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THE

E VIDEIVCE S

CHRISTIANITY:

STATED IN A

POPULAR AND PRACTICAL MANNER,

Ctoutse of Slecturcs,

INTERNAL EVIDENCES OF THE CHRISTIAN RELIGION,

DELIVERED IN THE

PARISH CHURCH OF ST. MARY, ISLINGTON.

BY DANIEL WILSON, A. M., Vicar.

IN TWO VOLUMES. ..VOL. II.

BOSTON:

PUBLISHED BY CROCKER AND BREWSTER,

47, Washington Street.

NEW YORK— J. LEAVITT,

182, Broadway.

1830.

PREFACE.

Little need be said by the Author on the present
occasion, after the observations made in submitting
the former volume of this work to the public eye.
His object has still been to unite the internal with the
external Evidences, and to impress them upon the
hearts and consciences of men.

It is with no affected diffidence, however, that he has
ventured to appear at all in such a cause as the Chris-
tian Religion, the dignity and importance of which
are best appreciated by those who have most maturely
considered so great a question. If he shall only have
so far succeeded as to stimulate others to pursue a line
of argument which has been but little attended to,
compared with its real magnitude, it will be no small
satisfaction to his mind.

The Author enumerated, in the preface to the for-
mer volume, the writers whom he had chiefly consult-
ed in that division of the course. Many of these have
continued to furnish him with material assistance in
the present. He needs scarcely m(>ntion other well-
known productions which he has called in to his aid,
on the subjects connected with the internal Evidences.
Baxter, Bennet, Dewar, Doddridge, Dwight, Jona-

IV PREFACE.

than Edwards, Fuller, S. Jenyns, Bishop Law, Arch-
bishop Newcombe, Miller, Scott, John Scott, Owen,
Simpson, Skelton, Bishop J. Taylor, Wilberforce, are
names familiar to the theological student. To those
he would add, the lord Bacon, for the extraordinary
thoughts which he has borrowed from that great
master of reason.

The principal new works which have fallen under
his notice since the publication of the former volume,
are those of the present Bishops of London and Win-
chester, and the late Bishop of Calcutta, — whose
treatise'' is full of important matter, and seems far
less known than it deserves — Messrs. Bowdler, Dr.
T. Brown, Channing, Dick, Gerard, Hampden, E.
G. Marsh, Taylor, Sheppard, Shuttleworth, Pye
Smith, &c.

To these names he has peculiar satisfaction in ad-
ding that of an American writer of singular talent,
with a good deal of the mind of our Bishop Butler,
Mr. Verplanck, whose work abounds with deep and
original thoughts.^

In foreign divinity, the writings of Pascal have sup-
plied him again with valuable matter. Nor can he
avoid mentioning the production of M. Frassynous; '
which, abating some parts where the corruptions of
his church have affected the strength of the argument,
deserves to rank amongst the first works of the day.

In the course of the volume the Author has also had
at hand, Abbadie, Bullet, L'avertisement du clerge
francois, 1775;'' Bergeir, Traite de la religion; Du-

(a) Dr. James' Semi sceptic.

(b) A reprint has not yet been made of this masterly work.

(d) An incomparable lillle Treatise on the Internal Evidences.

PREFACE. V

voism, demonstration; Merault, Religion Chretienne
prouvee et defendue paries objections inemes des In-
credules; Les Essais de M. Placette, and the able
preface of M. Jouffroy to his translation of Dugald
Stewart's Sketches of Moral Philosophy.

The Author had not the leisure to read, or rather
re-read, all these works, but he has consulted them
from time to time. It is not from books that he has
drawn his chief materials, but from the Bible itself,
and from such experience and observation as he has
been able to collect in the discharge of his parochial
duties.

To bring to bear upon the minds of candid and
thoughtful persons, the real weight of the internal
Evidences of Christianity, introduced and sustained by
the external, has been his design — the execution and
success of which he commends to the mercy and good-
ness of Almighty God — to whom only would he as-
cribe all the praise for whatever aid he has received
in pursuing it — and to whose glory he would de-
sire to dedicate this and every other effort of his life
and ministry.

Islington, April 13, 1830.

CONTENTS.

Page.

LECTURE XIV.
SUITABLENESS OF CHRISTIANITY TO THE

STATE AND WANTS OF MAN.— l Cor. xiv.

24, 25. ------ 25

The Christian Revelation is suited to man as it speaks a

DECISIVE LANGUAGE, and gives repose and satisfaction

to the mind in the greatest and most perplexing difficulties. 32

As it UNFOLDS ALL THE MYSTERIES OF HIS CONDITION. 35

Accounts for the apparent contradiction of his state, and

addresses him in this condition, and no other, - 38

As it PROVIDES A REMEDY FOR ALL HIS WANTS. - 39

Proposes adequate motives, - - - - 41

Places man in a new and more favorable state of probation, ibid

Sets before him a system of means, - - - ibid

All agreeing with his outward circumstances in this world, 42
This remedy is also calculated to draw out to the utmost,

all the powers and faculties of man, - - ibid

And carry him on to his true end, - - - 43
As it is CALCULATED for UNIVERSAL DIFFUSION under the

endless diversities of his state and character, - 44

Both as to the matter of Revelation, - - ibid

And the manner or form of it, - _ _ 46

Christianity connives at no one vice, - - 47

This adaptation does not strike the mind at once, - 48
Is A prospective scheme formed by the wisdom of God,

and revealed perfect and complete at once, - - 49
As is VIEWED ARIGHT from the midst of human weak-
ness, misery and sorrow, _ _ - ibid

VIU CONTENTS.

LECTURE XV.
THE EXCELLENCIES OF THE DOCTRINES

OF CHRISTIANITY— 1 John iv. 8—10, - 52

The CHIEF DOCTRINES ENUMERATED, - - 63

The being, perfection and providence of the one living and

true God, _____ {\^{^

The guilt and condemnation of man, - - - 55

Redemption in the incarnation and sacrifice of the Son of

God, ______ 56

The personality and operations of the Holy Spirit, - 58

The Sacraments, and other means of grace, - - 59

The resurrection of the dead, and the last solemn judg-
ment, - - - - - - ibid

The EXCELLENCY of the doctrines, - - - 60

They all emanate from the character of God, - ibid

Possess simplicity, - - - - - 61

And a surpassing grandeur and sublimity, - - 62

Their harmony, - - _ _ _ 63

Meet all the necessities of man, and yet promote the ends of

God's moral government, - - - - 66

Are deeply humiliating, and in the highest degree consola-
tory, __--__ 68
The magnitude and sublimity of the great design of Almighty

God, of vehich the doctrines are the result, - 70

An appeal; whether the inward evidence of Christianity,
from its peculiar doctrines, does not shine brighter and
brighter. - - - - - - 74

A correspondent love and gratitude to God on the part of

the true Christian, ought to be produced, - - 75

LECTURE XVI.
THE UNSPOTTED PURITY OF THE CHRIS-
TIAN MORALS.— Titus ii. 11—15. - - 76
The EXTENT and purity of the Christian morals, - 77
They embrace all that was really good in the ethics of Hea-
then sages, _____ ibid
Are complete, - - - - - 78
Erect the only true and unbending standard of duty to God

and man, _ _ - _ - jbid

Omit many false virtues of heathenism, and insist on many
real ones unknown to it, - - - - 79

CONTENTS. IX

Page.

Dwell chiefly on the mild and retiring virtues, - 79

Require an abstinence from the proximate causes of evil, 80
Christian morality regards outward forms of devotion and

piety, as means to a higher end, - - - ibid

All Christian precepts aid each other, - - - ibid

And go to form a particular sort of character, - - 81
The WAY THE GOSPEL PROCEEDS to make these precepts

practicable, - - - - - 82

Christianity begins with the heart, > - _ ibid

Aims at achieving its object by the formation of habits, ibid
Directs men to aim at the highest attainments, whilst she

encourages the weakest efforts, - - - 83

Keeps aloof from secular policy, _ - - ibid
Delivers her code in the form of maxims and prohibitions,

clear and decisive, - - - - 84

Works by setting forth strong and affecting examples, - 85

Refers men to the all-seeing eye of God, - - 86
The connection of the morals of Christianity with

EVERY other PART OF REVELATION, and especially with

its PECULIAR DOCTRINES, _ _ - 86

The facts on which the doctrines rest, prepare for the opera-
tion of motives, ----- 87

The doctrines are expressly designed, and admirably adapted,

to produce Christian obedience, _ - _ ibid

They go to form that sort of character which the morals

require, ------ 88

The love of Christ constrains, _ _ - 89

The promises and privileges of the gospel are attached to

certain dispositions and states of mind, - - ibid

Christianity holds out to men further advances in holiness, 90
The doctrine of the heavenly state, . _ - ibid

The manner in which the precepts are involved in all the

other parts of Revelation, - - - - 91

The SANCTIONS by which the Christian morals are ulti-
mately ENFORCED, - _ _ -
The WILL OF God is the authority of moral obedience, 92
The morality of the gospel makes it impossible in the na-
ture of things, that Christianity should be an imposture, 94
The above is strengthened by the wretched system which

modern infidels propose for the direction of mankind, 96

Men ought therefore to hold fast by the Christian faith, 01
1

ibid

X CONTENTS.

Page,

LECTURE XVII.

THE PRE-EMINENT CHARACTER AND CON-
DUCT OF OUR LORD — Mark vii. 37. - 99
Claims of Christ, - - - . . 100
The conduct of our Lord in his more peculiar character as

Mediator, - - - - - 102
The manner in which he sustained his high claims of being

the Son of God and the Saviour of the world, - 103

His conduct as a Teacher and Revealer of the will of God, 104

His manner of instruction, - - - 105

The matter of his instruction, - - - - 106
The manner in which our Lord supported the state of

humiliation, _ _ _ - _ 108
The heavenly reward that he promised to his disciples, - 109
The conduct of our Lord as the example of human vir-
tue TO Ills DISCIPLES, - _ _ _ no

His piety and devotion to his heavenly Father, - 111

His benevolence and conr:passion towards man, - 112

His meekness and lowliness of spirit, - - 113

His superiority to the world, - - - 114

His strict temperance and command of the inferior appetites, ibid

His fortitude and constancy, - - - 115

His prudence and discretion, _ _ _ ibid

The UNION of separate graces, - - - 116

His virtues were unalloyed with the. kindred failings, - ibid
The opposite, and to us apparently contradictory, graces were

found in him in equal proportion, - - ibid
All was carried to the greatest height, and continued in

one even tenor, - - - - - 117

A peculiar harmony, - _ _ _ ibid
The character of our Lord as the Founder of the

Christian religion, - - - - 118

Its suitableness to the necessities of man, - ibid
The surprising novelty and sublimity of our Saviour's charac-
ter, - - - - - - 119

The different parts of our Lord's character correspond with

his undertaking, _____ ]20

The impression and effect of the whole public character of

Christ, _ . . . . loj

CONTENTS. XI

Page.

The manner in which it is given by the Evangelists, - 122

This argument springs from a fair presumption upon the

first statement of the case, _ - - 124

Rises higher by contrasting the character of Christ

with tliat of all others, _ _ _ _ 125

Becomes a moral demonstration, when the other branches

of the Christian evidences are taken into the account, 127

It bears away the heart of the docile, and strengthens all

the principles of individual belief and love. - 129

LECTURE XVIII.

THE TENDENCY OF CHRISTIANITY TO PRO-
MOTE IN THE HIGHEST DEGREE THE
TEMPORAL RND SPIRITUAL HAPPINESS
OF NATIONS AND INDIVIDUALS.— Luke ii.

13, 14. - - - - - 131

The nature of the argument explained, - - 132

The direction which Christianity takes, - - 134

It comes down to man's actual circumstances, - 136

Its direct tendency as to nations, _ _ _ jbi,}

Its indirect tendency, - - _ _ 133
The hindrances which impede the full effects of

the Christian religion, _ _ _ f^id
The success of Christianity in proportion to the

removal of these hindrances, - - 141

In the age following the establishment of the gospel, - 142

Tlie next ages, - - - - - 143

At the period of the Reformation, _ _ _ ibfj

In any subsequent age, _ _ _ _ jbfj

The proportion holds with regard to national welfare, 144

This tendency is still in progress, - _ _ ibid

And arises from principles new to man, - - 146

The hindrances were foretold by Christianity herself, - ibid
The ultimate effects which Christianity will

PRODUCE when all OBSTACLES ARE REMOVED, - 147

Let each one ask himself, what is the tendency of my

Christianity? _ - _ _ _ ]54

Pray for the copious influences of grace. - - 155

CONTENTS.

LECTURE XIX.

Page.

THE TEST TO WHICH EVERY ONE MAY
BRING THE TRUTH OF THE CHRISTIAN
RELIGION, BY HUMBLY SUBMITTING TO
ITS DIRECTIONS, AND MAKING A TRIAL
FOR HIMSELF OF ITS PROxMISED BLESS-
INGS.—1 John V. 10. . . - 158
The NATURE of the argument, - _ _ 159
The SCRIPTURAL AUTHORITY On which it re.sts, - 163
The FACTS by which it is sustained, - - 167
The SINGULAR IMPORTANCE of the proofs thus deduced, 175
Appeal to sincere Christians in confirmation of the argu-
ment, ______ 185

LECTURE XX.

PRACTICAL DIRECTIONS FOR THE APPLICA-
TION OF THE TEST TO WHICH MEN MAY
BRING THE CHRISTIAN REVELATION.—
Psalm xxxiv. 8. - - - - - 187

The characters addressed, described, - - - 188

The directions; study Christianity in the Bible itself, 190
Trace out in your own heart the truth of its statements

as to the condition of man and his guilt before God, 194

Pray fervently to God for his grace, - - - 198

Use the means which God has promised to bless, - 200

Keep your eye fixed on Jesus Christ, - - 201

Observe how all the parts of Christianity constitute a

WHOLE, and meet all the necessities of your case, 203

The RESULT, - - _ - _ 204

Historical faith will only increase your condemnation, 208
No NEED to make an experiment of any other form of

religion or irreligion, _ _ _ _ ibid

LECTURE XXI.

THE VANITY AND FUTILITY OF THE OB-
JECTIONS BROUGHT AGAINST THE CHRIS-
TIAN RELIGION.— 2 Peter iii. 3, 4, 8, 9. - 210

The best method of treating objections considered, - 211

CONTENTS. Xin

Page.

They are inadmissible, being speculative opinions, and

aimed against Revelation, - - - 213

They are contradictory one to the other, - - 219

They are frivolous in themselves, and manifestly spring

from the pride and ignorance of the human mind, - 224

They are upon the whole only trials of our sincerity and
submission of heart to God, and go to confirm rather
than weaken the Christian evidences, - - 234

Sophisms of infidelity fix themselves in unfurnished and

VAIN minds, _ _ _ _ - 239

Shun those vices which prepare for them, - ibid

Provoke not the good Spirit of God to depart from

you, __._-- 240

See that you have a real hold on Christianity in its sub-
stantial BLESSINGS, _ _ _ - ibid

Objections of infidelity are stratagems of Satan, - 241

Consider them as the most deadly product of the corrupt

and proud reason of a fallen creature. - - 242

LECTURE XXII.

THE LIVES AND DEATHS OF INFIDELS COM-
PARED WITH THOSE OF SINCERE CHRIS-
TIANS.—Psalm xxxvii. .35—37. - - 244

Contrast the two classes as to the tenor of their lives, 245

Their more public labors, and the writings they have

submitted to the eye of mankind, - - 258

Their deaths and preparation for an eternal state

of being, _____ 095

With which company do you walk in the journey of

life.? .-..__ 278

LECTURE XXni.
THE FAITH WITH WHICH THE CHRISTIAN

REVELATION IS TO BE RECEIVED.— John v.

9. ___... 282

The nature of faith in divine Revelation, - - 283

Definition and illustration of faith, _ _ . ibid

It must be a living principle, - - - 287

XIV CONTENTS.

Page.

Difficulty in exercising faith in religion arises from the cor-
ruption of man, - _ . _ 287
The scriptural account of faith, - _ . 289
The REAsoxABLENEss of such a faith after admitting the

divine authority of Christianity, _ _ _ 290

The discoveries of the Christian religion show this - 291

The province of reason marked out, - - ibid

The necessity of divine aid, in order to believe aright, is

most reasonable, _ _ _ - 294

The EXTENT to which faith should be carried, - 296

Faith should embrace every part of Revelation, - 297

Give to each the relative importance assigned, - 298

Stop with minute and watchful conscientiousness where the

Revelation stops, _ _ - - 299

Follow the language as well as the sentiments of the holy

Scriptures, - _ _ _ - 301

Faith produces tranquillity, _ _ _ 302

And is the principle of the Christian life, - - 304

Examine whether your faith be living and influential, 305
Implore the grace of the Holy Spirit to impart to you

such a faith, . _ . _ _ 306

The highest degrees of faith are best calculated to

produce humility of mind, - - _ 308

LECTURE XXIV.
THE SOUND INTERPRETATION OF THE

RECORDS OF REVELATION.— 2 Timothy ii. 15. 310

A right method of interpreting Scripture, springs directly

FT-OM a true faith. For such a faith, - - 311

Implies an honest application of our understanding to the

Scriptures, _____ 312

Includes a willingness to submit our understanding and heart

to ail the truths which God is pleased to reveal, - ibid

Puts us in possession of many of the blessings of which the

Scriptures treat, - - - - - 313

Leads us to seek the assistance of God's blessed Spirit in

rightly understanding the Scriptures, - - 314

Guards us against the danger of hazardous interpretations,

or a false use of difficult passages, - - 315

And disposes us to resort to all necessary helps, - ibid

CONTENTS. XV

Page.

Common sense and the ordinary laws of human lan-
guage aid the right interpretation, - - 316
The simplest sense is generally the true one, - - 318
The occasion of the book being written should be consulted. ibid
Let brief passages be explained by those that are more full

on the same or kindred subjects, _ _ _ 319

Figurative and poetical parts should be interpreted by the
fixed and ordinary laws which are constantly applied to
such language in common life, _ _ _ 309

We should suspend our judgment where, after all, a passage

is not obvious, - - - - - 321

The great scope and analogy of truth will either solve all

material dilliculties, or render them practically useful, 322

The rules suggested by that particular character of inspi-
ration which belongs to the Bible, - - 323
We should rise to the sublimity of the Scripture mysteries, ibid
We must give to the last portion of Revelation that weight

which it may justly claim, - - - - 324

What is temporary, local, and extraordinary, must not be

allowed to hide the lustre of what is permanent and uniform, 325
Distinction must be made between vital Christianity and

merely nominal adherence to its external ordinances, 326

The use and place and relative bearings of every truth are to

be derived from the Scriptures, as well as the truth itself, 327
We must not force the simple meaning of Scripture either to

express or exclude mysteries according to our turn of mind, 329
We must not attempt to reduce truth to a human system, 331

The OBJECTION to Revelation, founded on the diversity of

interpretations, stated and refuted by showing, - 333

That the facts have been greatly exaggerated, - ibid

That they are not chargeable on Christianity, - - ibi(j

That they fall chielly on subordinate matters, - 334

That the remaining evils may be diminished and avoided in

practice, - - . . _ ^^i^

That the universal Church has presentek but one front of

trutli to mankind, _ - _ _ 335

Application:

Vital Christianity of the heart can alone interpret aright, ibid
Let each one who is conscious that he has never understood
bis Bible, humble himself before the throne of mercy, and
implore the grace of the illuminating Spirit. - 336

XVI CONTENTS.

Page.

LECTURE XXV.

THE UNIVERSAL OBLIGATION WHICH LIES
UPON EVERY HUMAN BEING TO OBEY
THIS DIVINE REVELATION.— John iii. 18—21. 338

All men are bound to love and obey God by the strongest

ANTECEDENT OBLIOATIONS, _ _ _ 339

Christianity is so excellent in itself, that the slightest

external evidences is sufficient to oblige men to obey it, 343

The real simplicity, variety, independence, and force

of the evidences increase the obligation, - - 346

The particular advantages which each individual has
respectively enjoyed, unspeakably augment the duty, 353

The momentous discoveries which Christianity makes, and
the deep interest at stake, carry the obligation to an
inconceivable height, _ _ _ _ 357

Let then your submission to Christianity be immediate, 363

And Cordial. _ _ _ _ _ 364

A BRIEF review of the argument arising from the internal

proofs, - - _ _ _ _ 367

The general nature of the argument, - - ibid

Its details, . _ - . - 369
Its agreement with the probationary and imperfect state of

man, - - - - - -371

The several branches of the argument to be collected together. 37;2

LECTURE XXVI.

CONCLUSION of THE ENTIRE COURSE. John XX. 30,

31. - 374

Some REMARKS UPON thc whole of the subject which we

have discussed, - - - - - ibid

The TIDE of proof, as it has been rolling down from its

earliest rise to the present hour, _ _ _ 375

The INCIDENTAL manner in which the flood has been formed, ibid

The ACTUAL MASS of EvidtMice now before our eyes, 384

An ADDRESS to the rulers and governors of our country, 390

The ministers of Christ's Church - - - 392

The humble and teachable, - - - 396

Ascription of praise to God. _ . - 398

LECTURE XIV.

SUITABLENESS OF CHRISTIANITY TO THE
STATE AND WANTS OF MAN.

1 Cor. xiv. 24, 25.

But if all prophesy, and there come in one thai helieveth not, or
one unlearned, he is convinced of all, he is judged of all:
and thus are the secrets of his heart made manifest; and so
falling doivn on his face, he will ivorship God, and report
that God is in, you of a truth.

Having considered in our former Lectures the first great
division of the Evidences of Christianity, those which estab-
lish the Authenticity, Credibility, Divine Authority, and In-
spiration of our sacred books; we come now to the second
division of them, those arising from the excellency of the
contents of the religion itself.

The first division is termed the external evidences,
because they attend the religion from without, and attest its
divine origin; the second arc called the internal, because
they come from within, and arise from those characters of
truth which are wrought into the very nature and composi-
tion of the revelation.

External evidences are tlie credentials of the messenger
who comes to us from tiie Lord of heaven and earth; tlie
internal arc derived from the excellency of the message
4

26 , LECTURES ON THE [lECT. XIV.

which he delivers. Tlie latter evidences, therefore, follow
the former, and are subsidiary to them.

Our Lord and his apostles placed Christianity on this foot-
ing. They came with the most undoubted miraculous
works, and claimed at once the obedience of mankind; and
afterwards, they appealed to those unnumbered indications
of a divine excellency which the matter of their doctrine
contained.

The external evidences now raise us as nearly as possible
to the same situation with the Jews and Heathen at the pro-
mulgation of the gospel. By means of them, we still see,
as it were, the miracles, and witness the divine works, of
our Lord and his apostles." We do more; we trace a sur-
prising accomplishment of a scries of prophecies, in the
person of Christ and the events of his church;^ we read the
accounts of the supernatural propagation of his religion;*^
we behold the manifest good effects produced on mankind.'^
On this ground we are bound to believe the doctrine; and
doing this, we shall be in a situation to follow out, with the
first Christians, the numberless proofs of a divine excellency
in the matter of revelation itself.

But here it is important to remark, that the converts of
our Lord and his apostles w^ould never have been permitted
to examine, in the first place, the doctrines of Christianity
on the footing of their own reasoning, and of suspending
their obedience on the agreement or non-agreement of its
instructions, with their prc-conceived notions of what it was
fit for God to reveal: this would have been monstrous and
absurd; it would have been to sit in judgment on the
Almighty, and would liave oflercd the most impenetrable
barrier to any just perception of the internal evidences at all.
In like manner, men can never be allowed now to inves-
tigate, in the fust place, the matter of revelation by the
pretended fitness of things and the light of their own reason,
and to suspend their obedience on the agreement or non-
agreement of the doctrine with their pre-conceivcd notions.
This would suppose a previous acquaintance with what a

(a) Led. vii.vol. 1. (b) Lectures viii. and ix. (c)Lect. x. (d) Led. xi.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 27

divine revelation should contain; and, if true, would alto-
gether supersede the necessity of it. It is hard to say
whether the pride or folly of such a notion be the greater.
But sure it is, that such a mind would never discover any
internal evidence of the truth of Christianity.

And yet this is the course pursued almost uniformly by
unbelievers. They pass over the immense body of exter-
nal evidences; they begin with inquiring into what they
term the reasonableness of the things revealed; they plunge
into metaphysics; "^ they then, of course, misunderstand or
pervert almost every article of the faith which they profess
to examine; and, lastly, reject Christianity as not according
with their notions of wisdom and expediency.

Not so the sincere inquirer. He receives Christianity
with humble gratitude, on the ground of the external cre-
dentials with which Almighty God has been pleased to ac-
company it; and then he traces out, as he is able, those in-
trinsic excellencies of the matter revealed, which may con-
firm his faith and animate him in his obedience. He is so
far from thinking that a revelation cannot come from God,
because he sees not in every respect the fitness and reason-
ableness of its contents, that, on the contrary, he concludes
that the revelation is wise, good, just, and fit to be received,
because he has every reason to believe, from its external
evidences, that it has a divine origin.'"

It is in this manner we reason as to the works of nature
and providence. Wiien once we have admitted the being
and perfections of an all-wise Creator, from the grandeur
and contrivance and harmony pervading the general order of
creation, we conclude that the unnumbered parts of it which
we do not yet understand, are good, because they come
from the same divine hand. Thus also, when we have once
received a divine revelation on its undoubted miraculous
proofs, we are bound to conclude that all the matter of it is
good and right, because it comes from the God of truth and
holiness.

It is necessary to observe, however, here, — what will be
obvious to every considerate person, — that the internal cvi-

28 LECTURES ON THE [lECT. XIV.

denccs do not arise from all the parts of revelation; but
from those wliicii are level in some measure to our compre-
hension, or addressed to our experience. They do not
spring from the matter of revelation as it respects the being,
subsistence, and will of the ever-blessed God; his purposes,
his permission of this or that course of things, his choice of
this or that method of recovering man. These are quite out
of our sight. We have no data to proceed upon, and there-
fore can know nothing. They are of the nature of discov-
eries, and are made to us from a system of things of which
an infinite Being is the author." We receive these implic-
itly on the footing of the external evidence, and there we
leave them; except as any inferences drawn from them may
bear upon our duty and hopes.

But internal evidence arises from the matter of revelation
as it respects the suitableness of the religion, in its
practical bearings, to the obvious wants of man: '' as it re-
gards the display of the moral attributes of the Supreme
Being in the doctrines revealed; ' as it appears in the

EXCELLENCY OF THE RULE OF MORAL DUTV;J aS it is bchcld

in the inimitable example of our lord; '^ as it is viewed in
the TENDENcr OF revelation to promote in the highest

DEGREE HUMAN HAPPINESS; ' aS it prOpOSCS A TEST TO WHICH
EVERY ONE MAY BKING IT, BY SUBMITTING TO ITS DIREC-
TIONS, AND MAKING A TRIAL OF ITS PROMISED BLESSINGS. ™

In these respects v.-e have data to go upon. We have
feelings; we are capable of judging in some respects of
moral causes and consequences; we have means of tracing
out the same indications of divine wisdom, the same holy
ends and contrivances in the gospel, as we find in the gen-
eral providential government of God in the world. We
arc thus applying the revelation to its proper purposes, con-
sidering it according to its own principles and structure,
and advancing in our knowledge and atlmiration of its vari-
rious parts.

This evidence is most important. It might indeed have
pleased God, so far as we can judge, to give us a revelation

(g) Davison. (li) Present Lecture. (i) Lect. xv. (.j) Lect. xvi.

(k) Lccl. xvii. (1) Led. xviii. (ni) Lect. xix. and xxi.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 29

SO elevated in all its parts, as to furnish no internal evidences,
or very slight ones, in the sense in which we now under-
stand the term. We should have been still obliged to re-
ceive and obey it with humble thankfulness, and wait for
the reasons of things in a future world. But it has pleased
God to grant us a revelation, from many branches of which
internal testimonies flow in rich abundance; and we have
only to put them in their due place, and use them for their
proper ends, in order to derive all the advantages they were
designed to convey-

The external evidences are first in point of time, and
superior in respect of authority; they are as the outward
credcndials of an act of a human legislature, proving the
source whence it emanates, and the obligation which it im-
poses.

The internal evidences are second in point of time, and
subsidiary as it regards the divine authority of revelation —
they spring from the excellent and appropriate contents of
the law itself

But though the internal proofs are second in point of
time, they have a force peculiar to themselves, and such as
no human laws can possess. For as revelation proceeds
from the infinitely wise God, and relates to the eternal sal-
vation of mankind, the matter of it must have a perfection
and an interest far surpassing all that the wisest acts of
human legislation can possess.

The internal evidences, in fact, raise us from the mere
conviction of truth, to the love and admiration of it. The
external proofs are addressed to mankind generally, to
awaken their attention; the internal, to disciples who have
already received the religion, and have a confidence in all
its declarations. The external evidences prove that the re-
ligion is obligatory; the internal show that it is good. The
one attests the authority of the divine Legislator; the other
proves to us the wisdom and efiicacy of his enactments.

The internal evidences are, therefore, in some respects,
of a more satisfactory kind, and bring more repose to the
inmost soul of man than the external. The one makes an
impression upon the understanding through the medium of

30 LECTURES ON THE [lECT. XIV.

the senses; the other upon the heart, by means of its best
aftections and hopes. To know that a revelation is come
from God, is one thing; to perceive its divine excellency,
and feel its salutary eftects, is another.

The internal evidences are also more intelligible to the
great mass of Christians. They can understand, indeed,
sufficiently, as we have shown, the external evidences.
When the case is laid before them on the testimony of the
great body of learned and enlightened men, whom they are
accustomed, in all their most important concerns, to trust,
they can perceive the general force of the accumulated and
uncontradicted facts. Still they cannot receive fully and
adequately all the parts of the question, because this re-
quires a preparation of historical knowledge, habits of criti-
cal inquiry, and a good acquaintance with the general laws of
reasoning and the course of events throughout the different
ases of time. But to understand and feel the internal evi-
dences, demands only a sincere and lowly mind. The hum-
blest peasant can discern, in the starry firmament, the marks
of the wisdom and glory of God; though the philosopher
alone can demonstrate the laws of the planetary system.

Nor is there any thing more calculated to confirm the
faith of young persons, and fix them in the love and obe-
dience of the gospel, than a persuasion of the unspeakable
excellency of the matter of it. For, though we ought to
receive with implicit belief a revelation which is once
proved to have come from God; yet, such is the nature of
man, he always follows what he considers to be good, rather
than what he is merely convinced to be true.

The internal evidences, therefore, are amongst the chief
inducements to faith in every age. It is indeed an unspeak-
able act of divine goodness, ficst to surround Revelation
with the majestic glories of miracles and propehcics; and
to fix immovably our faith afterwards, by the display of all
its softer moral beauties of holiness and grace.

Infidelity will never be silenced in Christian countries, till
we unite more closely the internal with the external eviden-
ces— till we honor God in the excellencies of his revelation
— till wo make the extrinsic an entrance to the intrinsic

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 31

proofs — till, having shown men the elevation and proportions
of tiic Temple from vvitiiout, we display to them the beau-
ties of its structure and use from within. The two branches
of proof leave men, where Christianity when first promul-
gated left them — convinced of the authority of Revelation
by the miracles and prophecies, and then contemplating
and adoring the infinite perfections of its contents.

We proceed, then, to consider the first branch of Inter-
nal Evidences,

The suitableness of the christian revelation to
the obvious state and wants of man as an ignorant
and sinful creature.

Contrivance for the benefit of man, pervades the works
of God in creation. The world was made for such a being
as man, and no other. The order of the seasons, the neces-
sity of labor and forethought to make the earth fruitful; the
warnings — tlic natural warnings — given us of the conse-
quences of such and such conduct; the prospective arrange-
ments and compensations apparent in the daily order of hu-
man events, are parts of God's moral government which are
adapted to man, to his accountableness to his capacities of
observation, to his various faculties and powers.

The natural world, also, is suited to his peculiar wants
and his means of receiving knowledge: the light is adapted
to his eye — the beauties around him to his perceptions of
pleasure — the products of the earth, to his various appe-
tites and necessities — the remedies with which nature
abounds, to his diseases.

All is adaptation to his circumstances, in the world around
him and in the providential government of God: all aficcts
his relation with other men as a moral and social being —
all has an intluence on the principle of self-preservation,
and the pursuit of happiness implanted in his breast by the
Almighty.

Man perceives and admires tliis suitableness: it is one of
the noblest offices of philosophy to point out the particular
indications of it. In proportion as these are more clear
and express, as they converge from more distant and un-

32 LECTURES ON THE [lECT. XIV.

looked-lbr quarters, and bear more directly upon man's
happiness, is the evidence of divine contrivance.

In Hke manner, it will be found, that in the matter and
form of divine revelation, there is an adaptation as clear, as
widely spread over all the parts of it, as various and impor-
tant in its bearings upon human happiness; converging from
points as distant and unlocked for, as in the works of the
same divine Architect in creation. The book of nature
and the book of revelation are written by the same hand,
and bear evident traces of the same manner and style." So
that as the performances of a great painter are recognized
by a similarity of outline and coloring, and by other pecul-
iarities of his art; the books of nature and Christianity are
recognized as performances of the same divine Artist, by
the similarity of adaptation and contrivance, for the facul-
ties and wants of the beings for whose use they were de-
signed.

The Christian revelation, then, is suited to man, as it
speaks a decisive language, and gives repose to the mind
in the most perplexing difficulties — as it unfolds the mys-
teries OF his condition — as it pro\ndcs a remedy for
all his wants — and as it is calculated for universal dif-
fusion.

I. The Bible is suited to man as it speaks a clear
and decisive language, and gives repose and satisfac-
tion to the mind of man in the greatest and most
perplexing difficulties.

No mark of adaptation can be stronger than the obvious
fitness of revelation, in its contents generally, to the state
and wants of those to whom it is sent. What sort of a book
is the BibleP In what sort of manner does it address us.'' On
what kind of topics does it treat.'' What doubtful things
does it compose and settle.'* What peace docs it bring to
the mind agitated witli conflicting o[)inions and disturbed
with inward remorse.'' — These are the questions which must
naturally arise.

The answer is, the Bible determines all the points essen-
tial to man's happiness; and determines them with so much

(n) J. Scott.

LECT. XIV.] RVIDKNCES OP CHRISTIANITV. 33

clearness and decision, as to exempt him from doubt and

fluctuation, and give repose to his inmost desires.

Man was wandering in the darkness of nature. The fiint

traces of an original revelation were ahiiost lost. Endless

disputes without authority, and perplexities without a clue,

bewildered him. Nothing was settled, even about the

existence of God, or the immortality of the soul, or a future

state.

In the midst of this confusion, Revelation comes in and

silences, with tiic authority of a master, the hahbJings of sci-
ence falsely so called." It disputes not, it condescends not to
reason with man: it decides. This is exactly what man,
after four thousand years of interminable contests, wanted.
The authority which revelation claims by its external evi-
dences is thus in harmony with the tone and language which
it assumes in its instructions. You are astonished at the
display of the miracles — you view with surprise the other
proofs of a divine religion. You open the sacred Record.
You are assured beforehand that it will be most worthy of
the great God from whom it came, though you presume
not to say in what manner that will appear. On making
yourself acquainted with the contents of it, you perceive
that it uses tiic natural language and style of its divine
Author; you seem to hear the very voice of God himself. You
feel that the revelation takes the becoming attitude of
superiority and command; and addresses you as an ignor-
ant, weak, dependent creature.

This is altogether different from the style of any other
book. This is quite distinct from the arrogancy of human
presumption, as well as from the uncertainties of human
reasoning. All is as it should be: God speaks; man is silent
— God teaches; man learns — God determines, man obeys.

It is scarcely possible to read a single discourse of the
holy prophets in the Old Testament, or of our Lord and his
apostles in the New, without feeling that they sj)eak as those
having aulhorili/, aiul not as the scriOesA'

The great principles of natural or essential religion arc
supposed to be known. The being of one Almighty and

(o) 1 Tim. vi. 20. (\>) Matt, vii.29.

34 LECTURES ON THE [lECT. XIV.

perfect God— the creation of the world by liim out of noth-
ing— the immortal and accountable nature of man — a
future state of rewards and punishment — the obligation of
loving, worshipping, and obeying God — the several branch-
es of duty to our fellow-creatures: these principles revela-
tion scarcely ever formally declares, much less stops to
prove. It looks on them as known — it considers them as
sufliciently established by the works of creation, the frag-
ments of man's moral nature, the tradition of the original
revelation, the voice of conscience. It goes on to some-
thing further. It proceeds to teach men lessons of its own,
which may bring into action these princii)les of natural
religion, clear up their imperfections, and give them a new
force and application. Revelation begins where nature
ends.

In doing this, revelation preserves an uniform dignity and
authority, springing from its innate truth, and bearing the
impress of, what it really is, the Great God teaching his
creature man. It passes over inferior matters. It deigns
not to notice the interests of earth, the politics of princes,
the petty projects of legislation. It treats only of the great-
est and most important concerns. It is God's book; and
contains nothing trifling, nothing unimportant, nothing
superfluous. It speaks of eternity and eternal things. It
reveals pardon and grace; it marks out the ways of peace and
holiness. It shows exactly those things which it most con-
cerns us to know, and which we could never understand
nor settle of ourselves.

Now all tliis is exactly adapted to man. He is weak,
ignorant, sinful; distracted with conflicting opinions, and
wandering in the darkness and sorrows which his rebellion
has occasioned. Still ho is accountable. As such, the
Scripture addresses him: so that no other creature but man
could understand such a book as the Bible.

It is to him, however, the precise Revelation he needs.
He finds peace of mind in its authoritative dictates. He
feels the ground firm under him. He flics from human con-
jecture and the intricacies of opposing systems, to repose
in the authority of the Bible. Man, when his attention is

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 35

awakened to the subject, knows in his inmost soul that he
wants direction — he knows that to make out truth for himself,
in the way of discussion, is impossible. Though, when at-
tacked, he will defend his powers of understanding, and
liberty of directing his own path, yet he is sensible of his
weakness; and, when he speaks the real language of his
heart, says, "What I want is a sure and unerring guide."
When Revelation, then, comes to him with the credentials
of outward evidences, and speaks to him in the tone of au-
thority and decision, he follows her directions, as those of a
friend, and the perturbation and anxieties of his mind about
religious truth immediately subside.

A traveller who has lost his way amongst the snows of
the Alps, doth not more rejoice when he meets an experi-
enced guide, who shows him the credentials of his appoint-
ment to that office by the lord of the country, and then bids
him boldly to follow his steps; than man rejoices, when,
bewildered in the mazes of human reasonings, he meets with
the autliorized guide of life, and, having seen his creden-
tials, is invited to follow him without distrust, till he is
extricated from the labyrinth of error and sin.

II. But Christianity is suitable to man, because it un-
folds ALL THE MYSTERIES OF HIS CONDITION, ACCOUNTS
FOR THE APPARENT CONTRADICTION OF HIS STATE, AND
ADDRESSES HIM IN THIS CONDITION, AND NO OTHER.

1. If the matter of Revelation be adapted to his igno-
rance and weakness, because it speaks with decision and
treats of the most important concerns; it is also equally
adapted to his perplexities and anxieties, because it tells
him the mysteries of his state in this world, opens to him
all his character, and explains the whole of his circumstan-
ces, difficulties, and miseries. Tiiis is a step in the adaptation
yet higher and more important, because it touches him more
nearly, and is more out of the reach of unassisted reason.

The Heathen philosophy can give no consistent account
of man's actual history. It guesses, but it cannot explain.
Something it knows of his weaknesses, his sorrows, his cor-
ruptions, his tendencies to evil, the contradictions between
his reason and his passions — but nothing adequately,

36 LECTURKS ON THE [lECT. XIV.

nothing distinctly, nothing as to the source and extent of the
evil, nothing definitely as to the original purity and subse-
quent fall of man, nothing as to the Divine image in which
he was created and which he lost by sin, nothing of the
proper end of man, the enjoyment of God.

Accordingly, all was contradiction and confusion. The
satirists seized some fragments of truth; the poets, the ora-
tors, the statesmen, the philosophers, other points. Fables
of the golden, silver, and iron ages were framed. Men ap-
plied themselves, now to the dignity and love of truth which
seemed latent in human nature; and now to the passions
and appetites which actually governed and controlled it.
Reason and sensual pleasure divided the schools of learn-
ing. An unnatural pride and apathy, in opposition to all
his tender and social propensities — or a sensual indulgence,
which contradicted his aspirations after intellectual and
moral excellence, prevailed in the doctrines of the sages.

Revelation comes in and explains every thing — solves
the enigma, casts a strong, clear light upon the history of
man, tells him all his condition, and treats with him as in
that condition, and no other.

The two facts which it reveals — first, the original dignity
and uprightness of man, formed after the image of his Crea-
tor, and designed for knowing, loving, worshipping, obeying,
and enjoying him for ever — and then the fall of man, and
the loss of his Maker's favor and image, by sin, with the
disorder, blindness, corruption, and rebellion which ensued
— these two facts unfold at once all the phenomena.

The loose fabric of human conjectures cannot hold to-
gether. Fables about a primeval and a deteriorated state
are of no value to mankind. But the distinct and authorita-
tive narrative of the Bible — its account of our first right-
eousness and subsequent apostacy, — given, not in confu^-cd
and general terms, but historically, and in detail, with the
conse<iuences arising from them, and in connexion with the
highest practical purposes — the moment these facts are
made known by the Christian religion, all becomes light.
There is a congruity in them to the state of man. Many
points, indeed, remain unexplained, as we might expect

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 37

with regard to the will and conduct of the ever blessed God-
but the facts themselves arc suflicicntly revealed for the de-
signs which the Revelation had in view.

2. Now all the appakknt contradictions are accounted
for. For what is so great as man; and yet what so little —
what so great, if you mark the occasional traces of his orig-
inal grandeur — what so little if you follow the prevalent
course of his desires and conduct!

What so great as man! How exalted the dignity of his
nature above the inferior animals! What a gift is reason!
What a distinction, speech! What a thirst he has for
knowledge — what a desire after happiness — what a mind,
in some faint measure, representing the Deity! Whither
cannot his powers extend themselves! What discoveries
of science, what inventions in the arts! What a thirst
after something which is not found beneath the sun,
after a good which lias no limit! What enlargement,
what constant improvement the soul is capable of! In
spite of all his misery, he has a feeling, ti sentiment which
elevates him, and which he cannot repress. Nothing satis-
fies his ambition but the esteem of rational and intellectual
beings. He burns with the love of glory; he has an idea
of a lost happiness which he seeks in every thing in vain.
He is a dethroned monarch, wandering through a strange
country, but who cannot lay aside his original habits of
thought and expectation.''

And yet what so little as man! What contradictions is
this strange creature daily and hourly exhibiting! As to
his ends and capacities, he is great; as to his habits, he is
abject and vile. His reason is expansive, comprehensive,
elevated; and yet his passions mean and uncertain and per-
verse. His mind vast and noble; his desires impure and
corrupted; his dissatisfaction with external things separating
him from the earth, and yet his propensities chaining him
down to it. His thoughts full of grandeur, but his affec-
tions narrow and grovelling. In his aspirations, he rises up
to angels; in his vices, he sinks below tlic brutes. In his

(r) Pascal.

38 LFCTT'TIFS ON THE [lECT. XIV.

conceptions of futurity, immensity, eternity, he is sublime;
in his follies, pursuits, and desires, he is limited, degraded,
childish. Thus, man is a maze and labyrinth to himself,
full of grandeur, and full of meanness — of grandeur as to
his original dignity, as to the image of God, his capacity
for religion, his longing for immortality, his thirst of truth,
his large designs and projects — and yet low and debased as
to his passions, his changeableness, his pursuit of any folly or
error, his degrading pleasures and appetites, his delight in
sensual things, and neglect of his intellectual and moral
nature.

Hence the history of mankind has ever presented the
appalling picture of misery, folly, vice, ignorance triumphant,
(except as Revelation has supplied a remedy,) notwithstand-
ing all man's powers and desires. He will not part with
religion, and yet lives a slave to appetite; he will not forsake
the pursuit of truth, and yet he loves a lie. And whilst ap-
parently advancing towards perfection, he seems also to be
sinking into lower depths of debasement. Wars and con-
tests find perpetual fuel in the lusts of men, notwithstanding
our experience of the misery they occasion and the unsatis-
factoriness of their most fortunate results. The most im-
provident courses are pursued, in spite of conviction and
warnings and example. The same errors are committed as
to the nature of true enjoyment, and the means by which
it should be pursued, which have been acknowledged and
lamented in all former generations. The improvements in
the sciences and arts are no sure omens of the diminution
of moral delinquency."

3. Now what can be a more striking proof of adaptation
to the state of man, than this development of his contradic-
tory feelings and pursuits in every part of Revelation, and

AN ADDRESS TO IHM I PON THIS FOOTING, and HO OtllCr?

The Bible would be suited to no other creature but one
fallen from so great a height and sunk into so deep a gulf.
It is in this state it supposes him to be. It is in this state
it proposes to him all its discoveries. It calls to him as
an accountable being, as having a conscience, the vice-

(s) Bishop J. Bird Sumner.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 39

gerent of the Almighty; as capable of eternal happiness, as
formed for knowing and serving God, and as destined to
undergo a divine judgment — and yet it takes him up as he
actually is, a fallen and depraved creature, accuses him of his
sinfulness, calls him to humiliation and penitence, reminds
him of his continual weakness, and makes him dependent
for every blessing on the grace and mercy of God.

Thus, as the physician proves his skill and experience in
treating the complicated diseases of his patients, by telling
them all they feel, and explaining the source of their suffer-
ings, anticipating their description of them, reconciling the
apparent contradictions of their story, and suggesting new
points which tiiey had not recollected — doing all this in a
thousands cases, and with invariable truth of observation.
So the Bible proves its claims to tiie confidence of men, by
discovering all the secrets of their malady, opening to them
the unobserved depths of their heart, and telling them the
history of their contradictory feelings and desires, however
little suspected by themselves.

III. But further, the Bible provides a remedy for all
THE WANTS OF MAN; — wlucli though Surprising and incom-
prehensible in many respects, yet is in other views most ex-
actly suited to his reasonable and accountable nature, and
obviously adapted to his wants and necessities.

This is, in fact, the peculiar point of suitableness in Reve-
lation. Every thing else would be inferior, distant, unin-
teresting, unless as connected with this. The Bible not
only speaks with authority, and opens the whole of man's
state, but, having done this, provides an adequate and most
surprising remedy.

If man be in the weak, fallen, ignorant condition, which
we have described; then the suitableness of a Revelation is
only another word for the suitableness of the remedy which
it makes known.

Now, no other religion ever proposed to him any distinct
and efficacious relief. Wiiat did heathenism pretend, with
its contemptible deities and its unmeaning ablutions and
rites! It was calculated, no doubt, to fall in with the uni-
versal impression on man's heart that he needed some guide

40 LECTURES ON THE [lECT. XIV.

for divine worship, and some atonement for sin; but it gave
no specific information, and ofl'ered no adequate succor.

The prominent discovery of Revelation is, that pardon
and grace, light and strength, hope and joy, life and salva-
tion, are made known in the mercy of God our heavenly
Father. A dispensation of grace by the Son and Spirit of
God is the glory of the gospel, and constitutes it those
good tidings of great joy ^ which precisely suit the extreme
misery of our state.

This remedy is adapted for man in this important respect,
that it not only prescribes a rule of duty, but provides for
the pardon of former transgression, and furnishes strength
and motive for future obedience. This is altogether new
and peculiar to the Christian religion. Other religions pre-
scribe, invite, threaten — but this j)ardons, renews, changes
the state and disposition. Other religions deal with man
on the footing of his own powers, and make the best they
are able of his circumstances — Christianity brings in a new
power, creates new circumstances, gives new life and feel-
ings and pursuits, reveals new and divine agents for effect-
ing man's salvation, presents a foundation of forgiveness in
the sacrifice of Christ, opens a way for obedience in the
direct help and aid of the Holy Spirit.

All this is so congruous to the precise exigencies of man,
as to constitute a summary argument, requiring no detail of
proof, of the divine origin of Christianity. It so com-
pletely answers the case — it so meets the very necessities
and desires which men in every age have expressed, though
incapable of devising any means of satisfyinir them, that it
carries along with it a perfect conviction of its truth.

It is true, this remedy is most surprising and incompre-
hensible in many respects — but this does not lessen its suit-
ableness nor its admirable eflicacy, as it is praticably fitted
for the relief of man's wants. It is surprising, it is stupen-
dous, as wc shall have to notice in our next lecture. But
the Revelation being clearly admitted on its undoubted ex-
ternal testimony, all the matter of it rests on the truth of

(t) Luke i. 14.

LECT. XIV.] KVIDENCES OF CHRISTIANITy. 41

that God that cannot lie; and the subsidiary proofs, from
the suitableness, in some respects, of its mode of supplying
our wants, are in no way lessened by its stupendous or in-
comprehensible character in other points of view. For
there are not wanting topics of observable suitableness to
the reasonable and unaccountable nature of man, in the
application of this great remedy.

1. The gospel works by proposing adequate motives.
It opens to man all his real danger, and excites fear. It
proposes divine encouragement, and inspires hope. It sets
before him the terror of judgment, and the joys of heaven;
and awakens correspondent anxiety and apprehension of
consequences. It invites man to repentance and salvation,
by presenting to him new truths, new facts, new assistances,
new prospects. All is intelligent motive, addressed to a
reasonable being. The stupendous redemption, in its par-
don and its grace, places him in a situation, and discloses
to him circumstances, which move and actuate his deter-
minations and efforts.

2. Further, it places man in a new and more favorable
STATE OF PROBATION — a State whoUy different from that in
which he was before the revelation of Christianity, because
then a hopeless degeneracy rendered his condition on earth,
not so much one of probation, as of gloomy forebodings
and dark despair. But now man is by the gospel raised to
hope, and is called on to follow the bright prospects open-
ed before him. Invitations, warnings, calls to repentance,
denunciations against pride and unbelief, proposals of re-
conciliation, are addressed to him. He is told that his state
hereafter is to depend on his manner of i)assing this proba-
tion, receiving these offers, and accepting this salvation. In
short, just as God's natural government places iiim in a
state of probation as to the duties and happiness of this
life; so does the dispensation of the gospel, as to spiritual
and eternal blessings."

3. Then it proposes to man a system of means adapted
to his powers and faculties. He is to obtain grace and
help in the use of certain methods of instruction, appointed

(u) Duller.

42 LECTURES ON THE [lECT. XIV.

for that end, by Almighty God. The reading of the holy
Scriptures, the public and private worship of God, the sac-
raments, the formation of habits, abstinence from scenes of
temptation, the society and converse and example of the
pious; these, and similar things, are the means which Chris-
tianity sets before him. Into the design of this system of
means he must fall. He can obtain no grace, no divine aid,
no relief, no pardon, no renewal of mind, no direction, no
comfort, except as he heartily and humbly places himself in
the attitude of a diligent disciple. This is altogether and
most remarkably adapted for such a creature as man, and
precisely agrees with all the dealings of God with him in
his general providence, where little is accomplished but by
the intervention of means.

God, indeed, acts according to his own merciful will, in
the ways of religion as in the operations of nature and the
works of providence. He gives grace, he awakens the
minds of men, he disposes of events as he pleases. But all
this is designed to bring us to use the means of religious
improvement, which we were neglecting. Every extraor-
dinary operation of mercy falls into the system by which
God ordinarily works.

4. These methods of Almighty God in the application of
the gospel, entirely agree with the outward cikcumstances
OF MAN, IN THIS woKLD. Evcry thing around us corres-
ponds with this particular plan.

The world is so presented to man, his duties so arise, his
trials so embarrass, his social aftections so excite him; he is
exposed to that interchange of peace and trouble, of dis-
satisfaction and repose, of solicitation and forebodings —
that he is manifestly in a state of things adapted to this
probationary operation of the gospel and this system of
means. All is unintelligible without the facts of the great
remedy of salvation in its moral working — all is clear and
consistent with them.

5. Once more. The remedy we are considering, both in its
stupendous features, and in its method of operation, is cal-
culated to DRAW OUT TO the UTMOST ALL THE POWERS AND

FACULTIES OF MAN. It addrcsscs his heart; it works upon

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 43

him by the discovery of immense love in Almighty God giving
his own Son for him. It presents God as a father in all his
benignity, his grace, iiis pity, his long sullering.

Now nothing can fully unlock the powers of the human
heart but love — whatever addresses powerfully man's affec-
tions, in connection with the discovery of elevating truth
to the understanding, raises him to the utmost effort — terror
drives him in upon himself — gratitude and love draw him
out into voluntary and persevering enterprise.

Npw the remedy of the Bible restores man by presenting
God as a father, a friend, a compassionate and gracious
sovereign, stooping with infinite condescension to succour
and save his creature.

Thus all the faculties of man are carried out to the ut-
most. He has the very thing proposed to him which suits
his nature, which excites his whole soul, which makes him
most active and energetic in the noblest of all pursuits.'

6. Thus it CAHuiEs him on to his true end — an end,
not narrow and earthly and debasing — but the highest, the
most pure, the most ennobling that can be conceived — an
end which man never could have discovered, and which
nothing but the divine condescension and grace in redemp-
tion could have devised or made practicable. It makes the
ever-blessed Creator the end of his creature — it presents
God as the centre of felicity. — It sets before man (he pur-
suit of God's favor, the preparation for the enjoyment of
God, the hope of a slate permanent, exalted, glorious — as
the end to which he must direct all his powers; and, in do-
ing so, the gospel falls in exactly with his nature and its
capacities as originally formed by the divine wisdom.

What an adaptation, then, appears in this peculiar dis-
covery of Revelation. A remedy of any kind, and work-
ing in any way, would make the Bible suited to man — suited
is too weak a term — a remedy would make the Bible the glori-
ous, joyful tidings of salvation to man. But the remedy is yet
enhanced in all its bearings upon him, when, though stupen-
dous in some views, it yet, in others, meets his reasonable
and responsible nature, works by motives, places him in a
state of probation, proposes a system of means, corresponds

(v) Erskine.

44 LECTURES ON THE [lECT. XIV.

witii his actual situation in the world, draws out all Jiis fac-
ulties, and carries him on to his highest end.

IV. But further, the Bible is adapted for man, because

it is CALCULATEn FOR UNIVERSAL DIFFUSION UNDER ALL
THE ENDLESS DIVERSITIES OF HIS STATE AND CHARACTER;

and this as well in matter as in manner.

For when we turn from considerations like the preceding
ones, which relate to the Ciiristian religion in its most gen-
eral aspects, as speaking with a tone of decision and au-
thority, as unfolding all the difficulties of our situation, and
as discovering an adequate and surprising remedy for our
misery; when we turn from all this to a view of Christianity
in the form of its communications — when we ask, Is the
religion suited to man generally; man in all ages, man un-
der all circumstances; in a word, is it meant for universal
diflusion? — we find that, both in the matter and manner of
Revelation, there is a remarkable correspondence with the
state and wants of the whole human race.

1. For as to the jiattek, it has little in it that is pecu-
liar, exclusive, local, temporary. Its last dispensation, the
Christian, is not, like the religion of Paganism, or the im-
posture of Mahomet, modelled for a particular people, and
the vices and habits prevalent amongst them. It is not
even like the limited and introductory religion of Judaism.
It is adapted for man, as man, in the essential powers and
faculties of his nature. It is suited for him every where,
and under all circumstances, by the authority of its dictates,
by the discovery of all his wants, by the magnitude and
efficacy of its salvation, by the clearness and force of its
evidences, by the simplicity of its worship, by the brevity of
its records.

