pers the elevation of prosperity, and the depression of adversity. The third test, then, of the truth of a religion, is,—that it should coincide with the circumstances in which man is found in this world. It may be said, that a religion in which these three conditions meet, rests upon the most indisputable axioms of the science of human nature. All these conditions can be proved to meet in the religion of the Bible; and the wide divergence from them which is so palpable in all other religious systems, philosophical as well as popular, which have come to our knowledge, is a very strong argument for the Divine inspiration of the Bible, especially when the artless simplicity of its manner, and the circumstances of the country in which it was written, are taken into consideration.

It may be proper to remark, that the acts attributed to the Divine government are usually termed “ doctrines," to distinguish them from the moral precepts of a religion.

When I make use of the terms "manifestation" and "exhibition," which I shall have frequent occasion to do in the course

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of the following observations, I am very far from meaning any thing like a mere semblance of action without the substance. In fact, nothing can be a true manifestation of the Divine character, which is not, at the same time, a direct and necessary result of the Divine principles, and a true narration of the Divine conduct. But these terms suit best with the leading idea which I wish to explain,-viz. that the facts of revelation are developments of the moral principles of the Deity, and carry an influential address to the feelings of man. The whole of their importance, indeed, hinges upon their being a reality; and it is the truth of this reality which is demonstrated by their holy consistency with the character of their Author, and their sanctifying applicability to the hearts of his creatures. I may observe also, that, in the illustrations which are introduced, I have aimed rather at a broad and general resemblance than at a minute coincidence in all particulars, which is perhaps not attainable in any comparison between earthly things and heavenly.

I. As it is a matter of the very highest importance in the study of religion, to be fully satisfied that there is a real connexion between happiness and the knowledge and love of God, I have commenced these remarks by explaining the nature of this connexion. I have here endeavoured to show, that the object of a true religion must be to present to the minds of men such a view of the character of their great Governor, as may not only enable them to comprehend the principles of his government, but may also attract their affections into a conformity with them.

II. I have made some observations on the mode in which natural religion exhibits the Divine character, and in which it appeals to the human understanding and feelings. And here I have remarked the great advantage which a general principle of morality possesses in its appeals to minds constituted like ours, when it comes forth to us in the shape of an intelligible and palpable action, beyond what it possesses in its abstract form.

III. I have attempted to show that Christianity possesses this advantage in the highest degree; that its facts are nothing more than the abstract principles of natural religion, embodied in perspicuity and efficiency; and that these facts not only give a lively representation of the perfect character of God, but also contain in them

This last proposition which appeared as it now stands, in former editions of this work, has been subjected to considerable censure, and not without justice as it has been understood. Had I meant by this, that the facts of Christianity could have been anticipated by any one who was acquainted with the principles of natural religion—or that no new information was communicated by the gospel, I should have been opposing the claim, and giving up the importance of revelation. Man never could have discovered the plan of salvation; but after it is revealed, he can perceive its agreement with those principles which had been previously acknowledged. That God must always act in consistency with both justice and mercy, the natural religionist believes; but how these attributes can be brought into harmonious contact in the restoration of the guilty, he knows not. When, however, the doctrine of the cross of Christ is understood by him, he immediately recognizes in it the full maturity and development of principles which he had known in their elementary seeds. The information

of the gospel is new, but not strange. Two recognized attributes of the Deity are manifested in a new connexion, but no new attribute is introduced. I should now prefer that the proposition had been expressed differently, as thus, "That its facts do embody in perspicuity and efficiency the abstract principles of natural religion." I am aware also that there is a considerable vagueness in the term "natural religion;" but there is no other word for it, and metaphysical accuracy is not of much moment here.

selves the strength of the most irresistible moral arguments that one man could address to another on any human interests.

IV. I have endeavoured to analyse some of the causes of the general indifference to or rejection of real Christianity, and to point out the sources of the multiplied mistakes which are made with regard to its nature. I have here made some observations on the indisposition of the human mind to attend to an argument which opposes any favourite inclination; on the opposition of Christianity, to the prevailing current of the human character; and on the bad effects arising from the common practice of deriving our notions of religion rather from the compositions of men than from the Bible. Infidels are not in general acquainted, through the Bible itself, with the system of revelation; and therefore they are inaccessible to that evidence for it which arises out of the discovery that its doctrinal facts all tally exactly with the character which its precepts inculcate. I have here also illustrated this coincidence between the doctrines and the precepts of the Bible in several parti