e may

obstinate opposers of the Christian religion, that its name as well as original was derived from Christ. We with more reason suspect, there were never such philosophers as Plato and Aristotle, or that the books, which, from their times, by universal persevering fame, have been attributed to them, were made by others, and put forth under false titles, than to question what is so generally received concerning the author of the Gospel. It is the perfection of folly and madness to oppose such evidence.

2. It is equally certain, that the books of the New Testament are transmitted to us in their original purity, without any material alteration. For it is incredible that the societies of Christians should neglect the preserving uncorrupt and entire, those writings which they esteemed a most sacred treasure, on which they built their hopes of eternal blessedness. It cannot be supposed they would transmit them to their children, whose salvation must have been dearer to them than the world, otherwise than they received them. This were to charge them with the most supine carelessness, and unnatural cruelty. Besides, the great number of copies dispersed through all places, and translated into many languages, and read in all Christian assemblies, make the attempt to falsify them in things of moment to be morally impossible. This will be more clear, if we consider, that among Christians there have been so many persons wise and good, of excellent learning and virtue, and of divers countries, that by their office, were established the depositaries of those present writings. And is there any colourable pretence to imagine, that they should suffer any notable

alteration in them, much less conspire to make a change in any doctrines of faith or life therein delivered? To give reputation and credit to a lie, entitling it to divine revelation, especially in matters of eternal consequence, is such a black crime that none can be presumed capable of, but one that has utterly lost his conscience. I shall not here urge, that the immortal providence of God is eminently interested in preserving the Scriptures in sufficient purity. It were a vile imputation upon his wisdom and goodness, to believe that he would permit them to be undiscernibly corrupted in points important to his own glory, and man's salvation. Thus, a snare would be laid without possibility of prevention, and the embracing error instead of truth, would be innocent. But this argument, though incomparably the best, supposes that the Christian doctrine descended from heaven, the proofs of which are to be considered.

3. I will not insist on the proofs of all mysterious points of the Christian faith singly considered, but propound the arguments that evince the truth of that religion, wherein they are expressly and clearly contained, and from thence conclude that it is most reasonable to believe them. That divine revelation

is infallible, is an acknowledged principle by all men: for, natural reason dictates that unerring wisdom and infinite goodness, are essential perfections of God; so that he cannot be deceived, nor deceive those that trust in his word.

4. The proofs of the truth of the Christian religion are of a moral nature; and though not of equal clearness with the testimonies of sense, or a mathematical demonstration, yet are so convincing, that

the considering dispassionate spirit fully acquiesces in them. But the motives of faith are such, that although the object be most certain, yet the evidence is not so clear and irresistible as that which flows from sense, or demonstration. And it is the excellent observation of Grotius, 'God has wisely appointed this way of persuading men of the truth of the Gospel, that faith might be accepted as an act of obedience from the reasonable creature.' For the arguments to induce belief, though of sufficient certainty, yet do not so constrain the mind to give its assent, but that there is prudence and choice in it. Not that the will can make a direct impression upon the mind, that it should comply with its desire, and see what it does not see. But the mind, enlightened by sufficient reasons that the Christian religion is from God, represents it so to the will, and the will, if sincere and unbiassed by carnal affections, commands the mind not to disguise the truth, to make it less credible, nor to palliate, with specious colours, the pretences of infidelity. And thus the belief of it results from conviction and love.

This moral evidence is as convincing as is requisite to make us steadfastly believe and obey the Gospel.. Moral arguments produce as satisfying certainty, though not so palpable as those drawn from sense. When there is a concurrence of reasons proper to the nature of things, and the strongest they are capable of, by their united light they dispel all doubts and fear of the contrary. For, after the understanding has deliberately and impartially compared the motives and arguments in favour of the truth of a thing, and those that contradict it, and finds the

most weighty reasons in one scale for it, and in the other nothing but air and emptiness, it concludes, without hesitation or suspense, that such a thing is real.

II. To proceed: The intrinsic excellencies of the Christian religion will appear, by considering the doctrines, precepts, and promises it contains, which are the essential parts of religion. And of them in general we may observe,

1. Its Doctrines.-The Gospel illustrates and establishes all the natural principles of truth and goodness that are common to mankind, the rule of moral actions: and reveals all supernatural things requisite for the glory of God, and the supreme happiness of man, that rectified reason, upon the discovery, must acknowledge it came from heaven, and infallibly leads those who believe and obey it to heaven.

There is such an entire agreement between all the parts of the Christian religion for accomplishing its great end, as affords a clear conviction it is no human invention, but from God. As the harmonious composition, the beautiful order, and uniform preservation of the world, is a sensible demonstration that it proceeds from a most wise, powerful, and good cause.

In particular, the doctrine of the Gospel contains besides what may be known of God, and of man by natural light, two principal points: an account of the corruption and misery of mankind, in its first causes: and his redemption, effectually accomplished, by the Son of God. The discovery of both is equally necessary to man. The first makes him understand

the depth of his guiltiness, that he is incomparably more wretched than he feels himself, clears the purity and justice of God in his dealings with man, and prepares him by the afflicted sense of his condition for mercy. And the knowledge of the divine Redeemer, powerful to restore him, is as necessary in order to his duty and happiness. For without it, he would be always tormented with the mournful remembrance of his lost felicity, and hardened in despair.

The Christian religion gives a full account of the depravation and misery of human nature, in its first causes. The Heathens felt an inseparable permanent discord in man between the upper faculties and the lower appetites, but were utterly ignorant of the cause of it. Now, the Scripture reveals that man, in the original frame of his nature, was regular and holy; a piece of workmanship worthy the perfections of his Creator; but he abused his liberty to break the first command, which was given for the trial of his obedience. He yielded to the enticements of a fallen spirit, who was a liar, that he might be a murderer; and by his revolt from God lost his holiness, and made a forfeiture of all the privileges of his happy state. Thus, the fountain was tainted; and "Who can bring a clean thing out of an unclean? By the offence of one, judgment came upon all to condemnation." Every man is now born a slave of sin, a tributary of death. From hence it follows,

that the most deformed monsters in villany, the most fierce enemies of religion, serve to confirm its truth, as well as the most eminent saints. These show the virtue of redemption by the sanctity of their