It especially consults the case of the poor — that is of the
vast majority of mankind: the class most pressed by alllic-
tion, most in need of means of instruction, most numerous,
most neglected and even scorned by all preceding relig-
ions— which philosophy overlooks, because it has nothing
essentially beneficial to propose, and no plain and impor-
tant discoveries to ofler. To the poor the Saviour came;
amongst the poor he conversed; to them he preached the

LECT. XIV.] EVIDENCES OF CHRISTIAmTY. 45

gospel; their state he consulted. The Bible elevates the
intellect, enlarges the powers, increases the happiness of
the poor, without flattering their vices or concealing from
them their duties, or lifting them out of their station. The
institution of a day of repose after the interval of six days'
labor, for the worship of God, the contemplation of his spir-
itual, and the preparation for his eternal, relations and des-
tinies, is an unspeakable blessing, displays the suitableness
of Revelation to the powers of man, needing recreation and
rest both for body and mind. No attempt was ever made.."'
for raising the character and situation of the poor, without
inspiring [)rlde or relaxing the bonds of domestic and civil
subjection, but by the gospel.

The Bible is suited to all orders of intellect; like the
works of nature, where the humblest artizan can trace some
of those wonders, wliich the greatest philosophers cannot
exhaust. The child meets with what suits his opening
capacities; the old and experienced, that which gives tran-
quillity and peace to age.

Then it follows all the improvements of mankind in
learning and science, in philosophy and the arts; and keeps
above and beyond them all — opens its treasures as man
advances in capacity for searching them out; is illustrated
and confirmed by every solid acquisition in human knowl-
edge; meets and suits the mind of the savage emerging
into civilization; and yet soars far above the intellect of the
scholar and the divine in the most refined advances of
society. Like all the works of God, it is adapted to men in
every stage of improvement; and the more it is studied, the
more do the topics of admiration multiply. V

There is also a completeness in the Bible for its proper
end. All that man's necessities, as to practical knowledge
and present aid, require, you find there; all the circumstan-
ces, all the duties, all the emergencies, of man are consult-
ed. It is completely fitted for him; having no omissions,
no redundancies, no defects, no provisions nor directions
forgotten or left out.

And yet, with all this suitableness to mankind in all ages,
and under all circumstances, it seems to address each in-

46 LECTURES ON THE [lECT. XIV.

dividual in particular. The truth of the description, the
exact fitness of the doctrines for man, are such that every
one thinks his own case consulted. The Bible, says Mr.
Boyle, like a well-drawn portrait, seems to look every be-
holder full in the face. In fact, it is the book made for
man: not for man in this or that age, of this or that class,
of this or that order of intellect, but man universally, on
the footing of those capacities, wants, feelings, which are
common to the whole race.
"*— 2. Nor is the form in which God communicates truth
in the Scriptures, less fitted for us than the matter.

The style is plain and simple. There is nothing of sci-
ence, nothing of human research, nothing of artificial elo-
quence. It is above all this. It abounds with figures and
metaphors the most simple, the most beautiful, the most
intelligible, the most congruous. Medicine and agricul-
ture, as lord Bacon observes, are the chief sources of the
Scripture images — sources open to man universally.

The perspicuity of the Bible makes it level, in its main
instructions, to the most untutored mind, as well as the
most refined; whilst the depths contained in its mysteries,
and the occasional difBculties of its allusions, exercise and
surpass the greatest powers. The variety of matter in the
Bible is such as to excite and reward the diligence of every
inquirer.

It is the most brief, and yet the most full and copious of
writings; the most brief, because it passes over, for the
most part, all inferior matters; the most copious, because
it dwells at great length on important ones. Two thousand
/■years are compressed into fifty short chapters; wliilst that
abridged history expands into the most minute details of
the family scenes of some of the patriarchs.'' Indeed it de-
lights in domestic narratives, and thus touches the very
heart of man in his earliest youth. Who has not we|)t over
the history of Joseph, and felt the deepest compassion at
the aflliction of Job?

(w) Genesis — Abraham, Jacob, Joseph.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 47

It teaches very much by great facts and a few powerful
principles, applicable to ten thousand particular cases,
without danger of mistake from any individual; and yet it
occasionally enters into the detail of the application of
them, to assist the hesitating mind. The method of our
Lord's teaching, as we shall see hereafter, was the best
adapted to man of any ever yet discovered for conveying
instruction.

The large portions of history, biography, prophecy, de-
votion, mixed witii each other, and interwoven with doc-
trines the most important, go to involve truth in man's
habitual feelings, and convey it clothed in its most attrac-
tive forms and applied to real life.

The human style and manner in which the divine inspi-
ration appeared, following the cast of mind of each writer,
and allowing him the freest use of his natural powers,^
makes the Book the book of man — popular and afi'ecting.
The light of the natural sun is not more adapted for the
human eye, than the records of Revelation for the mind
and powers of man.

It is, however, important to observe, that Christianity, in
all this scheme of adaptation, connives at no one vice.
It is not in agreement with the vicious inclinations and per-
verted will of man; but it is suited to man in the proper
use of the term; to man as originally formed and des-
tined for eternity; to man as weak and fallen, and needing
restoration and grace. It never bends to him, it never
flatters him. It is fitted, not to certain passions of man, for
certain purposes, and in a certain way — no proof of impos-
ture could be more sure — but to the whole character of man
in all the parts of his moral constitution, with the direct
view of remedying and healing what is corrupted and dis-
eased in him. Heathenism, Muhometanism, Infidelity, are
adapted to man, so far as they suit his corrupt passions and
flatter his pride. Christianity is suited to him in a higher
and more appropriate sense — to his original capacities, to
his actual state of want and sorrow, to his eternal desti-

(x) See Lect. xii. and xiii.

48 LECTURES ON THE [lECT. XIV.

nics; to bring him back to the first, to deliver him from the
second, to prepare him for the third.

It is to be noted, further, that this adaptation does not

STRIKE THE MIND IN ALL ITS PARTS AT ONCE; but appears

after a period of consideration and reflection, and in pro-
portion as we are in a right state forjudging of it.

Some parts, indeed, force themselves upon our view at
the first contemplation; for instance, as Revelation restrains
man, gives him a law, reveals his relation to Almighty God,
and refers him to an eternal judgment. But the main pe-
culiarities of Revelation do not strike him at first. The prin-
cipal features and many of the details of Scripture doctrine,
precept and history, would not have occurred to him as proper
to be made universally known. Man would not have drawn
the picture of human nature so dark; he would never have
dared to lay open the recesses of the human heart; he would
not have left so much undiscovered of the ways of God; he
would not have adopted such a familiarity of style and illus-
tration; he would not have exposed the perverseness of the
chosen nation, nor the falls and infirmities of the saints.
He is revolted at much of this at first. The Revelation
is not the sort of record he would have expected. Man
would have preferred something more grand, more showy,
more specious, more free from mystery. He would have
had a Revelation more noble and elevated, according to
human judgment.^'

Such, however, was not the wisdom of God. Regardless
of human prejudice, he has given a Revelation really,
though not in all its parts apparently, adapted to man. Di-
vine wisdom leaves man to find this out by observation, by
experience, by the knowledge of his own wants and weak-
nesses. By degrees he perceives that God is wiser than
he: at length he acknowledges the adaptation of every part;
the necessity of what he thought less needful; the depth of
what he deemed to be superficial; the dignity and conde-
scension of what he considered too familiar; the suitable-
ness of what he condemned as peculiar or dangerous.

(y) Miller's Bampton Lcct.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 49

Again: this adaptation, running through the whole con-
texture of Revelation, was not contrived in these later ages,

but is a PROSPECTIVE SCHEME FORMED BY THE WISDOM OF

God, and revealed perfect and complete at once, to
be developed and admired as occasion served, and new
exigences brought to light its innate congruity.

Human legislation is retrospective; it is grounded on
the experience of the past: when it attempts to reason a pri-
ori on the future, its plans are miserably defective, and soon
become inapplicable. Divine Revelation knew what was
in man from the first, and provided for it with unerring care.

The Bible was not written after the arts and sciences and
civilization had opened all the sources of natural knowl-
edge. No. You must take your stand with Moses, one
thousand five hundred years before Christ, and conceive
what was the prescient wisdom which adapted his writings
to man living at a distance of three or four thousand years.
You must go back, with David and Isaiah and Malachi, and
then estimate the evidence arising from the suitableness
of all their writings, not only to their contemporaries, but
to men of all times. You must imagine yourselves in the
company of apostles and evangelists — fishermen, tent-ma-
kers— and consider whence they had that wisdom, which
one thousand eight hundred years have served only to illus-
trate. An adaptation extending so wide, and appearing
more and more as our experience enlarges, and which yet
was infused into the original composition of the Revelation,
ages before the occasions could arise for developing it,
marks the Divine hand from which it came.

Let it be observed, finally, as the application of the
whole subject, that as all this argument rests on the par-
ticular circumstances and wants of man — is a considera-
tion of the suitableness of Christianity to his obvious state
in this world, therefore,

The point of view from which to behold this
object aright, is from the midst of human weakness,
misery, and sorrow.

The Bible professes to be a remedy for sin and guilt, for
darkness and fear, for forebodings of futurity, and dissatis-
7

so LECTURES ON THE [lECT. XIV.

faction at earthly sources of happiness. So long as you
think yourself not of this number, the gospel is not capable of
appearing to you in this branch of its evidence, at least in
the most striking and imi)ortant parts of it, as emanating
from a Divine hand.'

I must send you back to tlie external proofs, or allow you
to dwell on those palpable and lower points of suitableness
which the authority and the morals of the Christian relig-
ion present.

When you begin to feel aright — when, from the external
evidences and the general view of the adaptation, you arc
led to enter practically upon the business of your salvation,
to read what the Bible says of your state, your duties, your
danger, your obligation to almighty God, your violation of
that obligation a thousand and a thousand times — when you
begin to compare those statements with your actual state, and
to pray in earnest for grace and direction; that is, when you
know and feel your real condition, then will this argument
rise upon your view. You will feel the need of an authori-
tative guide to decide upon what is truth; you will feel the
exact correspondence between the description of the Bible
and your own slate; you will perceive the magnitude and
appropriateness of the remedy which it reveals. Thus you
will stand in the right light to catch the beauty and perfec-
tions of Revelation, which, if you view it from a false posi-
tion, will present only a confused mass of unmeaning forms.

I appeal to those devout Christians who are best capable
of judging of what is suited to man in all the extent of his
wants. — Tell me if you do not find the Scriptures adapted
to all your exigencies. Tell me if this does not give it a
direct, practical authority in your judgment. Tell me if
there is not a completeness in the Scriptures which meets
every varied case under all imaginable circumstances. Tell
me whether, as life Hows on and your experience widens,
this suitableness doth not appear more and more evident.
Tell me whether new views of it do not open upon you, as
you arrive at new points of prospect in the journey of life.

(z) IVislio]! Slicrlock.

LECT. XIV.] EVIDENCES OF CHRISTIANITY. 51

Tell me whether, in the seasons of affliction, in the times of
awakenings of conscience, in the moments of reflection
upon your past life, in the conflicts of anxiety and the
forebodings as to eternity; — tell me whether, as you ascend
the hill, and approach the lofty summit, and command a
wider prospect and a clearer and more unclouded horizon,
you do not behold more distinctly the adaptation of Chris-
tianity to your state and wants, to the real relation of things,
to your fears and sorrows, to your most importunate inter-
ests. Tell me, in fine, whether the confirmations arising
from this source, do not give to the proofs arising from
external evidences a softness and richness of persuasion, a
power of communicating repose and peace to the mind, a
perception of the excellency and fitness of the remedy of
the gospel, which endears it to your heart, and raises to a
demonstration your assurance that it is indeed the Revela-
tion of God.

LECTURE XV.

THE EXCELLENCIES OF THE DOCTRINES OF
CHRISTIANITY.

1 John iv. S— 10.

God is love; in this ivas manifested the Jove of God towards us,
because that God sent his only begotten Son into the tvorld,
that ice might live throxigh him. Herein is love; not that
we loved God, but that he loved us, and sent his Son to be
the propitiation for our sins.

Having considered the general suitableness of the Chris-
tian Revelation to the obvious state and wants of man, we
come now to point out the excellency of its doctrines; that
is, of the leading truths which are n)ade known to us on the
authority of the religion. Some of these relate to the be-
ing and perfections of the Deity, and others to a stupend-
ous scheme which he has been pleased to reveal for the
redemption of man.

Here, then, the propriety of the limits to which we have
confined the internal evidences becomes obvious. For of
the counsels of the incomprehensible God, what can man,
abstractedly speaking, know? Of the various methods of
his dealings with his creatures in their fallen state, what
can human wisdom, of itself, determine? On such subjects
we are silent; and having received the divine communica-

LECT. XV.] EVIDENCES OF CHRISTIANITY. 63

tions on the ground of external testimony, wc receive the
doctrines as converts and disciples, and accept the Reve-
lation itself as an authority for what it contains.*

Having done this, we are in a condition to trace out vari-
ous indications of glory and excellency in the doctrines
thus admitted, or rather in certain parts of them; and these
indications furnish a source of important subsidiary evidence.

Let us, then, first enumerate, in this view, the chief doc-
trines OF the christian religion; and, secondly, point
out the particulars in vvhich something of their divine
excellency may be perceived.

In doing this, it will be impossible not to touch on some
of the points noticed under the adaptation of Christianity,
in its most general sense, to the wants of man; for the doc-
trines are only the details of that subject. At the same
time, a wide distinction in the conduct and results of the
argument will appear.^

I. I propose to review the chief doctrines of the Chris-
tian religion.

1. The first relates to the being, perfections, and

PROVIDENCE of THE ONE LIVING AND TRUE GoD.

The Bible begins here. It teaches us that there is one
eternal, self-existing, and all-glorious Being, who created
the world out of nothing, and who is the sovereign, the pro-
prietor, the preserver, and the Lord of all things.

The UNITY of this ever-blessed God, in opposition to the
idols of the heathen worship; and his glorious perfections,
BOTH ESSENTIAL AND MORAL, in oppositioH to thc viccs, and
passions, and prejudices, by which the pagan deities were
described as actuated, are the first elements of revealed
truth.

(a) Davison.

(b) A more serious difficulty arises from the necessity of employing terms and
referring to doctrines which suppose a knowledge of the Holy Scriptures, and some
general acquaintance with Christianity in its chief details. This difficulty attends
every branch of the internal evidences, but peculiarly the consideration of thc doc-
trines of Revelation. It will be lessened as the student advances in his inquiry —
and with regard to the great body of young people, whom I have especially in view,
and who have been instructed from infancy in the Christian religion, it scarcely exists.

54 LECTURES ON THE [lECT. XV,

The glory of our God is his holiness — that combination
of all his moral attributes, of justice, truth, faithfulness,
purity, love, wisdom, which constitutes the perfection of
his character; and to which the essential attributes of
omniscience, omnipresence, omnipotence, are subservient.

With this is connected the exercise of his absolute
SOVEREIGNTY, his dominiou over all, his doing according tor
his will, as the prophet speaks, in the army of heaven, and
among the inhabitants of the earth; '^ his working all things, as
the apostle terms it, after the counsel of his own loilL'^

The I'RoviDENCE OF God is that constant operation of
his power by which he accomplishes his designs. To this
never-failing care nothing is great, nothing little. It more
particularly concerns itself with the affairs of men, and or-
ders with a paternal regard the minutest concerns of the
church and the world.

The HOLY, JUST, AND GOOD LAW OF GoD, by wliich his
reasonable creatures are ruled, follows, — that law which is
the transcript of the divine perfection as to its purity and
goodness; and which is as equitable as it is holy; demanding
nothing but what man, created in his Maker's image, was
adequate to perform, and which he would have found the
purest happiness in accomplishing.

Such is the scriptural character of God, not one trait of
which was completely known to the Heathen nations.
Their deities were worse than ordinary wicked men — full
of ambition, malice, cruelty, lust, deceit. One was the God
of thieves, another of war, a third of wine. Their histories
are histories of crime and chicane, of pride and contention.
Their supreme Jupiter is never introduced, but in the form
of human folly, with human vices, and engaged in criminal
human pursuits.

The Bible is the only book which lays the foundation of
religion in the unity, perfections, and sovereignty of the self-
existing Jehovah. The Bible is the only book that intro-
duces the great God speaking in a manner worthy of him-
self, with dignity, authority, sovereign majesty; whilst his

LECT. XV.] EVIDENCES OF CHRISTIANITY. 55

condescension in using a language adapted to our compre-
hensions, and borrowed from our manner of perceiving
things, only deepens the impression of wisdom and grace
which is left upon the mind.

2. From the unity and holiness of God flows the next
important doctrine of Revelation, the guilt and con-
demnation OF MAN as a transgressor AGAINST HIM.

The Bible teaches the extent of human apostacy, by
teaching the character of the God whom he has oft'ended
and of the law which he has broken. Heathenism had only
some faint and partial views of man's sinfulness; it had lost
the very notion of sin as committed against the majesty of
God. The Christian Revelation opens the whole doctrine,
as dependent on the two facts of the original innocency
and of the fall of man, which we noticed in the last lec-
ture— it states, that by one man sin entered into the loorld, and
death by sin^—ii declares that men are corrupt and depraved,
guilty and helpless — it details man's weakness and apathy
as to spiritual things, the blindness of his understanding,
the pervcrseness and rebellion of his will, the alienation
of his heart from God and goodness.

It treats him as a sinner, accountable indeed, and with
some fragments and traces of a moral nature, and capable
of restoration by the grace of God in redemption; but in
himself impotent — unable to offer any atonement for his
past offences — unable, because unwilling, to return to his
duty to God — without knowledge of divine truth, without
strength, without a right determination of the will — without
any means of devising or entering upon a way of deliver-
ance.

This description of the guilt and folly of man is widely
different from that given in any other book, and yet it is
the only account verified by experience and the evidence
of facts. Every other statement is contradicted by the his-
tory of all nations, contradicted by the precautions in every
political enactment, contradicted by the daily judgment

5d LF.CTURE3 ON THE [lECT. XV.

which each man is compelled to form of others. And the
more any one will watch his own motives, intentions, imag-
inations, and desires, the more clearly will it appear to him
that the Scripture gives a far more just account of himself,
than he himself could have done.

It is here important to remark, that Revelation did not
create this state of misery and guilt; it merely describes
it according to the truth of the case, and in order to an
efllectual cure. The state of things is the same, whether
Christianity be true or not. The facts remain the same.
Deism and the natural government of God are as much
open to objectionsjon this ground as Revelation^ — but Reve-
lation, finding man in this fallen condition, makes known
the cause, declares the extent and consequences of human
guilt, and then presents a remedy. And the conscience of
every individual, when duly informed of the decisions of
Revelation, responds to the charge, and discerns in its own
case the truth therein communicated. This doctrine of
man's guilt, and of the consequent penalty of God's violated
law, is one of the peculiarities of the Bible. Upon this all
its addresses proceed — this is the state which is taken for
granted, as sufficiently proved by the voice of conscience
in the culprit, and the relation in which he confessedly
stands to an almighty and infinitely holy Creator and Judge.

3. And thus the way is prepared for the stupendous dis-
covery of BEDEMPTION IN THE INCARNATION AND SACRI-
FICE OF THE ONLT BEGOTTEN SoN OF GoD.S

The grand and all-important doctrine of tlie Christian
religion is this, that God so loved the world, sunk in the guilt
and ruin of sin, that he gave, as the free act of his infinite
benevolence, his only begotten Son, that ivhosoever bcUcvcth in
him, should not perish, but have everlasting Ufe.^ A discovery
this so astonishing in all its parts, as to absorb and over-

(f) Sec Lcct. xxi.

(g) For Revelation makes known n plurality of persons in the Godhead, the Father,
the Son, and (he Holy Ghost — of whose mode of subsistence indeed it gives no in-
formation, l)Ul whose offices in the economy of Redemption it considers essential to
every part of that dispensation; wlylst the doctrine is so stated as to be in no respect
inconsistent with the unity of the divine essence.

(b) John iii. 16.

LECT. XV.] EVIDENCES OF CHRISTIANITY. 57

whelm every other, and to form the grand centre around
which the system of Christian truth revolves.

The incarnation of the Son of God by the power of the
Holy Ghost in the womb of the Virgin Mary — the state of
humiliation upon which he thus entered — his life of sorrow,
reproach, ignominy — his bitter and unutterable sufferings
in the garden of Gethsemane, before the bar of Pontius
Pilate, and on the cross — his death by the most cruel, lin-
gering and servile punishment of crucifixion, constitute
that meritorious obedience and all-perfect sacrifice, by
which sin is expiated, God reconciled to his rebellious crea-
tures, and the Holy Ghost vouchsafed for the renovation of
the human heart.

The proper vicarious nature of these sufferings, in the
place and stead of the transgressor — the substitution of the
divine surety and Redeemer, in the room of the guilty cul-
prit— the atonement thus made to the moral righteousness
of the great Governor of all — the display of that righteous-
ness, so that God may now appear just and yet the Just ifier of
him that believeth in Jcsus,^ — these topics prepare for that

GREAT DOCTRINE OF JUSTIFICATION BY FAITH ONLY, which

is the leading truth of the whole gospel, as the incarnation
of Christ is the commanding discovery, and his meritorious
death the great vindication of the divine holiness. This
justification includes the remission of sins, and the being
accounted and treated as righteous before God; and is fol-
lowed by acceptance, adoption into his family, and the hope
of everlasting life.

The exaltation of the Son of God to a state of glory and
dominion, as mediator, at the rigiit hand of the Father —
where in our nature he sits, angrJs and principalities and
powers being made subject to hi/n,^ till he shall come the sec-
ond time to judge the quick and the dead — concludes and
shuts up the doctrine of redemption; a doctrine this, which
is peculiar to Revelation in a sense more strict than any of
the preceding. For the unity and perfections of God
might be faintly understood by the things that are made '' — and

(i) Rom. iii. 26. (j) 1. Pet. iii. 22. (k) Rom. i. 20.

58 LECTURES ON THE [lECT. XV.

the guilt and ruin of man have been in some measure felt
and acknowledged in all ages — but the doctrine of redemp-
tion is a discovery as new as it is momentous — the great
end, as it is the brightest glory, of the Christian religion.

4. The doctrine of the personality and operations
OF THE Holy Spirit, follows upon the preceding; and
is a part, or rather a consequence, of the redemption of
Christ. For the Bible reveals a comforter and sanctificr,
as well as a redeemer and saviour. The Holy Ghost, the
third person in the Godhead, (for the tri-unity of the ever-
blessed God seems only revealed so far as man's salvation is
concerned,) is the divine agent in the sanctification of man.
He makes effectual to its true ends the love of God our
heavenly Father, and the grace and sacrifice of Christ our
great Redeemer. He abides with the church forever, as its
advocate, comforter, teacher, guide, sanctifier. It is by him
the Holy Scriptures were indited, as wc showed in the Lec-
tures on the inspiration;' and it is by him the understand-
ing of man is illuminated rightly to receive those records.
His operations, secret to us, accompany the ministry of the
word of Jesus Christ. These influences are not generally
distinguishable, except in their effects, from the acts of our
own mind. They stimulate the decisions of conscience,
they assist and strengthen and inform the judgment; they
gently and gradually sway the determinations of the will;
they thus cure the distempers of the soul, and enable man
to receive and use aright the records of the sacred Scrip-
tures.

The renovation and new creation of man after God's
image; his regeneration; his being restored in some meas-
ure to his original uprightness; his being recast, as it \\ere,
and made over again by a heavenly birth; his transition
from spiritual death to spiritual life and activity — or, what
is the same thing in other terms, his being formed to a love
and pursuit of holiness, to a choice of spiritual things, to a
hatred of sin as sin, to supreme love to God and Jesus
Christ his Saviour, to resignation and acquiescence in God's

(I) LpcI. xii. and xiii.

LECT. XV.] EVIDENCES OF CHRISTIANITY. 59

holy will and sovereignty in providence and grace — in a
word, his being trained to that peculiar kind of life which
springs from gratitude and love, and produces the fruits of
all good works — this mighty change, by the power of the
Holy Ghost, is the grand operation attributed to that divine
person in the Christian system.

5. The doctrines of the sacraments and the other
MEANS OF GRACE AND INSTRUCTION may, pcrhaps, not appear,
at first, of sufficient importance to accompany the prodig-
ious discoveries of the preceding topics; and yet, so far as
man is concerned, they are so essential to a riglit recep-
tion of the peculiar truths of Revelation, as to demand a
brief notice. For the immense blessings of redemption are
not merely revealed, but a subordinate system of means is
connected with them. Baptism and the Lord's Supper are
appointed visibly to represent and seal; and convey, in some
measure, to those who receive them rightly, the grace of
God and his consolations of pardon and peace of con-
science; as well as to be a bond of union and a badge of
mutual faith amongst Christians. The spiritual repose of
the sabbath; the ordinances of public prayer and preaching;
the study of the Holy Scriptures; the labors of an order
of men appointed for the religious instruction of mankind,
are all means of grace — the use of which means, connected
with exertion on our part in every branch of practical
Christianity, with watchfulness, resistance against tempta-
tion, and continual private prayer and self-examination,
brings down Christianity to the immediate conscience and
duty of man, whose reasonable and accountable nature is
thus consulted, in the midst of the glories of the redcm[)-
tion which would seem to overwhelm it.

6. The resurrection of the dkad and the last sol-
emn juD(iMENT, with a consequent state of endless happi-
ness or misery, close the summary — truths these, familiar
to us from our infancy, and often admitted by the Deist,
and even claimed by him as the dictate of natural religion;
and yet which reason never could discover of herself — never
clear from distracting doubt — never establish upon just

60 LECTURES ON THE [lECT. XV.

principles — never prevent from being lost in vague and
superstitious fables. Revelation alone settles the question
— asserts the resurrection of the body — makes known the
final judgment — declares the person of the Judge — pre-
scribes the rules on which his decision will proceed — gives
a specimen of the conduct of that last assize — and pronoun-
ces the endless punishment of the ungodly, and the ever-
lasting felicity of the righteous.

What discoveries these! — that this world is only the pre-
paration for another — that man's life here is only the first
stage of his long and immeasurable journey — that all our
actions have consequences unutterably momentous — that a
final judgment will arrange all the inequalities of the pres-
ent initiatory state — that all the parts of the divine proceed-
ings, now incompletely revealed, will be harmoniously dis-
played before all the assembled intelligences of the universe
— that fallen angels and men will be judged in righteous-
ness, (conscience being the chief witness,) and be alloted to
the several slates of happiness or misery for which they are
severally fitted, as well as judicially and most justly assigned
by the voice of the omnipotent Judge — What a scene!
What consequences!

When our Lord uttered that one sentence. The hour is
coming, in the which all that arc in the graves shall hear his
voice, and shall come forth; they that have done good, unto the
resurrection of life, and, they that have done evil, unto the resur-
rection of damnation, ^''^ — he pronounced a doctrine, which for
clearness, for importance, for new and decisive authority,
for influence upon the conduct of man, is unparalleled by
all that philosophy or natural reason ever taught.

Such is Christianity in her main doctrines. Let us then
proceed to point out,

IL The particulars in which their divine glory and

EXCELLENCY MAY, IN CERTAIN RESPECTS, BE PERCEIVED.

We observe, then, that,

1. These doctrines all emanate from the character
OF god as drawn in the holy scriptures. They flow

(in) John V. 28,29.

LECT. XV.] EVIDENCES OF CHRISTIANITY. 01

from that assemblage of glorious attributes — from that infi-
nite holiness and goodness which the Revelation ascribes to
the one living and true God. All the heathen deities are
corrupt, and the corrupters of their followers. The charac-
ter of their gods is ignoble, vile, contemptible; their vices
and follies weigh down their religion, degrade all their cere-
monies, infect the elements of their worship.

The heathens sustained their superstitions as well as they
could, notwithstanding the character of their deities. Con-
science, tradition, political ends, served to bear up the mass
of superincumbent absurdity and vice. In Christianity, all
depends and rests with its whole weight, on the infinite
holiness and goodness of the Almighty Jehovah. It is the
character of our God from which all our doctrines emanate;
the guilt of man is what this ineffable purity teaches as an
inevitable consequence; the mighty work of redemption
agrees with the unspeakable love and benevolence of his
moral attributes; the gift of his own Son, and the mission
of the Spirit, when revealed, are seen exactly to become
the divine compassion and grace.

Man has ever been found to bear a resemblance to the
object of his worship. In Christianity, the one true God
surpasses in purity all his creatures, is the infinitely excel-
lent object of love and imitation, and draws man upwards
to holiness and obedience.

This holiness of God penetrates every part of the religion,
sustains it, gives birth to its details, demands and renders
necessary its provisions, and constitutes its excellency and
glory. It is this which is the spring of all the virtues of
Christian worshippers. The more the attributes and works
of God — his sovereignty, his law, his providence, his gift of
a Saviour, his promise of the Holy Spirit, his declarations
of a future judgment — are considered, the better and holier
men become. The glory of the Lord is the sum and end
of every thing; the first source and final cause of all purity
and all joy.

2. There is, in the next place, a simplicity in the doc-
trines of Christianity which forms a part of their excellence.

02 LECTURES 0\ THE [lECT. XV.

They may bo summed up in three plain and obvious points:
the corruption of man; the reconciliation of man to God;
and the restoration of man to his original purity and dig-
nity;— points so simple, that human nature, in all ages,
acknowledged them in her feeble manner, or rather guessed
at and desired them. The fall she could not but perceive and
feel at all times; a way of atonement by sacrifice she ever
wished for, but wished for in vain; a source of strength and
consolation she breathed after, but knew not whence it must
flow. Revelation comes in. Its doctrines are found to em-
brace the very points after which nature fruitlessly panted.
Thus simple is her system — the fall and the recovery of
man embrace every thing.

And not only so; these doctrines rest on a very few promi-
nent facts, which are first established, and then employed
for the purpose of instructing us in the doctrines. The
corruption and guilt of man is a doctrine resting on the
fact of the transgression of our first parents. The incarna-
tion, from which the doctrines of justification and sanctifi-
cation are consequences or uses, is a fact. The existence
and operations of the Holy Spirit are facts of practical and
universal application in every age.

This simplicity of the Christian system is in remarkable
contrast with the confusion and complication of the theo-
ries of men, which, resting on no positive facts, are vague
and unsubstantial. Like the works of creation, Christian-
ity exhibits an artless simplicity in the few and prominent
facts on which it is built; so totally difterent from the clumsy
and artificial productions of man.

3. But there is at the same time a surpassing grandeur
AND suuLJMurY in these doctrines, which that very simplic-
ity the more illustrates. It is simple, indeed, as referring
to a few points, and resting on certain facts; but these
points are so infinitely important to man, and these facts
are so grand and stupendous, that it is impossible for the
human mind fully to grasp them, even when revealed. All
is stupendous in redemption; the divine persons engaged in
contriving and executing it; the length of time during which

LECT. XV.] EVIDENCES OF CHRISTIANITY. G3

it was preparing; the gradual announcement of it for four
thousand years: the glory and difficulty of the Saviour's
enterprize in accomplishing it; the mysterious union of
Deity and humanity in his person; the force and number o.
the enemies overcome, especially his conquest over the
malice and power of the great spiritual adversary;" the
blessings which his redemption procured; the eternal con-
sequences dependent on its acceptance or rejection; the
holy angels, the messengers and ministers of it and the
eager inquirers into its manifold wisdom — all give it a
greatness and excellency becoming the infinite majesty of
the divine Author of our religion. Every thing is little,
mean, limited, uninteresting, worthless, compared with the

EXCELLENCY OF THE KNOWLEDGE OF ChRIST JeSUS OUR

Lord." The value of the soul of man, and the depth of its
fall, are best known from the astonishing method of recov-
ery here revealed. A God incarnate, a God humbling him-
self, a God interposing, bleeding, agonizing, for man his
creature, is a fact of such grandeur and majesty as to be
quite beyond the command and faculty of the human mind.

As the vastness of the universe, the more it is discovered
and traced out, heightens our conception of the glory and
power of God — worlds upon worlds — systems upon systems
— the starry heavens, an assemblage of suns, each sur-
rounded with its planetary attendants — till the mind is lost
in the contemplation. So the "magnitude of redemption
overwhelms the mind; the greatness of one part pressing
upon another; calculation defeated, an imagination exhaust-
ed in pursuing consequence after consequence, till faith
iteelf toils in vain to follow out the Revelation whicii it can
never fully comprehend.

4. But the HAiiMONY of all its parts, and the manner in
which it is represented, stamps a divine authority upon the
Christian doctrine.

Like the stones of a well-constructed arch, every part of
the doctrine of Revelation is not only essential to the rest,

(n) The Revelation makes known the existence autl agency of angels; both of
iliosc who fell, and of those who kept their first innoccnry.
(o) I'hil. iii. 8.

G4 LECTURES ON THE [lECT. XV.

but occupies the exact place which gives union and stability
to the whole. Tlie dilTerent doctrines cohere. They all
unite in the guilt and corruption of man, and in the incarna-
tion and sacrifice of Christ. If f.ny one part be taken away,
the remainder becomes disjointed and useless. For what is
the doctrijic of redemption, without that of the fall? or that
of the fall, without the doctrine of redemption? And what
is the doctrine of the Holy Spirit, unless sustained by both
the preceding? And what is the infinitely holy character
of God, if separated from the other doctrines, of which it is
the key-stone — the essential, primary part, which knits the
whole arch together?

Redemption displays, also, in combination and harmony,
all the divine perfections in undiminished, yea augmented
glory. To exercise mercy and grace in accordance with
all the ends of justice; to pardon, and yet to express the ut-
most abhorrence of sin; to unite truth in the same act with
compassion; to display a manifold wisdom in the way of re-
conciling the ends of a holy legislation with the salvation
of the sinner; to exhibit all the divine perfections in one
scheme which shall obscure none, and yet give to mercy the
occasion of rejoicing against j'n(lgment,P — all this is the evi-
dence of a harmony truly divine.

Nor do the representations of this scheme fail to give the
just impression of this beautiful accordance. All the sacred
writers unite in the great outline. It runs through the Bi-
ble. The same view of man, and his sin and guilt; the same
view of God, and his glorious sovereignty and perfections;
the same view of Christ, and his person and sacrifice; the
same view of justification and acceptance before God; the
same view of the sanctifying influences of the Spirit, of the
means of grace, and the hopes of glory — pervade every part
of the Scriptures. The degrees of light cast on the details
of the scheme differ, but the main principles are the same.
Isaiah develops and confirms the writings of Moses; ^ Paul
attaches his doctrine of justification to that of Abraham."^
Abel's offering is celebrated in one of the last of the apos-

(p) James ii, 13. (q) Isaiah li. 1,2. (r) Rom. iv.

LECT XV.] EVIDENCES OK CHRISTIANITY. 65

tolical epistles.' Every thing is accordant and consistent,
as becomes a divine Revelation.

Contrast with this harmony the contradictions of Infidelity
and Paganism. "In the mythology of Egypt, Greece, and
Rome, and in the fantastical legends of India, China, or
Japan, we find many fragments of Scripture history blended
with fictions of the most extravagant kind; but nothing solid,
coherent; nothing which indicates one superintending and
controlling mind pervading the whole.'" In Mahometan-
ism I need not say there is no connexion or consistency in
the system itself The Bible alone contains a clear, uniform,
harmonious representation of religious doctrine, of man's fall
and recovery, of this world and the next, of time and eter-
nity.

And this argument is stronger, if we recollect the diflfer-
ent ages when the sacred penmen lived, and their number
and diversity of talents and character. Nothing is more
rare than a consistent statement of a few facts of contem-
porary history. Constant experience teaches us, that in the
representation of religious doctrines, discrepancies contin-
ually occur. If only three or four writers compose a ^g\v
different works on any given subject, the disagreements will
be endless. But here, in the Bible, we have more than
thirty various authors, composing between sixty and seventy
different works, living, some fifteen hundred years before
the Christian a3ra, and some a hundred years after: of all
the various classes of society — kings, legislators, prophets,
magistrates, captains of armies, fishermen, tent-makers —
some of whom compose history, some poetry, others devo-
tional exercises; some biography, others hortatory epistles,
whilst a large number deliver prophecies, uniting exhorta-
tion and warning with jircdictions of future events; — and
yet they all agree; a harmony runs through all their produc-
tions on all the great subjects of revealed truth. And this
in a continued series of writings for sixteen hundred years,
in a country which has scarcely before or since produced a
single author of eminence, but which began and finished its

(s) Heb. XI. 4-. (i) Bishop Van Mildcrt.

GO LECTURES ON THK [lECT. XV,

literary course with this wonderful succession of harmonious
and accordant books. Such a proof of divine contrivance
speaks for itself, and is irresistible.

"I can no more believe," says Bishop Gastrel, "the whole
Christian scheme an imposture of mere human contrivance,
than I can believe that all the materials which composed
the city of Rome met together and put themselves into
form. For as I cannot sec what should give these materials
a determinate motion towards the building of that city; no
more can I comprehend what should influence or determine
a man to frame and contrive such a history and religion as
the Christian. And as it is impossible to believe that, if all
the materials necessary for tiie building of Rome had by
some extraordinary motion been carried to that place, they
would have fashioned themselves and fell into that exact
form we find that city built in; so, likewise, is it equally im-
possible to conceive that, if there was an end or motive in
nature sufhcient to determine a man to invent such a relig-
ion as the Christian, he should have made and contrived it,
in all its parts and circumstances, just such as it is delivered
to us in the Scriptures."

5. But the divine excellency of the Scripture doctrines
appears in their meeting all the necessities of man,

AND YET PROMOTING THE ENDS OV God's MORAL GOVERN-
MENT.

The manner in which the Christian Revelation meets the
exigencies of man, we noticed somewhat particularly in our
preceding lecture,' and we have alluded to it in our present.
What further, then, can be necessary to be said on the details?
Wliat more need be stated on the doctrines of the incarna-
tion and sacrifice of Clnist, and of the operations of the
Holy Sj)irit, as meeting the wants of man — his want of merit,
his want of strength — his want of knowledge, his want of
happiness.^ It is the peculiarity of Revelation that it pro-
vides a remedy for all our misery; and it is the peculiarity
of that remedy, to be applicable to the precise bearings of
our case. Nor are the other doctrines of tlie being, and

(u) Bisliop Gaslrul, in Hp. V;iii Mililcrl"s Lectures. (v) Led. xiv.

LECT. XV.] EVIDENCES OF CHRISTIANITV. G7

perfections, and law of Almighty God, and of the guilt of sin,
and of the resurrection of the dead, and eternal judgment,
less adapted for the exigencies which man's ignorance of
God, of himself, of a future state, and of tiie grounds of the
final sentence, present.

This is the obvious excellency of the Scripture doctrines,
that they altogether provide a complete and most surprising
recovery for man from the ruins of the fall; restoring him to
the favor of God by the immense blessing of forgiveness,
and to the moral image of God by the purifying influences
of the Holy Spirit.

But how, it may be asked, can the same acts promote the
special ends of God's moral government, to which they seem
rather to be hindrances, or at least exceptions? They do
so in various ways.

The great propitiation of Christ magnifies the law of God,
by sustaining the penalty of it; whilst his previous obedience
honored all its precepts. Never was the inseparable con-
nexion between sin and misery so exhibited as in the cross
of Christ. Never was the holiness of God and his hatred of
moral evil so manifested. Never was the honor of the
divine government and its inflexible purity so demonstrated.

Nor does the way in which the blessing of pardon is to
be received less clearly promote the same ends. For what
attitude must man assume when he applies for the beneflt?
That of a culprit; that of a penitent, vindicating God and
condemning himself; that of a rebel, returning to his allegi-
ance, and admitting the ecjuity of the law which he has vio-
lated.

And what must follow on his justification? A life of obe-
dience, from gratitude and love; the necessity of which is not
lessened, though the place it occupies is of course, from the
whole scheme of salvation, changed. And does not this obe-
dience from a principle of love, vindicate and promote the
ends of God's holy government, when it is produced by the
grace of redemption, in those who were before open trans-
gressors and rebels.''

Again: what is the very faith which justifies, but a holy
principle, tlie source of all future obedience; though in the

68 LECTURES ON THF. [lECT. XV.

act of justification it is only as the hand which lays hold of the
Saviour's merits? And what are the grace and operations
of the Holy Spirit, but a spring of renewed love and sub-
jection to God? And what are the manifestations of the
last judgment, but the proofs of moral and religious char-
acter in man, displayed before the assembled universe?

Thus admirably are the necessities of man supplied, on
the one hand; and the ends of moral government, in the
dispensations of the Almighty, established triumphantly, on
the other: whilst the union of those apparently contradic-
tory points illustrates that divine wisdom which pervades
the whole doctrine of Revelation.

G. This impression will be strengthened if we consider
that the revealed doctrines are at once deeply HUiMiLi.vTiNG

AND IN THE HIGHEST DEGUEE CONSOLATOKY. The pCCuHar

truths of the Bible are, indeed, most humiliating; — they lay
man low; they strip him of his fancied righteousness and
imagined power; they empty iiim of the conceit and self-
dependance with which he swells. A salvation by grace, a
justification by faith; a sanctification, the seeds of which
are implanted by the Holy Spirit, and all the fruits of it
matured by the same divine comforter — all this is most
humiliating. Then the partial discoveries which the doc-
trines of Revelation make, oppose the pride of man's under-
standing: partial, not as to their practical uses, but as to
the whole compass of them, the various consequences which
flow from them, and many circumstances with which they
are connected.

The mysteries of Scripture, again — which is only another
word for man's ignorance — humble man: mysteries as to
the purposes of the Almighty; mysteries as to the manner
of the divine subsistences in the holy Trinity; mysteries as
to the entrance of moral evil; mysteries as to the union of
the two natures in the person of Christ; mysteries as to the
operations of grace in accordance with the accountableness
and efi'orts of man — these and other points, impenetrable to
the human understanding, are no doubt most humiliating.

And yet, under the circumstances of the case, and as con-
nected with the abundant consolations which flow from

LECT. XV.] EVIDENCES OF CHRISTIANITY. C9

them, they prove the excellency of the very system which
they seem to obscure: for had not this scheme been far
beyond human capacities and discoveries, it need not
have been revealed. And in a communication from the
all-comprehending mind — the infinite and eternal God —
mysteries are the natural and necessary result of our limited
faculties. How can man comprehend the whole will, and
the manner of subsistence, and the modes of operations of
the glorious Jehovah? That a divine Revelation should,
in some respects, be clothed with incomprehensibility, is
one proof of its divine origin. I say in some respects; for
the doctrines of revelation are not mysterious in all their
parts. The, statements and facts are clear and intelligible;
it is only in modes and essences that incomprehensibility
is involved, — As in the works of creation, though we cannot
penetrate to the hidden nature of things, and in that view
all is mystery; yet we can discern traces enough of a divine
hand, to adore the unsearchable goodness and wisdom of
the great Architect and Author.

Nay, the very humility which these obscurities tend to
produce, is one mark of the divine excellency of Revela-
tion; because the malady of man was pride, which these are
especially calculated to cure.

And, then, what sources of consolation are opened
in these mysterious truths! Where is there a spring of
comfort to man, which does not rise from a doctrine sur-
rounded in some view with impenetrable darkness.'' Whence
any peace of conscience but from the mysterious sacrifice
of the cross.^ Whence the disposition and power to repent
and seek God, but from the mysterious influences of the
Spirit.^ Whence the softest consolations of the heart in
trouble, but from the mysterious communion of God with
the soul,'' And what is there so consolatory as that incar-
nation of the Son of God, which is shrouded with the deepest
darkness,'' It is in this mystery that are involved the con-
descension and pity of the Almighty. It is here that the
invisible God becomes tangible, as it were, and perceptible
to man. It is here, that the distance and dread whicii sin
has interposed, are removed.

70 LECTURES ON THE [lECT. XV.

In sliort, tlie one stupendous act of the love of God in
the gift of his Son, which is the distinguishing truth of
Christianity, is so incomparably consoling, and at the same
time so humiliating, as to form, from this united impression,
the strongest evidence of its divine glory and excellency. It
is here the restorative character of revealed trutli rises to
the highest point — that all is shown to be summed up in an
exhibition of divine love — that every thing else is seen to
be only preparatory to this, or consequent upon it. This
is the epitome of the Christian doctrines. Redemption is
the manifestation of the character of love in the ever-blessed
God. The incarnation is, so to speak, love itself made
man; whilst the operations of the Holy Ghost are a diffusion
of the same divine love.

How does this consideration raise these internal eviden-
ces! how does it invest them with a matchless excellency!
how does it render the very mysteries which result from the
infinite condescension of God, in taking our nature upon
him, a part of the proof of their divine origin! how do the
very depths of darkness, with which we feel ourselves sur-
rounded in certain points of view, enhance the consolation
which flows in a full tide upon the soul, from the practical
effects and tendencies of the doctrines which arise from
them, and which guide and illuminate our path!

And here we might close the argument of this Lecture;
but there remains one additional point of great weight, illus-
trating the whole of what we have been observing, and
elevating the proof to a yet loftier height. For, besides
these separate marks of glory and excellency in the Chris-
tian doctrine, we would call your attention to the magni-

TUDi: AM) SUBLIMITY OF THE GREAT DESIGN OF ALMIGHTY
GOD, OF WHICH THEY ARE THE RESULT. A plan, fomicd

before the ages, is revealed in the Christian Scriptures.
Its greatness and sublimity may be judged of from the com-
pass it takes, the position it occupies, the effects it has pro-
duced. This stupendous project of redemption appears
immediately after the fall, and is pursued to the close of the
divine canon; it involves in its course all the operations of
a wonderful providence — all the miracles and prophecies

LECT. XV.] EVIDENCES OF CHRISTIANITY. 71

of both Testaments; it proceeds onward still to the present
hour; nor will it cease its progress till its grand consumma-
tion, in the conversion of the world and the glories of the
latter days, and the giving up of the mediatorial kingdom to
God, even the Father, that God may be all in all.''''

Tiiis adds incomparably to the whole evidence of inward
excellency in the Christian scheme. It is not merely a
method of redemption emanating from the divine character,
simple, sublime, harmonious, advancing the ends of moral
government, deeply humiliating and consolatory — but it is
a scheme forming part of a plan devised before the founda-
tions of the world were laid, for the redemption of man from
sin and misery by the Son and Spirit of God — a plan, of
which the brief outline and pledge was given in the first
promise of ^Ae seed of the woman^ — a plan which the institution
of sacrifice, the separation of Seth's posterity from that of
Cain, the destruction of the old world, the covenant with
Noah, the dispersion of Babel, and tiie calling of Abraham
were the first means of promoting— and which the sojourn-
ing of the chosen family in Egypt, their deliverance by the
hand of Moses, and the dispensation of the law, with all its
typical institutions, still further advanced > — a plan which
is the commanding principle of the whole Revelation — the
clue which guides through all the mysterious dealings of
the Almighty. The judges and kings, the princes and
prophets; the sacred books of the difiercnt a;ras of the
church; especially the divine prophecies from the first voice
of Isaiah to the last accents of Malachi — all subserved this
vast project, which unlocks, like a master-key, every part of
Scripture. This comprehends all the miracles and proph-
ecies which we considered in former Lectures.'- This gives
a unity and grandeur and importance to the doctrine of
redemption, which heighten inconceivably its excellencies,
and speak the divine hand from wliicli it came.

The very conception of such a plan for accomplishing
such holy benevolent ends, by means so extraordinary, and
running through all the ages of time, could never have en-
tered any finite mind. The declarations of its general pur-

(w) 1 Cor. XV. 28. {x) Gen. iii, 15. (y) V. Milder, (z) Lcct. vii, viii, ix.

72 LECTURES ON THE [lECT. XV.

pose, given four thousand years before the incarnation, —
which, standing between the former ages and the present,
is the grand fact uniting all the dispensations of the Al-
mighty,— could never have been made by man; or, if made,
could never have been accomplished. Only an infinitely
wise God could have formed such a project, stretching from
the creation to the consummation of all things; and only an
omniscient and omnipotent Being could have promised and
effected the gradual accomplishment of it.

Man's plans are earthly, contiguous, narrow, variable,
incomplete. Man's plans are, like himself, feeble and limited
in project, low and debased in pursuit, partial and unsatis-
factory in result. The plan of redemption is, like its author,
spiritual, exalted, uniform, extensive, successful. The plan
of redemption is the centre around which, from the begin-
ning of the w^orld, all the works of providence and all the
dispensations of grace have been revolving. The parts of
the design which we sec, are only a small division of the
whole, and may assume, in our view, the appearance of dis-
order; but all is one glorious and consistent purpose. Time
moves on, and fresh events develope something more of the
roll of the divine will relating to it. We are yet in the
midst of the unaccomplished series. The facts of the in-
carnation and of the supernatural propagation and preser-
vation of the gospel in the world, assure us of the fulfilment
oftlie whole design; whilst the manifest state of the world
and the church seems anxiously to wait for the blessing.

The very grandeur and consistency of the accomplished
parts of this plan declare its author; and, when considered
in connexion with the pure and benevolent object of it, the
infinite contrivances apparent in its several divisions, and
the divine interferences manifest in its progress, would of
itself form a decisive, independent proof of the Christian
Revelation. But when this is joined on upon the vast mass
of the external evidences, and is viewed only as a subsidiary
proof to a mind already convinced of the truth of the religion
(which is the exact position which the internal evidences oc-
cupy,) the force which it possesses for confirming our faith
is utterly irresistible. It wants no learning, no criticism.

LECT. XV.] EVIDENCES OF CHRISTIANITV. 73

no long study, to perceive the energy of such an argument.
Science and learning, indeed, are very important when duly
employed, and on no subject more than religion. But the
commanding truths of Christianity are open to all, just as
its mysteries are incomprehensible to all. The glorious
orb of day is not a more immediate and irrefragable
proof of a beneficent and all-wise Creator, than the sun
OF RIGHTEOUSNESS, as our Saviour is termed by the holy
prophet," is of the truth of the Christian religion. And as
the poorest and most illiterate peasant can feel the warmth
and light and joy which its rays diffuse, as gratefully as the
most learned philosopher, (though he cannot speculate upon
the theory of liglit or the laws of the planetary system;) so
can the humblest disciple as distinctly perceive the glory
and excellency, the vital warmth and light and joy of the
Sun of Righteousness, as the most profound Christian
scholar, though he cannot detail the historical proof of it,
or defend his religion by argument.

But, as in the case of the natural sun, no glory in the ob-
ject can be perceived by him who wants the faculty to dis-
cern it; so can no moral excellency in redemption be per-
ceived by him who has a mind darkened by pride and prej-
udice and habits of vice and worldlincss. He wants the
faculty. He must be directed to that preparatory work of
self-observation, submission to tlie external evidences of
Christianity, acceptance of all tlie contents of the religion
on the autliority of the religion itself, study of these con-
tents on their own principles and by their proper light,
prayer for the aid of the Holy Spirit — in order tliat his
mind, being purged and strengthened, may be able to dis-
cern the excellency of the knowledge of Christ Jesus our Lord^

Much of what we have stated cannot but appear strange,
inconsistent, extravagant to the unpractised and uninstruct-
ed mind of man in his natural darkness and prejudices, and
making only some guesses at Revelation, as a blind man
of colors. It is enougii if we direct him to those introduc-
tory studies which shall lead him to the full light of truth,

(a) Mai. iv. 2. (l>) Phil, iii, 8.

.10

74 LECTURES OS THE [lECT. XV.

if honestly employed. The elements of every science must
be first learned, before its last and noblest discoveries can
be even conjectured, much less comprehended or judged of
aright. Nor doth this ignorance at all lessen the real glory
and excellency of these discoveries, as perceived by the
humble and experienced disciple.

I appeal to every such disciple, whethek the inward

EVIDENCE OF CllUIsTlANITV, FROM ITS PECULIAR DOCTRINES,

does not rise brighter and brighter upon his view, as he can
enter into the practical uses and bearings of them, and can
dismiss from his mind the intrusions of forbidden curiosity.
I ask whether every year doth not add something to his
deeply-seated conviction of the infinite love of God in the
gift of a Saviour for the redemption of man? I ask whether
the divine character from which all the doctrines of Rev-
elation emanate — the simplicity and yet grandeur of those
discoveries — their harmony — their illustration of the glories
of God's moral government — their humiliating as well as
consolatory tendency, do not pour a flood of light upon his
mind; do not fall in with all his conceptions of congruity
and fitness in a divine proceeding, and strengthen all the
results of external evidences? I ask him whether, when he
can most clearly disembarrass himself from matters of spec-
ulation, and, relinquishing a priori reasoning, can repose
most entirely in the practical uses of divine truth, he does
not most forcibly feel its elevating, sanctifying, consoling
e fleets.'

Yesj this is the result of the whole subject which we have
been reviewing, — the exhibition of the divine character of
love in the gift of a Saviour invariably produces a corres-
pondent LOVE AND GRATITUDE TO GoD ON THE PART OF

THE TRUE Christian — the love of God to man is calculated,
is desiorncd to call forth man's love to God in return. Love
to God is the natural consequence of such a display. Just
as danger is calculated to excite fear; and proposed good,
hope; and unexpected deliverance, joy; so such love, on the
part of God, is calculated to excite the love of admiration
and gratitude and repose, in the breast of man."

LECT. XV.] EVIDENCES OF CHRISTIANITY. 75

And thus a divine excellency shines forth, not only from
the separate characters of the doctrines of Christianity
— not only from the great design formed before the ages,
of which excellency they are the expressions; but also in

THE IMMEDIATE EFFECTS AND RESULTS OP THE WHOLE, in

man's obedient and grateful love to God, and devotedness
of heart to his service.

Thus does Christianity elevate and ennoble man, aids his
mental powers, gives him sublimity of thought and concep-
tion, raises him in the scale of moral and intellectual being,
touches all the springs of his purest affections, and unites
the lofty discoveries of the incarnation, with that practical
love and obedience, in which they have their proper effects
and consequences.

LECTURE XVI.

THE UNSPOTTED PURITY OF THE CHRISTIAN
MORALS.

Titus ii. 11—15.

For the grace of God that bringeih salvation, hath appeared to
all men, teaching ns that, denying ungodliness and xeorldhj
lusts, we should live soberly, righteously, and godly, in this
present world. Looking for that blessed hope and the
glorious appearing of the great God and our Saviour Jesus
Christ; who gave himself for us, thai he might redeem us from
all iniquity, and purify unto himself a peculiar people, zealous
of good ivories. These things speak and exhort and rebuke
ivilh all authority. Let no man despise thee.

We proceed next to consider tlie unspotted purity of
the Christian morals, for the purpose of impressing more
vividly on the minds of the young, Internal tlie excellency
of Revelation.

In this branch of our silbject \vc have two advantages.

It is more level to the comprehension of man than the
preceding topics. The doctrines which we considered in our
last Lecture, are in themselves matters of pure Revelation.
Not so the morals. Here we arc in some measure at home.
For though Christianity lays down the rule of tliem in a

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 77

new extent and purity, employs her own means to make
them practicable, connects them with her revealed doc-
trines, and enforces them with her peculiar sanctions; yet
the precepts themselves are intelligible to man, address his
conscience, fall in with all his convictions as an accounta-
ble creature, and have been, in many of their branches,
acknowledged in every age and in every part of the world.

A second advantage is the confessions of unbelievers;
who with one mouth are compelled to admit the beauty of
the Christian morals. Tliey object, indeed, as we might
anticipate, to some of the details of them; and they have no
real desire, as we shall show, to promote the interests of
morality. But their acknowledgments are therefore the
more important, when they allow that "the gospel is one
continued lesson of the strictest morality; of justice, of
benevolence, and of universal charity,"'' and when they
declare they would preserve Christianity, for the sake of its
moral influence on the common people.

With these points in our favor, let us consider — the ex-
tent AND purity of the Christian morals. The manner in
which they are rendered practicable. Their insepara-
ble CONNEXION with every part of the Revelation, and
especially with its peculiar doctrines. And the sanctions
by which they are ultimately enforced.''

I. The EXTENT AND PURITY of the Christian morals will
appear, if we consider that,

1. They embrace all that was really good in the ethics
OF HEATHEN SAGES, and in the dictates of natural religion;

(a) Bolingbroke— Herbert, also, Shaftsbury, Collins, Woolsloii, Tiudal, Chubb,
applaud tlic Cliristiau Morals. Hume and Gibbon admit the same.

