Christ of deity and humanity, which qualifies him for all his gracious offices, as a Mediator, a Priest, a King, a Judge, and a Redeemer.

Or, lastly, let him dwell on the personal attributes and gracious operations of the Holy Ghost, the Sanctifier; on the distinct character and, offices of the Father, the Son, and the Spirit, in the economy of grace and salvation; on their harmony of design and operation both in creation and in redemption; and above all, on their absolute, and unchangeable oneness in the glorious Godhead.

To whichsoever of these points in our argument, we direct our attention, we can scarcely fail to find in it (if our search be deliberate and sincere) something which will constrain the inference, that the Holy Scriptures were given by inspiration of God."

But the evidences of Christianity in general, and this branch of them in particular, are cumulative. While each article in the series of proofs has its own force, it adds to the cogency of all the others. This fact depends on a general principle, of the truth of which a slight degree of reflection will be sufficient to convince us. If a certain proposition is clearly supported by a single testimony, the proof is so far satisfactory; but when a second testimony is produced, we have not only the insulated force of each, but the correspondence between the two affords a distinct additional evidence that we are deceived by neither. Again, when a third testimony is added, the same effect is produced in a

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still greater degree, and behold we have threefold cord not quickly broken!" comparison is a just one; three threads have severally their own force, but when twisted together, they produce a cord, of which the strength is far superior to the mere sum of their original forces.

But in an argument like the present, where the series of proofs consists of numerous distinct particulars, every one of which possesses an inherent validity, the accumulated force of the whole, becomes irresistible. Although parts of the system of Christianity may still be left in obscurity, and lie beyond the reach of human explanation, this is a force of evidence which bears down every obstruction, and ought to dissipate every doubt. Nothing remains for us as reasonable men, but to admit the conclusion, that the religion of the Bible is the TRUTH OF GOD.

PART II.

THE BIBLE COMPARED WITH EXPERIENCE.

THE word experience must here be understood in a wide and general sense; as comprehending the results not merely of selfknowledge, but of that acquaintance with mankind and with the order and constitution of nature, which we obtain from our own observation. In discussing the present subject, we shall make use, as occasion requires, of the following lines of reasoning, all of which depend on that primary truth, that there is one God, the Author of nature, and the Supreme Ruler of created things.

First-When the doctrines revealed to us in the Scriptures are analogous to the ordinary course of nature and Providencesimilar in effect and identical in principlethis circumstance affords a satisfactory answer to all objections which can be urged against them; because experience proves that the effects or principles objected to, (though the reasons for them may be hidden from us,) belong to God's known plan for the government of the world. But such a mode of reasoning not only enables us to parry objections; it supplies us with positive evidence

of no inconsiderable importance, that the doctrines in question are true. Since God is

one, and his universe an harmonious system, the fact that these doctrines are of the like kind and character with those things which are actually perceptible in His government, affords a strong presumption that the God of nature has ordained them-that they originate with Him alone. The more exact the analogy, and the more marked and peculiar the points of resemblance, the more conclusive this evidence becomes.

Secondly-When the declarations of the Bible respecting the character and condition of mankind, or any other points of a practical nature, are found to correspond with undoubted facts-when they fall in precisely

with that which we feel in ourselves and observe in others—we, of course, draw the inference that the Scriptures are true. And when the truths which they thus communicate to us, although confirmed by experience, are such as man cannot discover in his own wisdom, and such as are utterly opposed to all his favourite systems-we further conclude that this unflattering intelligence is sent to us from that Being, who searches our hearts and knows all things as they are.

Thirdly-When we take a view of our weakness and sinfulness by nature, and contemplate Christianity as a scheme ordained for our recovery; and when we ascertain from experience that this scheme is precisely

spiritual need, we are furnished with unquestionable proof that it is the work of a wise and merciful Contriver. And further, when we consider the nature of this scheme-its complexity and unity, its wondrous originality, its universal applicability—we rest assured that its Contriver, is God.

In the following pages, these lines of reasoning are not always separately pursued; but the reader will have no difficulty in perceiving to which of them each successive argument properly belongs; and I trust it will be found, that they are susceptible of being blended without confusion.

SECTION I.

ON A FUTURE LIFE.

THE declarations of Scripture respecting a future life admit, in one point of view, of no comparison with experience, because no man living has yet experienced that there is such a life; and supposing that there is one, no man can compare that new state of existence, with the account given of it in the Bible, who has not himself passed through the portals of the grave.

In another point of view, however, the doctrine of revealed religion, that man lives after death, may justly be said to accord with experience, because things which we see, and feel, and know, in this present world, lead