CHAP. XVI.

On the Scripture Evidences of ChriftianityThe Chriftian Religion peculiarly adapted to the Exigencies of Man; and efpecially calculated to supply the Defects of Heathen Philofophy.

Ir Christianity were examined with atten

tion and candour, it would be found to contain irrefiftible evidence of its divine origin. Those who have formed continued trains of argument in its fupport, have, no doubt, often effected very valuable purposes; but it is certain, that conviction may be attained in a much fimpler method. In fact, it would imply a very reasonable charge against Christianity, if its proofs were of fuch a nature, that none but scholars or philofophers could feel their conclufiveness.

A

A book

A book exists in the world, purporting to contain the authentic records, and au thoritative principles of the one true reli gion. It is obviously the work, not of one perfon, or of one age. Its earliest pages, on the contrary, are, beyond all fober queftion, the most ancient writings in the world; while its later parts were confeffedly composed at a time much within the limits of historic certainty; a time indeed, with which we are better acquainted than with any other period in the retrofpect of ancient hiftory; and which, like a distant eminence brightly illuminated by the rays of the fun, is diftinctly feen, while intermediate tracts are involved in impenetrable mist..

Against the authority of this most in teresting volume, numberlefs objections have been raised. But, who has yet clearly and fatisfactorily fhewn how its existence, in the form it bears, can be rationally ac counted for, on the fuppofition of its fpurioufnefs? That a feries of records origi nating fo variously both as to time, occafion,

and circumstance, fhould involve fome obfcurity or difficulty, or even in fome instances, apparent incongruity, is furely no caufe of wonder: and, that these fhould be dwelt upon and exaggerated, by persons hostile to the principles which the volume contains, and which its truth would eftablish, is most natural. But, which of thofe objectors has ever been able to substitute a fyftem less liable to objection? Have any of them given a fatisfactory folution of the unparalleled difficulties which clog their hypothefis? Which of them has even attempted fully to explain the fimple phæ nomenon of fuch a volume being in the world, on the fuppofition of fabrication or imposture?

This book divides itfelf into two great portions, the first containing the account of a preparatory religion, given to a fingle nation; the latter defcribing the completion of the fcheme, fo far as to fit this religion. for general benefit, and unlimited diffufion. Refpecting

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Respecting the first great portion, which we call the Old Teftament, the leading features appear peculiarly ftriking. In this book alone, during those ages, was maintained that first great truth, of there being only ONE living and true God; which, though now fo univerfally acknowledged, was then unconceived by the politeft nations, and most accomplished philofophers, And refpecting both portions of this book, but especially the latter, known by the name of the New Testament, this no lefs interesting remark is to be made, that, in every effential point, nearly the fame view is taken of man's weakneffes and wants, of the nature of the human mind, and what is neceffary to its ease and comfort, as is taken by the wifeft heathen philofophers; with this most important difference, however, that the chief good of man, that pure perennial mental happiness, about which they so much difcourfed, after which they fo eagerly panted, but of which they fo confeffedly failed,

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failed, is here fpoken of fubftantially, in their notion of it, as a bleffing actually poffefed, and the feeling of it defcribed in . fuch language as bears, fo far as it is pof fible for human expreffions to bear, the stamp of confcious truth and unfophifticated nature,

May we be allowed, in this connexion, to give a fuperficial sketch of the defects in the fyftem of the ancient philofophers? The belief in a life to come was confined to a few, and even in them this belief was highly defective. Thofe who afferted it, maintained it only in a fpeculative and fceptical way; and it would not be easy to produce an instance of their using any doctrine of rewards and punishments in a future ftaté, as their inftrument in promoting virtue. They decorated their system with beautiful fayings, on the immortality of the foul; but they did not fupport it upon this bafis. There was, therefore, no foundation to their fabric. Poetry, indeed, had her Elyfium and her Tartarus,

It appears, however,