to the well known consequences of the course which they voluntarily adopted. Certainly these things could not have been, unless these men had evidence which they could not resist, that Christ had risen from the dead. The Scriptures say they had that evidence by his personal presence, and that many others had it. And unless this was so, nothing but a course of delusion which cannot be reconciled with any experience which any one has had of human nature, will account for the firmness, constancy and perseverance of the disciples, of their associ-· ates, and of those who were taught by them. It is difficult to persuade one's self that these facts, should have been publicly stated in Jerusalem, and persevered in against the temporal power of that time, and against the malignant and cruel dispositions of individuals of that city, generally, and in a matter in which all who rejected revelation were most deeply interested, and yet, that nothing should have come down to us, in Jewish history, which has any tendency to discredit these facts.

CHAPTER XXI.

Of the Internal, and other Evidence, that Revelation is of Divine Origin.

195. Those who lived at the time when our Saviour was on earth, and who saw the recorded miracles, and knew of the resurrection; and those who believed through them, at that time, had precisely that evidence, which is now had by all who put faith in the historical account of events. They had also prospective evidence of the utility of Divine Revelation, as to human conduct and character. Those who live, in this day, have far stronger evidence than was had when the revelation was made, in this respect. It is now proved, what its adaptation is to human welfare, as comprising a code of moral and religious rules. It is now seen, notwith

standing all the perversions and corruptions which its worldly professors have introduced; and the absurd misconstructions which ignorant, though zealous, ones, have maintained, what it was meant to be. With all the deductions and allowances which are to be made, for such reasons, and many others; and especially for the reason of its association with temporal power, it can be plainly seen what the work of revelation is, by comparing Christian society, with that which exists in countries, where the Mahometan and Pagan religions still prevail. From such comparison, it may be inferred what the state of the Christian world would be, and may be, if this religion were every where understood, and applied, in its true character.

196. It has been objected to revelation by Deistical writers, that it contains no moral precepts but those which were recognized by Heathen philosophers, existing, and teaching, before the Christian era began. This objection has been ably refuted. Those who maintain it, assume the historical account of the Messiah, and consider him to be a person of low origin, and without education. If this were so, how could he have acquired a knowledge of the precepts of Heathen philosophy? If he were such a person, how could he at an early age, have formed a system out of that philosophy, which, not only equals it in every thing which is merely moral, but far surpasses all the moral beauty which can be extracted from all of it together? The assertion that the moral teachings of the Heathens, and of Jesus of Nazareth, are alike, cannot be admitted to be true. The wise men among the Heathens, differed most essentially among themselves. Though many of their precepts were entitled, and still are, to high respect; yet, all the philosophy of all of them, may be resolved into a sullen submission to inevitable fate, when the evils of life could not be avoided; and into the opinion that it was lawful to take refuge in voluntary death, when these evils became intolerable. They referred the duty of submission to moral precepts, to no higher authority

than to what could be learned from their perceptions of nature's laws. Conformity to the will of a Superior Being, and accountability to him beyond the duration of this life, were not maintained, nor hardly glanced at, in any of these systems. Their doctrines, if they applied effectively to any person, did so to the enlightened few. They offered no efficient restraints to the indulgence of the passions of men nor any compulsion beyond the power of the political law.

197. The Christian system addresses itself to every member of the human family. Its precepts can be understood by every one. It makes no distinctions among persons, whatever their earthly distinctions may be. It requires fidelity and truth in every one, whatsoever may be his station. Although it includes the duties prescribed by the political law of every people, it includes also the strict observance of duties which no political law can embrace. It enjoins the practice of these duties as best suited to this transitory life, and refers to that which is to come, to enforce obedience. Nothing is found in the moral code of Christianity which is inconsistent with the rational enjoyment of every good for which man is fitted; so far from this, it was undoubtedly intended to be adapted to the progressive improvement of social life. The precise character assumed in the beginning, which was then necessary to make the required impression and consequent change, is not suited to the present state of the world. The gracious and bountiful Author of the Universe could not have intended that human life should pass in privations, gloom, and penitence. Such a life belongs only to those who know, and feel, that they are voluntary and habitual sinners; and not to those who strive to live according to the Divine law, as disclosed to us in the created world, and in the revealed will. It is irreconcilable to reason, that the Deity intended that mortals should pass through this life in continued fear, if they know what is right, and do no intentional wrong. And as to those evils which are commonly called natural,

and inevitable, according to the system which he has ordained, he has given us the assurance that all these events are right, and has given us the power to trust that they are so, however incomprehensible they may be in the narrow limits to which our perceptions extend.

198. Surely no doubt should be entertained, that this life was intended to be a happy and a cheerful one That all the faculties with which we are gifted should be cultivated and improved; that all the means of rational and innocent pleasure should be cherished. Is the earth wrapped up in a gloomy mantle, or in a delightful verdure? Does the vegetable world put forth its leaves, its blossoms, and its fruits, and its delightful fragrance, in sadness and mourning, or in joy and thanksgiving? Does the returning sleep of exhausted nature, awaken emotions of distrust and despondency, or teach us a tranquillizing lesson of the change which is to happen in human being? Does the storm of winter, and the snowy covering in which it clothes the earth, terrify us with the power of the Almighty, or awaken new thoughts of praise and adoration ? Is the animal world destined to pain and misery, or to pleasure and gladness? which of its many tribes does not cling to life as a precious gift? Why then should innocent, moral, Christian man, regard his GoD as a stern inexorable tyrant, and not as a gracious and beneficent SOVEREIGN over all who comprehend and do HIS WILL?

199. Lastly. There is no reasonable doubt that the creed of the Christian, and his practice, when reasonably taught, and reasonably understood, will diffuse itself, in the appointed time, throughout the earth. However slowly that day may seem, to short sighted mortals to be coming, that day will come. Why has Christianity made so little progress in eighteen centuries? This question can be satisfactorily answered only by recurrence to the history of the world during that long lapse of time. If we had space for such a purpose, it could be easily proved, that it is rather wonderful that Chris

tianity has made so much, rather than that it has not made greater progress. When it shall come to be understood as a matter to be judged of by reason, there will be no cause of discouragement as to its universal diffusion.

It is an unquestionable truth, that the best means of disseminating Christian faith and practice, is to cultivate the human mind, and to impart to it comprehensive and philosophic knowledge. The wisest men have been the truest Christians. There are many different constructions of the nature and obligations of the Christian faith. All cannot be best. That which is so, will be known only as general intelligence is diffused; and as the intelligent are led to inquire, and to judge.

Even the contentions among Christians themselves, tend to this result. The true light of the gospel will eventually come out of these controversies. The people of the United States are singularly blessed that no regal or sacerdotal power, no political authority, presents any obstacle to free inquiry. The tongue, the pen, and the press, will bring about the true doctrine and practice of the Christian dispensation, whatever that may be found to be.

200. If there be any one who faithfully examines the book of Nature, and the book of revelation, to ascertain the truth, just as he would inquire into the reasons and probabilities on which he must found the expectation of any temporal benefit; if after having done this, he find no assurance, and still doubt, let him ask himself this question: Although these things are not proved to my mind, is it proved to me that these things cannot be so ? If they MAY BE SO, how earnestly does it concern me to live as though they were most clearly demonstrated!

201. We have thus attempted, with what success others must judge, to find a reasonable foundation for the moral code which governs, or should govern, throughout human life. We have attempted to show that there is a Supreme Ruler, who is discov