition of man as being distinguished from the condition in which he originally was: such are repentance and evangelical faith. Forrepen- tance is obligatory on such only, as are in the con- dition of sinners ; because it can never be requir- ed of those who have* never at any time transgres- sed the commandments of God. So likewise is c- vangelical faith. For such faith is a firm belief in, and a cordial reception of, the Lord Jesus Christ, as Mediator between God and a sinful world. Those of the third kind, depend entirely on the will of our great Law-giver. They have not, from the nature of things, as far as we can see, any ab- solute necessity in them ; yet, however, they pos- r 1=2 1 *sess a high degree of propriety : such are baptism .and the sacrament of the .Lord's supper. \\ e may call faith and repentance, the Lord's .-supper and baptism, conditions of Christiantiy ; be- cause on the faithtul performance of these duties, through the merits of Jesus Christ, salvation is pro- mised unto us in the Gospel. Not that we are hereby exempted from moral duties ; for repen- tance and faith are moral duties themselves though .distinguishable from moral duties originally obliga- tory on n;aiL And moreover, they are necessary to the right performance of the rest of eur duties* The Lord's supper and baptism being purely ritual and sometimes impracticable, may, in certain cases, .be dispensed with by our gracious Law-giver : how- ever, we ought to perform them whenever we can. But repentance and faith are indispensably neees- sary to all adults, coming to the knowledge of Je- sus Christ. The propriety of these conditions. How pro- per is the requisition of repentance ! It becomes ( cd in the support of the honor of his government, to it-quire the rebel tinner, to ground the weapons of his rebellion, and to return untoobedien.ee with sincere and deep sorrow .; openly confessing and lamenting the baseness, that led him to violate the lights of God and man — to dishonor the name of his Maker — to destroy his own peace, accu- r i late eu>it on his conscience, and ruin his moral powers — to injure, the peace and prosperity of so* t »» 3 dcty — to spread the contagion of rebellion among his fellow subjects — and to provoke Divine Justice to indignation. Repentance as a condition required of us by the Gospel, is proper ; because it is necessary to our salvation. How could we be saved without rcpe- pentance ? Were we delivered from the curses of the law by pardon from God, without tasting the bitterness of sin, we should plunge ourselves into the same condemnation, by the reiteration of the same crimes. It is necessary, that the love op sin should be destroyed in us, through a paiaful sense of the hateful nature and dire effects of it.— To detach us from sin, it is requisite for us not on- ly to perceive, but also to feel, that we are "in the gall of bitterness and the bond of iniquity." Can any thing less than the deepest remorse, harrow- ing up"our bosoms with excruciating distress, awa- ken in us holy indignation against sin, and lead us to humble ourselves at the feet of divine Mercy ? The salutary effect of repentance in a recipro- cal influence between returning sinners, and the happy consequences of this influence on others, are additional considerations, which evince the propriety of this co»dition of the Gospel. These considerations do not, perhaps, generally affect us in proportion to their weight. With equal propriety faith is required of us, as a condition of Salvation. For none will dispute ft KM ] t3i.it ifiGod has indeed sent his Son into the world, in the character of Mediator, it is a duty with which we cannot dispense, to believe in him as such. For this faith is evidently necessary to our .acknowledging his credentials as Minister of the nev, covenant, and our receiving him in that char- acter. Without such acknowledgement and recep- tion, it is impossible for us to acceed to the terms oi l-econciiiation proposed by this Divine minis- ter. /Hid we ought to grant the truth of the mis- sion cf Jesus Christ, when we examine the pro- pi iety of faith, in relation to the sytem of Religion contained in the Gospel. i lie propriety of faith will further appear from another consideration. Man as a delinquent sin- ner, can have no claim to righteousnes. From the ruined state of his moral powers, he is utterly viLv.bie to keep the law of God, until renewed by gruee. While in unbelief, he is continually be- coming more and more delinquent before God.— But were it not so — were he perfectly able to dis- charge his original obligations, he could then do r.o more than his duty; he could never make any satisfaction for transgressions past. However, from blindness of mind, and a perverse disposi- tion to be independent of God, he is tenaciously in- clined, even while he seeks divine favor, to depend on his own merit. But evangelical faith lays the ax at the root of this monstrous error, this mis- I ** J enievous evil. For such faith is a. strong convic- tion, and a lively sen^e of the righteousness of Jesus Christ, as the meritorious cause of justifica- tion and salvation. Thus the proud, the arrogant, the boasting pharisce, is humbled at the feet of mercy — The mighty Saul, famed in learning, and extensive in self-righteousness, through the ope- ration of this faith prostrated at the foot of the throne of grace, disclaims all righteousness of his own, thdt he may be found in "the righteousness which is of God by faith." We shall discover the propriety of faith, if we* consider that it brings us back to the ground which we left in transgression. The truth of God is a rock, on which man, in a state of innocence, stood, and rejoiced in perfect security. But when he doubted of the firmness of this rock, he plunged himself into the abyss of sin, and was swallowed up in the floods of wo. " Thou shalt not eat of it : for in the day that thou eatest thereof, thou shalt surely die."* "Be- lieve on the Lord Jesus Christ, and thou shall bo saved. "f These commandments with the declarations accompanying them, rest on the same ground. They are not, as far as we can perceive, deducible J Gen. & 17. f Acts 16- 31. [ IS*] from the nature of things ; but they are positive obligations, deriving all their force from the truth of God. These obligations, it is true, as they re- quire faith in the truth of God, are of a moral na- ture ; but with respect to the particular objects y Ir ch they present to our faith, they are undoubt- edly positive. Through violation of the first, we fell into sin and death ; by obedience to the last, we rise to righteousness and life. What, there- fore, can be more proper than faith ? By it we measure back our steps unto God, and receive his wcrd as immutable truth. This thought suggests another. Faith is the principle of all virtues. Impiety and vice, in all their forms, arise from unbelief. Virtue and piety, love to God, and benevolence to man, originate in faith. And hence we may discover, how very por- pcr and important, is the faith of the Gospel. With respect to the ritual institutions of the Gospel, baptism and the Lord's supper, it is very evident there is a high degree of propriety in them. Nothing can represent the things which are intend, ed by them, with greater simplicity, and with more foice. By baptism the invigorating and cleansing influ- ences of the Holy Spirit, are figured unto us; while in the same ordinance, we are dedicated unto God, brought into covenant with him, and strongly bound to support the cause of Christ. £ 127 ] By the Lord's Supper .we perpetuate the memo* ry of that death, on which all our hopes-are ground- ed ; acknowledge our gratitude to God for his in- finite love; confirm onr love to Christ; and most solemnly engage to mortify the corrupt desires of the flesh. It is very plain, without entering into any other considerations respecting these institutions, that, when taken in connection wtih the doctrines of the Gospel, they are highly proper, and wisely calcu- lated to promote the salvation of mankind*; and especially, when we consider them, as institutions designed to convey to posterity the positive evi- dence of Christianity. In the propriety of the conditions of the Gospel, we discover the impression of the Divine charac- ter. The Religion of Jesus, corresponding with the perfections of Deity, and accommodated to the nature and circumstances of mankind, comes re- commended unto us as the Religion of God. ESSAY XXII. The Divine character impressed on Christianity itv the: promise of divine aid. FROM that character of perfect wisdom which the Deity sustains, it is rational to infer, that his plans are wise, and that the means which he em- E 128 ] ploys to carry them into execution, are always fftcient for the purpose. Hence we expect to find in a Religion, coming from God, a promise of ciri i "uLce. For the condition of human na- ture, with respect to its moral inability to discover ar.d proper 1 : the truths and obligations of Religion, with the external circumstances in which it is placed, strongly argues the necessity of the influence of the Holy Spirit. "Therefore we are led to expect, that the Divine Being, in effecting the redemption of the world, would afford unto mankind this influence, and in the communications cf the purposes of his grace unto them, would give tfecm assurances of it. For without such assurances of aid from on high, of what consequence to us would the most excellent system of Religion be ? With high expectation of the promise of assis- tance from heaven, we search the Scriptures, and y are net disappointed. For this promise is one of the most prominent characteristics of our Holy Religion. The holy Scriptures ascribe their origin to the Spirit of God. « All Scripture is given by inspi- ration of God."* And hence it is, that the Spirit of God is the prime efficient cause of the energy of sJhiistianit/S The Gospel, in the hand of this Spirit, is powerful to reclaim the erring sons of * 2. Tim. 3 16. C 129 ] mei ; to impress them with the importance of Reli- gion ; to call them to the exercise of righteousness, and the possession of joy unspeakable, and life e- ternal in the kingdom of God; Christianity, framed with a particular view to that state of moral death in which the children of men lay, contains a remedy fully adequate to re- move this evil, in the impulse of life given by the touches of the Spirit of grace. In this excellence of the Christian Religion, we see it distinguished from every other religion, and deeply impressed with the characteristics- of infinite goodness and wisdom. Uncler the influenct of the Spirit of God, accord- ing to the Gospel, we have received a degree of moral life, and have been made capable o* ■ ing and improving religious truth. This S;,l. is promised to us as the Spirit truth ; as the great source of information respecting God, and the things of God. When man, through this medium of divine com- munication, discovers that the curses of the violated law, arejeharged with fiery indignation against him, and resolves to flee from the wrath to come, what a multitude of difficulties and obstructions appear before him ! How arduous the work of subduing' an evil heart of unbelitf ! How dificult the work' ofreducing to order passions long accustomed to perversion and misrule, and of reforming habits of F 2 [ iso ] vice and impiety ! What care and indefatigable labor are here necessary ? And who without the aid of the Holy Spirit, is able to accomplish this ? Nothing can beef more consequence to man in this case, than an assurance of assistance from the Spir- it of infinite power and grace. To highten the distress of such a character, con- science alarmed with the denunciations of the law of God, thunders its curses in his ears, and pierces his heart with the excruciating sense of remorse ! Apprehensions of vengeance fili him with dismay — Standing on the borders of despair, O miserable man ! what canst thou do ? From whence canst thou derive courage and strength ? The powers of dark- Less within thee, thou canst not scatter with the w-ouiC' < Ln , e meason. Thou canst not turn the i;npe- .. current of thy nature forcing along the chan- ft*\ 4 ' a corrupt heartland rushing down the pre- faces of evil habits ! The only hope which remain- ed} for thee, is the promise of aid in the Holy Spirit. Let thy heart embrace this promise j and thou shalt rejoice in peace and safety. Of what infinite value is this promise of divine assistance to the repenting sinner 1 Under the hap- py influence of it, he is enabled to return unto God in true repentance, and in humble hope to seek his pardoning mercy. Enabled by the Spirit of truth, t "believe that Jesus is the Christ," he feels the transforming power of divine grace, and exults in [ 131 ] the possession of anew nature. Conscience is de- livered from a sense of guilt; passion is reduced to the government of reason ; and order is estab- lished in the soul of the believer. Introduced by this happy change " into the king- dom of God's dear Son," it becomes his duty to glorify God, and secure his own interests in e- ternity. He is required to complete the reforma- tion of his heart and life ; to mortify the deeds of the body ; and to perfect holiness in the fear of God. But t □ effect this purpose, the influence of the Holy Spirit is necessary ; and the promise of it, is well calculated to inspire him with hope, courage and strength. Among the most important duties of man, is de- votion ; which, while it affords the best resources of strength for the accomplishment of the purpo- ses of Religion, inspires the soul with the noblesjt' ideas and purest affections, and communicates the sweetest pleasures to the heart of man. But with- out the aid of the Holy Spirit, can we perform this duty aright ? can we fall at the feet of the great Eternal ! and worship him with ail the soul ? can we attain unto the right performance of this high- est of all duties, and most pleasurable of all exer- cises? Can we, without divine aid, by repeated approaches unto the Divine Being, acquired the perfection of our nature, and the consumm-idou of our happiness, in a conionnity to his moral perfec- [ 132 ] tions ? The assistance of the Holy Ghost, in this respect, is absolutely necessary. Possessed of a conformity to the moral perfec- tions of God, we are qualified for the enjoyment "of the inheritance of the saints in light." But before we can enter upon the possession of this in- heritance, we must navigate the boisterous ocean of life, and shoot the gulph of death ! In this voyage of so much danger, and of such infinite conse- quence, how important is the agency of the Hoiy Spirit ! The Gospel gives us the promise ©f this Spirit as our guide and comforter. " When he, the Spirit of truth, is come, he will guide you into all truth."* " And I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever."t Thus we see, that the aid of the Spirit is com- mensurate with the necessity and wants of human nature ; and the Gospel which contains the pro- mise of this aid is strongly impressed with the cha- recter of the God of wisdom and goodness. In" deed the promise of divine assistance, is the glory of the Christian Religion. What would the Gos- pel be without it ? A beautiful system of Religion — but unanimated, a mere dead letter — an admirable body of divinity- — but de stitute of a soul. — This Promise of the Father gives substance, fulness, life and energy to the Religion of the blessed Jesus. * -John 16. 14. "{John 14. 