Son of God-and that this object is subordinate to another design, viz. that

THE READER MIGHT, THROUGH THIS CONVICTION, ENJOY EVERLASTING LIFE. Reader! This is the glorious end of these sacred histories. On the following pages, is inscribed the most astonishing narrative ever read; the sublimest and the simplest story ever told. But this is not all. It is designed to accomplish an object superlatively grand, transcending-in degress inexpressible the most magnificent scheme that created intelligence ever conceived. To convert a race of polluted, miserable, and dying mortals, into pure, happy, and glorious immortals; to convert the gates of death, into the gates of immortality; to make the pathway to rottenness and corruption, a high road to deathless vigor, and incorruptible glory; to make the grave, the vestibule, the antechamber, to a "house not made with hands, eternal in the heavens;" to make the dying groans of sin-worn nature, a prelude to ecstacies unalloyed. Yes, this is the benevolent and glorious design of these Testimonies. Books, written with such a design, with a design to purify, elevate, and glorify the debased and degraded children of men; to prepare, furnish, and adorn them for the society of principalities and powers, for the society of their God and King, in a world of perfect bliss; most assuredly, come with a divine character to man. Their claims on the attention and examination of those to whom they are presented, most certainly are paramount to ail others. And the bare hypothesis, to say nothing of the moral certainty, that they came from God, with such a design, is quite enough, methinks, to woo our whole rational nature, to constrain all our moral powers, to test their high pretensions to a character so philanthropic and divine.

On such a theme, who would not wish to be eloquent! But how can we equal in style, a subject, which, when but faintly, and in prospective, viewed, exhausted the sublimest strains of heaven-taught prophets, and of poets, fired with God's own inspiration-whose hallowed lips tasted not the fabled springs of Pagan muses, but the fountain of living waters, springing from eternal love! Yet, even these failed to lisp its praise. Nay, the brightest seraph that burns in heavenly light, fails in his best effort; and, in profound thought, pores upon the marvellous theme. The compassion of the eternal God, the benevolence and philanthropy of the Father of the whole family in heaven and in earth, towards us, the fallen children of his love, has transcended the loftiest grasp of the highest intelligence, and has made to falter, the most expressive tongue, in all the ranks of heavenly powers. In all the rapturous flights of these morning stars of creation, in all the ecstatic acclamations of these elder Sons of God, the theme has not been reached; and though they have tuned their harps a thousand times, and swelled their voices, in full chorus in countless efforts, yet the theme is still unequalled; and, as it were, untouched. Vain, then, would be the attempt, and fruitless every effort, to express, in corresponding terms, a subject so divine. Indeed, we have no language, we have not been taught an alphabet, adapted to such a theme.

"Come, then, expressive silence, must its praise!”

3

HINTS TO READERS.

It has been often noticed, that the grand laws of the natural world, the fundamental principles of the philosophy of nature, are few and simple; that all sciences, predicated upon God's works, are reducible to a few leading or general principles. The same may be said of the grandest of all systems, of the noblest of all sciences-God's own system of virtue, and his own science of happiness.

All the law and the prophets were founded upon two general principles, according to the reasoning of the Author of the Christian religion. In the estimation of the same person, the whole Christian religion is based upon one fact. But this fact, is of such an astonishing nature, that it affects both heaven and earth. Its meaning is every thing that regulates, or, it is the very principle, upon which is founded the moral government of the world. It affects the government of God over all men, and the cheerful and acceptable allegiance of any part of them. It is to the moral system, and to the moral empire, every thing that the Sun is to the solar system, and to the globe which we inhabit. It is the centre, arour.d which, all pure and gracious affections in human hearts, revolve; and it is the source of light and life, to a benighted and dying world. It attracts to itself every happy eye in the universe; and draws to itself every pious emotion in every human breast. The eyes of all saints, in all lands, are gladdened by its light; and the hearts of all, are cheered and warmed by its vivifying powers. That the Christian religion should be based upon such a fact, is every way worthy of its Author; and exhibits it, to the rational mind, as altogether glorious and divine.

When one question of fact is answered in the affirmative, the way to happiness is laid open; and all doubts on the nature of true piety and humanity, are dissipated. The question is one, which the following histories alone can answer. The fact is a historic one, and this question is of the same nature. It is this-Was Jesus the Nazarene, the Son and Apostle of God? This question is capable of being converted into various forms, such as-Are the subsequent narratives true? Did Jesus actually and literally rise from the dead, after being crucified and interred? Did he ascend into heaven, in the presence of his disciples? Is he constituted the Judge of the living and the dead? Or, Was he an impostor, and a deceiver of men? It may be proposed in many a form; but it is still a unit, and ainounts to this-Is Jesus the Nazarene, the Son of God, the Apostle of the Father, the Saviour of men? When this question is answered in the affirmative, our duty, our salvation, and our happiness, are ascertained and determined.

Although the subsequent writings of the Apostles, add an immense weight of evidence to that afforded by these histories; still, the fact on which the whole system is built, is exhibited and attested in the following narratives; and from these, primarily, if not exclusively, its truth and certainty must be decided.

