which they afterwards see cause to regret, and are led to adopt a different course for the future, so God, in order to express his abhorrence of sin, is said, for instance, to have repented that he had made man, who committed it. Not that he was sorry for what he had done, for that is impossible; nor, that he was disappointed in his expectations from man, for that is equally impossible: since he perfectly knows the end from the beginning; but in order to shew how totally contrary men's sinful actions were to his holy nature, and to express his determination henceforth to pursue a different course in regard to them, he speaks and acts as a man would speak and act, who repented of any thing that he had done. God, the Bible reiterates, changes not; but man changes, sometimes from good to bad, and sometimes from bad to good; and God, in consequence, changes his conduct towards him; as it is said in the case of the Ninevites, when they repented of their sins, "Gud repented of the evil that he had said that he would do unto them, and he did it not.' The Bible also teaches that, generally speaking, God's threats and promises are conditional. Thus we read, "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil, that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build, and to plant it; if it do evil, in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them." But God himself changes not: he ever pursues the same course of conduct in his creatures. No where in the Bible do we find, as in other religions, that God gives a command to-day, and nullifies it to-morrow-that, while he proclaims himself pure, he is really the author of sin-that, while he calls himself true, he contradicts both his word and his works-that he is sometimes one, and sometimes many-that he is sometimes in this body, and sometimes in that-that to-day he is a man, and to-morrow a beast-that at one period he is wise, and at another so ignorant that he does not know even himself. We find in the Bible no such unworthy statements of God. It uniformly teaches that he is "Jehovah, he changes not," ,"-that with him "is no variableness nor shadow of turning." We conclude, then, that the Bible establishes * Jonah, iii. 10. † Jer. xviii. 7—10.

Jas. i. 17.

the divine immutability; and that by his word and by his works this, as well as God's other attributes, is magnified and rendered illustrious.

From a review of our investigation so far, it appears undeniable, that in the Bible the marks of a divine religion, and the marks of the Christian, correspond to each other, and coincide, as the right eye does with the left. We, therefore, thankfully and joyfully, continue our examination of it in reference to the other marks. May God graciously continue to us his assistance, that if this be the true religion, we may be enabled to set it forth clearly as such, and all may have grace to embrace it!

CHAPTER II.

II. Whatever account of the CREATION of the WORLD and of MAN a true religion may contain, it must be such as is worthy of the divine attributes, (man's common sense being judge,) and such as tends to the setting forth the divine glory, as stated in the Introduction.

First in reference to the creation of the world, and the reason of it. From the Bible it appears that God created the world and all things, not from matter previously existing, nor from something evolved from himself, but simply by his word: "He spake and it was done, he commanded and it stood fast." The first and the second chapters of the book of Genesis give a detailed account of creation; which God, to shew man the order with which he proceeds, as well as to exemplify his general method of bringing his creatures gradually to perfection, completed in six days; and sanctified the seventh day; thereby teaching man to labor for his daily bread, and to devote at least one seventh of his time to holy and religious purposes.

*

This statement respecting the creation is repeated, more or less, in defferent places throughout the Bible. In the Psalms we read, " By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth."+ "Thus saith God the Lord, he that created the heavens and

* It is not uncommon to hear the Hindus cavil at our account of the creation, merely because it represents God as employing six days in it. † Ps. xxxiii. 6.

stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein," &c.* Similar statements abound throughout the prophets, and the New Testament.

As to the end of creation, it was not that God needed anything to increase his blessedness, but that his greatness and his goodness might be manifested; and his creatures, by imitating his character, might, in their measure, partake of his happiness.† As to the creation of man, in particular, the Bible states that God made him of the dust of the ground, and breathed into him the breath of life; and that he created him in his own image. Not that God has any shape like that of man: mental likeness, only, is intended. That is, as God is intelligent, holy, and righteous, so, in his degree, was man created; as it is written, "Put on the new man, which is renewed in knowledge, after the image of him that created him."§ Hence when man was first created, he was not a sinner as he is now; and he was created on purpose to know and love his Maker, to walk in his ways, to please and to glorify him, to love his neighbor as himself; and ever remaining in communion with his God, to be loved, and to be happy. Man, however, disobeying the divine law became a sinner; nevertheless, according to the Bible, the original end of his creation was not thereby nullified, but the means whereby that end was to be obtained were changed. A divine Mediator and Saviour was appointed; so that though man was still to obtain heaven, it was not to be by his own works, but by the works and merits of his great surety; and, therefore, after he became a sinner, the word of God was given, and the way of salvation made known to him.* According to the Bible, God did not prepare hell for man, but for Satan and his angels. Man was created to be happy like his Maker, and to enjoy his presence for ever in heaven; and though, by sin he has forfeited these high privileges, and rendered himself worthy of hell, still there is no necessity for his going there. Nevertheless if, by obstinately persisting in rebellion and unbelief, he finally go there. God's glory, the great and final end

*Isa. xlii. 5.

