Ecover.

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The imperfect building, in fact, is a riddle to us,and, even if we knew the plan, we have not the power to finish it in a style at all corresponding with the splendour of its commencement. Now, Christianity just steps in and finishes the building. She rears a sublime superstructure worthy of those massive foundations; she includes every wall and stone that is already built, and shews how one grand and beautiful conception arranged all the parts which, in their rudimentary state, had so baffled our comprehension. Or, to dismiss the illustration, there are many facts in Nature that perplex us, there are many questions suggested by Natural Religion, which Natural Religion cannot answer. Christianity throws light on those perplexing facts; and many of those questions she completely solves. What I mean will be perfectly clear from the following considerations. Natural Religion testifies that God must hate sin ;— it also testifies that we are sinners; and then it puts the question; "Can a holy God forgive sin ? and, if He can, how can He forgive it?" It asks the question, and the human heart feels that no inquiry in the whole world is more important, but Natural Religion cannot answer the question. Hereupon Christianity comes in, and supplies the answer-an answer in harmony with every doctrine both of Natural Religion and Christianity herself,—and its truth is confirmed by every heart that has sincerely sought to test the reality of the deliverance offered. This is the grand fundamental doctrine of Christianity, salvation through the atonement of Jesus Christ. Christianity announces the all-important fact that God, while He hates sin, desires that the sinner may be saved both from its punishment and pollution. She reveals the mode in which the sinner can be saved. She declares that the Son of God has become incarnate, to deliver us from everlasting ruin. While she proclaims in a voice of thunder the holy justice of God, she declares in words of subduing tenderness the love of

God to man.

Christ has come from heaven to instruct men, and to die for their sins. That glorious Being lived a life of sorrow, and died a death of agony unutterable, for the sake of man. Now, pardon is offered to all." Believe, and be saved" is the invitation, nay the command, of God to sinful, miserable man. Man requires two things to make him a happy servant of God,-pardon and sanctification and Christianity clearly reveals the mode in which both of these blessings can be obtained.

Now, the first thing that strikes us in regard to such doctrines, is that they contradict no truth of Natural Re ligion. They They are above it, but not against it. They can be reared on the foundation laid by Natural Religion without in the least degree marring the plan of the building. And, unquestionably, they complete the edifice in a style of bold and massive architecture answering fully to the width and depth of the foundations.

Again, Christianity stands single and apart from all other religions in such doctrines. No religion save Christianity possesses any thing like them. Other systems have also built on the foundation of Natural Religion; but their additions, generally speaking, have marred the plan of the building, and moreover they crumble to pieces at the touch of Reason. Thus, all religions admit the existence of God; but on this foundation one builds polytheism, another pantheism, many build idolatry; some deny the moral attributes of God, others deny His providence; some while they refer to the necessity of pardon, disregard the need of the purification of our nature,-and so on. Reason overturns such vain additions.

of the morali

We might compare the declarations of Christianity and The same true Natural Religion in regard to morality, in ty of Nat. Rel. the same way as we have compared their and Christianistatements of doctrine.

ty.

Natural Religion inculcates many important principles

D

of morality. It declares that we ought to reverence God as our Maker, Preserver, and Benefactor. It declares that we ought to be just and kind to our fellow-men; and that our duty and happiness require us to seek after truth and purity in our own hearts. Christianity proclaims the same truths, but more decidedly and emphatically, and, at the same time, more simply and intelligibly. She sums up the whole duty of man in one beautiful word, Love-love to God, and love to man. She commands us to love the Lord our God with all our heart and soul and strength and mind, and to love our neighbour as ourselves. She commands us to love all men, and do good to all, as we have opportunity. She takes cognizance of the heart, as well as the outward act, and declares that an evil wish, or an evil thought, is of the same nature as the deed to which it naturally gives birth. "He that hateth his brother," she According to Christianity, external purity is nothing but hypocrisy, if it be not accompanied with internal purity. She inculcates meekness, patience, self-denial, lowliness of mind.

says, " is a murderer."

The morality of Christianity is absolutely perfect. She never grants liberty to commit the smallest sin. Many men have thought that it might be allowable to commit sin with a good intention;-for example, to tell a lie in certain cases; but Christianity declares that, if we do evil that good may come, we shall be condemned. No man then can object to Christianity that it is not sufficiently pure;the only objection that unbelievers can bring against it, is that its standard is too high, too holy for man to attain to. But this only proves that the religion came from God, and not from man. It is not conceivable that the perfectly holy God could give a partially holy law. Man, on the contrary, would invent a law imperfect and erring like himself. Thus we have seen that Christianity is in entire accordance with Natural Religion, so far as Natural Religion ex

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tends, and also that Christianity is a most important advance upon the latter. They are like two lines perfectly parallel, one of which is longer than the other. Or rather to repeat once more the illustration already employed,Christianity completes the building begun by Natural Rel gion, and she does so in a style of august magnificenc fully corresponding to the depth and extent of the founda tions already laid.

I am &c.

83

LETTER IX.

CHRISTIANITY CONSIDERED IN ITS PECULIARITIES.

MY DEAR YOUNG FRIEND,

THE subject considered in my last letter is one of so much importance that we cannot yet well dismiss the consideration of it. We shall now direct our at

Peculiarities

of Christianity. tention to the chief particulars in which Christianity is in advance of Natural Religion. These are the topics which form the chief points of attack on the part of unbelievers,-whereas, Christians regard them as the greatest glory of their religion. My object now is not merely to defend them, but to use them as arguments in support of Christianity. Unbelievers have said that these peculiarities prove something against our religion; I hope to shew that they prove much in favour of its truth.

The main doctrines of Christianity, which are unknown to Natural Religion, are the following.

1. The doctrine of the Trinity, that is to say, that there is a threefold distinction in the Godhead.

It

Doctrine of the Trinity. is of importance to observe that this is not given as a mere speculative or barren truth. It has a vital connexion with our happiness and duty; for

The Divine Being, who is the first in the glorious Trinity, "so loved the world, that He gave His only-begotten Son," to die for us.

The Divine Being who is the second in the glorious Trinity, and who is called the Son of God, or Word of