the character of God, from its aptitude to the frame and circumstances of man, or from those supernatural convictions and assistances which are impressed on the mind by the immediate operation of the Divine Spirit. We shall here chiefly follow Dr. Doddridge, and endeavour to give some of the chief evidences which have been brought forward, and which every unprejudiced mind must confess are unanswerable. First. Taking the matter merely in theory, it will appear highly probable that such a system as the Gospel should be, indeed, a divine revelation. writers of the New Testament certainly knew whether the facts were true or false. John i. 3. John xix. 27, 35. Acts xxvii. 7, 9.-2. That the character of these writers, so far as we can judge by their works, seems to render them worthy of regard, and leaves no room to imagine they intended to deceive us. The manner in which they tell their story is most happily adapted to gain our belief. There is no air of declamation and harangue; nothing that looks like artifice and design: no apologies, no encomiums, no characters, no reflections, no digressions; but the facts are recounted with great simplicity, just as they seem to have happened; and those facts are left to speak for themselves.-Their integrity likewise evidently appears in the freedom with which they mention those circumstances which might have exposed their Master and themselves to the greatest contempt amongst prejudiced and inconsiderate men, such as they knew they must ge 1. The case of mankind is naturally such as to need a divine revelation, 1 John v. 19. Rom. i. Eph. iv.-2. There is from the light of nature considerable encouragement to hope that God would favour his creatures with so needful a blessing as a revelation appears.-3. | We may easily conclude, that if a revelation were given, it would be introduced and transmitted in such a manner as Christianity is said to have been.nerally expect to meet with. John i. 45, 4. That the main doctrines of the Gospel are of such a nature as we might in general suppose those of a divine revelation would be; rational, practical, and sublime. Heb. xi. 6. Mark, xii. 20. 1 Tim. ii. 5. Matt. v. 48. Matt. x. 29, 30. Philippians, iv. 8. Romans, ii. 6, 40. Secondly. It is, in fact, certain that Christianity is indeed, a divine revela tion; for, I. The books of the New Testament, now in our hands, were written by the first preachers and publishers of Christianity. In proof of this, observe, 1. That it is certain that Christianity is not a new religion, but that it was maintained by great multitudes quickly after the time in which Jesus is said to have appeared.-2. That there was certainly such a person as Jesus of Nazareth, who was crucified at Jerusalem, when Pontius Pilate was governor there.-3. The first publishers of this religion wrote books which contained an account of the life and doctrine of Jesus, their master, and which went by the name of those that now make up our New Testament. -4. That the books of the New Testament have been preserved, in the main, uncorrupted to the present time, in the original language in which they were written.-5. That the translation of them now in our hands may be depended upon as, in all things most material, agreeable to the original. Now, II. From allowing the New Testament to be genuine, according to the above proof, it will certainly follow that Christianity is a divine revelation; for, in the first place, it is exceedingly evident that the 46. John vii. 52. Luke ii. 4, 7. Mark vi. 3. Matt. viii. 20. John vii. 48. It is certain that there are in their writings the most genuine traces not only of a plain and honest, but a most pious and devout a most benevolent and generous disposition, as every one must acknowledge who reads their writings.-3. The apostles were under no temptation to forge a story of this kind, or to publish it to the world knowing it to be false.4. Had they done so, humanly speaking, they must quickly have perished in it, and their foolish cause must have died with them, without ever gaining any credit in the world. Reflect more particularly on the nature of those grand facts, the death, resurrection, and exaltation of Christ, which formed the great foundation of the Christian scheme, as first exhibited by the apostles. The resurrection of a dead man, and his ascension into an abode in the upper world, were such strange things, that a thousand objections would immediately have been raised against them; and some extraordinary proof would have been justly required as a balance to them. Consider the manner in which the apostles undertook to prove the truth of their testimony to these facts; and it will evidently appear, that, instead of confirming their scheme, it must have been sufficient utterly to have overthrown it, had it been itself the most probable imposture that the wit of man could ever have contrived. See Acts iii. ix. xiv. xix. &c. They did not merely assert that they had seen miraM cles wrought by Jesus, but that he had endowed them with a variety of miraculous powers; and these they undertook to display not in such idle and useless tricks as slight of hand might perform, but in such solid and important works as appeared worthy of divine interposition, and entirely superior to human power. Nor were these things undertaken in a corner, in a circle of friends or dependants; nor were they said to be wrought, as might be sus pected, by any confederates in the fraud; but they were done often in the most public manner. Would impostors have made such pretensions as these? or, if they had, must they not immediately have been exposed and ruined? Now, if the New Testament be genuine, then it is certain that the apostles pretend to have wrought miracles in the very presence of those to whom their writings were addressed; nay, more, they profess likewise to have conferred those miraculous gifts in some considerable degrees on others, even on the very persons to whom they write, and they appeal to their consciences as to the truth of it. And could there possibly be room for delusion here?