(b) The text coutains a summary of each of these particulars:— 1. The extent and
purity of the Gospel precepts; Denying ungodUnkss and worldly lusts— live sobaiij,
righleousltj, and godly in this present world — zealous of good %corks, ■ ; ■ ,. -

2. The manner in which they work: purifying unto himself a peculiar people.

3. The connexion with the doctrines of Revelation: — T(ie grace of God which
bringeih salvatioji, Imth appeared unto all men, teaching us. Looking for that blessed
hope and the glorious appearing of the great God and our Saviour Jesus Christ, who
gave hitnselffor us, that he might redeem us from all iniquity.

^ The sanction: — tlie glorious a2>pearing of the great God and our Saviour, to
judge the quick and deadj and in what the closing words of the passage imply;
These things speak and exhort and rebuke with all authority. Let no man despise
thee.

78 LECTURES ON THE [leCT. XVI,

and re-enact them with greater clearness and authority.
The scattered fragments of mural truth which original Rev-
elation, or the responsible nature of man, or the labor and
study of philosophers, have dispersed up and down the
world, are found to be comprehended in the Christian
code. Trutli, justice, fortitude, integrity, faithfulness, chas-
tity, benevolence, friendship, obedience to parents, love of
our country, and whatever else is praise-worthy, have all their
place; only cleared of base admixtures, directed to their
proper ends, and clothed with necessary authority for sway-
ing the conscience.

2. There is, in the next place, a completeness in the
Christian code of precepts. They insist on every virtue and
duty for which man was originally formed; and forbid every
vice and sin contrary to his real relations and obligations.
There is nothing wanting as it respects man's intellectual or
moral powers; nothing omitted of the duties which he owes to
liimself, to his neighbor, and to almighty God: nor is there
any thing impure or debasing intermixed with its code. All
is holy and consistent; in opposition to the heathen and Ma-
hometan morals, where whatever is good itself, is lost
amidst the pernicious usages WMth which it is incorporated.

3. Then the Christian morals erect the only true and
unbending standard of duty to God and man; a standard
so high, and yet so reasonable; a standard so unknown to any
other religion, and yet, when revealed, so obviously agreea-
ble to the sovereignty of the ever-blessed Creator, and the
relation in which man, the work of his hands, stands to him;
a standard so intelligible to the meanest capacity, and yet so
far surpassing the imagination of the highest, as to have
the strong impress of a divine hand upon it. Yes; when
our Lord uttered those memorable words, thou shalt love the
Lord thy God iciih all thy heart, and ivith all thy sotd, and ivith
all thy mind. This is the first and great commandment, end the
second is like unto it, Thou shalt love thy neighbor as thyself '^ —
he raised the true and intelligible standard of morals, which
places even a child in a Christian country far above, in this
respect, the greatest moral philosophers of the ancient or
modern world.

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 79

4. It follows from this, that the Christian code omits
MANY FALSE VIRTUES of hcalhcnism, and insists on many
REAL ones unknoicn to it. Clirislianity rejects from its cat--
alogue of virtues, vanity, pride, the love of fume, jealousy
of honor, resentment, revenge, hatred of enemies, contempt
of the low and miserable, self-confidence, apathy under suf-
fering, and patriotism in the sense of pushing conquest
and upholding the interests of one nation to the hatred and
injury of others; and she inserts humility, meekness, the
forgiveness of personal injuries, self-denial, abstraction of
heart from earthly things, sympathy with the poor and
mean, renunciation of coniidence in self, cheerful resigna-
tion under affliction.''

5. Indeed, the Christian religion chiefly dwells on the
'iTiLD AND RETIRING VIRTUES, in Opposition to those which
are of a more hardy and obtrusive character. She omits
not, indeed, courage, vigor of resolution, eagerness of zeal,
fortitude, perseverance, contempt of danger; but she
dwells chiefly on lowliness, patience, silent and meek re-
turns for ill usage, gentleness, compassion, allowances for
the prejudices and failings of others. It is a consequence
of this, that she founds her code on humility and self-de-
nial, though she avoids moroseness, austerities, and what-
ever might verge towards melancholy and misanthropy. By
laying man low, and giving him a just impression of his
unworthiness before God and man, and then, by teaching
him to deny ungodliness and worldly lusts, she fixes the only
firm foundation of consistent morality, and especially of the
milder virtues. But whilst all other religions, when they
attempt this, fall into foolish and absurd injunctions, sever-

(d) The fonn of llie argument from the mere purity and clearness of the Gospe'
inorals, is tiius illustrated by an able American writer: — "There are certain primary
principles of jurisprudence, beneficial to mankind under all circumstances. But no
actuals3-stemof human jurisprudence has recog'nized such principles, and such alone.
K very where private cupidity, political ambition, ecclesiastical or professional super-
stition, prejudices of education, old habits, personal interests, encumber municipal
|aw with idle forms, unmeanino; distinctions, &c. If a code were to be presented
professedly from heaven, and if it were found on examination, to embody all that
was excellent in human laws, to avoid imperfections, to supply deficiencies, to suit
every form of civil polity, and all understandings, &c., would such a claim be with-
out foundation?'' — Verplank.

80 LECTURF.S ON THE [lECT. XVI.

itics without reason, privations which vex without purifying
man, Christianity is as lovely as she is self-denying. She is
friendly and tender-hearted, and full of the social and do-
mestic ail'cctions and sympathies.

6. Once more, the Chris^tian religion requires an absti-
nence FROM THE PROXIMATE CAUSES OF EVIL, and demands
what is right in motive and intention, aS well as in the overt
act. Human laws chiefly deal with the manifest action,
when capable of proof. They argue back very feebly to
the intention, which they still do aim at reaching as they
can. The divine law lays the restraint upon the intention,
the first element of the moral nature of mpn; the divine
law considers nothing to be virtuous, unless the motive as
well as the material action be right; the divine law regu-
lates the inward wheels and structure, of which the outwa- i
movement is the indication; the divine law demands an
abstinence from every appearance of evil, from the proxi-
mate causes of crime, from the scenes, the places, the
books, the persons which create the temptation. The di-
vine law forbids doubtful indnlgencies, questionable pleas-
ures, the approach towards the line of demarcation between
virtue and vice, and bids men cultivate a decided intention
and study of obeying God.

7. Accordingly, Christian morality regards all outward
forms of devotion and piety as means to a higher end,
and as only acceptable to God when connected with that
higher end. In this it stands opposed to all false religions,
which invariably connive at the substitution of ceremonies
and ablutions, for moral duty. What should be the end of
religion is lost in the means. Christianity knows nothmg
of such compromise. J3ring no more vain oblations, is the
remonstrance of the Lord by his prophet with the hypocrit-
ical people of his day — incense is an ahoviinaiion unto me;
your new moons and your appointed feasts, my soul haieth; they
are a trouble unto me; I am iveary to bear thcmS

8. Further, the Christian precepts all hang together and
AID EACH other; and, indeed, are necessary the one to the

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 81

Other. This is a mark of a di.vine system. The morality
of the gospel coheres, depends each part on every other,
and springs out from a few main principles. Humility is
essential to self-denial, and both to benevolence and com-
passion: these last arc indispensable to the love of our neigh-
bor as ourselves; and all arc required to subdue rancor,
envy, ambition, hatred: and when these are subjugated, the
mild and retired virtues flourish; whilst the same genuine
love to our fellovv-men keeps them from falling into mo-
roseness, and from being leavened with misanthropy. And
thus the completeness of the Christian code, and tlie high
standard which it erects, answer to the beautiful harmony
of the various particular graces in the actual character of
the Christian disciple.

9. For this is the last remark which I offer under this
head, The Christian morals go to form a particular sort of
CHARACTEH, of such exccllence as no other system of ethics
ever aimed at. Some of the separate duties of the gospel
were not unknown to heathen philosophy; — fortitude, chas-
tity, truth, justice, equanimity, the doing to others as we
would they should do unto us, &c.; but the extent and
purity of the Christian morals appear, as in the other points
already mentioned, so especially in this, tliat they go to
form a character perfec-tly attainable, and yet altogether
new and lovely — a character in which humility and self-
knowledge are so interwoven with meekness, s|)irituality,
disregard to earthly things, denial of selfishness in all its
forms, prompt and sympathizing benevolence, active zeal
in advancing the temporal and spiritual welfare of man-
kind, |iatience under sufferings, forgiveness of injuries, per-
severing effort in every good word and work, as to form a
temper and conduct so excellent and praiseworthy, and yet
so unknown to heathen moralists, as to stamp upon Chris-
tianity the seal of its heavenly origin. And this is the more
remarkable because Christianity considers all separate acts
of virtue as essentially defective, unless they are directed to
the formation of this very character, and are adorned with
— what is completely understood to be the summary of
moral excellence — the. Christian spirit and temper.
11

82 LECTURES ON THE [lECT. XVI.

II. But it may naturally be asked in what way does the

GOSPEL PUOCEEU TO MAKE THESE PKECEPTS PKACTICABLE

what is the course she pursues — where does she begin, and
what plan does she recommend to her disciples?

1. Christianity, then, begins with the heart of man.
This is implied in many of the preceding remarks. She
forms the lives of men by forming their dispositions. She
implants every principle deep in the soil, lets it take firm
root there, and thus bring forth fruit, wholesome, season-
able, abundant. We call all this Christian morals, from the
common language of mankindj but the truth is, it is holi-
ness, obedience to God, spirituality; which as much ex-
ceeds what unbelievers call morality, as a living man sur-
passes a picture.-" No other religion but that of the Bible
takes cognizance of the heart; and yet that is the place
where all effective morals must begin; and therefore, no
other religion but that of the Bible pursues the wise and
practicable course. Other morals end in theory; Christian
morals lead to solid and positive action.

2. In the next place, the gospel aims at aciiieving its
object BY THE FORMATION OF HABITS, wliicli are a second
nature, or rather, the elTcct of tiiat new nature, which, as
we saw in our last Lecture, and shall soon see again, Chris-
tianity infuses. It works not by occasional impulses, or by
acts without principles; but by principles carried out into
acts, and thus creating determinate and holy habits — the
only way to ojjerate, eftectually and permanently, so far as
we can judge, on a creature like man; in whom repeated
acts, whether of corporeal skill or intellectual effort or
moral virtue, produce a facility by repetition, and recur on
the recurring occasion with augmented ease, and with less
labor of reasoning and delay in comparing opposing pro-
babilities. It is thus the racer (both in a natural and spirit-
ual sense of the word) actjuires vigour in his course, the
wrestler in his .struggle, the soldier in his combat, the
scholar in his discipline.'' Holy habits result in the forma-
tion of what we mean by chahactkh, which is the end
Revelation has in view in its morals.

(j) Aiiilrtw Fuller. Gosptl ils own Wiliioss. (k) Euiler, Horsky. &:<•■.

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 83

3. Christianity, further, directs men to aim at the vert

HIGHEST ATTAINMENTS, WHILST SHE ENCOURAGES THE WEAK-
EST EFFORTS. Never did any religion but the Christian lay
man so low in abasement and self-humiliation, and yet at
the same time raise him to such a height of holy pursuit, and
cheer him with such encouragements under his weakness
and failures. Thus it unites every thing requisite in the
moral machinery which is to operate upon man. It applies
a mighty lever, so to speak, which lifts him up from the
depths into which he was sunk, and places him on the ele-
vated course where he is to run his race. It says to him,
Be ye hohj as God is holy; ' and then adds, Coine unto me, all
ye (hat labor and are heavy laden, and 1 will give you rest."^
It bids man aim at the standard of supreme love to Almighty
God, and of love to his neighbor for God's sake; and yet
assures him that it will not break the bruised reed nor quench
the smoking Jl ax. ^* It never says to him, 'You have done
enough, you have attained a sufficient measure of holiness;'
and yet it never says to him, 'Your faulty efforts are unac-
ceptable, your imperfect beginnings are useless.' In short,
it animates the advanced disciple to higher attainments, and
condescends to the infant scholar in his incipient efforts:
it never lowers its standard, on the one iiand, nor discour-
ages the feeblest essays, on the other; but unites the loftiest
aim with the most genuine humility in the temper of its
aspirants: and thus carries the clearest testimony uithin
itself of a divinely inspired code.

Again: Revelation works its practical precepts by keep-
ing ALOOF FROM SECULAR POLICY and inferior ends. There
is a superiority, a freedom from low objects and concerns
and partizanships, a separate and elevated and undeviating
purpose in Christian morals, which exempt them from the
scufTle of human passions and local ambition. There is no
trimming, no time-servings no eye-service, no acceptance of
persons, no yielding to the interests of this or that party, of
this or that individual; no subserviency to petty projects
or human contrivances; nothing like the schemes of hea-

(I) Luv. xi. tk 2 I^et. i. 15, IG. (in) Malt. xi. 29, 30. (n) Isaiah .\lii, 3.

84 LECTURES ON THE [r,ECT. XVI.

then morality, where all was made to bend to st.Tte policy
and the ends of national aggrandizement. Christian mor-
ality knows nothing of this. She teaches rulers and sub-
jects their mutual duties; but in terms applicable to all
governments and every form of j)olity. She ever keeps in
view, not the interests of a fixvorcd few, but the general
welfare and salvation of mankind as the creatures of Al-
mighty (lod.

Christianity sets men to work, also, by delivering her code

IN THE FORM OF MAXIMS AND CLEAK, DECISIVE PHOIIIBf-

TiONs, rather than by systematic treatises reasoned out in
detail. Thus she is brief and intelligible. The ten com-
mandments, who cannot remeniiber? The vindication of
them, in the sermon on the Mount, from the false glosses of
the Jews, who cannot understand? The exposition of the
Christian temper, in the twelfth chapter of the Romans, where
is the lieart which does not feel? The picture of charity,
in the thirteenth of the first of Corinthians, is familiar to a
chil(i. The maxims of the book of Proverbs are in every
mouth. Revelation, thus, does not reason as a philosopher,
but commands as a lawgiver. We observed this in a former
lecture;" but this is the place for applying the remark to the
morals of the Bible. Revelation utters with sententious
authority her brief determinations, as occasions require, in
popular language, for the understanding of all; and leaves
man to collect, as he can, her maxims into systems, or com-
pare and illustrate them by the aid of sound reason and
conscience. Human treatises on morals stop to define and
prove every duty, to contrast it with its proximate defect
and excess, and to reduce the whole to an elaborate system.
Revelation takes for granted that man knows what temper-
ance, chastity, fortitude, benevolence mean, or may learn
them from other sources, and contents herself with binding
them on the conscience. The consequence is, that a child
at school in a Christian country knows more of the stand-
ard of morals, and the details of social virtue, than the
most learncfl of the ancient sajjes.

(o) Lort. xiv.

LECT XVI.] EVIDENCES OP CHRISTIANITY. 85

Allied with the preceding observation is the remark, that
the gospel works its moral system by setting every thing
forth by strong and affecting examples. This, like
almost every thing else in this fruitful subject, is peculiar
to Christianity. All its precepts are illustrated and embod-
ied in the historical parts of the Bible. All the separate
virtues, duties, graces, acts of abstinence and self denial,
effects of the Christian spirit, and of its principles carried
out into habit and character, are set forth in tlie lives of
Christ and his apostles.

All the infirmities and errors and vices to be shunned,
are exposed in the fearful punishments of guilty nations, in
the destruction of the cities of the plain, in the deluge, in
the captivity of Babylon, in the lives of wicked princes —
Pharaoh, Saul, Ahab, Jehu, Nebuchadnezzar. With this
view, also, the sins and falls of the true servants of God are
held forth for our caution, with a fidelity unknown except
in the inspired Scriptures — the drunkenness of Noah, the
incest of Lot, the falsehoods uttered by Abraham and Jacob,
the irritated expressions of Moses, the sin, the gross and
awful sin, of David,P the rashness of Josiah. And in the
New Testament, the infidelity of Peter, and the dispute
between Paul and Barnabas, to say nothing of" the accounts
of the ignorance and dulness of our Lord's disciples, and
of the corruptions of some of the converts in the first
churches; — these examples deter from vice by exposing
it in its darkest colors, and by marking the severe judg-
ments of God which followed his most holy and sincere ser-
vants in consequence of it.i

(p) A lesson this of the greatest moment to princes, as showing the connexion of
the grossest transgression of the seventh commandment, with the concerted and
aggravated breacli of the sixth.

(q) The attempts made by infidel writers to misrepresent the purport of some of
these narratives arc too absurd to be noticed. The tendency of the scriptural ex-
posure of vice is to excite abhorrence; to which the plainness and brevity of its de-
scriptions, and even the directness of the terms which it employs, greatly conduce.

It may be observed here, how pure and manly is the delineation of the Christian's
love to his Redeemer and to his fellow-creatures, as detailed in the Scriptures.
There is nothing of effeminacy; nothing that can be misinterpreted; all is elevated
and holy. In like manner, the accounts, the necessary accounts of vice and crime,
are most pure, and calculated, like the inquiries of a physician, to promote the

86 LECTURES ON THE [lECT. XVI.

I do not dwell on the examples which hold forth the
duties of parents and children, of masters and servants, of
liusbands and wives; nor on (hose which exhibit the minis-
ter, the missionary, the teacher of youth. Nor do I dwell
on the examples which display the faults and excellencies
of nations, of bodies politic, of legislators, of magistrates,
of churches and spiritual societies. It is sufficient for me
to have shown the plan, in this respect, on which the Chris-
tian morals work — by strong and affecting examples.

I add only, that it proceeds by referring men to the all-
seeing EYE OF God, and the constant aid of the Holy Spirit.
Christian morality is built on the faith of the invisible God
who seeth in secret, and on the habitual persuasion of the
agency of the Blessed Spirit, which is granted to all them
that ask for it.

But this leads us to consider —

III. The inseparable connexion of the morals of
christianitf with every other part of revelation,
and especially with its peculiar doctrines.

For, notwithstanding this extent and purity of the Chris-
tian theory of morals, and those subordinate means by
which it works, the question yet remains — What is to set
the machine actually in motion.'' What are to constitute
the prevailing motives of duty.'' Every rule is a constraint,
and every constraint is unpleasant. We must, therefore,
have motives — powerful, because we have to conquer pow-
erful passions — universal, because morals are designed for
all men — permanent, because virtue is necessary for all
times and all places.''

Here, then, the peculiar truths of the gospel, as well as
those other parts of Revelation with wjiich the precepts are
inseparably connected, appear in all their influence. It is
on the deep and ample basis of the Christian doctrine that
the whole superstructure of Christian morals is grounded.

recovery of man. A few expressions have acquired an imporl, from the mere lapse
of time since our English translation was made, not originally designed, and are
instantly corrected by every reader.

(r) Frassynous.

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 87

The facts on which these doctrines rest, prepaue fou
THE OPERATION OF MOTIVES most poweiful, univcrsal. and
permanent.

The facts of the fall and corruption of man; of the mercy
of God in the gift of his own Son; of the birth, sutTerings,
and death of Jesus Christ; of the descent and operations of
the Holy Ghost; of the promulgation of the Christian religion
and its offers to mankind — these great facts fill the mind of
the penitent with such a sense of the awful justice of God,
of the inconceivable evil of sin, of the unspeakable love
and mercy of tlie Almighty to a guilty world, as prepare
for the formation of the Christian character; as make sin
the object of abhorrence, and holiness of choice and pur-
suit. The facts of Christianity, brought home to man's
heart, and having their influence actually upon his con-
science, that is, being truly believed, render morals practica-
ble, natural, delightful. The machine is set at work. Ex-
actly as the immoralities of the heathens were connected
with their vile superstitions, were a part of them, were per-
mitted by the laws of every heathen people, and incorpor-
ated with the usages of their tem])les and their religion;
so the pure and lovely morality of the gospel is connected
with th.c FACTS of Christianity, forms a part of the religion,
and is incorporated with all its worship and observances.

Further, the doctrines of Revelation are expressly de-
signed and admirably adapted to produce Christian obedi-
ence. He that receives Christianity aright, not only be-'*
lieves the facts on which it rests, but embraces the peculiar
doctrines which explain those facts, in order that he may
become the servant of God. He receives the doctrine of
man's guilt and condemnation, and thereby learns to mourn
over and forsake every sin; he receives the glad tidings of
joy in the salvation of Christ, and then loves and obeys this
new master in every future act of his life; he receives the
doctrine of justification by faith, and he proves that faith by
its proper effects; he receives the doctrine of the Holy
G.host, and he implores his promised grace, to renew his
heart and to dis[>ose him to love and practice the law of
God; he receives the doctrine of the sacraments and other

88 LECTURES ON THE [lECT. XVI.

means of grace, and by them he obtains strength for per-
severing obedience. And why should I say a word of the
immediate connexion of the doctrines of the holy character
of God and of the resurrection of the dead and eternal
judgment, with that obedience which cannot, even by sup-
position, be disjoined in the Christian's mind and conscience
from ihcni? Thus there is no truth conveyed in the doc-
trines, without a correspondent obligation enforced in the
precepts. Holiness is the end in view of the whole Revela-
tion, modified by the particular dispensation of the Son and
Spirit of God. All meritorious confidence is, indeed, re-
nounced; but "the dutiful necessity"^ of good works is
greatly increased by every truth relating to our salvation.
For it is further to be noted, that the peculiar doctrines
of Revelation go to form exactly that sort of character,
AND NO other, w'hich THE MORALS REQUIRE; and that the
precepts delineate and require that sort of character, and
no other, which the doctrines go to form — that peculiar
Christian spirit, I mean, which we have already shown to be
the end in view in the performance of each particular duty.
The Christian spirit is humble and lowly; founded on
renunciation of self-righteousness and self-confidence; warm-
ed with active benevolence and sympathy for the spiritual
and temporal wants of man; accompanied with meekness,
patience, and forgiveness of injuries. And it is obvious
that the peculiar doctrines of the gospel go to form this
sort of character, and no other. For the facts on which
they rest inspire a general abhorrence of sin, and an admira-
tion of the love of God; and the jiroper consequence of
receiving the doctrines is to perform coirespondent duties:
the result, therefore, of a cordial acquiescence in all the
doctrines will be the formation of the peculiar sort of
character which the Christian precepts delineate and re-
quire. That is, the doctrine of the guilt of man, produc-
ing humiliation and penitence; and the doctrine of forgive-
ness and of sanctifying grace, producing holy love and obe-
dience: the more these are wrought into the mind and hab-

(s) Hooker.

LECT. XVI.] KVIDENCES OF CHRISTIANITY. 89

its, the more powerful will be the impress, the peculiar
impress of the Christian character.

This we find to be the case in point of fact. The over-^
whelming love of Christ constrains, bears away, puts a
holy necessity, as it were, upon the penitent, 7o lire, not unto
himself, but unto him that loved him and gave himself for him,
and rose again. He is not his own} He is dedicated, made
over, resigned by a voluntary surrender, to the service of
his divine Lord. Thus, gratitude, admiration, love of God
and man, detachment from the world, spirituality of mind,
patience under injuries; that is, the very character which
the morals delineate and demand, is the natural result of
the peculiar doctrines. These great discoveries, brought
near and made effectual by the Holy Spirit, are an ever-
living spring of vigorous and self-denying obedience. They
perpetually supply principles of hatred of sin, of self-abase-
ment, of thankfulness and joy; which, like a fountain, feed
the streams of actual eftbrt and practical obedience.

Once more, the promises and privileges of the gospel
are attached to certain dispositions and states of mind,
which are essential parts of the morals of Revelation. The
promises are chiefly made to certain characters — to those
who are meek, to those who pray, to those who seek God,
to those who quit the society of the wicked, to those who
love their brethren, to those who watch, to those who per-
severe in well-doing, etc.; that is, the promises are the most
direct motives, not only to obedience, but to that particular
sort of obedience which distinguishes the true Ciiristian.
What can be a more striking instance of this, than our Lord's
attaching the most difhculi of all duties— the forgiving of
personal injuries — to the most exalted of all blessings, God's
forgiveness of sins; so that in every age and every part of
the world, wherever Christianity spreads, the duty most op-
posed to our natural corruption, and yet most characteris-
tic of the peace and purity of the gospel, is indissolubly uni-
ted with the most prominent doctrine of Revelation, the
forgiveness of sins in Jesus Christ.

(t) 2 Cor V. 11. 15; 1 Cor. vi. 19,20.

90 LECTURES ON THE [lECT. XVI.

It is another link in this cliain of argument, that Chris-
tianity iiolds out to men fuhtheu advances i\ holiness,
as the recompense and reward of diligence, and not a fur-
ther insight into mysteries and loftier heights ofknowlcdge.
Most false religions propose to reward their votaries by
drawing aside the vail which conceals from the vulgar eye
their hidden mysteries. The Hindoo superstitions, those of
China, the false religion of Mahomet, act thus. They fall
in with tiie principle of curiosity and the ambition of knowl-
edge in man. Christianity prefers moral to intellectual
excellency, and proposes to her followers, as the recom-
pense of their present attainments, further advances in ho-
liness, in the love of God, in the obedience of Christ, in
meetness for heaven. Thus, all her promises bear upon
morals, and ':end to strengthen the obligations of them.

The doctrine of the heavenly state and of the prepara-
tion for tiie employments of it, give the last seal to the truth
of what wc are now considering — the connexion of the
morals of Christianity with its peculiar discoveries. For
what is the dof^trine of the heavenly state, but that holi-
ness is its very element, that all sin, all impurity, all
error, all defect, will be excluded; and that it is to be
prepared for by that obedience, that holy faith and love,
that meekness and spirituality, which, like the bud, are
to be expanded in all their beauty and fragrance in that
more genial soil? Holiness is therefore the first stage,
the commencement, the dawn of that character, of which
heaven is the completion, the end, the eftulgence. Unlike
the WTCtchcd paradise of Mahometanism, which casts its im-
purities into the very heart of its precepts, by ihe volup-
tuous and degrading pleasures which it promises in its Para-
dise; Christianity impresses this master-truth upon man,
that what we are in this world, we shall be in another; that
a future state will develope, not change, the character ac-
quired on earth; that life is the seed-time, of which the har-
vest will be reaped throughout eternity.

And this being the intimate relation of tlic Christian pre-
cepts with its great doctrines, why should I detain you by
entering into the manner in which these precepts arc in-

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 91

Volved IN ALL THE OTTIKR PARTS OF RKVELATION? Tcll IllG

vvliat chapter in the Pcntateucli is not filled with exhorta-
tions, examples, warnings. Point out to me the historical
book which is not fraught with moral instruction. Show
me in the devotional writings a single psalm which does not
imply the most ardent pursuit of obedience. And with
regard to the Holy Prophets, what is the scope of all their
remonstrances, so bold, so fervent; what the end of all their
persuasions and invitations; what the design of their denun-
ciations of idolatry and rebellion of heart in man; what the
purport of their prophetic outline of future events, whether
relating to the times near at hand, or looking forward to
the coming of Messiah and the long series of the divine
providence towards the church — what, what is all the ob-
ject in view, but to reduce a disobedient nation to peni-
tence and subjection to the command of God? I will not
dwell on the Evangelical history, and the epistles of the
holy apostles, because every child knows that holiness is
the end and scope of them. What is there omitted, for
example, by St. Paul; to enforce upon his converts, in all his
writings, the obedience, the peculiar and characteristic
obedience, of Christianity? How often does he descend
from the very heights of his holy doctrines, to urge some
duty, to impress upon man some part of the Christian tem-
per and conduct! " It is the glory of Christianity that her
loftiest prophecies, her deepest rnysteries, iier most fervent
devotions, not only inspire holiness, but aim at it, are essen-
tially linked with it, and lose all their end if it be not pro-
duced. In short, as the precepts without the doctrines
of Revelation, prescribe an unattainable rule, so the doc-
trines without the precepts fail in their great purpose, evap-
orate in mere emotions and sensibilities, and can neither
sanctify nor save.

IV. But what, it may be asked, are the sanctions by
WHICH THE CHRISTIAN MORALS arc ultimately enforced?

This is the important ([uestion. Whatever be the extent
and purity of the rule, whatever the means by which it
works, whatever its inseparable connexion with the doc-

(ii) See as an e.vainple, I Cor. xv. 55 — 58.

92 LKCTL'RES ON THE [lECT. XVI.

trines of Revelation, all is inefficient, unless the authority
which it brings to bear upon the conscience, and the re-
wards and punishments attached to it are weighty, solemn,
efficacious.

A hand dissevered from the body, might as well be rep-
resented as sufficient for the purpose of labor, as uncon-
nected and unauthoritative principles for the purposes of
morality.

Heathen morals, in addition to innumerable other defi-
ciencies, labored under one which was fatal to the whole
system; they had no sanction, no authority, no knowledge
clear and definite of a future state or an eternal judgment.
The faint Light of reason, the voice of conscience, the frag-
ments of tradition, were utterly insufficient to bind men.
It was the state, the civil law, usage, convenience, which
formed the quicksand on which their edifice was reared.
Infidelity builds on no firmer foundation, when she pretends
to raise her morals on tlie love of glory, honor, interest,
utility, and the progress of civilization, with some feeble
admissions of the belief of a future life.

Christianity stands forth in the midst of mankind, the only
religion which asserts the will of God to be the clear and
unbending rule of duty, and refers men to an eternal judg-
ment as its ultimate sanction. Her morality conduces, in-
deed, to the welfare of man, it is agreeable to the reason of
things, it responds to the voice of conscience; but none of
these is its foundation — to argue morals out on these princi-
ples has been proved, by tlie experience of all ages, to be
impossible.

The wii.L OF Gon is the brief, undeviating authority of
moral obedience. And what majesty doth this throw around
the precepts of the Bible! Thus saith tlie Lord, is the in-
troduction, the reason, the obligation of every command.
God appears as the legislator, the moral governor, the Lord
of his accountable creatures. He speaks — and oil the earth
keeps silence before him! "'

And why should I contrast the partial guesses of Pagan-
ism or Infidelity on a future state of rewards and punish-

(v) Ihih. ii, 20.

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 93

ment, with the full and decisive declarations of that gospel
by which Jifc and immortality are brought to lights "■" Nature
is ignorant. Nature knows nothing distinctly of the rules
of the last judgment. Nature can give no account of heav-
en and hell. Revelation alone pronounces with its awful
voice the immortality of the soul. Revelation unveils the
eternal world. Revelation makes all its doctrines and all
its precepts bear upon the last dread assize, when the se-
crets of all hearts shall be disclosed — when the books shall
be opened, when the sea shall give up the dead that are in it, and
every man shall be judged out of the things written in the books,
according to his ivorks^ These are the proper sanctions of
morals. The purity of the code answers to the obligation
of the enactments; the means or machinery it employs, cor-
responds with the importance of the consequences. The
doctrines by which it is sustained are the suitable aids and
encouragements for duties of such momentous import. An
infinite God, an infinite rcwarder, an infinite avenger — a
judge of omniscient and omnipotent authority, a sentence
of unmixed justice, a reward of unparalleled grace, a final
and impartial settlement of the disordered state of the world
by the Creator and Preserver of all — these are considera-
tions which give a sublimity to the Christian morals, and
attach an importance and weight to them which render them
ihe only influential rule of human practice. To talk of mo-
rality without religion, is to talk of a legislation without a
legislator. To talk of a religion without a distinct and
solemn sanction derived from the proper evidences of a
divine Revelation, is to talk the language of general, un-
meaning declamation, which can neither animate nor con-
trol the heart. But to point out the Christian morals
expounded in their purity and extent, furnished with ample
means of becoming practicable, interwoven with the most
powerful motives, and confirmed ultimately by the most
solemn and precise sanctions, is to propose the true guide
of life, the authoritative arbiter of human duty, the solemn
and eflicacious motive for the conduct of a reasonable and
accountable being.

(w) 2 Tim. i, 10. (x) Rev. .\x, 11—13.

94 LECTURES ON THE [lECT. XVI.

It adds incomparably to the force of these sanctions, that
they arc propounded continually by our Lord and his apos-
tles, in the course of those very discoveries of grace, which
at first sight might appear to interfere with them. In the
midst of the discourses of Christ, and his exposition of the
gospel to the Jews, there are interposed those direct asser-
tions of the universal judgment and its invariable decisions,
which prevent any abuse of the grace and privileges offered
— whilst the apostles are perpetually reminding their con-
verts, that God is not mocked, that we must all appear before
the judgment scat of Christ, and that every man shall receive the
things done in the body J

Nor is it a slight matter, that in the description given by
our Saviour of the proceedings of that last day, happiness
and misery are adjudged, not on the footing of faith or love,
which are hidden principles known only to Almighty God,
but on the footing of works, good or evil, manifested before
men, and shown to flow from faith in the merits of the
Redeemer in the one case, and contempt of him in the
other.^

On the whole, then, I must confess, when I review this
great subject, that the morals taught in the gospel seem to
me to place Revelation as far above the reach of merely
human invention, and to carry along with them as clear an
impress of a divine hand, as the general adaptation of Chris-
tianity to the state of man, or the grand and sublime plan
of human salvation developed in its doctrines.^* In fact,
the argument from the Christian morals, is, if possible,
stronger than that from the preceding topics, because, as I
have said, it is more intelligible to every human being.

1. The morality of the gospel makes it i.mi'ossible, in

THE NATURi: OF THINGS, THAT CHllISTIANITY SHOULD BE AN

IMPOSTUUE. This is my first remark in concluding this lec-
ture. I do not merely affirm, that the Christian morals
strengthen the impression of truth derived from the external
evidences (which is all my argument demands,) but I assert
that no w ickcd men could have invented, or could have
wished to propose, or could have succeeded in establishing,

(>) Gal. vi, 7. 2 Cor. V, 10. (z) Mall. .x.w. (a) Lect. xiv, and xv.

LEC'T. XVI.] EVIDENCES OF CHRISTIANITY. 95

sucli a religion, with such a code of precepts so insepara-
bly united with it and springing from it. From the crea-
tion of the world to the present hour, the schemes of impos-
tors have partaken, and from the very constitution of the
human mind must partake, of the pride, the ambition, the
restlessness, the cunning, the sensuality, the personal inter-
ests, the contempt of authority, from which they spring.
All the superstitions of Paganism, as well as the imposture
of the false prophet, explain themselves on this ground.
We see, in the laxity and turpitude of their moral systems,
a sufficient agreement with their pretended revelations.

I ask, then, with regard to Christianity, what could be
the object — the cui bono — of an imposture, accompanied
with a code of precepts so consistent, pure, elevated, com-
plete, and in harmony with every part of the religion.'* The
case speaks for itself. Such precepts could only have
come down from the Father of lights, and have formed part
of a Revelation sustained, as Christianity was, by every other
species of external and internal testimony.

In fact, the fishermen of Galilee, even if they had been
ever so pure in heart, (which the supposition of imposture
makes impossible) could never have composed a system of
duty so new, so peculiar, so holy, so perfect. See how
slowly and laboriously the science of morals, as a philo-
sophical eflort, is wrought out, even at the present day, by
professed Christians, and with all the aid of long experi-
ence, acute talents, and assiduous study — the defects, the
gross defects of these systems are notorious.'' And yet the
morals of the gospel, without any pretensions to scientific
arrangement, and composed by men of ordinary talents,
amidst persecutions, and exile, and imprisonments, are
found to contain the most pure and harmonious system of
moral truth. That is, the only perfect code bursts suddenly
upon the world complete at once; and the improvement
which two thousand years have produced, in those who
judge of this subject, and bring the gospel to the trial con-
cerning it, only serves to illustrate the wisdom of divine
Revelation by the contrast with human weakness and folly.'"

(b) Sec Rcid, Stewart, Brown, &.c. (c) Dr. lley's Lcct. in Bp. Burd Sumner.

96 LECTURES ON THE [lECT. XVl.

But this consideration is incomparably strengthened, if
we turn to the avketched systems which modern infidels

PROPOSE FOR THE DIRECTION OF MANKIND. I should father

say their want of system — nay, their want of any honest
intention to promote morality. They talk sometimes of
moral duty, ihey commend the gospel precepts, they vaunt
the light of nature and the sufficiency of human reason;
but when you watch them in detail, you discover that there
is neither foundation nor superstructure; neither princi-
ples nor duties; neither rules nor exhortations in their
code of morality. As to authority and sanction, the
ablest of them'' doubt of the immortality of the soul,
doubt of a last judgment, doubt of eternal happiness
and misery. Were their systems, therefore, ever so per-
fect, they would have far less force to bind the conscience
than the very morals of heathenism. But what, after
all, are their systems.'' They agree in excluding the di-
vine Being from their theories; but upon no other point.
One resolves all morality into self-love — another into the
law of the state — another into motives of interest — another
into what is useful in society — whilst another has recourse
to feeling, and asserts that whatever he feels to be right,
is right.*^ On these quicksands what durable edifice can
arise.^ None. There is no bond of society so sacred
which they do not burst asunder — there is no personal duty
so universally admitted, which they do not impugn — female
modesty itself cannot maintain its ground before their
coarse depravity. I do not scruple to say that the tenden-
cy, and I believe in most cases the design, of our infidel
writings, is to dig up the foundation of morals, to efface
the distinctions of good and evil, and resign men to the
wretched contest of base interests and civil restraints, witii-
out a God, without a providence, without a day of retribu-
tion, without a futurity.

From such darkness wc turn to the soft and healins light
of the Christian morality, as the traveller hails the dawn of
day after a howling, tempestuous night.

(d) Hume, Gibbou. &€. (o) See Leland, and Fuller.

LECT. XVI.] EVIDENCES OF CHRISTIANITY. 97

I appeal to every heart before me. I ask every ingenu-
ous youth whether he is not horror-struck with the frightful
projects of unbelief; whether his whole moral nature is not
shocked by their principles; and whether their rejection of
Christianity is not an unavoidable consequence of their
holding such opinions? Yes. You can no more reject
Christianity, if you are candid and sincere in your inquiries
after morality, than you can cast off your accountableness
or your personal identity. Such pure morals, working by
such means, sustained by such motives, and sanctioned by
an eternal judgment, carry their own divine original with
them, and need no detail of arguments.

III. Hoi.D FAST, then, by the christian faith. Re-
member the argument of this discourse in the hour of temp-
tation. Call it to mind when the series of external proofs
may be less vividly present with you. Say to yourself —
'Even if I were to be unable to answer the objections of
unbelievers on every other question, yet the morals of Chris-
tianity make it incomparably my safer course to obey the
gospel. There can, I know, be no comparison, properly
speaking, between the safety of receiving and rejecting such
a revelation, resting on such accumulated evidences. But
even if an adversary should perplex me in the historical
argument, if he should bewilder my mind, and persuade me
that the proofs are not sufficiently clear and satisfactory,
let me remember that it must ever be my safer course to
persevere in my adherence to the gospel. For where a
code of morals so pure, so benevolent, so spiritual, so en-
tirely agreeing with the light of reason and the moral sense
of man, so directly tending to my present peace of con-
science as well as my future happiness; when such a code
is set before me, it is infinitely safer for me to obey it, than
to take a contrary course; because, in obeying it I lose
nothing, I venture nothing, I incur no possible risk. I am
following nature; but nature corrected and illuminatcfl — I
am following the law of conscience; but elevated and puri-
fied— lam acting on the eternal distinctions of right and
wrong; but cleared up and defined — I am following the
dictates of utility and social peace and gcneial happiness;
13

98 LECTURES ON THE [lECT. XVI.

but resting on the authority and will of God. I lose noth-
ing, therefore, here: nay, I gain in every point of the enu-
meration. But then, in addition to this, Christianity gives
me motives for obedience, springs of inward affection and
delight, the power of the Holy Spirit to aid me in the per-
formance of duty, the mercy of God to pardon my failings,
the death and passion of Jesus Christ to supply my want of
desert and merit. That is, I have every aid and succor in
the performance of this course of obedience. The peculiar
doctrines of the gospel relieve me, add consolation to me,
soften the yoke of obedience, make the path of duty prac-
ticable and easy. I will, therefore, cleave to this holy doc-
trine, which has formed so many virtuous fathers, faithful
wives, docile children, upright magistrates, modest scholars,
generous nobles, resigned sufferers. I will cleave to this
holy doctrine, which makes the rich benevolent, the exalted
meek, the powerful considerate, the learned humble, the
lowly contented. I will cleave to this holy doctrine, which
works by implanting every virtuous principle in the heart,
and which is sustained by all the motives of the stupendous
Redemption of the Son and Spirit of God, and which re-
fers every human action to an eternal judgment. No; I
will never renounce the Christian religion. It is tiiis which
binds my conscience, restrains my appetites, subdues my
passions. It is this which has made me all I now am, little
as my attainments are. If I did but love holiness more,
and practise my duties more consistently, I should be more
happy. I have peace within only when I do so. Let me
employ all the aids of Revelation to strengthen me in this
course, and I shall have more and more the testimony of my
conscience, in addition to all the external and internal evi-
dences, to assure me that a religion with such a morality
cannot but be divine.'

LECTURE XVII.

THE PRE-EMINENT CHARACTER AND CONDUCT
OF OUR LORD.

Mark vn. 37.

./?WiZ ivere beyond mcctstu-e astonished, saying, He hath done all
thinsrs well.

In reviewing ihe constituent parts of Christianity, it is nat-
ural to ask if any light can be cast upon them from the
character of the founder of the religion? Did he appear
publicly before men? What was his deportment? How
did he support the claims which he advanced'?

These questions lead us to consider the conduct of our
Lord as the Divine Author of the Christian faith.

We have already adverted more than once to this sub-
ject," but we enter on it expressly now, as furnishing a pow-
erful internal evidence of the truth of the Revelation vvhicli
bears, his name.

To consider it aright, we must first distinctly call to
mind what manner of person our Lord professed to be;
what were the ollices and relations which he undertook to
sustain.

(a) Lect. vi. vii. i.v.

100 LECTURES ON THK [lECT. XVII.

For Clirist, be it remembered, was not merely llie founder
of a religion; but he a|)peared publicly as such amongst
the people to whom the Scripture prophecies had for four
thousand years promised his advent, and at the exact time
designated by those prophecies. •* He claimed, not only to
be a messenger sent from God, but to be the Messiah, the
Son of God and Saviour of mankind.

We may well suppose, then, that tiiis peculiar character
involved qualities new, various, and exalted. This is, in
truth, the case; and a just estimate of tiie argument derived
from our Lord's conduct, will depend on a consideration of
the number and difficulty of the relations he bore, and of
the manner in which he sustained them.

What, then, were the chief claims which he advanced.'*
Professing himself to be the Messiah, he assumed the titles
of the Saviour, the Redeemer, the great Prophet of the
church, the king of Israel, the appointed Judge of quick
and dead. He declared himself also, for the same reason,
to be the Lord of David, the Mighty God, the Prince of
Peace, Jehovah our Righteousnsss. He performed in these
characters, moreover, miraculous works, in support of his
pretensions — he healed the sick, raised the dead, expelled
demons, suspended the laws of nature, and exercised in his
own person a creative power. Again, he assumed, as a con-
sequence of all tliis, to be the teacher of truth, the light of
the world, the expounder and vindicator of the moral law,
the authoritative legislator of mankind.

Notwithstanding these exalted pretensions, his office as
the Messiah involved the most apparently contradictory
characteristics. It required him to be the son of man, the
servant and messenger of his heavenly Father, subject to
human infirmities and sorrows, obedient to all the ceremo-
nial requirements and moral injunctions of the Mosaic law —
a man of sorrou^s and acquainted with griefs All this, there-
fore, our Lord professed himself to be.

Still he scrupled not to hold forth to his followers a heav-
enly reward, the presence and enjoyment of God, a recom-

(S) Led. ix. (r) Jsaiah liii. 3.

LECT. XVll.] EVIDENCES OF CHRISTIANITY. 101

pense for their sufferings in his cause, which should in this
life be a hundred fold beyond their sacrifices, and should
in another consist of perfect holiness and inconceivable
bliss.

Claims so numerous and so various, necessarily implied
correspondent relations as arising out of them. He had to
conduct himself as the Son of God and Messiah, in all the
elevated and all the lowly offices involved in those titles.
He had, at the same time, to sustain all the relations that
sprung from the peculiar characters belonging to him as
Redeemer, teacher, and rcvvardcr of his disciples.

But this is not all: besides these oflices, our Lord assumed
another and distinct function, demanding an apparently dif-
ferent conduct and deportment. He proposed himself as
the pattern and example of every human excellence to his
followers. He assumed to embody the moral precepts of
his religion in his own life, and to"be himself all that he
required of his follou's. He reduced all his rules to the one
direction of following his steps.

Finally, he claimed, on the footing of all these qualities
and testimonies, to be the founder of the christian dis-
pensation, the Author and Finisher of the faith of the gos-
pel; to introduce the last and most perfect and universal
form of revealed truth; fulfilling all the j)reparatory econ-
omy, and carrying out every branch of religion to its utmost
extent, and with the greatest advantage.

Such an union of pretensions was never heard of before
or since amongst men. Our Lord is beyond comparison
the most extraordinary personage that ever advanced his
claims on earth. In the whole business of man's redemp-
tion, wonderful in all its parts — in its beginning, its pro-
gress, its completion — the most wonderful part is the diver-
sified names and offices of our Lord, as compared with his
actual conduct in fulfilling them.

By every part of these pretensions he laid himself open
to the scrutiny of mankind. By every one of them, he ex-
posed a surface for investigation wide as the various and
distinct duties springing from them. And by the combina-
tion of the whole, he has furnished materials for the inter-

102 LECTUKES ON THE [lECT. XVH.

nal confirmation of liis religion, which are as new as they
are inexhaustible, which the study of ages only incom-
pletely develops, and which remain to the present hour in
all their freshness and beauty, for the admiration of every
humble and obedient inquirer.

Let us, then, consider the life and conduct of our Lord,
as compared with his pretensions.

In his more peculiar character as mediatou. In his pri-
vate character and personal excellencies. In his public
and exhalted character as the founder of the cHPasTiAN
revelation.

In the first, he is the promised messiah of the church; in
the second, he is the model and example of his disciples;
in the' third, he is the divine author of an universal relig-
ion. In all, his deportment will be found to furnish a
subsidiary but irresistible argument in favor of Christianity.

Our object, of course, in considering these points, will
not be to bring out the external evidences as involved in
them, but the internal proofs arising from such divine ex-
cellencies in Christ's character as they were the occasion
of displaying.

But here a difficulty presents itself; not arising from any,
intricacy in the subject to be discussed, but from the incom-
petency of man to do justice to it: for who can set forth
the character of Christ? It demands much of the sanctity
of Jesus to comprehend his unspeakable dignity and holi-
ness. Wliat mind can fully embrace such a theme.'' And
where are the hearers who are sufficiently acquainted with
the gospel history? Who has studied, as he should, the
records of the life of the Son of God? Our argument can
only be estimated in proportion as the copious references,
on which it rests, meet with the well-informed mind.

Grant me, then, at least, your attention; and may God
vouchsafe to us grace to study, with a docile and impartial
temper, the divine character of his well-beloved Son!

We are first to point out the conduct of our Lord in his

MORE peculiar CHARACTER AS MEDIATOR.

This will include his deportment as the Son of God and
Saviour of the world; as a divine teacher; as appearing in

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 103

a state of humiliation; and promising a heavenly recom-
pense to his disciples.

1. Observe, then, the manner in which our Lord sustained
his high claims of being the son of god and the saviour

OF THE world.

Here we may first remark, that they are not put forth
ostentatiously, but only as occasions called for them. There
are, indeed, explicit declarations of his exalted origin. He
called God his Father, in the sense of making himself equal
with God.^ He asserted. Before Abraham ivns, I am." But
these and many similar claims sprang from the circum-
stances in which he was placed, and were not made for the
mere purpose of asserting his own dignity. It is incident-
ally, rather than formally, that you see divinity breaking
forth. You hear him command angels and devils; you see
him work miracles in his own name; you observe how he for-
gives sins, assumes to be greater than Solomon, replies to the
thoughts of his hearers, and calls on men to believe in and
honor him, even as they believed and honored the Father.

Yet he enters into no details on these points, no explana-
tions of the mode of his union with the Father. He leaves
these to be inferred. He speaks of them with the ease and
naturalness with which one, born a prince, would speak of
hir father's court and attendants — without surprise, without
introduction, without effort, without detailed description.
The invisible world, mansions in paradise, legions of angels,
his own advent in glory to judge the world, are evidently
matters with which he is familiar. The astonishing scene
at his baptism, the splendors of the transfiguration, the
various offices performed towards him by angels, the re-
peated testimonies from his Father by a voice from heaven,
pass as matters of course, and create no extraordinary
emotion, in the mind of the Son of God.

In the mean time, every thing has an evident reference to
his undertaking, as the promised Messiah and Saviour of
mankind. With what dignity and wisdom is all made to
bear on that one object. With what majesty, and yet un-
aftocted simplicity and compassion,* did he open the book

(.1) John V. J7, 18. (c) John viii. 58.

104 LECTURES ON THE [lECT. XVII.

in ihe synagogue of Nazareth, and, having read the pro-
phetic description of his office, declare, This day is this
Scripture fulfilled in your earsS With what a mixture of
authority and tenderness did he, on another occasion, claim
that All thinf;;s were delivered to him of his Father; and that no
man knew ivho the Son was, save the Father, nor ivho the Father
tvas, save the Son, and he to whomsoever the Son should reveal
him; and then soften the claim and adapt it to the purposes
of his mission, by inviting the weary and heavy laden to come
unto him fcr resi^^^ With what dignity did he call on those
who applied to him, to entertain the highest thoughts of his
power, to repose their faith in his word, and to expect relief
in proportion to their honorable conceptions of his office
and person.

And how remarkably docs he mingle his own name with
his Father's, his own works with his Father's, his own glory
with his Father's, for the purpose of elevating and fortify-
ing the faith of his disciples. He that haih seen me, hath
seen the Father. Whatsoever ye ask in my name, 1 ivill do it,
that the Father may be glorified in the Son. This sickness is
not unto death, but for the glory of God, that the Son of God
may be glorified thereby. And now, O Father, glorify thou me
with thine own self, with the glory which I had with thee before
the world ivas.^

I will not stop to ask whether these points sufficiently
prove that our Lord sustained; in a pre-eminent manner, his
high claims of being the Son of God and the Saviour of
the world. You see the refulgence of his Divinity; you are
compelled to recognize his glory, the glory as of the only
begotten of the Father, full of grace and truth.'

2. But consider our Lord's conduct as a teacher and

REVEALEU OF THE WILL OF GOD, wllich formcd thc HCXt

part of his peculiar character as Mediator. How admira-
ble was both the manner and thc matter of his instructions.
Never was a manner of instruction so oicNrFiED and
FORCIBLE, and at the same time so mild and attractive.

How DIGNIFIED AND FORCIBLE aiC llis disCOUrSCS. YoU

see the messenger fromlicaven, the Messiah, the maker and

(f) Luke iv. 21. (p) Matt. xi. C6— 28.

(li) John xiv. 'J—\.V, xi. 1; xvii. J. (i) John i. li.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 105

creator of all things. He speaks with the native majesty
of the Son of God. Sentences full of weight, brief aphor-
isms, authoritative comments on the errors of the Jews,
clear and conclusive decisions on the import of the law,
messages sent, and demands issued with a solemnity which
penetrates the hearers, short lessons left on the minds of
the crowds by whom he was surrounded; — these were his
methods of teaching; all most suitable to the character
which Christ bore, but utterly inconsistent with every other.
Even his most familiar parables breathe an innate divinity,
proceed on the supposition of his union with the Father,
and his glorious advent to judge the world. The simplest
images and illustrations are big with hidden majesty. He
is the Light of the world; tlie living Vine, the Bread of God,
the hidden Treasure, the Pearl of unknown price, the Way,
the Truth, and the Life. Every idea inspires awe and rev-
erence in the mind of the astonished hearer.

And yet, with all this dignity, how mild and attractive
is his manner of teaching! Lo, he takes up young children
in his arms. See, he passes softly and meekly from place
to place, not breaking the bruised reed, nor lifting vp his voice
in the streets.^ Hear him condescending to the comprehen-
sions of the populace in his most striking parables, where
the implied autiiority and majesty are still surrounded with
the utmost simplicity and attractiveness. Thci most obvious
images clothe ideas the most important and deep. What
exquisite touches are there in the parables of the prodigal
son, the good Samaritan, the ten virgins, the marriage feast!
How intelligible and familiar are the illustrations drawn
from the incidents of each place and time! When he gives
sight to the blind, he speaks of himself as the light of the
world; when little children are brought unto him, he makes
them an example of humility; when he views the lilies of the
field, he discourses of providence; when the produce of the
earth appears before him, he bids his disciples to judge of
men by their fruits: w hen he is seated at a feast, he speaks of
the gospel entertainments; when he washes the disciples'
feet, he discourses of purity of heart. Never was there a

(k) iVIatt. xii. 20.

106 LECTURES ON THE [lECT. XVII,

course of religious doctrines so familiar, so lovely in the man-
ner of their being conveyed, as those of our Lord.

And why should I speak of the matter of them? What
heart has not been aflected with the grandeur and yet
FACILITY, the earnestness and yet wisdom, apparent in the
matter of our Saviour's doctrine?

It was, indeed, in all the substance of it, full of grandeur
of the most majestic, novel, and weighty communications
to man. Our divine Teacher fills and overwhelms the mind
with the most sublime ideas, and pours out doctrines, which,
to the ignorant and prejudiced Jews, were most surprising
and strange. He unfolds the mysteries of the kingdom of
heaven; he displays the riches of the gospel; he assumes
the position of a legislator in expounding the law; he repels
the pride and traditions of the scribes and pliarisees with
indignation; he converses on the subject of his sufferings
with prophets, lawgivers, and angels; he opens the hidden
meaning of the ancient predictions; lie detects all the
secrets of the human heart. All is so peculiar, so elevated,
so divine, as to leave an impression of grandeur and infmite
excellency on the mind.

And yet no doctrine was ever so intelligible and sim-
ple as to its practical bearings and its results. It was pre-
cisely level to man's comprehensions; it made religion clear,
interesting, persuasive. The instructions are adapted to
the habits of thinking of the poor, are opened and expanded
for their capacities, separated from points of difficulty and
abstraction, and presented only in the aspect which regarded
their duty and hopes. The matter is such as not to gratify,
but inform; not to smite with surprise, but love; not to im-
pose by mere grand(;ur, but convey practical knowledge
with condescension and grace.

Nor is the union of urgency and zeal, with forbearance
and wisdom, less obvious in our Lord's instructions: for how
ASSIDUOUS and earnest was he in his doctrine! How sol-
emn, how j)cnetrating, how imi)ortunutc! He was always
inculcating his divine lessons. He went about from place
to place preaching incessantly the gospel of the kingdom.
He was always at work, always the teacher. He instructed

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 107

men before, and during, and after his miracles. He under-
took journeys, and neglected ordinary accommodations, and
even food, in order to teach particular sinners. It was his
mmt and drink to do the will of him that sent him, and finish
his work} He never yielded in his efforts whilst any hope
remained, but inculcated again and again the same lessons
under various forms — sometimes accumulating three or four
parables to enforce a single point. The zeal of his Father^s
house consumed him,"' as it were: and he was straitened till
he had fully accomplished, his ministry.

And yet with what forbearance and wisdom was all the
matter of his instructions tempered! How gradually did he in-
troduce the more humiliating parts of his doctrine! He first
establishes his mission by his divine works, and then follows
them by the simpler truths of the gospel. He begins with
the call to repentance. He goes on enlarging the boundary
of his lessons with the widening knowledge of the people.
He reserves the doctrine of his sufferings till the one
half of his ministry is expired." He leaves the details and
consequences of his death for the dispensation of the Spirit.
He knows hov/ to vary his matter, sometimes communicat-
ing truth obliquely, sometimes directly; at one time in plain
terms, at other times covertly, as wisdom pointed out and
occasions suggested. He did not put nciv ivine into old hot-
ties, nor insert a new cloth into an old garment, ° by teaching
doctrines for which his disciples were not prepared: he
hastened nothing; forestalled nothing; but taught precisely
those lessons which a perfect wisdom dictated.

