the life and doctrines of our blessed Lord, is of more weight than simply the testimony of so many eye-witnesses. That the writings of the New Testament are ascribed to their real authors; and that they have been held in the highest estimation from the time they were written, through the ages which immediately followed, is proved by a regular series of writers, from those times down to a period not remote from our own.

But this is not the only circumstance to be noticed, when speaking of the character of the writers of the New Testament. There is unquestionable evidence that the early Christians, by adopting and publishing the doctrines of the Gospel, as contained in these writings, did expose themselves to much persecution, and even to death itself. They knew in the beginning, that this would be the case; for the crucifixion of their Lord was of itself a sufficient evidence of what they were to encounter. So sensible were they of these things, that one of them declared; "If in this life only we have hope...we are of all men most miserable." 1 Cor. xv. 19. "For I think," said he, "that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men." "Even unto this present hour, we both hunger, and thirst, and are naked, and are buffetted, and have no certain dwelling-place; and labour, working with our own hands. Being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the earth, and the offscouring of all things unto this day." 1 Cor. iv. 9, 11-13. Yet they declared they had "not followed cunningly devised fables, when they made known the power and coming of

our Lord Jesus Christ.” 2 Pet. i. 16. With this evidence, and supported by an invisible Power, they rose superior to all the afflictions they had to endure; for such was their language; "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, for thy sake we are killed all the day long, we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers,-nor things present, nor things to come,-nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Rom. viii. 35–39.

Now what, it may be asked, could induce men to speak as they spoke, and suffer what they endured? Nothing of a sordid nature; nothing but the most unshaken belief of the truth of what they published to the world, by preaching and by writing.

It is acknowledged on all hands, that no system of morality ever published to the world, can compare with that of the Gospel. Is it then even probable that men would become impostors to promulgate virtue-to promote the happiness of man: and that at the sacrifice of ease, of liberty, and life? Such an event would indeed be a phenomenon, a mystery on which those the least disposed to scepticism might well doubt. It is truly one of the most improbable conjectures that could be formed; and certainly could add no credit to any cause in support of which it might be advanced.

If the apostles and evangelists did believe in the

relation of facts which they gave, their testimony cannot be considered of doubtful authority. They had ample opportunity to be thoroughly acquainted with those facts; and the situation in which they were placed, rendered it (I would say) impossible that they should be mistaken.

The discrepances which are discoverable in the writings of the evangelists, are no argument against the authenticity of those accounts. The seeming disagreement arises from the shortness of the respective narratives, together with our imperfect knowledge of the manners, and even modes of expression, which belonged to those times.

On the contrary, that very discrepance, allowing the disagreement in its utmost latitude, is an argument of the authenticity of those Scriptures. For it proves conclusively that, in compiling those histories, there was no combination to impose a fraud on the world. And we cannot for a moment suppose that a fraud was intended to be committed, without being led at once to the conclusion, that a combination would have been the very first step, to give that fraud consistency and plausibility.

These writings, however, carry with them the internal evidences of truth and honest simplicity; and we cannot attribute to them one single improper motive, one single falsehood, without resorting to hypotheses of the most improbable kind.

It may not be improper here, to make some re marks on the authenticity of the Scriptures; and to draw the necessary distinctions between genuineness and au◄ thenticity. "A genuine book," says Bishop Watson, "is that which is written by the person whose name it bears,

as the author of it." Dr. Johnson defines authenticity to be "genuineness, authority." Authenticity, therefore, embraces not only genuineness, but also the truth of what is related, and the authority on which it rests. The word does not simply mean that what is written is true, and ascribed to its real author; for in this sense, it would be equally applicable to works of the most frivolous description. It has also, and in an especial manner, reference to the authority, as well as truth, of the book or writing to which it is applied.

When we consider the necessity there is, and has been, for some acknowledged authority, to which to bring the conflicting opinions of men-when we remember the extraordinary manifestations of power, which attended the first promulgation of the Scriptures, and the miraculous manner in which they have been preserved— as well as the truth of the different portions of history, of prophecy, and of doctrine they contain; we must be sensible that Divine interposition has not been so evidently displayed, in relation to any other writing whatever. And therefore we must acknowledge, their authenticity stands on more elevated ground than that of any other writing in the world.

The miracles recorded in them, rest on the strongest grounds that could exist in the nature of things. To deny that miracles could be performed, is not properly a deisti cal, but an atheistical sentiment. For he that believes in a God who created, and still upholds the universe by his power and providence-who originally established the laws by which all nature is governed-must also admit that He can impede or suspend the operation of those laws, or turn the course of events which are going on

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under them. Thus it is evident that the possibility of miracles cannot be denied, without, at the same time, denying the being or the providence of God.

The possibility of miracles being admitted, and the evidence of their having taken place, being the strongest that could possibly be produced, it devolves on the infidel to admit their truth, or produce counter evidence of superior weight; which it is impossible he should do.

Thus the Scriptures, as an historical or external evidence of revealed religion, have stood, and will stand, all the combined forces of infidelity. They have stood for ages-believed and vindicated by the greatest and best of men.

The young and inexperienced may rest assured, that it is more by ridicule, profane jests, and unfounded assertions, than by reason or evidence, that the infidel endeavours to invalidate or discredit the truths of the Gospel.

But, over and above all this, the Christian system, as represented in the Scriptures of Truth, carries with it the evidence of its Divine origin. The excellence of its moral precepts-the pure, sublime, and rational devotion it embraces-and the clear views it gives of the relation between the creatures and the Creator-may be said to be without a parallel in the world; and are every way worthy of its Divine Author. But the best and most conclusive evidence in its favour, is to be found in the experience of those, who come under the blessed influence of those principles to which the Scriptures bear testimony.