16. C "3 ] Perhaps it may not be amiss to remark here, that the operation of the Holy Ghost on the minds of men are various. This assistance is communicat- ed in different ways, through different means, and sometimes, perhaps, without any means at all. But it should never be forgotten, that the chief channel of this communication, is the Gospel of Jesus Christ. On this very account, it ought to be highly estimated ; being so greatly distinguish- ed, and so^deeply impressed with the Divine hand. ESSAY XXIII. The Imfiression of the Divine character on Christia- nity, in the Doctrine of Providence as taught in the Gosfiel. FROM the moral character of God, we infer this doctrine. The consideration of the goodness and justice of God, seems sufficient grounded for our faith, that he takes on himself the care of the gov- ernment of the world ; and that he is constantly employed in making suitable provisions for every living thing, since every living thing is the effect of his almighty hand. This seems the more rea- sonable, as from the infinite nature of his attri- butes; he is perfectly free from labour or weariness; C 134 ] in the most unintermitted operations in the admi- nistration of his Government. But is not the doctrine of Providence, deduced from the moral character of God, strongly con- fronted by the present state of the World ? Can a world like ours, full of disorder and misery, and where death reigns without control, b« under the government of God, who is infinitely wise and good? We must confess, that when we draw conclusions respecting Divine Providence, from nature only, we find ourselves involved in great difficulty, and much uncertanty. The moral character of God ar- gues in favor of this doctrine ; and the disorder of the world seems to argue against it. It must in- deed be true, that the evidence of the truth of this doctrine, which reason alone can collect, is supe- rior to the objections against it : yet how few, wh© are guided by human wisdom only, think correctly on this important subject? Natural Religion, though she here scatters a few rays of light on our path, leaves us much in the dark respecting the Providence of God. But here the Gospel comes tb our relief. It sets the doctrine of Providence in the clearest and fairest light. Our doubts are removed as soon as we peruse the sacred Page, and receive the infor- mation which it give*. We there learn, that the Government of God extends t© all, and is applied T. r ith tae utmost care and wisdom— with care pro- [135 ] portionate to the value of each individual, In the estimation of the Divine Mind — and with wisdom, in perfectly suiting laws to the different natures of created beings. The Providence of God is extended unto all. The amazing frame cf nature, with its innumera- ble hosts of living creatures, is under the Govern- ment of the Almighty. "The Lord hath prepared his throne in the heavens ; and his Kingdom ruleth over all."* The care of Providence is proportionate to the value of each individual being in the estimate of the Divine Mind. " Are not five sparrows sold for two farthings ? and not one of them is forgotten before God. But the very hairs of your head are all numbered. Fear not, therefore ; ye are of more value than many sparrows. "f God cares for the fowls of the air — but more for man, espe- cially for the humble, who trust in his name, and' sincerely fear and love him. The Government.of God is applied with wisdom, in perfectly suiting laws to the different natures of created beings. Matter is governed by absolute irresistible laws ; and hence so much regularity and accuracy, in the revolutions of the heavenly bo- dies. But reasonable creatures, being endued •with liberty of action, are governed by laws suitable * Fsal. 109. 19. t Luke. 12. §, 7. [ !»*■ ] t« their nature, manifestated to their understand-- ings, and applied, by proper considerations, to their powers of feeling — laws which they are bound to- obey, but which they have power to violate. This sweeps away at once, the objections against Providence, arising from the disordered state of the world. For we learn from the Gospel, that through the abuse of this power of liberty, sin came into the world ; and misery and death by sin. Mis- ery is the direct consequence ©f violating the law of God. Therefore, natural evil, though positive disorder, is relative order. When considered ab- stractly in itself, it is disorder; but when consid- cred in relation to the transgression of the law, it is order. It is just and right, and necessary in the natare of things, that the transgressor should- be miserable. Hence, properly speaking, there is no other disorder in the world, but that of moral- evil. And, excepting this disorder of moral evil, arising entirely from free agents abusing their li- berty, and for that reason not attributable to Divine- Providence, " whatever is, is right." Moreover, the Gospel assures us, that Provi- dence has adopted means to restore the world to righteousness and happiness; that these means are now in operation ; and that the time shall come, when the restitution of all things shall take place. - We there learn that the spiritual kingdom of the Messiah, which God has established in tl>e world; r 13? i fcy the glorious ministration of righteousness, shall have no end, but shall overturn all opposition, and increase until it shall fill the world ; and that, when the fulness of time it come for the accomplishment of the purpose of God respecting the restoration of the world to order and happiness, the Almighty- will say: "Behold, I make ail things new."* The doctrine of Providence, as taught in the Christian Religion, is calculated to inspire us, with the strongest affections, and warmest gratitude, for the Governor of the world. For he is there, represented as holding the administration of the Divine government in his hands, for the good of his subjects ; as the Father of men, tenderly con- cerned for their welfare, doing good to all men, but espicially to them who fear him. "Like as a father pitieth his children, so the Lord pitieth them that fear him."f The dispensations of Providence of an afflic- tive nature, are not the vindicative punishments of Justice ; but they are the disciplinary adminis- trations of Mercy. They are the well directed, chastisements of our heavenly Father. He de- signs by them, to teach us, the vanity of the world; to draw off our affections from earthly enjoyments; and to inspire us with a longing desire for the possession of that better world, which he has pro- * Rev. 21. 5. \Psal. 103. 23. C »» J anised to his saints. To teach us humility, patience r meekness, submission and resignation ; to fill our hearts with the tenderest compassion for the mis- erable ; and to prepare us to meet death with that greatness of soul, which is suitable to our high appointment to immortality and eternal life ; to ef- fect these gracious purposes, our heavenly Father administers unto us the cup of affliction. But in the midst of the sorest afflictions, which, underahe direction of his Providence, overtake us in our pil- grimage below, he gives us assurance of his love. " Whom the Lord loveth he chasteneth, and scour- geth every son whom he receiveth." Thus he would have us believe, that the distressing dispen- sations of Providence are tokens of his fatherly re- gard for us. The influence of the doctrine of Providence, on the happiness of the virtuous, must be great ; and the restraint, which it lays on the vicious, must be attended with beneficial consequences to the peace and prosperity of society. By it the blessings of this life, are more than doubled to the good man. For he beholds them as tokens of Divine favor ; and derives from a grateful sense of obligation for them, the sweetest and purest pleasure. On Pro- vidence he rests himself and all his interests. It is a rock on which he stands, wrapped up in seen* rity and peace ; beholding the caprices of fortune. 3 the vicissitudes of lite, and the rage of his enemies C 159 ] ■with composure ; and smiles to see their vain ef- forts curbed, by an Almighty hand engaged to de- fend him forever. When the storms of life gath- er around about him, and adversity discharges on him a shower of evil, he feels himself inclosed, as it were, in a coat of mail ; while he hears the voice of him, who holds the destinies of man in his hand, addressing him thus : "Be still, and know that I am God I" " Fear not, for I am with, thee ; be not dismayed, for I am thy God." Human society is indebted unto the doctrine of Providence, for the great benefits of order, peace, and worldly comforts, which are enjoyed in conse-* quence of the restraint which it lays upon bad men. It frequently deters the proud, the ambitious, and the revengeful, from carrying into execution their designs of oppression and cruelty. They see in, this doctrine the Almighty frowning upon them, and holding a flaming sword over their heads • Their hearts fail them for fear, and their arms fall nerveless, at this sight of the threatening aspect of Providence. Our world, as it now is, is constantly exhibiting before us scenes of injustice, cruelty, and blood ; but, were evil and ungodly men free from all restraint from the fear of Providence, it would be infinitely worse. If the passions of men were let loose — they would drive peace from eve- ry corner of the earth — They would fill the world "Hh the utmost confusion, horror, and distress— C }** ] And, in a few years, they would almost, if not en~ tirely, exterminate the race of men. Thus the Christian Religion, which confirms the best intimations of reasonrespectingProvidence,an& clears away all objections against it, possesses an ad- vantage over every other religion which has appear- ed in the world; by affording an inexhaustiblesource of consolation to the good ; and by presenting a powerful obstruction to the evil machinations of the bad. And hereby Christianity is set in a light divinely pleasing. We clearly discover on it the impression of the hand of God. We here see in the doctrine of Providence as taught by the Gos- pel, bearing strong marks of the wisdom, justice,and goodness of the Creator and Governor of the world. Let us now turn our attention, for a moment,, to the observations which we have made on the internal constitution of the Christian Religion. We have seen convincing proofs of its Divine nature :- we have seen the glorious character of God, im- pressed upon- it. W T e have seen in its laws and doctrines, such a striking resemblence of the Di- vine Being, that we cannot, without great perver- sion, attribute it to any other cause than that of supernatural inspiration. We have seen this re- semblance, in the perspicuity and sublimity of the Religion of Christ; in the consistence of its doc- trines, and the holiness of its precepts ; in its pro- portion, and energy } and in the propriety of its E HI ] conditions, the promise of Divine aid, and the doc- trine of Providence. It has fully borne the test of the second Rule, which we proposed to apply un- to it. Let the reader pursue the subject in his medi- tations. Let him extend his thoughts, and go into a particular and detailed consideration of those objects, which have been held to view. Let him scrutinize, in the severest manner, all the internal parts of the Gospel of Jesus Christ. And we as- sure him, that although it will cost him a little la- bor, yet he will be more than paid for his pains in examining this glorious subject. Light will in- crease as he advances: evidence of the truth of Christianity will be accumulated. It is true, the cursory view, we have taken of the subject be- fore us, is abundantly sufficient to convince the inquirer after truth — But the particular considera- tion we here recommend may do more : it may warm his heart, and lead him not only to believe, but also to love, the Gospel of our Lord Jesus Christ. To walk in its precepts, to catch its spir- it, to be assimilated to the moral excellence of its Holy Author, h our great duty, and our glorious privilege. C i« ] ESSAY XXIV, The Testimony of Christ and his Jjiostles an Evi* dcnce of the Truth of Christianity: THE Christian Religion, by its internal eviden- ces, is strongly recommended unto us. The excel- lence of its nature, as being- free from every thing objectionable, and containing every thing, as far as we can see, necessary to a perfect system of Reli- gion, exalts it above all human productions. For this reason we ought to receive it ; to believe it firmly, and to practise it cheerfully. But to remove all suspicion, all passible ground for doubt, God has added external evidences, most of which are of an incontestable nature, possessing the properties of demonstration. Such, indeed, from the goodness of God, we have some reason to expect, inasmuch as Christianity lays claim, not only to the character of truth, but also to that of being a Revelation from heaven. For although its internal perfection, is above the power of hu- man nature; yet, to remove all ground for unbe- lief, some external evidences seem necessary ; more especially, because the bulk of mankind do not so readily discover the weight of arguments, C i« ] drawn from the nature of th«ology, as they do the force of «cular demonstrations. We now come, therefore, to apply to the Reli- gion of Jesus Christ, our third Rule. " A Reve- lation from God should be d^nded with ex- ternal positive, incontestable evidence, addressed to the senses of mankind." Jesus Chris.t testified unto the world, that he came from God ; and that the doctrines he taught were the doctrines of God. The Apostles also testified, that they were sent by him to declare unto the world, what they had seen and heard con- cerning him ; and that he had given unto them his Holy Spirit, as an infallible guide to all truth— that they might preach, without any danger of er- ror, the doctrines of his Holy Gospel. They con- firmed this testimony — They gave demonstrations of its truth ; they produced the credentials of their mission — in miracles and prophecies. We shall not, in this Essay, enter on the con- sideration of these glorious demonstrations, these -divine credentials of their high commission. But we will consider several particulars which render the testimony of Jesus Christ and his Apostles worthy of credit, exclusive of miracles and proph- ecies. And first, the character of Jesus Christ, and that of his Apostles. The character of Christ shines with unequaled lustre. Such an exam* I 144 ] pie of moral excellence, the world never saw, nei- ther before or since, as it saw in the life of the Holy Jesus. Such sincerity and integrity, such modesty and meekness, such zeal for God, and such love for man, were never seen in any other person. His life was a perfect transcript of the law of God. And is not the testimony of such a person, independent of every other consideration, highly worthy of credit ? Does not the confession of his enemies establish the credibility of his testimony ? " Never man spake like this man ?" He astonished the werld with the profundity of his wisdom ; and with the irresistibility of his arguments, he confounded his adversaries. Never was any man so free from all tincture of enthusiasm and superstition, or so full of all goodness, as was Jesus Christ. And is not his testimony worthy of credit ? The character of the Apostles. Where shall we find men, whose testimony is worthy of more cred- it? Is it possible to find men, who possess a grea- ter fund of truth, plain, open, honest truth ? It is true, as men, they were not free from imperfec- tions. But even these seem to increase the credi- bility of their testimony, in giving an occasion to discover the great ingenousness of their hearts, in so honestly relating even their own faults. They possessed a very high sense of justice and propriety, sweetly mingled with unbounded ben- [ 145 ] evolence and compassion toward mankind. Did they not exercise an uncommon degree of disin- terested good will for their fellow beings ? What extraordinary distress did they pass through, with unyielding fortitude, to do good to the sons of men ! With a mind unruffled, they bore all man- ner of evils ; and retained an ardent charity even for their persecutors ! Certainly the testimony of such men, is worthy of credit. Secondly, the testimony of Jesus Christ and his Apostles is worthy of credit, on account of the motives by which they were influenced. These motives were pure. They testified that they were sent of God, and they preached the Gospel unto the world, to discharge their duty, to glorify God, and to promote the happiness and salvation of man- kind. If these were their motives, their testimo- ny is worthy of credit ; and that they were, wc have no reason to doubt. Look the world over, and attentively consider all the impostors which have appeared in it. You will find, that all their motives centred in selfin- terest. The acquisition of a great name, the en- joyment of the pleasures and honors of the world, and the possession of wealth and power, were the objects they had in view. Hence they flattered the passions of men. They made their way to the great and the honorable, to the rich and the pow- G U «>« 3 crful, by a smooth and easy ascent, by soothing -and flattering their ruling passions. But the way which Jesus Christ and his Apos- tles took, was directly the reverse of this. They leveled all the force of their doctrines against the corrupt passions of the human heart, without dis- tinction. They preached the most mortifying pre- cepts. They reduced all men to a mortifying lev- el — te the condition of tinners, " children of wrath." The blessings they pronounced, descen- ded on the heads of the humble, the poor in spir- it, and the pure in heart. But they reserved the curses of God, for the vain, and the proud; for the great and the mighty ones of the earth, who loved riches and pleasures, honors and. power, more than God. Could such men as these be im- postors ? It is impossible. They were men of sincerity and truth ; and as such they are worthy of credit. But thirdly, this will further appear, if we con- sider the prospects they had before them. What were these prospects ? With respect to the world to come, they were truly glorious. They saw in the premise of God, crowns and kingdoms im- mortal ! Bur regarding this world, nothing could be more gloomy and discouraging, than what was full in their view — persecution, distress, and death, in their worst forms ! Through these their way lay [ 1471 to that heavenly glory unto which they aspired. — The loss of all things they held most dear on earth, they had reason to expect, would be the consequence of preaching the gospel. Jesus Christ foresaw, and frequently declared, that the men of the world would persecute him, deliver him into the hands of the Gentiles, and put him to a dreadful and shameful death. He assur- ed his Apostles, that they should lie violently persecuted by ungodly men. He said unto them: "They shall lay their hands on you, and persecute you, delivering; you up to the synagogues, and in- to prisons, being brought before kings and rulers for my name's sake." "Some of you shall they cause to be put to death. And ye shall be haled of all men for my name's sake.'"