HOURS

WITH THE EVANGELISTS.

INTRODUCTION.

THE chief design of this work is to notice, in the order of events, some of the principal characteristics of the gospel history,—the arguments, internal and external, for its authenticity, by which I have been most impressed,-and especially the life, character, and instructions of Jesus. Christ. An abstract treatise upon these topics is

not my aim but I should be happy, if any

;

might here meet with some satisfactory answer to their inquiries as to the evidence we enjoy for a religious faith.

Not a few, I am sensible, may say,-We need not evidences, so much as a preparation for evidences in the state of our own hearts. Raise our affections to God in an earnest and

supreme devotion. No fear of unbelief, if the heart is only right. What we want is the soul of religion. Its evidence will take care of itself. Break these chains and charms of the world. Indeed, convince us that they are capable of being broken. From what we experience in ourselves and see in others, we are strongly inclined to regard the whole idea of a spiritual life as purely conventional. Give us facts upon this subject.

We may reply, that there are some facts from which at least a happy augury may be deduced that men are recognizing more and more, what the gospel assumes to be true, that its principles agree with the voice of their own hearts. What an improved moral aspect our general literature has exhibited, as intellectual culture has been more widely diffused, and a greater number and variety of minds have sat in judgment upon its character and merits! In the last century, the terms naturalist and mathematician were almost synonymous with unbeliever; but now, the most distinguished names in both these departments, in our own country certainly, are illustrious examples to the contrary. The great American civilian-perhaps the most eminent representative, in his day, of the sublime simplicity and power of the highest order of Grecian eloquence-directed that his testimony to the divinity of Christianity, as shown in the Sermon

on the Mount, should be inscribed upon his How few will deny that no part

tombstone.

of their own experience will compare for interest and moment with their religious history! Who retires from the most elevated office without feeling that the remainder of his life cannot be too much devoted to those truths which are far more intimately connected with his present and future happiness than any secular condition can be? Professed unbelievers occasionally tell us what they can respect and what they can receive, in regard to religious subjects; and in these exhibitions of their sentiments, I have noticed, in repeated instances, the testimony they have unintentionally borne to the actual spirit and doctrines of the gospel itself.

But to speak more directly to the objection so often urged by those who are immersed in the cares and trials of this mortal being. We want, say they, an inward moral force, we want the energy of soul which can still the stormy elements of passion, which can repress all repining thoughts and wasting anxieties, and subject our desires and affections to God; but we can hardly believe, they observe, that any such energy exists or is compatible with the necessary conditions of this selfish and warring life,-this being of the earth, earthy,—this round of frivolity,— this hot haste and turmoil of the world.

Facts contradict this incredulity,-the facts