As the principal object of this treatise is to demonstrate and explain a fundamental fact in Christianity, many of its readers may be disposed to think that it should here terminate, and that any attempt at practical application, especially on the part of one who has no regular call to such an office, would be superfluous and obtrusive. Yet, on the other hand, it seems scarcely proper to quit so solemn a subject without making an effort to secure some of the beneficial effects which it is calculated to produce; and the author will therefore venture to address a few remarks of this kind, both to professed Christians, and to those by whom the gospel, although sufficiently known, has never yet been cordially embraced.

Amongst the many who belong to the latter class, no reasonable person will, it is presumed, question the possibility of a revelation from heaven, the expediency of its publication in the written form, or the duty incumbent on all who are apprized of the existence of such a document, to give it a careful and candid examination; in order that, if spurious, it may be rejected, and if genuine, it may be acknowledged and obeyed. Such is confessedly the duty of subjects with regard to the alleged proclamations of their human governors; and the duty must be still more cogent in reference to proclamations which profess to emanate from the sovereign of the universe; for, when the reality of a message from God is under consideration, indifference and neglect are scarcely less criminal than blind credulity, or wilful unbelief. Except, therefore, a document of this kind is discredited by some glaring falsehood or deficiency, it demands immediate and impartial investigation, and the proper course to be pursued is to inquire at once for positive evidences of truth; since, whether these are discovered or found wanting, the principal question will thus be promptly resolved; and, if it is answered in the affirmative, there will be time enough afterwards for the examination of difficulties and obscurities, inseparable from such subjects, but which in the case here supposed cannot be of material importance. To commence with the latter process is manifestly wrong; since it is well known that researches of this kind are usually unsatisfactory, and often interminable. After the most persevering and laborious study, no higher conclusion can result from them than the negative one above mentioned; and in the mean while, decisive proofs, admitting of easy and rapid attainment, may have been entirely neglected.

Of the divine origin of the Scriptures relating to the Mosaic and Christian covenants, which although distinct are intimately connected, many demonstrations have been given; and another of a somewhat novel description is now added, to which the serious attention of those who are still unconvinced is earnestly entreated. To such persons the author would respectfully say; — Examine strictly, but fairly, the evidence here presented, and ask yourselves whether it is chargeable with any fallacy or defect. Would a fable, whether cunningly or grossly devised, endure so minute and searching a scrutiny without being detected? Can a system of religious doctrine, which under such a scrutiny becomes only so much the clearer and the more confirmed, be otherwise than true? Consider the force which this demonstration derives from its physical character, whereby all the tangibleness and reality belonging to that branch of knowledge is extended to spiritual topics of the most refined and elevated nature; — from its latency, whereby it plainly appears not to be artificially contrived, but essentially connected with the subject; — and from its perfect harmony, when at length developed, with all previous evidences to the same effect. If, on doing this, you find that you can neither deny the facts, refute the reasoning, nor disprove the conclusion, you have no alternative but to acknowledge the Scriptures, thus and otherwise demonstrated, and more especially the gospel, which it is their principal object to proclaim, as a genuine revelation from God.

But the matter does not end here. The gospel is not merely a message to be believed, but an offer to be accepted, and that offer nothing less than the divine friendship, which on certain conditions you are graciously invited to embrace, with a view to your present and eternal happiness, thus only to be secured. These conditions are repentance towards God, faith in the Lord Jesus Christ, and co-operation with the Holy Spirit in the work of personal sanctification; implying on your part a consciousness of depravity, a desire of salvation, and a willingness to adopt the plan divinely provided for that purpose. To refuse this plan, or to substitute another, in its place, would manifestly be the height of impiety and presumption. Whatever may be the ultimate fate of those who have never heard of a Saviour, little reflection is required to answer the questions proposed by the two principal apostles; — "How shall we escape, if we neglect so great a salvation?" — and — "What [will be] the end of those who obey not the gospel of God?"¹ — This plan commends itself to the approbation of all well-disposed and intelligent minds, by its exact conformity to natural facts and principles. It is obvious, even to ordinary reason, that God can neither transgress his own laws, nor suffer them to be transgressed with impunity by others, hence the necessity of atonement; — that depraved beings cannot be reclaimed and elevated by their own unassisted efforts, hence the necessity of the Holy Spirit's influence; — and that free agents, when thus depraved, cannot be made virtuous and happy without their own concurrence, hence the vast amount of religious and moral instruction communicated by the Scriptures, and their numerous and urgent exhortations to repentance and self-culture.