Never was there such a teacher as Jesus Christ. I speak
not now of the miraculous works which attended his doc-
trine; that is not our topic; but of those excellencies in sus-
taining his claims of a divine instructor, which win the heart
— which give the impression, not only of the truth of the
religion which he taught, but of that union of grandeur and
condescension, of zeal and wisdom, of dignity and forbear-
ance, of gentleness and authority, of sublimity and plain-

(1) John iv. 11. (in) John xi. 17.

(n) Malt. xvi. (o) Matt. ix. 17

108 LF.CTIJRF.S ON THE [lECT. XVII.

ness, which was most exactly aiireeable to the preceding
parts of his character as the Son of God and the Saviour
of the world, and which most clearly confirmed all the
direct proofs of his mission.

o. But it may be asked, How did our Lord support the
most difficult of all parts, the state of humiliation to
which he likewise professed himself to be called? Nothing
is so rare as the bearing with dignity a continued state of
sorrow, woe, degradation. Yet in nothing was our Lord's
character more admirable, than in the whole manner in
which he sustained his lowly condition upon earth. The
ineti'able dignity and meekness of all he did, were rendered
more conspicuous by the very meanness of his circum-
stances, and even by those sufferings of his life and death,
which would have tarnished or obscured the virtues of any
one else. Mark the humble Saviour as he passes through
his state of voluntary abasement. Observe him, before his
public ministry, subject to his reputed parents. See him,
at his entrance on it, led into the wilderness, to be tempted
forty days of the devil. Follow him afterwards into his
retirements, his solitude, his mountain-oratories. He shuns
popularity and display. He dwells at the despised city of
Nazareth, or the litile fishing town of Capernaum. He
refuses to be called rabbi. He commands those whom he
had healed to conceal his mighty works. He rejects ail
appearances of flattery, not willing even to be called good,
when the reason of the appellation was misconceived. Thus
willingly and determinately does he descend into the valley
of humiliation, and proceed in it throughout his ministry.
We wonder no longer that the marks of iiis divine glory
were no brighter nor more frequent; all is with him designed
abasement and concealment. View the man of sorrows
enduring the contradiction of sinners against himselfl See
him the object of contempt and scorn! Hear him calumni-
ated as having a devil and being mad! Even his brethren
reject him. Observe, he has not where to lay his head!
Mark the people eager to cast him down from the precipice.
— And notice how he sustains all this treatment, how he
walks in the lowly tract of depression, without murmuring.

LECT. XVII.] EVIDKNCKS Ot UliKlSTlANTTY. 1Q9

without despondency, without degrading his divinG person,
his heavenly design, his heavenly Father, his heavenly home!
From this very darkness, burst forth from time to time the
softest rays of light and glory.

But who can meditate on the last scene of our Lord's
sufferings, without perceiving the calm dignity with which
he sustains them! He lays aside his garment, he girds himself
with a towel, he ivashes his disciples' feet, ^' at the moment when
any other sufferer would have been wrapt in thought, and
been working himself up to an effort of silent fortitude.^
He proceeds in the mighty woe. The garden of Gethsem-
ane witnesses his agony, and the resignation which sus-
tained it — the traitor approaches — the bar of Pilate follows
— Calvary closes the tragic scene. — And what meekness
appears throughout, what composure, what faith, what self-
possession, what pity for his disciples! Humiliation was
never seen so deep, nor supported with such magnanimity.
Search all the records of history, and nothing can be found
so touching, nothing so elevated, as the manner in which
our Saviour conducted himself during his state of abase-
ment, and vindicated this part of the claims which he made.

4. But it is important to consider the conduct of our Lord
as to the heavenly reward that he promised to his dis-
ciples. We cannot better judge of the bearing of any
one's real character wlio professes to found a religion, than
by considering the end which he sets before his followers;
the reward he holds forth at the close of his undertaking.
How tiien does the divine Jesus support his pretentions to
the distribution of final recompenses.'' What is the sort of
happiness which he proposes.'* What description does he
present of it.'* How does it stand related to himself.''

Now the very nature of the reward which our divine Lord
proposes, is a confirmation of all his claims. For the hap-
piness which he promises, is to flow exclusively from holi-
ness, purity, an immediate access to God, the full attain-
ment of that obedience which was sincerely though imper-
fectly practised on earth; the completion of the gracious

(p) John xiii. 2, &c. (q) Bowdkr.

IJIO bKCTllJlKS UN THE [leCT. XVII.

sanctification of tlie Holy Spirit, in all its principles, exer-
cises, and eft'ects; unimpeded by a body of sin and death,
and carried out into all its blessed consequences and fruits
— a reward this, the whole character of which is an attesta-
tion of his divine mission.

And yet, in the description, or rather hints which our
Lord gives of this heavenly state, he confines himself to a
few brief points of information. He gives no detail, he
gratifies no curiosity, he tells us nothing of the invisible
worldj and the system of things there carried on. He just
opens enough to animate our hope and stimulate our dili-
gence; and then drops the curtain, and leaves us to enter
heaven in order to understand it.

But here remark — and it is a point of singular importance,
and one entirely unheard of in the case of any other author
of a religion — this pure and happy state in the heavenly
world is represented as the being with himself, the being
like Christ, the beholding of Christ's glory. That is, our

DIVINE MASTER HIMSELF CONSTITUTES HEAVEN his preSCnCC

confers unutterable joy: to be with him and like him, is
both holiness and happiness. There is an inexpressible
majesty in this conception, which is yet introduced and
repeated with the utmost naturalness and ease. — Heaven is
the entering into the felicity, and partaking of the blessed-
ness, of Jesus Christ.

Need I say, then, that the peculiar character and deport-
ment of our Lord as Mediator, which is the first division of
our argument, abounds with the most copious and endear-
ino" testimonies to the truth of all his pretensions.'*

We proceed to consider,

H. The manner in which he supported his claims as the

EXAMPLE OF HUMAN VIRTUE TO HIS DISCIPLES tllis rCgards

our Lord's private, as the former referred to his peculiar
and official, character.

It might be doubted, indeed, how all tlicpc high and
exalted particulars could stand with this additional claim
which Christ advanced, of being the pattern and humble
example of his followers. Surely here, we might think,
our Saviour must fail to support an assumption apparently

LECT. XVII.] EVIDENCES OF CHRISTIANITY. Ill

SO contradictory. And yet it is here that his character shines
forth most resplendent. The personal virtues of our Lord,
the private tenor of his life, his spotless purity, benignity
and grace, as fully make out his title to be the standard of
moral excellency, as the rest of his character vindicates his
other pretensions. There are, indeed, as the preceding topics
demonstrate, parts of his conduct in which he is not imitable
by us — he appears often as the only begotten of the Father,
as the Saviour of the world, as one on whom the annoint-
ing Spirit immeasurably rested, to qualify him for a wholly
peculiar ministry. But these actions are readily distin-
guished; and the far larger portion of our Saviour's conduct
remains as the attractive object of our imitation and love.
Some SEPARATE VIRTUES in our blessed Master shall first
be noticed; and then a few remarks ofi'ered on the union of
them in his holy life.

1. Observe, first, his piety and devotion to his heav-
enly FATHER. Though hc had no sin to confess, and no
corrupt nature to subdue; yet how habitua'^y fervent was
he in his devotions, acknowledgments, and humiliation be-
fore his heavenly Father. He refers every thing to him.
He begins no great act without solemn prayer; on more than
one occasion spending the whole night in supplication.
When he multiplied the five loaves and the two fishes for
the supply of the five thousand, he looked up to heaven
and blessed them. When he approached the grave of Laz-
arus, he first prayed solemnly to his Father. He taught his
disciples a prayer, which for brevity, as Paley observes,
fullness of meaning, suitableness, and simplicity, stands un-
rivalled. He professed not to do his own will, but the will
of his Father; to accomplish which was his meat and
drink. Throughout his life, he directed every act to
his Father's glory. Twice he purged the temple with se-
vere authority, in order to vindicate his Father's honor. His
trust in him was uniform, strong, apparent, on every occa-
sion. There was, so far as we can judge, a continued com-
munion going on between his heavenly Father and the mind
of our blessed Lord. Zeal for his glory so filled him, that
he was straitened till hc had accomplished his holy under-

Hi LECTURES ON THE [lECT. XVII.

taking. Just before his agony, he presents us with a speci-
men of his intercession before the throne of God. In his
last sufferings, holy trust, resignation, prayer, love to his
heavenly Father, sustained him. Christ's character was a
devout, religious, elevated character, supported by inward
principles of faith and love to God, and confidence in him.
Christ's was, in the proper sense of the term, a most pious
life. This was a main ingredient. This strikes the mind
at every turn. And yet there was nothing of the secluded
and austere mixed with the devout in him. It was precisely
a piety so expressed, and so mingled with all his conduct,
as to furnish a perfect example to his followers.

Next to his piety towards God, was his benevolence and
COMPASSION TOWARDS MAN. Nothing was more apparent in
our Lord, than genuine goodwill, kindness, tenderness of
heart. His life was not one of strict justice merely, but of
overflowing benignity ."■ He went about to bless and con-
sole this sorrowing world. His miracles were almost all
acts of kindnpss and beneficence — healing all manner of
disease, casting out devils, restoring sight to the blind, and
even raising again the dead. Instead of displaying the por-
tentous powers by which the mission of Moses was made to
triumph over the rebellious Pharaoh; in the benevolent Jesus
all was characteristic of the peace and goodwill which he
came to proclaim.^ He was our brother, one like unto our-
selves, sin only excepted. When he saw an amiable young
man, then he loved him. When he beheld the multitude
fainting, he had compassion on them, because they were
scattered and were as sheep that had no shepherd. As
he approached the city of Nain, Behold a dead man
was carried out, the only son of his mother, and she teas
a widow: and Jesiis, when he saio her, had compassion on her,
and said unto her,'' Weep not. And he came and touched
the bier, [and they that bore him stood stdl,) and he said,

(r) Abp. Ncwcombe.

(s) Dotldridge observes, thai our Lord wrought more bcneticent miracles m one
afiemoon, tlian any of the ancient prophets in the course of a whole life. f»ee
Matt. ix. 33.

(t) At once, before he had begun the intended restoration.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 113

Young man, I say unto thee, arise. And he that teas dead
sat up and began to speak, and he delivered him to his moth-
er.^ Was ever such genuine, deeply-seated benevolence
before seen! The wiiolc narrative teems with compas-
sion. Thus, also, when he was approaching the ungrate-
ful city of Jerusalem, whose inhabitants were just about to
imbue their hands in his blood, how did he weep over it, as
winding round the heights of the Mount of Olives, it burst
upon his view: '' his own sufferings forgotten, the shouts of
the applauding multitude unheard, he is absorbed in the
miseries about to fall on the people for their sins! Again,
who can fully conceive of the compassion which led him,
when expiring in death, to provide a refuge for his mother,
when a sword was going through her very heart, as siie be-
held her son in the agonies of the crucifixion!

Time forbids me to point out how' this benevolence of
Christ flowed forth in the forgiveness, of •> injuries — nor is
it needful. Not a single word of resentment, nor any ex-
pression of personal displeasure, ever came out of his mouth.
He was daily and hourly returning good for evil, till, on the
cross, he prayed for the very wretches who were driving the
nails into his hands and feet — Father, forgive them, thcij know
not what they do.''''

Nor is it necessary to dwell on that jmeekness and low-
liness OF spiHiT which so remarkably appeared in our
Lord, but which we have just noticed in describing his
conduct in his state of humiliation. In fact, so meek
was Jesus, and so confessedly was this the whole impress
ofhis character, that he could call on his disciples to imitate
him 'in this respect, without rendering his sincerity for a
moment questionable. Learn of me, for 1 am meek and
lowly of heart."" The soft and gentle spirit of Christ is ever
apparent. As a lamb dumb before his shearers, so opened he
not his viouth.y Instead of the ambition, the susceptibility
of affronts, the self-confidence, the personal importance,

(u) Lulcc vii.

(v) Mr. Jowett mentions this touching circumstance in his Researches.

(w) Luke xxiii. 34.

(x) Mall xi. 29.— Bowdler.

(y) Isaiah liii. 7.

114 LECTURES ON THE [lECT. XVII.

whicli appeared in other moral teachers, our Lord was
uniformly gentle and lowly. It is impossible even for the
unbeliever to deny, and indeed he does not venture to deny,
the meekness and lowliness of Christ's character.

Then consider his sui'ekiokity to the world — to the
passions, objects, opinions, pleasures, indulgences, love of
ease; regard to fame, to riches, to display, to influence, to
praise — which the Scripture includes under that compre-
hensive term, and which have ever ensnared, under one
form or other, all merely human teachers. In our Saviour
we see nothing of a worldly spirit: — there was no courting
of the great, no fawning over the persons of the noble, no
haunting the palaces of kings, no deference to the authority
of powerful and wicked men, no debates about human politics
and temporal interests, no deshe after worldly distinction or
dominion, no leaning to an outward splendor and an external
Messiahship, such as the Jews desired and feigned. On the
contrary, never was there so unworldly a character, never
such disinterestedness, never such superiority to all the
glare and bustle and attraction of die world and worldly
glory. He estimated things as they really were, and acted
simply and invariably upon that estimate. He was not of
the world; he was of another spirit, engaged in other pur-
suits, touciied by other interests, bent on liigh and nobler
ends. And in no respect is his example more perfect in
itself, and more necessary to us, than in his overcoming of
the icorld.'-

Then mark the strict temperance and command of the
INFERIOR Ai'PETiTKs whicli OUT Lord exercised — a rare and
difficult attainment! But what self-denial, what abstinence
from indulgence, what freedom from every thing like the
stain of excess, appeared in Christ! His temperance how
pure, how elevated, how vigilant, how uniform, how natu-
ral! He wrought no miracle for the supply of his own wants
— you hear of none of these wants. He pities the .multi-
tude, indeed, and feeds them miraculously; but for himself,
he has not where to lay his head. Whilst he sits instruct-
ing the Samaritan woman, he accounts that he has meat to

(z) John .xvi. 33.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 115

eat which his disciples knew not of; whilst, as tothem, they are
compelled to go into the city to purchase food.''

Join to these virtues, the fortitude and constancy
which appeared in our Redeemer — that quality of mind
which is compounded of courage, patience and persever-
ance; which knows not how to yield in a great undertaking;
which is daunted by no opposition, and faints under no
discouragement; which endures contradiction, violence,
injustice, oppression. With what fortitude does our Lord
bear tlie incessant hostility and perverseness of the Jewsl
With what constancy and boldness does he arraign the
vices and hypocrisy and cruelties of the scribes and pliar-
isees! When did he betray any symptoms of cowardice or
the fear of man.^ AVhen did he fly in dejection or irresolu-
tion? No: he fainted not, neither loas discouraged, till he had
set judgment in the earths

The pkudence and discretion which ever adorned our
divine Master must not be overlooked. These made a re-
markable, though not a disproportionate, part of his charac-
ter. He never invited attack by imprudence, nor provoked
hostility by intemperate rashness. When no good could be
effected in one spot, he withdrew to another. The ques-
tions dictated by curiosity or craft, he repelled by wisdom;
proposing other questions, or inculcating a general doc-
trine, or softening reproof, by the veil of a parable. The
forethought, the consideration of circumstances, the adapt-
ation of means to the desired end, the disposition of the
several parts of his doctrine to their proper purposes and
to the class of his auditory, his determination under a choice
of ditTiculties, his address in defending his disciples when
accused, his apologies before the bigoted Jews, marked our
Lord's wisdom. The human heart lay open before him: dif-
ficult questions and sudden turns only served to display his
consummate prudence. Yes, he did all things well: '^ his pru-
dence was as conspicuous in the manner, as his benevo-
lence in the execution, of his designs.

2. But I must not detain you longer on the separate
graces of our Saviour's personal character, much as they

(n) .Toliii iv. 8. (b) Isaiah xlii. 1. (c) Mark vii. 37.

IIG LECTURES ON THE [lECT. XVII.

might be extended. I must proceed to offer a iew remarks
on the UNION of them in his most holy life; for he combined
all the various branches of moral excellency, and exhibited
in equal perfection tlie graces and virtues the most oppo-
site to each other, without the proximate failings, or any
decay in vigor and consistency. And in this respect our
Lord surpassed all human examples of virtue. It is a com-
mon remark, that a principle of opposition, and as it were
compensation, runs through the works of the Almighty.
The stronger virtues are seldom found without an alliance of
austerity, nor the softer without weakness and feebleness.''
Still more uncommon is it to find the stronger and softer
qualities in due proportion. Whilst no example is to be
found, except in the blessed Jesus, of all these being, not
only united, but carried to the utmost height and preserved
in one uniform tenor. Yet such was the case in our Lord.

His virtues were unalloyed with the kindred failings.
His temperance was unaccompanied with severity, his for-
titude was without rashness, his constancy without obsti-
nacy, his self denial u'ithout moroseness, his devotion and
piety without indifierencc to the affairs of life. And so,
on the other hand, his benevolence never sunk into weak-
ness, his humility into fear of man, his love of retirement
into inactivity, his tenderness into compliance with sin.

Not only so; the opposite, and to us apparently con-
tradictory, GRACES VVERE FOUND IN HIM IN EQUAL PRO-
PORTION. His elevation of mind, and sublimity in the con-
ception of divine things, were connected with the utmost
facility and simplicity. His superiority to the world, and
spirituality of affection, were equalled by his affability and
freedom in conversing, with mankind. His temperance and
fortitude were adorned with the opposite graces of meek-
ness and forbearance; his love and benignity with courage
and decision of character: his compassion for sinners with
the most pointed rebukes of the incorrigible and hypocrit-
ical. His condescension in consorting with publicans and
sinners, was united with the utmost purity and dignity; his

(d) Howfller.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 117

incessant diligence with suavity; his zeal in the service of
God, and in prosecuting his mission, with prudence and
discretion. The active were thus allied with the contem-
plative virtues, the strong with the tender, the heroical with
the retired. Each virtue was free from the proximate de-
fect, and accompanied with the opposite excellency.

Further than this, all was cauried to the utmost height,
AND continued IN ONE EVEN TENOR. Christ had uniform-
ity and consistency of virtue, in the strictest sense; he had
strength of character. Power of every kind is less exhibit-
ed by violent eflbrts of short duration, than by a steady,
unyielding agency and progression.'' It was not at one
time, but at every time; not in one situation, but in every
kind of situation; not at the beginning of his ministry
merely, but tiuoughout it; not in one or two respects, but
in all, that the virtues of Christ were manifested. And this
at the greatest hcigiit of which the human nature is suscep-
tible, and which the law of God requires. There is no Haw,
no stain in our Lord's character; not a single defect, much
less any crime. It was a perfect model for our imitation.
Christ had never occasion to retract any statement, to qualify
any expression, to undo any thing he ever said or did.^ No
omission, no slip, no error, no misapprehension, no gap or
interruption in the circle of human excellencies, appeared
in our blessed Saviour.

The result was, that there was a peculiar harmony, love-
liness, and moral symmetry in our Saviour's personal char-
acter; that beauty of holiness which arises from the combi-
nation and just proportion of all the various elements of
which it is composed. Every thing was of a piece; every
thing was most becoming; every thing was as it should be.

And this completes the picture. This shows tliat we
have in our Lord the perfect model of every virtue for his
disciples, both as it regards the se|)arate graces of his char-
acter, and the union and combination of them in all their
proportions, strength, and consistency.

(f ) St. Paul had to acknowledge, / icisl not, brethren, tliat it was the high priest:
—Acts xxiii. 5.— bul never thus the holy Jesus.

118 LECTURES ON THE [lECT. XVII.

But this leads us to consider the conduct and deportment
of Christ, as compared with liis pretensions.

III. In his purmc and exalted character as the

FOUNDER OF THE CHRISTJAN RELICION.

For all these separate parts of tiie life of Christ were sub-
servient to one great purpose, the founding of the gospel
Revelation; and each part prepared and qualified him for
that great undertaking.

In order, then, to catch a view of the excellencies of this
result, we may notice the public character of Christ, in its
suitableness to man; in its surprising novelty and sublim-
ity; in its correspondence with the doctrines and precepts of
his religion; and in the united impression and effect of the
whole; — all heightened by the artless manner in which the
narration is written.

1 . To begin with the topics which we have just been
considering, it is impossible not to observe the suitable-
ness TO the necessities of HAN which appears in thd
founder of Christianity ihus becoming our example. Man is
led by example rather than by precept. lie needed a Saviour,
not oidy to rescue him from guilt and death by his merits
and o-race, but to render virtue lovely and practicable, by
his human and personal excellencies. In the life of Christ,
morality is set forth in action; it is embodied, it is made
visible to the mortal eye, and addressed' to the mortal heart,
in the most attractive and engaging form.

And how exactly was the- class of cicaracter and sta-
tion which Christ occupied, adapted to our case! He might
have chosen any other, and been a perfect model of virtue:
he might have appeared — except perhaps as his charac-
ter as the Saviour of the world was concerned — as a prince,
a noble, a teacher of human or divine science; but such a
life would not have bet;n so easily imitable by the great
mass of mankind. Our Lord, therefore, became like one of
ourselves; his life was spent in common affairs and duties.
His is a most holy, but an ordinary, familiar, every-day life,
passed in hmnble scenes and usual occurences.*' This was
exactly what proud, vain-gl(»rious man needed.

(f ) "The imiiatlon of llic life of Jesus is a duty of thai excellency and perfeclioii,
that we are blessed in it by its easiness, compliance, and proportion to us. For

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 119

Then our Lord's was a suffering character, and so yet
further adapted to be our pattern in a suffering world. Any
other life might have been as pure, but it could not have
been so consolatory. As a sufferer, his example is more
frequently applicable, more deeply meditated on, more pre-
cisely suited to the condition and alliictions of his follow-
ers. The patient, enduring virtues are most conspicus in
him, as they are most needed by us.

It was also a calm, composed character. There was a
tranquillity, a retirement, a freedom from violent emotions,
an abstinence from excitement and disturbance throughout
it. His emotions were chiefly those of benevolence, com-
passion, abhorrence of sin. Thi3se overpowered, on all oc-
casions, the inferior passions; and were most directly in
contrast with any charge of insincerity or enthusiasm, which
his enemies might otiiervvise have imputed to him. Our
Lord is precisely what he should be; — he appeared, and did,
and acted, and spake, in every respect as the founder of
such a religion as Ciu-istianity required.

2. Remark next the surprising novelty and sublimity
of our Saviour's deportment and undertaking. His great
purpose was entirely new and unheard of at the time he
appeared upon earth; it sprung completely from his own
divine goodwill, and was independent, and indeed contrary,
to tiie temper of the age and the outward condition in
which he appeared. I do not like the term original,^ as
applied to our Lord's character, because we commonly
mean by that word the efforts of unassisted genius, in the
invention or execution of works of science or art.

But his whole project and manner of acting were novel;
were in no respect the product of external circumstances;
were not according to the taste of tiie age, and the sym-
pathies of his countrymen. We know sufficiently of the
spirit of his contemporaries, of the traditions, the disorders,
the expectations of a temporal deliverer, the contempt for

though he was without sin, yet the instances of his piety were the actions of a very
holy, but ordinary life, without atlrigbimcnt of precedent or prodigious acts, greater
than the imitation of man— sweet and humane and gentle." — Bishop J. Taylor.

(g) Paley, and even Bishop Bird Sumner.

120 LECTURES ON THE [lECT, XVII.

the Heathen and Samaritans, and even for Publicans and
Nazarenes, which prevailed. We see in the disciples this
impression of the age. Our Lord rises infinitely above it;
his character is not created by circumstances; he forms his
own project; he conceives the new and vast design of an
universal religion: he acts upon that design, though not a
single mind can sympathize with him; he possesses his soul
in patience, in the calm persuasion of the success of his
undertaking: and yet every a[)poariince was against it —
the prejudices of the Jews, the notions of a temporal Mes-
siah, the powers and authorities and intellectual habits of
the whole world. And there was nothing in our Saviour's
birth, connexions, education, to raise him abov€ these things.
Yet not a word escapes him implying a doubt of the ulti-
mate triumphs of his religion. In all his teaching and life
you see a consciousness, which never forsakes him, of a
relation to the whole human race.^ What a vast and noble
design; what superiority and grandeur of thought; what
self-possession and calmness in the pursuit; what expanse of
charity; what height of benevolence! And yet his own death
was to intervene: — he perceives, he foretells, he calmly de-
scribes, the acts of violence which were about apparently to
cut short all his projects. What words can convey the impres-
sion of the character of the divine founder of Christianity
when you view him as inspired and filled, under such cir-
cumstances, with this mighty plan, the salvation of mankind!
3. Remark, again, how the different parts of our Lord's
character, springing from his two-fold nature, exactly cor-
respond with his undertaking, make it natural, and join on
upon all the doctrinf,?! and precf.pts of Christianity which
we considered in former Lectures.' We are no longer
astonished at the enterprise of founding an universal relig-
ion, when we recollect that here is an incarnate Deity, the
only begotten of the Father, the Lord mighty to save, the
Eternal Word, come on an errand of grace. And when we
turn to the human parts of his character, and consider them
as the matter of his obedience, the ground of his merits,

(h) Dr. Channing. (i) Led. xv. and .\vj.

LECT. XVII.] EVIDENCES OF CHRTSTIANITr. 121

ihc very sacrifice which he came to offer, the case is still
further unfijlded. The mystery, indeed, of tlie union of
the divine with the human nature remains unexplained; but
the fact of it is clearly laid down as the foundation of iiis
mission, many of the ends of which it develops; whilst the
combination of the qualities arisinf^, without confusion,
from the two natures, constitutes, the peculiarity of our
Lord's character as the founder of our faith. His divine
and human nature correspond to the two classes of truths
— the doctrines and precepts which compose his religion.

His divine nature and mediatorial office, together with
the state of humiliation which is connected with them, pre-
cisely agree with tlie doctrines of the fall and guilt of
man, which rendered such a scheme of redemption needful
and appropriate; that is, they precisely expound the truths
which distinguish Revelation, and are, indeed, the facts on
which those truths rest. The superhuman parts of Christ's
life confirm all the doctrines dependent on his divinity — as
the efilcacy of his atonement, the merit of his sacrifice, the
prevalence of his intercession. Without such parts, the
doctrines would be less intelligible, less apparent, less con-
solatory; with them, all is congruous. If Jesus Christ were
not the Eternal Word, the image of the invisible God, in
short, the divine perfections enibodied in human nature —
the system of redemption would be incomplete. And if
the system of redemption were other than it is, the charac-
ter of Christ would be unaccountable and inappropriate.

And then how exactly do the human virtues of the lovely
Saviour correspond with, or rather embody and realize, all
the PRECEPTS of the gospel: his life is the precepts harmo-
nized, exhibited. If man is ever to be won to obedience,
it must be by the force of such an example presented in so
divine a person, and sustained by such exhuberant grace.

4. Next remark the i.mphlssiox and effect of the
WHOLE PUBLIC CMARACTEK of Clirist — how thc Contempla-
tions of the separate excellencies of his character are
heightened when the mind proceeds to embrace the \a hole.
The high and lofty parts are so united with the lowly and
attractive; the divine (jualitics of our Lord with his human;
10

122 LECTURES ON THE [lECT. XVII.

what he did as the Son of God, with what he suirercd as
the Son of man; the claims of equality with the Father,
with his voluntary subjection to him; the example he pro-
posed to his followers, with the salvation which he wrought
out for them; his deportment as our pattern, with his exal-
ted conduct as the founder of the Christian Revelation; all
is so sublime, and yet so condescending; so divine, and yet
so human; so infinitely above us, and yet so familiarly
known, and so entirely level to our feelings; the mysterious
parts are so softened down by the condescending ones; the
authority and majesty are so blended with the compassion
and kindness of Jesus, as to render the impression of the
whole character beyond measure deep and penetrating.
AVe feci that never did such a personage appear before or
since. We feel that it is Deity incarnate; God stooping to
man; the divine perfections nmde visible to mortal eye; the
distance between the holy God and guilty sinners annihi-
lated; salvation, joy, duty, motive, hope, resignation — all the
Christian religion — concluded and comprehended in the
brief but inexhaustible excellencies of the character of its
founder.

5. This conviction is strengthened by observing, in the
last place, the manner in which the character of our
LOUD IS GIVEN BY THE EVANGELISTS. For the narrative, as
we have before had the occasion to notice at some length, J
is the most inartificial ever seen. There is no panegyric, no
putting of things together, no drawing of a character, no
apologies nor explanations. The evangelists merely relate
faithfully what tiiey severally remembered of one individual;
but this individual was so extraordinary a personage, that
in recording his life, they present a picture such as the
world never before saw. The acct)unt, however, only fur-
nishes the materials from whicli we may study, as we can,
our Lord's several excellencies. The Evangelists leave us
to do this. They do not even arrange the different inci-
dents in the order ol' time. Thus the ?ninds of men are
set at work; and the true impression and bearing of the

(_i) Lecture vi., ou CrcdiUiliiy.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 123

history is llie result of their own conclusions, from the inci-
dents thrown together in naked and unadorned simplicity.

The very circumstance, indeed, of such a portrait being
drawn by such writers, is an independent proof of the
divine origin of the gospels. It could never have entered
the mind of man. We know what efforts writers of the
greatest genius have made in different ages to describe a
perfect character. Poets, historians, philosophers, have
labored the point to the utmost. They have succeeded
but imperfectly. Their entirely virtuous man has neither
been amiable nor consistent nor imitable. Some gross de-
fects have marked their first conceptions of the subject.
But, behold! four unlettered and simple persons, give sepa-
rate narratives of the life of their Master, and accomplish
unwittingly what men in all ages and countries have aimed
at and failed.'^ The gospels appear. The writers make
no comments on the history they give; and they leave a
character, without seeming to think of it, which is found
to be new, to be sucli as the mind of man could never have
conceivedj and yet, at tiie same time, to be so lovely, so
imitable, so dignified, so sublime, as to comprise, by uni-
versal consent, all the excellencies and perfections of which
the human nature is susceptible, in a form the most engag-
ing, tender, and elevated.

But we pause — and draw our argument to a close. We
have taken a view of the peculiar character of our Lord as
Mediator; of his private deportment as our example; and
of his public and more elevated conduct as the founder of
the Christian religion. The mind is lost in striving to col-
lect the several parts.

We began with the various claims preferred by our Lord.
We were startled at the variety and difficulty of them. We
yet found, as we proceeded, every one established in the
most ample and satisfactory manner. The impression of
reverence increased as we reviewed his conduct as the Son
of God and Saviour of the world, as the Teacher of man-
kin^l, as a Man of sorrows, and the Rewarder of his disci-

(k) Scott.

124 LECTURES ON THE [lECT. XVII.

pies. We were yet more afTectcd, as we considered the
separate as well as combined excellencies of our Lord's
personal conduct. When from this we proceeded to notice
the public bearing of his life and ministry as the founder of
our religion, we were only the more filled with astonish-
ment at the majesty and sublimity of his character. The
attempt to do justice to any portion of it is fruitless- It is
difiicult even to touch on the principal features. Enough,
however, has been said to enable us to estimate the argu-
ment which it supplies in confirmation of our faith and love.

This argument, then, it will be found, springs from a fair
PRESUMPTION upon the first statement of the case; rises yet
higher when that-case is contrasted with every similar pre-
tension; proceeds upwards to a moral demonstration wlien
the OTHER branches or the evidknces are taken into
account; and ceases not its course till it bears away the
HEART of every competent and serious inquirer.

1. For what is the fair presumption on the very
STATEMENT OF THE CASE, after reviewing such a character
as that of the founder of the Cliristian religion? The life
and spirit of the author of any religious system, when truly
known, go far to determine the truth of his claims. If
real sincerity, purity, benevolence, humility, disinterested-
ness, consistency, appear in the founder of a religion; if
that individual present himself openly before the eyes of
men; if he submit all his pretensions to their scrutiny; if,
in addition, there appear in him calmness, composure, meek-
ness; every thing the most opposite to enthusiasm and cre-
dulity;— these things aiTord a strong presumption in favor
of his cause, just as the contrary qualities would be so
many presumptions against it.

No personal virtues can, indeed, strictly speaking, estab-
lish a divine Revelation, which must wait for its proper
proofs; but such a character as that of our Lord, supposes
those proofs and implies them; it is altogether so peculiar,
so far elevated above any other that ever appeared, as to
furnish in itself the strongest presumption of the truth of his
pretensions.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 125

2. The presumptive argument is raised yet higher, by

CONTRASTING THE CHARACTER OF CHRIST WITH THAT OF

ALL OTHERS who have assumed to be founders of a new
religion. We challenge the whole world. We assert that
there never was any religion but the Christian, which ex-
hibited, in the person of its founder, a spotless model for
its disciples to follow. We assert there never was any re-
ligion but the Christian, in which its author united excel-
lence of example with purity of precept.^ We assert there
never was any religion but the Christian, which professed
to sum up all morality in the example of its legislator; and
combined in it all the purest precepts, and the most lovely
sentiments of moral excellency.

I look around for the founder of a religion with whom I
may compare Jesus Christ. I see the masters of the philo-
sophic sects; I see the orators and reputed sages of Greece
and Rome — all is impure and debased. I see Zeno, and
Socrates, and Diogenes, and Epictetus, and Plato, and Aris-
totle; I see Cicero, and Xenophon, and the Catos and Sen-
eca— inconsistency, vanity, profligacy, folly, cowardice,
revenge, idolatry, obscure the fame of all. I can discern
no perfectly pure and unstained character; I can select no
model for the imitation of mankind. And then, I object to
all these names. Not one is the founder of a religion.
They were philosophers,, discoursing in their petty acade-
mies, not authors of a system of religion; claiming the in-
spiration of Heaven, and professing to effect the spiritual
deliverance of mankind. What I look for is the founder of
a religious faith — independent, new, authoritative, osten-
sible.

The votaries of polytheism, with the fables entwined
around their histories, come not up to my demand: and if
they did, would only excite disgust, by their avowed profli-
gacy, cruelty, and sordid covelousncss. I want still the
promulgator of a Revelation from heaven.

At length, I descry one arising obscurely in the eastern
regions of Christendom, at a time when its primitive faith

(1) Bisliop James.

126 LECTURKS ON THE [lECT. XVII,

was peculiarly corrupted and debased. I see Mahomet
APPEAR. I obtain what I required; I compare his claims;
I ask what were his professions; what his personal charac-
ter; what his promises to his followers; what the spirit he
breathed; what the example he set? I have not long to
wait for a reply. The case speaks for itself. I see him
indulge in the grossest vices; I see him transgressing per-
petually even the licentious rules which he liad prescribed
to himself; I hear him lay claim to a special commission
from heaven to riot in the most unlimited sensuality. This
is more than enough for my argument. But I look again:
I see him violent, rapacious, impetuous, sanguinary; I see
him pay court to the peculiar vices of the people amongst
whom he wished to propagate his doctrine; I see him prom-
ise, as the reward of his followers, a voluptuous paradise,
where the objects of their base affections were to be almost
innumerable, gifted with transcendent beauty and eternal
youth. I can examine no further.

From a character so base, I turn to the holy Jesus; I con-
trast— but I pause. I cannot insult your feelings by com-
paring all the points of ineffable purity and loveliness in
the Founder of Christianity, with the compound of sensual-
ity, pride, and cruelty, in the eastern impostor. You feel
how the presuni|)tion of the truth of our religion is height-
ened, inconceivably heightened, by the contrast in the only
case at all similar, found in the lapse of ages.'"

(m) Bishop Sherlock has ndmirahiy louched this argument. ''Go to j'our natural
religion; lay before her Mahomet and his disciples, arra^-ed in armor and in blood,
ridin"' in triumph over tiie spoils of lliousand^ and ten thousands, who fell by his vic-
torious sword; show her the cities which he set in flames, the countries which he
ravaged and destroyed, and the miserable distress of all the inhabitants of ihe earth.
When she has viewed him in this'scene, carry him into his retirements. Show her
the prophet's chamber, his concubines and wives; let hor see his adultery, and hear
him allege Revelation and his divine commission to justify his lust and his oppres-
sion.

"When she is tired with this prospect, then show her the blessed Jesus, humble
and meek, doing good to all the sons of men, patiently instructing both the ignorant
and perverse: let her see him in his most retired privacy; let her follow him to the
mountain and hear his devotions and supplications to God. Carry her to his table
to see his poor fare, and hear his heavenly discourse. Let her see him injured, but
not provoked; let her attend him to the tribunals, and consider the patience with
which he endured the scofls and reproaches of his enemies. Lead her to his cross;

LECT. XVII,] EVIDENCES OF CHRISTIANITY. 127

3. But this presumption proceeds upwards to a moral
demonstration, when the other branches of the cuius-

TIAN evidence ARE TAKEN INTO THE ACCOUNT. For WC

are to recollect that tlie holy life and astonishing loveliness
and majesty in the conduct of our Lord are only a confirma-
tory evidence. They stand amongst our internal proofs.
They are sustained by all those direct credentials of a mes-
senger from heaven, which we exhibited in the first part of
our course. We have this unparalleled holiness, this union
of divine and human excellency in him, whom the prophe-
cies pointed out as to appear at the very time and in the
very manner he did, as about to bear this very character,
and perform these very miracles, and teach this self-same
doctrine. We have this mingled glory and humiliation and
innocency in him, whose astonishing miracles testified that
he was the messenger of the Almighty and the Saviour of
the w^orld. In a word, all the mass of external testimony
which surrounds the divine revelation of the Bible, pours its
full eflfulgence upon the person of Jesus Clirist; wiiilst the
person and works of Jesus Christ fulfil the prophecies, in-
clude the miracles, are followed by the propagation of
the religion, and arc developed in its prominent and
abiding good effects upon mankind. In like manner, all
the internal proofs arc, as it were, only a part of the life of
Christ. The adaptation of Christianity to the state and
wants of man, its sublime doctrines, its spotless morals, are
comments on the gracious and condescending character,
the meritorious sacrifice, the immaculate personal virtues of
the Son of God. This coincidence carries uj) to a moral
demonstration the presumption whicli the issolatcd argu-
ment furnished, and which the contrast between the found-
ers of every other religion, or rather the base im})ost()r
Mahomet and our Lord, raised to a irreater height. We

and lei her view him in the agony of death, and hear his last prayer for his persecu-
tors,— Father, forgive th(m,/or they knoxr not ichat they do.

•'When natural religion has viewed both, ask — which is the prophet of God? But
her answer we have already had, when she saw part of this scene through the eyes
of the centurion who attended at the cross; by him she spake and said, Trtihj, this
man was the <S'on "/ <7orf."— Bishop Slicilock's Sermons, 1. 271.

1^8 LECTURES ON THE [lECT. XVH.

see the incontrovertible force of the moral demonstration:
we feel the utmost repose and satisfaction of rnind; we
recline with entire acquiescence of soul upon a Saviour,
whose external credentials are so inseparably united with
the personal wonders of his unexampled life.

Indeed, the infidel himself is compelled to bow to this
irresistible argument, obstinately as he may refuse to be-
lieve practically in the Son of God. The facts of our
Lord's history he does not dispute. Our heathen and Jew-
ish adversaries, contemporaries with the apostles, admit
these." Tiie purity and innocency of our Lord's life are
admitted even by the most sceptical of their number.
Paine himself stands mute before the lovely and unspotted
character of our Saviour. Rousseau confesses the unparal-
leled beauty and attraction of his virtues. Chub, Boiling-
broke, Hobbes, all join in this acknowledgment." We ask
for no greater admissions. And when the unbeliever evades
tiic consequences, as he does, by plunging into objections
against the matter of Revelation, we remind him that the
ignorance and presumption of that man must be fearful in-
deed, who, admitting the being and providence of one
supreme and infinitely glorious God, and conceding the
facts of the holy life of Christ, and the establishment of
his gospel in the face of an opposed and hostile world,
can venture to set up himself as a judge of his Maker, and
pretend to be wiser than the Almighty.?

(n) Lect. V. p. IH.

(o) "Is it possible that he whose liislory the gospel records can be but a mere
man? Does he speak in the tone of an enthusiast, or of an ambitious sectary? M hat
mildness, what purity in his manners'. What touching grace in his instructions,
what elevation in his maxims! what profound wisdom in his discourses! what pres-
ence of mind! what ingenuity, and what Justness in his answers! what government
of liis passions! What prejudice, what blindness or ill faith must that be which dares
to compare the son of Sophroniscus with the Son of Mary! What a difference be-
tween the two! Socrates dying without pain, without disgrace, easily sustains his
part to the last. — The death of Socralcs philosophizing tranquilly widi his friends,
is the mildest that could be desired: that of Jesus expiring in torments, injured, mock-
ed, cursed by all the people, is the most horrible that can be feared. Socrates, tak-
ing the empoisoned cup, blesses him who presents it to him widi tears. Jesus, in the
midst of a frightful punishment, prays for his enraged executioners. Yes, if the life
and death of Socrates are those of a sage; the life and death of Jesus are those of
a God." — Rousseau, Emilc iv.

(p) Led. x.xi.

LECT. XVII.] EVIDENCES OF CHRISTIANITY. 129

From such unreasonable men I turn,

4. To the thoughtful and docile hearer, and observe that
our argument ceases not in its course, till it beaks away

THE HEART, AND STRENGTHENS ALL THE I'RINCIPLES OF
OUR INDIVIDUAL BELIEF AND LOVE.

Yes, I speak to the young who have been brought up in
the Christian Faith — who have heard from their infancy of
the character of their Lord — who have had his meek and
tender example placed before their eyes — who have been
taught to lisp his name; and I ask them, Do you believe in
the only begotten Son of God? I ask, Do you repose on
his siicrifice, for pardon? Do you rely on his intercession?
Do you implore his [)romised Spirit? Do you trust in his
promises? Do you desire to behold his glory?

Yes, I iiave gained my point with you. However your
faith may have been shaken by the scofls or the example of
the wicked, you are attracted to a return to your duty, by
the ineffable majesty and grace of Jesus Christ. You be-
hold him once again; and his matchless condescension, love-
liness, dignity, win your heart. You feel him to be your
brother, your companion, your compassionate guide; you
see him to be your Master, your Redeemer, your Saviour.
You believe him to be the way, the truth, the life, the rock,
the refuge, the only hope of a lost world.

Cleave to him then with more affectionate devotion of
soul. It has been s:iid, that if virtue could api^ear upon
earth, she would attract by her beauties the love of man-
kind. This may be doubled, even as to the narrow notions
of virtue entertained by tlie heathen pliihisopher Vt'ho
uttered the sentiment. i Certainly, when perfect virtue in
its most benevolent form appeared on earth in the person of
Jesus Christ, it vvas rejected, despised, calumniated. Prob-
ably to the most perverse and sensual heart of man, no ob-
ject is so formidable, so disconcerting, so inexplicable, as
the unparalleled holiness and majesty of our Lord.'" But

(q) Plato.

(r) "The character of Christ is more incomprehensible to the natural reason of a
carnal man than the deepest mysteries, more improbable than ihe greatest miraclesj
of all the particulars of the gospel history, the most trying to the evil heart of unbe-
lief."— Horsiey's Sermons, xl.

LECT. XVll.] EVIDENCES OF CHRISTIANITY. 130

let it be your care to realize the supposition. Let incar-
nate virtue attract your love. Let your faitli be more and
more animated with devout and reverent, but affectionate
and iirateful admiration. Remember what your Saviour
hath done for you — what glory it was which he left — what
humiliation it was he sustained — what sufferings they were
which he exhausted — what recompense he promises. And
he only bids you to love him in return, to follow his guid-
ance, to imitate his example, to tread in his steps. Yes,
this is Christianity — Jesus Christ, and him crucified —
Jesus Christ in the merit of his death; Jesus Christ in the
efficacy of his Holy Spirit; Jesus Christ in the purity of his
example. Let this be ever engraven on your hearts — the
result of Christianity, where it is successful, the end which
it proposes, is the salvation of man from sin, his perfect
reconciliation with God, his holy obedience in this world,
his enjoyment of eternal happiness in the next — that is, his
union with Jesus Christ, his assimilation to Jesus Christ, his
partaking of the benefits of Jesus Christ, his following the
virtues of Jesus Christ, his spending eternity with Jesus
Qhrist — where is the fullness ofjo7j, and at whose right hand
there are pleasures for evermore.'

(s) Psalm xvi. 11.

LECTURE XVIII.

THE TENDENCY OF CHRISTIANITY TO PRO-
MOTE IN THE HIGHEST DEGREE THE TEM-
PORAL AND SPIRITUAL HAPPINESS OF NA-
TIONS AND INDIVIDUALS. r

Luke ii. 13, 14.

And suddenly there was with the angel a multitude of the heav-
enly host, praising God and saying, Glory to God in the
highest, and on, earth peace, goodwill towards men.

We considered in one of our former lectures the more ob-
vious good effects which Christianity iias produced. =* We
ranged this subject amongst the E\ternal Evidences, be-
cause the positive fruits of the Christian doctrine had be-
come, during the lapse of ages, a solid, tangible proof, dis-
tinguishable from the internal character and structure of
the religion; and lying open to the observation of mankind,
like the facts which establish the credibility of the gospel
narrative, or those which prove the divine propagation and
preservation of Christianity amongst mankind.

We now come to consider the tendency of Christianity
to promote, in the highest degree, the temporal and spiritual
welfare of individuals and nations; a topic which arises,

(a) Vol. 1. Lcct. xi.

132 LKCJI RKS ON THE [

I.ECT. XVIII.

indeed, from that to \vliicli we have referred, but which
goes much farther, and fornis another species of j^roof.

The more pr<>n)iiient henefits aheady conferred on the
world by Christianity, is one thing; its tendency to produce
yet higher and more numerous benefits, is anoiher. The
first is an external proof; the second an internal. The first
accompanies thp religion from without, and lies open to the
observation of every candid inquirer; the second springs
from the constitution and frame- work of the religion from
within, and derhands a more familiar knowledge and closer
attentimi. The one is a primary evidence of Christianity;
the other a subsidiary, going to confirm the proper proofs
supposed to be known.

This innate bearing and wo; king of Christianity towards
effects far more extensive and permanent than any which it
has yet produced, is, indeed, one of tlie most forcible of
the Internal Evidences. It is also a subject peculiarly
suitable to an age like the present. There is nothing which
men in a high state of mental culture, more regard than the
tendencies of things. This is the standard by which they
judge. They not only consider what eflects are already
produced by principles, but what is their native and es-
sential force — what would be the consequences if hind-
rances were removed, and they uere allowed their full scope
and operation. Much of human prudence and forethought
rests on this obvious dictate of wisdom. The separate acts
of men for good or for evil — the separate discoveries in sci-
ence and art — the separate measures of the statesman and
legislator, are not the points which occupy our chief con-
cern. It is the tendency of their separate acts; it is the
principles from which they spring, their bearing upon hab-
its, their possible extension to all the interests of science
and all the commercial and moral prosperity of a nation,
that give them their real importance. Single violations of
law, also, would often be less attended to by the magistrate,
if it were not for the natural tendency of such violations to
undermine all authority and bring in universal confusion.
It is the recollection of this tendency of crime v.hich arms
the judge with inflexibility even upon the first oflcnce, and

LECT. XVIII.] EVIDENCES OF CHRISTIANITV. 133

which inspires the peaceful citizen with acquiescence in his
decisions.

Now what we have to prove in the present Lecture is,
that the strong and essential tendency of the Christian
religion, is to produce the utmost measure of individual and
national happiness; that it is constantly working towards
this result, and that when hindrances are removed, it will
actually produce it.

But how are we to judge in such a case? How can we
most clearly bring out a proof, which, if established, will
constitute one of the most convincing of the internal evi-
dences of our faith?

We cannot, perhaps, proceed better than by considering
how we argue in somewhat similar cases. For example,
the tendency of reason to subdue brute force is universally
admitted. So again, the tendency of moral virtue to over-
come vice, and of natural relijrion or the fear of God to
triumph over sin and profaneness, is allowed by all who be-
lieve in the being and perfections of the great Creator.**

Now in what way are these, tendencies demonstrated?
Is it not by first considering the direction which they take
— the aim, the object, the scope of each:

When this is ascertained, is it not by considering the
hindrances which brute force, or vice, or sin and irreligion,
oppose to the tendency under consideration?

Do we not next weigh the effects actually produced by
the principles under review, as the iiindrances are more or
less removed? We take, for instance, a case where the
obstacles are most numerous; another where they are less
so; a third, where they are almost entirely cleared away
And if we find, that in proportion as the obstacles are
diminished, the good effects increase — and this uniformly
under many varieties of circumstances, at different times
and distant parts of the world — we conclude that the ten-
dency is genuine and strong.

We thence infer that if all the obstacles were removed,
the full effects of the principle would appear, and the

(li) Hf). Rutler.

134

LECTURES ON THE [lECT. Xvm.

greatest possible happiness be produced which the case
admitted of: — that is, the greatest possible happiness which
reason, moral virtue, or the religion of nature, was calcu-
lated to bring out.

Let us apply this method to the Christian doctrine, which
goes far beyond mere reason, virtue, or religion, when un-
assisted by the light and grace of Revelation; and which,
carrying on these lower principles to their utmost height,
rises above them, adds the discovery of fiicts, of doctrines,
of divine aids, to which they were strangers, and bestows
on man, first, all the happiness, both temporal and spiritual,
of which his circumstances in this world admit; and then
conducts him to that eternal bliss which neither reason, nor
virtue, nor natural religion, could discover or secure.

Let us examine, then, the .tendency of the Christian doc-
trine, as we would that of the-principles to which we have
referred. Let us carefully observe the end to which it is
invariably directed. Let us consider the obstacles which
are known to impede its course. Let us examine its oper-
ations at successive periods and under difterent circumstan-
ces. Let us discover whether the end originally aimed at
and invariably pursued, is more nearly accomplished in pro-
portion as the known obstacles are diminished. We shall
then have a right to conclude that, if all the hindrances
were removed and nothing left to check its genuine force,
the result would be, the greatest possible happiness which
the religion was designed to bring out — that is, the highest
temporal and spiritual welfare of individuals and nations.

These are then our four points — Tlie dikection which
Christianity takes — The iiindjiances which are opposed to
it — Its SUCCESS in proportion to the removal of them — The
ULTIMATE EFFECTS wliicli it wiU producc wlicu all obsta-
cles shall be cleared away. Wo consider,

L The diuection which Christianity takes — the ob-
ject at which it invariably aims: this we must first ascertain.
The gospel can never have an essential tendency towards
the highest temporal and spiritual happincs of individuals
and nations, unless this is the direction which it takes, and
takes clearly, invariably, and with a native force.

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 135

And surely much need not be said on this part of the
aro'ument. For what means the adaptation of Christianity
to the state and wants of man/ but that it aims at restor-
ing a fallen world, at opening fully its disease, applying an
adequate remedy, and producing the greatest possible hap-
piness?

What means the scheme of Christian doctrine, '^ center-
ing in the incarnation and sacrifice of the Son of God, but
that Christianity has a direct tendency to bless man, to
raise him to pardon, to peace of conscience, and to the
hope of everlasting life?

What are the morals'^ of Christianity, but another name
for a powerful tendency and bias towards human happiness?
What means the example of our Lord,*" but that Christian-
ity carries with it the strongest movement towards benevo-
lence, purity, love to God and man?

What, in short, is there in the Christian Revelation which
does not strongly bear upon man's temporal and spiritual
welfare — that does not tend to communicate knowledge
and HOLINESS^ — two words which comprehend the whole of
practical religion, and the whole of true happiness?

There is a genuine, strong, essential bias in every part of
the gospel, to elevate man, to deliver him from intellectual
and moral bondage, to fill his mind with light, and truih,
and purity, and love; to engage him in the pursuit of the
highest object, and aid him in following it; to unite him,
in short, with God, the centre of felicity, and qualify him
for the enjoyment of his presence.

Reason is not more evidently directed towards human
happiness, nor virtue, nor natural religion, than revealed
truth tends to the utmost degree of man's present and future
welfare. These principles, indeed, cannot be compared
for a moment with the gospel; because, through the fall and
corruption of man, tiiey are incapable of communicating
the highest felicity. Man wants something more than mere
reason or moral virtue, or the ligiit of nature. He requires
salvation, a way of forgiveness, a spring of new life and

(f) Lcct. xvii. (g) Eph. iv. 24. Col. iii. 10.

136 LECTURES ON THE [lECT. XVllI.

strength for obedience, a clear revelation of immortality.
If, therefore, reason and its kindred powers arc allowed to
have a tendency towards human happiness, how much more
has Christianity that bearing, which embraces all, and more
flian all, that conscience and tradition ever taught, and
which superadds a peculiar method of redemption of its
own, by the Son and Spirit of God?

And ,this, indeed, is one proof of its powerful innate vir-
tue, that it comes down to mam's actual circumstances,
and bears upon him as he is. It does not take for granted
certain previous [joints which do not in reality exist; as, tiiat
such and such good effects will follow, if men obey reason, if
they are virtuous, if they are under a good form of govern-
ment. This is the error of the mere moralist and philoso-
pher. Fine-spun theories are devised; but which do not
take up man as he is, and therefore produce little or no
effect.

It is the glory of Christianity, that its energy appears in
its bearing upon man in his actual state of disorder, ignor-
ance and guilt. It is essentially a remedial system.

The science of medicine has not moie evidently a tend-
ency lo our temporal welfare and the prolongation of life,
because it comes to man with all his diseases, and works
beneficially upon him in this state, than Christianity has a
tendency to his moral and spiritual welfare.

So essential, indeed, is this bias, that Christianity has no
OTHER. It abstains from all inferior objects, which might
weaken or turn aside its force. It keeps aloft in its high
vocation. It wisely forbears to intermingle with the strife of
men. It appears only as the minister of truth, the herald
of peace, the assuager of human woe, the teacher of good
things; the enemy of all that is unjust, cruel, impure; the
friend of all that is right, chaste, benevolent; the child of
heaven, and the preparer for its joys.

And if this be the bearing of the gospel as to individuals,
what is it as to nations? Its tendency, indeed, here can-
not be so obvious, because Christianity is a practical thing,
and therefore can only have its proper seat in the individ-
ual. But what are nations but masses of individuals? What

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 137

is social, but the multiplication of personal, happiness?
What is it that makes up families, neighborhoods, cities,
nations, kingdoms, but a multitude of individuals? It is
quite obvious then, that if Christianity takes the direction
of personal happiness, it promotes also national and uni-
versal.

It does this directly and indirectly. It does it directly,
because it is the very foundation of society. It is a system
of righteousness. Sterling truth, equity, justice, without
which society cannot subsist, are no where so forcibly in-
culcated as in the Christian religion.

Then it supplies the defects of human laws. It is seated
in the conscience, it interposes a Divine tribunal, it regards
the secret intention of man, it goes to the principle of obe-
dience, it restrains not by fear of punishment merely, but
by the innate desire to please God and benefit our fellow
creatures. What are oaths, without Christianity as their
basis? What arc human statutes, without the authority of
the supreme Legislator?

Again: Christianity goes to subdue the selfishness of man,
and implant that regard for the welfare of others which is
the spring of genuine patriotism and devotion to the good
of our country. And what, I ask, must be the working of
that religion whose main object is to eradicte the selfish pas-
sions?

And why should I speak of the bearings of the charity of
Christianity, of its spirit of beneficence, its forgiveness of
injuries, its delight in communicating good, its genuine,
diffusive, heartfelt sympathy? Must not all this go to the
cementing together the society of mankind, and the ren-
dering nations one great and united family?

And what is the tendency of all the Christian precepts — of
its relative duties, its rules for the lowest and higest orders
of society, its prescriptions of loyalty and subjection to the
powers that be; of the commands which restrain, animate,
and direct every class of persons in a state; the injunctions
which go to extinguish the causes of disunion, turbulence,
sedition, war?

138 lectifhes on the [lect. xviii.

Again: how can wc speak adequately of the indirect
tendency of the gospel to advance the temporal and spirit-
ual welfare of nations! For there is this of remarkable in
Christianity, that none can approach within its sphere of
influence, without deriving some advantage from it. It in-
directly works upon thousands whom it never persuades to
receive its yoke. It operates by the medium of others. It
raises the standard of morals. It induces large bodies of
liien to imitate, in various respects, the conduct of its gen-
uine disciples. It deters from evil by the means of shame,
an enlightened conscience, the fear of exposure. Each
Christian is a centre of influence, in which his example and
instructions are continually operating.

