versity, and are peculiar to it. And it might also have been expected, that in the extremity of his distress, the blessed God, whose messenger he was, should in some extraordinary manner, have interposed, either to preserve, or to recover him from death.

It is moreover exceedingly probable, that such a person, and perhaps also they who were at first employed as his messengers to the world, should be endowed with a power of working miracles; both to awaken men's attention, and to prove a divine mission, and the consequent truth of their doctrines; some of which might perhaps not be capable of any other kind of proof; or if they were, it is certain that no method of arguing is so short, so plain and so forcible, and on the whole, so well suited to the conviction, and probably the reformation of mankind, as a course of evident, repeated, and uncontrolled miracles. And such a method of proof is especially adapted to the populace, who are incomparably the greater part of mankind, and for whose benefit, we may assure ourselves, a revelation would chiefly be designed.-I might add, it was no way improbable, though not in itself certain, that a dispensation should open gradually on the world; and that the most illustrious messenger of God to men should be ushered in by some predictions, which should raise a great expectation of his appearance, and have an evident accomplishment in him.

As for the propagation of a religion so introduced, it seems no way improbable, that having been thus established in its first age, it should be transmitted to future generations by credible testimony, as other

important facts are. It is certain, that affairs of the utmost moment, which are transacted amongst men, depend on testimony: On this voyages are undertaken, settlements made, and controversies decided, on which not only the estates, but the lives of men depend. And though it must be owned, that such an historical evidence is not equally convincing with miracles which are wrought before our own eyes; yet it is certain, it may rise to such a degree as to exclude all reasonable doubt. And I know not why we should expect, that the evidence of a revelation should be such, as universally to compel the immediate assent of all to whom it is offered. To me it seems much more likely, that it should be so adjusted, as to be a kind of touchstone to the tempers and characters of men; capable indeed of giving ample satisfaction to the diligent and candid inquirer, yet attended with some circumstances, from whence the captious and perverse might take occasion to cavil and object. Such might we suppose the evidence of a revelation would be, and such it is maintained that of Christianity is. The teachers of it say, and undertake to prove, that it was thus introduced, thus established, and thus transmitted; and we trust, that this is a strong presumption in its favour: Especially as we can add,

4. That the main doctrines contained in the gospel, are of such a nature as we might in general suppose those of a divine revelation would be, rational, practical, and sublime.

One would imagine, that in a revelation of a religion from God, the great principles of natural religion should be clearly asserted, and strongly maintained; such I mean, as the existence, the

unity, the perfection, and the providence of God; the essential and immutable difference between moral good and evil; the obligation we are under to the various branches of virtue, whether human, social, or divine the value and immortality of the soul; and the rewards and punishments of a future state. One would easily conclude, that all these particulars must be contained in it; and that, upon the whole, it should appear calculated to form men's minds to a proper temper, rather than to amuse them with curious speculations.

It might indeed be farther supposed, and probably concluded, that such a revelation would contain some things, which could not have been learned from the highest improvements of natural light: and, considering the infinite and unfathomable nature of the blessed God, it would be more than probable, that many things might be hinted at, and referred to, which our feeble faculties should not be able fully to comprehend. Yet we should expect to find these introduced in a practical view, as directing us to duties before unknown, or suggesting powerful motives to make us resolute and constant in the discharge of the rest. Particularly on what terms, and to what degree, pardon and happiness might be expected by sinful creatures. As for ceremonial and positive institutions, we should imagine, at least in the most perfect state of the revelation, that they should be but few, and those few plainly subservient to the great purposes of practical religion.

I shall only add, that for as much as pride appears to be the most reigning corruption of the human mind, and the source of numberless irregularities;

it is exceedingly probable, that a divine revelation should be calculated to humble the fallen creature, and bring it to a sense of its guilt and weakness; and the more evidently that tendency appears, other things being equal, the greater reason there is to believe, that the original of such a scheme is from above.

Your own thoughts have undoubtedly prevented me in the application of these characters to the Christian Revelation. The justice of that application I must not now illustrate at large. But I must beg leave to advance one remark, which will conclude what I have to say on this general: Which is, that as the Christian system is undoubtedly worthy of God, so, considering the manner in which it is said to have been introduced, (separate from the evidence of these facts, which is afterwards to be considered,) it is extremely difficult to imagine from whom else it could have proceeded.

I will readily allow, that neither the reasonableness of its doctrines, nor the purity of its morals, will alone prove its divine original; since it is possible, the reason of one man may discover that, which the reason of another approves, as being, in itself considered, either true in theory, or useful in practice. But this is not all; for in the present case it is evident, that the first teachers of Christianity professed, that they were taught it by divine revelation, and that they were empowered by God with miraculous endowments for the confirmation of it. Now, if it were not indeed so as they professed, how can we account for so strange a phenomenon, as such a doctrine introduced with such pretences? If it were not from God, whence was it? from good, or from

evil angels, or men? Wicked creatures, as our Lord strongly intimates, would never contrive and propagate so excellent a scheme; nor can we imagine that holy angels, or righteous men, would thus be found false witnesses of God, or have attempted to support the cause of religion and truth, by such impious and notorious falsehoods, as their pretensions must have been, if they were falsehoods at all.

And thus much for the first branch of the argument: If you consider the Christian scheme only in theory, it appears highly probable; since a revelation was so much needed, might so reasonably be expected,. and if it were even given, would, so far as we can judge, be thus introduced, and be in the main attended with such internal characters. And though we have not as yet expressly proved, that the gospel was introduced in such a manner, as the defenders of it assert; yet it would be strangely unaccountable, that so admirable a system of truth and duty should be advanced by the prince of darkness, and the children. of wickedness; as it must have been, if the persons first employed in the propagation of it were not endowed with power from on high. To embrace the Gospel is so safe, and, on the whole, so comfortable a thing, that I think a wise man would deliberately and resolutely venture his all upon it, though nothing more could be offered for its confirmation. But, blessed be God! we have a great deal more to offer in this important cause; and can add, with still greater confidence, that it is not only in theory thus probable; but,

Secondly, That it is in fact certain, that Christianity is indeed a divine revelation.-Here, I confess,