The desire of human applause, which is the disposition of heart forbidden in these passages, is exceedingly prevalent amongst the Hindoos. Their religious devotees submit, it is true, to a variety of austerities; but is it, I ask, with a sincere desire to please God, that they thus put their bodies to pain? It may be so in a few solitary instances; but they who are acquainted with their character must know, that the majority of them are influenced only by pride, and the desire of being reputed for their sanctity amongst men. This was one of the prevailing sins. of the scribes and Pharisees in the days of Christ: all their works, he declared, they did for to be seen of men ; and on this account he pronounced them a set of worthless hypocrites, who could not possibly escape the damnation of hell. The uniform obedience, therefore, which the Bible requires to the various important duties previously enumerated, the positive manner in which it condemns every desire of human applause, and the decision with which it inculcates, in the due discharge of these duties, a disposition so contrary to the depraved feelings of the human heart, may well be enumerated amongst the many other strong presumptive evidences of its divine authority.

But in addition to what has already been brought forward on this subject, the Bible, I proceed to observe, is distinguished by two peculiar principles, i. e. by two principles peculiar to itself, which are not to be found in any book whatsoever of mere human authority; and these two principles, being opposed as they are to all the commonly received and prevailing opinions of men, will, if duly considered, be looked upon by every candid enquirer as a still stronger proof of its having God for its author.

1. Scarcely a book (which is not drawn from the Bible) will be found in the world, in which false honour*, valour,

* I allude to that mistaken idea which leads men, in defence of their supposed honour, to resent every imaginary affront; and which attaches more honour to the wicked act of taking away a neighbour's life by duelling, than to patiently bearing an injury, in the spirit of Christian forbearance.

heroism, &c. &c. are not applauded in the highest terms, and the possession of these considered as a virtue to be praised and universally aspired after: but not a word in commendation of these imaginary virtues is to be found in the Bible. Since, therefore, it entirely withholds its applause from these commonly commended characters, it is in this respect peculiarly distinguished from all the writings of men.

The second peculiar distinguishing principle of the Bible, is its commanding men to love and pray for the welfare of their enemies—not to resist or revenge injurious treatment to love their neighbours, and seek their happiness and welfare equally with their own.

Matt. xxii. 39. Thou shalt love thy neighbour as thyself.

Matt. v. 38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

Rom. xii. 17. Recompense to no man evil for evil. Avenge not yourselves, but rather give place unto wrath for it is written, Vengeance is mine; I will repay, saith the Lord.

1 Peter ii. 19. This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffetted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

Now let us for a moment imagine the effects which, as far as we can judge, would result from the universal prevalence of either of these two opposite principles of

resenting injuries, and forgiving them; i, e. suppose the first universally to prevail, to the total exclusion of the second, and the world would in consequence of it be filled with strife, oppression, and bloodshed: but let the second universally prevail, to the total exclusion of the first, and there will at once be an end to every hostile passion; every man will look upon his fellow man as his brother, and peace, and harmony, and love, as the natural effect, will soon extend their happy reign to every corner of the habitable globe.

Let the whole, therefore, of what has been advanced on this subject, now be put together; i. e. consider the Bible as distinguished by the two principles before stated -recollect also this is a peculiarity which the Bible alone can claim-and that in this respect it is totally opposed to all the writings and commonly received opinions of men. View, in connection with this, the holy and peaceful effects which would result from the prevalence of the last, in opposition to the first of these two principles-compare these effects, and see how exactly they harmonize with the spirit and nature of that long list of moral precepts previously quoted :—and may I not reasonably suppose, that, on this view of the subject, every candid enquirer will be ready to acknowledge, that this distinguishing feature of the Bible is a weighty consideration, and demands a prominent place in the long list of evidences by which its high authority is supported?

SECTION 2.

The Characters which the Bible is designed to form.

It is one of the highest compliments that a Hindoo can pay to a man, to say that he is well acquainted with the Shasters; but according to the rules laid down in the Bible, acquaintance with its contents will avail men nothing, unless they apply that knowledge to practical purposes. In the practical use of these precepts, the Bible is not only designed, but also calculated to form a perfect

character. It furnishes a perfect rule-presents a perfect example: and so far as men live under the genuine influence of its important truths, so far will they habitually approximate towards that perfection which it is designed to produce.

That the Bible presents a perfect rule, is sufficiently evident from the variety of its precepts which have already been quoted. I shall therefore now proceed to notice that perfect example which it presents, and afterwards endeavour to shew the holy influence of its truths upon those who have received and obeyed it, by exhibiting two or three characters formed upon the model of that perfect example which it presents, and commands men universally to imitate.

In the conduct of the Lord Jesus Christ, whose history is recorded in the Scriptures of the New Testament, we have a spotless character, and a perfect example presented to our view. It is testified of him, (1 Peter ii. 22.) that he did no sin, neither was any guile found in his mouth : when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. And again it is stated, (Heb. vii. 26.) that he was holy, harmless, undefiled, and separate from sinners. The statement which is given in these passages of his perfect holiness, and freedom from every sin, is corroborated by the testimony of Judas and Pilate. Judas, his betrayer, after hearing that he was condemned, unable to sustain the conscious weight of his guilt, went out and hanged himself, saying, (Matt. xxvii. 4.) “I have sinned, in that I have betrayed the innocent blood:" and Pilate, the Roman judge, after he had examined him on the ground of the accusation which the Jews brought against him, said, (Luke xxiii. 4.) " I find no fault in this man." We have also, in John viii. 46, an account of an appeal which Christ himself made to his enemies on this subject: "Which of you," said he, addressing himself to them, "convinceth me of sin?" To this appeal, however, they made no reply, which is an incontestible proof of his inno

cence; as their malice, jealousy, and opposition to the doctrines he taught, would naturally lead them in reply to accuse him, had there in any part of his conduct been the least shadow of a fault with which they could have charged him.

In addition to these attestations of his holiness and innocence, we have also, in the same inspired records, a further account of the activity and benevolence by which his life was characterized. It is said, in reference to his labours," that he went about doing good;" in reference to his teaching, "that he spake as never man spake;" and in reference to the perfect obedience which, as our representative, he rendered to the law of God," that he magnified it, and made it honourable."

I shall now present to the view of my readers, an account of a few characters formed on the model of this perfect example, which the Christian Scriptures exhibit: and the humble, holy, and peaceful deportment, by which these characters have been distinguished in the midst of unparalleled labours and sufferings, may be considered as an exhibition of the uniform practical effects of the truths of Christianity upon all who live under their genuine influence.

The inhabitants of several cities of Greece, before they became Christians, were fornicators, idolaters, adulterers, covetous, drunkards, revellers, extortioners, &c. &c. but after they embraced the gospel, they entirely renounced every vile practice to which they were previously addicted: they put off all these, anger, wrath, malice, blasphemy, and filthy communication out of their mouth. He that had been accustomed to steal, stole no more, but laboured, working with his own hands the thing that was good, that he might have to give to him that needed. There was, on their becoming Christians, an end to bitterness and strife: they mortified their members upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, covetousness, &c.; they put away all bitterness, and wrath, and anger, and clamour, and evil speaking, with all malice,

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