voice, and rested in the memories of men, it would, most probably, have been soon corrupted or forgotten. In order to prevent this, and to preserve it in all its purity to the latest ages, it became necessary that it should be committed to writing. With this design they composed various treatises, containing the life of Christ, the history of the planting of christianity, letters to the societies or churches which they had formed, and a prophetical book in the form of an anticipated history of the christian religion, from the death of Christ to the end of the world.

These treatises were carefully collected into one volume by the disciples of a succeeding age and that volume is called THE NEW TESTAMENT. The witnesses profess, that it comprises a full account of the christian religion in all its parts; that nothing can be added to it without a crime, by any man or body of men; and nothing taken away. They further insist, that the book was written by divine inspiration. God, they say, so influenced their minds and directed their thoughts, that it has neither errornor mistake. Every historical fact is recorded as it really was; every doctrine it contains, is the real doctrine of Jesus Christ; every precept is his command; and every prediction is from the Spirit of Jehovah, who suggested it to their minds. With respect to language, while every one followed that way of express

ing himself which was natural to him, and which constituted his proper style; God so directed their pens, that the words they made use of, were properly fitted to convey the meaning of the Holy Spirit in his revelation of the will of God.

Along with these high pretensions, the New Testament claims to itself the exclusive prerogative of conducting the children of men to eternal blessedness. Such as refuse its divine authority, it charges with the heinous crime of shutting the door of mercy against themselves, and drawing down destruction upon their own heads. But those who submit to its guidance, it promises to introduce to the friendship of God, to the purity and pleasures of the christian life, and to eternal felicity in a future state. "He that believeth on the Son hath everlasting life but he that believeth not the Son shall not see life, but the wrath of God abideth on him.” John iii. 36.

Whether these claims can be substantiated or not, is the point at issue. The writer believes they can be substantiated: he, therefore, entreats the serious attention of every reader. All he asks is, that every argument may have that degree of weight given to it which it deserves. He will be permitted to add, that it is the language of a friend, who is not contending for victory, nor seeking to prop up a sys

tem of falsehood, because by this craft he has his living; but who writes from a disinterested love to the truth, and from an ardent desire to promote the happiness of his fellow creatures.

Before entering on the subject, it may not be improper to consider a question which has often been asked, namely, "When God gives men a revelation of his will, what evidence may it be supposed he will give them of its truth?" That God could give such a measure of evidence to each individual, that it would be impossible for him to have a shadow of doubt upon his mind respecting it, we are absolutely certain: and many may wish that it were given. But whether God will give it or not, is a matter in which we cannot decide by reasonings a priori: It must be determined by facts. Were we to argue from analogy, we should say, it is most probable, that God will give evidence sufficient to convince every humble, impartial, and honest enquirer after truth; yet not such a measure, but that proud, worldlyminded, captious men may find matter of cavilling, and reject it as an imposture. This is the case with respect to the works of creation and Providence, and to various matters of the greatest importance and it is likely to be so here. One advantage resulting hence is, that the New Testament, as the learned GROTIUS remarks, becomes, Tanquam lapis lydius að

quem hominum ingenia tententur, a touch-stone to try the hearts of men. By an overpowering evidence this advantage would be lost.

It becomes us to decide in like manner as to the kind of evidence which we may expect to find. Some prefer mathematical demonstration; others call for the sight of miracles: but if any one would say, "I will not believe, unless this species of evidence be given," surely nothing can be more unreasonable. All that we have a right to ask is, that the evidence be of such a kind as the subject admits, and as we are able to judge of, and in such a measure as to produce conviction: but here we are to rest. We must not presume to dictate to God: He will do what seemeth to him best; not what pleaseth us. The whole of his moral government displays this principle of conduct; and instructs us, that while he consults the good of his creatures, he will not gratify their capricious and unreasonable wishes.

It is likewise highly probable that the evidence will be different, both as to measure and kind, to persons living in different countries, and in different ages. Here is a system of religion which endures for ever, offering itself, from age to age, to the acceptance of mankind. From the very nature of things, the evidence cannot be the same to the man who lived when Jesus dwelt on earth, and to him who is now invited to embrace the gospel. If, as is asserted,

christianity was ushered in by miracles, the former saw them performed; the latter receives them as a matter of testimony. There were predictions uttered at that time: the former gave credit to them on the strength of the miracles which he saw the prophet work: they are believed by the latter, on the satisfactory proof arising from their full accomplishment. There will be a difference too, as to the degree of the evidence from the capacities and dispositions of men; for it will be fullest to the most enlarged minds, and to the most holy hearts. This difference cannot possibly be prevented, but by a constant miracle extending in its operation to every individual. Not to mention that this would go far to annihilate the very existence of miracles; if we look at the ordinary course of God's moral government, we shall see, that we have no reason to expect any such thing; and that it is directly contrary to his dispensations towards the children of men. All that we have any right to expect or ask is, a sufficient degree of evidence to produce conviction in an upright heart and here we shall not be disappointed; for there is enough for all, except those who continue under the influence of prejudices and unhallowed passions.

But let it not be conceived, for it cannot be said with any pretence to truth, that there is but scanty evidence of the divine authority of the New Testament. Men give credit to things on