nally hostile to the new religion; whose motives for examining with care the facts on which it rested were as urgent and solemn, and whose means and opportunities of ascertaining their truth were as ample and unfailing, as can be conceived to conspire; so that the supposition of their falsehood cannot be admitted, without subverting our trust in human judgment and human testimony under the most favorable circumstances for discovering truth; that is, without introducing universal skepticism.

There is one class of christian evidences, to which I have but slightly referred, but which has struck with peculiar force men of reflecting minds. I refer to the marks of truth and reality, which are found in the Christian records; to the internal proofs which the books of the New Testament carry with them, of having been written by men, who lived in the first age of Christianity, who believed and felt its truth, who bore a part in the labors and conflicts which attended its establishment, and who wrote from personal knowledge and deep conviction. A few remarks to illustrate the nature and power of these internal proofs, which are furnished by the books of the New Testament, I will now subjoin.

The New Testament consists of histories and epistles. The historical books, namely, the Gospels and the Acts, are a continued narrative, embracing many years, and professing to give the history of the rise and progress of the religion. Now it is worthy of observation, that these writings completely answer their end; that they completely solve the problem, how this peculiar religion grew up and established itself in the world; that they furnish precise and adequate causes for this stupendous revolution in human affairs. It is also wor

thy of remark, that they relate a series of facts, which are not only connected with one another, but are intimately linked with the long series which has followed them, and agree accurately with subsequent history, so as to account for and sustain it. Now that a collection of fictitious narratives, coming from different hands, comprehending many years, and spreading over many countries, should not only form a consistent whole, when taken by themselves; but should also connect and interweave themselves with real history so naturally and intimately, as to furnish no clue for detection, as to exclude the appearance of incongruity and discordance, and as to give an adequate explanation and the only explanation of acknowledged events, of the most important revolution in society; this is a supposition, from which an intelligent man at once revolts, and which, if admitted, would shake a principal foundation of history.

I have before spoken of the unity and consistency of Christ's character as developed in the Gospels, and of the agreement of the different writers in giving us the singular features of his mind. Now there are the same marks of truth running through the whole of these narratives. For example, the effects produced by Jesus on the various classes of society; the different feelings of admiration, attachment, and envy, which he called forth; the various expressions of these feelings; the prejudices, mistakes, and gradual illumination of his disciples; these are all given to us with such marks of truth and reality as could not easily be counterfeited. The whole history is precisely such, as might be expected from the actual appearance of such a person as Jesus Christ, in such a state of society as then existed.

The Epistles, if possible, abound in marks of truth and reality even more than the Gospels. They are im

bued thoroughly with the spirit of the first age of Christianity. They bear all the marks of having come from men, plunged in the conflicts which the new religion excited, alive to its interests, identified with its fortunes. They betray the very state of mind, which must have been generated by the peculiar condition of the first propagators of the religion. They are letters written on real business, intended for immediate effects, designed to meet prejudices and passions, which such a religion must at first have awakened. They contain not a trace of the circumstances of a later age, or of the feelings, impressions, and modes of thinking by which later times were characterised, and from which later writers could not easily have escaped. The letters of Paul have a remarkable agreement with his history. They are precisely such as might be expected from a man of a vehement mind, who had beer. brought up in the schools of Jewish literature, who had been converted by a sudden, overwhelming miracle, who had been entrusted with the preaching of the new religion to the Gentiles, and who was everywhere met by the prejudices and persecuting spirit of his own nation. They are full of obscurities growing out of these points of Paul's history and character, and out of the circumstances of the infant church, and which nothing but an intimate acquaintance with that early period can illustrate. This remarkable infusion of the spirit of the first age into the christian records cannot easily be explained but by the fact, that they were written in that age by the real and zealous propagators of Christianity, and that they are records of real convictions and of actual events.

There is another evidence of Christianity, still more internal than any on which I have yet dwelt, an evi

dence to be felt rather than described, but not less real, because founded on feeling. I refer to that conviction of the divine original of our religion, which springs up and continually gains strength, in those who apply it habitually to their tempers and lives, and who imbibe its spirit and hopes. In such men, there is a consciousness of the adaptation of Christianity to their noblest faculties; a consciousness of its exalting and consoling influences, of its power to confer the true happiness of human nature, to give that peace, which the world cannot give; which assures them, that it is not of earthly origin, but a ray from the Everlasting Light, a stream from the fountain of Heavenly Wisdom and Love. This is the evidence which sustains the faith of thousands, who never read and cannot understand the learned books of christian apologists, who want, perhaps, words to explain the ground of their belief, but whose faith is of adamantine firmness, who hold the gospel with a conviction more intimate and unwavering, than mere argument ever produced.

But I must tear myself from a subject, which opens upon me continually as I proceed.-Imperfect as this discussion is, the conclusion, I trust, is placed beyond doubt, that Christianity is true. And, my hearers, if true, it is the greatest of all truths, deserving and demanding our reverent attention and fervent gratitude. This religion must never be confounded with our common blessings. It is a revelation of pardon, which, as sinners, we all need. Still more, it is a revelation of human immortality; a doctrine, which, however undervalued amidst the bright anticipations of inexperienced youth, is found to be our strength and consolation, and the only effectual spring of persevering and victorious virtue, when the realities of life have scattered our vis

ionary hopes; when pain, disappointment, and temptation press upon us; when this world's enjoyments are found unable to quench that deep thirst of happiness which burns in every breast; when friends, whom we love as our own souls, die; and our own graves open before us. To all who hear me, and especially to my young hearers, I would say, let the truth of this religion be the strongest conviction of your understandings; let its motives and precepts sway with an absolute power your characters and lives.