Thus by degrees public opinion begins to work; and as
this spreads, it reaches magistrates and nobles, it sways tlje
minds of legislators, it opens the ears of princes, it leads to
national measures in honor of Almighty G'od, and for the
propagation and support of revealed religion; and thus it
brings down that blessing upon states which is the spring of
real prosperity.

Thus Christianity is, like a powerful under-current, flow-
ing beneath the main stream of life, which, without min-
gling or defding itself with the troubled waters, pursues its
pure, though unseen course, preserving its original virtue,
and ready to burst forth and fertilize all around, as external
obstacles are removed.

But this leads us to notice —

II. The hindrances which impede the full effects
OF THE Christian religion; for this is the next branch of
our argument. The strength of any tendency may be judg-
ed of, in a good measure, by the known obstacles against
which it has to work. Wc estimate the genuine bearing of
reason by considering the brute force which is opposed to
it; we measure the real bias of virtue by the resistance which
vice puts forth against it; we discern the tendency of natu-
ral religion by the counteracting power of sin and profane-
ness. There would be no tendency, properly speaking, in
any of these cases, if there were no strong impeding princi-
ples— all would be cflcct, not tendency.

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 139

Against the Christian religion, then, there are opposing
forces drawn up, which will assist us in gauging its essen-
tial leaning towards the highest good of man.

For fearful are these obstacles; narrow have been hith-
erto the limits of real Christianity; numerous are the imped-
iments which hedge it in. I know the difficuly of treating
in a clear and perspicuous manner this part of our argument.
The mind is prone to hasty and most unreasonable conclu-
sions. We see hindrances, we see Christianity checked on
every hand: we confound facts with causes.

But if we examine the real state of things, we shall see
that the obstacles spring from a source extrinsic from Chris-
tianity; that they are incidental and temporary, not essen-
tial and permanent; and that they serve to demonstrate the
innate force of the Christian doctrine, which makes head
against them, and is gradually overcoming them.

For what are the chief hindrances with which Christianity
has to contend? Are they not the hostility of some, and
the neglect of others? Is not the enmity of the human heart
to the main doctrines and precepts of Revelation, a princi-
pal barrier against its progress? Does not also indifference
and apathy to these peculiarities disincline man from enter-
taining the religion? Besides these obstacles, do not the
vices of its false adherents, and the crimes and hypocrisy of
its pretended friends, form another formidable impediment
— to which must be added the various imperfections and
errors of sincere Christians themselves? Then take in the
more public obstacles presented by corruptions of the Chris-
tian doctrines introduced into churches — the contagion of
heresy, the vices and unfaithfulness of many of the minis-
ters and professed teachers of Christianity: to say nothing
of the apostacies in the East and West, which have left
little of Christianity in those quarters except the name. The
persecutions directed, from time to time, against the sin-
cere disciples of the religion, must be added; as well as the
fearful neglect, with regard to religious influence, of which
princes and legislators have too frequently been guilty.
Then the judicial infatuation permitted by Almighty God,
in punishment of infidelity and obstinate resistance to duty,

140 LECTURES ON THE [lECT. XVIII,

must be considered. And, lastly, the great spiritual adver-
sary, who either dcccircth the nations; or u-alkctli about, as a
roaring lion, seeking whom he may devour.^

Such are the known obstacles which impede the course
of Christianity. And whence do they arise? Surely not
from the gospel itself, but from a totally different source,
the depravity and perverseness of man. They are therefore
so far from belonging to Christianity, that they form a part
of that disease, which it is aiming to cure. The corruption
of man, be it ever remembered, was not introduced by the
Christian Revelation, nor in consequence of it; it is a con-
dition of mankind existing as much under natural as reveal-
ed religion. Christianity finds man perverse, corrupt,
vicious; and brings in the only efficient remedy — a remedy
the tendencies (if which are to overcome that corruption in
every form. The science of medicine is not less a healing
process, nor less beneficial in its tendency, because multi-
tudes will not fellow its directions, and various diseases do
not at once yield to its power. The reign of a virtuous and
beneficent prince, does not less tend towards the best wel-
fare of his subjects, because there may be obstacles to the
full execution of his designs, in the political constitution or
moral habits of the people whom he governs.

The hindrances then to Christianity are extrinsic and for-
eign, not innate and peculiar. They are incidental, not
essential and permanent. They are not inherent in the re-
li<Tion, but arise from an entirely distinct cause, the deprav-
ity of man. The true tendency and bearing of the Chris-
tian Revelation, is not to create or augment those hindran-
ces, but to work against and overcome them. As well
might brute force be said to spring from reason, or vice to
arise from virtue, or profaneness and sin from the fear of
God, as corruption and disorder from the Christian Revela-
tion— that corruption and disorder which we find to be in
fact partially removed, which yields continually to the moral
force which the gospel brings to bear upon it, and which,
in truth, is the gauge and measure of the true tendency of
the religion.

li) Rev. XX. 3. 1 relcr v. 8.

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 141

For as the tendency of a fountain to ascend, is judged of
by the superincumbent earth through which it makes its
way, and as the strength of a river-barrier is estimated by
the resisting force of the current; so the virtue and bias of
Christianity are measured by the mighty obstacles wliich it
is perpetually overcoming. He that knows best the deep
corruption of human nature — he that understands most ade-
quately the hostility of man to real religion, and his apathy
to invisible and spiritual things; he who has surveyed most
widely the vices and crimes of the false friends of Christian-
ity; he who is most familiar with the history of the corrup-
tions in the visible church, and who knows best the mis-
directed influence of governors and princes; — can form
the soundest judgment of the force of the obstacles which
oppose the progress of Christianity, and can discern most
clearly, amidst those various impediments, the innate and
essential virtue of the religion which is working against
them.

The hindrances, then, are known, and placed boldly be-
fore the mind. I dwell not on the judicial infatuation which
falls upon nations or individuals as a punishment of sin; nor
on the great spiritual adversary; because these are most
obviously extrinsic from the Christian religion, and derive
their existence or force from the very corruption of man,
which is, properly speaking, l;ie only obstacle by which the
native flow of Christianity is impeded and restrained.

Let us proceed next to consider,

III. The success of ciiristianiy in propoktion to

THE REMOVAL OF THESE HINDRANCES.

For in this manner we judge of the tendency of a princi-
ple. After considering its known obstacles, we examine its
success under different circumstances. We take a view
of it in a most unfavorable, a less unfavorable, and an act-
ually favorable position. If we consider the case of reason,
for instance, we inquire whether, under circumstances more
or less advantageous, its success is proportionate. We do
the same with virtue and with natural religion. The more
numerous are the experiments we make, in times the most
distant from each other, at places the most remote, and

142 LECTURES ON THE [lECT. XVIII.

witli nations and individuals under every variety of situation,
the clearer is our demonstration. Accordingly, in the cases
alleged, all with whom we are concerned — that is, ali wlio
allow the existence and perfections of Almighty God — ad-
mit the conclusion. Tlicy find that reason succeeds and
works its beneficial effects in exact proportion as hindran-
ces are removed. They find that this holds under all cir-
cumstances, in all places, and all times. They perceive
that, in certain positions of things, brute force may gain the
day for a moment; and that it never wholly disappears, or
rarely so, even when overcome. But remarking the uni-
form power which reason puts -forth, as extrinsic hindrances
are cleared away, tliey draw their inference as to its essen-
tial and innate tendency. So with regard to virtue and the
religion of nature.

And thus we argue as it respects. Christianity. We ap-
peal to facts. Let us take the religion under very different
circumstances; let us examine it in various places and at
various times; let us look to nations and individuals, under
all peculiarities of advantage of disadvantage; let us con-
sider its operation as it is now in progress before our eyes;
let us recollect the new and unexpected principles which it
set at work; let us bear in mind the warning which its records
afford us of many of its chief obstacles. The proof will
be strengthened by every step in the argument..' Grant me
your attention.

I say nothing of the first propagation of Christianity,
because such means were then employed by the Almighty
as exempt it from^ordinary rules. But take ihe ace follow-
ing THE establishment OF THE GOSPEL. I ask what is
the tendency which Christianity actually put forth. What
is the evidence of facts.'' What did the religion do for
human happiness, both individual and national? I ask, what
were the Corintiiians, the Thessalonians, and other converts,
before Christianity reached them, and in the age after it
had begun its operation? Had it not brought them from
darkness to light, from degrading ignorance, superstition,
vice, misery; to knowledge, lioliness, joy? And when it
had done this in some considerable measure, did it not go

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 143

on as a leaven, to leaven, as it were, the whole mass, of
their intellectual and moral character? And continually as
new converts were made, were not these a seed of activity
in their several stations? Did not Christianity soon put to
shame many of the grossest vices of heathenism? Was
not an influence generated all around, which, like a hea-
venly fragrance, diffused refreshment and life far and near?

Take the nkxt ages. Sec the progress of the religion
under the Roman emperors. Mark its sway when the first
Christian emperor removed so many external obstacles.
What did Christianity do? how did she put forth her virtues?
how did siie break out, as a fountain whose streams had
been choked, when relieved from hindrances?

Trace the religion in the following centuries, as human
corruption accumulated around it again, and almost extin-
guished its light and grace in the East and West. See it
working its way amongst the Waldenses and Albigenses;
see Claudius of Turin, and W^aldo and Bernard, and others,
defending the sacred doctrine^ and demonstrating again its
genuine tendencies on human happiness.

Come down to the glorious period of the Reformation,
when, after ten centuries of darkness, and neglect of real
Christianity, and of the triumph, though not universal, of
superstition and idolatry, Luther and his associate reformers
brought the gospel again to liglit, and appealed from the
traditions of men to the inspired word of God. What was
the tendency? what bearing had Christianity? what progress
did it make, in proportion as the outward hindrances were
removed?

Take any subsequent age. Consider the individuals and
nations gained from time to time from heatiienism, or from
gross corruptions of Christianity. Examine the benefits,
the positive benefits, which Christianity first produced, and
then pushed forth its tendencies to the highest measure of
attainable happiness. I appeal now, not to reasoning, but
to matters of fact. Mark any individual who has, in any
age, really received the religion. I ask, what has been the
bearing of Christianity upon his intellectual and moral
powers, upon his conscience, iiis heart, his domestic aftec-

144 LECTURES ON THE [lECT. XVIIl.

tions? What has his religion tended to make him? How
far, and in what direction, has it aimed at carrying him
beyond the point of his actual attainments? Watch him
through life. Compare the tendency of one year's growth,
with that of forty or fifty years. Compare it when circum-
stances have been most favorable for its development;
when they have been less favorable; and when they have
been positively disadvantageous; and you will find the ef-
fects proportionate. The man has been advancing in all the
essentials of happiness; in all the elements of inward peace
and external tranquillity; in all the passive as well as active
virtues, which render him a blessing to himself and a bless-
ing to others.

The proportion holds with regard to national welfare.
The tendency becomes discernible as soon as a country has
received the Christian faith; it becomes more distinct the
longer the operation continues. As public opinion is ele-
vated, and princes and legislators are swayed by its dictates,
the spirit of improvement grows; one evil after another is
detected; institutions, in harmony with Christian benevo-
lence, arise; habits and practices of a contrary nature drop
off; all becomes more pure in domestic life, more paternal
in government, more pacific and secure in public council.
In a word, wherever the moral engine has been employed,
it has brought its new and unlooked-for means to bear; the
inward mechanism has put forth its powers; the play and
subservience of its parts one on the other has shown their
wonderful effects. In proportion to the opportunity which
has been afforded, and the extrinsical hindrances which
have been removed, its genuine operation has gone on. It
has raised up man from the depths of misery, and has
blessed him in every relation of life — as a subject of civil
society, as a member of the domestic circle, as a reasonable
and accountable creature, as an heir of immortality.

But this tendency is still in progress. It is at work
before our eyes. It is not an operation which took place
merely in other times, and which is recorded by the pen of
the ecclesiastical historian; but it is now going on. Look
around you. See the Christian faith exerting its genuine

LECT. XVIII.] EVIDENCES OF CHRISTIANITY, 145

virt lie" every clay, just as the incumbent weiglit of liindran-
ces is Jiglitened. The symptoms of a general amendment
in individuals, and the nations of the world, wherever Rev-
elation is in force, are numerous and undoubted. The work
of God not only began at the first dawn of Revelation, and
received a new impulse at the promulgation of the gospel,
but is still in progress in the present day. The spirit of
Christianity is gaining more and more an ascendancy, in
proportion as the known obstacles are lessened, and by that
gradual process, in vvhiqh, from the very nature of the
means employed, the work must be expected to proceed.'
For God puts in use, ordinarily, no other means than Iruth,
persuasion, example, accompanied by the secret influences
of grace. The progress of the work, therefore, will not
only be gradual, but will be liable to temporary in-
terruptions; so that at times il may seem not .only to
stand still, but even to go back, as often as particular
circumstances in the affairs of men raise up extraordi-
nary opposition to the doctrines or precepts of the gdspel.
But the progress upon the whole is undoubted. During the
last thirty years, the virtue of Christianity has been making
its way strenuously; it has undone the mischiefs of a declin-
ing religion, and of semi-infidelity in some countries; and
has repaired the desolations of open unbelief in others. As
these obstacles have been removed, it has diffused a revived
sense of religion in the Old and the New World. It has
circulated Bibles; sent forth missionaries; set in motion uni-
versal education; raised the tone of public sentiment; abol-
ished many old unchristian practices; carried men on to-
wards substantial happiness.

Christianity is not an exhausted mine; its treasures are not
impoverished — they are not even diminished by the lapse of
ages: but, like some rich and extensive, though latent, bed
of ore, it opens its wealth in proportion as the oppressive
hindrances are cleared away; it presents new veins on every
side according as it is explored, and retains all its power of
rewarding most abundantly the toil of the workmen.

(i) Florsify, Sermon xl.

146 LECTURES ON THE [lECT. XVIII.

This conclusion is strengthened by considering that al-
most all the tendency ot our religion aiuses from PKi.sci-
PLES new to man, which have worked themselves into confi-
dence by the progress of time and the testimony of expe-
rience. The tendencies of reason, of virtue, of religion in
its general acceptation, are indeed such as men might al-
ways Jiave expected. We understand the grounds on which
they are constantly making tiieir way against the opposing
impediments. But look at Christianity. Who amongst
the wise of this world ever conceived that this new religion,
the scotTof .the Greek, and the object, of contempt to the
Jew, contained in it the principles of human happiness, the
only vital seeds of individual and national improvement!
Who at first conceived that supreme love to one almighty
Creator; confession of guilt and depravity; renunciation of
any desert of our own; reliance on the death of the Son of
God, crucified as a malefactor; dependance on the agency
of the Holy Spirit; humility, meekness, and love to our en-
emies; submission of the understanding to a Revelation, in
many respects mysterious and incomprehensible; a predom-
inant regard for the favor of God and the concerns of eter-
nity;— who ever dreamed that these, and such-like princi-
ples, contained the germ of all felicity; when the very terms
could not be understood without difliculty, and, when under-
stood, conveyed ideas in open hostility with the intellect-
ual habits of mankindPJ And yet it is by these principles,
brought out into action, that Christianity has been achiev-
ing her triumphs; and achieving them just as the known
obstacles, pride and prejudice, were overcome. The posi-
tive efllects of Christianity, by means of such principles, are
so many declarations of the great Governor of all in their
favor."^ They prove that there attenc^s Christianity some-
thing more than truth, and knowledge, and persuasion; that
there is an oj)eration of grace, secret to us, which goes
along with it, and infuses into it a virtue and bias, which
only retjuires scope for its development, to expand into the
highest measure of individual and national happiness.

(j) Bishop J. Bird Sumner. (k) Butier.

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 147

Nor is it a small consideration, in addition to what we
have been observing, that Christianity has positively fore-
warned ITS DISCIPLES OF the OBSTACLES wliich would im-
pede its progress, has Suspended its ultimate success on a
long series of intermediate struggles, and has especially
marked out the eastern and western apostacies, and the
power of the delusion accompanying^them, as amongst its
chief hindrances, permitted for the punishment of preced-
ing unfaithfulness in professed Cliristian nations. What
did our liOrd forewarn his followers in every age to expect,
but persecution, resistance, reproach, perverse disputations?
What are the histories of the seven Asiatic churches sketch-
ed by the pen of inspiration? Wliat is tlie apostacy of the
latter days? What the rnystic twelve hundred years of the
church's depressed state, — but so many clues to the laby-
rinth in which we actually lind ourselves? And what can
prove a genuine tendency to human happiness, inserted in
the very fiame-work of our religion, if all these warnings do
not evince it? For a system which has been ^yorking up
against impediments in every age, and displaying its energy
in proportion as they have been removed — which is doing
this now before our eyes, by means of principles which, man
never could have discovered — and which has foreseen and
marked in its own records the opposing hindrances; must
have received a divine impulse at first, and must be attend-
ed with a divine operation now, which give.it the supernat-
ural tendency which it displays towards the welfare of man.

Let us tlien consider,

IV. The ultimate effects which CHRfSTIANITY WILL
PRODUCE WHEN AliL OBSTACLES ARE REMOVED.

For if we argue, in the case of reason, of moral virtue, or of
general religion, that their several tendencies would rush
forth into full effects, if the known hindrances were taken
away; surely we may infer in a like manner concerning
Christianity, that, con-sidering the end it originally aimed
at, the obstacles against which it has worked, and its sue-
cess under every variety of circumstances, in proportion as
these impediments were removed — that, supposing these im-
ediments all cleared away, it would break forth like a co-

148 .LECTURES ON THE [lECT. XVllL

pious liver, when the dam is withdraun, and pour its rich
and abundant blessings on the whole liuman race. This is
the ultimate consummation which all jirophecy foretells, to-
wards whicii the prayers and aspirations of Christians have
been in every age directed, and the tendency to produce
which it has been the object of this Lecture to demon-
state. But sufficient time must be allowed for this devel-
opment of the ultimate bearing of Christianity; and this
according to its own scheme — that is, the trial must not be
a partial one, but must have fair scope for its operation.

And here it is, that Christianity shines forth in its divine
splendor. It is not, like the works of man, a brief, narrow,
contiguous design — it is a scheme connected with all the
ages of this world, and stretching over into eternity. We
are at present in an incomplete course of things. We are
in a system which is only partially developed. We see
already the strong tendencies of the religion; wc see, as the
hindrances are partially removed, its real power and influ-
ence on individuals and the aftairs of the world. But we
have never yet seen its full energy. It has never yet had
the fair occasion for displaying all its innate virtue to be-
stow temporal and spiritual blessings. W^e must wait.
How gradual is the plan of the Almighty may be gathered
from the four thousand years occupied in making room and
disposing the aftairs of the world, for the establishment of
the gospel. The whole scheme is delineated in the pro-
phetic word. Slow and imperceptible in its progress, it is
still going on. The real tendency of Christianity will at
length be demonstrated, when, all intervening obstacles be-
ing removed, its promises shall become facts, and its bud-
dings and springings a rich and fruitful harvest.

And it is not a little remarkable that all competent judges,
including adversaries, admit, that if the Christian religion
were acted upon by mankind, the result would be an unex-
ampled degree of general happiness. Men of all charac-
ters, even unbelievers themselves, if we except a few of the
very grossest; statesmen and legislators of all ages since
the promulgation of the gospel; philosophers and moralists
of almost every school, unite in their admissions of the

LECT. XVll.] EVIDENCES OF CHRISTIANITY. 149

excellent tendency of the Christian religion. Many of them
are ignorant of its true principles, yet they allow, with one
consent, its beneficial tendency upon states and kingdoms —
they would have all men Christians from mere regard to the
peace of the world; they admit that if mankind were under
its practical guidance, the earth would present a scene of
happiness, such as has never yet been witnessed nor con-
ceived of.

Of any other religion, or pretended remedy for human
evils, who that understands the question, would honestly
wish for the universal diffusion, or would augur from that
diffusion universal happiness? Who would wish all mankind
Epicureans, Stoics, Jewish Pharisees? Who would desire to
see any form of Polytheism universally prevalent? Who
would wish the whole human race Mahometans? Who
would desire infidelity or human philosophy to establish
itself every where as the sole guide of man? Conscience
speaks plainly enough when such a supposition is made.
But who that knows what Chistianity is, but would most
heartily, and from his utmost soul, desire (hat all the world
were Christians? Who does not feel that Christianity is
pregnant with tendencies and seeds of things, which want
only a clear field, to turn the world into a second paradise?

Suppose only one nation truly under the government of
our holy faith — imagine the individuals coniposing it to be
sincere Christians — suppose them to act upon their princi-
ples— suppose the foundations of morals laid firmly, selfish-
ness subdued, public spirit diflused, personal and domestic
and social virtues practised, the beneficial principles of
Christianity carried out into act. Let all this go on. I ask
what would, in the nature of things, be the consequence?'

Passions and selfishness being conquered, men would be
placed in the stations for which from their talents they were
really adapted. Party-spirit, faction, private ends, would
be unknown. United wisdom would devise, and united
strength execute, every national project. Instead of the
injustice, the excess, the cruelty, the various crimes now

(1) Butler, Wilberforce, A. Fuller.

150 LECTURES ON THE [lECT. XVIII.

prevalent among men, all would be equity, temperance,
kindness, sympathy, peace. It is impossible to conceive of a
nation in circumstances of such [)rosperity as this Christian
spirit would disseminate. Liberty in iis purest forms, com-
mercial enterprise without hazardous speculation, prudence
without covetousness, active zeal and exertion without con-
tention, honoi done to religion — love to his fellow creatures
animating each member of the community — virtue embod-
ied, or rather happiness itself, would be the result.

And what would be the relation of this state with others9
United wisdom and united strength would put in fear the
surrounding countries. Craft, ambition, private ends, cov-
etousness would have little force against such defences.
Other nations would court the friendship, rely on the prom-
ises, engage in the projects of this unexampled and singu-
lar people. And how would discoveries be pushed all
around; beneficial institutions formed; inventions in the
arts communicated; religion diffused!

Suppose then, that the whole world by degrees should
become Christians, partly by the purifying of nominal
Christian stales, partly by the conversion of the nations,
partly by the restoration of the Jews, partly by the over-
throw of the Mahometan and Papal apostacies, — what would
be the effect.'' There would be no idolatry and its abomi-
nations. There would be no profaning the name of God,
no perjury, no hypocricy, no despising of those that are
good, no arrogance, ingratitude, pride, self-complacency —
no murmuring, sullenness nor suicide. There would be no
wars, rivalships, antipathies, breaches of trust, strife, wrongs,
slanders, litigations, deceit, murder. In short, there would
be none of those streams of death, one or more of which
now flow through every vein of society, and poison all its
enjoyments. The result would be, that the world would
become a scene of general peace and prosperity: and, abat-
ing the chances and calamities to which flesh is inseparably
heir, would wear one unvaried lace of complacency and

So triumphant is the argument from the tendency of
Christianity. Reason cannot be compared for a moment

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 151

with Revelation — nor can virtue, nor natural religion.
Good as these are, — strong as their bearings to overcome
the opposing forces, — uniformly as they rise in proportion
to the rismdval of impediments, — still they never can bless
fallen man. They are not adapted to his actual state.
There is nothing to lead us to hope for the full triumph of
reason or its kindred principles; and should they triumph,
they would still leave man needy and miserable. But the
prevalence of Christianity is the triumph of that vast
scheme of mercy which the Almighty has revealed, to sup-
ply the darkness of reason, to enlarge and purify moral vir-
tue, to define and establish and fill up natural religion.
Christianity, indeed, is iikason purified — virtue exalted

AND RENDERED PRACTICAL-^NATURAI. RELIGION SUSTAINED BY

REDEMPTION. When Christianity triumphs, it is the victory
of the highest reason, of the loftiest and most spiritual vir-
tue, of essential and unmixed religion.

Accordingly we find that the tendency of Christianity
towards the highest measure of human happiness, embraces
all the proofs which establish the inferior principles, and
adds many more of her own; rises upon the facts of all past
experience, and includes a positive and continued exertion
of the divine power.

The force of this entire argument may be better judged
of, if we ask ourselves, what we should have said if Chris-
tianity had had a contrary tendency to that mn.st beneficial
one which we have demonstrated? What should we have
said, if the strong and native bearings of the religion had
been contrary to the temporal and spiritual welfare of indi-
viduals and nations: — But we need not make such a sup-
position. We have examples at hand. Let us look around,
and we shall find that every scheiue for guiding man in his
moral and religious duties, except Christianity, has that ac-
tually pernicious tendency to which we have been alludin"-.
Contrast the tendencies of the various offsprings of human
weakness and folly, with the lovely and salutary working
of Christianity. Contrasi; with Christianity mere human
and external restraints. Constrast with it a proud and
false philosophy. Contrast with it a reliance on mere con-

152 LECTURES ON THE [lECT. XVIII.

science and natural liaht. Contrast modern infidelity. Con-
trast the figments of the political economist, and the
schemes of ditfusing knowledge without religion. Contrast
with it the absurd rules of the law of honor, of a mere
respect to fame and human authority, of the notions of
chivalry, as guides of life.

None of these put forth any distinct end bearing upon
the happiness of man — none of- these fulfil the conditions
by which we demonstrate a tendency towards the highest
welfare of mankind. None of these have any facts to pro-
duce: nor do they form any distinct religious doctrine pro-
fessing to come from Almighty God for the benefit of man.
Even reason, virtue, and natural religion, if separated from
Christianity, or placed in opposition to it, lose most of their
beneficial tendency, and utterly fail in their professed ob-
jects. They are at best only some perverted relics of the
Revelation originally made, and now restored and enlarged,
in the gospel.

So that, as we searched in vain, in our last Lecture, for
the founder of a religion to compare with our divine Sa-
viour, till we dragged Mahomet from his hiding place to ex-
pose his vices and deformities, we now search in vain for a
religion to contrast with Christianity in its tcmdencies upon
human happiness, till we descend into the same gulf, and
compel the false prophet again to submit to our examina-
tion the bearings and native force of his imposture. And
what, r ask, are the tendencies of this corruption of the
Christian doctrine, this supplemental revelation — for so it
pretended to be — this gross impostuke, as it really is? Let
Europe and Asia testify — let the ignorance, despotism, vice
and misery of the nations subject to its iron sway, declare.
I ask nothing about its proposing to itself the true end; I
ask nothing about the facts of a beneficial nature which it
can produce. I pass by all our topics; and I contrast the
manifest mischievous tendency of the whole religion — of
its want of adaptation to man — of the doctrines and pre-
cepts it enjoins — of the rites it introduces — of the charac-
ter of its founder — of its sanguinary spirit; of all the points,
in short, to which we have had so frequently to allude — and

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 153

I say that this deleterious poison is in direct opposition witli
the divine and healing tendency of the Christian faith.

But, in fact, it is only by concession that we speak at all
of the pretensions of human folly, I feel almost a self-
reproach in setting for a moment reason or natural light, or
human philosophy, or infidelity, or Mahometanism, in con-
trast with the holy tendencies of Christianity. The inmost
soul of man perceives the wide and immeasurable distance.
The inmost soul of man feels that every one of these preten-
ces carries its own condemnation in its mischievous opera-
tions. The inmost soul of man concludes that that religion
cannot but be the true one, which wants only to be universally
received, to remedy all the evils that fill the earth, and ren-
der men as much like holy and happy angels, as most of
them are at present like deceitful, malignant, apostate spir-
its. The need in which the world stood of such a remedy,
its evident tendency to promote in the highest degree the
true welfare of men, and its actual efficacy as they rightly
make use of it, proclaim its divinity in the most decisive
manner, even ai)art from miracles, llie fulfilment of pro-
phecy, and all other external marks whatever. ^

But I go too far in saying this. JMy argument requires a
confirmation only, not a proof. The proper evidences of
our religion have already been established. It is only as
an additional and subsidiary argument, that I adduce the
tendency of our holy faith. Yes, Christianity has the stamp
of God upon it. Every Lecture upon its internal character,
opens new fields of contemplation, and lays new grounds
of confidence, as the constitution and framework of the
religion is more and more developed.

But I pause. I leave the general subject. I entreat each
one before me to apply it individually to his own heart. I
appeal to every candid and serious mind. What is the ten-
dency of the Christian religion? What is the incontrovert-
ible force of the argument derived from it? What would
it make you, your children, your fiimily, if allowed its full
power?

(m) Scotl.

154 LECTURES ON THE [lECT. XVUI.

1. Let each one, then, ask himself, what is the ten-
dency OF MY Christianity? What is the influence and
virtue which in my case it exeits? What force does my
faith, my love, my obedience, put lorth, to promote in the
highest degree the temporal and spiritual welfare of those
around nic?

Let each one remember that the grand practical objec-
tion to Christianity is derived from the unholy lives of
PROFESSED Christians. Men will not distinguish, as they
ought, the bearings of a religion in its self and when duly
received, from the lives and spirit of those who ever so
slightly and imperfectly hold by.it. The world looks to
names rather than things; and seeing too many nominal
believers as vain and treacherous, as cruel and proud, as
dishonest and covetous, as profane and wicked, as others;
they rashly conclude that all opinions are of secondary im-
portance, that a man may believe what he likes, and that a
moral life is a]l that the great Creator demands of him.
Base and fatal inference! Let your lives, brethren, go to
undeceive a misguided world. Show them the genuine ten-
dencies of Christianity. Let them see in your spirit and
temper the true effects of reliance upon Christ, of humility
and self-denial, of subjection to the influences of the Holy
Spirit, of separation from the love and the vain pursuits of
the world, of good- will and forgiveness of injuries, of a
hope and expectation of heaven, of a zeal for the glory of
Christ and the propagation of his gospel, of an habitual
regard and preparation for eternity. Let them see Chris-
tianity embodied in its true virtue in your persons, in order
that they may be led to a consideration of its nature and
authority.

Let each one roll away the reproach falsely cast upon
the Christian religion, so far as he is concerned. Let every
one consider t!ie honor of God as committed to his custody.

Open, then, your hearts, my friends, and especially my
young friends, to receive the heavenly doctrine! Welcome
the gospel! Let it have free course in you. Oppose
not its mighty and sacred tendencies. Whatever obstacles
to it exist in your principles, your habits, your pursuits,

LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 155

remove them out of the way. Take up the Holy Bible: let
it work its work upon you. Remove the interposing hin-
drances; God will elTectually help those that call upon him.
- 2. And when Christianijty has had its due operation upon
your own hearts, one of the first effects will be, that you

WILL BE ANXIOUS TO SHEW ITS HOLY TENDENCY in yOUf

family,, in your neighborhood. Strive to take away and les-
sen stumbling-blocks. Unite in those great religious insti-
tutions which cast a brilliant light over a nation, and shed
their glory through the Heathen and Mahomedan countries.
Never does the genuine bearing of Christianity appear more
attractive, than in self-denying schemes of benevolent ac-
tivity, which have no other object than the glory of God
and the honor of religion and the good of souls. The
working of such institutions upon the public opinion of a
nation, the tendency they have to unite a people in the
more ardent pursuit of personal piety, the sway they exer-
cise over thousands who might never otherwise have attend-
ed to the gospel, the hope they furnish of a further revival
of religion, and of the divine blessing and favor upon gov-
ernments, churches, nations, — render them amongst the
most important and promising signs of the present times.

3. Finally, PKAY Foa the copious influences of grace,
and the co-operating aids of an almighty providence to
hasten on the blessed period, foretold in the prophetic
page, when the tendencies of guristiamty shall be-
come effects; when the highest welfare and happiness of
individuals and nations shall be actually accomplii>hed. The
ordinary assistances of the Holy Spirit are never wanting
to the church. The innate power and virtue of Christian-
ity depends on these assistances. All the bearing and
struggling of doctrine and precepts and ministerial exhorta-
tion and example, and the labors of the spiritual church,
would be in vain, witiiout that animating power of the
Spirit, which, like the principle of life in the works of
nature, gives virtue and fruitfulness to the means employed.
Christianity is never to be separated from the constant op-
eration of its divine Author. But, besides these usual mea-
sures of grace, there have been, in various ages of the

156. LECTURES ON THE [lECT. XVIU.

church, peculiar cfTusions of the influences of the Spirit; a
general rekindling of the holy fire has taken place; minis-
ters and people have been raised up to call a sleeping
world to its true interests; Christianity has been vindicated
from its false friends and its torpid and selfish adherents;
its native doctrines have been asserted; the power of God
has been humbly implored; the offices of parochial minis-
tration have received a new impulse: the sacraments, the
public prayers, the reading and preaching of God's word
have been revived in their first freshness; souls have been
converted in large numbers; bodies of spiritual and faithful
believers have been raised up; the holy lives and active ex-
ertions of Christians have discovered fresh means for pro-
pagating the gospel; all has assumed a new appearance.

Such was the revival vouchsafed at the time of the blessed
Reformation; fresh showers of grace were granted in a co-
pious measure, and half Europe awoke at the call of truth.

We need a similar gift of the divine mercy now to bring
on the future glories of the church; to give the operations
of Christianity their full play; to remove interposing obsta-
cles; to bind Satan, the great spiritual adversary, and turn
the tendencies of our religion into ONE grand result. All
is moving towards this blessed end. Cliristianity has in it-
self all the innate 'Causes of the salvatiori of the world; the
prophetic word encourages our hopes; the close of the
mystic period of the apostacies of the east and west ap-
proaches. Lift iqy your heads, then, my Cliristian breth-
ren, for your redemption draweth nigh. All events in
the world and in the church seem to conspire to this
consummation. And, as the great principle of gravita-
tion in the works of creation, is drawing all matter to-
wards the sun, the centre-object of the system, around
which, so far as intervening obstacles allow, every thing is
revolving; whilst no part is unaftectcd with the secret bias
impressed on universal nature by the hand of the Creator;
so is every thing gravitating, in the events of providence
and the dealings of grace, towards the Sun of llighteousy
ness, the great centre-object, around which all is moving,
so far as interposing hindrances permit; whilst nothing is

LECT. XVin.] EVIDENCES OF CHRISTIANITY. 157

exempt from the secret tendency impressed on things by
the merciful will of our gracious God; nor will the opera-
tion cease till all revolve around the glorious source of light
and salvation; and, drawing warmth and life from his imme-
diate beams, display, through eternity, his glory, as the
only source of all their irradiation and all their joy.

LECTURE XIX.

THE TEST TO WHICH EVERY ONE MAY BRING
THE TRUTH OF THE CHRISTIAN RELIGION,
BY HUMBLY SUBIMITTING TO ITS DIRECTONS,
AND MAKING A TRIAL FOR HIMSELF OF ITS
PROMISED BLESSINGS.

1 JOHX V. 10.

He (hat believeth on the Son of God, hath the witness in

himself.

It may naturally be asked, after all we have said in our
former Lectures on the divine excellency and holy effects
of the Christian doctrine, whether there is any way in which
a sincere inquirer may bring to the test of his own observa-
tion the truth of some of these statements— whether he can-
not rise above a mere conviction of truth, to an experience
and perception of the blessings proffered by Christianity.

To this question we answer, that he may, and that the
design of these Lectures is in a great measure lost, unless
he actually receive for himself the heavenly benefit, and
possess in his own breast the most forcible of all evidences,
that arising from the inward power and truth of religion in
fuUiling its promises. For we hesitate not to assert, that
the internal perception of the blessings of Revelation, is the

LECT. XIX. J EVIDENCES OF CHRISTIANITY. 15&

most satisfactory of all reasons to the mind of the sincere
believer, and is capable of being so certified by nuinerous
and undoubted testimonies; to others, as to invite tliem to
make a similar experiment, and seek for and obtain the like
conviction.

To this division of our subject we approach as by far the
most important, practically speaking, of all that we have
treated, ttecaus'e it brings us directly to the end of the Rev-
elation, the salvation of our souls.

And may it please God by his Holy Spirit so to assist us
in opening this great topic, that it may conduce to the glory
•of his holy name and the establishment of our faith in the
divine authority of his gospel!

Let us then in the present Lecture stale the nature of
this argument — its authokity from holy Scripture— the
FACTS by which it is sustained, and the singular impor-
tance of the proof educed. In the following Lecture, we
shall proceed to offer some directions to those wiio are de-
sirous of entering upon the inquiry.

L We first consider the natuke of the argument. I
address the young, the uninformed, the inquiring, the seri-
ous; and I say that as Christianity is in -so many parts of it
a practical thing-^a remedy to be applied to cur moral mal-
adies— of course it is capable, in these respects, of being
known, just as any other practical matter may be known.

For what is Christianity? Ls.it a revelation of abstract
truths? Is it a theorem of mathematical scieiice? Is it a
discovery in any of the branches of metaphysics? If it were,
there could then, indeed, be no internal test of its benefits.
But Christianity is none of these things. Nor is it a mere
system of speculative o[iinions about religion, like those of
the diflferent sects of philosophers. If it were, it would then
also admit of no practical experiment — we might grow old,
as they did, in disputation; and at last lie down to die in
uncertainty.

Nor, again, is it merely a pure code of morality, with

certain doctrines attached to it. In this case likewise, an

appeal to an inward observation of its excellency in the

heart, might be out of the question. The morality might

*•

160 LECTURES ON THE [lECT. XIX.

be common, or nearly so, to many who reject, as well as to
those who receive, the religion. Accordingly, those who
consider Christianity as chiefly a code of morals, overlook
or despise this argument frona experience.

Or, again, if the effects of Christianity were to take place
exclusively in a future state, and did not touch on any of
the intervening circumstances of man, we could not, in -this
life, have that personal conviction of which we are about to
treat.

But if Christianity be, as it is, an actual deliverance of
man from the greatest moral evils — if it be a deliverance
from ignorance, the slavery of sin, the bondage of disorder-
ed appetite, the alienation of the heart from God, the guilt
and terror of an accusing conscience, and the fearful appre-
hensions of death and eternal judgment — if Christianity illu-
minate the understanding, renew the affections, bestow the
joy of pardon and acceptance with God, enkindle an ardent
desire after holiness, and raise up the soul to the love of
Christ — if Christianity inspire a delight in spiritual things,
a superiority to this world, an anticipation of the glories of
another — if, further, Christianity reveal a divine Saviour and
a sanctifying Spirit ns the objects of trust, reliance, expec-
tation— if, as a conseqirence of all tiiis, Christianity carry
on its front a promise of tlie grace of the Holy Spirit to
them that sue fur it — if it declare that God will hoar the
pravers and satisfy tl>e desires of them that seek him — if it
promise to calm the conscience, to sustain the heart under
affliction, to strengthen with internal might tlie fainting
spirit, and heal all the diseases and sicknesses of the soul;
— 'if all this, and much more, be actually promised by Chris-
tianity, then of course something of it will be known and
observed in our own hearts, in proportion as we obey the
gospel — then something of this divine glory and efficacy of
truth will be perceived and felt, not surely by those who do
not, but by those who do, make a trial for themselves, and
bring to the test of experience this part of tlie pretensions
of Revelation.

And an argument drawn from such experience is by no
means in contradiction to the external or internal proofs of

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 161

Christianity, but in addition to them; something which goes
further; something which confirms them; something of a
different and much higher kind, increasing the persuasion
of the trutli to those who are in possession of other argu-
ments, and supplying their place to those who are not.
The evidences of Christianity are one thing; the experi-
ence and trial of its blessings are another. Nothing, indeed,
but the extraordinary perversion of human nature could
make this matter at all questionable.

How do men act in other practical cases."* A celebrated
preservative against poisons, Mithridate, is still in use. It
took its name from its inventor, the king of Pontus, whose
history is so well known in the records of Ancient Rome.*
The medicine is common in every part of the civilized
world. The receipt is said to have been found in the cab-
inet of Mithridates, written with his own hand, and to have
been carried to Rome by Pompey. It was translated into
verse by a famous physician, named Damocrates, and hence
called Confectio Damocratis; and v\as afterwards translated
byGalen,"^ from whom it has come down to our days."^

Now it is clearly one thing for a critic to arrange the ex-
ternal and internal evidences of this preparation, to vindi-
cate the claims of its inventor, to trace its transmission from
one affe to another, to discuss the various elements of which
it is composed (it consists of a great variety of drugs,) and
to reply to the objections which migJit be raised upon all
these points; and it is quite another thing for a sick person
to make a trial himself of its efficacy, by applying it as a
remedy in his own case.

Such is the difference between the external evidences of
Christianity, and the actual trial of its virtues, to which I am
now inviting the sincere inquirer.

Or, to take another example, about two centuries since,
the Jesuits in Peru succeeded in curing the Countess del
Cinchon, the lady of a Spanish Viceroy, of a dangerous

(a) He died about sixty-four years before the Chrlslicin cnra.

(b) Who died about A. D. 201.

162 LKCTURES ON THK [lECT» XIX.

fever, by means of the medicinal preparation now so well
known by the name of Peruvian bark, tiie use of which had
long been familiar to the inhabitants of the American con-
tinent. This first brought the celebrated medicine (cinchona
is the technical name) into reputation. A Jesuit, in the year
1649, imported a considerable quantity of it into Italy,
which was distributed by the fathers of that order. Its fame
spread. It long remained a lucrative tirtiele of commerce
to the Jesuits. It encountered considerable opposition at
first from the regular practitioners of medicine. It con-
quered all resistance. Its use has extended and its reputa-
tion has been increasing to the present day; so that it is now
universally esteemed as one of the most safe and powerful
remedies in various classes of diseases.''

Now a modern reasoner might t^ke it into his head to ob-
ject to the authenticity of this origin of the medicine; he
might allege that the preparation, as it is vended in Eu-
rope, had passed through so many hands before it reached
his, and that there was so much uncertainty about it, that
no dependance could be placed upon it, and that it had
better be rejected altogether from the list of remedies. But
of what account would such objections be in the estimation
of him who could reply, "I.have tried the bark, I have found
it to be effectual, ^and that under a disease which threat-
ened my life, and when all oiher means failed. I know
nothing of the historical objections, nor the answers to
them; this I know, I was near to death — I took the medi-
cine— it restored me to health and comfort."

Such is the nature of the argument, so far as any illustra-
tions can explain it; for the historical evidences of Chris-
tianity, the miraculous attestations to it, its supernatural
propagation, and internal excellency, are inconceivably su-
perior to any thing that can occur as to the tradition of
human medicines. In like manner, then, we appeal to
facts and experience in the case before us. We assert that
Christianity is the medicine of the mind; we assert that the
disease for which it is a specific is sin, and its consequence

{<]) Rces, ami rnnialogia — sul^ voc. Cinchoiui.

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 1 G3

spiritual death; we assert that the ejects of this divine rem-
edy are tiie recovery of spiritual health, pardon, and holi-
ness; we assert tiiat the validity of these eflects is estab-
lislved by universal experience; we assert that this is a test
to which every one may bring the truth of this part of the
revealed doctrine; we assert that this inward witness, while
it is an indirect evidence to others, is a most positive and
conclusive one to the Christian's own heart, an evidence
which supersedes all long chains of argument, and speaks
by its intrinsic virtue.

Let us pass on to consider —

II. The SCllIPT-URAL AUTHORITY ON WHICH THIS ARGU-
MENT RESTS.

For having established the truth of Christianity by its
proper external eviden(ies, and these evidences being sup-
posed to be known, our concern in all these lectures, on the
interna! and subsidiary proofs, is to trace out what the Bi-
ble itself declares of the nature of the Revelation, and thus
to show the excellency of its discoveries, and their bearings
upon man.

1. What, then, do our Lord and his apostles declare
on this subject? Do they propose any thing in a way of
trial or inward witness of tlie truth of Christianity? Un-
doubtedly they do. At the very entrance on the heavenly
way, this promise stands prominent. Ask, and it shall be
given you: if yc, being eail, know how to give good gifts unto
yoiLr children, how much more shall your heavenly Father give
the Holy Spirit to them that ask him'?'' Then if any one
• asks and receives, he has a proof, in his own case, that
Christianity is so far true. So when our Lord says. If any
man ivill do his will, he shall know of the doctrine, v:hether
it be of God, or whether 1 speak of myself;^ he submits, as
it were, the truth of Jiis religion to this criterion. The apos-
tle Paul does the same, when he declares the excellency
and glory of the Christian doctrine, and that the perception
of that excellency by his converts distinguishes them from
those whose eyes Satan, the great adversary, has blinded.

(o) Luke xi. 9-11. C") Jolm vii. 17.

1G4 LECTURES ON THE [i.ECT. XIX.

— Godf ivho commanded the Ui!;ht to shine oni of darkness,
hath shincd in our hearts, to ifive the light of the knowledge
of the glory of Ciod, in the face of Jesus Christ; — so that
the rising of the n:itur;il sun after a dark night, is not more
perceptible than the shining of Christ, the Sun of Righteous-
ness, into the mind. — If, therefore, our gospel be hid, the
aposle argues, it is hid to them that are lost, in ichom the
god of this world hath blinded the minds of them which be-
lieve not, lest the light of the glorious gospel of Christ, who
is the image of God, should shine unto them.^

2. But, in tlie next pUice, remark that throughout the
BIBLE, in tlie Old Testament as well as the New, it is as-
serted that there is an actual observation of certain effects
upon the hearts of those who seek after truth, to which
others are strangers. The secret of the Lord is tvith
them that fear him, and he will shojiv them his covenant.^ The
meek will he guide in judgment, and the meek will he teach his
way} The entrance of thy word giveth light, it giveth under-
standing unto the simple) The, statutes of the Lord are more to
be desired than gold, yea than much fine gold; sweeter also
than honey and the honeycomb.^ Came and hear all ye that
fear God, and I ivill declare what he hath done for my soid} O
taste and see that the Lord is {roodJ^

AVhat is the import of these and similar passages? Do
they not proceed, on the supposition that Revelation com-
municates spiritual blessings, spiritual perceptions of excel-
lency— something that resembles light, something that is
sweet as honey to the taste, something that guides and
teaches man and shows him the divine covenant.'' And are
not these tilings promised to those that fear God, to the
meek and lowly; that is, to all the real disciples of the re-
ligion.' And are not these things promised as a test, which
all are invited to make; which the wicked neither under-
stand nor seek after; but which is consigned as a secret to
those who fear God.'^

(g) 2 Cor. iv. 3—6. (h) Psalm x.xv. 14. (i) Psalm xxv. 9.

(j) Psalm cxix. 130. (k) Psalm xix. 10. 11. (1) Psalm Ixvi. 16
(m) Psalm xxxiv. 8.

LECT. XIX.] EVIDENCES OF CHRISTIANITY.

165

3. But observe, further, the appeals which the apos-
tles coNTiNUALLvr make TO THEIR CONVERTS, as to their
experience of the effects which Christianity had produced
upon them; notice liow they speak, not only of miraculous
gifts communicated, but a moral change produced, spiritual
blessings and joys perceived, a transition mighty as from
death to life, experienced; and these appeals occur with
frequency and familiarity, quite as things known and indis-
putable.

. You hath he quickened, who ivere dead in trespasses and sins.^
Who hath delivered ns from the power of darkness, and hath
translated us into the kingdom of his dear Son.'^ Ye ivere some-
times darkless, but now af'e ye light in the Lord.^ Such were
some of you, {adulterers, thieves, covetous, ^c.) but ye are wash-
ed, but ye are sanctified, but ye are justified in the name of
the Lord Jesus and by the Spirit of our God.'^ We are
his tvorkmanship, created in Christ Jesus unto good works. ^
Mighty changes these; but consisting of a divine and spirit-
ual transformation, supposed to be known and felt by the
converts.

4. Further, the necessity of an expekience and inward

PERCEPTION OF RELIGION IS EXPRESSLY INSISTED ON. Bt

not conformed to this world, but be ye transformed by the re-
newing of your mind, that ye may prove (experience, prac-
tically bring to the test,) ivhat is that good and acceptable
and perfect will of GodJ — Again, \Be/7/^ justified by faith, we
have peace with God, through our Lord Jesus Christ; by
whom also we have access by faith into this grace, ivherein we
stand and rejoice in hope of the glory of God. And not only
so, but we glory in tribulations also; knowing that tribidation
worketh patience, and patience experience, and experience
hope.'^ — Once more, and this I pray, that your love may
abound yet more and more in knowledge and in all judg-
ment," (cih^^cei, perception, experience;) — Further, jlsneio-
born babes, desire the sincere mi Ik of the word, that ye may
grow thereby, if so be ye have tasted that the Lord is gra-
cious.''

(n) Epii. ii. L (o) Col. i. 13. (p) Eph. v. 8. (q) 1 Cor. vi. 9-II.

(r) Eph.ii. 10. (s) Ron).xii.2. (t)Roni. v. 1—5. (u) Phil. i. 9, 10.

(v) 1 Pet. ii.2,3.

166 LECTURES ON THE [lECT. XIX.

5. Moreover, this testimony is broadly asserted to

BELONG TO EVERY ONE THAT RECj|:iVES THE GOSPEL. He

that believeth on the Son of God hath the witness in himself.''
The Spirit itself bearcth witness with ovr spirits that we are the
children of God.^ If amj man have not the Spirit of Christ, he
is none of his J

6. In fact, the whole end of Christianity is to pro-
duce this divine and moral transformation, this secret and
internal obedience to the truth, to be proved by its appro-
priate fruits in the life and conducts Other parts of the
evidences of Christianity lead to this end, but this part is
the end itself Christianity never was intended for specula-
tion or disputation, but for practical use. It is for this pur-
pose only that it touches on high and mysterious points. It
makes elcrnity act upon time. It shakes one world by the
terrors of another. Where this efiicacy is not felt, the
Revelation fails of its object; where it is, Christianity has
so far achieved its purpose, and goes on to build up the
convert in his most holy faith.

' 7. Accordingly, this personal reception of the divine
grace is the peculiar testimony which goes along with
the gospel in the ordinary state of the church. It attended
it even when the miraculous powers and the prophetical in-
spiration first surrounded the infant cause of truth. But
the Holy Ghost producing these transforming effects, is the
main and continued vvil^ness for Christ from age to age.
"Therefore ungodly persons," says a' celebrated divine,
"have a great disadvaiUage in handling this subject of the
evidences of Christianity; beC|ause, holding by tlie religion
.only bv external proofs, they do not reach the most persua-
sive evidence of her truth. For the spirit of renovation,
sanctification, and illumination, assimilating the soul to
Christ and heaven, is the continued witness to Christianity
to all true believers, even as the rational soul of a child is
the inherent witness or evidence that he is born of rational
parents.'" ^

(w) I Joliii V. 10. (x) Rom. viii. If). (y) Rom. viii. 9. (z) Ba.\icr.

LECT. XIX.] EV^IDENCES OF CHRISTIANITY. 167

But the case is too plain to every pious mind to warrant
so much detail. However, those for whom I am now most
concerned, and to whose apprehensions I am anxious to
bring down this grand practical argument, the nature and
scriptural authority for which I have been establishing,
cannot be too strongly pressed on such a point, Jet us con-
sider, as we proposed —

III. The facts by which Tins argument is sustained.

How stands the case as a matter of fact? What do men
most competent to spexik declare.^ Do they testify, or do
they not, tiiat they find this inward witness to the truth of
Christianity? What are the phenomena in real life.'^

In appealing to this criterion, v.c have a great advantage
in the present day. It has long been agreed on all hands,
that in practical questions ma.ttcrs of fact are to be mainly
attended to. The whole philosophy of Bacon, Newton,
and their illustrious followers, rests on this one principle,
that nature is to be trace.d out. investigated, cautiously fol-
lowed; that we know nothing but as fact and observation
demonstrate things; that -hypothesis and theory and objec-
tions are of no force against undoubted experiment, from
which alone we are to infer, by cautious induction, the gen-
eral laws of nature. It is the same, so far as the case will
allow, in the philosophy of mind; tiie phenomena only are
attended to. The intyllcclual and active powers, their rela-
tionsj their objects, the laws by which they operate, are to
be deduced from experiments carefully conducted, reported
wiih fidelity, compared with each other Jn a sufficient vari-
ety of cases, and distinguished from hasty, partial, incon-
clusive observations, by their .proper eflects. Hypothesis,
opinion, abstract reasonings, are of no avail against well-
established phenomena.

On these principles of common sense we are acting every
day. Are the objects of our inquiry things without us.''
— we judge by the sensible phenomena, by the tangible
results of external experience. Are the objects of inquiry
things within us? — we judge by internal observation, by in-
ward consciousness, by what passes in the interior theatre
of the mind, attested by its proper fruits. In each case we

168 LECTURES ON THE [lECT. XIX.

accumulate experiments, and conclude only after a sufficient
number of clear and well-attested trials has united in brinw-
ing out the same results.

Ail our knowledge comes originally from these two
sources — the examination of things without us, by the
medium of the senses; and the examination of things with-
in us, by internal consciousness, and their etTects on the
temper and conduct: the first is sensible observation, the
second is internal observation; the first we call physics, the
second the science of the mind — and in both we cannot
make the necessary experiments ourselves, we take them
upon credible testimony.

How, then, stand the facts as to this inward witness to
Christianity; which is of course a spiritual and interior
process, taking place in the receptacle of the human heart.''
What are the internal observations.'' What the phenomena.''
What the correspondent effects.''

1. There are, then, thousands, and tens of thousands
OF WITNESSES, In various ages, from the first dawn of Reve-
lation after the fall of Adam, to the present moment, who
humbly but firmly testify that the peculiar effects of the
divine grace-, as stated in the Holy Scriptures, have been
produced in them; that they have tried, and that their trial
was successful; that they have made the experiment of the
divine promises of illumination, pardon, strcngtii, consola-
tion, and have found those promises verified.

More especially, since the promulgation of the glorious
gospel, and the larger effusion of the grace of the Holy
Spirit, there is a cloud of witnesses of all ranks, all ages,
all casts of character, all previous habits, who declare that
they have put the truth of Christianity to the test of experi-
ment, and have found that the peculiar effects, stated in the
New Testament to be inseparable concomitants of a lively
faith in Christ, have been produced in them.

Let us examine any number of these facts. Begin where
you please. Take the first age after the apostolic. What
do Clemens Romanus, Polycarp, Irena^us, Justin Martyr,
tell us in every page of their writings.'' Do they not assert
that they found a divine excellency and glory in Christian-

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 169

ity, and especially in the doctrine of the person and work
of Christ? Do they not assert that Christianity changed
their whole character, and produced the very same ell'ects,
and gave the very same inward experience and consolation
of wliich the apostolic converts partook?

Go to the series of succeeding afjcs. Read the Fathers.
See what Cyprian, and Chrysostom, and Ambrose, and St.
Austin, and Claudius of ^J'urin, and Anselm, and Bernard,
testify as to the experiment they made of Christianity. Is
not the love of Clirist, which inflamed their hearts, the
grand excellency and the redeeming quality of their writ-
ings; that which j-emains as the uniform result, after all the
passing controveraies, errors on rnany incidental points, and
superstitions and .false devotions are 'deducted? There is
nothing, perhaps, in modern divinity to be compared with
the confessions of St. Austin, as a testimony to the reality
of experimental Christianity.

And what did the great leaders at the period of the bless-
ed Reformation say? What are the facts in the case of
Luther and Melancthon, Zuingle and Ecolampadius, Cran-
mcr and Latimer and Ridley? Did they not find the same
experiments issue in the self-same results? Were not the
phenomena precisely similar?

Ask the thousands and hundreds of thousands of pious
Christians in the present day. They make the same reply.
They declare with one mouth, that they have found all the
promised blessings of Christianity realised, all the concom-
mitants of a lively faith produced, all the peculiar testimony
of grace in the heart and conscience afforded.

In a word, the discoveries made by the light of Scripture;
the promises fulfilled, especially that of the Holy Spirit;
the prayers answered; tlie abiding effects produced on the
judgment, affections, habits, and conduct; the comfort
derived from the communion of the soul with Christ; the
superiority and conqviest obtained over the world and its
allurements;" the ho[)e of heaven, which gilds the moments
of sorrow and cheers under the approach of death: these
are the solid, clear fticts of the case, taking place in the

(a) Scott.
22

170 I,K( TURKS ON THK LECT, XIX.

interior receptacle of the heart, and attested to others by
the proper credentials of numerous, calm, undcviating wit-
nesses. I'hese constitute a body of phenomena which any
one may put, in his own case, to the test of experiment,
and on which the most secure inductive proof may be built.

