subject, and then the fact-That the Jewish Lawgiver, and the prophets, and the poets of Israel were men immediately commissioned and empowered by God, affords a proper solution of every apparent difficulty, arising either from the spirit and complexion of particular passages, or from the course of conduct enjoined in special instances.

What can be more manifest than the propriety of this mode of treating such difficulties? For one man to accost another as the enemy of God-or to adjudge him to perdition, or to strike him to the earth, is indeed an outrage such as bespeaks in the assailant the most dire fanaticism, or absolute insanity. But the case is altogether altered if this same denunciator, or executioner of the wrath of Heaven is able to shew Heaven's credentials actually in his hand. He whom God sends, speaks the words of God-delivers a trust which he has no liberty to evade, and performs a part that can have no immorality, because it proceeds from the Source of Law. This rule applies, without an exception, to all those instances, so often and so idly produced, in which the question hinges exclusively upon the fact of a divine injunction given to the speaker or the agent. If the prophet, or the chief were indeed inspired, then the words he utters or the deeds he performs are not to be accounted his; and though arrogant or vindictive, if human only, are fitting and just-if

divine. Concede the divinity of the Scriptures, and then every such objection is merged, or becomes ineffably futile. Deny their divinity, and then the argument is altogether unimportant.

SECTION X.

THE RELIGION OF THE BIBLE NOT FANATICAL.

(THE NEW TESTAMENT.)

To entertain, even hypothetically, an argument such as the one before us, may seem not merely superfluous, but improper. What, it may be asked, has the world seen comparable to Christianity for the benignity of its maxims and spirit? Where are we to find charity, where meekness, where philanthropy, if not in the Gospels?-To inquire then, as if the issue were doubtful, whether this religion be rancorous and fanatical, might appear not more irreverent than preposterous.

Be it so, and yet we must advance in our course without fear. To a timid objector it is enough to reply that, as in fact the most inordinate species of fanaticism have, in different eras, sprung out of the profession of Christianity, and have in the most intimate manner blended

RELIGION OF THE BIBLE NOT FANATICAL. 433

themselves with its principles, there is a very urgent necessity, if we would deal fairly with our subject, for a strict search into the authentic documents of our faith, with this specific view; and the issue of such an inquiry, as we are persuaded, can be nothing else but to prove-first, That these writings contain no malign excitements; and secondly, That the writers were personally exempt from every kind of spurious and rancorous sentiment. The question having already been briefly considered on general grounds, (pp. 380-386) we have now only to pass (with as much celerity as the argument admits) through the several canonical books, noting as it arises, whatever fairly bears upon the question.

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We are met, on the very first page of the evangelic history, by a choir of supernal beings, announcing the Saviour's birth, which is declared to bring peace on earth, and GOODWILL to men," as well as "glory to God." Has this angelic profession then been borne out, or contradicted by facts?-A perplexing question, if we are resolved to impute to systems, or persons, the entire mischief that has chanced to stand connected, ever so remotely, with them; but by no means perplexing, if we mean to look equitably at the intrinsic qualities of a system, and to the personal dispositions and conduct of the men who have yielded themselves the most

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completely to its influence. On this ground it may confidently be affirmed that, as peace and philanthropy are the grand lesson of the Gos pel, so have they been its actual fruits.

A circumstance that ought by no means to be passed over, is the sort of welcome given to the "holy child" on his first entrance upon his "Father's house"-the Jewish temple. There, the long desired "consolation of Israel" is af firmed to be "a Light to lighten the GENTILES," as well as the glory of the chosen people. Early check, this, to the then prevalent and fast ripening national arrogance and bigotry of the Abrahamic race! Although thus it had been long before "written in the prophets," no principle could more offend the prejudices of the times than this-That the Messiah, the King of Israel, should bless, rather than exterminate and vanquish, the uncircumcised families of the earth.

The ascetic habit and austere style of the Baptist, as we descry him amid the frowning solitudes of the Jordan, and see him with his feet washed by its dark waters, seem to promise something not in harmony with those cheering precursive notes of mercy to mankind we had lately listened to from heaven. And so in fact the preaching of John is found to be in "the spirit and power of Elijah"-a ministry of reproof -a piercing call to repentance; and especially a sharp rebuke of national sanctimoniousness and corruption or to say all in a word, the preach

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