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whom it concerned of his real origin and ultimate destination. But turning to him in his public character, we find he admits of no comparison with other men. From the beginning "he taught as one having authority:" he purged the Temple as his peculiar office: he declared "The Son of Man is Lord of the sabbath:" he works a miracle expressly that they may know "The Son of Man has power on earth to forgive sins." The general character both of his miracles and his teaching is that of command. His declarations as to his own high dignity are as solemn and express as could well be imagined.

Edward. The necessity of the case evidently prevented their not being more frequent and public.

Mr. B. At Mount Tabor, in his public entrance into Jerusalem, and on some other remarkable occasions, particularly when before the chief priests, immediately before his crucifixion, our Lord, however, decidedly assumed the character of the Messiah. After his resurrection, when all doubt was removed from the minds of the disciples, we find greater reserve. They could no longer live with him as they had formerly done; and his appearance could never take place without a sense of awe. "None of the disciples durst ask him, Who art thou?" even after the terrors excited by his first appearance in their midst had passed away. Now all this is perfectly consistent with the Scripture statement as to the Messias: by no other means can the prophecies of the Old Testament be fulfilled in one person. But had it not all occurred, who would even have imagined such a union of apparently irreconcileable characters? who could have developed it in such a manner as it is done in the Gospels?

Maria. At times we forget the greatness of our Lord, when we see him so good and affectionate as a son, so

57 What instances of his divine character are given?-58 What is related of him at Mount Tabor?-59 What change took place in the intercourse between him and his disciples, after his resurrection?-60 How is it said that his character agrees with the prophecies relating to him?-61 How does Maria say that we are at times affected by a contemplation of his character?

considerate with regard to his friends, so meek and patient towards his enemies.

Edward. And yet at others, as when he walks on the sea, is transfigured on the mount, and ascends to heaven, our attention is almost wholly fixed upon him as the Son of God.

Mr. B. Yet so perfect is this singular union of the two characters, that we never perceive any improbability in it which breaks the reality so apparent throughout. There is nothing forced or out of place in any passage of our Saviour's life. His doctrine is brought before us, not systematically, and his office is not declared formally; but we determine both by the accidents of the day which bring them before us. It is only by reflection and comparison that we discover how much has been revealed to us. There is no detail of particular virtues, with examples under each head; no summing up of extraordinary powers; no attempt to contrast the superiority of the life thus displayed with the inferiority of others; no long and orderly enumeration of miracles wrought, and prophecies fulfilled; no analysis of doctrine, or selection of pointed sayings: all is told which struck the writer as remarkable, as it appeared or was related to him, without even adherence to the order of time. Yet the whole presents us with a perfect character, teaching perfect doctrine, and at once furnishing the example of obedience in all things necessary for man, and using the language of command, as him to whom "all power was given in heaven and in earth." Now when we consider what the greatest minds have done in their attempts to develope perfect characters, and remember by whom these accounts were written, at what time, and in what countries; if we further consider what others have written of the same nation, and recollect that this is a solitary instance of perfection; that it was not

62 And, at other times, how does Edward say we are affected by it?— 63 What does Mr. B. say of the singular union of these two characters? 64 In this union, what does he say does not exist?-65 Yet, what does the whole present?-66 By a consideration of what circumstances, does he say, that we cannot do otherwise than follow the dictates of common sense, in believing him divine?

progressive, not the labour of successive ages to render it faultless; but that a few poor fishermen and others of Galilee sent out these accounts of the Founder of Christianity, these statements of the nature of his religion, which, after nearly 1800 years, still appear in all nations equally and essentially divine-we must, we cannot do otherwise than follow the dictates of common sense, in believing them divine.

CONVERSATION XVIII.

Mr. B. THERE is only one remaining portion of the Evidences which it appears necessary for you to consider. We have seen the adaptation of Christianity to all nations and all ages: it remains that we examine into its adaptation to all persons of every class in society. Maria. I recollect our Saviour's expression, To the 'poor the Gospel is preached;" but this does not restrict its influence to the poor alone.

