highest and most complicated civilization, has his teaching ever ceased to exercise, through all the centuries since first it was given to the world, its wonderful power to elevate and ennoble the human heart.

"A hundred years ago a distinguished company of eminent men was assembled in a draw- ing-room in Paris. Again, as it was customary in that circle, Holy Scripture had been the general drudge; from all sides the sharp and envenomed arrows of mockery were aimed at it. At once one of the boldest among these free-thinkers-the famous Diderot-rose from his seat, and, to the general amazement of the company, said: 'All right, gentlemen, all right! I am ready to declare all of you clever writers and competent judges, and few in France or abroad would be able to speak or write better than you do. But still, notwithstanding all the evil we have just been saying about this accursed Book, and which, no doubt, serves it right, still I think I might defy any of you to compose an historical tale so ingenious, and at the same time so sublime, so touching, and fit to produce such a deep and lasting influence for centuries to come, as the Gospel relation of Christ's sufferings and death.' No wonder an unwonted but most significant silence followed." This story-given by Van Oosterzee,

in an article in the Princeton Review of July, 1878, the truth of which there seems no reason to doubt serves to bring out in measurable relief the superhuman character of the Gospels. For what author has ever written, or will dare to pretend he could write, any history rivaling it? But what is beyond human achievement is superhuman, and therefore we claim that the gospel is divine.

To prove this at large, let us compare the main teachings of Christianity, first with those of the leading philosophers both of ancient and modern times, and next with the known constitution and course of nature, manifested in the ordinary course of things in the world around us. In their agreement with both of these, we shall see their entire reasonableness; in their analogy to the latter, we shall behold the evidence that the same all-wise and all-powerful Creator, who is nature's Maker, is also the Author of Christianity; and in their incomparable superiority to the teachings of both philosophers and nature, we shall see that they are superhuman and divine.

I. A sufficient view (Part I., Ch. 3) of the defects and vices of all the schemes of the philosophers has already been shown. No such imperfections have ever been pointed out in the teachings of Christ; and from this single

superiority of being free from the human infirmity everywhere else apparent, we might justly claim that it is divine. But this is still more strikingly apparent in the superiority it manifests when compared, not with the defects, but with the best achievements of their reasonings. To show that it does possess such a superiority is not difficult, and to do so will be our duty before leaving this part of our general subject. First, however, it is proper to show that Christianity is in entire agreement with reason and nature, and therefore consistent with divine wisdom; afterward we shall consider its superiority to both.

The agreement of the doctrines taught by Christ with reason is proved by their accordance with the conclusions of the greatest reasoners, both ancient and modern, that have ever lived. To see this distinctly, let us briefly recall what are the principal truths that were taught by Christ.

These may be stated to consist in: 1. The unity of God. 2. The depravity of man. 3. The immortality of the soul; together with the following, given by Coleridge ("Aids to Reflection," p. 146), as peculiar to Christianity alone, viz. 4. "That a mean of salvation has been effected and provided for the human race by the incarnation of the Son of God in the per

son of Jesus Christ, and that his life on earth, his sufferings, death, and resurrection, are not only proofs and manifestations, but likewise essential and effective parts, of the great redemptive act, whereby also the obstacle from the corruption of our nature is rendered no longer insurmountable. 5. That the appropriation of this benefit is possible by repentance and faith, including the aids that render an effective faith and repentance themselves possible. 6. That there is a reception (by as many as shall be heirs of salvation) of a living and spiritual principle, a seed of life, capable of surviving this natural life, and of existing in a divine and immortal state. 7. That there is an awakening of the spirit in them that truly believe, and a communion of that spirit thus awakened with the Holy Spirit. 8. That there are accompanying and consequent gifts, graces, comforts, and privileges of the Spirit, which, acting primarily of the heart and will, cannot but manifest themselves in suitable works of love and obedience-that is, in right acts, with right affections, from right principles. 9. That these works are the appointed signs and evidences of our faith, and that, under limitation of the powers, the means, and the opportunities afforded us individually, they are the rule and measure by which we are bound and en

abled to judge of what spirit we are. 10. That God beholds us, and will finally judge us with a merciful consideration of our infirmities, a gracious acceptance of our sincere though imperfect strivings, and a forgiveness of our defects, through the mediation of the man Christ Jesus, even the Word, that was in the beginning with God, and who, being God, became [also] man for the redemption of mankind.”

1st. That the doctrines of Christianity are reasonable, appears from their very nature. "This world [vide Wayland's "Moral Science"] is a universe governed by law; if by physical laws, then by moral law also, since the world of morals has its existence and laws in the universe as well as the physical world. Their violation, then, must as certainly be visited with retribution as that of physical laws, sometime and somehow. Therefore, since such retribution often does not happen here, it must hereafter; therefore there is a future life, and that life is retributive." Again, "The obligation of supreme love to God is reasonable: 1. He is our Creator and Preserver. 2. He unites within himself every perfection that can possibly exist. 3. His creative power and his infinite wisdom have been exerted for the production of our best good. 4. Therefore he has the right over us of unlimited possession.