merely to those of their own religion, but extended to the Heathen; and for their apparent fanctity of life. To this cause he attributes the extraordinary fpread of the chrif tian religion. From the teftimonies of Arrian, and of the Emperor Marcus Antoninus, we alfo learn that the Chrif tians were remarkable for their fortitude and contempt of death. More honourable teftimonies than thefe could not be expected from enemies, and thefe traits in the chriftian character must have been very confpicuous to be thus noticed.

Although this effect of the chriftian religion has not been at all times equally confpicuous, and is not fo vifible at this day as could be wished, although many who affume and wear the name of chriftians appear to have very little of the fpirit and temper of the gospel, yet ftill it is not left without a witnefs. Many in every age have had their lives reformed and their hearts changed by the influence of the grace and truth exhibited in the gofpel, in a way which is inconfiftent with the character of an impofture. Sometimes inftances of this kind are fo common, and fo apparent, as to extort the acknowledgement, evenfrom infidels themselves, that the christian religion does good-it makes men better. But whatever inconfiftency with the purity of christianity, there may be in the morals of profeffors, yet it will, I believe, be found on a close examination, that among the stricteft adherents to the chriftian profeffion, there it ufually the greatest purity of morals. It is an undeniable fact that many in every age, maDy in particular, in the age in which we live, have, on their embracing the chriftian profeffion, become reformed both in heart and life, yet not fo much as one instance can·· be pointed out of a reformation which hath taken place. on rejecting it. Inftances, on the contrary, may be produced, of great numbers of individuals who have abandoned their morals in connexion with their rejection of the principles of christianity. And although this evidence cannot, at all times be exhibited in its full force, as an argument to the world, yet to the real Chriftian, this is of all arguments in favour of chriftianity the moft fatisfactory. It has reformed my life, it has changed my heart, it has

3

brought me out of darkness into God's marvellous light. It has had that effect upon my foul which could be pro. duced by no fyftem of impofture, no cunningly devifed fable whatsoever. And although the effects of this fyftem upon thofe nations called chriftian have been but partial and limited, yet if we compare chriftian nations, in refpe& to national improvement, or the means of civil and focial happiness, either with the prefent pagan or mahometan nations, we will be instantly struck with the difference.

The following brief reflections will close the difcourfe. 1. Is it fo that the gofpel is no cunningly devifed fable then it is undoubtedly worthy of the greateft attention.He that hath ears to hear let him hear, is a phrafe often repeated by our bleffed Lord. If Chrift Jefus came into the world to fave finners, this is certainly a faithful saying, and worthy of all acceptation. It is to be lamented that the gofpe! receives fo little attention, even from those who do not openly reject it. They do not make it their study to become acquainted with the principles of religion. They, at least too many, are grofsly ignorant of the plaineft doctrines of the Bible. Such are in a fituation, the most likely of any, to be carried about with every wind of doctrine, by the flight of men.

2. If the gospel is no cunningly devifed fable, but a fyf tem of divine truth, then how inexcufable are fuch as re ject it. Its rejection does not, nor cannot arife from any defect of excellence in the fyftem, nor from any deficiency in the evidence of its truth, but from a dislike to its con tents; a difapprobation of that which conftitutes the prin cipal glory and excellency of the gofpel; of that which diftinguishes it from all other religions in the world, I mean its foul humbling, Chrift exalting, felf denying doctrines, which are calculated to hide pride from man; together with its holy precepts. Thefe conftitute the principal reafons on which it is rejected. Thefe are in the first place difliked, and, in order to stiffe the remonftrances of confcience, its evidences are called in question. But certainly if we reject chriftianity, merely on account of its excellence, we are without excufe.

