mine, but his that sent me. But I have other sheep which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. He that walketh in darkness knoweth not whither he goeth; but the time will come when he shall see light, and know that he hath erred in his ways, and hath strayed from the right path and the truth. If any man hear my words and believe not, I judge him not, for I come not to judge the world, but to save the world. He that rejecteth me and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself, but of the Father which sent me. He gave me a commandment what I should say and what I should do." When Jesus washed the feet of Judas who betrayed him, he said, "What I do thou knowest not now, but thou shalt know hereafter."

The miracles which Christ did were acknowledged even by his enemies, and never denied by those who disbelieved his doctrines and were not converted. The following account, which is given of the person and excellence of Jesus Christ, as found in an ancient manuscript, sent by Publius Lutulus, president of Judea, to the Senate of Rome, is a sufficient proof of his divine power and origin. It is described in the following words.

"There lives at this time, in Judea, a man of singular character, whose name is Jesus Christ.

The barbarians esteem him a prophet, but his own followers adore him as the immediate offspring of the immortal God. He is endowed with such unparalleled virtue, as to call back the dead from their graves, and to heal every kind of disease with a word or a touch. His person is tall and elegantly shaped, his aspect amiable and reserved, his hair flows into those beauteous shades which no united colours can match, falling into graceful curls below his ears, agreeably couching on his shoulders, and parting on the crown of his head like the headdress of the sect of Nazarenes. His forehead is smooth and large, his cheeks without other spot, save that of a lovely red. His nose and mouth are formed with exquisite symmetry. His beard is thick, and of a colour suitable to the hair of his head, reaching a little below his chin, and parted in the middle like a fork. His eyes are bright, clear, and serene. He rebukes with majesty, counsels with mildness, and invites with the most tender and persuasive language; his whole address, whether in word or deed, being elegant, grave, and strictly characteristic of so exalted a being. No man has seen him laugh, but the world behold him weep frequently; and so persuasive are his tears, that the multitude cannot withhold theirs from joining in sympathy with his. He is very temperate, modest, and wise. In short, whatever this phenomenon may turn out in the end, he seems at present a man, for his excellent beauty and divine perfec

tions, every way surpassing the children of men." A man who had been blind from his birth, and whom Jesus restored to sight, said to the Jews who sought to destroy him, "Since the world began, has it been known or heard that any man opened the eyes of one that had been born blind?"

Are these attestations then to be credited, or are they to be disbelieved, because a few weak beings choose to doubt, and others, who were not witnesses of the truth, partake of their incredulity? If we are to believe the testimony of the witnesses of these truths, we must admit that their origin was divine, and that he who declared the truth was more than mortal; for truth cannot be both truth and falsehood. Either Christ never existed and performed the things represented, or he must have been what he represented himself to be, and every thing must have been true that he uttered; for he could not have been the disseminator of truth and falsehood. Now, as the existence of Christ and the miracles and things which he performed are not to be doubted, having been admitted by his enemies, so every thing which he declared, though not all visible to bodily conviction, was true and convincing to reason. How then can man oppose a faith, which, if he have the weakness not to comprehend, he has also the incapacity not to disprove or to amend?

It might be said, by the ignorant and cavilists, as

well as the unbelieving, why did not God show his power and goodness to all mankind, that every one night believe and know his God? Can we either know the secrets of heaven or nature, or judge for what purposes man was created, until it shall be the will and wisdom of the Creator to make it known? Were the minds of men, at the time of Christ, fit to know the truth and secrets of heaven, or are they at this moment? The purposes for which God created man may not then have been fulfilled, nor was man sufficiently purified, by his own energies and labours, to behold the light of truth; for it appears, by every revelation and relation of divine authority, as well as our own conviction, that man is left to his own free will, in the choice of good and evil, in this world, and therefore is to work out his own salvation by his own good deeds and repentance. Though Christ knew that Judas would betray him, he did not turn his heart, which shows that, though he came into the world to save sinners, it was not to be effected without their own good deeds and repentance. They were told the consequences of persevering in sin, but still they were left to their own free will, or choice, and therefore those to whom the doctrines of Christ are made known, and who afterwards sin, must sin with their eyes open. Jesus said to the Pharisees, "If ye were blind, ye should have no sin. Now ye say, we see, therefore your sins remaineth; but many can see, and yet will not believe; their sins will not

bear the light." If we read and do not believe, or if we will not read and believe, the cause is our own,; and the consequences must be our own. The laws of God are founded on justice, and so will be his rewards and punishments.

If these truths cannot be denied, they should form the most important part of the education of youth, in order to make them good and happy. For religion is no restraint upon the happiness of mankind, but quite the contrary: it only enforces a restraint upon vicious inclinations, which would be hurtful to our nature and happiness, even in this world; nor does it take us from the lawful and laudable pursuits of this life, or such as good and honest men would wish to pursue. It enjoins us to be just, honest, and industrious, temperate, sober, and virtuous; to be cheerful and happy, and to do unto others as we would they should do unto us. And what system could man devise that would be better for human happiness? If this system then be perfect, and of divine origin, why should we reject it, or wish to change it, or, by in-, novation, rob it of its pure excellence, and stain its hallowed boon by profane pollution? God is. merciful and bountiful to all men, but they are unmerciful and unbountiful to themselves.

It appears that these are the first considerations in the education of youth, and that the condition of mankind can never be properly improved until the truth of religion is universally known and esta