-5. It is likewise certain that the apostles did gain early credit, and succeeded in a most wonderful manner. This is abundantly proved by the vast number of churches established in early ages at Rome, Corinth, Ephesus, Collosse, &c. &c. &c.-6. That, admitting the facts which they testified concerning Christ to be true, then it was reasonable for their contemporaries, and is reasonable for us, to receive the Gospel which they have transmitted to us as a divine revelation. The great thing they asserted was, that Jesus was the Christ, and that he was proved to be so by prophecies accomplished in him, and by miracles wrought by him, and by others in his name. If we attend to these, we shall find them to be no contemptible arguments; but must be forced to acknowledge, that, the premises being established, the conclusion most easily and necessarily follows; and this conclusion, that Jesus is the Christ, taken in all its extent, is an abstract of the Gospel revelation, and therefore is sometimes put for the whole of it, Acts viii. 37. Acts xvii. 18. See Articles MIRACLE and PROPHECY.-7. The truth of the Gospel has also received farther and very considerable confirmation from what has happened in the world since it was first published. And here we must desire every one to consider what God has been doing to confirm the Gospel since its first publication, and he will find it a farther evidence of its Divine original. We might argue at large from its surprising propagation in the world; from the miraculous powers with which not only the apostles, but succeeding preachers of the Gospel, and other converts, were endowed; from the accomplishment of prophecies recorded in the New Testament; and from the preservation of the Jews as a distinct people, notwithstanding the various difficulties and persecutions through which they have passed. We must not, however, forget to mention the confirmation it receives from the methods which its enemies have taken to destroy it; and these have generally been either persecution or falsehood, or cavilling at some particulars in revelation, without entering into the grand argument on which it is built, and fairly debating what is offered in its defence. The cause has gained considerably by the opposition made to it: the more it has been tried, the more it has been approved: and we are bold to say no honest man, unfetterd by prejudice, can examine this system in all its parts, without being convinced that its origin is divine. III. CHRISTIANITY, general doctrines of. "It must be obvious," says an ingenious author, “to every reflecting mind, that, whether we attempt to form the idea of any religion a priori, or contemplate those which have already been exhibited, certain facts, principles, or data, must be pre-established; from whence will result a particular frame of mind and course of action suitable to the character and dignity of that Being by whom the religion is enjoined, and adapted to the nature and situation of those agents, who are commanded to observe it. Hence Christianity may be divided into credenda or doctrines, and agenda or precepts. As the great foundation of his religion, therefore, the Christian believes the existence and government of one eternal and infinite Essence, which for ever retains in itself the cause of its own existence, and inherently possesses all those perfections which are compatible with its nature; such are its almighty power, omniscient wisdom, infinite justice, boundless goodness, and universal presence. in this indivisible essence the Christian recognises three distinct subsistences, ye distinguished in such a manner as not to be incompatible either with essential unity, or simplicity of being, or with their personal distinction; each of them possesses the same nature and properties to the same extent. This infinite Being |complished all the ends of his mission, by a cruel, unmerited, and ignominious death. Before he left the world, he delivered the doctrines of salvation, and the rules of human conduct, to his apostles, whom he empowered to instruct the world in all that concerned their eternal felicity, and whom he invested with miraculous gifts to ascertain the was graciously pleased to create an universe replete with intelligences, who might enjoy his glory, participate his happiness, and imitate his prefections. But as these beings were not immutable, but left to the freedom of their own will, degeneracy took place, and that in a rank of intelligence superior to man. But guilt is never stationary. Impatient of itself, and cursed with its own feel-reality of what they taught. To them ings, it proceeds from bad to worse, he likewise