Any hints, therefore, which may arest the attention of the youthful reader, and direct his inquiries in a fair and impartial examination of these witnesses, appear to us of primary importance. For, if these histories are not understood and believed, there is no enjoyment of the glad tidings which they announce-Philanthropy cannot exhibit itself to so much advantage, on the theatre of this life, as in calling the attention, and in directing the pursuits of the young and the thoughtless, in the acquisition of, what may be emphatically called, the true knowledge.

In addition to the remarks on this subject, found in our preface to the four following narratives, we will subjoin a few important hints, derived from various sources, which we cannot, at this time, enumerate. These are

designed to aid the youth, who are desirous of understanding the following testimonies, in their minute and diligent researches into these mines of salvation.

I. Not one of these four historians, wrote with any design of improving upon the others, of detailing the things omitted by them, or of supplying any defects, which he observed in their statements.

From this it would follow, that none of these writers had any concern or thought, when writing, how his testimony would correspond with any other, or how it might be viewed, as an improvement upon it. We know that this is not generally noticed, and that many "Harmonies," and "Sketches of the Life of Jesus," taken from these narratives, are founded upon the supposition, that each subsequent history was written, with some design to supply the defects of the preceding. But, amongst the arguments which support the above position, one is chief; and, in our judgment, alone sufficient to make it manifest to all. For example-Let it be supposed, that Luke or John wrote with a design to supply certain omissions in Matthew, to make some improvement upon his testimony; how will such a supposition affect the character of Matthew, as an Apostle, or the Spirit by which he wrote? The Evangelists, Mark and Luke, on this hypothesis, appear as correctors, or improvers, upon an Apostle!! But John avows his own design in writing, and this settles the point with regard to him. Nor can it be inferred from Luke's own preface, that he had ever seen the writings of Matthew or Mark. He speaks of many attempts that had been made to write these memoirs, but there is not the least ground to imagine, that he ever alludes to any of those that we now have.

The above hint is of much importance, on many accounts; but we must leave it, unaccompanied with any illustration or application, to the use and appropriation of the reader.

II. Not one of these historians relates all that he knew of Jesus, nor do they all relate as much as any one of them could have related concerning him. In proof of this, see John, chapter xxi. This was not their object. They do, indeed, give a fair specimen of his doctrine, and of the evidence and authority which accompanied it.

In order to explain some facts, which are partially related by one, more fully by another, differently by another, and not at all by some of them; it will be necessary to remember, that they all omit some things, to which some of them refer; and that allusions are found in one, to facts which he omits to record, but which are recorded in another. (As before said, it cannot be proved, that any one of them had seen the testimony of any other, at the time he wrote his own.) An instance or two must suffice. Three of the historians mention, that Chorazin is addressed by the Saviour, as having been the theatre on which many and stupendous miracles were wrought; such as would have converted Tyre and Sidon; and yet, not one of the four witnesses so much as says, that Jesus was ever there, much less exhibits one of these miracles. Again, we find allusions to a form of prayer which John taught his disciples; yet none of these writers record it. None of them tells us, that John, the Immerser's father, was struck deaf as well as dumb; and yet the fact is alluded to, and gathered from these words "They made signs to Zacharias how he would have his son named."

In other parts of the New Testament, certain facts and occurrences in the life of Jesus, are related and alluded to, which are not found in any of these narratives. Such as his being seen of five hundred brethren at one time, assembled after his resurrection: his discourses concerning his reign, previous to his ascension; and even one saying of his quoted by Paul, which, with the circumstances that gave rise to it, is omitted by them all, viz. “It is more blessed to give than to receive."

But some things are alluded to by one, which happen to be recorded to another. For example-John tells us, that the disciple, that was known by

the High Priest's family, went into the palace with Jesus; but he never tells us, that Jesus was carried to Caiaphas. This the others record. Luke tells us. that the women, who first visited the empty sepulchre, "found the stone rolled away;" but never tells us, that the stone was sealed, or fixed at the entrance of the sepulchre.

This fact not only teaches us, that the writers willingly omitted to record many things which they knew, as well as those which they have narrated, because necessary to the completion of their design; but that apparent incongruities in their narratives might be easily reconciled by a knowledge of those things, which either some, or all of them, found no occasion to record. This second fact, exhibits the weakness of those puny critics, who reject the testimony of these witnesses, because they did not record every thing which they knew, or in a way that suits their peculiar notions of what is fitting, and it also shows us, how little sense there is in all that talk about "contradictions and incongruities," and the attempts made to "reconcile" them, which we so often hear.

III. These historians do not always aim, at giving the precise words of those they quote, nor even of the Saviour himself; but only the full and precise sense of what was uttered or written. This applies to their quotations of the Jewish prophets, the words of angels, and even of the Father himself.

