univerfality; nor has its claim been ever formally contradicted fince. About fix centuries after Chrift, Mahomet arofe. He did not deny the divine miffion of Jefus of Nazareth. He spoke of him in high terms of refpect: but he faid his followers had corrupted the gofpel; and that he was come to restore religion to its purity by a new revelation from God. Mahomet then is the only competitor with Jefus Chrift, and with how poor a title to competition will be feen in the fequel.

It is propofed to confider maturely what the gofpel offers in favour of its being a revelation from God; and your ferious attention is required. After Mofes and the Prophets had paved the way, in the appointed time Jefus Christ appeared; and declared that he was fent from God to be the Saviour of finners, and the prophet of the human race. He called twelve men to be his difciples, to learn his doctrine from his lips, and to be witneffes of his life and death, of his refurrection and afcenfion. When he was about to leave the earth, he gave them a commiffion to go forth unto all the world, to preach the gospel unto every creature, and to convert all nations: and he promised to send his Spirit to affift them in the arduous work. They obeyed their mafter's voice; and every where they proclaimed his gofpel. Their zeal was great, and their fuccess still greater.

Had the doctrine only floated in the living voice, and rested in the memories of men, it would, most probably, have been foon corrupted or forgotten. In order to prevent this, and to preserve it in all its purity to the latest ages, it became neceffary that it should be committed to writing. With this defign his difciples compofed various treatifes, containing the life of Chrift, the hiftory of the planting

of chriftianity, letters to the focieties or churches which they had formed, and a prophetical book in the form of an anticipated hiftory of the Christian religion, from the death of Chrift to the end of the world.

Thefe treatifes were carefully collected into one volume by the difciples of a fucceeding age: and that volume is called THE NEW TESTAMENT. The witneffes profefs, that it comprifes a full account of the Christian religion in all its parts; that nothing can be added to it without a crime, by any man or body of men; and nothing taken away. They further infift, that the book was written by divine infpiration. God, they fay, fo influenced their minds and directed their thoughts, that it has neither error nor mistake. Every historical fact is recorded as it really was; every do&rine it contains, is the real doctrine of Jefus Chrift; every precept is his command; and every prediction is from the fpirit of Jehovah, who fuggefted it to their minds. With respect to language, while every one followed that way of expreffing himfelf which was natural to him, and which conftituted his proper ftyle; God fo directed their pens, that the words they made ufe of, were properly fitted to convey the meaning of the Holy Spirit in his revelation of the will of God.

Along with these high pretenfions, the New Teftament claims to itself the excl five prerogative of conducting the children of men eternal blefsednefs. Such as refufe its divine authority, it charges with the heinous crime of fhuating the door of mercy against themflves; and drawing down deftruction upon their own heads. But those who fubmit to its guidance, it promifes to introduce to the friendship of God, to the purity

and pleasures of the chriftian life, and to eternal felicity in a future ftate." He that believeth on the Son hath everlafting life: but he that believeth not the Son fhall not fee life, but the wrath of God abideth on him." John iii. 36.

Whether thefe claims can be fubftantia ed or not, is the point at iffue. The writer believes they can be fubftantiated: he, therefore, entreats the serious attention of every reader. All he asks is, that every argument may have that degree of weight given to it which it deferves. He will be permitted to add, that it is the language of a friend, who is not contending for victory, nor feeking to prop up a system of falsehood, because by this craft he has his living; but who writes from a difinterested love to the truth, and from an ardent defire to promote the happpinefs of his fellow crea

tures.

Before entering on the subject, it may not be improper to confider a queftion which has often been afked, namely, "When God gives men a revelation of his will, what evidence may it be fuppofed he will give them of its truth?" That God could give fuch a measure of evidence to each individual, that it would be impoffible for him to have a fhadow of doubt upon his mind respecting it, we are absolutely certain: and many may wish that it had been given. But whether God will give it or not, is a matter in which we cannot decide by reafonings a priori: It must be determined by facts. Were we to argue from analogy, we should say, it is most probable, that God will give evidence fufficient to convince every humble, impartial, and honest inquirer after truth; yet not fuch a measure, but that proud, worldly-minded, captious, men may find matter of cavalling, and reject it as an imposture.

This is the cafe with respect to the works of creation and Providence, and various matters of the greatest importance: and it is likely to be fo here. One advantage refulting hence is, that the New Teftament, as the learned GROTIUS remarks, becomes, Tanquam lapis lydius ad quem hominum ing nia tententur, a touchstone to try the hearts of men. By an overpowering evidence this advantage would be lost.

It becomes us to decide in like manner as to the kind of evidence which we may expect to find. Some prefer mathematical demonftration; others call for the fight of miracles: but if any one fay, "I will not believe, unless this fpecies of evidence be given," furely nothing can be more unreasonable. All that we have a right to ask is, that the evidence be of fuch a kind as the fubject admits, and as we are able to judge of, and in fuch a measure as to produce conviction: but here we are to rest. We must not prefume to dictate to

God: He will do what feemeth to him best not what please.h us. The whole of his moral. government difplays this principle of conduct; and inftructs us, that while he confults the good of his creatures, he will not gratify their capricious and unreasonable wishes.

It is likewife highly probable that the evidence will be differen', both as to meafure and kind, to perfons living in different countries, and in different ages. Here is a system of religion which endures for ever, offering itself, from age to age, to the acceptance of mankind. From the very nature of things, the evidence cannot be the fame to the man who lived when Jefus dwelt on earth, and to him who is now invited to embrace the gospel. If, as is afferted, chriftianity

D

was ushered in by miracles, the former faw them performed; the latter receives them as a matter of teftimony. There were predictions uttered at that time: the former gave credit to them on the ftrength of the miracles which he faw the prophet work: they are believed by the latter, on the fatisfactory proof arifing from their full accomplishment. There will be a difference too, as to the degree of the evidence from the capacities and difpofitions of men; for it will be fulleft to the moft enlarged minds, and to the most holy hearts. This difference cannot poffibly be prevented, but by a conftant miracle extending in its operation to every individual. Not to mention that this would go far to annihilate the very existence of miracles; if we look at the ordinary course of God's moral government, we fhall fee, that we have no reafon to expect any fuch thing; and that it is direct'y contrary to his difpenfat ons towards the children of men. All that we have any right to expect or afk is, a fufficient degree of evidence to produce conviction in an upright heart: and here we shall not be difappointed; for there is enough for all, except thofe who continue under the influence of prejudice and unhallowed paffions.

Let it not be conceived, for it cannot be faid with any pretence to truth, that there is but fcanty evidence of the divine authority of the New Testament. Men give credit to things on which their greateft wordly interefts depend, on far lets evidence than this book can produce in its fupport. Indeed, if the evidence be maturely weighed, it will be found to be ample, and of various kinds which ftrengthen and fupport each other, fuited to the nature of the fubject, and fufficient to give the fulleft fatisfaction to every candid and terious inquirer,