with all its antecedent and concomitant circumstances, it will appear to carry with it a most evident demonstration of his divinity. On various occasions, he not only positively foretold that he should be put to death, and that he should rise again on the third day; but he distinctly described the manner of his death, and the mode of treatment he should receive from bis enemies, in the course of his passion. Matt, xviii. He said to his disciples, Behold we go up to Jerusalem, and the Son of Man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to be mocked, and to be scourged, and to be crucified, and the third day he shall rise again; verses 18, 19. See Mat. xvi, 21; xvii, 9 and 22-Mark viii, 31; ix, 8; x, 34 -Luke ix, 22; xviii, 33. Who, without the divine knowledge of the secrets of hearts and of future events, could have predicted, so positively, that he should be betrayed, that he should be condemned to death, be delivered to the Gentiles, be mocked, be scourged, and be crucified, by his enemies? Who, without the knowledge of the decree of God to exert his omnipotence on a particular day, could have foretold that, after three days from his death, he should return to life?

Jesus moreover declared before 'his death, that the act of his resurrection was to be his own act, the exercise of his own power. Thus he spoke, John x, 17, et seq. I lay down my life that I may take it again. No man taketh it from me; but I lay it down of myself; and I have power to lay it down, and I have power to take it up again. He here declares that without his own consent, no man could put him to death : that after he had laid down his life, by his own free consent, he had power to take up his life again, and that he would take it up again. This is not the language of a creature: it is the language of the Almighty and Sovereign Lord of all Things, of him to whose power life and death are absolutely subject. Could any general or emperor at the head of his armies ever hold this language to his soldiers? "The enemy cannot slay me without my consent. I shall consent to be slain on the field of battle: but, after I shall have lain three days among the dead, I will raise myself to life again; I will place myself at your head, and will lead you on to victory." Such language would be folly and insanity in the mouth of the most powerful man on earth. Such language was truth in the

mouth of Jesus Christ. Speaking of himself, he said: The Son of Man shall be betrayed to the chief priests, and to the scribes and ancients, and they shall condemn him to death, and shall deliver him to the Gentiles; and they shall mock him, and spit upon him, and scourge him, and kill him; and the third day he shall rise again. Mark x, 33, 34. But, AFTER I SHALL BE RISEN AGAIN, I will go before you into Galilee. Mark, xiv, 28. His very enemies bore testimony that his prediction was uttered before his death, and took their precautions against any false pretence of its accomplishment. After he was dead, the chief priests and the Pharisees came together to Pilate, saying, Sir, we have remembered, that that seducer said, while he was yet alive, AFTER THREE DAYS I WILL RISE AGAIN; Command, therefore, the sepulchre to be guarded until the third day. Mat. xxvii, 62, 63, 64.

Jesus was put to death under the very circumstances he had foretold. On the third day he raised himself to life again, as he had predicted. Here are three facts, all absolutely certain, and collectively, bearing the most evident testimony both to the humanity and to the divinity of Jesus Christ. The certainty of these facts is supported by the testimonies cited from the Gospels, which must be admitted, at least, as an authentic history.

It is then a certain fact that he foretold his death, with its circumstances, and also his resurrection on the third day.

It is a certain fact that he was put to death, amidst the circumstantial indignities which he had foretold.

It is a certain fact that he rose to life on the third day.

Of this fact, and of his having been seen living by many persons, on many occasions, during forty days, we have the most undeniable testimonies. On the third day after his death he presented himself living to his eleven apostles, and to the two disciples returned from Emaus, all assembled together. They were at first incredulous. He convinced them of the reality of his resuscitated body, by exhibiting himself palpably, and by conversing and eating with them; and of its identity, by shewing them the wounds in his hands and feet. After eight days he came into their assembly again, when Thomas was present, who had declared that he would not believe him to be risen, till he had seen the print of the nails in his hands, till he had put his finger into the place of the nails, and his

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hand into his side. He then told Thomas to satisfy himself: and Thomas, overpowered by the evidence before him, exclaimed My Lord and my God!" He was seen by seven disciples on the Lake of Tiberias; and by more than five hundred brethren at once, in Galilee. He was seen by his Apostles on the day of his ascension, when he gave them their sublime commission and his heavenly promise; he was seen by them ascending to his heavenly kingdom. The sincerity of the conviction, and of the testimony of those who had seen him, and conversed with him, after his resurrection, was sealed with their blood.