It is true, that where they aim at giving the words of the Saviour, they do, in some respects, vary from one another. In this way, however, we may account for it: the Saviour's mother tongue, was the Syro-Chaldaic, then spoken in Judea: in translating his words into Greek, they sometimes differ from each other, as other translators differ, in selecting words which equally convey the same sense: and in writing to different people, they would natur. ally select such words, as would most correctly communicate to their understanding, the sense of his expressions. But, as was said, they do not always aim at giving the precise words. For example: the testimony which the Father gave to Jesus at his immersion, is differently given by Matthew, Mark,” and Luke:-"This is my beloved Son, in whom I delight." "Thou art my beloved Son, in whom I delight." "Thou art my beloved Son, in thee I delight." In words, these attestations differ; but as respects the testimony in favor of Jesus, or as respects the sense, they are the same. But these writers do not, in this instance, differ more from one another, than one of them might differ from himself. The heavenly messenger said to Cornelius-"Thy prayers and thy alms are come up for a memorial before God." Yet Peter, in quoting these words, says "Thy prayer is heard, and thine alms are had in remembrance in the sight of God." Many such instances may be found in these narratives, which, instead of detracting from, greatly add to, the credibility of the whole. But the use and application of these hints are beyond our limits, and left to the judicious reader.

IV. The Saviour often delivered the same maxims, parables, and discourses, during his public labors, and many of his miracles were accompanied with many of the same circumstances, though exhibited in times and places far remote.

A very superficial observer must see this. In the commission which Jesus gave both to the twelve and the seventy whom he employed during his lifetime, he authorizes and commands them to announce the same truths, to publish the same facts in every village and city, and to perform the same cures for a confirmation of the truths they declared. Indeed, it would be difficult to conceive how any public teacher, daily employed in communicating instruction on a few glorious topics, could avoid delivering the same discourses, answering the same questions, and exhibiting the same evidences, in unfolding the same kingdom; and in enforcing the same reformation on all persons, as did the Saviour, and yet avoid repeating many of the same things. This remark will solve some difficulties, which have appeared to some persons respecting fragments of the "Sermon on the Mount," and other discourses found in different

narratives, and in different places of the same narrative, as well as some other imaginary difficulties of another kind.

V. A fifth hint of some consequence, is-That the order of narration in these histories is similar to the Jewish and other ancient histories, and is not conducted according to the modern plan of historic writings; consequently, not so lucid to us, who are accustomed to a greater degree of precision in affixing dates to events and transactions, as also in describing the theatres on which they happen, as histories conducted on our plan.

We are liable to err in supposing that events following each other in close succession in the thread of narration, as immediately followed each other in time and place, in actual occurrence. But often events which appear to be immediately connected in the narrative, happened at times and places considerably remote. One would think, on reading the close of Luke's testimony, that Jesus ascended to heaven the evening of the same day on which he arose from the grave, but the same historian tells us elsewhere, that he did not ascend till nearly six weeks afterwards. We shall leave these hints with the reader, and conclude with a few remarks on the whole plan of these historians.

Their plan, and its execution, are alike simple, beautiful, and supernatural. Viewing their narratives as a whole, and taking them together, they furnish a combination of evidence, sublime and majestic as the heavens, and as irrefragable as that which assigns to the Almighty the mechanism of the universe. The shafts of the conceited sceptic, aimed at these impregnable bulwarks of our faith, fall at his own feet, harmless as the schoolboy's arrows aimed at the extinction of the sun.

With what skill, simplicity, and beauty, is the nativity of this long-expected child introduced. His birth appears, for a time, to engross the undivided attention of all the pure and high intelligences in heaven and earth. God's heavenly messengers are ever on the wing with some important errand, relative to the care, safety, and management of this well-beloved Son. The eastern magi and the shepherds of Bethlehem, alike admonished from the skies, are found hasting to the cottage; alike importunate in their inquiries, and equally devout in presenting their acknowledgments at the feet of this wonderful stranger. Both Herod and his nobles are troubled at the tidings of his birth, and alike apprehensive of a revolution in Judea, fatal to their ambitious expectations. The wakeful thoughts and the night visions of those honored females, the relatives and acquaintances of the favorite virgin, are all engrossed in scenes, in which this high-born infant is exhibited as full of grace and truth. The prophets and prophetesses in Jerusalem and Judea, in all their interviews, think and speak of nothing else. Some oracle concerning him, or some expression from his infant lips, are the only subjects that fill their hearts, to the exclusion of all and every thing besides.

Thus they introduce him. Through all the meanderings of the seed of Abraham for forty-two generations, they trace his ancestry, to the exact accomplishment of every syllable announced to the father of the faithful, or repeated to any of his illustrious descendants. Next they present the last of Israel's prophets, who came to consummate the Jewish line, as so much engrossed in preparing his way as to neglect ordinary attention to food and raiment, the chief concern of almost all the human race. They open the heaven of all the ancient Prophets, and pour upon his head a continued stream of prophetic light, illuminating, by its reflection, every step of his journey from the cradle to the cross; from the manger to the sepulchre of a rich nobleman, a senator of the commonwealth of Israel.

But here they do not stop. They narrate other attestations given of him still more illustrious. While John the Immerser, the favor of God to Israel, is loudly proclaiming, to the inhabitants of Judea and Jerusalem, JESUS, as the Lamb of God, taking away the sin of the world, and putting an end to sinofferings;-soon as Jesus emerges from the Jordan, soon as he is born of water,