Mr. B. By no means: nevertheless, it has been in some respects the peculiar characteristic of the Gospel, that it extended its benefits to all alike, the poor as well as the rich.

Edward. The Grecian philosophy was altogether de fective in this respect: it left the great mass of mankind to pursue the same courses, however vicious.

Mr. B. At the time of our Lord's appearing, Judea also was infected with the same error. The professed teachers of the people cared for very little beyond the preserving their own authority; and to do this with the least inconvenience to themselves, they "took away the key of knowledge, and neither entered in themselves,

1 What remaining portion of the evidences of Christianity is yet to be examined? 2 Of what peculiar characteristic is the gospel possessed?— 3 In what respect was the Grecian philosophy defective?-4 What was the condition of Judea, in this respect, at the time of our Lord's appearance?

and those that would they hindered." The philosophising sects cared nothing for those who were not able to enter into the subteities of their disquisitions; and in general the higher ranks were quite indifferent to the welfare of those beneath them.

Edward. In these respects, other countries have been in a great measure similarly circumstanced.

Mr. B. The same causes produce the same effects, though the names may be changed. Hence, however, arises the importance of a religion which shall do that which philosophy cannot do; which shall present objects of contemplation sufficiently great to interest the strongest mind, and fix the attention of those whose attainments enable them to range over a vast extent of human knowledge, and which shall at the same time have much that even the lowest can understand, and feel to be of importance.

Maria. A religion, indeed, suited for all times and countries, would yet be very partial, if only adapted for a peculiar class.

Mr. B. In addition to this power of universal application, a religion which is designed to produce great effects must be able to operate upon the mind by sufficient motives. Commands without sanctions, precepts without authority, are of little avail, particularly to the lower orders. A well-regulated and well-informed mind may be capable of doing and suffering much by the aid of "divine philosophy;" but it is vain to reason with the suffering poor, who are also ignorant, on general principles of necessity, fitness, and expediency. "He refuseth to hear the voice of the charmer, charm he never so wisely." Now the Christian religion does possess both the power of fully occupying all minds, from the least to the greatest, and that of influencing all by sufficient motives.

Edward. But to contrive a religion possessed of these

5 What is said of the philosophising sects?-6 What peculiarity in the religion to be established was needed?-7 In addition to this power of universal application, what was needed?-8 Does the Christian religion possess this additional requisite?-9 What does Edward say of contriving such a religion?

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qualifications would have been a task far beyond the powers of a set of poor Galileans; so in this I see we have additional evidence of the divine origin of Christianity.

Mr. B. It is not my intention to go into details connected with the peculiar doctrines of Christianity, as of course it would be necessary for me first to establish them from the Scriptures; but it is allowed on all hands, that its doctrines are sufficient to fix the attention, and exercise the highest powers of the mind. They are also not delivered as matters to be reasoned upon, and retained or rejected, according to our view of their propriety; but are taught simply upon authority, and as such they may be received by the lowest classes. The things into which " angels desire to look,' " and which the mightiest intellects have not been able to grasp, may yet to the humble believer afford strong ground of comfort or instruction: for it is not true, as some would persuade the world, that the doctrines and precepts of Christianity are independent of each other. They are so mingled together, and the latter in particular so arise from the former, that they cannot be separated. They rest upon the same authority; and since, in the precepts respecting practice, we know that nothing has been enjoined to be done but what is good, so in those respecting faith, we ought to conclude nothing has been enjoined undeserving of our belief.

Maria. But is not the vast difference in belief an objection deserving of consideration ?

Mr. B. We have before reduced all belief necessary to salvation to the Holy Scriptures; and if from these a variety of creeds are deduced, this is the fault of the interpreters, not of the work itself, which is as plain in its declarations as a book well can be.

Edward. If it had been purposely written in ambiguous language, a serious objection might thence have been drawn; but as it is, there appears no intention to involve the articles of faith in doubt.

10 On all hands, what is allowed of its doctrines?-11 How were they delivered?-12 What is said of the harmony between the doctrines and precepts of Christianity?-13 Is the difference of belief among professed Christians an objection to the scriptures?

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