Depravity, or deficiency of moral principle, is the mental malady of all mankind in their present stage of existence. Under many varieties of mode and degree, it adheres more or less to every human being without exception, prevails in all times and places; and, if left to itself, shows no tendency to amendment. The explanation of this state of things may be difficult, but the fact is certain, being as fully attested by experience as by revelation. From this negative yet prolific source are derived the various defects and derelictions of duty which, although less appalling than positive transgressions, involve so large an amount of evil; as well as the more flagrant crimes which, with all their aggravation, are merely the result of unbridled appetites and passions, neither hurtful nor sinful in themselves, but liable to become inordinate and destructive when not controlled by higher motives. The supremacy of moral principle in rational beings, that is, of a cordial and inviolable regard to the relations in which they are placed, is, on the other hand, the original law of their nature, indispensable to their complete enjoyment of the divine friendship, and consequently to their happiness. The demands of this principle are represented in Scripture by the two cardinal commandments,— "Thou shalt love the Lord thy God with all thy heart, with all thy mind, with all thy soul, and with all thy strength;" — and — "Thou shalt love thy neighbour as thyself." — The means of recovering this principle, when lost, are supplied by the gospel alone, which not merely exhibits in theory the conditions required for the purpose, but has also been found practically efficacious by men of all classes, and under all circumstances. Whether high or low, young or old, refined or ignorant, — "Greek or Jew, Barbarian, Scythian, bond, or free," — all who ever gave it a fair trial have experienced that — "it is the power of God unto salvation to every one that believeth."² — Under the gospel dispensation, the Deity does not command mankind to make an atonement for their sins, and by their own efforts to re-establish the authority of the moral principle over their hearts; but graciously offers to bestow on them both these inestimable blessings, on the sole condition of their grateful and willing co-operation.

Unless, however, men are conscious of their mental disease, anxious for its removal, confident in the means appointed for their recovery, and resolute in applying them, the remedy is provided in vain. Rational conviction is, accordingly, the first step towards conversion. It is on this account that so many demonstrations of the truth of Christianity, and so many expositions of its nature and design, have been collected. It is for this purpose that the present treatise has been composed. Once more, therefore, would the author say to all who on this momentous subject have hitherto been sceptical, or indifferent, — Examine attentively the foundation on which you are invited to build, and convince yourselves of its firmness and security, as likewise of the guilt and danger of rejecting it. Having done this, break off delay, resist the evil influences which would oppose a right decision, and engage with energy in the course enjoined by your benevolent Creator. Life, the only opportunity granted for this purpose, is short and uncertain. Death can never be far distant. The prize to be lost or won is nothing less than the friendship of God, and eternal happiness. Compared with such a prize, no exertions can be too great, no sacrifices or sufferings too severe; and yet it is offered to you as a free gift, demanding only your cordial and active concurrence. Resolve, then, to close at once with the gracious invitation. You cannot decide too soon. To-morrow may be too late. — "Behold! now is the accepted time, behold! now is the day of salvation."³

To Christian readers the foregoing treatise cannot be expected to communicate much information; but may nevertheless be of some service, either by presenting old truths in a new light, or by suggesting useful applications. Thus, it may perhaps induce them to maintain with increased earnestness the supreme authority of the Scriptures, rationally interpreted, as the sole and sufficient code of revealed religion, to the total exclusion of human opinions and traditions. But, as these Scriptures were composed in ancient times, and foreign languages, they require to be translated and explained; and, in order that the meaning and spirit of the original may be fully and faithfully represented, such translation and exposition must be founded on fixed and demonstrative principles, and sustained by the aids of sound and scientific learning. To a considerable extent this has been already accomplished; so that, notwithstanding the impediments occasioned by the number and variety of existing languages, almost all nations are now enabled to read the word of God in their own tongues. There still remain, however, difficulties and obscurities connected with scriptural subjects, which, although not of vital consequence, are neither uninteresting nor unimportant. To elucidate them, as far as may be practicable, recourse must be had to the same method of critical investigation which is employed to illustrate human writings; namely, an accurate analysis and application of all the facts and principles concerned, including the laws of mind and speech, to which must be added a due regard to the effects of divine interposition, whether providential or miraculous. This is indeed the only method which exists for the attainment of knowledge on such subjects, and the only one capable of yielding rigorous demonstration. Nothing, therefore, can be substituted in its place; and the mere opinions and-traditions of men, even of the wisest and best, cannot of themselves furnish sufficient ground for assent. On the other hand, when a scriptural demonstration has once been established, it becomes a permanent and universal acquisition, independent of authority, incapable of refutation, and available to all mankind. The treatise now completed has been constructed throughout in accordance with these views; and if the efforts of the author have proved in any degree successful, they may give encouragement to others to do likewise.