promised another comforter, whilst the poignancy of its torments in- even the Divine Spirit, who should recreases with the number of its perpe- move the darkness, console the woes, trations. Such was the situation of Sa- and purify the stains of human nature. tan and his apostate angels. They at- Having remained for a part of three tempted to transfer their turpitude and days under the power of death, he rose misery to man, and were, alas, but too again from the grave; appeared to his successful! Hence the heterogenious disciples, and many others; conversed and irreconcilable principles which ope- with them for some time, then re-asrate in his nature; hence that inexpli- cended to heaven. from whence the cable medley of wisdom and folly, of Christian expects him, according to his rectitude and error, of benevolence and promise, to appear as the Sovereign malignity, of sincerity and fraud, ex- Judge of the living and the dead, from hibited through his whole conduct; whose awards there is no appeal, and hence the darkness of his understanding, by whose sentence the destiny of the the depravity of his will, the pollution righteous and the wicked shall be eterof his heart, the irregularity of his af- nally fixed. Soon after his departure fections, and the absolute subversion of to the right hand of his Father (where his whole internal economy. The seeds in his human nature he sits supreme of of perdition soon ripened into overt acts all created beings, and invested with the of guilt and horror. All the hostilities absolute administration of heaven and of nature were confronted, and the whole earth,) the Spirit of grace and consolasublunary creation became a theatre of tion descended on his apostles with vidisorder and mischief. Here the Chris- sible signatures of divine power and pretian once more appeals to fact and ex-sence. Nor were his salutary operaperience. If these things are so ; if man tions confined to them, but extended to be the vessel of guilt, and the victim of all who did not by obstinate guilt repel misery, he demands how this constitu- his influences. These, indeed, were less tion of things can be accounted for? how conspicuous than at the glorious æra can it be supposed that a being so wicked when they were visibly exhibited in the and unhappy should be the production persons of the apostles. But, though of an infinitely good and infinitely per- his energy be less observable it is by fect Creator? He therefore insists that no means less effectual to all the purhuman nature must have been disar- poses of grace and mercy. The Chrisranged and contaminated by some vio- tian is convinced that there is and shall lent shock; and that, of consequence, continue to be a society upon earth, who without the light diffused over the face worship God as revealed in Jesus of things by Christianity, all nature must Christ, who believe his doctrines, who remain in inscrutable and inexplicable observe his precepts, and who shall be mystery. To redress these evils, to re- saved by the merits of his death, in the establish the empire of rectitude and use of these external means of salvation happiness, to restore the nature of man which he hath appointed. He also beto its primitive dignity, to satisfy the re- lieves that the sacraments of baptism monstrances of infinite justice, to purify and the Lord's supper, the interpretaevery original or contracted stain, to tion and application of Scripture the haexpiate the guilt and destroy the power bitual exercise of public and private deof vice, the eternal Son of God, from votion, are obviously calculated to difwhom Christianity takes its name, and fuse and promote the interests of truth to whom it owes its origin, descended and religion by superinducing the salufrom the bosom of his Father, assumed tary habits of faith, love, and repentance. the human nature, became the repre- He is firmly persuaded, that, at the consentative of man endured a severe pro- summation of all things, when the purbation in that character; exhibited a poses of Providence in the various revopattern of perfect righteousness, and lutions of progressive nature are acat last ratified his doctrine, and fully accomplished, the whole human race shall || is conscience of being the original offspring and adopted child of God: which knows that its omnipotent Father will once more issue from their graves; some to immortal felicity in the actual perception and enjoyment of their Creator's presence, and others to ever-in proper time effectually assert the lasting shame and misery." IV. CHRISTIANITY, morality and superiority of. It has been well observed, that the two grand principles of action, according to the Christian, are the love of God, which is the sovereign passion in every gracious mind; and the love of man, which regulates our actions according to the various relations in which we stand, whether to communities or individuals. This sacred connection ought never to be totally extinguished by any temporary injury. It ought to subsist in some degree even amongst enemies. It requires that we should pardon the offences of others, as we expect pardon for our own; and that we should no farther resist evil than is necessary for the preservation of personal rights and social happiness. It dictates every relative and reciprocal duty between parents and children, masters and servants, governors and