therefore, could not be communicated to us by experience, or in the way of general laws, but must be made known by language, that is, by revelation.

Thus, the existence of a state of being after death, the doctrine of the resurrection, of a universal and impartial judgment, of an endless state of rewards and punishments, of a remedial dispensation, by which the connection between guilt and punishment may be conditionally severed; the doctrine of the atonement, and the way in which a man may avail himself of the benefits of this remedial dispensation;—all these are manifestly of great practical importance in a scheme of moral reformation; and yet, all of them being of the nature of facts, they could be made known to man in no other way than by language.

Now, as these seem clearly to be just anticipations respecting any system which should be designed to supply the evident defects of natural religion, and as all these anticipations are realized in the system of religion contained in the Scriptures, each one of these anticipations thus realized, furnishes a distinct à priori presumption in favor of the truth of revealed religion. We do not pretend that any, or that all of these considerations, prove the Scriptures to be a revelation from God. This proof is derived from other sources. What we would say, is this: that, from what we know of God's moral government by the light of nature, it is manifestly probable that he would give us some additional instruction, and that that instruction would be, in various important respects, analogous to that contained in the Holy Scriptures. And we hence conclude, that although it were granted-which, however, need not be granted that, were there no antecedent facts in the case, it might seem unlikely that God would condescend to make a special revelation of his will to men; yet, when the antecedent facts are properly considered, this presumption, if it ever could be maintained, is now precisely reversed, and that there now exists a fair presumption that such a revelation would actually be made. And hence we conclude, that a revelation of the will of God by language is not, as many persons suppose, an

event so unlikely, that no evidence can be conceived sufficiently strong to render it credible; but, that it is, on the contrary, an event, from all that we know of God already, essentially probable; and that it is, to say the least of it, as fairly within the limits of evidence as any other event, and when proved, on the ordinary principles of evidence, is as much entitled to belief as any other And hence we conceive that when men demand, in support of the truth of revealed religion, evidence unlike to that which is demanded in support of any other event,

event.

-that is, evidence of which they themselves cannot define the nature,-they demand what is manifestly unreasonable, and proceed upon a presumption wholly at variance with all the known facts in the case.

CHAPTER NINTH.

THE HOLY SCRIPTURES.

THIS Would seem to be the place in which to present the proof of the authenticity of the Holy Scriptures, as a revelation from God. This, however, being only a particular exemplification of the general laws of evidence, it belongs to the course of instruction in Intellectual Philosophy. It must therefore be here omitted. We shall, in the remainder of these remarks, take it for granted, that the Scriptures of the Old and New Testament contain a revelation from God to man, and that these books contain all that God has been pleased to reveal unto us by language; and, therefore, all which is recorded in language that is ultimate in morals, and that is, by its own authority, binding upon the conscience. Taking this for granted, we shall in the present chapter consider, 1st, what the Scriptures contain; and, 2d, how we may ascertain our duty from the Scriptures.

SECTION I.

A VIEW OF THE HOLY SCRIPTURES.

The Holy Scriptures are contained in two separate volumes, entitled the Old and the New Testament. These volumes have each a distinct object, and yet their objects are in perfect harmony; and, together, they contain all that could be desired in a revelation to the human

race.

The design of the Old Testament mainly is, to reveal a system of simple law; to exhibit the results of such a system upon the human race, and to direct the minds of men to the remedial dispensation which was to follow. In accomplishing this design, it contains several distinct parts,

1. An account of the creation of the world, of the creation and fall of man, and a brief history of the race of man until the deluge. The cause of this deluge is stated to be, the universal and intense wickedness of man.

2. The account of the separation of a particular family, the germ of a nation, designed to be the depositories of the revealed will of God; and the history of this nation, from the call of Abraham until the return from the captivity in Babylon, a period of about fifteen hundred years.

3. The system of laws which God gave to this nation. These laws may be comprehended under three classes: Moral laws, or those which arise from the immutable relations existing between God and man.

Civil laws, or those enacted for the government of civil society; adapted specially to the Jewish Theocracy, or that form of government in which God was specially recognised as King.

Ceremonial laws. These were of two kinds: First, those which were intended to keep this nation separate from other nations; and, second, those intended to prefigure events which were to occur under the second or new dispensation.

4. Various events in their history, discourses of prophets and inspired teachers, prayers, odes of pious men ; all tending to illustrate what are the effects of a system of moral law upon human nature, even when placed under the most favorable circumstances.

The result of all this series of moral means seems to be this. God, in various modes, suited to their condition, made known his will to the whole human race. They all, with the exception of a single family, became so corrupt, that he destroyed them by a general deluge. He then selected a single family, and gave them his written

law, and, by peculiar enactments, secluded them from all other nations, that the experiment might be made under the most favorable circumstances. At the same time, the effects of natural religion were tried among the heathen nations that surrounded them. The result was, a clear demonstration that, under the conditions of being in which man was created, any reformation was hopeless, and that, unless some other condition was revealed, the race would perish by its own vicious and anti-social tendencies, and enter the other world to reap the reward of its guilt for

ever.

The design of the New Testament is, to reveal to the race of man the new conditions of being, under which it is placed, by virtue of a remedial dispensation.

In pursuance of this design, the New Testament contains,

1. A narrative of the life and death, resurrection and ascension, the acts and conversations, of Jesus of Nazareth; a Being in whom the divine and human natures were mysteriously united; who appeared on earth to teach us whatever was necessary to be known of our relations to God; and, by his obedience to the law, and voluntary sufferings and death, to remove the obstacles to our pardon, which, under the former dispensation, existed in consequence of the holiness of God.

2. A brief narrative of the facts relating to the progress of the Christian religion, for several years after the ascension of Jesus of Nazareth.

3. The instructions which his immediate followers, or apostles, by divine inspiration, gave to the men of their own time, and which were rendered necessary in consequence of their ignorance of the principles of religion, or the weakness of their virtue, and the imperfection of their faith.

The whole of this volume taken together, teaches us the precepts, the sanctions, and the rewards of the law of God, with as great distinctness as we could desire; and also a way of salvation, on different grounds from that revealed both by natural religion and by the Old Testa