* " Yea, the time cometh, that whosoever killeth you, will think that he doth God service." § But nothing could deter these resolute men. — The fullest conviction of the truth of the Gospel, and the celestial glory which they had in view, in- spired them with more than mortal courage. Nei- ther " tribulation* nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword," was able to prevent them from accomplishing the great work they had undertaken — from preaching * Luke, 21. 12, 16, 17\ § John 16. 2. £ >« 3 the Gospel of Christ. " Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, was able" to stop them in their glorious race, or " to seperate them from the love of God, which is in Christ Jesus our Lord." Now, men of such excellent character, influen- ced by such pure motives, undaunted with such prospects before them, and persevering in publish- ing the doctrines of the Gospel untill they fell martyrs to its truth, are worthy of the highest es- teem ; and the credibility of their testimony can hardly be rated too high. Can any suppose, that their word is not worthy of credit, unless at the same time, they suppose them to be insane ? But this supposition will not be admitted as having the least shadow of truth in it, by any but those who are themselves insane. For where can we find the least mark of insanity, or even of enthusiasm, in the first Teachers of Christianity ? Are insane per&ons under the influence of motives of such purity ? Do they maintain a character so excellent and praise worthy ? Besides, is it not impossible that so many insane persons should so perfectly agree in their testimony ? Which of the Apostles ever* contradicted himself, or any of his fellow Ap«- ostles ? They always maintained an unity of tes- timony. C 149 3 The weight of evidence, in favor of the credi- bility of the testimony under consideration, may be increased by considering the place where, the time when, and the persons to whom, this testU mony was given. But we shall leave the reader, to extend his reflections to these subjects ; and we shall close this Essay with the following remark. If the testimony of Jesus Christ and his Apostles, did not interfere with the passions of men, it nev- er would be called in question by any one. And we challenge the world to produce any one, of any age or nation, the credibility of whose testimony is greater than theirs. ESSAY XXV. The nature and character of true miracles, ALMIGHTY God has impressed certain prin- ciples on nature, under the operation of which, constant and certain effects are produced. Some of these are known to us,, as the established laws of the material world. We can have no doubt, that God can suspend the operation of these laws, so as to prevent their natural effects j or that he can give a new impulse [ If ] to nature, ro as to produce effects, which would ret result from the operation of the originally es- tubiised laws of creation. Now we conceive, that miracles take place in consequence of the suspension of the established operations of nature, or cf the operation of some new principle or impuise given, for a limited time, unto nature by the hand of God. There is, therefore, nothing in the nature of miracles inconsistent or contradictory. For it is as easy, and as consistent with the Attributes of Deity, to suspend the operations of nature, to give them a new direction, or to produce extraordina- ry effects by an immediate impulse of his hand, j;s it was to create the world, with all its pro- perties, laws and operations. But how shall we know a true miracle ? Tins question requires some caution in examining it. — For we apprehend, that much evil has resulted from attempting to examine it on physical princi- ples. We know so little of the powers of nature, and of the faculties of unembodied spirits, that it is very difficult, if not impossible, to determine what may, or what maj not, be done by these pow- ers and faculties ;. so as to free ourselves from error, and to ascertain on physical principles, those operations which are truly miraculous. Is it then impossible for us to know real mira- les ? By no means. The difficulty does not lie [ wi ] in the nature of the question*, but in the lricthoc^of examining it. Were a philosopher to attempt to determine the physical and mo,. i hu- man soul, from the essence or substantial princi- ple of spirit, he would ffn'J himself in the dark ; because he could form no idea, at least no cor- rect id h'e substance of spirit, from \ his arguments must be drawn. But this dark would vanish from around him, oi his attemj to determine the spiritual nature of the soul from its known properties. So likewise, if we attempt to determine, what works are truly miraculous, from the physical nature of miracles, we shall find ourscrvss m perplexity ; but if w'e attempt to do-. te'rmine, what actions have the nature of miracles from the characteristic murks of real miracles, our perplexity will vanish: we shall find the subject plain and easy. What then arc the characteristic marks of a gen- uine miracle ? A genuine miracle is a work — man- ifestly above all human power — wrought for some great and good purpose: — free from all just£u.>pi- cicn of diabolical agency — and addressed to the senses of mankind. A miracle is a work manifestly above all human power. It carries with it such undoubted evidence of its superiority to the power of man, as to pro- duce immediate conviction in the mind of the can- did observer, and always to bear the severest in- _ resti -ration, Z 152 ] A great many singular and strange performan- ces, are frequently played off, by the cunning and sleight of men. But these bear notjihefmost dist- ant resemblance to real miracles. The tricks and feats of the juggler, however they may surprise and astonish the unthinking, require nothing more than human agency to perform them. But a mir- acle, free from all dark deceitfulness and insignif- cancy, is so manifestly superior to all human pow- er, as to leave no room for doubt , as in the mira- cle recorded in the following words. " And, be- hold, there arose a great tempest in the sea, inso- much that the ship was covered with the waves." "Then He arose and rebuked the winds and the sea; and there was a great clam. But the men marvelled, saying, What manner of man is this* that even the winds and the sea obey him !"* A miracle is a work wrought for some great and gocd purpose. We have no leason to believe, that the Almighty would interrupt the order and operations of nature, for any insignificant purpose. If he arrest nature in her course, it will be to ef- fect a purpose of great magnitude, highly benefi- cial to the subjects of his kingdom. The inter- ests of time alone, we can hardly believe, are suf- ficiently important to call forth the energy of the Divine hand, to break in upon the established laws of creation. But ;he inteiests of eternity are of * Mat, 8. 24, 26, 27. [ 153 ] such magnitude, as to afford a sufficient reason for the operation of miracles. To call the attention of mankind to the doctrines of natural religion, and to afford proof of such as are revealed ; to give them the enjoyment of eternal happiness, in the exercise of obedience, and the possession of holi- ness, is of infinite consequence to the world.-— Hence we conclude, that a miracle is an action good in itself, and great and good in its design. Therefore, a miracle is a work free from all just suspicion of diabolical agency. For an operation good in itself, and great and good in its design, cannot be a work of satan. That utter hatred of all righteousness, which ever actuates the prince of darkness, renders it impossible for him to do any thing good. Had he natural power to work miracles, which may with some reason be doubt- ed, he never would exert that power to produce miraculous effects, for the purpose cf enforcing- the obligations of natural Religion, or of establish- ed revealed doctrines of moral excellence. And lastly, a miracle is a work addressed to the senses of mankind. Without this, of what use could miracles be ? Conviction of the Truth of Religion, can be effected by miracles, only when they are wrought in the presence cf such as are intended to be convinced, or by the indubitable tes- timony of those in whose presence they have been wrought. [ 154 ] This address to the senses of mankind by mira- cles, in attestation of the Truth of Religion, we may be assured, will not be attended with any con- cealment of any part of the operation, or with any dark unintelligible language or apparatus ; all of which might create suspicion, or leave room for distrust, in the minds of beholders. For when the God of truth and sincerity, stretches out his hand to show wonders in confirmation of Religion, he will attach nothing to their operation, which will ren- der them suspected. Whenever an operation bearing the foregoing marks, takes place, we may be sure, that it is a vork of the omnipotent God. Every action which is n:anifestly above all human power, wrought for some great and good purpose, free from all just suspicion of diabolical agency, and addressed to the senses of mankind in an intelligible manner, has the character of a genuine miracle, and it must have its nature too* [ i" 3 ESSAY XXVI. ■ The miracles recorded in the New Testament, dc~ vionstratc the truth of the Christian Religion, because they are genuine. THERE is no evidence of the Truth of Religion more conclusive, than the operation of miracles ; because the proof comes directly from God him- self. When God stretches out his hand to show signs and wonders, in attestation of the Truth of a- ny Religion, that Religion receives the highest sanction : God indelibly impresses o;i- it his own character of truth. It is then impossible to reject such Religion, without rejecting reason ; for on^ of the first principles of natural Religion, one of the best dictates of human reason, is, that God from the eminence of his perfections, is gloriously in- capable of deceiving his creatures. On this ground we conclude, that we cannot re- ject the Christian Religion, without acting contra- ry to the dictates of our own understandings, and doing violence to our own consciences. For it comes supported by invincible proofs — by the de- monstrative evidence of miracles. Jesus Christ and his Apostles wrought a great number of genuine miracles. A little attention to [ »" ] the Sacred Records will convince us. that the mi- racles related in them, have every characteiistic mark of real miracles. To heal the sick, to raise the dead, lo control all nature with a word, is infinitely above all human ] o^rr. But Jesus Christ did these things. lie healed all manner of descases. — The blind receiv- ed their sight — the deaf heard — the dumb speak — uiueci were made whole and sound — the lame valked-*-the lepers were cleansed — multitudes of li; .:i y persons were fed to the lull, v.ith a few loaves and fishes — howling- tempests were hushed into silence — the threatening waves of the sea in- stantly sunk quietly to rest — He cast out devils-— he loosed the hold of the iron arm of e'e .th, and set i he captive free from the grave. These asto- ing works, he performed with a touch cr a word. "He spake, and it was done; he com- manded, and it stood fast." His word was like the creative voice cf the Almighty in the beginning: viun Jcsw: spake, nature felt the irresistible im- pulse of his word, and-immediately obeyed. To these astonishing works oi his life, he ad- ded one still more astonishing, his own resurrec- tion He was crucified ; he was dead, and buri- ed ; but on the third day, he an se from the dead ; and showed himself alive, after his passion unto his disciples for the space of forty days. It was not possible, that he should be held by the lands [ 157 j of death — He broke them assunder, and arose vic- torious over the grave. — He ascended up into hea- ven, and sat down at the right hand of the majes- ty on high. But before he left the world, he commissioned his Apostles to preach the Gospel, and gave them power to work miracles in confirmation of its Truth, i This commission they fulfilled. They confirmed the doctrines they preached, by healing all manner of sicknoss, casting out devils, and speaking in a diversity of tongues which they had not studied. All in an instant they knew the ar- bitrary sounds, by which different nations cxpres. s.ed their ideas, so as to declare unto them the great things of God in their own languages. But, perhaps, it may be thought, that these mi- raculous operations may not be t.he more respecta- ble, on account of their superiority to human pow- er. Perhaps they were effects of diabolical agen- cy. No, that is impossible, The end proposed in working these miracles, is irreconcilable with the principles of the prince cl darkness. He is. not solicitous to make'men good, by cstablishingthe Truth of that Religion, whose holy and excellent nature we have before considered in these Essays. These miracles were wrought to confirm the Gos- pel of Christ — " to incline men, not to renounce natural and revealed Religion, but to respect and follow both." To make men good and comfcrta- £'153 ] blc here, and glorious and happy hereafter fore ver, is certainly one of the greatest and best of purposes. — It is worthy of the exertion of the pow- er of God, in the operation of miracles. Besides, there is not a miracle recorded in the New Testa ment, which is of a trifling nature, or is destitute cf moral virtue independent of the grand purpose for which it was wrought, the establishment of the Christian Religion. It is, therefore, altogether im- possible, that these miracles should have been, wrought by the agency of satan. We very well remember, that the charge of dia- bolical agency, in the operation of miracles, was brought against Jesus Christ, by the malicious Jews; and