It is acknowledged on all hands, that no system of morality ever published to the world, can compare with that of the gospel. Is it then even probable that men would become impostors to promulgate virtue-to promote the happiness of man, and at the sacrifice of ease, of liberty, and life? Such an event would indeed be a phenomenon, a mystery on which those the least disposed to scepticism might well doubt. It is truly one of the most improbable conjectures, that could be formed, and certainly, could add no credit to any cause, in support of which it might be advanced. If the apostles and evangelists did believe in the relations of facts which they gave: their testimony cannot be considered of doubtful authority. They had ample opportunity to be thoroughly acquainted with those facts, and the situation in which they were placed, rendered it (I would say) impossible that they should be mistaken. The discrepances which are discoverable in the writings of the evangelists, is no argument against the authenticity of those accounts. The seeming disagreement arises from the shortness of the respective narratives, together with our imperfect knowledge of the manners, and even modes of expression, which belonged to those times. On the contrary that very discrepance, allowing the disagreement in its utmost latitude, is an argument of the authenticity of those Scriptures. For it proves conclusively that there was, in compiling those histories, no combination, to impose a fraud on the world. And we cannot for a moment suppose that a fraud was intended to be committed, without being led, at once to the conclusion, that a combination would have been the very first step, to give that fraud consistency and plausibility. These writings however carry with them the internal evidences of truth & honest simplicity. And we cannot attribute to them one single improper motive, one single falsehood, without resorting to hypotheses of the most improbable kind. Dr. It may not be improper here, to make some remarks on the authenticity of the Scriptures, and to draw the necessary distinction between genuineness and authenticity. "A genuine book," says Bishop Watson, "is that which is written by the person whose name it bears, as the author of it." Johnson defines authenticity to be "genuineness, authority." Authenticity therefore embraces not only genuineness, but also the truth of what is related, and the authority on which it rests. The word does not simply mean that what is written is true, and ascribed to its real author; for in this sense, it would be equally applicable to works of the most frivolous description. It has also, and in an especial manner, reference to the authority, as well as truth, of the book or writing to which it is applied. When we consider the necessity there is, and has been, for some acknowledged authority, to which to bring the conflicting opinions of menwhen we remember the extraordinary manifestations of Power, which attended the first promulgation of the Scriptures, and the miraculous manner in which they have been preserved, as well as the truth of the different portions of history, of prophecy, and of doctrine they contain, we must be sensible that Divine Interposition has not been so evidently displayed, in relation to any other writing whatever. And therefore, we must acknowledge their authenticity stands on more elevated ground than that of any other writing in the world. The miracles recorded in them, rest on the strongest grounds that could exist in the nature of things. To deny that miracles could be performed, is not properly a deistical, but an atheistical sentiment. For he that believes in a God, who created, and still upholds the universe, by his Power and Providence-who originally established the laws by which all nature is governed, must also admit that he can impede or suspend the operation of those laws, or turn the course of events which are going on under them. Thus it is evident, the possibility of miracles cannot be denied, without, at the same time, denying the Being or the Providence of God. The possibility of miracles being admitted, and the evidence of their having taken place, being the strongest that could possibly be produced, it devolves on the infidel to admit their truth, or produce counter evidence of superior weight, which it is impossible he should do. Thus the Scriptures, as a historical or external evidence of revealed religion, have stood, and will stand, all the combined forces of infidelity. They have stood for ages-believed and vindicated by the greatest and best of men. The young and inexperienced, may rest assured, that it is more by ridicule, profane jests, & unfounded assertions, than by reason or evidence, that the infidel' endeavors to invalidate or discredit the truths of the Gospel. But over and above all this, the christian system, as represented in the Scriptures of Truth, carries with it the evidence of its divine origin. The excellence of its moral precepts, the pure, sublime, and rational devotion it embraces, and the clear views it gives of the relation between the creatures and the Creator, may be said to be without a parallel in the world, and is every way worthy of its Divine Author. But the best and most conclusive evidence in its favor, is to be found in the experience of those, who come under the blessed influence of those principles, to which the Scriptures bear testimony. CHAPTER VIII. Of Emmediate Revelation, And the Influences of the Holy Spirit. MAN, merely by his natural faculties, never could have acquired a knowledge of God, nor of the means of, obtaining his approbation. And consequently there was a necessity for a revelation, both of his will and his attributes. This revelation was afforded in the very beginning of time, and became more and more clear, till the full introduction of that dispensation, which is spoken of as marking "the last days;" and consequently in which there is to be no change. It is unnecessary to enumerate particular examples of Immediate Revelation, in the Patriarchal ages, and during the legal Dispensation, or to shew, that on the introduction of the Gospel Dispensation, divine revelation was more remarkably afforded than under the law. For all the various denominations, professing the christian religion, will readily accede to this position. It will also be granted, I apprehend, that the influence which regulated the lives of the patriarchs, prophets, and apostles, was of the same Spirit which opened to their minds, a knowledge of future events. I take it therefore for granted, that immediate revelation, and the perceptible influences of the Holy Spirit, were enjoyed from the earliest periods of human society, to the introduction of the Gospel Dispensation, and that at this important era, it was |