of which can be most amply, and incontrovertibly substantiated. These evidences form a nine-fold cord of unbroken strength.

1. Vast numbers of wise and good men, through many generations, and in distant countries, have agreed in receiving the Bible as a divine revelation.

2. The agreement of the sacred writers among themselves, is another cogent argument of their divine inspi

ration.

3. The miracles, by which the writers of the scriptures confirmed their divine mission to their contemporaries, afford us also a most convincing proof in this matter.

4. The prophecies contained in the sacred scriptures, and fulfilling to this day, fully demonstrate that they are divinely inspired.

5. Only the scriptures introduce the infinite God speaking in a manner worthy of himself, with simplicity, majesty, and authority.

6. The tendency of the scripture constitutes another unanswerable proof.

7. The actual effects, produced by the scripture, evince their divine original.

8. Brevity is so connected with fulness in the scriptures, that they are a treasure of divine knowledge, which has never been equalled, or exhausted.

9. Lastly, He that believeth, hath the witness in himself.

This Novenary of Proof should be studded in stars in the blue baldrick of heaven.

You may now say, perhaps, that these evidences of the divine inspiration of the Bible appear to us manifold, and conclusive; but have they thus appeared to men not only of strong and learned, but of unprejudiced minds? Have any men, except the clergy, whose business and livelihood it is to support this belief; any men eminent in science, in literature, in jurisprudence, in metaphysics, deemed the Bible a sacred book, as the only sure guide to salvation? Hear then the testimony of some such great,

and good men; men of different professions, of different sects, of different ages; men high in society, as in reputation; men profound in the investigation of truth, and in the detection of error:

There never was found, said the great Lord Chancellor Bacon, in any age of the world, either philosopher, or sect, or law, or discipline, which did so highly exalt the public good, as the christian faith.

There are no songs, said Milton, comparable with the songs of Zion; no oration equal to those of the prophets; and no politics like those which the scriptures teach.

In his own Bible, thus wrote the learned Sir William Jones I have regularly and attentively perused these holy scriptures; and am of opinion, that this volume, independently of its divine origin, contains more true sublimity, more exquisite beauty, more pure morality, more important history, and finer strains of poetry and eloquence, than can be collected from all other books, in whatever age or language they may have been written.

In his last moments, when his penitence was as great as had previously been his infidelity and his vices, Lord Rochester, laying his hand on the Bible, exclaimed with emotion: Ah, here is true philosophy. Here is the wisdom that speaks to the heart. A bad life is the only grand objection to this book.'

There is no book, said Selden, who, on account of his extensive acquirements, was called by Grotius the Glory of England, there is no book upon which we can rest in a dying moment but the Bible.

Edward VI, seeing a person once in the council-chamber, take a Bible and stand upon it, for the purpose of reaching some paper then wanted, was much displeased with him for making such a use of so sacred a book; and rising from his seat, the king took up the sacred volume, and having kissed it, in a very reverent manner, put it in its place again.

And the great Sir Isaac Newton, who thought it no dishonour to write a commentary upon a difficult part of Scripture, is said never to have read the name of God in the holy volume, without a sacred pause.

The Bible is a matchless volume, said the learned

Boyle; it is impossible we can study it too much, or esteem it too highly.

It is, said the profound Locke, all pure, all sincere, nothing too much, nothing wanting. Therein are contained the words of eternal life. It has God for its author; salvation for its end; and truth, without any mixture of error, for its matter.

Young man, said the learned Doctor Johnson, in his last illness, to a gentleman who sat by his bedside; attend to the advice of one, who possessed some degree of fame in the world, and who will shortly appear before his Maker: Read the Bible every day of your life.'

These are but a few, out of many, great men, who have thus voluntarily, and induced by no worldly motive, left on record their belief in and veneration for the blessed Bible; men who were accustomed to prove all things, and to hold fast that which was good.