3. Is it fo that the chriftian religion is no cunningly

devifed fable, then let us embrace it as a fyftem of divine truth. Let us embrace it, not only by fimply believing its doctrines, but by practifing its duties, and efpecially by imbibing its fpirit. Let us embrace the Lord Jefus Chrift, as the way, the truth, and the life, and walk in a manner agreeable to our holy calling. Nothing has a more powerful tendency to strengthen the hands of infidels, and promote the caufe of infidelity, than the unfuitableness of the lives of Chriftians to their holy profeffion. We are called with a holy calling, therefore let us be holy in heart, life, and converfation. By the unfuitable walk of profesfors it frequently comes to pass that Chrift Jefus is wounded in the house of his friends. Let us be therefore folicitous to adorn the doctrine of God our Saviour in all things. In order to be, if poffible, guarded against the danger of being blinded with the fophifms of infidelity, let us feek first the kingdom of God and his righteoufnefs. Says our bleffed Lord, If any man will do his will, he fball know of the doarine whether it be of God or whether I speak of myself.

DISCOURSE V.

ACTS X. 43.

To him gave all the Prophets witness.

IN the difcourfes which have preceded this, various evidences of the divine authority and infpiration of the fcriptures of the Old and New Teftaments have been brought into view, arifing from the neceffity of revelation, grounded on the entire infufficiency of the light of nature, or all the efforts of human wisdom, to difcover the path of duty, or direct mankind in the purfuit of happiness; from the excellency, perfection, and fullaefs of the fcrip tures themselves; and the impoffibility that fuch a book as the Bible could have exifted, or either its heavenly doctrines or holy precepts been communicated to men, on any other principle than that of divine infpiration; and from the manner in which both the Old and New Teftaments were introduced into the world, and both the Mofaic and Chriftian difpenfations established; and the impoffibility that either the fcriptures themselves could be a forgery, or the extraordinary facts by which they were established fictions. I fhall proceed to confider evidences, of another kind, viz. the proofs arifing from prophecy. It is highly worthy of notice, that the principal facts, which go to establish the truth of chriftianity, are fupported by that kind of evidence which can be alledged in proof of no other ancient facts whatfoever, I mean miracles and prophecy. To thefe two kinds of evidence out bleffed Lord principally appealed, when he was upon earth, in fupport of his claim to be the true Meffiah. When Joha fent his difciples to Jefus with this question, Art thou

be that should come, or do we look for another? Our Lord, instead of giving them a direct answer, refers John to his works. Go and fhew John again thofe things which ye do bear and fee. The blind receive their fight, and the lame walk, the lepers are cleanfed, and the deaf hear, the dead are raifed up, and the poor have the gospel preached to them, and bleffed is he who foever shall not be offended in me. In connexion with his works he directs the Jews to apply to the fcriptures, particularly intending the prophecies of the Old Teftament. Search the fcriptures, for in them ye think that ye have eternal life. They are they which testify

of me. We are, accordingly, often told in the history of our bleffed Lord, as recorded by the Evangelists, that fuch and fuch things were done that the fcriptures might be fulfilled, i. e. that fome particular prophecy, whereby that event was foretold, might be accomplished. To this kind of testimony he alfo appeals in his converfation with the two difciples, to whom he joined himself as they were travelling together to Emmaus, the fame day in which he arofe; intending no doubt to pave the way for their receiving full conviction of the certainty of his refurrection from the dead. O fools and flow of heart to believe all that the prophets have spoken. Ought not Chrift to have fuffered thefe things, and to enter into his glory? And beginning at Mofes and all the Prophets, he expounded unto them in all the fcriptures the things concerning himself. To this fame testi mony he alfo refers in another interview and converfation with his difciples after his refurrection. These are the words which i pake unto you, while I was with you, that all things must be fulfilled which are written in the law of Mofes, and in the Prophets, and in the Pfalms, concerning me. Refpecting the teftimony from miracles, as applicable to the proof of the divine authority and inspiration, both of the Old and New Testaments, feveral obfervations have been made in the preceding difcourfes. With refpect to the evidence from prophecy, it is different from fome other kinds of proof; as it applies equally to both Teftaments, and fhews how they mutually confirm each other. The principal part of fcripture prophecy is contained in the Old Testament, and in the New we have the record of