2. For it is to be observed, that there is an identity in
tlie result of all these experiments which affords the utmost
safety to those who reason from them; just as the identity
of physical facts, or of phenomena in the operations of
mind, guard the philosopher from practical errors in science.

We allow that the utmost caution is required in this case,
because the operations are internal, seated in the con-
science, not subjected to the perception of the senses, not
capable of being projected and thrown out. But then they
are not the less real, when ascertained by a comparison of
a sufficient number of well-attested cases. We separate
and lay out of the question all doubtful phenomena, as the
nutural philosopher puts aside doubtful facts. We take
away also, as he does, all that may be produced by other
causes. We then, after his example, reduce ail the experi-
ments to that which agrees in each. We go with him to
the appropriate and discriminating marks of the specific
effects to be ascertained. We likewise proceed cautiously
in collecting our facts and inferring any general laws. And
then, after all, we assert that there is a;i identity, a peculiar-
ity, an uniform and grand and perceptible effect on the
heart of man, produced by the Christian doctrine, and by
the Christian doctrine only, which may be established in
proof, which is found no where else but in true Christians,
which is found always in them, and which is wholly distinct
from a mere moral conviction of the truth of Christianity
and a mere formal admission of its creed.

3. We assert, moreover, that these phenomena are in

AGREEMENT WITH THE WRITTEN WORD OF Goi), and CXaCtly

what that word declares shall take place in all who become
its disciples. This is a confirmation which the philosopher
does not possess. He has no divine system of the creation,
attested by external proofs, to which he can refer his indi-
vidual experiments and check his conclusions. The Chris-
tian philosopher has.

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 171

4. Then we produce multitudes who can trace out, in
themselves and others, some of the main steps of the
pKocEss of this experience — ^just as the naturalist can some-
times follow the successive changes in the progress of his
experiments. Many Christians can well remember the time
when every thing was contrary in them to what it now is —
when they disliked and disrelished spiritual things; when
they supremely loved the world; when they had no hatred
of sin or humiliation on account of it; when they were so far
from perceiving any excellency or glory in the doctrine of
Christ, that they despised and contemned it; when they were
so far from knowing any thing of the experience of the
divine grace, that they did not believe there was such a thing.
when they were so far from loving true Christians because
they bore the image. of Christ, that they hated and avoided
them in proportion as they bore that image.

But they were led to inquire — they were led to seek
humbly into the truth of the Christian doctrine; and they
became themselves step by step the witnesses of its grace.
Nor in their own cases only; they have been able, as
ministers and parents and friends, to trace the process of this
experiment in those commited to their care; whose spirit,
affections, and conduct, they have daily had the opportunity
of watching; and in whose cases they have discerned with
joy the life and feelings of true Christianity gradually ap-
pearing.

Not that the process can be traced in all instances. The
improvement may be, and frequently is, imperce[)tible under
the means of instruction, the sacraments, education, the ex-
ample of friends, the public ministry of the word, the dis-
cipline of affliction, the perusal of awakening treatises.
But the grand result — the identity of effect, is the same
in all.

5. But we go further. We state that though this experi-
ence of religion is, from the nature of the case, chielly hid-
den in the secret of the breast — -to be known only to the
possessor and to be attested to others by his credible declara-
tion— yet there arc certain fruits and coNSEqi:ENCES at-
PEARING outwardly IN THE CONDUCT, vvhicli are the pecul-

172 LECTURES ON THE [lECT. XIX,

iar and inseparable evidences of these internal feelings, and
lie open to the observation of mankind. We appeal con-
stantly to the holy, benevolent, useful lives of all who claim
ariii^ht this inward witness of Christianity, which we con-
stantly require as the appropriate testimony of their sincer-
ity. We thus discern the hypocrite, the enthusiast, the
mere partisan, the false religionist. H men profess to have
the internal experience of Christianity, we ask for the proof;
and it is only as their consistent, self-denying, blameless,
and upright conduct, supports their profession, that we
credit their statements. These are visible and tangible evi-
dences. These distinguish the gem from the counterfeit.
These are the king's mark, so to speak, upon the coin.
Men who thus act, ought, and must, and ever will be be-
lieved, when they assert that they have those internal feel-
ings which arc described in Scripture, as flowing from
Christianity, and which they affirm to be the source whence
their conduct springs.

Such then are the facts on which our argument rests.
And here we pause to ofler two remarks on these phenomena
and experiments as to real Christianity.

What, we ask, is there in these internal perceptions of
life and consolation and strength, derived from the doctrines
of Christianity, which should excite our astonishment!*
Would not the wonder bcj if there were no such feelings,
no such Inward witness to the soulf What! are there ex-
cellencies in human knowledge, and shall there be none in
divine? What! is an intelligent, wcll-edncated man allowed
to have powers of expression and means of exciting our
surprise and pleasure be} ond those of a child, and shall not
the language of ajjostles and prophets, and the discoveries
concerning God and the soul and eternity, be admitted to
awaken emotions beyond the mere trifles of human knowl-
edge and instruction. What! are men of uncommon en_
dowments, as Bacon, Pascal, Newton, allowed to rise above
those of ordinary talents, and are they exj)ected to take
wider views and make more important conununications and
excite warmer feelings of wonder, admiration, gratitude;
and shall not the gieat and infinite God be allowed to sur-

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 173

pass all the petty communications of man, in the mysteries
of his will, in the importance of his commands, in the
deptlis of his mercy; and in the correspondent emotions of
fear, love, faith, hope, grateful joy, affiance, awakened in
the heart? VVhatI do we allow that in the displays of
glory and beauty in tlie works of creation, the natural
perfections of God may be contemplated and known,
and become to the pious and duly prepared mind, the
sources of internal peace, thanksgiving, prayer, admira-
tion, obcdienc;e, resignation; and sliall we not admit, that
men may perceive the moral perfections of God in the
gospel? — Shall' all liis mercy and wisdom and infinite
contrivance in redemption, have no eftect uj)on the soul.''
— Shall the stupendous fact of the incarnation be received
with a tame indifterejice? What! do men allow that tidinjrs
of joy and deliverance in human things should call up pro-
portionate aflections; and that he would be thought a mon-
ster of ingratitude, who should receive with apathy the news
of an immense act of royal clemency extended to him when
condemned to death; apd shall we not allow that the glori-
ous and unexpected tidings of redemption from eternal
death, should awaken all the gratitude of the soul? Shall
not pardon and life and adoption and the hope of heaven,
overwhelm the heart with some correspondent perceptions
and emotions?

Yes, it is most reasonable, that if there be such a thing
as a Revelation from the great God, comprising such amaz-
ing discoveries as the gospel, afiecting such all-important
interests, promising such mighty aids of the Holy Spirit,
laying down such grounds of faith and love and hope in
Christ Jesus delivering man from such complicated misery,
and exalting him to such heights of holy peace and joy — it is
most reasonable, that there should be such a thing as per-
ceiving the excellency and glory of it, as feeling its efficacy,
as having an inward witness of its fulfilment and operations
in our own breasts. There is nothing to astonish us in such
eftects — the matter of astonishment would be, if Christian-
ity did not assert, and Christians did not experience, them.

But we remark, also, that it is \o ajigument that these

THINGS cannot BE BECAUSE SOME HAVE NEVEU FELT THEM

174 LECTURES ON THE [lECT. XIX.

Nothing upon earth can be more unreasonable than to
make my experience the standard of all that has occurred,
or can occur to others, on such a subject as practical relig-
ion. No doubt multitudes, who profess Christianity and
pass as Christians, have never experienced these peculiar
eftects of the gospel, just as there are multitudes who call
themselves admirers of the works of nature, who have never
made the experiments, nor gone through the investigations,
which the philosopher has done. They may be discerning
men in other matters; but they are no judges of a philoso-
phical question, nor can they ever become such, unless they
will either receive the facts of the case upon credible tes-
timony, or go through the course of experiments for them-
selves.

An astonishing result in chemistry is reported to me. I
know nothing of chemistry — I have not read much on the
subject — the facts strike me as incredible — I neither exam-
ine the writings of the great chemists of the day, and re-
ceive their united and well-ascertained testimony; nor do I
enter on the business of the laboratory myself — or, if I do,
it is w^ithout preparation or any knowledge of the elements
of the science, and I fail; and yet I refuse to believe the
facts, and calumniate and despise those w ho do, however
carefully they have examined and verified them.

Such is the unreasonable conduct of those who reject the
doctrine of the inward witness of Christianity, because they
have never felt it themselves. The truth is, they may never
have been in a situation to judge of it. They may never
have had any religious earnestness; have never applied
their minds to the gospel; have never searched the con
tents of the Revelation. They rashly conclude, indeed,
that what they do not themselves perceive and feel, no one
else perceives and feels; that what they have never experi-
enced, is not necessary, not important, not reasonable. And
yet what proof is this that other men, with another prepara-
tion of mind, and other previous tastes, and a different way
of going about things, may not discover that inward excel-
lency, and feel those sacred comforts which these men con-
temn.'* If there be a book of God, we may well suppose

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 175

that the distinguishing glories of its discoveries would be of
such a kind as iliat the corruption and self-confidence of the
jiuman heart would be incapable of perceiving them.** The
natural man receivpth not the things of the Spirit of God, for
they are foolishness unto him; neither can he knoio them, because
they are spiritually discerned.'^ There must be the faculty, as
well as the object. The natural man must be taught to re-
nounce his wisdom, his alienation from God, his pride, and
self-consequence, and he must enter the kingdom of heaven
as a litile child, or he never will receive those distinguishing
truths, -nor feel those peculiar blessings, which are spiritually
discerned. The conclusions of such a person against the
experience of religion, are like the conclusions of a blind
man against the beauties of the heavens, or the glories oi the
rainbow; they are prejudices, not reasons; and they leave
our grand position in all its incontrovertible force, — that
therp is an inward testimony to Christianity, which is sup-
ported by the authority of sacred Scripture, confirmed by
iimumerable witnesses, and lying open to the examination
of every humble student; by which the excellency and force
of the Christian doctrine may be known from its holy conso-
lations in the heart, in a<ldition to the conviction produced
by mere arguments, or the dictates of natural conscience.

But we pass on to consider,

IV. The singular impoutanxe of the proof thus

EDUCED.

I. It is the only proof that is entirely level to the vast
mass of mankind. The other proofs, indeed, are, in a cer-
tain degree, level to the common sense of man. The case
made out from the miracles, the prophecies, &,c. is such as
strikes, upon the whole, the conscience. But then it is im-
possible for the great body of persons to understand fully
and adequately the grounds on which the case rests.
They take the facts, as it is quite reasonable they should take
them, and as they take the facts in medicine, jurisprudence,
public statutes, &,c. upon what they are told is the concur-

(b) J. Edwards,— to wliom tliis Lecture is tlirougliout greatly indebted.

176 LECTURES ON THE [lECT. XIX.

rent testimony of a vast number of men in different ages
and nations, who are known to be competent for deciding.

With regard to tlie internal evidence, the bulk of man-
kind are far better capable of judging for themselves, than
in the case of the external. The morals especially, and
the example of our Lord, are level to every capacity in
their chief features; at the same time, as they stand con-
nected with the history of Christianity and its doctrines,
they involve rriatter requiring considerable reflection, and
much thought.

But the argument from experience has that sort of force,
which strikes an unlettered and plain mind at once. Unless
men can come to the knowledge of the truth of the gospel
by its own intrinsic light and excellency, and its holy effects
upon them, it is impossible for them to have any thorough
and adequate conviction at all. Except the arguments from
the morals and the example of -Christ, (which may be con-
sidered as a part of this, in which it centres, and comes to
its rest,) they cannot have a clear and satisfying conviction.
Tiiey may see, indeed, a great probability; it may be rea-
sonable for tiiem to give credit to what learned men tell
them, (and under the circumstances it is most reasonable;)
but to have a conviction so strong and intimate as to carry
them through all duties and trials, and lead them to part
with all for Christ, the evidence they can derive from liis-
tory will not suffice. Thos^ who have not somewhat of a
general view of the series of historical events in the world, '
and of the state of mankind from aije to aire, cannot see
for themselves the clear evidence, from history, of the truth
of facts in distant ages. All is confused, indistinct, doubt-
fur to their view.

But the gospel was not given for the learned only, or
principally, but for the poor — for the great body of men.
There are ninety-nine out of every hundred of those for
whom the sacred Scriptures were written, who are not capa-
ble of any certain or effectual conviction of their divine
authority by such arguments as learned men employ. If
men, brought up in heathenism, must wait for a certain
conviction of Christianity till they have learning and ac-

LECT. XIX.] EVIDENCES OP CHRISTIANITy. 177

quaintance with the history of politer nations, so as to see
clearly the force of such kind of arguments, it would make
the evidence of the gospel cumbersome, and its propagation
among them infinitely difficult.''

Now it has pleased God to give an evidence beyond mere
probability — some higher persuasion than any from history
or human tradition. A view of the divine glory in the gos-
pel, and a perception of its efficacy in their hearts, convince
them of its divine character at once. He that truly sees the
transcendent, supreme glory of these things, and feels their
healing virtue, and has obtained life and salvation by them,
knows, as it were, their divine origin by intuition; he not
only argues, but sees, they are divine. Not that the soul
judges the doctrines of Christianity to be from God, with-
out any argument or deduction at all; but it is without any
long chain of argument: the' argument is but one, and the
evidence direct; tbe mind ascends to the truth of the gos-
pel by but one step — its divine glory and fulfilment in itself
of all its promises.

It is this experience which supported the martyrs and con-
fessors (many of whom were women and illiterate persons;)
it is this which, in fact, sustains the faith of tiie mass of our
Christian population.

The number of those who can argue and reason, and
weigh historical proofs, is very few. The number of those
who can feel the power of the gospel, and discern its glory,
is vast as the human race.

Merely literary men are slow to admit that vulgar minds
can have any rational perception of truths involving great
and high contemplation. They overlook tiic distinction
between the nice analysis of principles, the accurate state-
ment of definitions, logical inferences, and the solulion of
difficulties; and the structure of our own thoughts,
AND THE PLAY OF THE AFFECTIONS. They disccm Hot be-
tween the theory of metaphysical science; and the first
truths and rational instincts which are implanted in the
breasts of all — and which prepare them to see the glory of

the gospel, to feel its influence, and to argue from both for

■/■

(tl) J. Edwards.

178 LECTURES ON THE [lECT. XIX.

the divinity of Christianity. The one is an elevating em-
j)loynient of the intellect; tiie other the germs and seeds of
all intellectual and moral knowledge, which lie dormant till
they are called fortii by occasions, and then they burst forth
into life and power.''

The conviction, then, built upon the perception of a
divine virtue and glory in Christianity, is an inward witness,
most rational in itself, although entirely level to the whole
body of mankind.

2. But this evidence is the most satisfactory that can
be adduced to men of all classes and degrees of learning.
For to feel the healing power of the gospel; to admire its
immense glory; to knosv its inward efficacy; to find that it
raises us towards God; to be persuaded that it brings us into
communication with the Father of Spirits; to know that it
places us in unison and harmony with the will of the su-
preme Arbiter; to be conscious of elevation, of happiness,
of hope, which go on towards heaven, and attract us thither,
— all this is a sort of evidence so different from mere logi-
cal proof — so far higher than mere conclusions of reason,
that it places man on another fooling, and lands him in an-
other region. The persuasion from historical and internal
evidence pro^luces an human faith; silences objections from
without; proves negatively that man could not have invented
the gospel; establishes the abstract excellency of its doc-
trines, precepts, founder, and tendency. But these con-
clusions are cold, timid, uninfluential, till the heart is warm-
ed and touched with the love of God; till the inward testi-
mony of the gospel, from its surprising glory and blessed
eftects upon the whole character, is added to all the others.
Then the mind is inflamed — then all the preceding classes
of evidence kindle into life — then the soul of man reposes
in satisfaction; it feels it has attained to truth, has secured
the treasure, found the Pearl of great price, leached the
highest good and proper blessedness of man.

And what has learning to say to all this? What can
mere talents for research, or depth of genius, or powers of
eloquence say to an evidence which pardons, and sanctifies,

(e) Vcrplauk.

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 179

and saves? I may bo silenced by all these human reason-
ings; I am made happy and holy by the inward resources of
Christianity.

Accordingly, there is no time when this inward testimony
is not the most satisfactory, from its very nature, to the
heart of man; whilst there are times of peculiar tempta-
tion, when no other can afford relief. No minds are so open
to the incursion of doubt, as the most powerful and argu-
mentative: no minds are so open to the fiery darts of the
great adversary; none so prone to an infirm and wavering
faith. In these respects, the moral and internal witness
of the Holy Spirit in the heart, is a refuge and consolation.
It shuts out doubts; it silences cavils; it overrules objec-
tions; it quells speculative difficulties.

To be conscious of the divine glory of the things revealed;
to feel their elevating, purifying, consoling effects; to know
ihcy have made me a better man; to recollect that answers
to prayer, and fulfilment of promises, have been and are
testifying of the truth of Christianity to the heart — these
are solid proofs, which silence the floating conjectures and
momentary hesitations which temptations may inject into
the mind. The soul has an anchor, a hold, an interior con-
viction of Christianity, which nothing can shake. It is not
this or that particular argument merely, that sustains our
faith; it is the great substance of the gospel, producing
holy and heavenly effects upon the heart and character.

3. But this is also a guowing, germinating evidence;
ever new, ever at hand, every reviving. It advances with
our knowledge of God, our love to our Saviour, our victory
over sin, our fervency in prayer, our spiritual tastes, habits,
and joys. Other evidences will, from the nature of things,
decline in vividness. Our perception of them becomes
faint. The mind cannot be roused at once to the considera-
tion of them. We are obliged, on all the less obvious
points, to rely on what I may call past evidence; a recollec-
tion that we have once examined the subject to the bottom,
and then attained the most complete conviction of its truth,
though the particulars arc no longer present witli the mind.
But this inward testimony is always at hand, always refresh-

180 LECTURES ON THE [lECT. XIX,

ing; it is cntwincil al)oiit our associations and habits of
tliouglit; it is iiisc'i)arable from our religious feelings; it is
springing up uilli all our holiest desires, prayers, aspirations.
The young penitent lias some measure of this interior proof,
in the purifying and consoling power of Christianity upon
his heart. But every year he lives, his persuasion becomes
deeper with his deeper experience, his new observations
upon the glory of the religion, his growing acquaintance
with its promises, his increa9ing recollections of answers to
his prayers. This inward experience is an accompanying
stream of grace and consolation, with all the freshness of its
fust rise upon it, and yet all the depth and volume of its
accumulated progress. It is like a river of life flowing with
us through the world. It is anexhaustless spring which
strengthens and widens as we advance towards the borders
of that eternal state whither we are going.

4. Not that we are to disparage the other branches of
evidence, because we assign to this a province in some re-
spects higher. On the contrary, by this inward testimony,

VS'e STRENGTHEN ALL THE EXTERNAL AND INTERNAL PROOFS,

where we are in circumstances to study them, and prepare
the mind for judging of them aright. Those documents
and deeds of our inheritance remain as they were, in the
hands of all who are competent to examine them. There
they are, the external bulwarks and defence of our religion.
We desert not one part of the fortification. There stand
the miracles and prophecies. There remains the miracu-
lous propagation. There are the obvious good eflects
which Christianity has produced. There also stand the in-
ternal evidences — the adaptation — the sublimity of the
doctrines — the morals — the character of Christ — the bene-
ficial tendency. All these remain in their original strength.
But this inward conviction of the excellency of the dis-
'coveries of Revelation by their own light, and of the healing
grace of it communicated to the heort, adds incomparable
force to the result, pushes the demonstration to its highest
point — and that jwint, such as to approjiriate all the bles-
sings to man, to bring him to his true end, and accomplish
that for which all the other proofs were preparatory.

LECT. XIX.] KVIDENCES OF CHRISTIANITY. 181

And thus the mind is assisted in judging of the external
proofs. As a man who, from blindness, or the darkness of
a cavern, should fnst behold the sun, would have a reflex
light thrown upon the evidences by which he had previously
credited its existence; so he who beholds the sun of right-
eousness, and the glory of the divine Saviour, from a pre-
vious state of moral blindness and unbelief, will have a re-
flex light cast upon all the external evidences by which he
credited the truths of Christianity.

This inward obedience to religion, also, removes all that
prejudice and obscurity of the heart, by which the force
even of external proof is much weakened. It makes the
mind from unwilling, willing; from prejudice, unprejudiced;
from dull and heavy and reluctant, ready and prompt; from
uninterested and indifferent, lively and eager and impressed.
It assists and engages the attention; it helps the reasoning
powers; it makes even the speculative notions more vivid.

Then when we come to the internal evidences and the
matter of the Revelation itself, how much more complete
and satisfactory is the impression upon the heart which dis-
cerns spiritual things, which has the taste and faculty for
perceiving the things of the Spirit, the darkness of nature
having been removed! How does the suitableness of Chris-
tianity to the state and wants of man, how do the excellency
and glory of the doctrines, how do the pure and heavenly
morals, how does the attraction of Cin"ist's holy cliaracter,
how do tiic blessed tendencies of Christianity upon man's
present and eternal welfare, break upon the pious mind!
In fact, the inward testimony of Christianity is like the fac-
ulty of sight, it discerns all the spiritual ol)jects which con-
stitute the internal evidences of Christianity. And though
men may guess at these, without any experience, and may
form some notions of them, from education and the lan-
guage of others, and books, and the remains of natural
light; yet they perceive no real glory, nor feel any divine
efficacy and power in them; and therefore the conviction
must be cold and defective; it will want energy and clear-
ness and unction; the man caimot discern the eflulgencc of
that light which, like the orb of day, is its own best and

182 LECTURES ON THE [lECT. XIX.

most glorious evidence. "For as God, in the creation
of the world, has so made and formed its parts, has left such
characters of his eternal power and wisdom on them, and
filled them with such evidences of their author that without
any other testimony, they declare their Creator; so, in his
word, he has by his Spirit implanted in it and impressed
upon it such characters of his goodness, power, wisdom,
holiness, love to mankind, truth, faithfulness, that at all
times and all places where the expansion of Scripture is
stretched over men by his providence, it declares itself to
be his, and makes good its authority from him."^

5. This proof, therefore, is peculiarly necessary in
THE PRESENT DAY, if WO would checlv thc progrcss of unbe-
lief, and promote the revival of pure Christianity. In fact,
one principal reason of the decay of real Christianity, and
the sad diffusion of infidelity or semi-infidelity amongst us
is, that we have left the proofs of Christianity in the cold
region of historical document and testimony. It has been
the fashion of late years, to make the subject of the
evidences an intellectul disquisition merely, a matter
of argument on external testimonies. This has arisen
from a too general decline in spiritual religion, and from
the defence of Christianity having, accordingly, fallen into
the hands of men of mere talents and skill in human con-
troversy, who, with all their learning and acuteness, were
greatly wanting in a persuasion of the glory of the divine
things revealed in the Scriptures, and would, on these points,
have yielded too much to the spirit of infidelity. Formerly,
the historical arguments were less attended to — indeed it is
but of late years, that they have been set in a clear and
convincing light; perhaps they were previously too much
overlooked; men insisted on the inward excellency, the
divine character, the self-evident force of the Scriptures.s

These were the topics of the great masters of divinity.
Then came the age of extravagance, enthusiasm, hypocriti-
cal religion; to make way for the profaneness of the court
of our second Charles. Infidelity was not long behind.

(f) Owen. (g) Tlic TO bfiiv, Hic to ctuTOTrKrrir.

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 183

Thon the apologists for Revelation, infected with the
iniquity of the times, descended from the height which they
no longer knew how to defend, into the field of historical
debate. They put the evidences as low as possible. They
stopped when they had arranged their historical testimonies,
instead of pressing on to the internal evidences and the in-
ward witness of Christianity. They manfully and ably main-
tained the authenticity, credibility, divine authority of the
Scriptures, (the inspiration they abandoned;) they made out a
strong case as to the lives and testimonies of the apostlesj
they touched on prophecy, they said something of the mor-
als of Christianity and the originality of Christ's character;
they spoke of the resurrection of the dead and a future
state. Here they left men, scarcely a word of redemption,
the fall, the adaptation of Christianity to man's wants, the
incarnation, tlie work of the Holy Spirit, the inward efficacy
of religion upon the heart, the practical test to which every
sincere inquirer might bring its offers.

What was the effect? There never were fewer true be-
lievers amongst those educated in the true religion; and
infidelity never prevailed so much as in the age in which
these historical arguments were handled in this exclusive
manner. The gospel doth not go abroad thus begging for
its evidences, so much as some think. It.has its highest and
most proper evidences in itself*

Nor does God own those efforts which would tacitly de-
tract from the operations of his grace. If we think to beat
Satan, the world, and the unbelief of the human heart with
arguments merely, we shall fail. Men are told to look to
human testimonies. They rest upon them. They read
sound and well-reasoned treatises. They are satisfied.
But such a conviction gives nothing of that warm and holy
persuasion of the truth of God, which an inward obedience
to the gospel, and a trial of its promises, would produce.
The writers know nothing of these things; perhaps nothing
ot the main doctrines of the incarnation and sacrifice of
Christ. The reader rests contented with a general faith —

(li) J. Edwards.

184 LECTUKES ON THE [lECT. XIX.

a sort of negative belief — a state of mind neither pleasing to
God nor consolatory to man.

But if young people are directed from the first to con-
sider outward evidences as introductory to internal, and all
as leading to a personal experience of the power of Chris-
tianity, the result is totally ditferent. AViicn this divine
glory and excellency of the gospel is felt, and not before,
men hold to Christianity as tlieir sheet-anchor, as their joy,
their treasure, their boast all the day. They do not let its
peculiarities be hidden through false shame; they do not
defend it merely as a political engine for the good order of
society. They feel that there is a convincing, a subduing
power in God's word, which mere schoolmen cannot under-
stand and do not approve; but which the true Christian
feels and knows. Neither his reason nor the authority of
men have created the belief he has of the truth of the word
of God. His reason is satisfied, indeed, and in harmony
with its statements, but does not establish its truth. It is
the divine glory of redemption, the actual enjoyment and
fulfilment of the promises, the real healing of his soul, his
communion with God as a father, which commends the gos-
pel to him. As the mirror, brightly polished and cleansed,
is fitted to reflect the splendor of the skies; so is his under-
standing to the tru-th of the Scriptures, which, as a heavenly
and independent sun of glory, darts upon his mind its holy
rays, with such a strength and eflScacy, that he believes and
receives from it what his reason could never have conceiv-
ed, nor historical arguments have described.

The discoveries of the Bible concerning the Almighty, his
perfections, his grace, his redemption in Christ Jesus and the
new-creating energy of his Spirit, are now brought near to
his heart, by an inward and personal experience, though
they still lift up themselves above the reach of his intellect-
ual powers, which wind about their heights, as the traveller
about the inaccessible summits of arduous mountains which
he silently contemplates and admires.'

(i) Dr. C. Malan.

LECT. XIX.] EVIDENCES OF CHRISTIANITY. 1G7

Here, then, we close the argument. In our next Lecture
we shall offer some directions to the serious inquirer when
entering upon the investigation for himself.

In the mean lime, I appeal to all sincere Christians be-
fore me, and I ask them whether I have overstated the na-
ture of this argument, its scriptural authokity, the facts
on which it rests, or its singular importance.'' You know
the excellency and grace of Christianity. You know the
way in which it has answered all its promises to you, and
fulfilled all the expectations it had raised. You know the
peace, the tranquillity of conscience, the love of God and
Christ, v»'hich it has shed forth in your mind. You are
making further trial daily of the truth of its declarations.
You are assured, by your own inward experience, that it is
no cunningly devised fable which you have followed; no
cold theory of morals; no abstract discovery of the being
and attributes and worship of Ahnighty God. No! It is
the life-giving and animating communion of the Saviour
with the heart — it is the i)articipation of a new nature — it
is the Holy Spirit indwelling the soul — it is an emanation of
the holiness and felicity of God iiimsclf — it is the drinking
at the divine fountain of bliss and joy — it is the anticipation
and pledge of the heavenly happiness.

And how natural it is that this species of evidence should
close the various species of proof, wliich, like columns lofty
and substantial, sustain on every side the Christian edifice!
It is altoo-ether in the usual method of the divine dealings
with man. There are primary discoveries and impressions
which attend the first essays in any science, and there are
ulterior and more ripened views which spring from longer
attention to phenomena, more careful study, and a riciier
furniture of knowledge. A man believes the facts of the
Newtonian philoso[)hy in youth, from the testimony of oth-
ers, and a slight acquaintance with a few obvious p/rinciples
and a few striking experiments. If, however, he give iiis
mind to the pursuit, and spend his life in gathering facts,
collecting observations, and ai)plying the results of mathe-
matical science to a sound philosophical analysis, he ac-
quires, in a course of years, a far wider, and more accurate
24

186 F.VIDKNCES OF CHRISTIANITY, [lECT. XIX.

and more practical knowledge of the great subject — a
knowledge, not dilTercnt in kind, but vastly more exalted
in degree, more mellowed into a ripened conviction, and
more united with all the habits and associations of his mind,
than he could have at first.

It is so in Christianity. The outward evidences are de-
signed for those who are not in a state of mind to receive
other grounds of belief. These strike the attention. Like
the miracles of which they are the record, they call up
men's thoughts to the interfering hand of the Almighty, and
to the divine Revelation for wliich he thus displays his
power. When these evidences are admitted and acted
upon, the internal proofs open to the mind, to confirm the
faith and increase the attachment already produced. And
after the contemplation of the interior constitution of the
religion, the divine excellency of the things revealed in
themselves, and the peculiar eflfects which they produce
upon the heart, complete the proof and give an inward witr
ness to the truth of Christianity which rises as much above
every other, as experience surpasses knowledge; deliverance
and safety, mere barren persuasion; and the life of God in
the soul, those means of belief and salvation, which, without
that life, will in truth only increase our guilt and aggravate
our condemnation.

LECTURE XX.

PRACTICAL DIRECTIONS FOR THE APPLICATION
OF THE TEST TO WHICH MEN MAY BRING
THE CHRISTIAN REVELATION.

Psalm xxxiv. 8.

O taste and see that the Ijord is good.

We now come to address those who are anxious to make
the trial for themselves of the promises which Christianity
holds out to the humble inquirer. We have already de-
scribed the nature of the argument; have established its
authority by a reference to the Holy Scriptures; have stated
the facts in real life which support every part of the state-
ment, and have shown the singular importance of the result
educed.

But the question is so infinitely important, and yet so
open to difficulties in its practical application, both from
the corruption of man and the busy arts of the great spir-
itual adversary Satan, that I am anxious to offer, in the pres-
ent Lecture, some dihpxtions to those who may be disposed
sincerely to enter upon the inquiry.

And here I would first point out the characters which I
have now especially in view.

188 LECTURES ON THE [lECT. XX.

I have hitherto addressed young professed Christians gen-
erally. I have endeavored to consider the dangers of those
who have been brought up in the bosom of Christianity, and
to impress them with a sense of the accumulated and vari-
ous evidences, historical and internal, which surround or
spring from the lieavenly doctrine. But I now turn to a
rather different class, or rather some of the same class, un-
der different circumstances.

I suppose such of them to be collected before me, as have
a real desire to make the experiment for themselves of the
Christian grace and promises, and to make it in that spirit
of humility with which alone a weak and sinful creature can
approach aright the infinite God.

I suppose them to have attended to the previous argu-
ments, at least so far as to have some impression upon their
minds of the magnificence of the external, and the harmony
and excellency of the internal proofs. I suppose them, not
merely simple, docile, ready to follow truth as they discover
it (which we staled in an early Lecture* to be indispensa-
ble to any successful consideration of a subject like relig-
ion) but something more — I suppose them to feel the im-
portance of the question, to have a conviction fixed on their
minds, of the awful consequences of a mistake, and to
be impressed with the goodness of God, in furnishing such
abundant sources of confidence, and especially in proposing
his Revelation to the trial of every earnest and docile sup-
plicant.

If they have not come so far as this with me, they are not
prepared for tlie present argument. They must be referred
to the preceding Lectures. When they have considered
these introductory topics, so as to understand how the ques-
tion stands, and to desire heartily to enter on a personal
trialof religion as a matter of experience, we sliall be ready
to assist them to do so.

At present, I consider the case of the serious, the anxious,
the impressible, amongst my hearers.

Whatever may have been your previous conduct, and with
whatever particular temptations or difficulties you may now

(a) Led. ii.

LECT. XX.] EVIDENCES OF CHRISTIANITY. 189

be pressed, Christianity invites you to draw near: she says,
in the language of my text, O taste and see that the Lord
is good. She says, by the divine lips of her Founder, Come
unto me, all ye that are iveary and heavy laden, and 1 will
give you rest. Some of you may have been formerly proud
and ambitious in spirit; others inflated with human science
and the vanity of intellectual might; others may have been
contaminated with the vices, and sensualities, and profliga-
cies of the world; others infected with the ridicule, and
levity, and sarcasms, cast upon religion by men of ready wit
and thoughtless minds; others may have been merely indiflfer-
ent, neglectful, buried in the temporalities of this life.

But you have been led to pause. Some calamity, some
of the consequences of your own misconduct, which you did
not foresee; some stroke of sickness or death in your family;
some sermon or devotional treatise or example of piety or
portion of the Holy Scriptures, has brought you to consid-
eration. You have stopped in the downward course of sin
and folly; you are in a state of mind to listen to what I have
further to say. I know not what may be the particular
tossings of your thoughts at this moment; but, whatever
they are, I have a message to deliver to you.

I invite you to make a trial, in your own case, of those
practical [)arts of Christianity which become matters of ex-
perience, when they are duly received. Not, indeed, a trial
of Christianity, in the sense of deciding whether it be a
Revelation fiom God or not. To settle this great question,
you must go to the proper external proofs; and not think of
meddling with the inward witness— a thing quite beyond
the range of one unconvinced of the truth of Revelation
itself. What you are about to do, is this. Being already
convinced of the divine origin of Christianity, from its proper
external evidences; and being persuaded of the excellency
and sublimity of its chief contents, from the internal evi-
dences, you wish to go on to something further. You have
heard of that perception which Christians have of the glory
and efficacy of their religion, and of that fulfilment of its
promises, which constitute the inward witness of Christian-
ity. And you now desire to attain a similar interior and

190 LECTURES ON THE [lECT. XX.

practical taste of the truth and goodness of the Almighty,
by making a trial of his word, and bringing to the test of
experiment, in your own case, the reality of the blessings
which Christianity proffers.

I dwell on this, because Satan and your corrupt imagina-
tion will instantly attempt to confuse and mis-slate the real
point, the moment you are in earnest about your salvation.
Remember, then, that you admit the being and perfections
of Almighty God; you admit the bonds of primary moral
obligation upon man; you admit the iieavenly origin of the
Christian religion. The question, then, now before you,
regards, not the divine authority of Christianity, but the ex-
perience of certain practical benefits and blessings, which
it promises to all who submit to its directions, and make a
trial of its oflers. It is not you, in fact, that are making a
trial of Christianity, but Christianity that is making a trial
of you.

The directions, then, which I would offer you,
in entering upon this practical investigation, are such as
these: — Study Christianity in the bible itself; trace out,
in your own heart, the truth of its statements concerning
man; pray earnestly to God; use the means of grace; keep
your eye fixed on Jesus Christ, the great object of the
Christian religion; and observe how Revelation suits the

WHOLE OF your CASE AND CONDITION.

I. Study Christianity in the Bible itself; compar-
ing, in the first place, the general character of its contents,
with the state of the world, and the mass of evidence ad-
duced for the truth of the gospel.

Those who hesitate about Revelation, know nothing, gen-
erally speaking, or next to nothing, of the Bible. They have
never attentively read, with the express design of knowing
and obeying the will of God, if it should prove to be found
there, the pages of the inspired volume. They take up
their notions of what Christianity is, from its enemies; from
the current misrcprescntaiions of the day; from a few in-
sulated, and, perhaps, perverted facts. Tiiey compare some
gross mis-statements of the doctrines and precepts of Chris-
tianity, with their own off-hand judgment and taste, or even

LECT. XX.] EVIDENCES OF CHRISTIANITY. 191

inclinations; and upon the appearance of incongruity, diffi-
culty, impossibility, they doubt of the Revelation itself.
In this way, the religion which they profess to inquire after,
has never been fairly understood. The whole question has
been involved in the obscurity which a vain and careless
w^orld, or a corrupt heart, dilfuses, like mists, about the un-
welcome but momentous subject.

This may have been your case, my young friends, in some
measure; but it must not be your case any longer. If you
would make a trial of the practical effects of Christianity
upon your own miiids, you must understand what it is; what
it proposes to do for man; what it discovers; what it re-
quires. To do this, you must study the Bible itself. You
must come up to the fountain of life, and not drink at the
scanty and impure streams of human opinion and passion.

Begin with the gospels. Read for once, in a docile
spirit, and as one feeling something of his ignorance and
demerit before Almighty God, the narrative of the life of
Christ, his birth, his miracles, his doctrine, his manner of
teaching,, his divine conversations. Something strikes you
as you read. You feel a penetrating awe come over you in
the presence of the Son of God. There is a majesty and
authority in every thing he did; a sweetness and attractive-
ness which cannot but arrest your attention. You perceive
what his religion proposes to do for man — to impart life.
You fmd him every where speak of bestowing pardon — of
raising man from sin and condemnation — of revealing salva-
tion in the ransom of the cross. You stand with the dis-
ciples, and are astonished at Ids doctrine, whilst he speaks as
one having authority, and not as the scribcsJ'

You have now fairly begun; you are interested; you have
perused carefully the gospels; you perceive continual refer-
ences to the prophecies of a preceding dispensation of re-
ligion. Turn to some of those numerous prophecies which
the Evangelists notice as accomplished in our Lord's life
and sufferings. Read the prophet Isaiah; meditate, with a
noble penitent,*^ on the 53rd chapter. You are thus landed

(b) Matt. vii. 28, 29. (c) Burnel's Rochester.

192 LECTURES ON THE [lECT. XX.

in the Old Testament — the patriarchal ages, and the econ-
omy and law of Moses. Begin the Old Testament in its
order: read the account of the creation and fall of man;
mark the call of Abraham, after a lapse of two thousand
years, when idolatry, in consequence of that fall, had over-
spread the world; see the dispensation of Moses, five hun-
dred years later, rising out of the redemption from Egypt.
Follow the annals of the people of Israel; connect the his-
torical books with the contemporary prophecies; then inter-
sperse the devotional writings, dwelling specially upon the
book of Psalms.

What is the general impression of this course of study?
You see one spirit pervade the whole. It is one Revela-
tion, divided into several parts. It j^roposes to bring man
back to God; it opens a wonderful plan of redemption,
which it gradually develops, tilt, in the later prophets, it
melts into the Evangelical history. It bids man pray; it
calls him to repent, to believe, to rely on the mercy of God,
through an atonement; to obey conscience, to shun the so-
ciety of the wicked. What does it promise? Not to re-
move all the evils of this life, which are the consequences
of sin, but to alleviate the most pressing — to give pardon,
peace, strength, consolation in this world, whilst it prepares
man for, what is the consummation of its designs, the hap-
piness of another.

With these discoveries, or rather new impressions upon
the heart, turn now to the apostolical writings, the last and
finishing part of the inspired volume, composed after the
ascension of our Saviour, and tiie promised fulness of the
Holy Ghost.

You see in the Epistles all the practical bearings of
Christianity developed; the ends of Christ's incarnation and
death; the virtue of his sacrifice; the intention of the Mo-
saic ceremonies; the preparatory and imperfect character
of the legal dispensation; the perfect provisions of the evan-
gelical. Much will appear to you mysterious, diflicult, in-
comprehensible, in the details; especially at the first peru-
sal. But you have now some humility of mind; and will
allow the great Creator to be wiser than man, the creature

LECT. XX.] EVIDENCES OF CHRISTIANITY. 193

of a day. And it is to the general impression made upon
you, as a serious inquirer, anxious f(ir truth — conscious, in
some degree, of demerit, aware of weakness and ignorance
— that I am now directing your thoughts. I w-oiild draw
you off from the consideration of the gospel in the mere
aspect of its mysteries, to the practical eflects which they
are designed to produce.

You see Christianity is nothing more than natural religion
amplified, purged, elevated, rendered practicable by a stu-
pendous act of mercy, the gift of the only begotten Son of
God to die for sin, and of the renovating Spirit of grace.

Mark the effects which the gospel produced on the hearts
and prospects of its first converts. What a change, what a
deliverance, what a light in darkness, what a joy amidst the
miseries of a pagan world; what an impress of God upon
the soul of the convert! It is a new heart communicated;
a new life; a new turn and bias to all the powers of the
rational nature; a birth from above.

Close now the sacred book, and look around you in the
world; rccal tlie annals of the past ages; retrace the his-
tory of mankind. You behold everything with new eyes;
you see God knows the state of man; you see that the mis-
ery, blindness, perverseness, corruption, folly, vices of man-
kind; their uncertainty on all the fundamental points of
religion; their dread of God as an enemy; their apprehen-
sions of futurity, all meet and agree with the provisions of
the gospel; whilst the provisions of the gospel meet and
agree with these wants. The phenomena of the world
around you exactly correspond with the statements of the
Bible.

Now then, put these things together; and afterwards re-
flect on the mass of evidence of every kind, with which the
Christian religion was introduced to your notice.

I ask, if already some new sensations do not spring up in
your bosomi* 1 ask, if some fresh hopes do not visit you of
attaining truth.'' I ask, if a new view of things does not
dawn upon your mind, now that you begin in earnest to
study what religion is, and what it proposes to do for man.
25

194 LECTURES ON THE [lECT. XX.

Yes, I have surely gained my cause thus far! Yes, some
new persuasion of the divinity of the Scriptures is moving
in your mind, quite different from the traditional assent you
once gave! Something within you says, "If this surprising
exhibition of the love of God in his own Son — if this prodig-
ious scheme of redemption be but true, it will make me happy;
it will relieve me from the darkness and agitation and doubt
which I sometimes feel. And why should it not be true.'' Are
my prejudices, or those of the world, of any weight on such
a subject.'' How can the gospel be otherwise than true.'' Is
it possible that Almighty God can have surrounded an im-
posture with such authority of miracles; with such fulfil-
ments of prophecy; with such supernatural aids in the prop-
agation, and continuance, and effects of the religion? Is it
possible, that, with such a suitableness to the state and
wants of man; with such a sublime system of doctrine; with
such a pure morality; with so divine a Founder; with such
a holy tendency, — the religion should be false.'' No! it can-
not be. The very thought is absurd — impossible! It cannot
be, that all the attestations of truth should be a mere signet
upon a forged Revelation! No — all is true. I leave, for
the present, difficulties which may, perhaps, be cleared up
hereafter; but the Bible speaks to my heart. It is its own
best defence; it carries its own evidence with it; it is
divine."

II. Trace out, in the next place, in your own heart

A^'D CHARACTER, THE TRUTH OF THE PARTICULAR STATE-
MENTS OF THE Bible, as' to the condition of man and his

GUILT BEFORE GoD.

You are now in a frame of mind to do this; you are mak-
ing a trial, in all simplicity, of the first promises of Chris-
tianity to those who seek her; you have received an impres-
sion from the perusal and comparison of the contents of the
Bible, which has brought you out from the mere lameness
of educational asseut. Take, then, in tiie next place, one
head of revealed truth. Verify in your ow n heart one part
of the Bible, and that a caj)ital part; a part on which all the
other divisions proceed; a part which I allow to be most
distasteful to man at first, but yet which, if once exanjincd

LECT. XX.] EVIDENCES OF CHRISTIANITY. 195

candidly and humbly, will be found to correspond with mat-
ter of fact, and to open to you fully the design of the whole
Revelation.

Read again, and catch the impression of the language of
sacred Scripture, as to the state of man since the fall; as to
his weakness, blindness, corruption, perverseness, propen-
sity to depart from God, unaptness to what is spiritually
good. You will find that Revelation is addressed through-
out to the weak, the unworthy, the miserable; and that if
you did not feel yourself to be of this number, the Bible
would not be suited for you. But go on. You begin to be
conscious within yourself of a moral disorder; you will soon
lose your high opinion of yourself, and your fond notions of
self-righteousness.

Consider what a contradictory creature the Bible de-
scribes man to be. How it degrades him on one hand, as
to his actual condition, and raises him, on the other, as to
his original capacities, as we formerly showed.'* Does not
this picture resemble your Is not this the exact portrait,
lineament by lineament, of your heart.''

Proceed — read the history of the church and of the world,
as given in the faithful, but humiliating, records of Revela-
tion, with the view of better discovering the state of man.
What are the annals of tiic chosen people? what are the
glimpses given of mankind and the pagan nations? what are
the facts, as there collected? How frightful the vices; how
unjust and interminable the wars; how debasing the idola-
tries; how profligate the cruelties there exhibited!

From the history, go on and search the prophetical and
devotional books; examine the New Testament; read the
Gospels, the Acts of the Apostles, the Epistles, in order to
see what man is; what the extent of his misery and guilt!
You discover the same features in every part of the Bible.
From the commencement to the close of the sacred canon,
man is described, is addressed, is treated, is exhibited as a
sinner, guilty, wandering from God, condemned, miserable,
unable to deliver himself

(d) Led. xiv.

19G LECTURKS ON THE [lECT. XX.

Now look within, and ask yourself, "Is not all tins truth,
so far as my own heart can be a specimen of tliat of others?
Am I not this very perverse, wayward, contradictory, irres-
olute creature? Is not my mind as prone to wickedness as
that of the individuals and nations of whom I read? The
conviction on my conscience is faint. Self-love struggles
hard, but truth will make its way. The Bible knows me
better than I know myself. All history, and all experience,
confirm its statements; but, what is to rne more than a thou-
sand arguments — my own heart confirms the account. I
am this weak, fallen creature, thus depicted in the sacred
word."

Read now, with attention, the strong passages through-
out the Scriptures, which assert that dc|)ravity of man's na-
ture, as a point of doctrine, from which these histories and
confessions, and facts, spring. Com[>are, for example, our
Lord's declaration of uhat flows from the human heart,
From unthia, out of the heart of man, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wicked-
ness, deceit, lasciviotisness, an evil eye, pride, blasphemy, fool-
ishness;'' with this assertion. Thai no man can come unto
him, except the Father draw himS And take both passages,
and compare them with St. Paul's statement o^ the human
heart being enmity against God; of there being in our flesh
no good thing; of man being far from God, alienated in his
mind by icicked 2corks, dead in trespasses and sins.^ Then
go back to the first pages of Revelation, and meditate'on the
declaration. Every imagination of mafias heart is only evil
continually. And let tire holy Psalmist give in his testi-
mony: / ivas shapcn in iniquity, and in sin did my mother
conceive me.

You see, all conspires to the same result. The general
and demonstrable foct with regard to man, is, that the habit
of iiis heart is dislike and resistance to the Creator who
gave him birth. The charge is a gloomy one; but shrink not
from the consideration of it. A patient does not shrink

(o) Mark vii. 21, 22. (f ) John vi. 44.

(g) Rom. viii. 7; Rom. vii. 18; Epii. ii. 1; Col. i. 21.

LECT. XX.] EVIDENCES OF CHRISTIANITY. 197

from knowing his bodily maladies, in order to obtain a
cure; he overcomes his rcluctanct.> to entertain a bad opin-
ion of himself; he overcomes his reluctance to find the dis-
ease is deeply seated, and has infected his whole frame;
he overcomes his reluctance to be told that a totally new
method of treatment is indispensable. So do you, as to the
infinitely more important question of your spiritual condi-
tion. Nothing so touches the heart as this discovery of the
secret movements of man's perverseness and corruption.

Two things strike you: the one is, that you had never
attended to the state of your heart, or your spiritual rela-
tion to God, but had been going on in ignorance of your-
self and of your first and most momentous duties — this is
one discovery; you had been living as without God in the
world. The other is, that when you attempt to do good,
your heart does not follow the dictates of the understanding,
but breaks like a deceitful bow — falls short, turns aside, and
betrays you.

Tiicse are the very things the Bible tells you. Go on, then,
in the further study of tliis wonderful book — it will lay open
the secrets of your heart more and more. You cannot now
be satisfied without a full acquaintance with the truth of
things. You say to those around you, as the Samaritan
woman. Come, see a man thai told me all that ever 1 did;
is not this the Christ? — Yes, he is the Christ: the book which
reveals this, is the word of God — the religion which pro-
ceeds on the knowledge of the human heart, is the true re-
ligion. Your general impression of awe and confidence,
produced by the perusal of the Bible, is now deepened into
some personal conviction of sinfulness. The single part of
it which you have taken and verified by your own state and
character, gives you an assurance that it is th.e word of God,
more practical and of another kind from that which sprung
from the general comparison of the parts of the Revelation
with each other, and your discovery of its unity, harmony,
and high end. You have now found out your disease, and
are \n a way to a cure. You now see how unreasona-
ble was your former state of mind, when you had only an
educational prejudice in favor of Christianity, when you

198 LECTURES ON THE [lECT. XX.

cherished doubts, and rested satisfied in ignorance of the
Bible and of yourself You see also the unreasonableness
of the conduct of others, who are acting now as you yourself
once acted. You see how entirely their aversion from the
holy character of God, and the humiliating doctrine of man's
apostacy from him, springs from that very depravity which
they deny, and accounts to you for their negligence and
unbelief. You see, in a word, that this one truth of man's
corruption, opens the whole state of the world, of the heart,
of the scheme of redemption, of the necessities and the mis-
eries of man, of the ends and importance of Revelation.

But I hasten —

III. To offer anotiier direction. Pray fervently to

Gor> FOR HIS GRACE TO ACCOMPANY YOUR ENDEAVOURS.

Careless and profane people never pray; the proud and
thoughtless never pray; the supercilious inquirer never
prays. Formerly you never prayed. You may have admit-
ted generally, on the footing of natural conscience, the ob-
ligation of prayer to God, the Creator and Preserver of all
men. You could not help in theory admitting this, espec-
ially with the reflex light of Christianity cast about you.
But you never prayed. You may have addressed the su-
preme Being in a form of devotion; but you never prayed.
You may have uttered a sigh of anguish, a bitter complaint,
an insulated application for some temporal deliverance; but
you never prayed — that is, you never besought Almighty
God in earnest for spiritual benefits. You never fervently
and humbly begged of God, as the Father of mercies, for
the blessings of instruction, spiritual strength, the forgive-
ness of sins, salvation.

But now you are prepared and disposed to this duty.
You want to make the trial of the sacred influences of
Christianity. You want to get rid of doubt and hesitation,
and to feel the obligations of revealed religion. You are
struck with the general impression of the Bible. You are
penetrated with the view which it presents of your own
heart. There is a sympathy now created, or rather begin-
ning to be created, between the truths of Revelation and
your state of mind.

LECT. XX.] EVIDENCES OP CHRISTIANITY, 199

Study then, in the next place, what the Bible says on the
subject of prayer. Make the prayers found there your own.
Turn to the Book of Psalms, and say from your own heart,
Lord, open thou mine eyes, that I may see wondrous things in
thy law.^'- Teach me to do thy will, far thou art my God; thy
Spirit is good, lead me into the land of uprightness.^

Open the Prophets. Pray with Isaiah, Let me come and
go up to thy mountain, O Lord, to thy house, O God of Jacob;
and do thou teach me of thy xoays, that 1 may walk in thy paths J
Pray according to the promise in Ezekiel, Give me, O Lord,
a new heart, and put a new spirit within me, and take away the
stony heart out of my jlesh, and give me a heart of fesh.^

Go to the gospels. Read the. blessed Saviour's promises
made to prayer; especially of the gift of the Holy
Spirit — Jlsk and ye shall receive, seek and ye shall find, knock
and it shall be opened unto you. For if ye, being evil, know
how to give good things to your children, how much more
shall your Father which is in heaven, give his Holy Spirit
TO THEM THAT ASK HIM.' Appioacli, then, and make your
prayer; ask, seek, knock. Pray especially for the Holy Spirit
to assist, to illuminate, to renew you; to produce in you
inW those effects which in your reading of the Bible, you
observed were produced in the first Christian converts.

From the gospels, proceed to the Acts of the Apostles;
read tlie inquiries, t!ie prayers of the true penitents. Make
those inquivics and those prayers your own. Say with the
hearers of St. Peter and the apostles, J\Jen and brethren,
what shall we ^^^ Say with the Philippian jailor, Sirs,
what must I do to be savrd?'' Fall prostrate before the Al-
mighty with Saul of Tarsus, and say, Lord, u-hat ivilt thou
have me to dol °

Then open the epistles, and pray, as St. Paul does for
the Lphesians, That the eyes of your understanding may be
enlightened: P or as the same apostle for the Collossians,
That you may be filed with the knowledge of God's ivill in all
ivisdom and spiritual understand ing/i

(h) Psalm cxix. 18. (i) Psalm cxliv. 10. (j) Isaiah ii. 3.

(k) Ezek. xxxvi. 2G. (I) Lukcxi. 9-1 (m) Acts ii. 37.

(n) Acts xvi. 30. (o) Acts ix. C. (p) Eph. i. 18.
(q) Col. i. 9.

200 LECTURES ON THE [lECT. XX.

Proceed thus in tracing the spirit of prayer difTused
throughout the IJihlc, and adopt the forms there left for
♦ your direction. Prayer is the altitude in which revelation
would place you. All its blessings are granted to prayer.
Approach God thus, though it be with feebleness, with con-
scious demerit. You must depend upon his grace in your
religious inquiries, as you must depend upon his providence
in the natural duties and concerns of life. If you desire to
make an experiment of the promises of Christianity, you
must do it in the prescribed method; that method is self-
renunciation — prayer for grace — sense of demerit — ac-
knowledgment of weakness and guilt. If you come to the
Bible in pride, you will depart empty away. The great
God is not to be mocked, to be contemned, to be insulted
by a worm like man. If he condescends to make promises
of inward effects on the heart, of a seal of peace and
consolation, of answers to prayer, of an experimental
knowledge of the blessings of Christianity, these can
only be had in a way of humility and supplication.
They must be sought, not demanded; implored as a boon,
not exacted as a right; obtained in the spirit of penintent
contrition, not seized with the hand of presumption and
self-conceit.

But I need not dwell on this. The discoveries you
have made of your own heart, have levelled in the dust the
high tower of pride and self-justificaiion whicii you had
built up, and have brought you to penitence. ^ ou are pre-
pared to seek, with the eagerness of a beggar imploring an
alms, the bounties of the divine grace. A'ready you begin
to pray. Your heart desires, and expressvis what it desires.
Religion interests you. You feel you/ wants. All is in
progress for your satisfaction.

IV. Let me advise you, in the next place, to wail for the
gradual attainment of what you seek in' the usk of the

MEANS WHICH GoD HAS PROMISED TO BLESS, AND IN THE
CONSCIENTIOUS PRACTICE OF DUTY AS YOU DISCOVER IT.

The more you study the Bible, the more you will see that
you are placed in the midst of a system of means; that you
are under a moral government; that God bestows his bless-

LECT. XX.] EVIDENCES OF CHRISTIANITY. 201

ings upon the waiting soul; that nothing can be done hastily
or mechanically, but that we must act as reasonable and
accountable beings, and humbly expect the blessings prom-
ised in the way prescribed. You are now prepared for this.
Prayer is a waiting upon God, the attending dnibj at his gates,
the loatching at the posts of his doors/ Probably the idea you
once formed of religious experience, was that of some-
thing violent, sudden, distinguishable at once from the opera-
tions of your own mind; something involving an irrational
and accountable excitement; such is the notion which "the
disputer of this world" ^ forms of the experience of relig-
ion. -You find it very difi'erent: you find the influences of
grace are gradual, soft, imperceptible at the lime, congru-
ous with the rational nature of man, and chiefly to be traced
in their eflects; and yet mighty and eflicacious; for as the
wind blowcth ivhere it listeth, and ice hear the sound thereof,
but cannot (ell whence it comeih, nor xchiiher it goeih; so is every
one that is horn of the Spirit/ In these means of grace —
that is, in prayer, in reading God's word, in -attending the
public preaching of the gospel, in the conversation and ad-
vice of the pious — you must wait for further light; and you
shall not wait in vain. In the expectations thus raised
there is a pledge of their fulfilment.

