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power and authority over his creatures, and may justly punish those who violate his laws, in what manner soever he pleases, commanded the Israelites to exterminate the Canaanites for their horrible crimes. The Israelitish nation, therefore, was the sword of God, the Great Magistrate of the earth; and they were no more to be condemned in thus acting, than the executioner who fulfils the last sentence of the law. And before other nations invade the territory of their neighbors on the same supposed authority as the Israelites, the same commission from heaven must be given ; and that commission must be authenticated by miracles equally evident, perpetual and wonderful.”--(Townsend.)

But how comes it to pass that infidels, all at once, are so ready to believe the scriptures ? What authority have they for believing that “ the Israelites stormed, took, sacked, burnt, and destroyed the city of Jericho, and put every living thing to death by the sword, even dumb beasts, harmless youths, young women, and innocent children ?" Why, just as much authority for believing that part of the impartial history, as they have that which tells of the miracles, and no more! How is this, that unbelievers are so ready to believe everything that is evil of the people of God, and so slow of heart to believe all the rest? The folly of such conduct is as palpable as the wickedness is great !—“They have rejected the word of the Lord, and what wisdom is in them ?”

It has often been denied that God ever held colloquial intercourse with man ; yet the same objectors will plead that God often speaks to us in his works and ways. How then does he speak to us ?-bynods and smiles, and frowns ?”. Why, this is the way that children, and mutes, and pantomimes, address us. To be sure, poetry, by an ingenious fiction, has given a speaking power to the visible heavens,

“ In reason's ear they all rejoice,
And utter forth a glorious voice.'

“ But, after all, abstract and complex truths, and the dark things of futurity, and the deep things of God, cannot be unfolded without a literal instructor. No man knoweth the things of a man, save the spirit of man which is in him : even so the things of God knoweth no man but the spirit of God. How then can they be known but by Divine revelation ? And if the things of God cannot be known but by immediate revelation from God, we may well suppose that He who is infinitely wise, and good, will not only make known his mind to man, but will take the best method of making it known. Scenic representations may affect the passions, and the senses, but they cannot impart light to the understanding like dialogue and demonstration.” (Mc Nicol.)

It is admitted that there are some things in the Bible which at first view seem to be at variance with the character of God the conduct of some of the saints—the actions of some of the prophets the ceremonial laws of Moses in some instances the historical relations of some things—and the poetical descriptions of others, seem, at first sight, to shock our delicacy and forbid our assent. But it must be remembered that, in the common affairs of life often, and more particularly in some of the most useful arts, many things are brought into use which seem calculated to destroy, rather than to save life. The lancet in the hands of a skilful surgeon, and the veriest poison in creation, in the hands of a wise physician, often prevent death, and serve as means to restore us to health. Iron bolts are as necessary, in a well built ship, destined to float on the ocean, as the lighter timbers, and the spreading canvass. " When we must go to sea, we shall choose to take a voyage in a vessel skilfully built and well rigged. The Deist may despise the equipment, and without furnishing any thing better, may drift away without either rudder, compass, sails, or oars; but we know if we embark and abide in the ship, and follow the directions of our Captain, we shall be saved.”— (Mc Nicol.)

“ I see not,” says Mr. Faber, “ how, upon his principles, the Deist can have any religion, or even be a virtuous man! The reason is obvious; he cannot be certain that he will please God by acting justly, until he first knows that God is just. He cannot be certain that he will please God by acting mercifully, until he first knows that God is merciful, and that he delights in mercy. He cannot be certain that he will please God by laboring after goodness, until he first knows that God is good. Without a previous certain knowledge of the moral attributes of God, it is wholly impossible for him to determine what line of conduct will be most pleasing to his Creator. Doubtless, if God be just, and good, and merciful, then justice, and goodness, and mercy, will be acceptable to him ; for like ever delights in its like. But here is the difficulty-the

Deist has no means of ascertaining whether God be just, and good, and merciful, or whether he be unjust, and bad, and unmerciful. Nay, he cannot so much as tell, whether there may not be many Gods, concurring indeed in the creation of the world, but widely differing in their moral attributes; he cannot tell whether there may not be two independent principles of good and evil. Under these circumstances of total ignorance, how is he to frame a religion for himself ? He may fondly imagine, that, by cultivating virtue, he is rendering an acceptable service to the Deity, when, all the while, he is doing what is most abhorrent from the divine nature, and therefore most displeasing. He can have no certainty that the very actions which gratify one God may not offend another." In conclusion, it must be admitted that there is

every thing, as to doctrine, in the scriptures, which it is necessary for man to believe concerning himself, his origin and future destiny; his Maker, and his Maker's will; his relationship to his Maker, and his duty to him; his relationship to his fellow man, and the various duties of his civil, religious, filial, fraternal, conjugal, parental, domestic, and social relations. Is there a duty which he can possibly owe to himself, or to another, that is not taught in the scriptures ? Is there a crime, transgression, or offence, which it is possible for him to commit in thought, word, or deed, that is not therein forbidden? Is there a truth which it is necessary for man to know, in order to his happiness here and hereafter, which is not taught in the scriptures ? Is there any state or condition into which it is possible for man to come, or be placed, but there is a direction given in the Scriptures how to fill that state with honor, or to bear that condition as he ought ? Is there a prayer which it would become man to utter before God, the form or outline of which is not found in the Scriptures? Is there a song of praise to God which it would be suitable for man to sing, either on earth or in heaven, the theme of which is not found in the scriptures? Is there a promise of comfort, or of aid, or of pardon, or of grace,

which it would be suitable in God to make to his helpless creature man, which is not found in the Bible? Is there a virtue, or temper, or moral excellence, that can possibly adorn human nature, or that it would be well to cultivate and promote, but is recommended in the sacred volume? And finally, is there any thing that is “ true, honest, just, pure, lovely, and of good report,” but is taught, recommended, and enjoined in the word of God? All the “ works of the flesh," as they are called by the apostle Paul in his epistle to the Galatians, and all the “ fruits of the Spirit,” are either pointed out, or alluded to in some form or other in these writings; and are not the one as strictly forbidden as the other are strongly enjoined? And are not the pains of an everlasting death denounced against the wicked, and the joys of an endless life promised to the righteous in every age and place? Our Bible teaches us to love God with all our heart, and mind, and strength, and our neighbor as ourselves. Can the Deist point us to any thing better ? Has he any thing equal to the moral law of Moses, contained in the ten commandments ? Has he any thing to compare with our Saviour's ser

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