It may also suggest to Christians of different denominations additional motives to unity and brotherly kindness; by reminding them that, in spite of their lamentable dissensions on religious subjects, the points wherein they agree are far more numerous and important than those on which they differ. By all who make a credible profession of the gospel, the divine authority of the Scriptures, for example, is fully admitted, and by a large proportion of them the scriptural system of facts, doctrines, and precepts, which has been cited in this treatise, is firmly maintained. Might they not hence infer, even independently of other arguments, that this system comprises the essentials of Christianity, and was intended by its adorable author to be the basis on which his followers should universally combine? If such is the case, ought they not on this very ground to esteem all other religious tenets and observances, even when correct and useful, as non-essential; to regard all their fellow Christians, notwithstanding minor differences of opinion and infirmities of character, with cordial affection, as members of the same spiritual family; and to join them as freely as possible in friendly communion, with a view to their mutual improvement, and the benefit of the world at large? That during the long period of eighteen centuries Christian churches should have pursued a course so opposite, should have committed so many crimes and errors, and at the end of that period should still continue in a state so defective and discordant, is a deplorable fact, which strongly illustrates the force of human depravity, and the obstinate resistance which it opposes, even in persons professedly pious, to the only remedy which God has provided for its correction. In order to prevent similar evils in time to come, and to hasten the final triumph of the gospel, every Christian should remember that, whatever may be his predilection for the particular church with which he is connected, nothing can justify him in countenancing its abuses, or release him from his responsibility to obey all the commands of God, without exception or reserve, especially the great command so distinctly stated by the apostle John, — "that we should believe on the name of his Son Jesus Christ, and love one another as he gave us commandment." — And lest there should be any doubt respecting the proper objects of this brotherly love, the same apostle shortly afterwards adds; — "Whosoever believeth that Jesus is the Christ is born of God, and whosoever loveth him that begat loveth him also [that is] begotten by him."⁴ — Every Christian who means to comply with this command must, therefore, faithfully maintain the system of evangelical truth exhibited in the sacred volume, and zealously cultivate the holy and benevolent dispositions which it is the principal design of that system to produce. If he does this, he will be infallibly led to esteem as his fellow-Christians all who sincerely love the Lord Jesus Christ, to delight in their society, and, as opportunity permits, to co-operate with them for the advancement of their common cause. An absolute uniformity on all points of religious opinion and practice is neither possible, nor perhaps desirable; but such a degree of unanimity as is here advocated would answer every useful purpose, and might easily be attained by all who really desire it, and who for this end are resolved, at whatever sacrifice, to obey God rather than man.

