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enumeration of miracles wrought, and prophecies fulfilled; no analysis of doctrine, or selection of pointed sayings: all is told which struck the writer as remarkable, as it appeared or was related to him, without even adherence to the order of time. Yet the whole presents us with a perfect character, teaching perfect doctrine, and at once furnishing the example of obedience in all things necessary for man, and using the language of command, as him to whom "all power was given in heaven and in earth." Now when we consider what the greatest minds have done in their attempts to develop perfect characters, and remember by whom these accounts were written, at what time, and in what countries; if we further consider what others have written of the same nation, and recollect that this is a solitary instance of perfection; that it was not progressive, not the labour of successive ages to render it faultless; but that a few poor fishermen and others of Galilee sent out these accounts of the Founder of Christianity, these statements of the nature of his religion, which, after nearly 1800 years, still appear in all nations equally and essentially divine—we must, we cannot do otherwise than follow the dictates of common sense, in believing them divine.

CONVERSATION XVIII.

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MR. B.

THERE is only one remaining portion of the Evidences which it appears necessary for you to consider. We have seen the adaptation of Christianity to all nations and all ages: it remains that we examine into its adaptation to all persons of every class in society.

BEATRICE.

I recollect our Saviour's expression, "To the poor the Gospel is preached;" but this does not restrict its influence to the poor alone.

MR. B.

By no means: nevertheless, it has been in some respects the peculiar characteristic of the Gospel, that it extended its benefits to all alike, the poor as well as the rich.

EDWARD.

The Grecian philosophy was altogether defective in this respect: it left the great mass of mankind to pursue the same courses, however vicious.

MR. B.

At the time of our Lord's appearing, Judea also was infected with the same error. The professed teachers of the people cared for very little beyond

the preserving their own authority; and to do this with the least inconvenience to themselves, they "took away the key of knowledge, and neither entered in themselves, and those that would they hindered." The philosophising sects cared nothing for those who were not able to enter into the subtleties of their disquisitions; and in general the higher ranks were quite indifferent to the welfare of those beneath them.

EDWARD.

In these respects, other countries have been in a great measure similarly circumstanced.

MR. B.

The same causes produce the same effects, though the names may be changed. Hence, however, arises the importance of a religion which shall do that which philosophy cannot do; which shall present objects of contemplation sufficiently great to interest the strongest mind, and fix the attention of those whose attainments enable them to range over a vast extent of human knowledge, and which shall at the same time have much that even the lowest can understand, and feel to be of importance.

BEATRICE.

A religion, indeed, suited for all times and countries, would yet be very partial, if only adapted for a peculiar class.

MR. B.

In addition to this power of universal application, a religion which is designed to produce great effects must be able to operate upon the mind by sufficient motives. Commands without sanctions, precepts without authority, are of little avail, particularly to the lower orders. A well-regulated and well-informed mind may be capable of doing and suffering much by the aid of "divine philosophy;" but it is vain to reason with the suffering poor, who are also ignorant, on general principles of necessity, fitness, and expediency. "He refuseth to hear the voice of the charmer, charm he never so wisely." Now the Christian religion does possess both the power of fully occupying all minds, from the least to the greatest, and that of influencing all by sufficient motives.

EDWARD.

But to contrive a religion possessed of these qualifications would have been a task far beyond the powers of a set of poor Galileans; so in this I see we have additional evidence of the divine origin of Christianity.

MR. B.

It is not my intention to go into details connected with the peculiar doctrines of Christianity, as of course it would be necessary for me first to

establish them from the Scriptures; but it is allowed on all hands, that its doctrines are sufficient to fix the attention, and exercise the highest powers of the mind. They are also not delivered as matters to be reasoned upon, and retained or rejected, according to our view of their propriety; but are taught simply upon authority, and as such they may be received by the lowest classes. The things into which "angels desire to look," and which the mightiest intellects have not been able to grasp, may yet to the humble believer afford strong ground of comfort or instruction: for it is not true, as some would persuade the world, that the doctrines and precepts of Christianity are independent of each other. They are so mingled together, and the latter in particular so arise from the former, that they cannot be separated. They rest upon the same authority; and since, in the precepts respecting practice, we know that nothing has been enjoined to be done but what is good, so in those respecting faith, we ought to conclude nothing has been enjoined undeserving of our belief.

BEATRICE.

But is not the vast difference in belief an objection deserving of consideration?

MR. B.

We have before reduced all belief necessary to

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