By the evidence and virtue of the fact of his resurrection, the world was converted to the faith, and brought under obedience to the authority of Jesus, the son of God. This undeniable fact of his resurrection, was an evident proof of omnipotence in him who raised himself from death to life. It stamped the character of divine truth on his doctrines; of divine veracity on his promises; and of divine authority on his precepts. It gave efficacy to his sacred institutions. His power is therefore the power of God; his law is the law of God; his kingdom is the kingdom of God. This fact affords an evident demonstration of the divine revelation and institution of the Christian religion, and consequently of the truth of the doctrines and mysteries, which were taught by Christ

PART II.

MEANS OF ASCERTAINING WHAT ARE THE GENUINE DOCTRINES AND PRECEPTS OF CHRISTIANITY.

CHAPTER I.

ON THE MEANS OF ASCERTAINING, WITH ABSOLUTE CERTITUDE, WHAT ARE THE DOCTRINES OF FAITH, THE MORAL PRECEPTS, AND THE RELIGIOUS OBSERVANCES, WHICH WERE DELIVERED BY CHRIST IN THE REVELATION AND INSTITUTION OF THE CHRISTIAN RELIGION.-Previous Observations.-Two Methods proposed: of authoritative Testimony; and of private Judgment, and private Interpretation of Scripture.

THE present question does not regard the truth of the doctrines revealed, the sanctity of the precepts delivered, or the religious nature of the rites instituted by Christ. It is evident that these qualifications are inherent in all the doctrines, precepts, and institutions, which are taught and commanded by the God of Truth and Justice.

The question relates only to the means, by which men may be able to ascertain with certitude, what are the doctrines," precepts, and institutions of the Christian law. Did Christ teach the doctrine of the Trinity, or did he not? Did he command the virtues of faith, of penance, and of supernatural charity, or did he not? Did he institute the sacraments of baptism and penance for the remission of sins, or did he not? How are such questions to be determined? How is it to be known for certain what Christ really taught, what he really commanded, what he really ordained?

In the Christian law there is no contradiction. Christ did not teach that there are and are not three persons in one God;

that penance is and is not a requisite disposition for salvation ; that baptism is and is not necessary for all; that the confession of sins is and is not an ordinance of his law.

If the method employed, for ascertaining what Christ really did teach and ordain, be found to lead sincere inquirers to adopt sometimes one doctrine on the subject in question, and sometimes its contradictory; it surely cannot be reasonably considered as a certain rule of truth, but must be a fallible and deceitful guide, often conducting to error.

Whoever feels the immense importance of knowing with certainty what are the doctrines which Christ really taught and commanded all to believe; what are the supernatural precepts of morality which Christ really delivered, and commanded all to follow in practice; what are the sacred ordinances which Christ really instituted and commanded to be observed; what are the dispositions and conditions of salvavation which Christ really prescribed for all; he will at the same time feel that it is equally important to his salvation to know by what means he can ascertain the truth on these points of fact, on which his eternal happiness or misery depends.

It is an historical fact, that before the period of the revolution in religion, often called the Reformation, which took place in the sixteenth century, the ancient and universal testimony, or the authoritative teaching of the pastors of the church of Christ, was generally followed, as the divinely established means, by which all men were to be brought to the true and certain knowledge of the law and religion of Christ. It is also an historical fact, that the bold reformer, who, in the sixteenth century, was the first and chief leader in this revolution, setting aside the ancient method, laid down the rule of determining by each man's private judgment, or by his private interpretation of Scripture, what are the doctrines, precepts, and institutions of Christ, and what the conditions of eternal salvation.

Whether this last rule, which is the principle of Protestantism, or the ancient rule, which is the principle of Catholicism, is the true and sure means of learning and determining with certitude, what are the doctrines, precepts, and institutions which were really taught and ordained by Christ,