velation can confer is to turn men from their iniquities, a doubt may sometimes obtrude itself even upon a candid and devout mind, how far the effect really produced is proportioned to the long preparation, and the mighty works which ushered in the Gospel. The following observations serve to remove this doubt. It is extremely difficult to attain to any precise notion of the sum of wickedness in ancient times; and there are no data upon which we can form any estimate of what would have been the measure of wickedness in the present circumstances of society, if the Gospel had not appeared. The religion of Jesus has extirpated some horrid practices of ancient times it has refined the manners of men in war, and in several important articles of domestic intercourse; and it has produced an extension and activity of beneficence unknown in the heathen world. It imposes restraints upon those evil passions and inordinate desires, which, were it not for its influence, would be indulged by many without control; and it cherishes in the breasts of individuals those private virtues of humility, patience, and resignation, which do not receive all the honour which is due to them, because their excellence withdraws them from public observation. It addresses itself to every principle of action in the human breast with greater energy than any other system ever did the tendency of all its parts is to render men virtuous; and if it fails in reforming the world, we cannot conceive any method of reformation consistent with the character of free agents, that is likely to prove effectual. It is according to this character that God always deals with the children of men. Religion joins its influence to reaBut it is an inconsistency in terms to say that religion should compel men to be virtuous, because compulsion destroys the essence of virtue.

son.

These observations appear to me to be a sufficient answer to the objection against the truth of Christianity, which has been drawn from its appearing to have little influence upon the lives of Christians. But I am sensible that they are not sufficient to counteract the influence of this objection upon the minds of men. The wickedness of those who call themselves Christians is undoubtedly a reproach to our religion. It is a grief to the friends of Christianity, and the most ready sarcasm in the mouths of its

enemies. It is your business, the office for which all your studies are meant to prepare you, to diminish the influence of this objection. If you convert a sinner from the error of his ways, or brighten by your example and your discourse, the graces of the disciples of Christ, you confirm the argument arising from the propagation of our religion. And the best service that you can render to that honourable cause, in support of which you profess to exert your talents, is to exhibit in your own character the genuine spirit of Christianity, and to illustrate the principles of that doctrine which is according to godliness, in such a manner as may render them, through the blessing of God, the means of improving the character of your neighbours.

The amount of the answers which I have suggested may be summed up in a few words. Any objection, arising from the measure of the effect produced by the Gospel, cannot overturn direct historical evidence of a divine interposition. We are not warranted, by the course of nature, and the conduct of divine Providence in other matters, to expect either that the Almighty will confer the same religious advantages upon all his creatures, or that he will accomplish, in a short space of time, that publication of the Gospel which formed part of his original purpose. A considerable measure of religious knowledge was diffused through the world during the preparation for the appearance of the Gospel, and the delay of its universal publication may contribute to prepare the world for receiving it. The corruptions of Christianity, which arose unavoidably from the human means employed in its propagation, could not have been obviated without a continued miracle; and the imperfect degree in which the Gospel has actually reformed the world, however much it may be a matter of regret to Christians, yet, when compared with the excellence and energy of the doctrine, is only a proof that religion was given to improve, but not to destroy, the character of reasonable agents.

Besides the books mentioned in the course of this chapter, you may read two excellent sermons of Bishop Atterbury, on the Miraculous Propagation of the Gospel.

You will derive the most enlarged views upon this, as upon every

other subject connected with Christianity, from Butler's Analogy, particularly from Part ii. chap. vi. at the beginning.

Consult also Jortin.

Law's Considerations on the Theory of Religion.
Paley's Evidences, vol. ii.

Hill's Sermons.

Shaw and Dick upon the Counsel of Gamaliel.

Macknight's Truth of the Gospel History; a book that deserves to be better known, and more generally read than it is. All the authorities and arguments, which are concisely stated by other writers, are spread out in that large work with a fulness and clearness of illustration that is very useful, and, in many places, with a degree of acuteness and ingenuity that is not commonly met with. He has dwelt very largely upon the argument for the truth of the Christian religion, which arises from the conversion of the world to Christia nity. You will find, in this part of his work, a most complete elucidation of the whole argument-the history of the ten persecutions before Constantine-and a great deal of information with which it is highly proper your minds should be furnished, and which you will not easily gather from any other single treatise.

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BOOK II.

GENERAL VIEW OF THE SCRIPTURAL SYSTEM.

CHAP. I.

INSPIRATION OF SCRIPTURE.

I HAVE stated the evidence upon which we receive the books of the New Testament as authentic genuine records; and I have long been employed in examining this high claim which they advance, that they contain a divine revelation. It appeared that this claim was not contradicted by the general contents of the books, but rather that there was a presumption arising from thence in its favour. We found the claim directly supported by miracles received upon clear historical evidence, by the agreement of the new dispensation with a train of prophecies contained in books that are certainly known to have existed many ages before our Saviour was born, by the striking fulfilment of his prophecies, by his resurrection from the dead, by the miraculous powers conferred upon his apostles after his ascension, and by the propagation of his religion.

But, even after this review of the principal evidences of the truth of Christianity, there remains a very interesting question, before we are prepared to enter upon a particular examination of the system of truth revealed in the books of the New Testament. The question is, whether we are to regard these books as inspired writings? It is possible, you will observe, that Christ was a divine messenger, that

the persons whom he chose as his companions during his abode upon earth were endowed by him with the power of working miracles; and yet that, in recording the history of his life, and publishing the doctrines of his religion, they were left merely to the exercise of their own recollection and understanding. Upon this supposition, the miracles of our Lord and his apostles may be received as facts established by satisfying historical evidence; and an inference may be drawn from them, that the person who performed such works, and who committed to his disciples powers similar to his own, was a teacher sent from God; and yet the writings of the apostles will be considered as human compositions, distinguished from the works of other men merely by the superior advantages which the authors had derived from the conversation of such a person as Jesus, but in no respect dictated by the Spirit of God.

This is the system of the modern Socinians, which their eagerness to get rid of some of the doctrines, that other Christians consider as clearly revealed in Scripture, has led them of late openly to avow. I quote the sentiments of Dr. Priestley from one of his latest publications, the very same in which he bears a strong testimony to the credibility of the resurrection of Jesus. "I think that the Scriptures were written without any particular inspiration, by men who wrote according to the best of their knowledge, and who, from their circumstances, could not be mistaken with respect to the greater facts of which they were proper witnesses, but (like other men subject to prejudice) might be liable to adopt a hasty and ill-grounded opinion concerning things which did not fall within the compass of their own knowledge, and which had no connexion with any thing that was so." Setting aside all idea of the inspiration of the writers, I consider Matthew or Luke as simply historians, whose credit must be determined by the circumstances in which they wrote, and the nature of the facts which they relate." And again, when he is speaking of a particular doctrine, in proof of which some passages in the Epistles are generally adduced, Dr. Priestley says, "It is not from a few casual expressions in epistolary writings, which are seldom composed with so much care as books intended for the use of posterity, that we can be authorised to infer that such was the serious opinion of the

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