we have not forgotten, with what force of ar- gument he confounded his accusers. "But some of them said, He casteth out devils through Beel- zebub, the chief of the devils. But he said unto them, Every kingdom divided against itself is brought to desolation ; and a house divided against itself falleth. If Satan also be divided against him- self, how shall his kingdom stand ? But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you." How ex- treme is the folly of man, when he gives himself up to furious passion ! Did the Jews think, that Satan was fool enough to cast out devils, and desolate his own kingdom ? Which^as the greatest, their ma- lice, or their folly ? [ 159] The miracles of Jesus Christ and his Apostles, were not done in secret — they were public appeals to the senses of mankind — they were wrought in the presence of great multitudes, who were eye- witnesses ©f these astonishing works. These ope- rations were not confined to some dark corner of the earth, destitute of learning and civilization ; but they were wrought among the most polished nations of the age, who had carried literature to a high degree of perfection. They were not con- fined to Jerusalem, and the land of Judea ; thcy were performed throughout all the Roman empire. The Jews and the Gentiles, the Christian Church, and the men of the world, were spectators of them. But, perhaps, it may be suggested, that the gift of tongues, and the resurrection of Jesus Christ, do not bear all the marks of genuine miracles; the first not being abeve human power, and the last not wrought in the presence of proper witnesses. This, it may be said, is a material defect in the evidence of miracles ; because Jesus Christ particularly rest- ed the whole of his Religion on his rising from the dead. His resurrection ought, therefore, to have been free from ail ground for suspicion of decep- tion. We reply, there is no defect in the evi- dence, which miracles afford in favor of the the Christian Religion ; for this objection is ground- ed on falsehood. The gift of tongues is ; indeed^ [ 'so] altogether above all human power, and the mira- cle of Christ's resurrection rests on ocular de- monstration, given in the presence of proper wit- nesses. We readily acknowledge, that it is possible for man, by long and laborious study, to acquire the knowledge of different languages, so as to converse ia them. But we deny, in the most absolute terms, that man can, all on a sudden, acquire such know- ledge, without being divinely inspired Could the the Apostles, who were illiterate fishermen, have preached fluently in a great number of different languages, if the Holy Ghost had not intuitively given them the knowledge of those languages ? — 'Of ail the sciences in the world, says a fine writer, that of languages is the least capable of an instant acquisition. The knowledge of languages is the knowledge of experience, and no man can ever de- rive it from his own innate fund of ability. Yet the Apostles, who were known to be men of no education, all on a sudden knew the arbitrary signs by which different nations had agreed to express Ifcpir thoughts. Those things, which other men can only acquiieby disgustful labor, those particu- larly, which belong to the most difficult branches of knowledge, they understood without making the least attempt to learn them/' And is not this in- finitely superior to all human power I [ 161 ] It is indeed, a great truth, that Jesus Christ re- fered to his resurrection for evidence of the Truth of his Religion. The rulers of the Jews, knowing this, "made the sepulchre sure :" a great stone was rolled to the door of the sepulchre, — a seal fixed on it, — and a guard set to watch the tomb of the blessed Jesus, as though they were determin- ed that the kingdom of death should remain fore- ver. But when the all-important moment arrived, that the Son of God was to break the bars of death as- sunder, his heavenly ministers descended to be spectators of his triumph over the grave. The watch saw one of these ministers of glory, roll the stone away from the door of the sepulchre, and sit upon it. "His countenance was like lightning, and his raiment white as snow ! And for fear of him the keepers did shake, and became as dead men."' But being recovered from their fright, " they came into the city, and showed unto the chief priests all thingsthat were done." However, the Jews, who had before determined to resist God in all the operations of his gracei continued obstinate in their determination. They, therefore, bribed the watch, and gave them large money to say, " His disciples came by night, and stole him away while we slept." O foolish Jews ! did ye think that the world would believe such a C >« ] story as this ? It carries wiih it its own refutation, Do sleeping men know, what is transacted around them ? Jesus Christ arose from the dead, attended ! y the angels cf God ; and afterwards appeared unto his disciples; Lie gave them ocular d^moustra- tion of his resurrection from the dead. <; Ke shew- ed himself alive unto them, after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." — They frequently saw him — they handled him — they conversed with him. Now where is the difference, with respect to the force of evidence, whether his disciples saw him arise from the grave, or saw him after he was risen ? — And this ocular demonstration was not to a few only ; for < ; he was seen cf above five hundred bre- thren at once." . Euthcre it may be asked, "why did not Jesus show himself unto the rulers of the Jews ? Why did he not publicly appear in Jerusalem after his resurrection ? Why did Jesus Chribt expose all the circumstances of his abasement to the public eye, and conceal those of his elevation :" In answer to this we reply : First, after the Jew- kh rulers had rejected all the miracles of the life of Jesus Christ — after they had denied the Holy One of God, in the face cf the most positive de- monstrations, and had gut him to the dreadful, death-; [ litf ] ef the cross — is it reasonable to believe, that God would give them any further evidence of the mis- sion of his Son ? jScc.9n.4iyt if Jesus Christ had seen lit to appear in the midst of his murderers, what rational coa« elusion woul 1 they have drawn from his appearance? We have much reason to believe, that they also would have "become like dead men/^'incapable of rational reflection. Could they have seen Jesus Chris', whom they had so lately slain on the cross, standing amongst. them, Without loosing the gov- ernment of their mental powers, in the most over- whelming fear of instant destruction from hie aveng- ing hand ? And after they had recovered them- selves from dismay, on his disappearing', would they not have thought, that they had seen a phan- tom, a nitre creature of their fears ? But again, suppose they would have retained the proper exercise of their intellectual powers, of what advantage could it have been to them ? Had not the rulers of the Jewish people, sinned against the Holy Ghost ? Was it possible for them to re- ceive the grace of God ? Did they not know be- fore they crucified Jesus Christ, that he was sent of God? They had said in one of their public councils, " What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him."* They were not ignorant of the * John 1.1. 47. 48, [ 16* 1 Divine mission of Jesus Christ ; they knew that he came from God. But what practical inference did they draw from this knowledge ? Why, the most abominable that can be conceived — they determin- ed, that, because he wrought many miracles, they would kill him. " Then, from that day forth, they took counsel together to put him to death."* Lastly, Jesus Christ appeared unto those, who were the most proper persons to be witnesses of of his resurrection. He appeared unto his inti- mate friends, who so perfectly knew him, that they could not be mistaken in his appearance ; whose honest hearts having nothing to fear from him, were not likely to be thrown into consternation ; and who,, therefore, were capable of ascertaining the truth of his resurrection — And to give all pos- sible weight to their testimony, to make it equally demonstrative as his showing himself publicly would have been, and in most cases much more so> he gave his Apostles power to work miracles, in confirmation of his resurrection. They said, " God hath raised up Jesus Christ," " who hath shed forth what ye now see and hear." They spake with tongues, they healed the sick, they raised the dead, and they cast out devils, in attestation of the resurrection of Christ. Could any way be more proper, any evidence more conclusive £ * John 11.53, e 165 ] Thus the resurrection of Jesus Christ, was con- firmed by the Apostles, who were witnesses of the facts relating to it ; God setting his seal to the truth of their testimony, in the operation of mira- cles. But independent of this seal of God, it is impossible for us, as reasonable men, to reject their testimony. For it is attended with so many char- acters of truth, that we cannot reject it without re- nouncing our reason. Consider — the honest char- acter of these witnesses, with their poverty, and want of power, which rendered them incapable of imposing on mankind — the nature of the facts themselves which they avowed, things most easily and certainly known — the tribunals before whom they gave evidence, Jewish rabbies, and Heathen philosophers — the place where they testified the resurrection of Christ; not in some very distant country, but in Jerusalem, where Jesus was cruci- fied — the time of this testimony, three days after the death of Jesus Christ — the number of these witnesses, there being more than five hundred— the agreement of their evidence, no one of them ever contradicting himself or any of the others — the motives which induced them to publish the resurrection of Jesus Christ, the discharge of their duty, and the consequences arising form it, distress in this world, and glory in the next — and lastly, the perseverance of these witnesses, in declaring that Jesu s was risen from the dead, until they fell [ 166 ] martyrs to the truth, until they scaled their testimo- ny with their bleed ! If we consider these characters of truth, belonging to the testimony of the disci- ples of Jesus Christ, we shall find it impossible to reject it, without renouncing every pretention to reason. Eut the doctrine of the resurrection of Jesus Christ, being of .infinite importance in the Christian Religion, and so comfortable to us as the pledge of our awn resurrection, it has received confirmation in the operation cf innumerable miracles by the hands of the Apostles, and the first teachers of Christiani- ty. Thus we see, that the miracles cf Jesus Christ and his Apostles, have all the characteristic marks of genuine miracles ; and that therefore, they de- monstrate the Truth of that Holy Religion, for the establishment cf which they were wrought. By these miracles God set his seal to the Gospel of Christ. Christianity is, therefore, a revelation from God ; because it is supported by external, positive, incontestable evidence, addressed to the senses of mankind. [ 167 ] ESSAY XXVII. The Truth of Christianity is demonstrated bij /iro- fihecy. r GOD, who is infinite in lus nature, riiust be per- fect in knowledge. lie must comprehend, in the most perfect manner, all things through eternity past, and eternity to come. Hence he possesses the high prerogative of fore-knowledge; and he alone possesses it. For created beings, however excellent, arc ne- cessarily limited in their nature, and circumscrib- ed in their knowledge. They may have sdme per- ceptions of the present, and some remembrance of the past. But what, by their own natural pow- ers, can they know of futurity ? By the use of rea- son, they may acquire some knowledge of God, and of his works. But to reason respecting future c- vents, is only to conjecture ; because future events arc contingent. From these indubitable truths, it will follow, that the prediction of future events, is always a Avork of God. No man, however great, no angel, however exalted, can certainly know, by innate na- tural power, what events will take place in any pe- rieds of iuturity. Created beings may, judging; [ 1« ] from existing circumstances, form conjectures re- lative to future events, not far removed from them in point of time ; but they cannot certainly predict things to come, unless they be inspired with the knowledge of futurity, by the omniscient God. Hence we conclude, that if any Religion be at* tended with predictions as sanctions of its truth, and these predictions be actually fulfilled, the truth of such Religion is incontrovertibly evident : God sets his seal upon it. We have no more reason to deny the divinity such Religion, than we have to assert, that the heavenly bodies, of such inconcei* vable magnitude, so perfectly regular in all their revolutions, so exquisitely beautiful, so amazingly- magnificent, are the effects of blind fortuitous chance. Now, if we examine the Christian Religion in the light of this truth, we shall discover, that it is a Revelation Irom God; because we shall find its truth demonstrated by the fulfilment of prophecies, delivered to establish its divine authority. These prophecies so accurately describe events, of high importance to mankind, which afterwards at a great distance of time took place, according to authentic histories, that it is impossible not to admit them as demonstrations of the truth of Christianity, without acting inconsistent with the character of reason- able beings. I C '69 J In the Holy Bible, we find events circumstantial- ly described, ages before they came to pais. There we read predictions, delivered thousands of years ago, which are now fulfilling before our eyes. We cannot therefore believe, that e these prophecies were delivered by uninspired men — We cannot be- lieve, that the Religion, the Truth of which these prophecies support, is not a Revelation from Gad. The Old Testament^ a book of venerable author- ity, because' of its great antiquity and important matter, is remarkable for the vast -number of pro- phecies which it contains. In these prophecies some of the most important events, respecting i l- most all the ancient nations of the earth, were re- lated long before they came to pass. These pre- dictions are very remarkably particular concerning the children of Israel. There is scarcely one event, highly interesting to that people, which was net predicted before it took place. In the Old Testament, we iind predictions of the slavery of the Israelites in the land of Egypt, for the space of four hundred years — ef their deliver- ance from bondage by the hand of Moses — of the destruction of the Canaanitcs, and the establish- ment of the people of Israel in the land of Canaan ■ — of the disobedience of the '.children of Israel to God — of numberless distresses and sore amictions as punishments for their sins — of their captivity ia Babvlon — of their deliverance, and return to their H C 170 ] own country*— oF their rejection of the Messiah— of the destruction of their great city Jerusalem-*- and of their utter dispersion among ali nations Of the earth. There we see predicted — the destruc- tion of the Persian empire, and the establishment of the Grecian on the ruins thereof— the division of of the Grecian empire into four kingdoms — the establishment of the Roman empire^ — the entire des- truction of Nineveh and Babylon. There we see predicted, about four thousand years ago, the sin- gular character, and unconquorable spirit, of the Arabians ; which, as a distinct people, they have, for that amazing length of time, always maintained - — And there we also see foretold, the baseness, slavery, and extreme misery, under which the E- gyptians at present groan. Now these prediction's, and a vast number more, delivered for the express purpose of promoting the knowledge and worship of the true God among mankind, have been accomplished, or arc now ful* filling, as is abundantly evident from historical ac- counts of acknowledged veracity. The truth of the fulfilment of these prophecies, is so evident) that every one, who is acquainted with history, must discover it; and he must