In the meanwhile, delay not the time to do what you
know to be your duty, and to avoid what you know to be
sin. To him that ordereth his conversation aright, will I show
the salvation of God, " is tlie Almighty's promise. In doing
the divine will, a thousand things will become more plain,
and a thousand difficulties will sink before you. In attempt-
ing obedience, you will perceive more sensibly the truths
already believed; especially that of your own corruption
and inability. In this way you will meet God, and testify
the sincerity of your desire to experience his grace. In
this way you will discover your need of that peculiar reve-
lation of mercy to which I would now call your attention.

V. Let me counsel you to keep your eye fixed on the
GREAT object WHICH Chuistianitv REVEALS, as thc Only

(r) Prov. viii. 3-J.. (s) 1 Cor. i. 20.

(I) John iii. 8. (u) Psalm I. 23.

202 LECTURES ON THE [

LECT. XX.

source of relief and consolation. All I have at present
said, is introductory. The person and glory of Jesus Christ
our Saviour is the centre-point, the main characteristic, the
distinffuishinjT fact of the whole of Revelation. You are
surely now prepared to behold the mysterious cross on
which he expired, as a sacrifice for sin. You are eager to
receive the peculiar doctrines of the gospel, for which all
your previous inquiries have been disposing you. You
want pardon; you want peace with God; you want some-
thing as a ground of merit in approaching the throne of
grace — you find nothing in yourself but infirmity, sin, guilt.
Behold, then, the person of Christ, the substitute for man,
bearing sin in his own body on the cross: dying, the just
for the unjust, to bring you to God. Read in his death,
pardon, peace, and salvation. Look unto him whom you
have pierced, and, while you mourn for sin, rejoice in the
fororiveness which his sacrifice promises. All blessings
flow from that great event. God is reconciled — the law
is satisfied — the moral government of the Almighty is vin-
dicated— and the Holy Spirit is procured and diflfused; and
in the gift of that divine agent (for redemption, as we have
frequently noticed, reveals the triune source of mercy to
man — the Father, the Son, and the Holy Ghost.) all bless-
ings of grace, regeneration, power to believe, fortitude, joy,
resignation, hope, obedience, are virtually included.

You will doubtless find a thousand difficulties start up in
your mind, and oppose the simple act of faith, by which
you are to receive those benefits. Though you exercise
faith in human things every day of your life, yet when you
attempt to apply this principle to divine, a difilculty arises.
But the Holy Spirit is the author of fiiith. Pray to him for
the grace to believe. Say, Lord, I believe, help thou mine
unbelicfj Silence your imaginations, your reasonings, your
objections. God reveals tlie infinite gift of his Son; God
declares it to be the effect of his love to man; God points
out the grand ends for which the gift is made, and the
practical uses for which it is to be employed. But God
does not ask your opinion of the redemption itself: you

(v) Mnrk ix. 2\.

LECT. XX.] EVIDENCES OF CHRISTIANITY. 203

are no judge of God's incomprehensible reasons. If you
wish for a real ac([uaintance with the e(Vect of his religion
upon tlie heart, you must take the method he prescribes.
You must believe, obey, trust in liis ivcll-beloved Son, in
whom he is loell pleased.'''' You do so. See — the struggle
is over. Your sense of pressing exigency; the anguish of
an alarmed conscience; the conviction that God^s ihovghts
are not your thoughts, neither your ways his ways; but that as
the heavens are higher than the earth, so are his ways higher
than your xvays, and his thoughts than your thoughts,^ carries
every thing with it. You' cast yourself at the feet of the
Saviour, and endeavor to rely upon his word for all the
blessings of salvation. You implore the Holy Spirit to en-
able you to see his glory more distinctly, and rejoice in his
cross with more delight, and follow his footsteps in the
obedience of your life. All this is done with weakness and
trembling of heart; but It is done with simplicity; and in-
creasing vi"or will follow.

VI. Let me direct you now to compare all the parts of
Christianity as you have gone over them, and observe how

THEY CONSTITUTE A WHOLE, ANU MEET ALL THE NECESSI-
TIES OF YOUR CASE. Study Still the Bible in which these
truths and the uses of them are contained. There you be-
gan, there you must continue your search. You have
caught its general impression and main design upon man —
you have verified in your own heart its statements about the
guilt and ruin of sin— you have adopted the prayers which
it taught you to offer — you have persevered in the means of
instruction it presented to you — you have been brought up
to its main discovery, the person and sacrifice of the Son of
God — you have perceived the divine agent, who applies all
its truths to the heart, the Holy Spirit. Reflect now upon
the bearing of all these things. Observe how they meet all
the case of man, (as we observed in a previous Lecture, y)
how they supply his want ov merit, by the sacrifice of
Christ, and his want of stuiongth, by the operations f)f
the blessed Spirit. Mark how they bring him to the knowl-
edge of the most important truths relating to himself, his

(,«) Matt. iii. 12. (x) Isainh Iv. !i. 9. (y) Lpci. xiv.

204 LECTUIIKS ON THK [l.ECT. XX.

duty, his fall, his guilt, his end. Consider how they exactly
fill up the void which natural religion could not su|)[)ly; the
gaping void, created by the want of sanction, th(j want of
a distinct knowledge of the supreme Being, the want of a
revealed and intelligible moral law, the want of a way of
pardon, the want of motives and strength for obedience,
the want of peace and consolation of conscience, and the
want of an express assurance of the immortality of the soul
and an eternal judgment.'^ Yes, Christianity is the natural
and essential religion for which God first created man, re-
published, supplied, restored, enlarged, purified, ennobled
with an additional remedial dispensation by ihe Son and
Spirit of God. How grand, how efficacious, how complete
is the scheme of R.evelation! How it meets all your desiresj
responds to your thirst after happiness; answers to all the
capacities of your rational being; unites the glory of the
Creator with the welfare of the creature! Nothing is so
reasonable, so elevating, so consolatory, so adapted for man,
as the Christian religion. You feel this in some degree.
You feel that all you need now, is a larger measure of its
grace and a more entire submission to its commands — that
what is wanting, is not in Christianity, but in yourself; not
in its provisions, but in your obedience; not in the promises
and supplies which it offers, but in your acceptance and
adherence. Feeble as your attainments are, . you are per-
suaded fully — you are convinced, — that, in proportion as
you advance in them^ you shall advance in happiness,
advance in holiness, advance in peace and consolation and

joy-

And now, after offering these directions, let me request
you to look back on the course which you have passed, and
to observe the result. Let me ask you, whether the Chris-
tian religion has not fulfilled in you all its promises, and
whether you are not an instance of one who has made a
trial of its proffered blessings, and has obtained an inward
experience qnd witness of their reality. Tliis may not have
struck you. At an early stage of your in(iiiiries. it could
not. Even now it may not at times be very apparent. It is

(■/.) Led. ii.

LECT. X.\".] EVIDENCES OF CHRISTIANITY. 205

rather upon reflection and at intervals, that you will be able
to trace out tiic accomplishment of the blessings of Chris-
tianity in your own case. But after a period, perhaps a
considerable period — for the minuter diflerences in each
inquirer's case are multiplied and various — you may be led
to reflect thus:

"Surely I am myself a witness of the truth of Christian-
ity. I feel that its general character is pregnant with bless-
ings to man. Its description of my own case is most accu-
rate. Its s|>irit of prayer and the models it leaves me, are
most suited to my feelings. The system of means in which
it places me, becomes the glorious God, and is adapted to
man his reasonable creature. The person of Christ, his
condescension, his sacrifice, the gift of his Holy Spirit, are
beyond measure stupendous and consolatory. The com-
pleteness of the whole Revelation carries with it the impress
of the areat and jjood Beins from wliom it came.

"And am not I an instance of its truth to its promises? 1
find an awe upon my mind; I f(;el a conviction of my sinful-
ness; I am led to pray; I use the methods of instruction ap-
pointed me; I behold the Lamb of God; I trust to a divine
sanctifier; I see every thing in Christianity which I can
want or desire, or am capable of receiving; — and what is all
this, but the very impression which Christianity declares
shall be produced in the heart of every willing student of
her records? What is this but an inward witness to its
truth?

"But I have more: I have had many answers to my
prayers — I have sought grace, and I have found it. I have
implored teaching, and it has been granted. I have asked
for the Holy Spirit and I have not asked in vain. I have
begged of God for strength and wisdom and consolation; and
I have obtained tliese blessings.

"More than this: I am a monument, unworthy as I am to
speak on such a theme, of the power and grace of the gos-
pel. It has brought me, or at least is bringing me, as I trust,
from darkness unto light, and from the power of Satan unto
God. It has changed my proud and stubborn heart. It has
already made me happy to a certain extent in believing,

206 LECTURES ON THE [lECT. XX.

and it sets before me a crown of glory which fadeth not
away.

"And as to the holy influence of Christianity, is it not al-
ready apparent in me.' Ani I not more virtuous, more con-
tented in my mind, more diligent in my calling, more tender
in my family, more subdued in my tempers and conduct
than I was before.''

"And as to the prospects of the future, have I not a dawn
of hope.'' Is not something of the peculiar glory and excel-
lency of the gospel apparent to me, and is it not inviting
me onwards.'' Have I not support under afflictions here,
and a humble expectation of beholding my God in peace
hereafter.''

"What more, then, do I need.'' I formerly talked of the
evidences of Christianity; but I never sought to be satisfied
upon safe grounds. I formerly inquired, but with a wish
not to find the religion true. I formerly scorned the devo-
tional spirit, and the distinguishing doctrines, and the pure
morals of Christianity: I had my reward. I found no peace;
I found no satisfying conviction; I remained a proud, care-
less, discontented, unhappy creature; I was living in the
practice of many vices, and in the omission of many duties.
But now I am at peace; now I pursue after holiness; now I
acquiesce, at least 1 desire to do so, in tlie will, the whole
revealed will of God; now I ascribe it to the undeserved
goodness of God, that I was led in earnest to make this in-
quiry, which I trust will issue in salvation.

"I am now only ashamed of my former perverseness and
rebellion of heart; I mourn that I should so long have re-
sisted truth, hardened my conscience, grieved the blessed
Spirit, and provoked God. I lament also over my present
weakness of faith, irresolution, inconsistency. But I feel
that Christianity has fulfilled, and more than fulfilled, all
its promises to its disciples. I feel that it makes me a bet-
ter man; that it keeps me from sin; that it urges me to duty;
that it provides me with resources of pardon and strength;
unites me to my Saviour; makes my heart a temple of the
Holy Ghost, and gives me an anticipation of eternal glory.
Whatever others may do, I shall hold by the Christian doc-

LECT. XX.] EVIDENCES OF CHRISTIANITY. 207

trine; whatever others may say, I shall declare the inward
testimony to its truth, of which I am a partaker; however
others may depart from the profession of Clirist, it will be
my desire to say, Lord, to whom shall I go% Thou hast the
words of everlasting life; and I believe and am sure that Thou
art that Christ, the Son of the living God."

Such is some inadequate sketch of the feelings of one
who is in earnest about Christianity, and makes a trial of its
grace.

The cases of individuals are so various, that a thousand
differences will arise in each: but the main features will be
the same; and the directions and the result are, therefore,
easily rendered applicable. Let the inquirer study the Bi-
ble with an application to his own heart; let him pray for
divine aid; let him use the means of grace; let him believe
in the Saviour and pray for the Holy Spirit: let him mark
the complete adaptation of Christianity to all his wants; and
he shall find a gradual effect produced on his heart, which
is the seal and inward witness of the truth of the prqmises
on which he relies.

And what shall I further say, in concluding these Lectures
on the inward test of Christianity.^ What shall I add after
the remarks made in the last discourse on the, nature of the
argument, its scriptural authority, the facts on which it
rests, and its singular importance? What, after the direc-
tions offered in the present.^

Let every one before me enter, for himself upon this mo-
mentous question of the practical experiment of the Chris-
tian promises. Take the preparatory steps at least. Con-
sider all the admissions you are compelled to make as be-
lieving in the being and attributes of God. Remember the
primitive and indissoluble obligations which chain you to
the throne of the Almighty. Call to mind the responsibility
you arc under for all you know and all you might have
known.

Recollect, especially, these two things: Unless you make
a practical trial of Christianity, your historical faith will
only increase your condemnation; and, If you do make a

208 LECTURES ON THE [lECT. XX.

trial, you will have no need to put to an experiment any
thini? else relating to religion.

I. I say, UNLESS you make a trial or practical re-
ligion, YOUR merely historical FAITH WILL ONLY IN-
CREASE YOUR CONDEMNATION. For you vvill not have to
plead that you did not know Christianity; you cannot say
you had not received it as a divine Revelation; you can
never assert that you were not warned and admonished of
your duty, your danger, your remedy. Your historical
faith, then, if it do not result in submission of heart to the
yoke of the gospel, will turn your accuser. It brought you
up to the throne of mercy — before which you refused to
bend; it compelled you to admit the truth of a religion —
against which you closed your hegrt; it made known the
claims of a heavenly Father and placed you before his feet
— and you spurned his grace and salvation; it presented to
you a way of making an experiment of his promises — and
you rejected the offer. What, then, will be your condem-
nation, if you persist in your rebellion of heart before
God.^ O, dare not his vengeance! O, provoke him not to
take his Holy Spirit from you! O, harden not your heart,
like Pharaoh of old; but yield yourselves unto God. Un-
know what you have learned of truth, you cannot. Escape
from its obligations you cannot. But you may yet seize the
advantages offered you; you may yet enter on the practical
duties of the religion which you profess; you may yet turn
your historical knowledge to its proper purposes, by con-
sidering the argument we have been enforcing, and follow-
ing the direetions which we have given.

II. Remember, also, that if you once make a trial of
real Christianity, you will have no need of putting to

THE experiment ANY OTHER FORM OP RELIGION OR IRBE-

LiGiON EVER KNOWN: for this important reason — that you
have already been trying, in fact, all your past life, one or
other of the pretended religious systems which are abroad
in the world.

Infidelity makes fair promises. Vou need not try it;
you know already too much of the evil heart of unbelief.'^

(a) llcb. iii. 12.

LECT. XX.] EVIDENCES OF CHRISTIANITY. 209

Tlie tendency to infidelity is the cause of all your reluc-
tance, coldness and misery.

Will you try idolatry? The first converts to Christian-
ity, and tlie converts from heathenism in every age, have
tried it; and your own natural propensity to idolize the crea-
ture is surely painful enough to convince you that idolatry
has nothing to offer.

Will you make an experiment of Mahometanism.'' What!
when it flatters all those principles of pride, and sensuality,
and contempt of others, and love of voluptuous pleasures,
which you have tQO much tried?

There is nothing left untried by you, but real Christian-
ity. Enter, then, upon this important experiment. While
none but the true Christian can form a just opinion of divine
Revelation, every true believer can form a sufficient judg-
ment of every other religion. We know quite enough of
all other pretended remedies for man's miseries, to make
us sure that their professions are fallacious. The little ex-
perience we have of Christianity, makes us daily more and
more sure that it is true; that all its promises are yea and
amen; that not a thing hath failed of what was proffered.
Every fellow believer whom we meet affords us a new evi-
dence of its divine power. Every trial we pass throu"h,
every storm we encounter, every day we live, increases our
conviction; every sermon we deliver or hear, augments our
admiration of Christianity; our whole history, since we have
known the gospel, has been a putting its claims to a practi-
cal test.

If questioned concerning its truth now, or in after life,
or in tiie solemn hour of death, let our humble, yet thankful
declaration concerning it invariably be, whereof we all

ARE WITNESSES.''

(I.) Ads ii. 32.

LECTURE XXI.

THE VANITY AND FUTILITY OF THE OBJEC-
TIONS BROUGHT AGAINST THE CHRISTIAN
RELIGION.

2 Peter iii. 3, 4— S, 9.

Knowing this first, that there shall come in the last days scof-
fers, walking after their own lusts; and saying, where is the
promise of his coming') for since the fathers fell asleep, all
things continue as they were from the beginning of the cre-
ation.—

But, beloved, be not ignorant of this one thing, that one day
is with the Lord as a thousand years, and a thousand years
as one day. The Lord is not slack concerning his promise,
as some men count slackness; but is long-suffering to us-ivard,
not tvilling that any should perish, but that all should come to
repentance.

It is impossible to pass over entirely, in a work like the
present, the objections which unbelievers advance against the
Christian faith. So holy and humiliating a Revelation must,
of course, meet with much resistance in the pride and pas-
sions of erring man; and this resistance will be in proportion
to the magnitude of the discoveries, the incomprehensibility
of the mysteries, and the purity of the precepts which the
religion contains.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 211

We might, perliaps, in strict reasoning, dismiss these ob-
jections with a very few remarks; for we have, from the
first, required in the student of the evidences, a docile and
candid mind; '^ and the faith with which the Revelation is
to be received, as we shall show in a following lecture,^ im-
plies a victory over interposing doubts. But we rather pre-
fer entering upon the subject, both because Satan, the great
spiritual adversary, chiefly works by the injection of diffi-
culties into the mind, and because, in an age of literary and
scientific inquiry like the present, the young are peculiarly
open to the shafts of ridicule and scorn.

We enter, therefore, on the subject; and we hope to
prove that the slightest review of the main objections of un-
believers, and of their lives and deaths, as compared with
those of sincere Christians, will not only leave the eviden-
ces in favor of our religion untouched, but will furnish a
strong subsidiary argument in support of them. We shall be
enabled, we trust, not only to defend our own fortress, but
to storm that of the enemy — to take possession of his arms
— turn them against himself, and complete his overthrow by
the means of his own weapons.

In the present Lecture we shall consider the objections
THEMSEi.vEs; in the following, the lives and deaths of
those who advance them.

In both, we shall most especially need the aid of Almighty
God, to remove prejudices from our understandings, and to
sway our hearts; for nothing can convince a prejudiced
mind; the medium of persuasion is wanting. Unless, there-
fore, we humbly implore the influence of God's grace in our
study of this subject, it will be impossible for us to attain
any solid satisfaction.

How, then, shall we best treat the question of the ob-
jections themselves.'' We cannot, perhaps, do better than
by acting as we did in the case of the Tendency of Chris-
lianity.*^ We then adverted to the subjects most nearly al-
lied to the one which was before us; and considered how a
tendency was demonstrated in the instances of reason, of

(a) Led. ii. (b) Lect. xxiii. (c) Led. xviii.

212 LECTURES ON THE [l

ECT. XXX.

moral virtue, and of natural religion. In like manner, let
us now begin, by considering how the speculative objec-
tions, whicli men raise against one or more of these princi-
ples, are treated.

Tiic beneficial effects of moral virtue on the happiness of
man are admitted; facts prove it; concurring testimony of
all kinds sustains the case; experience confirms it daily.

The natural government of God in the world is propound-
ed upon the fooling of innumerable traces of design and
contrivance, of goodness, and provision for man, in the
works of creation and providence.

The obligations of religion, as unquestionably due from
man to God, his Creator, Benefactor, Judge, is asserted; con-
science, the final causes of things, a retributive providence,
the very powers and faculties of man, prove the truth.

Now, objections are perpetually raised against these ele-
mentary principles. And how are they met.'' The objec-
tions are divided into two classes. If they are advanced
by candid inquirers, with an apparent desire of attaining to
truth; if they seem to rest on fact and experience; if they
are directed with fairness against the evidences of the prin-
ciple in question; if they are consistent with each other, and
urged temperately and calmly; if, in short, they appear to
carry any force with them, when fairly stated — they arc then
considered with care, and answered cautiously and solidly
by the detection of the falacies contained in them, and by
the adduction of more decisive and overwhelming facts and
reasonings.

But if the objections are urged witli no apparent desire
of attaining truth; if they arc merely speculative; if they are
directed not against the proofs, but against the liiattcr of the
principles which the proofs go to establish; if they are con-
tradictory with themsqlves, and put intemperately and un-
fairly; and if, after all, they are found to be merely cavils,
the offspring of human ignorance or i)ride, they are alto-
gether disregarded — theory against positive facts is consid-
ered to be of no avail — barren conjectures against the ex-
perience oi' mankind, arc accounted worse than folly.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 213

Let us, then, proceed in this manner with the objections
against Christianity. Let us divide them into two classes.
Let the doubts advanced modestly and fairly by the sincere
inquirer, be tenderly treated and diligently examined. This
is what we have been aiming at throughout this work. But
let the cavils and objections of the presumptuous and over-
bearing be met with a decided protest against their whole
spirit and aim. This is what we shall now attempt; and,
in doing so, shall endeavor to render some further aid to the
young and inexperienced Christian. For the unreasona-
ble objections of the sceptic, by which he attempts to poi-
son the minds of the uninformed, will be found to resolve
themselves into those very risings of pride and vain curi-
osity which are natural to the fallen heart of man, which
every Christian feels, and feels continually; but which he
outvv'eighs by contrary considerations, and subdaics by the
influences of grace and the persuasion arising from a solid
experience of the effects of Christianity on his heart and
life.

We shall show then, first, that the objections of infidelity
are, for the most part, speculative opinions, directed not
against the evidences, but the matter of Revelation, and
altogether inadmissiblk; next, that they are full of inconsis-
tencies, and put intemperately and insidiously, and in fact
contradictory; in the third place, that they are, in them-
selves, the obvious dictates of ignorance and pride of heart,
and therefore frivolous; and that they turn out, lastly, to
be merely trials of our sincerity and submission of heart to
God, and conbmkm rather than weaken the Christian evi-
dences.

In a word, the reasonings of unbelievers are inadm[ssible,
contradictory, frivolous; and confirmatory of the reli<T-
ion which they were advanced to undermine.

L The objections against the Christian religion arc

INADMISSIRLE.

Common sense tells us tlmt direct and positive proofs,
resting upon facts, and coniirmed by experience, must be
rebutted by direct and positive prools, resting upon clearer
facts, coniirmed by a wider experience, and directed against

214 LECTURES ON THE [lECT. XXI.

the evidences supporting the case which is in question.
Now, we shall find, that the objections of infidelity are
speculative opinions merely, and thus wrong in kind; and
aimed against the matter of Revelation, and not the eviden-
ces, and thus wrong in object; and on both accounts are
utterly inadmissible in all fair reasoning.

They are wrong in kind. What can mere conjecture
and hypothesis avail against a mass of positive facts, sus-
tained by all history, profane and ecclesiastical, and consti-
tuting a body of proof such as the world never before saw.'*

Even in scientific questions, it is easy to frame objections.
A disputant may invent hypotheses; and some of them suf-
ficiently plausible, against any section, for instance, of the
Principia of Newton. By omitting some link in the chain
of reasoning, taking up insulated parts of a subject, and
showing them to be contradictory to some principle, he may
make out a case, which to an unfurnished mind appears
strong, and yet to a sound reasoner has no force whatever,
though it may be difficult for him at first to detect where
the fallacy lies. But who regards such sophisms when once
exposed?

Much less do men regard such hypotheses in directly
practical matters. What weight do they attribute to spec-
ulative difficulties in matters of agriculture, commerce, ju-
risprudence, legislation? What would the sceptic himself
say, if his method as to Christianity were applied to his own
temporal concerns? If he were sick, and a well-attested
medicine were presented to him, what regard would he pay
to theoretic objections? If the deeds of an inheritance were
made over to him with all the formalities of law — what
weight would he give to adverse speculations? No. In
human affairs men act, not only against theoretic notions,
but expecting them and despising them as a matter of course.
They know well enough, that facts, not cavils, are the way
to truth; they know that a slight preponderance amidst con-
flicting facts and testimonies, perpetually determines human
conduct — but that where the matters of fact are all on one
side, and nothing is on the other but vain reasonings, men

LECT. XXI.j EVIDENCES OP CHRISTIANITY. 215

overrule such reasonings at once, and follow the sure guide
of experience.

And shall we not much more act thus in a concern of
such infinite moment as Christianity? What! have we gone
through our external and internal proofs, in order to give
all up at last to the mere abstract opinions of prejudiced
and perverse men? What! have we forgotten the temper
of mind in which we stated that the whole subject must be
studied, and are we ready to surrender all our hopes to a spec-
ulative and ingenious opponent? What! are there not pos-
itive and solid facts enough in the arguments, both histori-
cal and internal, which we have reviewed, to dissipate the
airy phantoms of men's imaginations? Have we not the
series of testimonies from the very days of the apostles; have
we not the involuntary attestations of Heathen and Jewish
adversaries; have we not the additional confirmations which
the discovery of manuscripts, and medals, and inscriptions
has been pouring in upon us in every age? Have not also
the actual inward effects, the glory and efficacy, the suita-
bleness and excellency of every part of the Christian doctrine,
solidity enough to resist the attack of theoretic difficulties,
which, perhaps, after all, may turn out to be no difficulties?

Yes: the sublime doctrines of Christianity, its pure and
holy precepts, the inimitable character of its founder, its
beneficial tendency, the actual experiment and proof of its
efficacy in our own souls — these positive benefits, when
sustained by the historical proofs of authenticity, credibil-
ity, and divine authority, form a solid mass of facts, against
which no mere speculations can for a moment be allowed
to weigh.

The attempt is monstrous. An unbeliever tells me of
petty critical difficulties in the reading of manuscripts or
the exactness of a chronological date; he talks of the diffi-
culties to his mind of the Christian mysteries; he complains
of the conduct and spirit of many professed Christians.

Now, supposing these or a thousand similar statements
were ever so plausible, yet they arc chieffy speculative, the
fabric of the human brain, unsupported by facts — and there-
fore what weight have they against the mass of evidences
of every kind which sustain the Christian Revelation? A

216 LKCTURKS ON THF. [lECT. XXI.

single principle in tlio lievelation itself — as for instance, the
ignorance of man — may overturn them all. But this I am
not now concerned with; I merely assert that opinion, and
conjecture, and cavil, are worse than nothing, com[)ared
with the substantial grounds on which we receive the di-
vine record. All such objections are wrong in kind.

But this is not all. They are wrong ai.so in the ob-
ject against which they are directed; for when we come to
look at the topics which are urged by unbelievers, we find
that they are not only of a speculative nature, and therefore
of ho weight against positive fact and experience; but they
are objections, not against the evidences, but against the
Revelation. They are not arguments about the authen-
ticity, the divine authority, the propagation of Christianity;
but against the matter and contents of Christianity itself.

Now we shut out at once all such reasonings. They are
directed to a wrong purpose, they aim at an inadmissible
position. We bring you a Revelation from the great, the
eternal, the sovereign Lord of heaven and earth. We de-
tail the proofs of its divine origin. We bid you examine
them with the utmost care. We say they are stronger evi-
dences by far, than men are continually acting upon in all
like cases. You meet the statements with objections, not
to the credentials, riot to the testimonies, but to some-
thing which appears to you incongruous in the contents of
the Revelation. Now against this we enter our decided
protest. Speculative reasonings are, after all, of little value
against positive facts; but speculative reasonings, not di-
rected against the facts and evidences of Revelation, but
against Revelation itself, are too absurd, and too evidently
of a wrong class, to be attended to for a moment.

I bring you the history of Livy or Tacitus. I prove the
work to be the genuine production of the author. I give
the contemporary testimonies. I show you the large quo-
tations from it in every subsequent age. You pass by all
my facts — and direct your speculative reasonings against
something you dislike in the matter of the history!

T lay before you an act of the British legislature. I de-
tail the evidences of its authenticity. I show you the incon-

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 217

trovertible records of the Parliament in which it was enacted.
I refer you to the printed copy in the archives of the nation.
You neglect all these positive matters of fact— and begin
to cavil against the contents of the statute!

An ambassador from the Prince and Lord of heaven and
earth arrives amongst men. He opens his embassy. He
exhibits his credentials. He has the sign manual of his
master. You turn from all this testimony — and plunge into
metaphysical arguments on what you term the unreasonable-
ness of the message which he delivers!

All this is so manifestly contrary to every principle of
fairness and sincerity, that it would never be tolerated on
any subject whatever in human affairs; and therefore, least
of all should it be tolerated in a matter so momentous as
religion.

The only legitimate ground of argument against Chris-
tianity, is against its evidences, not its matter. If it be from
God, tlie matter is divine: this is a question then beyond
and above man. At all events, it is not the primary ques-
tion— the sole primary inquiry is, are the evidences such as
may satisfy a candid person that the Revelation is of divine
authority. Till this is settled, every thing else is trifling.

If men have any thing to say against the authenticity of
the books of the New Testament, let them advance it. If
the series of testimonies of all kinds to the simple fact, that
the Scriptures were published at the time when they claimed
to be, and were received by the contemporary friends and
foes of the religion as the genuine productions of the pro-
fessed authors — if this can be overthrown, let it be done.
The question is open to investigation.

If men have any thing to advance against the credibility
of the gospel history, supported as its facts are by all kinds
of testimony, Heathen, Jewish, Christian; and uncontra-
dicted by a single credible witness, let them advance it, and
we will hear them.

Or if they have any thing to assert against the divine
authority of Christianity, resting on the miracles, the pro-
phecies, the supernatural propagation of the gospel, and its
prominent good effects before the face of mankind, let them
28

218 LKCTdRKS ON THK [lECT. XXI.

come forward and make out their case, and we are ready to
weiffli their arfjuments.

But then they must of course produce a contrary series of
testimonies; they must bring forward facts against our facts;
contemporary authors against our contemporary authors;
Heathen and Jewisli historians whose evidence goes against
ours which sustain the credibility. They must oppose to our
positive proofs of authenticity, positive proofs of forgery.
They must oppose to our historical evidences of creciibility,
a contrary series of historical documents. They must com-
bat our matters of fact, supporting the divine authority of
Christianity, by contradicting matters of fact — all whicli I
need not say no one has even attempted.

But for men, admitting, as those with whom we are argu-
ing profess to do, the being and attributes of God and tiie
accountableness of man, to pass over all these irrefragable
proofs, and to turn aside and cavil at the contents of the
religion, is so open an act of disobedience and rebellion
against God, that nothing but the deep depravity of the
human heart could for a moment listen to it. And yet men
listen to nothing else. Metaphysical objections against the
matter of Christianity is the ground almost always taken by
the unbeliever.

We sweep away, then, all these objections at once, as
out of plaice, as directed to an illegitimate object. We
stop the argument at the threshold. We say, if the Reve-
lation be indeed from God, it is itself the authority for all
it contains: your objections, therefore, must be directed to
the question of the evidences on which the religion rests —
and till these are overthrown by historical documents, by a
series of positive testimonies,- by a fiir and manly appeal to
the contemporary evidences of the period when the gospel
was established, we must consider all your reasonings as
mere talk — they are wrong in ol>jcct; and are on this
account, as well, on the ground of tiicir being wrong in
kind, utterly inadmissible in the present stage of the argu-
ment: they are cavils, not objections; subterfuges, not rea-
sonings; the artifices of a dishonest or confused, not the
arguments of a sincere and well-balanced, mind.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 219

But we do not stop here. So triumphant are the eviden-
ces of the Cliristian Revelation, that we go a step further;
and, in order to fortify the breasts of ingenuous youth
against the shafts of infidelity, we show that,

II. The objections against the Christian religion are con-
tradictory, THE ONE to the OTHER.

For, on looking a little closer into the statements of
unbelievers, we find such confusion and fallacy in their rea-
sonings— such prevarication and dissimulation of the real
facts of the case — such concessions made to the Christian
faith atone time, and such unfair and intemperate invectives
urged at another — such shifting and versatility in different
ages, and by ditlerent classes of writers, that we may really
leave such objections to refute and destroy each other, and
may feel yet more completely assured of the truth of a
religion, which is only assailed by contradictory speculative
opinions.

1. For, what confusion and false reasonings do we
discover, the closer we examine the difficulties advanced by
infidelity! There is nothing clear, nothing tangible, nothing
fairly reasoned out upon its proper grounds. The objec-
tions of unbelievers prove too much; they sap the founda-
tions of the natural religion which they profess to support, as
well as of the revealed doctrine which they avowedly attack.
They deny all human testimony. They subvert the first
principles of morals. Their objections are rather the off-
spring of the ignorant and falJen mind of man, as we have
already observed; such as every Christian has felt, and feels
continually, and overcomes by faith — than specific doubt
sustained by any consistent series of arguments.

They quite forget that the evidences of Christianity are
what is termed a cumulative proof; a collective argument,
arising, not from one thing, but from many things of various
kinds, and springing from independent sources, and con-
tributing in different degrees to tiie result. They argue as
' if a single minute objection could invalidate the whole
combined truth. They tiiink if they can make good any
point against any branch of the Christian evidence, as stated
by a less informed or feeble advocate, they have gained their

220 LECTURES ON THE [lECT. XXI.

cause. Thus they confuse the qiicstion. All their argu-
ments are fallacies. It is well known that in matters of
judicial investigation, there is ofKm an overwhelming con-
viction produced from the combination of a great number
of witnesses, no single one of whom could be considered as
entitled to the highest degree of credit, from the want of
general intelligence, or acquaintance with the particular
circumstances of the case, or even from want of character.
If such an accidental combination takes place, the evidence
becomes perfectly conclusive."* What, then, avail cavils
against some smaller points in the cumulative argumenti* If
unbelievers could weaken the force of one half of our proofs,
the remainder would be more than sufficient; perhaps even
one branch of them — the character of cur Lord, for exam-
ple— would be enough to convince a sincere inquirer. But
no single division of our evidences has yet been disproved;
and the confused objections of mere speculative unbelief
against some insulated facts, are like the foaming waves
dashing against the deep-rooted rock, which has for ages
defied their Impotent fury.

The evidences of our religion arc like what we mean by
strength or effect in architecture, the consequence of the
whole edifice erected in such a manner, and seen in its true
light. Supposing one argument shf)uld be less clearly sup-
ported, this leaves the grand mass of proof in its general
force and beauty. If a single stone or column seems to an
objector's eye inappropriate for upholding or adorning the
building, we are not to think that the entire strength or effect
depends upon that separate support, when it reposes, and
with far greater security, upon the wide, united strength
and entire range and system of its fabric.^ What, then,
avail the incoherent, contradictory speculations of infidelity.''
Supposing we should not be able to solve explicitly every
objection, we may yet be perfectly satisfied upon the whole
and may leave the difficulty for abler hands, or for a more
advanced period of our own studies.

(d) Verplank. (e) Butler, Davison.

LECT. XXI.] EVIDENCES' OF CHRISTIANITY. 221

2. But further — the rREVARicATioN and dissimulation
OF the real facts of the case are so apparent in the ob-
jections of unbelievers, as to deprive their reasonings of all
force. The bold denial of the best attested matters of Ws-
tory; the mis-statement of particular circumstances; the
calumnies heaped on the memory of the defenders of Chris-
tianity; the false quotations made from their books; altera-
tions in the reading of important passages; the perversion
of almost every incident occurring in ecclesiastical and
profme historians — these are the arts which disgust every
candid and well-informed mind in the writings of sceptics.
Was ever such a daring compound of prevarication, gross
blunders, impudent denial of the most notorious facts, and
unblushing dissimulation of the real state of the question, as
the pages of the Age of Reason exhibited? and yet this
wretched stuff was a chief instrument in the spread of infi-
delity in this country at the period of the French Revolution.
Take the works of Gibbon, or Hume, or Voltaire, or Ros-
seau — there is scarcely a fact which affects Christianity, not
perverted or concealed. So grossly is this the case, that the
warmest admirers of these writers do not deny it; whilst the
artful insinuations, the secret hints and reflections against the
Christian religion, cast out incidentally, as it were, and in
books and places where they might h^ve beerv least expected,
prove the dishonesty of mind of those who have recourse
to such methods of controversy. The main engine of infi-
delity in France, was an insidious corruption of the streams
of literature. Every species of publication, from the fu<M-
tive tale to the ponderous Encyclopedia, was infected with
the moral poison. In fact, deceit and misrepresentation are
the arms of this wretched cause. I know of no one work
on the side of unbelief, which meets manfully the case,
which allows the facts with candour, and then proceeds to
a consistent and honest argument.

3. Consider, again, the conckssions made to the Chris-
tian faith at one time, and the unfair and intemperate
INVECTIVES urged at another.

The concessions of unbelievers are sufficient to establish
the Christian religion. The facts of the gospel are not

222 LKCTUUES ON THE [lECT. XXI.

denied; the admissions of llie three first centuries make
this impossible. The simplicity and artlcssncss of the
narratives, that is, the ckedihility, is admitted. Miracles
are disputed against generally; but the particular facts
of the gospel not being controverted, the miracles are
virtually conceded. The fulfilment of the prophecies,
though contested by modern infidels, was conceded by the
earlier ones, some of whom attempted to show that the
predictions were written after the events. The existence
of the Jews in the present day is a fact which carries the
truth of all the prophecies along with it. The beauty of
the MORALS, and the benevolence and purity of the charac-
ter OF Christ are granted. The tendencV of the relig-
ion to promote human happiness is avowed by all legisla-
tors and rulers. The supernatural propagation of Chris-
tianity may be established from Gibbon's own objections.
How is it, then, that the opponents of Revelation are thus
inconsistent? How is it that they are thus compelled to
bear testimony in favor of Christianity? Does it not prove
that they are not satisfied with their own arguments, and
that their consciences cannot repose on the reasonings they
have framed.^ Christian writers never act thus. We never
make concessions to infidelity; we never admit at one time
what we deny at another. The case is plain. Those con-
cessions arise from occasional convictions of truth felt and
expressed, though contrary to the general stream of the
unbeliever's feelings. It is thus that vicious men often bear
testimony in favor of virtue, especially at the near approach
of death; but virtuous men never bear testimony in favor of
vice.^

And then, with these concessions contrast the bitter in-
vectives which, at other times, infidelity employs against
Christianity, its ministers, its doctrines, its precepts. Ob-
serve the rancour, the peculiar irritation, the deadly malig-
nity which mark their writings. They seem to avenge a
personal quarrel. No buffoonery is too coarse, no ridicule
too keen, no sarcasm is too bitter for such a purpose. In-

(0 Fuller.

LECT. XXI.] EVIDKNCES OF CHRISTIANITY. 223

Stead of reasoning, confused and fallacious as it may be,
they give you clamor; instead of facts, calumny; instead of
calm argumentation, personal reproach; instead of delibera-
tion and the fear of deciding amiss, rashness and precipi-
tation of judgment. Such objections carry their own refu-
tation with them.

4. Add to this the shifting and versatii.ity of these ob-
jections in difl'erent ages, and by different classes of writers.
Tiie infidelity of each age varies from the preceding. The
objections -relied on now, will be abandoned a few years
hence. What Herbert admitted in the seventeenth century
as the notices of our reason under all circumstances, Paine,
in the-eighteenth, spurns and rejects. What was scorned
by ITobbes and Shaftesbury, is now tacitly allowed to be
right and just. Infidelity is compelled to wear the garb of
Christianity, and appear under the form of Neologism s^ and
Socinianism. Against this variable and inconsistent opposi-
tion, Christianity presents her uniform and unchangeable
testimony, her authenticity, her divine authority, her inter-
nal excellency. She is defended now, as she was in the
days of Justin Martyr and Lactantius. She has the uniform-
ity of truth.

Such, then, being the contradiction of the objections
raised against Christianity, we need not regard them with
alarm. It would be madness to allow such cavils to disturb
our faith. No, my young friendsl You have first taken,
as you ought, a direct view of the positive evidences; you
have found every part abundantly furnished with testi-
monies; you have seen the inward excellency of the religion.
To you, then, the speculative error falls harmless of itself.
You have laid the proper foundation; your mind reposes
upon it; and you can now deal with the objections, which
might have perplexed you, if you had been unfurnished with
this knowledge. Your Christian hope is an anchor of the
soul, both sure and stedfast;^ and you will never be persuaded

(o) This new doclrine, as its name assumes, scarcely disguises its infidelity. It
attempts lo explain away, not only the capital doctrines of Christianity, with Socin-
ianism, but all miraculous power— every thing, fn short, peculiar to revelation.

(h) Heb. vi. I'J.

224 LECTURES ON THE [lECT. XXI.

to desert your port in order to venture, at the call of human
rashness, on the wild sea of endless reasonings. No; if
sceptical doubts intrude into the mind, you will fall back on
the positive facts and practical benefits of Christianity;
you will let conscience reply; you will not be caught in the
thin web of a treacherous enemy; but being furnished with
a solid, practical persuasion of Christianity, you will burst
at once the dangerous delusions, and come forth to liberty
and peace.

If we had nothing else to state in answer to the objec-
tions of infidelity, this would be more than enough. They
are not only inadmissible in themselves, but, when they arC
looked into, they are found to be contradictory with each
other. But we proceed yet further; chiefly for the sake
of the young, into whose minds the bold assertions and cavils
of the sceptic may at times be injected; and we show,

III. That these olojections are frivolous in themselves,

AND MANIFESTLY SPRING FROM THE PRIDE AND IGNORANCE
OF THE HITMAN MIN^D.

I can scarcely bring myself to classify these miserable
reasonings, even with the purpose of showing how vain and
weak they are as advan'ced against Christianity.

Let us first, however, look at those which are trifling
in themselves; -then at such as spring especially from the
PRIDE of the human heart; and lastly, at those which arise
chiefly from ignorance of what Christianity is, and of the
facts connected with it.

1. For what can be more trifling in themselves than
petty critical or scientific Objections on the dimensions of the
ark; on slight variations in genealogies; on points of chro-
nological minuteness; on circumstances in the lives of the
patriarchs; on the quotations in the New Testament from
the Old; on the diversities in the narrative of the four gos-
pels; or the various readings in the manuscripts; on the
supposed contradictions between geological theories and
the Mosaic account of the creation; on the judgments
inflicted by the Almighty on guilty nations, by means of
the Jewish people? A thousand things such as these —
what are they but trifling, petty, microscopic atoms float-

LECT. XXI.] EVIDENCES OP CHRISTIANITY. 225

ing in the sun-beams, compared with the gigantic mass of
evidences, external and internal, hy which Christianity i*
sustained? In books of such antiquity and diversity; in the
accounts of usages and manners which have passed away
for ages; in documents, designed for the whole world, and
for men of every class and in every period of time, these
difliculties might be expected to occur; they are the mere
dust in the balance; they arc matters which sound criticism
explains; which further knowledge of ancient manners elu-
cidates; which every new commentator lessens by more
enlarged means of information; and which have been every
one shown to admit of a satisfactory answer. To dwell on
such points, is as frivolous and absurd, as for a prisoner, con-
demned to death, to criticize minutely the language of the
pardon granted him by his sovereign, at the moment when
gratitude and joy should overwhelm every other feeling.

2. But, to pass from this first class, what shall we say to
the great speculative objections which involve, indeed, the
deepest and most momentous questions, but which, as they
affect the evidences of Christianity, are obviously the dic-
tates of HUMAN PRIDE AND PRESUMPTION.^ For what are diffi-
culties raised about the guilt and corruption of man, and the
incomprehensibility of the Christian mysteries, but a con-
fession of a proud curiosity, whith would pry into secrets
which God has not revealed, and which Christianity avows
to be beyond her design to unfold.^

Men urge against Christianity, the existence of moral
evil, and the statements of Scripture about the depravity
and corruption of man. We acknowledge the impenetrable
difficulties to our finite understandings. But does not
Christianity profess that her scheme is only partially reveal-
ed; that tlie practical bearings of it are, indeed, clearly
made out to guide man in his duties; but that the whole
reasons of the Almighty in his permission of evil, in his deal-
ings with his rational and accouiital)Ie creatures, are not
revealed, much less sul)mittcd to human judgment and opin-
ion? What, then — must we again remind young persons of
the limited faculties of man, and his inability to compre-
hend the designs of the infinite God? What, then — is it not
29

226 LECTUKES ON THE [lECT. XXI.

enough that the Revelation declares that the judge of all
the earth tvill do right; '' that at the last great assize he will
reconcile all the apparent ine(|ualities in his providential
dealincs, and display his holy character in all its perfection?
WhatI are there not sufficient indications of the divine
goodness and mercy in the scheme of Revelation, though
some parts of man's condition, and some of the causes of
things, are not discovered to us? What! can a child,
broufrht up by a kind and considerate parent, discern proofs
enough of his love and wisdom, though some of his re-
straints, and many of his commands, appear harsh to his
selfishness and passions; and shall not man, the child of a
heavenly parent, acknowledge the numberless instances of
God's goodness and mercy, though he cannot understand
why he was made with such and such powers, and placed
in such and such relations? Nay, is not the fallacy of the
sceptic's argument, with respect to the character of the
Almighty, infinitely more glaring, than the fallacy of the
child's argument would be, if he concluded against the
kindness and wisdom of his earthly father!

Or conceive the same thing in another light. Here is a com-
plicated machine invented by one of unquestionably superior
ability and integrity — the end to be ultimately accomplished
by it, is so simple as to be understood by those of the low-
est capacity. We cannot, however, follow out in every in-
stance, the nature of the machinery, merely through our
want of understanding; but we are still assured by the
Maker, that all is frained in the best manner, but that the ef-
fect is yet very imperfectly produced. Surely this assurance,
backed with demonstrative evidence of success in a variety
of instances that fell within the level of our capacity, would
remove all shadow of doubt from every reasonable mind.
Now that God is wise and good, and that the proceedings
of his government must be wise and good, all acknowledge
who admit the perfections of the one Almighty God. Rev-
elation also teaches us the end which he will ultimately
brin^ out. We find ourselves lost, however, in the myste-

(h) Gcii. xviii. 'Jo.

LECT. XXI.] EVIDENCES OP CHRISTIANITY, 227

rious conduct of the means he uses. But we see evidently
that we undcrsland not the sum of things; and experience
tells us that nothing is more fallible than our judgment in
these matters. While, then, we have undoubted proofs
that the Revelation is from God — that the machinery is of
divine formation — we cannot rationally distrust the perfec-
tion of his moral government, however incomprehensible to
us.'

But why do I thus expose the futility of this objection.''
For wherefore is it urged at all against Christianity? Chris-
tianity did not produce the actual condition of man. Chris-
tianity did not occasion the fall of our nature. Christianity
did not introduce moral evil. We have already made this
remark. J We make it again. The misery and guilt of
man is a state of things which actually exists, whether Chris-
tianity be true or not. Man is actually in this condition
under the natural government of God. Natural religion has
to deal with the fact, as much as Christianity. Go then,
presumptuous inquirer, and ask of natural religion the solu-
tion of your difficulties. Go and demand of the Deist what
he has to say of the entrance of moral evil and the amount
of disorder and unhappiness now in the world. When he
has answered your demand, then come back to Christianity,
and she will show you the remedy she has provided for it.

The truth is, such inquiries are beyond and above our
faculties. If men allow the being and perfections of God,
under whose government this evil exists, they cannot with
any show of reason transfer the objection from natural to
revealed religion, and make it a pretext for rejecting all the
positive evidences of Revelation; especially as this proposes
an alleviation, a remedy, a salvation to man, a clue to lead
him out of the labyrinth where he must otherwise wander
without rescue and without hope. "If in a chain of mercy
by which the Almighty draws a race of sinners to himself,
the first links be far above out of our sight, and others sur-
rounded with a glory too bright for mortal gaze; shall we
on that account refuse to follow its attraction, and choose

(i) See MiliieratrainslCiilihon,]). 21G. (j) Led. xv.

228 LECTURF.S ON THE [lECT. XXI.

our own wnys and methods of ascending into the presence
of the Most Highr'"'

I say little on the other branch of this class of objections,
the incomprehensibility of the Christian mysteries; for what
is the source of all this but the plainest pride and presump-
tion— a pride and presumption yet more inexcusable than
that which gave rise to the former topic? There was in
that difficulty, a plausible force from the acknowledged facts
of man's misery; but to comf)lain of incomprehensibility
in the mode of the divine subsistences in the Holy Trinity,
in the incarnation, the atonement, the person and opera-
tions of the Holy Spirit, the divine will and purposes in
election, the union of man's free agency with God's gracious
influences upon the heart, is at once to make ourselves
wiser than the Almighty. Undoul)tedly, many parts of these
doctrines are involved to us in mystery — but they are pro-
posed to us as such; the great mystery of godliness is only

(k) Bishop Bloomfield's Sermons, p. 45.

I add an important remark from another author. "Thai there are difficulties in
the Christian system, ever^ reflecting- man will be ready to acknowledge: but then
they are either difficulties which admit of an easy solution, or such as arise out of
the limited range of our capacities in this infancy of our being; and if we will but
condescend to believe that the works of God are as great and marvellous, and liis
ways as just and true, in those things which we do not yet comprehend, as we clearly
see to be the case in those that we do, then ever}- rebellious aspiring of a sceptical
nature will be quelled, and we shall be contented to wait in humility and faith for
those clearer discoveries, which it is reasonable to conclude will form one great
source of increased enjoyment to us in a more e.\a^ted state of being.

"In the mean time, it is of the first importance, when dwelling upon the difficulties
which may be started by sceptics to the Christian Revelation, to recollect that most
of these difficulties apply with equal force to ever^- system of Deism, that has been
or can be framed. The great diflerence between the two cases is this, that although
each system has its difficulties inevitable to creatures placed in circumstances of
comparative ignorance, there is on the side of Christianity a mass of evidence, clear,
convincing, and incontrovertible, to prove that it is a system framed by Infmile Be-
nevolence, for the highest purposes of human happiness: there is practical proof, that,
by its influence on the human mind, millions have been reclaimed from immorality;
and there is an absohitc certainty, from a surve}' of its principles, that if we could
conceive them to have their full influence upon the counsels of nations, and upon the
conduct of individuals, the reign of sin, the source of all misery, would be extin-
guished, and earth would almost wear the aspect of heaven. In the other case
Deism has to encounter most of the difficulties, and is at the same time utterly de-
void of any of the evidences of Christianity. It is all hopeless uncertainty, and
dreary, shivering speculation." Hartford's account of T. Paine — to which admira-
ble and authentic narrative, drawn from original documents and the testimonies of
eye-witnesses, this and the succeeding Lecture arc much indebted.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 229

unfolded as to certain practical uses. Probably our facul-
ties are incapable of comprehendin<T more tlian has been
revealed. An insect in the drawer of a cabinet, is more ca-
pable of weighing the conduct and estimating all the coun-
sels of [)rinces, than we are ca[)able of weighing the conduct
and estimating the counsels of the infinite God.* Christian-
ity hides not her mysteries: she avows them. She says, she
has truth, but truth veiled; that the secret things of her doc-
trine, like those of nature, will not be entirely manifested
till we come to the region of full and perfect light. She
says, God is good, but incomprehensibly good; wise, but
incomprehensibly wise; intelligent, but of an incomprehen-
sible understanding. You tell a peasant that the sun, which
lie sees rise, draw towards the meridian, decline towards
the west, and at length disappear, is yet immovable in the
centre of the universe; you say to him that this earth on
which he stands so firmly, turns about its axis with a fright-
ful rapidity. He cannot comprehend you; and you attribute
his incredulity to its true cause, his ignorance.'" It is so
with the Christian mysteries. In God they are all light, nei-
ther is there any darkness at all;"^ though, as it respects us,
they are obscure and incomprehensible. But as the peas-
ant, if possessed of the least modesty and humility, would
believe the facts of the natural world on the testimony of the
united learning and moral integrity of men of all nations,
best capable of examining them; so much more will tl:e
Christian, receiving a divine Revelation on its authentic
proofs, admit the Revelation itself as the authority for the
mysteries which it contains. Such objections, then, are, as
it respects Christianity, utterly frivolous.

3. But we pass to the third class of objections which
spring from mkijk ignohance of what Christianity is,
what it proposes to effect, the manner of its operations, its
proper province, and the history of its actual influence in
all ages. And, here, why should I reply to the oft-refuted
objections to the dangerous tendency of the doctrine of
justification by faith in the merits of the Son of God, when

(1) Locke. (m) Frassynous. (n) 1 John i.

230 LECTURES ON THE [lECT. XXI.

the whole Bible, and the testimony of all competent wit-
nesses, show it to be the immediate source of gratitude,
obedience, holiness, joy? Why should I repel the charge
of gloomy and monastic and mean virtues being attached to
Christianity, when the slightest acquaintance with the mor-
als of the gospel will show its lovely and benignant charac-
ter, its freedom from every appearance of austerity, its ami-
able and sympathising and consoling spirit? Or, again,
why should I refute the objection framed on the ground of
the persecutions and wars of which Christianity has been
said to be the cause! For wliere is the spirit of persecution to
be found in the New Testament? Is it in the sermon on
the mount? Is it in the delineation of charity in the
Epistle to the Corinthians, or in the enumeration of the
lovely virtues in the 12th of that to the Romans? Who, I
ask, have in all ages been the authors of wars and persecu-
tions. Christians or their oppressors? Did Christianity per-
secute Herod, or Herod Christianity? Did the Christians of
the first three centuries, raise wars and persecutions against
the Roman emperors, or the Roman en)perors against the
Christians? And if corru|)t bodies of men have in later
ages made a pretext of Cl)rislianity for kindling wars or ex-
citing persecutions, what was the cause? Was it Chris-
tianity, or the want of Christianity? Was it the pure and
humble doctrine of the gospel preached by the Reformers,
which excited the wars t)f that period; or the fierce and im-
placable s[)irit of men void of Christianity and filled with
secular ambition and pride? Where is the precept of Chris-
tianity which is not peaceful and benignant? Where the
spot in which pure Christianity has been planted, without
bringing its own spirit of forgiveness with it and subduing
the angry passions of man? ,

And what are the variety of opinions and the divisions
among Christians — another topic of invective with unbe-
lievers— but generally immaterial dilVercnces of judgment,
upon subordinate points, springing from the weakness of
human reason? AH true Christians are united u[)on every
thing vital — every thing that relates to the main doctrines,
the chief duties and the lovely temper of the gospel — all

LECT. XXI.] EV^IDENCES OF CHRISTIANITY.

231

are united in hunniliation before God for sin, in reliance on
the grace and merits of Jesus Christ, and in the necessity of
holiness of heart and life. Their varieties of opinion on
the details and expositions of truth, and on matters of ex-
ternal discipline, are entirely lost in the immense importance
of the points on which they speak with one heart and one
mouth, to the praise of that Saviour whom the gospel has
revealed.

I will not dwell on the objection raised upon the little
influence which Christianity has upon its followers, because
this again is an ebullition of pure ignorance — it rests on the
gross mistake of confounding nominal with real Christians
— it proceeds on the idea that men are Christians, though
they are merely worldly, proud professors of that holy doc-
trine, with the name of a religion which they understand
not, regard not, follow not in any one branch of its princi-
ples or commands. To quote men who have never taken
the prescribed medicine, as proofs of the want of virtue in
the medicine itself, is contrary to reason and common sense.

But, then, the Christian religion wants universality and
greater clearness in its evidences — say the objectors, in the
last place. Here, also, men's ignorance is the true source
of the mistake! Are they any judges of the clearness and
force of the evidences, which they have never examined? —
for if they had examined them, they could not overlook
their immense force, and turn aside to speculate on the
matters which we have been refuting. Have they ever
spent one hour in weighing, with serious and candid minds,
the mass of evidences which Christianity produces? Have
they not, on the contrary, neglected, passed over, despised
our body of j)roofs, and flown off" to vain reasonings, which
can only bewilder the understanding and harden the heart.?
And what ignorance is it of the whole design of Christian-
ity, to suppose that man may proscribe to the Almighty the
degree of clearness which should attend the testimonies of
Revelation! It is enough if the proofs arc sufficient to
satisfy a humble, sincere inquirer. To satisfy others is im-
possible. To make the evidences irresistible, would go to
undermine all the moral agency of man, would be contrary

232 LECTUKES ON THE [lECT. XXI.

to his estate of probation, would act upon liim mechanically
and furcibly, and destroy his moral and accountable nature.
Yet the evidences, after all, are, I was going to say, irre-
sistible— that is, they are so numerous, so powerful, so vari-
ous, so attractive, they arise from so many quarters, they
address in so many parts man's reason and afl'ections, that
to a fair and impartial student they are demonstrative, over-
whelming, irresistible.

