obey the Bible as a divine revelation, to what conduct would it lead them? and what would be the effect on society? Surely, repentance and renunciation of all vice and immorality, joined with the spiritual worship of God in his ordinances, faith in his mercy and truth through the mediation of his Son, and all the fruits of the Holy Spirit, as visible in the life of every true believer, would form such characters, and produce such effects, as the world has never yet witnessed. Men would then universally do justice, speak truth, show mercy, exercise mutual forgiveness, follow after peace, bridle their appetites and passions, and lead sober, righteous, and godly lives. Murder, wars, bitter contentions, cruel oppressions, and unrestrained licentiousness, would no more desolate the world, and fill it with misery; but righteousness, goodness, and truth, would bless the earth with a felicity exceeding all our present conceptions. This is, no doubt, the direct tendency of the Scriptural doctrines, precepts, motives, and promises: nothing is wanting to remedy the state of the world, and to fit men for the worship and felicity of heaven, but that they should believe and obey the Bible. And if many enormous crimes have been committed, under colour of zeal for christianity; this only proves the depravity of man's heart: for the Scripture, soberly understood, most expressly forbids such practices; and men do not act thus, because they duly regard it, but because they will not believe and obey it.

The tendency of these principles is exhibited in the characters there delineated; whilst the consistency between the doctrines and precepts of Scrip

ture, and the actions of men recorded in it, implies another argument of its divine original. The conduct of ungodly men, as there related, entirely accords with the abstract account given of human nature: and it appears that believers conducted themselves exactly in that manner, which the principles of the Bible might have led us to expect. They had like passions with other men; but they were habitually restrained and regulated by the fear and love of God, and by other holy affections. Their general behaviour was good, but not perfect; and sometimes their natural proneness to evil broke out, and made way for deeper humiliation and bitter repentance so that they appear constantly to have perceived their need of forgiveness and divine assistance; to have expected their felicity from the rich mercy of God; and, instead of abusing that consideration, to have deduced from it motives for gratitude, zeal, patience, meekness, and love to mankind.

But one character is exhibited, in the simplest and most unaffected manner, which is perfection itself. Philosophers, Orators, and Poets, in their several ways, have bestowed immense pains to delineate a faultless character: and they have given us complete models of their own estimate of excellence, and sufficient proof that they laboured the point to the utmost of their ability. But the four Evangelists, whose divine inspiration is now frequently doubted on the most frivolous pretences, without seeming to think it, have done that which all other writers have failed in. They have shown us a perfect human character, by recording facts without making any comment on them, or showing the least ingenuity in

the arrangement of them. They have given the history of one, whose spirit, words, and actions, were in every particular what they ought to be; who always did the very thing which was proper, and in the best manner imaginable. Who never once deviated from the most consummate wisdom, purity, benevolence, compassion, meekness, humility, fortitude, patience, piety, zeal, or any other excellency. And who in no instance let one virtue or holy disposition entrench on another, but exercised them all in entire harmony, and exact proportion.' -This subject challenges investigation, and sets infidelity at defiance. Either these four men exceeded, in genius and capacity, all other writers who ever lived; or they wrote under the guidance of divine inspiration for, without labour or affectation, they have performed what has baffled all others, who have set themselves purposely to accomplish it.'* This is a fact which cannot be denied. No perfect character is elsewhere delineated, and probably no mere man could have drawn, or even thought of such a character as Jesus. And this, I apprehend, with the entire agreement of the four Evangelists respecting it, demonstrates that they wrote under the guidance of the Holy Spirit.

It has often been observed, that Satan would never have influenced men to write the Bible, for then he would have been "divided against himself:" wicked men would not have penned a book, which so awfully condemns their whole conduct: and good

* The Author's answer to Paine's Age of Reason, Vol. I.

men would never have ascribed their own inventions to divine inspiration; especially as such forgeries are most severely reprobated in every part of it.— But indeed, it is a work as much exceeding every effort of mere man, as the sun surpasses those scanty illuminations, by which his splendour is imitated, or his absence supplied.

VII. The actual effects produced by the Scriptures evince their divine original. These are indeed far from being equal to their tendency; because, through human depravity, the gospel is not generally or fully believed and obeyed; yet they are very considerable; and we may assert, that even at present there are many thousands, who have been reclaimed from a profane and immoral life to sobriety, equity, truth, and piety, and to a good behaviour in relative life, by attending to the sacred Scriptures. Having been " made free from sin, and become the servants of God, they have their fruit unto holiness ;" and after" patiently continuing in well doing," and cheerfully bearing various afflictions, they joyfully meet death, being supported by the hope of "eternal life as the gift of God through Jesus Christ;" whilst they, who best know them, are most convinced, that they have been rendered wiser, holier, and happier, by believing the Bible; and that there is a reality in religion, though various interests and passions may keep them from duly embracing it. There are indeed enthusiasts; but they become such, by forsaking the bld rule of faith and duty, for some new fancy and there are hypocrites; but they attest the

reality and excellency of religion, by deeming it worth their while to counterfeit it.

VIII. Brevity is so connected with fulness in the Scriptures, that they are a treasure of divine knowledge which can never be exhausted. The things which are absolutely necessary to salvation, are few, simple, and obvious to the meanest capacity, provided it be accompanied with a humble, teachable disposition: but the most learned, acute, and diligent student cannot, in the longest life, obtain an entire knowledge of this one volume. The deeper he works the mine, the richer and more abundant he finds the ore; new light continually beams from this source of heavenly knowledge, to direct his conduct, and illustrate the works of God and the ways of men; and he will at last leave the world confessing, that the more he studied the Scriptures, the fuller conviction he had of his own ignorance and of their inestimable value.

IX. Lastly, "He that believeth hath the witness in himself." The discoveries which he has made by the light of the Scripture; the experience he has had, that the Lord fulfils its promises to those who trust in them; the abiding effects produced by attending to it, on his own judgment, dispositions, and affections; and the earnests of heaven which he has enjoyed in communion with God, put the matter beyond all doubt. And though many believers are not qualified to dispute against infidels, they are enabled, through this inward testimony, to obey, and suffer for the gospel: and they can no more be convinced

*