also see in this an unan- swerable argument in favor of Revealed Religion* The Old Testament, so remarkable on account of these predictions, is still more so, an account of a great number of prophecies, respecting the [ '71 ] kingdom of the Messiah: a spiritual kingdom of truth, which is to have no end. Many of the pro- phecies, which relate to the birth of Chiist, his life and death, the establishment of his kingdom, and his final triumph over all his enemies, are so circumstantial in description, that they appeal 1 more like the relations of historians, than the pre- dictions of prophets. However, there is no histo- rical truth more certain, than that they were de- livered many hundreds of years before their accom- plishment : and, indeed, some of them are now ful- filling. Hence we may see, that the New Testament is intimately connected with the Old Testament. It contains not only the substance of the types and shadows of the Mosaical economy, but also the fui# filroent of the most important prophecies contained in the Old Testament. Tue prophecies of the Old Testament, go to establish the authenticity of Christianity; For what stronger evidence of its truth can be .given, than the fulfilment of the an- cient prophecies in its very constitution, and in its establishment in the world. In the new Testament there are likewise many predictions of future events, of great moment to mankind, some ®f which have been accomplished, in the most exact manner. Ther« we see the des- truction of JerusaJemj and the unparalleled distress of the Jewish nation predicted with circumstantial [ 1'2] description, and Utc time limited to the then exist- ing generation. There also we see predicted the great persecutions of the Christian Church : the impossibility of expelling Christianity from the world ; and the corruption of the Christian faith, in the working of the mystery of iniquity. The ac- complishment of these prophecies with many oth- ers, is too notorious to be denied. There arc some other predictions in the New Testament, of infinite consequence to mankind, the fulfilment of which appear to be at no great distance from us. Such are those which respect the destruction of the mys- tery of iniquity, the man of sin ; and those which concern the universal spread of the Gospel in the millenium. In considering the predictions contained in the Koly Bible, which have been so very exactly ac- complished, we find such a concatenation of proofs, such an accumulated weight of evidence, in favor of our Holy Religion, as is altogether irresistible to men of reason* The evidence of prophecy is e- qually demonstrative, as that of miracles. Mira- cles, indeed, carry immediate conviction to the mind: their evidence is at once full and complete. But prophecy convinces as it is fulfilled ; its •weight of evidence increasing, as its accomplish- ment is more distant from the time, in which it was delivered. Miracles were addressed unto the senses of mankind, in the ages in which the doc- ; [ m ] trines of Religion were revealed, to establish then* Truth. Prophecies, in their accomplishment, are addressed unto the senses of mankind, in the agea in which they arc fulfilled, for the same purpose, to establish revealed > Religion by ocular demon* stration. Therefore, every age, every year, every day, increases the weight of the evidence of pro- phecy in favor of Christianity : because the predic- tions of the Holy Scriptures are daily fulfilling; Thus we see, that God, who sanctioned the Chris- tian Religion when it was first delivered to the world, by the operation of miracles, is still going on to give further demonstrations of its Truth, by the operations of Providence, in the accomplish- ment of prophecy. Christianity is, therefore, a Revelation from God. Its divinity is established by incontrovertible evidence addressed to the sen* scs of mankind. The predictions contained in the Holy Bible, are so remarkable, so strikingly descriptive of events long subsequent to their publication, and their ac- complishment so exact and full, that they carry ir- resistible force to convince and persuade the rea- sonable part of mankind. And hence it is, that this Holy Book, attended with such evidence, and bear- ing such marks of divine authority, is held in the highest estimation by men of reason ; and that the Religion which it teaches, becomes the|chief object of their attention and regard. Theyj;now that it is. r ™ 1 not bigotry to believe the sublime truths of the Gospel, with the fullest assurance of faith. But should this faith be called the faith of bigots, by those v\ ' o have nel understanding to perceive, or goofh in ' heart to acknowledge, the force of such evidence in favor of Christianity, they will deem it their glory to be ranked among such bigots — because this will be ranking them among the sons c: truth — among the sons of God. ESSAY XXVIII. The iK-JiCG^ibillty cf 'forging , and imposing the Ho* ly ScriJUures on mankind, in the ages in which the facts recorded in them are said to have taken jilace. THE arguments in favor of the Christian Reli- g'Gn, drawn from miracles and prophecies, are pre- dicated on the Truth of the Records which convey the knowledge of them down to us. If those puts of the Sccred writings, which respect miracles and prophecies, are true ; if the miracles related in them were indeed wrought; if the predictions recorded there were really delivered, and such of them as cencern past periods of time, have been fulfilled j C I* ] then we have evidence of the Truth of our Reli- gion direct, full and complete : evidence equal in force to mathematical demonstration itself; because God himself bears witness, to this Truth. The narrations of miracles and prophecies con- tained in the Holy Bible, are the Records of truth. We have hitherto taken this proposition as bcin^ indubitable, in our consideration of the external evi- dences of the Christian Religion ; because the evi- dence on which it rests is of an incontrovertible na- ture. But now it is time to produce this evidence; and to apply our fourth Rule to Christianity. " In a Religion revealed from heaven there should be some method, by which this positive evidence of its authority may be handed down to posterity, without the possibility of deception. " The external evidences of Christianity have been conveyed down to us free from error. Mira- cles were wrought, and prophecies delivered, as they stand recorded in the Holy Bible. To establish this point, we mean to prove, first, the imposibility of forgery and imposition, respec- ting the Records contained in the Holy Bible, in the ages in which the facts recorded in them are said to have taken place ; and secondly, a like im- possibility in any succeeding ages. In establish- ing these propositions, we shall prove, beyond all dispute, 'the Truth and authority of the Sacred Rec- crrds. For if they were not forged, and imposed [176] en the "world, in the ages in which the facts are said to have taken place, nor in any succeeding a- -ges, it is impossible they should have been forged, and imposed on the world at all. The impossibility of the forgery and imposition of the Sacred writings, in the ages in which the facts are said to have taken place, is the first prop- osition which we have undertaken to establish.— The Sacred Records contained in the New Testa- ment cculd nci have been forged, and imposed on the wcrld, in the first age of Christianity. In sup- pert of this position, we offer the following argu- ments. 1. To suppose that these Records were forged and imposed on the world, in the first age of Chris- tianity, is to tax the authors of these supposed for- geries and impositions with the greatest extrava- gance. Had they been impostors possessed of the least degree of common sense, they would have employed some precautions to conceal their impo- sitions. But the Writers of the Sacred Records employ none. They relate facts with all the in- genuousness and simplicity of upright honest his- torians. They specify times, places, and circum- stances. They declare, that such and such facts passed in such and such places, and in sight of such and such people. They name the public pla- ces and assemblies,.the cities, and the nations, in Yhich, according to their accounts, miracles were i m ] wrought, and predictions delivered. They declare that"they were eye-witnesses of these facts, or that they had them immediately from multitudes of eye-witnesses. Now it is impossible that impos- tors, possessing suoh good sense as is ever/ where apparent in the historical parts of the New Testa- ment, should be guilty of such extravagance, as to use no means to conceal their true character, but to adopt that method, which is best calculated to expose themselves and their impostures. There- fore they were not impostors ; and their narrations were not forged, and imposed on the world. 2. By supposing that these Records were forged, and imposed on the world, in the first age of Chris- tianity, we tax the whole Christian Church of that age, with the extreme of extravagance. On this sup- position we must believe, that great multitudes of men consented to receive these Records as being true, when they knew them to be false. All the first Christians, many of whom were i&eti of high rank in society, and of the first character respect- ing wisdom and virtue, received the Gospel as con- taining nothing but truth. They consented to re- nounce for the sake of Christianity, their richeSy their pleasures, and their honors ; to sacrifice their prejudices, their passions, and their lives; and all this they did when they knew that the Gospel, ac- eordingj to this supposition, was full of imfamous falsehoods ! Yea more ! According to this supposl- H3 C 178 ] lion, they agreed to renounce the religions in which they had been educated, with all the interests pre- sent and eternal, which they expected from them ; that they might embrace the Christian Religion and place all their hope of salvation on its Truth as a Revelation from God, confirmed unto them by miracles and predictions ; when they positively knew, that there was no proof of its being a Reve- lation from God, no miracles wrought, no prophe- cies delivered and fulfilled, in confirmation ©f its Di- vine authority ! This is absolutely impossible. Such extravagance never existed in the world. And therefore, it is impossible that the narrations of miracles and predictions contained in the New Tes- tament, were forged, and imposed on the world, in the first age of the Christian Church. 3. The supposition under consideration, charges still greater extravagance, if indeed greater can be, on the enemies of Christianity. For the Truth of these Records was never called in question, even by the bitterest enemies of Christ, untill a few cen- turies ago. " Celsus, Porphyry, Zosimus, Julian the apostate, and Hierocles, the greatest antagonists that Christianity ever had, whose writings are in our hands, never denied the facts" recorded in the Gospel. Therefore this supposition charges the enemies of our Holy Religion, who hated it as they hated misery itself, with the extravagance of inten- tionally ruining their own cause, by confessing the [ 179 ] Truth of these Records ; when they knew them to have been forged, and imposed on the world. It charges the enemies of Christianity with confeder- ating with its friends, in a conspiracy against truth, against their own interests, their pleasures, honors, riches and power, by consenting to the Truth of these Records; when they knew that they were absolutely fabulous; and when to prove this, ac- cording to the supposition under consideration, they might have appealed to public records, to whole nations, to their own ears and eyes 1 How impos- sible, altogether impossible is this ! Such extrava- gance never did, never could, exist in the world. And hence it is impossible that the Sacred Records contained in the New Testament, were forged, and imposed on the world, in the first age of Chris-- tianity.- These arguments, we conceive, establish, beyond all doubt, the impossibility of forgery and imposi- tion respecting the Evangelical accounts of mira- cles and predictions, in the first age of Christiani- ty. To deny this impossibility, is to make a great number of extravagant suppositions, and to plunge into the grossest absurdity. This method of argument may be applied to all the Scriptural accounts of miracles and prodictions . and by it the impossibility of forgery and imposi- tion with respect to them, may be fully and satis- factorily established. But we shall leave such ap- plication to the reader. [ ^0 j To set the impossibility which we have been urg- ing, in stronger and clearer light, if it be possible, v c will suppose, that a certain man has written and published a bdokwhich he calls, " The history of America," We will suppose, that after filling a thousand pages with chimeras of his prolific brain, he addresses the American people in the following- words. " I appeal unto you, ye sons of liberty, for the truth of what I have written. Ye know that ye were a nation of slaves, in the Island of Britain. The great and mighty Washington, wrought many wonders, by the command of the God of heaven* before the British king. He infiicted miraculous plagues upon him ami his subjects, destroying all the first born of his kingdom. Then he led vou to the western shore of England, stretched out. his rod across the great Atlantic, and divided it asunder j and he then marched you three thousand milts on dry ground, through the midst of the great deep, and brought you safely to this land flowing with milk and honey. He miraculously fed you with manna from heaven, untill ye had turned extensive forests into fruitful fields, and had built great and flourishing cities. He also gave you a law of civil and religious polity, under which ye now live and enjoy peace and liberty. He in* stituted an order of priests, who in the c : ty of Washington, daily offer oblations on your be-* half, unto the God of armies. And to keep these ( '81 ] great and mighty acts in perpetual remembrance, he ordained that every son of Columbia should wear his beard from his chin downward, and should keep it dyed of a beautiful crimson colour ; and that a solemn feast should be annually kept at the city of Washington, throughout the second week, in November, when every American should appear with offerings to the God of heaven. These insti- tutions ye have religiously kept unto this day. Yc know the truth of these things, which are the prin- cipal topics of which I have written; and as for all other things contained in this book, I appeal unto the records laid up in the archives of the na- tion at Washington.'