Lastly, this treatise may furnish Christians with additional motives to engage with energy in missionary exertions, both at home and abroad. For the office of pastor, or superintendent of a church, few of them comparatively have either call or qualification; but to be a missionary, on a larger or smaller scale, is the duty and privilege of every Christian. In a remarkable passage of Paul's epistle to the Ephesians, it is expressly affirmed that one of the principal objects of the higher offices divinely established in the Christian church is to train its members to ministerial work, for the edification of the body of Christ; and the apostle therefore subjoins the appropriate exhortation, — "Let us be no longer children, . . . . . . but, holding the truth in love, let us in all things grow up unto him who is the head, [even] Christ, by whom the whole body is organized and compacted, and through the active co-operation of every member, according to the due proportion of each, increaseth unto the edification of itself in love."⁵ — On this plan the primitive Christians constantly acted. So when, after the martyrdom of Stephen, the infant church at Jerusalem was severely persecuted by the Jewish authorities, all its members, with the exception of the apostles, fled from the capital, and dispersing themselves through the regions of Judea and Samaria, went everywhere preaching the gospel. Some of them even proceeded to Phoenicia and Cyprus; and, as soon as by the conversion of Cornelius and his friends the door of faith had been opened to the Gentiles, preached at Antioch to the idolatrous Greeks, with the happy result mentioned by the evangelist Luke, namely, that — "the hand of the Lord was with them, and a great number believed, [and] turned to the Lord."⁶ — To this plan. under the divine blessing, Christianity owed much of its wonderful success at the commencement of its career; and to the same plan, too generally neglected in later times, it must again be indebted, if that success is ever to be renewed. At present it scarcely keeps pace with the progress of population; but, were every Christian to do his duty in this respect, its converts would probably multiply with accelerating rapidity, till they filled the earth. For the effective discharge of the missionary office, nothing more is required than a faithful application of the principles already described. The divine authority and sufficiency of the Scriptures must be strongly inculcated. From these sacred records the system of evangelical truth must be simply and clearly deduced, without addition, subtraction, or alteration. Nothing must be represented as essential to it which is not therein declared to be so; and the doctrines taught must be illustrated by suitable conduct on the part of the teacher, and more especially by the genuine manifestations of piety and integrity, of brotherly kindness towards all fellow-Christians, and of benevolence towards all mankind.

The inducements to pursue this course are many and great; since it is evidently most acceptable to the Deity, necessary for the welfare of the human race, both in this world and in the next, beneficial to the agents themselves, and comparatively easy of execution. It is stated on the highest authority that — "all have sinned, and fallen short of the glory of God, [and are] justified freely by his grace, through the redemption which is in Christ Jesus; . . . . . . that God would have all men to be saved, and come to an acknowledgment of the truth; for [there is] one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time; . . . . that there is no salvation in any other, for there is no other name under heaven, given amongst men, whereby we must be saved; . . . . . . that whoso reclaimeth a sinner from the error of his way, will save a soul from death, and cover a multitude of sins;" — and finally, that... "the teachers [of piety] shall shine as the brightness of the firmament, and they who turn many to righteousness as the stars for ever and ever."⁷ — This is therefore the only method of salvation which God has provided, the only one which Christians are authorized to proclaim. It is not their office to judge other men, especially those to whom the message has never been addressed, nor to pronounce concerning their future destiny. It is not their province to convert the heart to God, a work far beyond the reach of human power, and to effect which is the peculiar prerogative of the Holy Spirit; but the work of ordinary instruction and persuasion which is really assigned to them, although humble and subordinate, is not the less necessary. That blessed agent declines the task of preliminary cultivation; but, when the ground has been duly prepared, and the seed liberally sown, it is he alone who can impart the vital principle of genuine religion, and afterwards advance it to perfection. Their simple but honourable duty is to disseminate the Scriptures as widely as possible, to make known the gospel therein revealed by their words, and to recommend it by their actions. But, as conversion is founded on conviction, and as miraculous proof is not now afforded, they must have recourse to rational and demonstrative evidence. To assist in furnishing such evidence is the object of the treatise now brought to a close; and, if it has accomplished this object, and shall in consequence contribute, however feebly, to the diffusion and beneficial influence of divine truth in the world, it seeks no other reward.

1) Heb., chap. 2, v. 1-4; — 1 Peter, chap. 4, v. 17, 18.

2) Matt. chap. 22, v. 34-40; — Mark, chap. 12, v. 28-31; — Rom. chap. 1, v. 14-16; — Coloss. chap. 3,v. 10, 11.

3) 2 Corinth, chap. 6. v. 1, 2; — Heb. chap. 3, v. 7-15.

4) 1 John, chap. 3, v. 21-23; chap. 4, v. 19-21; chap. 5, v. 1-3.

5) Ephes. chap. 4. v. 7-16; — Coloss. chap. 2, v. 1-19.

6) Acts, chap. 8, v. 1-4; chap. 11, v. 18-21; chap. 15, v. 7-9, 13, 14.

7) Dan. chap. 12, v. 2, 3; — Acts, chap. 4, v. 8-12; — Rom. chap. 3, v. 23, 24; — 1 Tim. chap. 2. v. 3-6; — James, chap 5, v. 19, 20; —2 Peter, chap. 3, v. 9.