subjects, friends and friends, men and men; nor does it merely enjoin the observation of equity, but likewise inspires the most sublime and extensive charity; a boundless and disinterested effusion of tenderness for the whole species, which feels their distress, and operates for their relief and improvement.' dignity and privileges of its nature? In a word, as this earth is but a speck in the creation, as time is not an instant in proportion to eternity, such are the hopes and prospects of the Christian in comparison of every sublunary misfortune or difficulty. It is therefore, in his judgment, the eternal wonder of angels, and indelible opprobrium of man, that a religion so worthy of God, so suitable to the frame and circumstances of our nature, so consonant to all the dictates of reason, so friendly to the dignity and improvement of intelligent beings, so pregnant with genuine comfort and delight, should be rejected and despised by any of the human race." V. CHRISTIANITY, propagation and success of. Despised as Christianity has been by many, yet it has had an extensive progress through the world, and still remains to be professed by great numbers of mankind; though it is to be lamented many are unacquainted with its genuine influence. It was early and rapidly propagated through the whole Roman empire, which then contained almost the whole known world: and herein we cannot but admire both the wisdom and the power of God." Destitute of all human advantages," says a good writer, "protected by no authority, Christianity," it has also been ob- assisted by no art; not recommended served (and with the greatest propriety,) by the reputation of its author, not en"is superior to all other religions. The forced by eloquence in its advocates, the disciple of Jesus not only contends that word of God grew mightily and preno system of religion has ever yet been vailed. Twelve men, poor artless, and exhibited so consistent with itself, so illiterate, we behold triumphing over congruous to philosophy and the com- the fiercest and most determined oppomon sense of mankind, as Christianity: sition; over the tyranny of the mahe likewise avers that it is infinitely gistrate, and the subtleties of the philomore productive of real consolation than sopher; over the prejudices of the Genall other religious or philosophical te- tile, and the bigotry of the Jew. They nets which have ever entered into the established a religion which held forth soul, or been applied to the heart of high and venerable mysteries, such as man. For what is death to that mind the pride of man would induce him to which considers eternity as the career suspect, because he could not perfectly of its existence? What are the frowns comprehend them; which preached of men to him who claims an eternal doctrines pure and spiritual, such as world as his inheritance? What is the corrupt nature was prone to oppose, beloss of friends to that heart which feels, cause it shrunk from the severity of their with more than natural conviction, that discipline; which required its followers it shall quickly rejoin them in a more to renounce almost every opinion they tender, intimate, and permanent inter- had embraced as sacred, and every incourse, than any of which the present terest they had pursued as important; life is susceptible? What are the vicis- which even exposed them to every spesitudes of external things to a mind cies of danger and infamy; to persecuwhich strongly and uniformly anticipates tion unmerited and unpitied, to the a state of endless and immutable felici- gloom of a prison, and to the pangs of ty? What are mortifications, disap-death. Hopeless as this prospect might pointments, and insults, to a spirit which || appear to the view of short-sighted man, CHR 93 degree, it had justly merited the title the Gospel yet emerged from the ob- "Although," says the elegant Porteus, widely different from the ferocity of the But we may ask farther, what success tian, looking round on the glories and blandishments of this world, has been enabled with a noble contempt to despise all. Here death itself, the king of terrors, has lost its sting; and the soul, with an holy magnanimity, has borne up in the agonies of a dying hour, and sweetly sung itself away to everlasting bliss. In respect to its future spread, we have reason to believe that all nations shall feel its happy effects. The prophecies are pregnant with matter as to this belief It seems that not only a nation or a country, but the whole habitable globe, shall become the kingdom of our Lord and of his Christ: and who is there that has ever known the excellency of this system; who is there that has ever experienced its happy efficacy; who is there that has ever been convinced of its divine origin, its delightful nature, and peaceful tendency, bur what must join the benevolent and royal poet in saying, "Let the whole earth be filled with its glory, amen, and amen.' See article CHRISTIANITY in Enc. Brit.; Paley's Evidences of Christianity; Lardner's and Macknight's Credibility of the Gospel History; Lord Hailes on the Influence of Gibbon's Five Causes; Fawcett's Evidences of Christianity; Doddridge's ditto; Fell's and Hunter's Lectures on ditto; Beattie's Evidences of the Christian Religion; Soame Jenyns's Evidences of ditto; White's Sermons; Bp. Porteus_Scrmons, vol. i. ser. 12, 13; and his Essay |