* There certainly is nothing more impossible than, the imposition of such a book on us, as the true history of the American nation. Every body knows, that though it might be read as a volume of great lies, it never could be received by any one, as a true relation of facts. It would be as impossible to make us believe and receive it as the true history of our nation, as it would be to pull the stars from the firmament of heaven. Yet it would be as easy to impose it en us, as it would have been in the first age of Christianity to forge, and impose on the world, the historical parts of the New Testament.. The reason is evident. In both these cases, ap- peals arc made for the truth of what is related, to the knowledge and experience of public bodies.. [ 182 ] Hence it is evident, that no man, in the first age of Christianity, could have induced the Christian Church or the world to believe that the historical parts of the New Testament were true, if Jesus Christ and hisApostles had never wrought any mira*- cles, nor delivered any prophecies; The same may be said of any other parts of the Sacred Writings. Therefore the Holy Scriptures were not forged, and imposed on the world, in the ages in which the facts recorded in them are said to have taken place.. ESSAY xxir. M is impossible that the Holy Scriptures should have been Jorged^ and imposed On mankind, in any ages succeeding those in which the facts record'- ed in them are said to have taken place. • IN the last Essay we established the impossi- bility of forgery and imposition, respecting the Holy Scriptures, in the ages in which the facts re- corded in them are said to have taken place. We come now to prove a like impossibility in any suc- ceeding ages. In the Sacred Records, the narration of miracles and prophecies, are intimately interwoven, and in some cases inseparably, connected, with the doc* [ 185 J trincs of Religion, the institutions of the Jewish' nation, and these of the Christian Church. Let us consider, the Records contained in the New Testament. It is impossible that these Rec- ords should have been forged, and imposed on the Christian Church, or on the world, in any age suc- ceeding that in which it is said Christianity was planted in the world. We have mentioned the Church and the world, because we mean to prove that on neither of them such imposition could have been practised. In the first case, if must be sup- posed, that some time after the Christian Church began to exist in the world, these Records were forged, and imposed on Christians as the true his- torical accounts of Jesus Christ and his Apostles. In the second cacc, it must be supposed, that some considerable time after the reign of Tiberius, the Roman emperor, but before there were any Chris- tians in the world, these Records were forged, and imposed on mankind. But imposition, in both these cases, was impossible. And first, it is impossible that the Records con- tained in the New Testament, should have been forged, and imposed on the Christian Church in any age after that in which it began to exist. The truth of this will appear evident from the follow- ing arguments. 1. The authors of these Records, intimately connecting the facts they relate with the doctrines [ '84 ] of Christianity, write as eye-witnesses cf these facts, or as having them from eye-witnesses. We do not mean to repeat the argument which we urg- ed in the last Essay, that the supposition of forge- ry and imposition respecting the Sacred writings, taxes the authors of them with such unnatural ex- travagance, as is impossible ; although this argu- ment here is not without great weight. But we mean to consider this matter, not as it respects the supposed forgery, but as it regards the supposed imposition cf these Records on the Christian. Church.. If vve make the supposition under consideration,, that some considerable time, perhaps several hun- dred years, after the Christian Church was plant- ed in the world, the Records contained in the New Testament were forged, and imposed on Christians,. we must admit a proposition grossly absurd : we must admit that the Christian Church received the New Testament as a book of truth, when they had palpaple and indubitable evidence of its falsehood. The Writers of the New Testament declare, that, they were eye-witnesses of the facts they relate. Could the Christian Church receive this as being* true, when they knew these writers had been born long since the time, in which the facts they record must have taken place? Could the ancient Chris- tians believe that a man might be an eye-witness of facts, which passed in the world some hundreds of. [ i" ] years, perhaps, before he was born ? Undoubtedly they could not. 2. According to the Gospel, the doctrines of Christianity rest on the facts related in the New Testara'ent. These facts are there mad 3 the gr of the Christian faith. If we suppose, that the Sacred Records were forged, and imposed on the Christian Church some considerable time after it was founded, we must also suppose that the mem- bers of this Church received these Records, as. containing the true ground of their faith, when they knew that their faith had never rested on any such ground. We must admit, on the ground of this supposition, that they received the New Testa- ment as a Record of truth, containing the miracu- lous facts by which all the doctrines they held, had been demonstrated ; when they had never receiv- ed these doctrines as having been demonstrated by any such facts. But as it is impossible for us, as reasonable men, to admit these suppositions as truth, we cannot admit the forgery and imposition of the Sacred Records, without renouncing ail claim to reason. 3. The Writings of the New Testament an- nounce to the world, that when they were written, the power of working miracles was in operation in the Church. Therefore, if these Writings were forged, and imposed on the Christian Church some considerable time after it was founded, they must. [ 186 ] hare been received by the followers of Christ as beicg true, in declaring that- the power of work- ing miracies was then among them; when they had undeniable evidence, the evidence of their own senses, that no such porter was in the Church. But this is impossible, altogether impossible. There- fore the Sacred Records were not forged, and im- posed on the Church of Christ, in any age succeed- ing that in which it was planted in the world. We could multiply arguments which would evince, the impossibility of the forgery and impo- sition under consideration. But this matter is suf- ficiently evident. The next thing to be considered, is the impossi- bility of forging and imposing the Writings of the New Testament on mankind. In this case it must be supposed, that some considerable time after the reign of Tiberius, the Roman emperor, but before there were any Christians in the world, these Re- cords were forged, and imposed on mankind. The impossibility of such forgery and imposi- tion is no less, than that we have just had under consideration. This will appear from the consid- ations which follow. I. The supposition that these Records were forg- ed, and imposed on mankind, before the Christian Church existed, lies exposed to the force of all the arguments, we have urged against the possibility cf forgery and imposition respecting these Records. r m i in the cases before considered. The nature of these Records, as announcing that they 1 are pro- ductions of eye-witnesses, that the facts related in them constitute the ground on which the Chris- tian faith rests, and that the power of working mi- racles was then in operation, level such force of argument against this supposition, and the forgery and imposition which it embraces, as is utterly ir- ■A resistible in the minds of reasonable men. 2. The Sacred Records contained in the New Testament, announce to the world, that when they were written, the Christian Church existed ; that its founder, J?sus Christ, had instituted a standing order of men denominated ministers of the Gos- pel, the ordinance of baptism, and that of the Lord's supper, and that this order of men, and these or- dinances, were then in the Church of Christ. Now, if these Records were forged, and imposed on mmkind before the Christian Church existed, the world must have received them as true historical accounts ; when they knew that there was not a word of truth in them. They must have received them as giving true relations of the Gospel minis- try, and of the observance of the Lord's supper and baptism ; when they had undoubted knowledge, that there were neither such ministers nor ordi- nances in the world. They must have received them as historical narrations free from error and falsehood, respecting these ordinances and thiV [ 188 ] order of ministers ; when they had the most cer- tain knowledge, .that there was no such thing in the world as the Christian Church, in which these ministers might have an official existence, or in which these ordinances might be observed. What a multitude of absurdities result from the supposi- tion under consideration! We are astonished that such a supposition should ever have entered the. mind of any man as a truth. If there is any thing calculated to excite uncommon astonishment, in the minds of serious and thinking; men, it is that confidence with which infidility em- braces, and offers to the world, the supposition of the forgery and imposition of the Holy Scriptures: a sup- position which necessarily drags after it such a mul- titude of extravagant consequences I But this aston- ishment is somewhat abated by considering, that it is passion, blind as midnight rolled in thickest clouds, and furious as the impetuous torrent rushing down the precipice, that rules in the kingdom of unbelief. Hence it is, that men, who have long wandered in this dreary kingdom, having accustom- ed their minds to error, and inlisted their passions en the side of infidelity, seem hardly, capable of knowing truth. The plainest consequences result- ing from propositions which they have adopted, are scarcely perceived by them. The expression of astonishment which we have just dropped, may, therefore, excite a murmur I perhaps, a sigh :. [ 189 ] a. murmur from those who are still determined to worshisp their dreadful idol ; and a sigh from those who desire to find the truth, but feel their minds filled with doubts. Can we place this subject in a- ny point of view, which will suppress this mur- mur, and relieve this sigh ? Let us attempt it. We will then suppose, that a book is put into our hands, by a grave and elderly man, with this obser- vation. " This is the history of Pennsylvania — an excellent work, written by a man now living in the city of Philadelphia, of the first character for truth and literary abilities. There < pointing to a parti- cular page' you will find the principal matter con- tained in it, summed up in a few words." Let us suppose, that we find it there written as follows^ « Before I enter on the body of this work, I shall here state the chief maters recorded in it. The great William Penn was a Chineasc philosopher, born in the city of Pckin — From thence God took him, and brought kim on a pillar of smoke ming- led with fire, to the land of Pennsylvania, in order that he might establish a nation of warriors — In the course ©f a few years, with ten thousand chos« en men, he destroyed and took prisoners more than two millions of the natives of this country. Ho made the prisoners slaves — He built the city of Philadelphia where it now stands, because on this Very ground he overthrew an immense army of sa- vages — In this city he erected a superb tempi* to C :9 ° ] the god of war, adorned -with gold and precious stones, and -well supplied with the ministers of Mars — He gave the Penn sy Iranians a body of ex- cellent laws, after the manner of those of Lycur- gus— -This book of the laws of Penn, is in the tem- ple under the golden altar; and among the rest of its excellent institutions, it ordains, that every free man shall learn only the art of war ; that all the male children of free men shall be brought to the altar, that the ministers thereof may imprint upon their foreheads, in colours of flame, the word Mars. I shall write on these subjects, unto you, ye sons of the noble Penn, with a strict regard to truth. I have been an eye-witness of the facts which I shall record in this volume. But I need not make this declaration — for ye know that the words in which I have just related the substance of this history, are the words of sober truth ; because ye have been diligent observers of these laws and in- stiutions of the mighty Penn." Now suppose that this grave and elderly man, and ninety nine others like himself, should spend all their days in endeavoring to impose this sup- posed book, filled with such infamous falsehood, on the Pennsylvanians and the world ; would iney succeed ? No j they would as soon stop the river St. Lawrence were it rushes down the falls of Ni- agara, with a feather ! or dry up the fountains of the great deep, with a blowpipe! However the im- [ 191 ] possibility of forging, and imposing the Holy Scriptures on mankind* is not less than the impos- sibility of imposing such a book upon us. " Ah 1 l?ut," says one, "the cases are not entirely par- allel." We grant it. But the supposed history of Pennsylvania would have the advantage, with respect to imposition, on its side. P'or it would not interfere, as the Scriptures do, with the inter- ests and passions of mankind. It would not demand the sacrifices, which the Gospel requires of uf. Therefore, it seems that the impossibility of im- posing such a book on us, is not so great, as the impossibility of forging and imposing on mankind, that Holy Book which requires us to crucify every corrupt passion of our hearts. Thus we may see, that the Holy Scriptures are the Records of truth ; and that the external evi- dences of the Christian Religion, have been hand- ed down to us in such a manner, as is not suscep- tible of deception. Hence it is evident, that Chris- tianity is a Revelation from God. [ 192 ] ESSAY XXX. Predictions now fulfilling demonstrate the Truth of the Sacred Records. THE unbelief of the human heart, respecting things of a divine nature, is greater than most men conceive. There is an evil heart of unbelief in man, which is ever ready to incline him to depart from the living God, and too often to deny his Ho* ly Religion, by calling in question the Truth and authenticity of those Records, which hand down to us its external evidences. How many men, though boasting of the dignity of their nature, and the ac- cuteness of their reason, deny the Truth of the Holy Bible, although this* denial is pregnant with obsur- dities too glaring for them not to perceive in oth- er cases ! God pities our weakness, and our natural incli- nation to unbelief; and not content to resist this evil inclination, by guarding the Truth of the Sac* red Records, in constituting them so as to render it impossible, that they should have been forged, and imposed on the world ; he condescends to set the broad seal of his own truth unto these Records. •—He constantly gives ocular demonstration of r 193 ] their truth, by the accomplishment of those pre- dictions contained in them, which are daily fulfill- ing before our eyes. Did miracles establish the Truth of Christianity in the Apostolic age? Did the fulfillment of pro- phecies then assure the world, that the Religion of Christ was a Revelation from heaven? ScTdoes the completion of predictions in our day, assure us that the Records which contain the external evi- dences of the Christian Religion, are Records of truth. So wonderfully is our Holy Religion con- stituted ! So wonderfully has God guarded its Truth ! Let the heart of every Christian, swell with gratitude to God, for his great goodness in affording such abundant motives to faith — in that Religion which is infinitely important to mankind 1 • When we compare the present state of the Church with the Gospel, we see, that it falls infi- nitely below that excellence, which Christ requir2s of his people. The Church is greatly degenerated from that state of purity, in which she shown with so much lustre in the Apostolical age. — She is dreadfully corrupted in faith and practice. Vol- umes might be filled with the false doctrines, which are advanced as the doctrines of Christ — doctrines abominable in their nature, and danger- ous in their tendency. Nor is the Church less cor- rupted in practice than in faith. It is a lamentable truth, that all kinds of vices and abominations, are- I [ 194 ] committed by those who call themselves the follow- ers of the Holy Jesus. This dreadful corruption, and the consequences which unbelievers draw from it, can never be suf- ficiently lamented by real Christians. However, we have one thing- to comfort us — - This very corruption, which is frequently made a pretext to deny the Sacred Records, is an unan- swerable argument in favor of their Truth ; for many of the predictions contained in them are accomplished in it. The apostacy of the Church of Rome was accu- rately foretold by the Apostles, and recorded in the New Testament. How particularly does the Apostle describe her corruption, her usurpation of civil authority, her claim to universal dominion, and her blasphemous assumption of the honors •which belong to God only. " Now the Spirit speak- eth expressly, that in the latter times some shall depart from the faith, giving heed to the seducing spirits, and doctrines of devils ; speaking* lies in hypocrisy : having their consciences seared with a hot iron ; forbidding to marry, and commanding to abstain from meats."