IT is

ESSAY I.

INTERNAL EVIDENCES OF REVELATION.

is no uncommon thing for men in Christian lands to profess a belief in divine revelation merely from habit and example. Men who, from their infancy, have been instructed in the principles and duties of Christianity never sink to the degradation of paganism, and it is hard for them to descend to the reproaches of infidelity; though their religion may be only hereditary, and their belief in revelation fortified more by the traditions of their fathers than by any rational and sound conviction. Far be it from me to intimate that this prepossession exerts no benignant influence, or that it is not an influence of the most enviable kind. But this is not the reception which the Bible demands. The credentials of its high-born origin are of such unquestionable force and authority, that it solemnly and fearlessly invites a judgment which is the result of thorough investigation. Such an investigation is demanded, as the only course of safety to the sinner, of strong consolation to the Christian, and of due respect to the great Author of revelation.

In examining the question, Whether the Bible is the word of God, we should expect to find in the book itself decisive marks of its divine origin. Nor is this expectation defeated. God has magnified his word above all his name. There are no such illustrations of the Deity as are found in his word. Do the heavens and the earth declare the glory of God? Do the works of creation and the administration of providence disclose his divine nature, develop his love and wisdom and power, and all his essential greatness and goodness, and do they bear the impress of his hand? Much more do we see the hand and

character of God in the Bible, and read his name, written as with sun-beams, on every page of this holy book.

Were there no other evidence, one would think that the attentive perusal of the sacred pages would be enough to convince any impartial mind that they are not of human invention. I say an attentive perusal of the sacred pages; for no man ought to consider himself qualified to sit in judgment on the internal evidences of divine inspiration who is not familiar with the sacred volume; and the more familiar he is the more competent is he to scrutinize and weigh the testimony. The Abbé Winklemann, perhaps the most classical writer upon the fine arts, after descanting with great zeal and eloquence upon the perfection of the art of sculpture, as exhibited in the Apollo Belvidere, observes with great enthusiasm, in recommending it to the admiration of those who would become eminent artistsGo and study it; and if you see no peculiar beauty in it to captivate you, go again; and if you still discern nothing, go again and again and again, until you feel it; for be assured it is there. To every lover of moral science we would say of the Bible, If he does not see the evidence of his divinity at the first glance, let him look again; and if he does not see it at the second or third perusal, let him look again; and if he fails to see it even then, let him still examine; for he may be most confidently assured that the evidence is there to be found.

It is this internal evidence to which we would specially direct your attention. And we remark,

I. From a careful inspection of the Bible, we find that this Book alone answers all the purposes of a supernatural revelation.

When we advert to the different systems of religion which either have obtained or now obtain, we see they are radically defective and fail of their object. The systems of natural religion are to a great extent unintelligible, and therefore never have reached the exigencies of the mass of mankind. They are all confused, uncertain, and contradictory; and have never been satisfactorily understood, even by the most reflecting men. On many and most important points of faith and duty and sal vation they furnish no instruction whatever. Every system of

human philosophy, or of ancient or modern paganism, has been complained of by its own votaries; and its best instructed disciples have seen and felt its utter insufficiency to the great purposes of a satisfactory religion.

The religion of the Bible, the more it is examined, will be found adapted to all the purposes, for which a revelation could be given. The intellectual, moral, and physical constitution of men, in all the varieties of human ignorance, pollution, want, and misery; in all that is interesting in their hopes, or fearful in their apprehensions-whether they respect a present or future state of being, is so kindly and fully consulted by the principles of this revelation, that it must be seen and acknowledged to be without a defect. The Bible instructs men in all they need to know. It proclaims the character of that Infinite Being with whom men have to do: it informs us how, this world came into existence, and how and for what end it is governed: it reveals whatever is necessary for the glory of the Creator and the happiness of the creature, and discloses the perfect harmony between the honour of the Great Supreme and the best good of his subjects. It discovers the sinfulness and condemnation of men, and the method of their recovery: it reveals promises that are worthy of God, and threatenings that are required by the character and condition of men; it proclaims pardon, peace, and eternal life to the holy; and disaster, ruin, and death to the unholy: it reveals the object and end of whatever appears unseemly and untoward in creation and providence; and proclaims the design which the mighty Governor of the world aims at in the whole series of events and revolutions which have taken place from the beginning, or will take place to the end of time: and it brings to our view the close of this earthly system, the day of final account, and the new earth and new heavens that shall never pass away. On all these topics, so infinitely interesting to men, its instructions are clear, full, certain, authoritative. And all this is what a revelation must disclose, to answer the great purposes of religion for a race of fallen beings.

Where is the revelation that makes these disclosures except in the Bible? What other religion informs the world, or pre

tends to inform it on subjects of such high moment? From what other source can the mind of man receive satisfaction on every point of duty and of hope? Where shall we look for a system of instruction that meets every exigency and answers all the purposes of a religion, except to the holy Scriptures? If, then, it is reasonable to expect a revelation that is intelligible and full-that in all its essential principles is equally adapted to the wise and the unwise-that answers all the purposes for which we can conceive a revelation should be given; and if this revelation is found alone in the sacred Scriptures, are not these Scriptures a revelation from God? We remark,

II. The inspiration of the Scriptures may be conclusively determined from their holiness and purity.

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When you look into the Bible, you see holiness and purity its great characteristics. It bears on every page Holiness to the Lord." When it speaks of God, it represents him as the greatest and holiest Being in the universe, and extols his character as above all praise. When it speaks of man, it speaks of his primitive integrity with approbation, and of his subsequent apostacy and sinfulness with pity and abhorrence. Every where it draws a discrimination between holiness and sin, between good men and bad, and in such a way as to leave the impression that, in the writer's view, the difference is awfully wide and the consequences of it everlasting.

The precepts of the Bible are all holy. They begin by requiring holiness in the thoughts and affections; then in the words; then in the conduct. The Scriptures require nothing less than perfect holiness. Universal, uniform, persevering holiness alone will bear a comparison with this unerring standard. "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength." This is its first and great commandment. You open the Bible, and you find yourself in the presence of God. Him you are directed to worship in spirit and in truth; to exalt him above every rival; to enthrone him in your heart; to give him all honour and praise; to delight in his character; to be thankful for his mercies; to be submissive to his will; to rejoice in his government; to serve him with the whole heart, and to be assi