But, you ask, are there no exceptions to these testimonies? No great men, who have refused to believe in the inspiration of the Scriptures? It is true, there have been here and there one, in different ages, and different countries; here and there a small shade to render the mass of light from the others the more luminous. But this rather confirms the testimonies of the others, that, after having provoked the sternest and bitterest scrutiny, the number of infidels and skeptics is comparatively so few.

But now do you ask, if the Bible be the only text-book to salvation, what then is to become of the Heathen? I reply, Leave them to God; he is wise; he is merciful. Those without the law, will be judged by the law written in their hearts; the law of conscience. But we are not to be their judges. Neither does this lessen our duty. Means are to be used to teach all nations. The Gospel is commanded to be preached to every creature. We must do our part, and leave the event to Him, who judgeth righteous judgment. If what errors of ignorance God will wink at, we know not; this we do know, that now He commandeth all men every where to repent.

Having thus, as we confidently hope, established, beyond any reasonable doubt, the entire credibility of the Holy Scriptures, and the Christian Religion, as the only sure guide to the salvation of man; and consequently the futility of all other guides, and other religions; the great question of the text still returns, What must I do to be saved? I answer in the words of Jesus Christ,' Search the scriptures, for in them ye think ye have eternal life; and they are they which testify of me.' Again we read, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.' Again, Whatever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have life.' Again, 'These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.' again, Whoso despiseth the word, shall be destroyed; but he that feareth the commandment shall be rewarded.' And yet once again, The holy scriptures are able to make thee wise unto salvation, through faith which is in Christ Jesus.' Thus, you perceive, that the way to learn What you must do to be saved? is diligently and humbly to search the Scriptures. If you do this, you will soon find, that what they enjoin in order to salvation is simply to believe Believe on the Lord Jesus Christ, and thou shalt be saved.'

And

But again, perhaps, will the question return, What is it to believe on the Lord Jesus Christ? Here, I acknowledge, that the answer is less simple, though not less plain. We must believe that, by the fall of Adam, whom God placed as our representative, he and his posterity must have perished, if Jesus Christ had not offered himself to pay the forfeit of our transgressions. That Christ was made sin, that is, a sin-offering for us, though he knew no sin, that we might be made the righteousness of God in him; that is, that through the righteousness he has fulfilled, and the atonement he has made, we might be accepted by God as righteous, and be not only pardoned,

but received into his favour.' This demands our utmost gratitude.

But to receive the benefits of this redemption, we must not only believe that Christ is the Way, the Truth, and the Life; but we must show our faith by our works. This belief especially supposes a deep remorse for former sins, for without repentance is no remission of sins; and a firm resolve to cease to do evil. Would you know the dangers of sin, again I say, search the Scriptures. They are full of warning. 'Would you behold the misery entailed upon mankind by malice, look at Cain; by pride, look at Haman; by covetousness, look at Ahab; by profaneness and sensuality, united with the forebodings of a guilty conscience,' look at the shaking Belshazzar. Would you be deterred from the sin of envy, and the horror of an abandonment by your God, let your imaginations summon up Saul. Would you discountenance revenge, show to your heart Herodias writhing beneath the accusations of John, and thirsting for his blood.' Or would you recoil from the sin of apostacy from the faith, drag to the light of a murderous self-condemnation the traitorous Judas. If you are thus led to shudder at, and avoid these and similar vices, you will easily adopt and foster their opposite virtues; you will learn to do well.

This learning to do well supposes not only a relinquishment of all sin; but includes also activity in obedience, with prayer, charity and love; indeed all the fruits of the Spirit. But I cannot better define, and sum up the several christian virtues, than to apply unto ourselves the advice of Saint Paul to the Romans. Let love be without

dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another; not slothful in business, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing instant in prayer; distributing to the necessity of saints, given to hospitality. Bless them which persecute you, bless, and curse not. Rejoice with them that do rejoice, and with them that weep. weep Be of the same mind one toward another. Mind not high things, but conde