* "For that day" of judg- ment " shall not come, except there come a falling away first, and that man of sin be revealed, ths son of perdition ; who oppeseth, andexalteth him- self above all that is called God, or that is wof- * .1. Tim. 4. 1. 2. 3. t 1*5 ] Shipped; so that he, as God, sittcth in the tempi* of God, showing himself that he is God :" " Even him whose coming is after the working cf Satan, with all power, and signs, and lying wonders, and with all deceiveableness of unrighteousness in theni that perish."* Is this prophetic description of the church of Rome, given by St. Paul mere than seventeen hun- dred years agd, inferior in propriety to any which a historian might have given ? Had Home set for her likeness, could a better one have been drawn ? It is well known that she has arrogated to herself "all power" human and divine; and that to es- tablish this power she has exercised delusive " signs and lying wonders, with all deceiveableness of unrighteousness." The popes have exalted themselves above all that is called God, claiming universal dominion. According to the most em- inent "popish writers, they have announced unto the world, that the pope only ought to use the en- signs of royalty ; that all princes ought to kiss hi* foot; and that he has power to depose emperors. " He sits in the temple of God, shewing himself that he is God," claiming the prerogatives which belong only to God himself. The popes have de- clared, in the face cf the world, that the name of the pone is the only name under heaven ; and that his name alone should be recited ni the churches * 2. T/tess. 3. 4. 9. 10; [ »96 ] The church of Rome has " forbidden" her priest*, her monks and her nuns " to marry ;" and com- manded all men to "abstain from meat," at such -and such times. She is full of the spirit of se» duction, and eminent for " the doctrines of devils." The proof of this we shall more than see, we shall indignantly feel it, if we consult the tax book of of the Roman chancery. This book is a scandal t© human nature. In it the price of every crime is rated — so much for murder — so much for assassin- ation — so much for incest! Indeed she has so cor- rupted herself, that she is no longer the Church of Christ, but she is the synagogue of Satan — tho whore of Babylon. But it is not in the church of Rome only, that we see depravity and degeneracy from the purity of the Gospel — -we see them also in the Protestant churches. In the lands of Protestanism, where the Word of God is not only acknowledged, but is open to the inspection of all classes of men, how greatly do ignorance, vice and impiety abound ! Here the completion of the following prediction is daily before our eyes j giving us a sad lesson on the depravity of human nature, and a demonstra- tive proof of the Truth of the Holy Scriptures. " This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphe* jners, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, faUe ac- C i" 3 causers, incontinent, fierce despiscrs of those that are good, traitors, heady, highmindcd, lovers of pleasures more than lovers of God ; having* a form, of godliness, bat denying- the power thereof'** O Lord ! how dreadfully do we fulfil this prophecy ? In the consequences of this general degeneracy from primative Christianity, we see the accom- plishment of another prediction: "'All that will Jive godly in Christ Jesus, shall suffer persecu- tion"! We have great reason to be thankful unto God, that in our happy Country, the cruel and bloody hand of persecution is restrained. We ars not tried with cruel scourgings, bonds, and im- prisonment — we arc not stoned, sawn asunder, slain with the sword, led to the burning stake ! Yet this prediction so dreadfully fulfilled in some ages and countries, is not without its accomplishment among even us. If we are free from the force of the hand of persecution, we are not free from the shafts of her tongue. These, dipped in the poison of asps, too often fly thick around us, and spread death among our comforts ! The present condition of the Jews, is a very re- markable accomplishment of prophecy. They are scattered among all nations of the earth, a bye word, and a reproach, oppressed and afflicted ! yet they remain a distinct people. " And they shall fall by the edge of the sword, said Jesus Christ, and shall * 2. Tim. 3. 1.2. 3. 4. 5. 2. \ Tim. S. 12. [ 198 ] fee led away captive into all nations : and Jerusa- lem th^rl be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."* And more than three thousand years ago, Moses foretold their present national distress. " And his jars .e dreadfully than peals, of thun- der! The clouds of divine vengeance, lowering over his head, seemed read* to break, and to dis- charge upon him the indignation of an angry God. Dismay took full possession of his soul ! His eyes i oiled in wild confusion, and his heart seemed to die within him ! But the delay to execute the sen- tence of death, which was displayed before him in fiery pomp, gave occasion for a gleam of hope, trhich darting through his soul an invigorating [ 205 Y Impulse, broke open the fountains of godly sor- row.* The tears fell fast from his eyes, and la- mentation and prayer, mingled with deep groans, fell as fast from his lips. The anguish of his con- science was dreadful ; but it was not of long* dura- tion. The sun of righteousness arose upon him with herding in his wings ; his fears flccl away, and the thick clouds of his guilt were dispersed. Then truth and righteousness, peace and jcy, sprang up in his soul — for he felt thai Jic was trans- lated from the regions of darkness and sin, into the kingdom of God's dear Son — lie folt that he was horn of God, and made an heir of eternal life li rough Jesua Christ; Under the influence of the principles of Religion tr.cn planted in his heart, he has since lived in all conversation and godliness — an affectionate husband, a kind and prudent parent, and a faithful friend — an honor to. the Church, and a blessing to . the world. In the purity of his principles and life, contrasted with his former views and conduct* we see the most decisive evidence of the efficacy of the Christian Religion. But he is not ulone* There are others who have felt the happy effects of the Gospel. Multitudes now feel its emcacy, and rejoice in the richness of * The terrors of the law alone, will never fir o^ duce true refientartce. There must be some view *f Divine go*dn'c*8 t come hoheofthe mercy of God, to melt the heart into godly*-, ipr row, f 206 ' ] its grace. Thousands and tens of thousands, un- der the influence of that. Religion, whose efficacy is almighty to save, when it is properly applied, have been transformed by the renewing- of their mind, turned from darkness to light, and from the power of Satan unto God. The efficacy of the Gospel, is greater than we generally apprehend. We shall see this in a strong light, if we consider how universal and las- ting arc the effects of the Christian Religion. — Where is the man in Christendom, who has never felt, in the least degree, the power of the Gospel ? Where is the man, who has fully eradicated from his mind, the great truths of Christianity ? It is readily granted, that the Gospel does* not effect a saving change in the minds of most men ; but will it therefore follow, that it has no effect on them ? Certainly it will not. Besides a common influ- ence, which restrains the fury of passion, sociali- zes the affections and smooths the manners of man- kind, the Gospel operates with peculiar force on the mind of man in certain periods of life. Even infidels, who have exerted their \nmost ability to overthrow the authority of Christianity, and to de- stroy its influence on themselves, when pressed to serious reflection by their near approach to the e- ternal world, have generally confessed the Truth and power of our Holy Religion. We could give a long list of the names of men, who have been re- [2or J markable for their violence against Christianity, and as remarkable for their deep anguish on ac- count of that violence. Their unwearied labors, their Indefatigable pains, were all in vain. The Truth of Christianity arose in mighty power, at the approach of death — -and all their fortifications of unbelief were laid low in the dust I How died Voltaire, the apostle of infidelity in France ? In the renunciation of his deistical principles, and in the acknowledgement of the Truth of the Gospel* — in the terrors of despair, tortured with the expectation of the fiery indigna- tion of the Son-of God, whom he had so horridly blasphemed. " Crush then, do crush the wretch," had been his exhortation to his infidel brethren.! — But now he felt, that the hand of him whom he had vowed to crush, was crushing him 1 This he- ro of modern infidels, would fain have returned to the bosom of Christianity, for relief in the ex- tremity of his distress — But it seems it was too late ! He died in horrors inexpressible ! The circumstances of his death were so terrible that his attendants and physicians fled from his presence.^ So died, in all the anguish of despair, * AIo?nct's minutes, a notary at PcrJs. t Voltaire used to call our blessed Saviour, the wretch, and he vowed he would crush him. \ M. Le Luc'* letters. [ 2 °3 ]" Diderot and D'Alembert, his friends and compan- ions in infidelity. Behold the proud boaster of reason, the impious Piiine ! What a sac! and impressive lesson, does he afford, of the miserable darkness of human rea- son ! This vain idolizer of reason, and bold blas- phemer of the Holy Jesus, has given decisive evi- dence of the imbecility and perversion of his mind, His principles of infidelity, which he would have us to b-lieve are those of philosophy, matured in this ostentatious age of imaginary reason, are mar- ked with all the characteristics of folly, in the ac- tions of his life, and the circumstances of his death. Piiine, in his last moments, could not bear soli- tude : to be left alone, was to him insufferable. — In the greatest agonies of mind, and with a voice that alarmed ail around him, he incessantly cried for hours together: "O Lord help me, God help me, Jesus Christ help me."* But when he was asked, Do you believe that- Jesus Christ is the Son of God ? he answered, "X have no wish to be- lieve on that subject."! How inexpressibly miserable was Paine, in his last moments! So deeply impressed with the Truth of Christianity? that he could not refrain from calling on the Lord Jesus Christ for help — yet so greatly corrupted in heart, that he had no * Dr. Manley's Utter, published in C/ieel/iam's t lijc of Paine. Page 305. t tfi* ^ a S e 2dr r [ 209 ] wish to believe on him ; or if he had such a wish, he was so full of " excessive pride of opinion, cor.sumate vanity, and inordinate self-love," that he would not acknowledge the existence of such a -wish. And how many of the companions of Paine, kavc died in a similar manner ? How invincible is Truth ! How lasting the im- pressions, which arc made on the mind of man, by the Christian Religion ! Voltaire and his compan- ions, Paine and his associates, applied themselves with great assiduity to the work of destruction-— they endeavored to erase every trait of reiigioui truth from their minds, and all sense of obligation arising from the Gospel, from their consciences. But they labored in vain. The Truth of Jesus Christ Was too mighty for them. While health gave them an opportunity of dissipating thought in the bustle of life, or of drowning reflection in riot and debauchery, the Truth seemed to sleep. But when the voice of death was heard, the Truth arose with increased vigor, and, rushing upon them like a man of war, took from them ali their armour wherein they trusted. The scher.es of infidelity, with wnich they had pleased themselves, and on which they had grounded their miserable hope, vanished away like the baseless fabric of a dream ; while the truths of the Gospel stood aw- fully manifested before them. Men may despise the Truth, when presented by the hand of Mercy C -!0 ] — .but they cannot demise it, when Justice presents. it. The Gospel will ta::^ .effect ; itJfUl be a.r.a- vour ci iue unto life;, ,j, r .xi savour of death unto, death. Behold on the bed of langulsbrncnt the gasping mortal, in the agonies cf death. A deadly paleness in his countenance, and a cold sweat on his face, in- dicate the near approach of dissolution. Death has gained bis vital parts ; pulsation has ceased in the extremities : and the powers of nature sink a- pace. A few moments, and the vital fianic will be extinguished. He is just new going to bid adieu to all things below the sun, to close his eyes in the darkness of death, and to take his flight to an eter- nal worid 1 But how does he meet death? Does a dark cloud hang over, time and a darker over eter- nity ? Does " remorse for the past throw his thought on the future, and worst dread of the fu- ture drive it back on the past?" Is he racked with the anguish of uncertainty, or the tortures of despair ? Have the terrors of death taken hold on him? O 1 no — Death has no terror for him. There is no darkness to him in this land of shades. The prospect before him is divinely pleasing and ineffa- bly glorious ! For he is a Christian indeed. The light of the glory of God, in the face of Jesus Christ, now shines on his path. He now drinks, even in the midst of death, cf the waters of life,., flowing through the Gospel from the fountain of e»- [2U ] fcernal Truth, and rejoices in the life of God — Hea- ven bursts upon his sight ! He shouts ! he shouts in the full triumph of faith ! "O death ! where is thy sting ? O grave ! where is thy victory ? Thanks be to God, who giveth us the victory, through our Lord Jesus Christ !" There breathed the spirit of a true Christian, and of a true hero — Plow he smiles in death ! He is gone — gone to the bosom of God! How divine is the efficacy of Christianity ! and to what greatness and glory does it elevate the real Christian ! May we all feel the happy efficacy of the Gospel in the hour of death ! God grant us. this favor through Jesus Christ ! ESSAY XXXII. The real Christian enjoys a divine Sense of the Trutji of Christianity . AS God is immutable in his nature, he could have had no view to self-in terest, nthe creation of the world. And, therefore, as he is full of all goodness, it is reasonable to conclude, that over- flowing benevolence, boundless desire to commu- nicate happiness, gave birth to nature. [212 J This thought, while it places the character of Deity in the most glorious and lovely light, sug- gests another, which, if not so luminous, is at least as delightful. The thought is this : When man heartily embraces the Revelation of the will of God, on the ground of the evidences with which it is attended, he has a right to expect, that these e- vidences will fee corroborated with a divine sens* of the Truth of that Religion, which they go to es- tablish. That boundless benevolence which gave rise to creation, and bestowed the Gospel on man, will ever prompt the Author of nature and grace, to inspire the bosom of the true believer with such a sense of divine Truth. For of all the sensations of which human nature is capable, there is not one more pleasurable, or more necessary to the safety of the real Christian, than a lively sense of the Truth of Christianity. We are also lead to believe, that such a sense exists in the minds of true belivers, from a conside- ration of the nature of Religion descending from. God. The efficacy which came under considera- tion in the last Essay, arising from the excellent nature, and impressive weight, cf the Gospel^ must produce a divine sense of the Truth of Chris- tianity, in the mind of the genuine Christian. But does the Gospel agree with these rational conclusions ? Does it teach us to believe, that its ef- ficacy is attended with a sense of its Truth, in [213 J the mind of the true Christian ? It does. " He that bclieveth on the Son of God, hath the witness in himself."