Mythology of the Ancients, with regard to the Greeks and Romans, and Abbe Pluche's History of the Heavens, with regard to the Egyptians.

But with respect to the neceffity of revelation in general, what seems particularly decifive is, that by a fair examination of the matter, and the univerfal confent of all nations, men in a state of nature are chargeable with guilt. Whatever may be faid, either of original fin or inherent pollution, it cannot be denied that there is much moral evil in the world. So true is this, that the history of the world is little elfe than the hiftory of human guilt. They that would evade this, by saying men are only imperfect, do not observe that they are guilty of fuch crimes as are ftrongly condemned by their own reafon and confcience. Now, whether there is any forgiveness of fin and place for repentance, and if at all, upon what terms, can never be determined but by an express revelation. This is implied in the nature of guilt. Guilt is a liableness to just punishment; now, whether God will remit a purifhment which he may inflict with juftice, must rest ultimately with hin felf, and no reasoning can decide upon it. Try it who will, every argument brought in favour of the remiffion, will militate against the juftice of the punishment. This appears from the very language of perfons difpofed to fuch fentiments, for they cannot help faying, and indeed they have nothing elfe to fay, but that it is probable, for it would be hard to fuppofe that every tranfgreffion fhould be punished with divine vengeance. But pray let us confider this way of speaking: where is the hardship? Is juftice hard? On the contrary, it is glorious and

amiable. I confefs it is difficult for us, finful creatures, to confefs, and fill more difficult from the heart to believe, that every fin deferves God's wrath and curfe, both in this life and that which is to come; it is, however, the neceffary confequence, not of one, but of the whole fyftem of Scripture truths. There you have in every page, the highest encomiums upon the mercy and compaffion of God. Thefe are all without meaning, and contrary to truth, if it would have been the leaft impeachment of the righteoufnefs of God to have fuffered the penalty to take place. Pardon, if the word is understood, must be free. Benignity and goodness to the innocent, is a part of the character of the Deity in natural religion, but mercy to the guilty belongs wholly to revelation. Accordingly it is upon this point that all the heathen religions have turned. Expiation feems to have been the great purpose of all religion, whether true or falfe. "Wherewith fhall I come before the Lord *?" &c. The neceffity of revelation was acknowledged by many of the heathens in their writings. Of thefe, the faying of Socrates to Alcibiades was a remarkable example; that it was reasonable to expect God would send one into the world, to deliver men from ignorance and error, and bring them to the knowledge of himfelf.

* Micah vi. 6, 7.

LECTURE IV.

On the Truth of the Chriftian Religion.

HA

AVING endeavoured to establish the truth of revelation in general, we come to the truth of the Christian religion in particular. The proofs of this are so many, and laid down fo differently, accórding as the adverfaries of the truth have fhifted their ground, that it is impoffible to enumerate them, and indeed not eafy to clafs them. There is one introductory way of reafoning, which may be called comparative, to reflect on the infinite difference between the Chriftian and all other pretended revelations. If the neceffity of revelation has been properly and fully established, then comparisons between the feveral pretences to it feem to be juft, and even conclufive. Now I think it does not admit of hefitation, that with refpe&t to purity, confiftency, fublimity, dignity, and every excellence which a manifeftation of the true God must be fupposed to have, the Chriftian religion is fuperior to every other. The heathen fuperftitions have not now fo much as an advocate. Infidels do not now plead for Jupiter, Juno, Mars, and Apollo, but for the fufficiency of human reafon; and, indeed, an age or two after the publication of the gospel, that whole corrupt fyftem, which had been fupported fo long by ignorance and credulity, fell to the ground.

Paffing from this detached and preliminary confideration, the proofs of the Chriftian religion are VOL. VIII.

D

very commonly divided into evidence internal and external. By the first of these we are to understand the excellency of the doctrine, as agreeable to the dictates of reafon and confcience, and having a tendency to produce the happieft effects. Under this head also comes the character of the Founder of the Christian faith, and every thing connected with this or the former particular. By the external evidence, we are to understand the miracles wrought in atteftation of the truth of the doctrine, the nature and subject of these miracles, the credibility of the witnesses, and every thing neceffary to support this teftimony. It is difficult, however, to collect the evidence under those heads, without often intermixing the one with the other. I have therefore thought the evidences of the truth of the Christian religion, might be as well divided in a different way. First, into two heads under the following titles: 1. Collateral, and, 2. Direct and pofitive proof. And again, to divide the collateral into two parts, and take the one of them before, and the other after the direct evidence, under the titles of prefumptive. and confequential.

I. Let us confider the prefumptive evidences of the truth of the Christian religion, or thofe circumftances that recommend it to our esteem and love, and are of the nature of ftrong probabilities in its favour. These we may, for order fake, divide into fuch as relate, 1. To the doctrine taught. 2. The Person who is the Author and Subject of it. The circumftances attending its publication, and other probabilities.

3.

1. The doctrine taught. When this is confidered

in the way of an argument for its actual truth, it refts upon this principle, that every doctrine that comes from God must be excellent; that therefore, if the doctrine did not appear of itfelf to be excellent, it would be rejected without further examination, because not worthy of God; and, on the.contrary, that if it appears excellent, amiable, ufeful, it is fome prefumption that the claim of a divine original is juft. It is a juft reflection on Chrift's doctrine, "Never man fpake like this man," as well as the following, "No man can do the miracles that thou doft, except God be with him." Under this great head of excellence, or a doctrine worthy of God, may be confidered feparately-1. Its Sublimity. 2. Purity. 3. Efficacy. 4. Plainnefs. 5. Confiftency.

1. Sublimity. The doctrines contained in Scripture concerning God, his works, and creatures, and his relation to them, is what must neceffarily have the approbation of unprejudiced reason, and indeed is the most noble that can be conceived. His fpiritual nature, infinitely removed from inactive matter, incapable of groffnefs, and of fenfual indulgence. The unity of God, so contrary to the prevailing fentiments under heathenish darknefs, yet how manifeftly rational. Strange, indeed, that the whole world fhould have been in a mistake on this fubject, and the Jews, a defpifed nation, in an obfcure corner of Palestine, fhould alone have difcovered and embraced it. The immenfity of God, filling heaven and earth with his prefence. His omnipotence, in creating all things by his word. His holiness, juf'tice, goodness, and truth. To these we may add,