Gen. i. and ii.

† Ps. xix. and cxlviii. Rom. i. &c. &c.

§ Col. iii. 10.

Deut. vi. 4. Luke, x. 27. Lev. xix. 18. Matt. xxii. 39 Jas. ii. 8. * 1 Tim. i. 15. Titus, iv. 7.

† Ez. xviii. 23. xxxiii. 11. 2 Pet. iii. 9. Matt. xxv. 41.

of all things, will be as much manifested in his eternal torments, as it would have been in his eternal happiness, had he repented and embraced the gracious offer of deliverance made to him.

The salvation provided for sinful man is such, that it puts him in possession of infinitely higher dignity and bliss, than he could possibly have attained to had he never sinned. Had he not sinned, he would have enjoyed the fruits of a creature righteousness; having sinned he is, by God's infinite grace and mercy, through the atonement of Christ, made partaker of the fruits of a divine righteousness. If then, by persisting in sin, he render himself worthy of hell, the fault is entirely his own; and a double punishment, in consequence, will be awarded to him; first, because by breaking the law of God he has become a sinner; secondly, because having become a sinner, he has rejected the atonement for sin. It is written, "he that believeth on him" (that is on Christ) "is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God."* Whosoever, then, with true repentance, believes in Jesus Christ, will obtain salvation; but whosoever, remaining in his sins, rejects Christ, will most certainly perish for ever. "He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life; the wrath of God abideth on him."+

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CHAPTER III.

III. A true religion must give an account of the RELATIONS existing BETWEEN GOD AND MAN. In the Bible it is stated that as God is the creator, so is he the preserver of man, and rules over him and all things; and that in him all creatures "live, and move, and have their being."§ There is nothing said of fate or destiny; on the contrary, we are taught that God endued man with power to do good or to do evil-to know God and keep his commandments; or, to forget him, and thus merit for himself punishment. God clearly explained to him what he ought to do, and what he ought not to do; and shewed him beforehand the happy consequences of obedience, and the punishment of disobedience. Man ought,

* John, iii. 18. † John, iii. 36. The Introduction. § Acts, xvii. 28.

therefore, to believe and to trust in God his maker-to fear him, and to love him with all his heart, with all his soul, and with all his strength-to worship him in spirit and in truth, and at all times to sing his praises, and to rejoice in him—to glorify his name and his word, and to continue all his life long devoted to his service and worship.

In respect to his fellow-man, it is his duty to love his neighbour as himself, and to do unto all men, as he desires they should do unto him. To love, honour and obey his father and mother, and to succour them in necessity: to honour and obey the king, and all in authority under him : to obey his masters, and teachers: to respect his superiors, and to conduct himself with humility towards them to hurt no one by word or deed: to be diligent in his calling, and on no account, though his life were at stake, to utter a falsehood: to entertain no enmity or hatred in his heart to fly from deceit and wickedness of every kind: to speak evil of no man to keep his body in temperance, soberness, chastity: not to covet other men's goods, but to labour to get his own living, and to eat his own bread, and to do his duty in that state of life in which God has placed him: to love and and wish well to his enemies: to pray for those who persecute and spitefully treat him, that he may be the approved child of his heavenly Father. As God causes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust; and gives them all things richly to enjoy-nay, amongst dumb animals even, the cow gives milk to him who kills it, and the tree also yields its fruit and affords its shade even to him who cuts it down*-so in this religion, man is instructed and commanded to cultivate the disposition of his maker; and, as far as may be, to imitate his goodness and excellency. Alone, and with his family, and also in the public assembly, he is taught to practise the reading and hearing of God's holy word, and to engage devoutly in his worship; and to use his wealth, his influence, and his every faculty to spread the knowledge of God and holiness throughout the world. In short, whatever he does, whether in word or deed, he is "to do all to the glory of God." He is, moreover, instructed to prepare for the day of judgment; when he will have to give an account to God of all the deeds done in the body, and receive according to what he hath done, whether it be good or bad.