* But what is this witness ? " The Spirit itself beareth witness with our spirit, that we are the children of God."t But how does the Spirit bear witness, that we are the children of God ? " The love of God is shed a* broad in our hearts by the Holy Ghost, who is gi- ven unto us. "J According to the Gospel, the love of God shed abread in our hearts by the Holy Ghost, is the witness of the Spirit. This divine nature, diffused through all the powers of our souls, and attended with an inexpressible sense of heavenly joy, establishes, beyond all doubt, oui* sonship by faith in Jesus Christ ; and consequent- ly confirms the Truth of the Christian Religion, under the influence of which we have received a- doptioninto the family of God. But does this agree with the experience of the genuine Christian I It does. He enjoys a sensible nternal evidence of the Truth of the Gospel. This js a natural consequence of the efficacy of Christi- an ity. Can a man be turned from darkness to light, and from the power of Satan untc God, with- out the knowledge of this great change, or without ft sense, that the principles which have effected it, * Jo/m>5. 10. f Rom, 8. IS. \ Rom. 5. 5. [ S14] fcf a divine nature ? Can a man, under the influence of the Gospel, receive the love of God shed abroad in his heart — diffused through all the powers of his soul as the principle of a new nature, and as an inexhaustible source of consolation, and know no- thing of it, or be distitUte of a lively sensation, that the Gospel is of God ? The undue impressions which we suffer exter- nal objects to make on our passions, and the impro- per inferences which we draw from the feelings of our hearts, are, indeed, sources of errors great and dangerous. But will it, therefore, follow, that the sensations of our hearts, which arise from the im- pressions of truth itself, and promote its practical dictates, are unreasonable, or that the inferences drawn from them must be fallacious ? When prin- ciples, the truth of which the mind clearly per- ceives from demonstrative evidence, are applied to the heart, and the application is attended with the happiest consequences ; when the whole heart is transformed, corruption giving place to purity, the tyrany of passion, to the mild government of en- lightened reason, strife and misery to the peace and pleasures of God ; is it possible in such a case, that there should be no inward sense of the divine nature of the principles, under which such glori- ous effects have taken place ? And can we believe that such a sense, so agreeable to the best dictates of reason,so favorable to virtue, and so productive of £315 ] happiness, is groundless and fallacious, and that i ought to have no weight with reasonable men ? f Impossible. But why do we argue ? We will appeal unto those who have truly and heartily embraced the Christian Religion. Thousands and tens of thou- sands, who have gone to mingle with that happy multitude which no man can number, have left be- hind them a testimony, that they enjoyed the Sense of divine Truth, which we have now under consi- deration. Thousands cf rational men and women, now living in the world, can bear testimony to the same truth. It is the genuine experimental Christian, on whom this evidence operates so forcibly. The nominal Christian, and the unbeliever, have no part in it. They may, however, find an argument in favor of Christianity, in the testimony of those who enjoy this sense of divine Truth. For it affords evidence of no inconsiderable weight. Multitudes of honest men, whose word bears the highest de- gree of credit in temporal affairs, declare unto us that they enjoy an internal sense of the Truth of the Gospel. Many of these are men of the first a- bilities both natural and acquired. There is, indeed, in the mind of the real Chris- tian, a lively sense of divine Truth, arising from the happy experience of the efficacy of the Gospel. This is superior to all those evidences which we t 216 ] have hitherto considered. It is the best of all ar- guments in *favor of the Gospel, because it arises from the enjoyment of its spiritual blessings. It is an argument addressed to the understanding by the sensibility of the heart. No evidence is more direct; for it resembles that which a man has of his own existence. I know that I am, because I feel that I am. I know that Christianity is true, because I feel its Truth within me. We do not mean, that this evidence is superior to all others, because it is more demonstrative — but because, while it carries the fullest conviction with it, it is attended with more satisfaction and advantage. What eternal advantage can any man derive from the fullest persuasion of the Truth of Christianity in his mind, if his heart take no part in this persuasion ? Not any. But when this persua- sion descends from the mind to the heart, and meets with cordial reception there, it produces a lively sense of the Truth of the Gospel., attended with inexpressible satisfaction. This sense natu- rally returns to the understanding;, and increases the conviction from which it arose; and this in- creased conviction, again descending to the heart, operates with increased power. A communication founded on the natural constituti the soui. is kept open between the heart and the rid, in which the sensibility of the former, an ihyiction of the latter y operate reciprocal!) r, an^ [ 217 ] produce the happiest effects. Thus#the Christian is more and more confirmed in the faith, and more strongly stimulated to be active and assiduous in the pursuit of Christian virtues. II e daily advances in the love of God, and in the love of man. — Through the operation of that faith which is of God, and which has equally to do with his under- standing, and his heart, he gradually advances in moral excellence, until he becomes truly fit for the enjoyment of eternal life, through Jesus Christ our Lord. This inward evidence give?; it?, possessor a vigor more than mortal; and affords him support of a e nature in the severest trials of virtue, by giving him the enjoyment cf unspeakable delight, an undoubted persuasion of the approbation and protection of God, and the full assurance of ever- lasting glory in the Kingdom of Heaven. Besides> it has, among other excellences, this in particular, that he who truly possesses it, cannot doubt the Truth of Christianity — because not only his under- standing perceives, but his heart also feels, that the Gospel is divine. He Knows that it came from God — because it discovers God unto him, and unites him to his maker in the bonds of holy love. This strongly marks Christianity, as a work of the God of nature. It is addressed to the whole K [ 218 ] man — The heart, as well as the mind, is required t t> know the Pruth, the excellence, and the saving power of the Gospel of Christ. ESSAY XXXIII. The subject briefly reviewed and concluded. LET us now very briefly review the evidences of Christianity, which have come under our con- sideration in these Essays ; and we are persuaded that we shall see, that we do not depart from that modesty which becomes human nature, in affirm- ing that there is nothing within the bounds of the knowledge of man more certainly true, than the Christian Religion. In the consideration of this subject, we have seen — that all objections against Revelation in gen- eral, are entirely groundless — that a Revelation from heaven is possible, with respect both to God and man — that Revelation is highly necessary for the salvation of mankind ; because of the inability of reason to forma perfect system of Religion, and to enforce known obligations j and because, in par- L 219 ] ticular, natural law, were it fully known, is not suited to the condition ol fallen man — that Reve- lation cannot derogate from the glory ol' the Di- vine perfections, from the wisdom, holiness, and majesty of God — and that from the necessity of*" man, the tendency of Revelation to promote order among moral beings and to increase their welfare, and from the moral character of God, from his in- finite benevolence which prompts him to make his subjects happy., it is highly probable, that God would give a Revelation ot'his will to man. What objection against Revelation in general, can, therefore, be offered with the least shadow of rea- son ? We have also seen — that it is equally impossi- ble to raise any reasonable objection against Reve- lation in that particular form, in which it is found in the Christain Religion; because it contains no- thing contrary to the nature of God — that the his- torical parts of Christianity are consistent, a.id its doctrines reasonable — that the doctrines of the Gospel, respecting moral evil, the incarnation of Christ, the atonement, and the Trinity, have noth- ing in them repugnant to the nature of God. We have likewise seen — that Christianity is at- tended with evidence of its Divine authority, in its internal constitution ; its doctrines and laws being impressed with the character of God — that it re- sembles God in its perspicuity and sublimity, in its { 220 ] consistency and perfection as a body of divinity, in its holiness, proportion and energy, in the propri- ety of its conditions, the promise of divine aid, and the doctrine of Providence. Moreover we have seen — that the Christian Re- ed by external incontrovertible evidence, addressed to the senses of mankind— that the testimony of Jesus Christ and his ape-s- ties, is worthy of the highest degree of credibility — that a vast number of genuine miracles demon* strait the Truth cf the Gospei — and that this Truth i demonstrated by a grea,t number of pre- iir-hed long subsequent. iication in the world. also seen-— that these external eviden* < been so handed down to us, as to exclude : [ece] .Ion and error, respecting their Truth-* - it was in-possible to forge ? and impose on ..:.d tlie Sacred writings which convey these evidences tp us—and that the authenticy of the Ilojy Scriptures, is confirmed |to us by the com- pletion of predictions in our day. We have likewise seen — that this grand -assem- blage of arguments and demonstrations, is corrob- orated by a. glorious eiiQcacy attending the preach- ing of-t$grGospe1, and a divine sense of its truth in the mind.; cf true believers. On this br 8pm basis the Christian Religion. [ 221 ] stands ; and here it will forever stand — the adrni- ration of the wise — and the hope of the good. Let us now divest ourselves of the influence of passion and prejudice, and remove every thing which would obstruct the operation, or restrain the rational liberty, of our intellectual powers, in run* decisions on this important subject. And let 113 ask ourselves, can we reject the Christian Religion without renouncing natural Religion also? And ti- ter such rejection, can we claim the prerogatives of reasonable beings ? can we rank ourselves among men who have the use of their rational and moral powers ? And can we require evidence, in any case whatever, as the ground of faith, or as a motive to action ? We must confess, that it is difficult for us to con- ceive how any man can candidly consider these e- vidences, and not be convinced, that the Gospel is divine. It appears to us impossible — For these e- vidences arc so numerous, so full, so strong, so perfectly conclusive, that their weight, though their nature is different, is equal to mathematical demonstration. We must acknowledge, that the mind of man long accustomed to error, often becomes incapable of perceiving the force of truth ; because it loses its capacity of candid examination. To such a mind, Christianity, though surrounded with all the splen- dor of divine evidence, may still be an object of K 2 - [ 222 ] doubt. However, a wish may remain to return to Christ, if the Truth of his Religion could be ascer- tained. There is a direct way, for persons in such a state, to obtain the Truth. " My doctrine, said Jesus Christ, is not mine, but his that sent me. If any man will do his will, he shall kno-v the doctrine, whether it be of God, or whether I speak of my- self." Let them take this direction. Let them sincerely do what they know to be the will of God, and humbly ask him for the knowledge of truth. They who do so, will assuredly find tfcc Truth of our Holy Religion ; they will be enabled both to perceive and feel that the Gospel is of God. The Gospel is, indeed, of God ; and it will remain 1 forever. It is founded on a rock, and the gates of hell will not prevail against it. The oppositions of ungodly men, and the exertions of satanical pow- ers against the Gospel, may effect the eternal des- truction of thousands of men, but they cannot ef- fect the destruction of the Christian Religion. The world shall fail and waste away ; the hea- vens shall be rolled together as a scroll; nature shall grow old with age, and the sun shall decay and die—but the Religion of the Son of God shall abide forever. All the parts thereof, which relate to this world, shall have their full accomplishment in the economy of time ; and its great principles of truth and love, shall extend through the economy of eternity, and operate on the society of the bles- sed to increase their happiness and glory forever. [ 223 ]' God grant that we may know the Truth of this Holy Religion — May we feel its power, obey its obligations, and receive the full accomplishment of its promises, in the profession of eternal life, through Jesus Christ our Lord. Amen. THE END; L i J CONTENTS. TAGE Essay I. — The Importance of understanding the Evidences of Christianity, 7 Essay II. — The Possibility of Revelation, 12 Essay III. — The Necessity of Revelation, 15 Essay IV — Revelation is not derogatory to the glory of God, 22 Essay V. — The Probability of Revelation, 31 Essay VI. — The necessity of caution respect- ing Revelation, 3/ Essay VII.— The ground on whic hwe ought to examine Revelation, 41* Eusay VIII. — Rules as tests of Revelation, 50 Essay IX. — Christianity not contrary to the nature of God, 54 Essay X. — Christianity not contrary to the nature of God as to- what it teaches respec- ting moral evil. 59 Essay XI. — Christianity not contrary to the nature of God in respect to the doctrine of the Incarnation, 69 Essay XII. — Christianity not contrary to the nature of God respecting the doctrine of the Atonement, 74 Essay XIII.— Christianity not contrary to the nature of God, on account of the doctrine of the Trinity, 81 Essay XIV.— Christianity is of God, because it bears the impression of his hand, 85 Essay XV. — The Impression of the Divine character in the perspicuity of Christianity, 90 Essay XVI. — The Impression of the Divine character in the sublimity of Revealed R.e- ligion, 92 Essay XVII. — The Impression of the Divine character in the Connection and Consisten- cy of Christianity, as a perfect body pf divi- nity, 97 Essay XVIII. — The Impression of the Di- vine character in the Holiness of the Gospel, 103 i^ssay XIX. — The Impresssion of the Divine character in the Proportion of Christianity, 109 Essay -XX. — The Impression of the Divine character in the Energy of the Christian Re- ligion, 1 13 Essay XXI. — The Impression of the Divine character in the Propriety of the conditions of Christianity, 121 Essay XXII. — The Divine character impres- sed on Christianity in the promise of divine aid, 127; Essay XXIIL— The Impression of the Di- vine character on Christianity, in the Doc- trine of Providence as taught in the Gospel, .133 [ill ] Essay XXIV. — The Testimony of Christ and his Apostles an Evidence of the Truth of Christianity, 142 Essay XXV. — The nature and character of true miracles, 149 Essay XXVI. — The miracles recorded in the New Testament demonstrate the Truth of the Christian Religion, because they are genuine, 155 Essay XXVII. — The Truth of Christianity demonstrated by prophecy, 167 Essay XXVIII. — The imposibility of forging, and imposing the Holy Scriptures on man- kind, in the ages in which thejfacts recorded in them are said to have taken place, 174 Essay XXIX. — It is impossible that the Holy Scriptures should have been forged, and im- posed on mankind, in any ages succeeding those in which the facts recorded in them, are said to have taken place, 182 Essay XXX. — Predictions now fulfilling de- monstrate the Truth of the Sacred Records, 192 Essay XXXI— The Efficacy of Christianity, 200 Essay XXXII. — The real Christian enjoys a Divine Sense of the Truth of Christianity; 211 Essay XXXIII. — The subject briefly review- ed and concluded, 218 m