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"distributing to the necessity of saints; given to hos"pitality. Bless them which persecute you; bless, "and curse not. Rejoice with them that do rejoice, "and weep with them that weep. Mind not high 66 things. Be not wise in your own conceits. Live "peaceably with all men. Avenge not yourselves, "but rather give place unto wrath. If thine enemy "hunger, feed him; if he thirst, give him drink. "Be not overcome of evil, but overcome evil with "good." (t) Where, except in the Bible, or in books which inculcate the sentiments of the Bible, will you find such a group of admirable, peace-inspiring, precepts? Observe, again, how forcibly this apostle depicts the sublime importance of charity, or love. Though I speak with the tongues of men and of "angels, and have not charity, I am become a sound"ing brass, or a tinkling cymbal. And though I have "the gift of prophecy, and understand all mysteries, " and all knowledge; and though I have all faith, so "that I could remove mountains, and have not charity, "I am nothing. And though I give my body to be "burned, and have not charity, it profiteth me "nothing." (v) Surely this was not always the language of the fanatical persecutor Saul! Whence, then, did he derive these elevated sentiments, this preference of universal benevolence to the most splendid and miraculous endowments ? Are these the notions of a vile impostor, or of a poor deluded enthu

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(t) Rom. xii. 9-21.

(v) 1 Cor. xiii. 1-3. See also Acts, xxi. 13. 2 Cor. ii. 4. Phil. iii. 18.

siast, or of one whom "much learning has made "mad?" No; they are the genuine productions of the religion of Jesus, invariably manifested in a greater or less degree wherever it is efficacious; and proving clearly that that religion proceeds from Him who wills the harmony and the happiness of the physical and rational world.

Look again at the language of the Divine Founder of the Christian religion. Read some of his discourses. Take those, for example, which are recorded in the 5th, 6th, 7th, 10th, and 25th chapters of Matthew's Gospel; and those in the 12th, 14th, 15th, 16th, and 17th chapters of John's Gospel. I know your soul is susceptible of exquisite feelings, and that you can readily discern and distinguish the good, the beautiful, the pathetic, the sublime, the sincere and I therefore may ask you again with confidence, could these admirrable and astonishing discourses proceed from the mouth of an impostor? Could they be the workings of a heated imagination? Could they proceed from any mere mortal? It is impossible for any man of correct understanding, and unbiassed mind, to answer these questions in the affirmative.

But we need not stop at an examination of a few discourses of our Lord and his apostles; we may go much farther, and take in the whole scope, object, and tendency of Scripture; and may boldly affirm, in the language of the poet, that

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A religion that comes from Heaven may naturally be expected to furnish the most elevated, impressive, and glorious conceptions of the attributes and operations of the Deity. So does the religion of the Bible.

A religion that comes from Heaven should furnish incentives to the most sublime virtue, and the strongest motives to avoid sin; its promises and threatenings should be respectively of the most inviting and alarming kind. Such are the promises and threatenings of the Bible.

A religion that comes from Heaven should teach man. his true character, should tell him what he is, and what he may become; should give him correct estimates of all around him, especially as they relate to morals and happiness. So does the religion of the Bible.

A religion that comes from Heaven would naturally condemn selfishness, pride, a secular spirit, discontent, and sensuality; and inculcate the principles of selfdenial, resignation, universal harmony, love, and peace. So does the religion of the Bible.

A religion that comes from Heaven should teach the art of "keeping the heart," and regulating the affections. So does the religion of the Bible.

A religion that comes from Heaven, and that is formed for universality, should develope the great principles of social union, should explain and enforce all the relative duties, should soften and civilize the human character, (w) should perfect and ennoble every

(w) To this effect, Theodoret, writing against the Gentiles, in favour of the excellency of Christian precepts compared with those of the philoso

natural sentiment which tends to make man co-operate with his fellow-creatures for good. So does the religion of the Bible.

A religion that comes from Heaven may naturally be expected to contain new precepts, such as obviously correspond with the object of it. So does the religion of the Bible, and especially that of the perfective dispensation of the New Testament, where the precepts tend in an especial manner to " prepare us for the kingdom of Heaven." Here the new precepts point to poorness of spirit, humility, self-abasement, detachment from the world, repentance, faith, forgiveness of injuries, charity. All these were unknown to the Pagan moralists.

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A religion that comes from Heaven may be expected to rest upon some such scheme or plan as would never have entered the mind of man. So does the Christian religion. Its Founder made his own sufferings and death a requisite part of his original plan, essential to his mission, and necessary to the salvation of his followers. This infinitely surpassed all human conceptions, inventions, or expectations.

A religion that comes from Heaven should teach the purest and most rational worship. So does the Christian religion. It teaches us that "God is a Spirit, and "that they who worship him must worship him in "spirit and in truth." These two words exclude forphers, gives various instances of whole nations which were converted from the most brutish, savage, and lewd manners, to mildness, gentleness, benevolence, and chastity, by the power of Christianity. See Theod. De Curand. Græc. Affectib. Serm. 9, de Leg.; or Cave's Primitive Christianity, part i. ch. 3, p. 58, &c.

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mality, hypocrisy, and deadness in devotion; and teach us that God requires of us the sincere homage of the heart.

A religion that comes from Heaven will incessantly invite men thither. So does the Christian religion.

A religion that comes from Heaven, and that is constituted to be universal, should meet man in all directions, and come into contact with him at every point. So does the religion of the Gospel. Its precepts and doctrines are adapted to our advantage in all circumstances of life and conduct. Like the stars" in the "glorious firmament of the sky," the precepts and promises applicable to human life are universally scattered over the face of the Scriptures; though, like the stars, they are more thickly grouped, and shine with more beauty and refulgence in some places than in others. Still the one and the other exist for our good, and both may be contemplated as

"For ever singing as they shine,

"The hand that made us is divine."

Examining the various portions of the word of God under these impressions, and with this view, we shall find that there is a mutual connexion and harmony between them. Thus, every precept will be found to have its exemplification; every command its corresponding benefit; every want its corresponding prayer; and the aids of the Spirit uniformly offered. Thus, also, every duty is urged by an appropriate motive; every blessing has its dependent duty; every trial its adequate support; every temptation its peculiar "way "of escape" from it; every affliction its commensu

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