And as to the want of universality in the religion, what
is the cause.'' Is it not the torpor and ingratitude of those
who possess, but do not spread, its blessings; who neglect
the last and most solemn command of its divine Founder,
who act against its genuine spirit of diffusion, who are tame,
feeble, and declining in their Christianity, instead of being
bold, ardent, and persevering.'' What was the spirit of the
church in its .early age, but dissemination.'' What was the
last thing that withered before the blighting selfishness of
the dark ages, but dissemination.'' What has distinguished
the revival of pure Christianity, but the zeal of missions.''

And how, then, can the want of universality be charged
as an objection upon our religion.'' It is designed to be uni-
versal, it is calculated to be so in all its parts, its followers
are bound by every motive to render it so. - >

What reasons, unknown to man, there may be for Al-
mighty God's permitting the present slow and limited range
of this mighty blessing, it is not for us to say. Man's ignor-
ance is here the best check on the rash impetuosity of our
minds. We see in the natural world, that men's faculties,
powers, advantages, are most unequally distributed. We
see that benefits, and discoveries, and inventions of the
most beneficial kind arc limited in their circuit. The most
valuable discoveries in medicine, for instance, have been
made only of late years, and are still confined to a few
nations. To find, therefore, the benefits of the Christian
dispensation extended only to certain nations, and not reach-
ing to others, is no more valid as an objection to Christian-
ity, that a similar order of things is to the natural govern-
ment of God.°

(o) Butler.

LECT. XXI.] EVIDENCES OF CHRISTIANITY.

233

"The work of God is begun," says Bishop Horsley, "is
going on, and will unquesiionably be carried to its perfec-
tion. The spirit of Cliristianity is gaining more and more
of an ascendancy, and God's good work is- tending to its con-
summation by that progress, l)y which, from the very nature
of the means employed, the business must be expected to pro-
ceed. The means are not such as he might be expected to
put in use, if hi§ omnipotence alone were regarded, but they
are such as are cons.istent with the free agency of man; such as
are adapted to the nature of man as a rational and moral agent,
and adapted to the justice and wisdom and mercy of God
in his dealings with such a creature. God's power is unques-
tionably competent to the instantaneous abolition of all
moral evil, by the annihilation, at a single stroke, of the
whole troop of rebellious angels and the wiiole race of sin-
ful men, and the production of new creatures in their room,
God's power is competent to the speedy abolition of moral
evil, by the sudden execution of severe judgments on wicked
nations, or sinful individuals. But God willeth not the death
of a sinner; he seeks our obedience to his will founded less
on fear than love. He abstains, iherefore, from these sum-
mary, abrupt, coercive measures, and he employs no other
means than the preaching of the gospel, that is, no other
means than those of persuasion and argument, invitation
and threatening. It is very obvious that ages must elapse
before these means can produce their full effect. The pro-
gress of the work will not only be gradual, but liable to
temporary interruptions; so that at times it may seem, not
only to stand still, but even to go backward, as often as
particular circumstances in the affairs of the world draw
away the attention of men from the doctrines of the gospel,
or raise up extraordinary opposition of their passions to its
precepts. Instead of taking offence at the slow progress,
we should rely on the promise of the prophetic word, and
set ourselves to consider what may be done on our part, and
what God may expect we should do, for the furtherance of
his work and the removal of hindrances." p

(p) Horsley, Sermon xl— a reference to one or two sentences of it is made, p. 201.

234 LKCTURES ON THE [leCT. XXI.

Thus vain and frivolous, arc the objections of infidelity
when we come to consider them, which we liave the rather
done, because they are of the same nature with the corrupt
suggestions of the fallen heart of man, a resistance to which
is a main characteristic of the wise and sincere Christian,
whilst he that yields to them becomes the unbeliever. But
that Christianity should be open to such difficulties, is in-
deed what might be expected when God, the infinite Crea-
tor, makes known a part of his ways to man, a feeble, cor-
rupt, and perverse creature. We observe, therefore —

IV. That THESE OBJECTIONS ARE, UPON THE WHOLE,
ONLY TRIALS OF OUR SINCERITY AND SUBMISSION OF HEART

TO God, and go to confirm rather than weaken the
Christian evidences.

For it is a part of our probation in this world, that we
should be subjected to the consideration of difficulties,
which we may make the occasion of objection and rebel-
lion of heart, if we please, but which are designed only to
put to the proof our sincerity and submission of mind to
our circumstances and duties. To understand fully all the
parts of the Christian system, might reciuirc, for any thing
we can tell, divine capacities. Mystery is a necessary at-
tendant upon the being and perfections of God in the view
of a finite creature like man. Similar difficulties and ob-
jections to those which men think they see in Revelation,
they think they see in God's moral government of the world.
Now if the very same sort of obscurities, grounds of irrita-
tion, partial light, limited range of inHuence, contradiction
to preconceived expectations, unlooked for position of
things — matters beyond and above our comprehension — do
actually take |)lace in a system of things which we acknowl-
edge to be divine; then similar grounds of objection are no
sound arguments against the Christian Revelation. The
same objections as men bring against Christianity, may be
brought against natural religion; and if they are of no force
in the one case, so neither are they in the other. i

It may, therefore, be the trial most appropriate to our
state of probation, that some of the evidences of Christian-

(■l) Butler.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 235

ity should be thouglit liable to objections, which, tliouo-h
trifling in themselves, when discussed, yet may puzzle an
inexperienced mind, and may carry it off from truth and
holiness.

The state of things as to the evidences of Christianity, is
precisely what it is as to many of the most important truths
of natural religion. They do not all lie upon the surface,
some of them are open to many exceptions, they are col-
lected only from the whole of a series of considerations, are
of little weiglit unless men will be serious, devout, attentive;
they are not seen if men will begin on the side of objec-
tions.'

Indeed, the human mind is so constituted, or is so weak-
ened since the fill, that moral and religious truth can be
received in no other way than by beginning with positive
evidences, and overlooking objections and difficulties. The
mind can always frame subtilties, perceive obstacles, pre-
sent plausible sophisms. Something may always be said by
a perverse or weak or over-curious disputant. But why
did I say, in moral and religious questions? — in every ques-
tion, in matters even of science, as we before observed, the
fruitful mind of man can excite a host of imaginations. It
is one of our primary duties to Almighty God, to subdue
these treacherous risings of our minds, to view a great
question like Christianity, in its ri<j;ht light, to begin with
plain matters of fact in its historical proofs, to leave difficul-
ties and speculative reasonings till the student, being well
furnished with knowledge and imbued with the spirit of
Christianity, is able to cope with them safely.

(r) We sec, in fact, from the Scriptures, that ohjcctions were ever made against
truth. The History of the Jews is a history of the cavils and difliculties advanced
by that people against Moses, and Samuel, and the other prophets. The Gospels
abound with the discourses of our Lord against the objections of the Jews of his day.
The Acts and Epistles are much engaged in answering or silencing the vain disputa-
tions of men. Thelaiigunge of St. Peter in the passage which I read as my te.\t, is
conclusive on the same subject. The scoffers are there descrilicd, fnsl, in their moral
slate — timjwalk after their own lusts; and then in their objections against (."Inistianity
— and S'Ujin^, Where is the promise of Itis coming? for since the fathers fell asleep, all
things continue as tlieij did from the creation of the world. All this goes to prove that
vain reasonings are to be expected as a trial of our faith.

236 LECTURES ON THE [lECT. XXI.

Thus, on the whole, these objections arc clearly only
trials of our sincerity and sultniission of heart to God. They
arc really in favor of the Evidences of our faith. 'J'liat
Christianity should seem open to them, is an argument that
it is a part of the same divine government which lies open
to the same objections in the natural order of the world.
That men should be exposed to them, is an argument to
prove the divine origin of the Revelation: all is consistent
and harmonious in the manifestations of the same glorious
God to man.

And when the nature of the reasonings against Revela-
tion is considered, the argument turns yet more entirely in
favor of the religion they would oppose.

For we may be sure that every thing that can be urged
against so holy and sublime a Revelation as Christianity,
has been diligently sought for. We have all that can be
said. If then the objections of unbelievers amount to noth-
ing more than a certain nimiber of speculative difficulties,
which might as easily be raised against natural religion, as
against Revelation; if it appears that these objections are
bottomed upon mere airy opinions of the human mind: if,
besides the vanity of the objections in themselves, they are
directed to a wrong point, and are altogether inadmissible,
so long as the mass of historical evidences remains untouch-
ed; if, moreov(;r, they are full of contradictions and incon-
sistences; and after all, are frivolous and futile, — if all this
be so, then I say, such objections rather confirm than
weaken the Christian evidences — then 1 say, it is no small
argument in favor of Christianity, that after two thousand
years, nothing solid, nothing tangible, nothing resting upon
facts, should be substantiated against it.

Nay, I assert further, that such vapid objections turn
completely against those who advance them, because, whilst
they make nothing against the evidences of Christianity,
which they do not venture to touch, and as little against its
contents, which they cannot shake, they leave unaccounted
for all the facts existing before the eyes of men, in all ages,
and staring every man full in the face, in the present. Infi-
delity, whilst framing speculations against Christianity, leaves

LECT. XXr.l FVTDF.Nrr.S of rTfRlSTrANTTV. 237

her own citadel undefended. We take her up on lier own
ground. We ask her, supposing her objections to be grant-
ed, and Christianity to be accounted not of divine author-
ity, whence the religion arose.'^ Who were the authors of
it? What was its origin? Who was its founder.^ What
gave success to the unarmed apostles? Wfiat made the
weakest and most despised of causes to triumph over tiie
most powerful and most honored? What produced the great-
est revolution in the human mind which the world ever
witnessed, the overthrow of heathenism, and the establish-
ment of Ghristicinity? What has preserved the religion, and
carried on its triumphs to the present hour? What has in-
fused into its inward frame-work such an adaptation to the
state and wants of man — such a sublimity of doctrine — such
a purity of morals — such a beneficial tendency? What ac-
counts for the pre-eminent holiness and loveliness uf the
character of Christ? Wiiat gives the religion tiie actual
glory and efficacy of which every humble inquirer may
make a trial upon himself, and in his own case?

The credulity of unbelief is the most extraordinary of all
phenomena in the moral world. It can lepose on mere
speculative objections, in the teeth of history and expe-
rience; and yet it can believe all the absurdities and impos-
sibilities which the consequences of rejecting Revelation
bring with them! It can reject all the mighty credentials
of Revelation, on the footing of imaginary difficulties; and
yet it can believe that Christianity had no founder, no ori-
gin, no cause, no author — but was the product of ciiance
and accident!

No! such objections prove the truth of the religion which
they impugn; such reasonings go to confirm the evidences
they would destroy. The weapons of unbelief are thus
wrested from its feeble grasp, and are turned against itself.
Our foes fall by their own arms. Infidelity cannot stand, if
left to its own cause. Its suicidal hand inflicts the mortal
bl<MV. Never was there such a case as that of infidelity ex-
hibited before the eyes of mankind. Let the young and
cundlJ in(iuircr judge.

238 LEPTTTRFQ ON TVfV [^I.P.CT. XXI.

Christianity comes forth surrounrlecl with facts, historical
proofs, an apparatus of magnificent miracles, a series of
prophecies fulfilling before the eyes of mankind, a super-
natural propagation and preservation of the gospel in the
world, prominent and obvious good effects as to every thing
that touches human happiness: Infidelity comes forth with
petty objections, speculative reasonings, vain imaginations.
Christianity invites you to believe on far stronger grounds
of faith than ynen are governed by every day: Infidelity
tempts you to disbelieve, on grounds which no single human
being ever acted upon in common life. Christianity draws
her arguments not from human reasonings, but from God,
from facts, from experience, from the plainest dictates of
moral duty, from proofs tangible and level to our capacity
of judging: Infidelity draws her objections from the corrupt
heart of man, from theory, from conjecture, from the plainest
contradictions to common sense, from reasonings out of our
reach and beyond our capacities. Christianity calls on us
to obey her Revelation, as the remedy of our maladies, and
a stupendous salvation from eternal death; and makes all
her discoveries and mysteries intelligible and simple in re-
spect to our duties and wants: Infidelity calls us to specula-
tion and presumption; denies the malady; concerns herself
with finding fault with the mysteries which she will not ap-
ply aright, and leaves man without salvation, without guid-
ance, without consolation, without hope — a wanderer in the
wilderness of the world.

Such is the real character of Infidel objections, or rather,
such are the arguments in favor of Christianity, wliich objec-
tions so weak and unreasonable furnish.

What, then, practically, is the hold which such objec-
tions have of men.' flow is it that they still prevail with so
many.-* Whence is it that infidelity, with suc/i a miserable
destitution of argument, still triumphs so wid-jly amongst the
young? The answer is, that the objections fix in unfurnished
and vain minds; that they follow upon vicious habits; that
they are the judicial infliction of the provoked Spirit of
God; that they carry oif those who have no real hold of
Christianity; that they are the great stratagem of the spirit-

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 239

ual adversary; that they are the most fatal product of the
corrupt and proud reason of a fallen creature.
Let us, in conclusion touch on these topics.

I. I say these wretched sophisms of infidelity fix them-
sEi.vKs IN UNFUUNISHED AND VAIN MINUS. Curlosity, admi-
ration of mere talents, the love of novelty, the prurient de-
sire to know what unbelievers have to say, open the mind
to the arts of the scoffer. Men are unfurnished with the full
knowledge of the grounds of their faith, and are unequal for
a contest with subtle disputants. There is no saying what
havoc objections make when young people are not. called
to consider them; when they presumptuously, and from
mere curiosity, allow them to dwell in the mind; when they
begin on the side of these speculations, instead of the side
of the positive evidences of Christianity. Avoid, therefore,
playing with the snare. Dread exposing yourselves to ^/le
pestilence which walketh in darkness. Tamper not with temp-
tation. This is my first caution.

II. Shun, in the next place, those vices, which pre-
pare FOR INFIDEL OBJECTIONS. Scnsuality is the mother
and nurse of unbelief. The proud, profligate youth finds
Christianity stand in his way. He says, "Give me rea-
sons against the Bible; and if there are none, I will invent
some." His unbelief is the fruit of his passions and of his
intellectual and moral rebellion against God. It is not the
conviction of satisfied research, but the haste and presump-
tion of an uninformed and vicious mind. We need not
wonder tliat proflligate persons of great natural talents fall
into infidelity; for the main objection is antecedent to
the production of any evidence; and it is not to be expected
that they should have made themselves masters of the mer-
its of the casc.i A natural consequence of the continued
violation or disregard of any law, is a doubt or denial of its
auth(irity. Shun, therefore, O young man, the vices which
would make you desire to find some hold aiiaiiist Christian-
ity. Reverence conscience — imitate the examples of your

(q) Sliuttlcworili's Sermons.

240 LECTURES ON THE [lECT. XXI.

virtuous Christian friends — follow your Bible as the guide
of life; and your objections will presently vanish.

III. Pkovokk not, in the third place, I would entreat
you — provoke not the good Spiuit ok God to Dfc:PART
FUOM YOU, and give you up to judicial blindness and obdu-
racy of heart. If you go on in vain curiosity and idle in-
tercourse with the scoffer; if you live in vice and moral
evils contrary to known duty — icar lest the blessed guide
and sanctifier of man should be grieved, and should depart
from you. I address you as the disciple of the Christian
religion; I address you as one who knows the divine agent
and author of grace; I address you as one who knows the
ordinary dealings of the Almighty, whose Spi7-it doth not
always strive with man; '" but who left Pharaoh to his impen-
itent heart; who consigned the Jews to obduracy and unbe-
lief; and who threatens all who love not the truth, but have
pleasure in unrighteousness, tvith being given up to a strong
delusion to believe a lieJ If once given up of God, any
objections will avail to turn you from Christianity; the
v.'eakest sophisms will be too strong for you; the mightiest
host of facts and historical evidences will appear of no force
in your view; you will go on from worse to worse — from
negligence to scorn; from speculative to practical unbelief;
from the trifling and indcvout, to the daring and presump-
tuous temper, which defies God, disowns the Saviour, and
rushes madly upon eternity.

IV. In order to avoid any approach to this fatal end,

SEE THAT YOU HAVi: A REAL HOLD OF CHRISTIANITY IN ITS

SUBSTANTIAL RLESsiNGs — in its actual efficacy upon your
heart and life. Speculative objections have little force
to perplex the practical and spiritually-minded Christian.
He has the shield of faith, which quenches all the fiery darts
of the wicked one. On the other hand, he who has never
felt religion, and known its power, has a great disadvantage
in coping with an ingenious disputant. His heart having
never been affected and blessed with Christianity, he holds
by it slightly; he rather hangs upon it, than embraces it;

(r) Gen. vi. a (s) 2Thcss. ii. 11, 12.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 241

he retains it merely by an hereditary prejudice: he sees no
reason why opinions and sentiments should be thought of so
great consequence; he thinks, perhaps, all opinions immate-
rial. Christianity has never given him an actual power against
his passions; Christianity has never raised, and blessed, and
consoled his heart in affliction; Christianity has never
brought him to pardon, peace, and a new and heavenly life;
Ciiristianity is to him little more than a code of restraints?
with certain religious ceremonies attached to them. Thus
sitting loose to all that is vital in his religion, what wonder
is it, if, when infidelity spreads its snares, he is taken? Let
the young, then, seek for the practical influences of Chris-
tianity; let them make a trial of its promised grace; let
them know it as thk power of God unto salvation — and
scientific reasonings will never overthrow their strong and
well-grounded faith. For,

V. They will soon discover that the objections of infi-
delity are, in truth, one of the cheat stratagems of
SATAN, the spiritual ADVERSARY. They Icam from Rev-
elation the power, the malice, the artifice of that apostate
spirit. They know that, from the period of his successful
temptation of our first parents, he has been systematically
opposing THE seed of the avoman, who was so long prom-
ised, and wjio, at length, appeared to destroy the works of
the devil. They know that this deadly adversary has in-
stigated, in diflTerent ages, various instruments for hardening
the heart of man, and defeating the purposes of redemption,
lie worked by heathen idolatry, so long as that could be
sustained; he worked by superstition and spiritual bondage,
during the dark ages; he works now by speculative objec-
tions, the abuse of literature, a confidence in talents, edu-
cation, and the reasoning powers of man. Behold, then,
in this one consideration, the wliolc web of infidel specula-
tions unravelled. No wonder tiiese vain and futile fabrica-
tions, though possessing little force in themselves against
positive facts, though directed to a wrong point and inad-
missible, though inconsistent and contradictory and frivo-
lous, the manifest product of human pride and ignorance;
no wonder they still deceive so many — for the secret is now
31

242 LECTUltES OX THE [lECT. XXI

laid open. The whole system is a part of Satan's agency
with the intent to ruin man. They are temptations, not
reasons; the shafts of the wicked one, not the armor of
truth.

Resist, then, these assaults of your spiritual adversary;
cherish not the imaginations which subserve your own de-
struction; treat them as you would the robber who should
enter your dwelling, to spoil it of your most valuable pos-
sessions; quench the suggestions of the arch-deceiver, and
open your hearts to the fair and manly operations of con-
science and truth.

VI. Finally, consider these vain objections as the most

DEADLY product OF THE CORRUPT AND PROUD REASON OF

A FALLEN CREATURE. This is the sum of the present Lec-
ture, which I must hasten to conclude. Objections are the
offspring of man's corrupt and depraved nature, where all
the faculties of body and soul are disturbed and weakened.
They form an unhealthy atmosphere around this lower
world. Christianity comes to remedy the evil. It calls for
the humiliation of the understanding before the revealed
will of God, and the subjection of the passions and appetites
to the revealed precepts of God. It is as much a branch of
moral duty to believe, when God grants such evidences
as he has done in the case of Christianity, as it is to restrain
the inferior appetites, when the same almighty Lord has
issued his prohibitions against vice and immorality. To
reject interposing doubts, to turn away from objections, to
silence vain curiosity, to rebuke presumptuous daring, to
check the roving imaginations of the intellect; to call in the
aid of grace for this end; to quench the suggestions of Sa-
tan by the blessed aid of the Holy Spirit; to enter more and
more into the practical experience of religion — this is the
wisdom of man. This purifies the atmosphere, or guards us
from its destructive qualities. Tiiis teaches us to consider
all speculative objections which rise in the mind against the
evidences or the matter of Christianity, as the noxious va-
pors generated in a purient soil — as the product of reason
weakened and perverted — as the arts of Satan operating
upon a sinful imagination.

LECT. XXI.] EVIDENCES OF CHRISTIANITY. 243

Cling, then, to Christianity as your light and protection.
She throws a safeguard and barrier around you in a dark
world. She detects the sophistry of infidelity, and sends
you unhurt to pursue your salvation, in the midst of the
errors and confusions of this probationary state — she guards
you from the unhealthy vapors which collect around, and
prevents the explosions which would otherwise prove fatal
to you.

Yes; as the miner is furnished with the lamp of safety,
and obtains light and security when he descends the subter-
raneous cavern, where the fire-damp might explode and bury
him in destruction; and as, guided by his lamp, he is pro-
tected from the fatal dangers of combustion, pursues his
calling, and returns to his home and his family and the light
of day, unhurt.

So does Christianity furnish you with the true safety
LAMP, when called to descend the caverns and depths of
Satan, in this benighted world — so does Christianity neu-
tralize and carry off the mischievous effects of infidelity —
so does she shield your mind and surround you with a de-
fence, which, whilst it affords you light and security for
your work, preserves you from the fatal dangers to which
an unprotected heart might be exposed, and sends you up
again in safety, to the ordinary discharge of your Christian
calling in the cheering light of day.

LECTURE XXII.

THE LIVES AND DEATHS OF INFIDELS COM-
PARED WITH THOSE OF SINCERE
CHRISTIANS.

Psalm xxxvii. 35 — 37.

I have seen the ivicked in great power, and spreading himself
like a green bay-tree. Yet he passed away, and, lo, he was
not; yea 1 sought him, hut he could not he found. Mark the
perfect man and behold the upright; for the end of that man
is peace.

Having shown the vanity and futility of the speculative
objections raised against Ciiristianity, we proceed now to
consider the lives and deaths of those who advance them.
For if the general character of infidels should be found to
be utterly inconsistent with truth and sincerity in a religious
inquiry, and the general character of sincere Christians
entirely consistent with them; we shall have an additional
proof thai objections against the Bible are the mere otT-
spring of human corruption, and that the Christian faith is
indeed of God.

<'By their fruits ye shall know them," is an adage not only
of revealed, but of natural religion. We shall bring before
you, then, the two chisses; those who give way to specula-
tive infidel objections: and those who devoutly believe and
obey the Christian Revchilion. We shall summons the
body of sceptics who have imbibed and followed out into
practice the cavils of infidelity; and contrast them with the
body of sincere Christians, who have received and followed

LECT. XXH.] EVIDENCES OF CHRISTIANITY. 245

out into practice the doctrines of the Bible. We shall not
select doubtful, ambiguous cases which hover between
faith and unbelief, but decisive characters on each side —
the thorough infidel, and the spiritual and humble Christian;
and we shall contrast them as to the tenor of their
lives; their writings and public labors; and their deaths
AND preparation foi an eternal state of being.

Let us,

I. Contrast the two classes as to the tenor of their

LIVES.

In doing this let us consider their respective mainten-
ance of their common principles of morals and religion —
their discharge of the duties of domestic and social life —
and their measure of benevolence and goodwill to their
fellow creatures.

1. Let us contrast the infidel with the true Christian, as

to the MAINTENANCE OF THE PRINCIPLES OF MORALS AND

RELIGION HELD BY THEM IN COMMON. I Say, held by them
in common, because I wish fo concede all that is asked.
Allow the infidel his professed principles of natural religion;
and then contrast the manner in which he maintains them
with the conduct of the sincere believer.

And here a very few words will suffice. We have
already shown the absence of any thing like a candid and
devout temper in the inquiries of infidels, '^ and their ina-
bility to sustain or restore the principles of natural religion
when unaided by revelation.'' We have noticed likewise
that entire want of any real intention of carrying into
effect the principles of morals, which marks their conduct.*"
The fact is, they seem to have no principles, except those
of a general scepticism and contempt of all religion.
Grant them all they ask in a moment of controversy, and
trace out afterwards the way in which they maintain their
principles, and you will see that they leave no foundation
to build upon. They profess to believe in one living and
true God, to admit some of his essential and moral attri-
butes— his omnipresence and omniscience, and his govern-

(a) Led. ii. (b) Lect. iii. (e) Led. xvi.

24G LECTURES ON THE [lECT. XXll.

ment of the world — they profess to hold the moral and
accountable nature of man, his obligations to virtue and
piety, to the worship of his Maker, and to the duties of
repentance, prayer, and thanksgiving, for the divine bene-
fits. They profess to admit the principles of morals as
held by the Heathen sages, and improved by modern philos-
ophy. But the very enumeration of these topics has the
appearance of sarcasm, when applied to infidelity. Con-
tradictions without end, as we mentioned in our last Lec-
ture,*^ seem purposely scattered in all they say, as it were
with the view of sapping all the elements of morals and
religion. They now appear for an instant to favor Chris-
tianity; and now, by opposing all religion generally, they
show that their hostility is merely a feeling against it, as
included in the common mass. They are continually
making efforts to oblige themselves to think after a certain
fashion, which violates conscience, and those remains of
natural light which nothing can altogether obliterate from
the heart of man, whilst a real fear of the other side is still
lurking within. The infidel maintains little more, in point
of principle, than a vague knowledge of God, adopted from
a blind deference lo the public sentiment, and a general
profession of the obligation of virtue, to spare the pains of
examination, or from fear of making himself too sure about
it. Where is there a single example of the essential princi-
ples of religion and virtue being really and bona Jide maintain-
ed in the face of the world, by infidels? There are many
nominal Christians, indeed, who sink down into natural re-
ligion from want of acquaintance with the peculiarities of
their faith; but where is the example of an unbeliever acting
up to his own principles, low and general as those princi-
ples are?

Now contrast with all this the manner in which every sin-
cere and pious Christian maintains, and maintains at all
hazards, and, if needs be in the face of persecution, exile,
and death, the primary elements of religion and morals. In
infidelity we find no one principle firm, permanent, uniform;

(d) Lect. xxi.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 247

in Christianity it is all principle. Every thing is wlmt you
would expect in a true religion — it is first cordially believed,
and then boldly and perseveringly avowed.

In the bosom of every real believer, there is not merely a
profession of the knowledge of God, his unity, his perfec-
tions, his sovereignty, his providence, his law; but there is an
honest, straight-forward purpose to maintain them in all
their extent and purity.

It is true, that the contrast here is not always immedi-
ately visible. The want of principle in infidels is easily seen
in their avowed spirit, in their public opinions, in their open
blasphemies, in their contradictory statements — the case is
notorious. But the inward piety and reverence for God, in
the breast of the true Christian, are not so apparent; these
are hidden guests, to be judged of cautiously by their
appropriate fruit. And the name of Christian being now
too often assumed, where there is no one characteristic of
real Christianity, it is easy to evade the force of our reason-
ing. But to those who will examine the subject with can-
dor, the diflerence is plain. Most of the young persons,
whom I have especially in view in these Lectures, know the
broad distinction between insincere and sincere Christians;
and, at the same time, the equally broad distinction between
a piety which lies hidden in its princij)les in the heart, and
a scorn and irreligion which provoke observation. I appeal
to all who are acquainted with true Christians, whether
they do not maintain their principles; whether they do not
aim at bringing the great and ever-blessed God into every
thing; into all their opinions; into all their habits of thought;
all their projects; all their schemes of happiness. They
worship him; they pray to him daily in tiieir closets and
their famiHes; they dedicate one day in seven to his honor;
they bring up their children according to his comniand-
ments; they strive to propagate his name throughout the
world. The great God of heaven is, with them, restored
to that just dominion of which sin had deprived him; he
is their glory, their boast, their confidence, the object of
their love, and the source of their felicity.

248 LECTURES ON THE [lECT. XXII.

Then, as to the principles of morals, every Christian aims
sincerely at maintaining them, with all boldness and hon-
esty, in every possible way, and at every sacrifice. They
are not merely acknowledged as a theory, but they are con-
stantly avowed and defended. But why should I repeat
the Lecture on Christian morals, or that on the character of
our Lord? Suffice it to say, that every element of morals
is studiously inculcated and enforced, in proportion as men
are real Christians.

In j^hort, the contrast between infidelity and Christianity,
in this first sub-division of the inquiry, is between darkness
and light, contradiction and harmony, falsehood and truth;
unprincipled scepticism, and the huly subjection of faith; a
dereliction of all conscientious regard to religion and mor-
als, and t!ie uniform maintenance of both.

What avail, then, the speculative objections of men, with
no firm principles to set out with, against men obeying the
Christian Revelation, on the fooling of its positive eviden-
ces, and maintaining, boldly and perseveringly, all the
moral and religious principles which that Revelation eluci-
dates and extends.''

2. But let us contrast the lives of infidels and true
Christians in another point of view — theiu uespective dis-
charge OF THE duties OF DOMESTIC AND SOCIAL LIFE

that is, from their principles let us proceed to their practice.
For, as both classes profess a belief in a righteous governor
of the world, it may be expected that those who have truth
on their side, will show it by the superior discharge of
moral and religious duties; more especially as the question
regards such an all-important matter as Christianity, and
bears upon duties acknowledged in common to be binding
on man.

Now, it is notorious, from their own avowals, from the
memoirs written by themselves and boasted of, from the
comparison of documents of all kinds, as well as from our
own daily observation, that vanity and pride, selfishness and
sensuality, malice and revenge, turbulent tempers and out-
raf^eous violations of the domestic virtues; impurity and
profligacy of the grossest form; treachery in situations of

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 249

trust, and want of ordinary honesty and integrity in deal-
ings, discontented and seditious conduct in civil society;
contempt of all established order in church and state, con-
nected often with a hatred of their native country; in short,
selfish, malignant, debasing, anti-social passions and ten-
dencies have, in all ages and places, distinguished infidelity,
as a system.

I speak not of individuals, but of the general class. I
appeal to the records of our courts of judicature; I appeal
to our statesmen and magistrates; I appeal to the conscien-
ces of every one who has known the annals of Europe, and
the chief agents in the revolutions which have disturbed it.

There are examples, no doubt, of sober deists, vvher«
pride, intellectual pursuits, literary ambition, or other
causes, have predominated over the grosser appetites; but
evea in these cases, an avowed licentiousness as to the doc-
trine of morals; a ridicule of the milder Christian virtues;
an extreme selfishness and cold-heartcdiiess, as to all the
best interests of man, have varied tlie appearance, without
lessening the guilt, of their general conduct.

The lives of sincere and devout Christians are precisely
the reverse of all this. Humility, disinterestedness, benevo-
lence, meekness of temper, purity in all the domestic rela-
tions, fidelity in situations of trust, honesty and integrity in
their dealings, contentment and loyalty in civil society,
abstinence from scenes of tumult and disorder, love to their
native country; in short, every virtuous, amiable, self-deny-
ing, elevating principle, carried out into act, has, in all
places, distinguished true Christians, as a body.

Where shall I turn to take my exami)les of these general
assertions? On the side of infidelity, I pass by the horrible
character of Thomas Paine. I say nothing of his frauds
and public dishonesty, his cruelty and selfishness, his avarice
and pride, his ingratitude and treachery, his impiety and
blasphemies, his licentiousness and adultery; I pass by his
deadly enmity against his osvn country, his anarcliial and
revolutionary principles, his determined hostility to all peace,
all law, all morals, all religion; I pass by the disgusting
filth and wretchedness and intoxication into which he sunk
S2

250 LECTURES ON THE [lECT. XXll.

towards the decline of.life — an object of pity and contempt
to his own deluded disciples. To dwell on such a charac-
ter is beneath the sanctity of our subject; from such a life,
what could spring but objections and resistance to the pur-
ity of the Christian religion? In comparison with such tur-
pitude, the lowest measure of real christian virtue in the
humblest cottager, after abating every thing on the score of
human imperfection, is an exalied and noble state of attain-
ment.

But let us come to the leader of modern infidelity, who,
for more than sixty years, attracted and corrupted so large
a body of followers. I acknowledge the extraordinary tal-
ents of Voltaire; the brilliancy of his parts, the fecundity
of his imagination, the versatility which could apply itself to
almost every subject; the beauty of a style which lost little
of its charm at the close of a long life; the diligence,
which was never wearied; the reputation and success in
some branches of elegant literature, which gave him so
wide a sway over public opinion. But I ask what was his
MOKAL AND UELiGious character.'' I ask, how far it was
probable that his objections against Christianity sprung
from a sincere and steady pursuit of truth.^ Talents, if sep-
arated from morality, are of no value on such a question as
religion. Let young people ever remember, that angelic
powers, perverted by thorough hatred to goodness, are the
very things which render the spiritual adversary of mankind
so formidable and detestable.

I peruse, then, the full and authentic narratives of his
life, published by his friends and disciples; I compare the
most recent accounts; I consult, especially, the memoir
lately published by one of the first of the French literati,
and a person by no means unfriendly to the fame of his
hero.'' I want to know what this sarcastic objector to
Christianity was in his moral habits, what was his educa-
tion; what his early life; what the course and bent of his
pursuits. I want to see how far truth, religious and moral
truth, was likely to visit his mind.

(e) M. Au;j^( r, in ilie Biographic Uni\er,ellc, loin. L., — compared wiili his life by
Condorccl, and the collections of the Al>be Barrucl.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 251

Impiety received him, says his biographer, *" as he loft the
cradle. He learned to read at the age of three years, by
committing an irreligious book to memory. His uncle, to
whose care he was intrusted, boasted that he had thus
early initiated him into infidelity. When a boy at school,
his daring blasphemies, connected with his natural talents,
induced his tutor to predict, that he would raise the stand-
ard of deism in France. As his youth advanced, he was
admitted into those horrible associations of debauchees and
infidels, in the highest classes of society, who disgraced
the close of the reign of Louis XIV. In mature life, he
was remarkable for an unsettled, satirical, impetuous dispo-
sition; a temper wayward, even to malignity; outrageous
violations of the decencies of the domestic circle; ridicule
and hypocrisy at the death-beds of his friends; duplicity,
untruth, and even perjury, in his dealings; artifice, buffoon-
ery, sarcasm, and the most unblushing calumnies, in his
controversies; a treachery towards his friends, so deeply
seated, that he loaded with flatteries and caresses, in his let-
ters, the very persons whom he was at the same time cover-
ing with ridicule; and even calumniated, in clandestine writ-
ings, some of those individuals on whom he was pouring
forth, in his ordinary correspondence, the warmest testimo-
nies of friendship or consideration. As he approached old
age, (he lived to be eighty-four,) his impiety became sys-
tematic, restless, aggressive, persevering, malignant, and
almost furious. All seemed to him to be lawful in his con-
test against religion. His motives, in his attacks on Chris-
tianity, were not concealed. So far from pretending to
have truth on his side, or to aim at truth, he was accustomed
to say, "I am weary of hearing that twelve men established
the gospel; I will see if one cannot overthrow it." His
enmity and hypocrisy were carried so far, that he erected
a Christian church, adjoining hi,s chateau, at Ferney, and
dedicated it to the Almighty, at the very moment that he
was habitually applying to the divine Saviour of mankind a
term too horrid to be cited. I say nothing of the impurity

(f) M. Auger.

252 LECTURES ON THE [lECT. XXII.

of his conduct, the gross obscenity of his language and
conversation, the nott)rious adultery in wfiich he hvcd; be-
cause all this he avowed; it appears in all he said and did:
it is thought, indeed, nothing of by the infidel party; it forms
the conventional style of their books and corres[>ondence,
and constitutes one of the darkest features of their moral
degradation.

To such a mind, truth must, of necessity, have been a
stranger. Objections against Christianity from such a
scoffer, are honorable and glorious attestations to the relig-
ion which they oppose.

Now, contrast with this character any of the eminent
Christians that adorned their own country and Europe,
about the same period. Take the Honorable Robert
Boyle, of whom it is difficult to say, whether his piety as a
Christian, or his fame as a philosopher, was most remarka-
ble. Consider the compass of his mind, the solidity of his
judgment, the fertility of his pen, the purity of his morals,
the amiableness of his temper, his beneficence to the poor
and distressed, liis uniform friendships, his conscientious aim
at truth in all his pursuits and determinations. At an early
age, he examined the question of the Christian religion to
the bottom, on occasion of some distracting doubts which
assaulted his mind. Confirmed in the truth of Christianity,
his whole life was a comment on his sincerity. He was ad-
mitted to certain secret meetings, before he had reached
mature years — but they were grave and enlightened associa-
tions, for canvassing subjects of natural philosophy, at a
time when the civil warssuspended all academical studies; and
they led to the formation of one of the noblest establish-
ments of his country .ET His disinterestedness and humility
were such, that he refused the provostship of Eton, and the
honors of a peerage, that he might devote his talents and
time, and noble fortune, to works of public utility and be-
nevolence. His uniform regard to truth, made him the ex-
ample and admiration of his age. His tenderness of con-
science led him to decline the most honorable office'' in
the scientific world, because he doubted about the oaths

(g) The Royal Society. (h) Prcsiilcnt of (lie Royal Society. '

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 253

prescribed; and his reverence for the glorious Creator
induced him to pause whenever he pronounced his name.
From such a student, we may expect truth. From such
a philosopher, we receive, with unmixed pleasure, A Trea-
tise of THE HIGH VENEKATION WHICH MAn's INTELLECT

OWES TO god;' or the discourse On greatness of mind

PROMOTED BY CuRISTIANITY.J

But I dwell not on a single name. The whole body of
real Christians is of the same stamp. Every where we see
the good father and mother, the obedient child,- the faithful
domestic, the trust-worthy officer, the conscientious magis-
trate, tlie honest statesman, the patriotic king. Begin with
the first ages of Christianity, and contrast the respective
discharge of moral and religious duties of those who rejected
and those who embraced the Christian religion. Go down
in each succeeding age. Look at the present. Take the
body of infidels, and contrast them with the body of hum-
ble and pious Christians. You see in the one a frightful
combination of all the intellectual and sensual vices, aggra-
vated by hypocrisy, and darkened by malice, with no care
of examining truth, and no wish to' attain it; you see the
domestic virtues contemned; the ties of brotherhood dis-
severed; you see such immoralities as go to dissolve civil
society. Yes, infidelity carries with it the seeds of its own
destruction; its enormities are too dissocial for the world
long to endure them. It is Christianity which restrains
their excesses; and renders the society tolerable, which is
harassed by their passions and their wickedness.

In the conduct of true Christians, you see all the bonds of
peace, all that unites man witii man, all that blesses the
domestic circle, all that fulfils the various obligations under
which God has placed us. Yes, Christianity has the impress
of truth; its precepts are acted upon by its real disciples;
the character of its divine Founder is copied out into the
lives of his followers.

3. Let us pass to the especial point of benevolence and
GOODWILL TOWARDS MEN — ou wliicli infidelity is apt to de-
claim; and which it becomes us therefore to examine.

(i) Publislicil in 1G85. (j) Published in IG'JO, the year before iiis death.

254 LECTURES ON THE [lECT. XXII.

Now, it is easy to aflect a plausible benevolence, which
is merely indifl'erence to ihc inclinations, good or bad, of
others; which rather deserves the name of connivance in
iniquity than real and enlightened goodwill. The question
is, which class of persons is animated with tiie kindliest feel-
ings, is most free from the selfish passions, is most amiable
and friendly in their deportment, most awake to the actual
circumstances and dangers with which men are surrounded,
and most ready to do and to suffer the necessary privations
for delivering them from them.

No doubt, a man may affect great benevolence in throw-
ing the reins on the neck of youlliful profligacy. No doubt,
a man may be loud in his claims of humanity, when he re-
leases men from the obligations of religion and the bonds
of conscience, and the restraints of virtue. No doubt, a
plausible claim to universal benevolence may be set up by
the infidel philosophy, which, neglecting all private and
personal duties, launches forth into an expansive and sickly
philanthropy, and affects to embrace mankind, whilst it
overlooks its own immediate circle.

So the traveller who, assured that a precipice was near,
should persuade his companion that no such danger existed,
and should tempt him to approach its brink, might be called
benevolent. So the piiilosopher who should refuse to com-
municate some valuable discovery in science, and should
spend his life in petty acts of indulgence to the passions of
others, might be called benevolent. So the governor, who
should conceal from a revolted province the anger of its
sovereign, and the terms on which reconciliation might be
effected, might be styled humane.

No! real goodwill to man is of a firmer texture and calls
for other conduct. It searches for truth. It takes a wide
and just view of men's circumstances. It proceeds on en-
lightened and adequate principles. It aims not merely at
the immediate, but the ultimate good of man. It consults,
not their passions, but their welfare — not their inclinations
and prejudices, but their duties. It ofiends rather than de-
ceives. It proposes displeasing truth, rather than flatter to
destruction. It teaches and humbles, that it may save.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 255

In this view, what is the benevolence of infidelity? Selfish
in all its tendencies, it has nothing of the genuine sympa-
thies which open the whole soul of man. No mark of the
irreligious temper is more glaring, than its dark and almost
furious hatred of those who oppose it. Who is the calum-
niator of the humble Christian, but the unbeliever? Who
exposes meek piety to sarcasm and ridicule, but the unbe-
liever? Who resists the real influence of religion, and strives
to wrest its consolations from miserable man, though he has
nothing to substitute for it, but the unbeliever? Who re-
fuses to communicate the healing remedy for human woe,
which he cannot be sure is not of divine authority, but the
unbeliever? Who denies the existence of that awful preci-
pice which Christianity discovers and warns us against, but
the unbeliever? Who conceals the revolt of man from his
Maker, and hides from him the terms of reconciliation, but
the unbeliever?

And as to domestic life and the flow of the benevolent
affections, there are two things which are quite notorious.
Infidelity is tyrannical in its temper — capricious, harsh,
malignant. All experience proves this. The infidel is un-
happy in himself. He has forsaken tlie guide of life; and is
the sport of every paradox, every chimera, every wayward
inclination; the disorder of his passions is inconsistent with
genuine benevolence. This is one point. Then infidelity
is the ENEMY TO FEMALE PURITY; thcrc sccms a peculiar
madness in the contempt which it casts on all the branches
of virtue, modesty, delicacy, and elevation in the female
character. And what the torrents of misery are which over-
flow society from the one source of licentiousness, let daily
experience in our great towns declare.

Now contrast with all this dark and gloomy picture the
benevolence of Christianity. Its view of human depravity,
is what the truth of the facts proclaim — the wrath of a holy
God for sin is a discovery, not of Revelation only, but of that
natural government of the Almighty which the unbeliever
professes to admit, and which speaks in a voice of thunder
the guilt of man and the Divine displeasure for it. But the
benevolence of the sincere Christian appears exuberant in

25G LECTURES ON THE [lECT. XXH.

the tenderness with which he presses those discoveries upon
the attention of men; in the eagerness with which he pre-
sents the remedy for them; in the kindness and affection
with wliich he administers alleviations; in the fellow-feel-
ing which proposes truth with consideration and regard to
circumstances and times. The benevolence of Christianity
appears in the overflowing benignity with which all offices
of mercy arc discharged. It begins with the peaceful and
mild affections, by subduing every angry and calming every
turbulent passion; it proceeds as a gentle stream, widening
in its course. Or rather it resembles "majestic rivers which
are poured fronfi an unfailing and abundant source. Silent
and peaceful in their outset, they begin with dispensing
beauty and comfort to every cottage by which they pass.
In their further progress, they fertilize provinces and enrich
kingdoms. At length they pour themselves into the ocean,
where, changing their name but not their nature, they visit
distant nations and hemispheres, and spread throughout the
world their expansive tide."'"^

Christianity is, especially, a retired and private guest in
the bosom and circles of individual households. Observe
its benevolent working in those less communities which
form public happiness and prosperity by their aggregation
and effect. Mark how it reconciles man with himself and
with his God; with his conscience and with his destiny;
with his lofty breathings after happiness and immortality,
and his present submission to pain and sorrow. From this
inward peace, the springs of kindness and goodwill are
opened. The Christian is kind to his wife and children, to
his family and neighbors; he is kind and benignant to the
vast mass of mankind, who have ever been neglected and
despised by infidelity. What scheme? for bettering the
condition of the poor, what plans oC philanthropy, what
means of elevating, teaching, comforting, and blessing the
bulk of the people, has Christianity induced, and practically
brought to bear, in every day's common proceedings? AV'ho
visits the sick.'* Who attends the death-bed of the depart-

(k) Wilbcrforce.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 257

ing? Who plans and prosecutes benevolent missions into
Jieathen countries? Who has the ardor of charity, arising
from a perception of the importance of their own principles,
and inextinguishable benevolence towards the whole human
race?

Contrast, in point of mere benevolence, the lives and de-
portment of such an infidel as Rousseau, and such a Chris-
tian as Doddridge; the one all pride, selfishness, fury, ca-
price, rage, gross sensuality — casting about firebrands and
death — professing no rule of morals but his feelings, abus-
ing the finest powers to tiie dissemination, not merely of
objections against Christianity, but of the most licentious
and profligate principles: Doddridge, all purity, mildness,
meekness and love, ardent in his goodwill to man, the friend
and counsellor of the sorrowful; regular, calm, consistent;
dispensing peace and truth by his labors and writings, liv-
ing not for himself, but for. the common good, to which he
sacrifices his health and even life.

Or contrast such a man as Volney with Swartz. They
both visit distant lands, they are active and indefatigable in
tlieir pursuits, they acquire celebrity; and communicate re-
spectively a certain impulse to their widened circles. But
the one, jaundiced by infidelity, the sport of passion and
caprice, lost to all argument and right feeling, comes home
to diiTuse the poison of unbelief, to be a misery to himself,
the plague and disturber of his country, the dark calumnia-
tor of the Christian fiiith. The other remains far from his
native land to preach the peaceful doctrine of the gospel
on the shores of India: he becomes the friend and brother
of tliosc whom he had never seen and only heard of as fel-
low-creatures; he diffuses blessings for half a century; he
ensures the admiration of the heathen j)rince near whom he
resides; he becomes the mediator between contending tribes
and nations; he cstablisiies a reputation for purity, integ-
rity, disinterestedness, meekness, which compel all around
to respect and love him; he forms churches, he instructs
children, he disperses, the seeds of charity and truth; lie is
33

258 LECTURES ON THE [lECT. XXII.

the model of all the virtues he enjoins.' I do not stop to
ask which is the benevolent individual? I do not stop to
ask what is the result of this third step in our contrast. I
see infidelity selfish, proud, resentful, the enemy of the do-
mestic afl'ections, the contemner of female innocence, with-
out motives or effort for real, laborious, effective beneficence
— I see Christians overflowing with love, ready for every
deed of mercy, with a heart full of benevolence, and a hand
full of blessings. I see its eye beam with charity; and I read
in its whole spirit, the distinctive impress of the religion
wiiich comes from heaven.

The argument advances. The futility of the speculative
objections of infidelity, in themselves, is still more clearly
demonstrated by contrasting the men who frame them, with
sincere Christians, in the principles from which the respec-
tive opinions spring, the moral and religious conduct with
which they are associated, and the measure of genuine be-
nevolence which they produce.

But we pass to the contrast between the two classes,

II. As TO THEIR MORE PUBLIC LABORS AND THE WRIT-
INGS THEY HAVE SUBMITTED TO THE EYE OF MANKIND.

For this is something more than the consideration of their
conduct generally. Few points can better show whether
men are likely to have truth on their side, as to such a sub-
ject as Christianity, than their more considerable undertak-
ings, and especially their elaborate writings submitted to the
public eye. Here you discover what they are deliberately
aiming at.

Now, what characterises the chief labors of the infidel
body? What is there of public spirit, love of their coun-
try, disinterested patriotism, generous self-devotion? Re-
ligion in connexion with Christianity, and all that bears
upon it, they follow with deep-rooted contempt; but what
do they undertake for promoting the more abstract and uni-
versal obligations of religion, as distingui.^hed from the ex-
press commands and the peculiar revelations of the gospel?

(1) See Reports of East India Mission, published by Society for promoting Chris-
tian Knowledge — and Memoirs ofSwartz. — Rousseau's and Volney's lives are as no-
torious as their names.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 259

Where are the proofs of labor and diligence to inculcate
moral and religious principles as the foundation of personal
and social happiness? Where are the efforts to emancipate
men, by prudent and self-denying labors, from ignorance,
injustice, oppression, slavery? Where are the patient en-
deavors, resting on the calm conviction of a righteous cause,
and nourished by zeal in a good project, which bear them
over obstacles, and carry them on to a distant but well-earn-
ed success?

There are schemes, indeed, formed by infidelity — but
schemes for demoralizing their fellow creatures; there are
attempts — but attempts at revolution, anarchy, the subver-
sion of all constituted authority; there are projects — but
projects to sow the seeds of discontent, division, domestic
and social misery; there are leaders — but leaders in immo-
rality, stubbornness, vice, rebellion; there are examples —
but examples of hypocrisy, flattery, chicane, the desertion
of undertakings when they involve expense and trouble, a
fawning on the great, views of private ambition and aggran-
dizement.

But as to virtuous cflbrt for the good of mankind, there
is a total blank, generally speaking. No doubt, many in-
dividuals may have promoted incidentally the welfare of
mankind; but as to systematic, self-devoted labors, under-
taken with firmness and pursued from principle, for the glory
of God, and the good of men, infidelity does not even pre-
tend to them.

And then, as to their writings, we yield them all they
demand, on the score of wit, talent, diligence, elegance of
style — but we ask, what are the moral characteristics of
their works? What the object in view? What the proba-
bility that their objections to Christianity were the dictates
of candid inquiry and honest search after truth? What the
indications of moral and religious feeling, knowledge of the
subject of Christianity, freedom from disqualifying prej-
udice?

Take the infidel writings in our own country at the close
of the seventeenth century, or tliosc of the last age on the
continent. Examine the works of Chubb or Tindal, of

2G0 LECTURES ON THE [lECT. XXII.

Hobbs or Woolston, of Bolinfibroke or Collins. See what
Voltaire, in his voluminous productions, was aiming at. Mark
the bearings of the works of Diderot, D'Alembert, Rousseau,
and the other French infidels. Come down to present times
— what arc the writings of Hume, Gibbon, Byron, Shelley,
Paine, and Carlile, in our own country.''

EfiOTisM is the first characteristic of their writings as a
body. They have evidently the highest opinion of their
own consequence — self stands forwards in the most disgust-
ing prominence.

Vanity and the pursuit of personal fame and popularity
next show themselves; principles which totally corrupt any
search after truth, and destroy the just perception of any
object which chances to be displeasing.

Then comes a malignity against Christianity, as we
observed in our last Lecture as well as the present, entirely
contrary to a calm conviction of mind and a legitimate at-
tempt to overthrow and oppose error.

A disregard to truth and the sanctity of an oath
must next be noticed. Voltaire practised the grossest and
most daring falsehood and perjury, without scruple; disa-
vowing his irreligious works with the solemnity of an oath;
and arguing, from imperfect lines in bis poetical productions,
that he could not be their author.

A spirit of BLASPHEMY and contempt of God and his will,
is also most apparent; not merely a neglect of Christianity,
but a scorn of all religion, a dishonor studiously put on the
majesty and dominion of the great God of heaven and
earth.

A diligent aim at confounding virtue and vice, level-
ling the demarcations of morality, laughing at the usual re-
serves and decencies of life, is also most manifest. The
more incongruous the union, in their feigned personages, of
extraordinary tenderness of heart, of generosity and self-
devotion to the good of others, with the basest vices and the
most daring outrages upon decency and virtue, the better
they are pleased."'

(m) What is the aim of lord Bjron's poems— till \vc come to his flagitious and in-
fidel ciTusions. just before his fearful end— but this? What are talents, wit, imagina-

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 261

In writings composed of such materials, who would be
surprised to see, what is the real fact, objections against
Christianity, or rather a profligate persecution of every per-
son and thing connected with it?

But there are three distinct charges which may be made
out ajrainst the books of infidels, whether in our own coun-
try or on the c-^ntinent. We charge them with distorting
KNOWN FACTS, aud misquotiug and altering the meaning of
the authors whom they cite. Neither Hume, nor Gibbon,
nor Voltaire, is trustworthy, on any matter touching upon
Christianity. Habitually sceptical and hard of belief in the
examination of things purely human, they cease to be so, the
moment the Christian cause lies open to misrepresentation.

The corruption of the texts of books, the mis-statement
of matters of fact, the grossest unfairness in citations are
accounted lawful by them in their contest with religion.

We charge them further with insidiously cokkupting
THE LITERATURE of their day, and infusing into works of a
scientific description, those doubts and objections which
they had not the manliness to avow. We charge them with
prosecuting a covert and dishonest warfare. We charge
them with treachery to the best interests of truth and sincer-
ity. We say that the artifices of Hume and Gibbon in this
country, and of the Encyclopoedists in an adjoining one, are
disgraceful to men professing to be under the government
of Almighty God, and amenable to him for their actions.

We charge them, lastly, with a measure of impurity and
LICENTIOUSNESS wliicli lias uo parallel, except in the grossest
productions of heathen Greece and Rome. We charge
them with pursuing this obscure and disgusting purpose
with an art and a pertinacity, which indicates the total disso-
lution of moral principle and a heart entirely corrupted by
vice and sensuality.

lion, conversational powers, exertions to proinole civil liberty, poetical fame — when
all have been thus desecrated to the dishonor of God and ol the Saviour of mankind;
and ended in ruin to the possessor, anfl incalculable mischief (o his fellow-creatures?
What must be the eflecl of publishing his [joisonous, blasphemous, and polluting cor-
respondence?

262 LECTURES ON THE [lECT. XXII.

In short, we demand one thing. Where is the infidel
publication which is cahn, well-reasoned, placed on fair
grounds of historical fact, proposed with the modesty and fear
which the awful resf)onsibility involved demands? Where
is the manly, upright, serious treatise, bearing the marks of
a sincere, a devout, and an unprejudiced inquirer? I know
not one.

The only relief to the benevolent mind, amidst such a
mass of moral evil, is to turn to the useful labors and meri-
torious and able writings of sincere Christians. What do
they propose to themselves? What public undertakings do
they engage in? What kind of efforts do they sustain for
the mere good of others, and in obedience to their Saviour's
commands? What probability is there, that they have truth
on their side in what they do? These are the questions we
propose.

I appeal to every one competent to form a judgment. I
say, every true, spiritual Christian is the cheerful servant of
his fellow-creatures. I say, he not only sustains the princi-
ples of religion and morals; that he not only performs the
ordinary obligations resulting from them; that he not only
is animated with the purest spirit of benevolence; but that
his life is a life of labor for the good of others: he has a prin-
ciple of effort and active duty implanted in his breast, which
shrinks from no difficulties, refuses no exertion, yields to no
discouragements in a good cause. In what department of
human life, is not the sincere Christian foremost, prompt,
persevering, in planning and executing schemes of benefi-
cence and charity?

Take the ministers of religion, those who are real Chris-
tians in heart, (for we own no others,) what, I ask, has been
their course of effort in every age since the propagation of
Christianity? What their inextinguishable zeal for the pre-
sent and future welfare of mankind? What their laborious
and ceaseless exertions?

Consider the different classes of Christians. Take the
missionary who, like Swarlz, to whom we before referred,
or Zeigenbald, or Brainerd, or Eliot, or Gericke, or Clau-

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 263

dius Buchanan, or Martyn, have in silent and unobserved
and distant labors, spent an useful and honorable life.
^ Observe the sincere Christians who are engaged in vari-
ous professions, or occupied in commercial pursuits — what
are the extensive schemes which they form to make
their secular subserve their religious duties — to make their
profession or their commerce a channel of communicating
spiritual blessings?

Scrutinize again the individual believer in the more re-
tired orders of Christian society — the female sex, the various
descriptions of domestic servants, in their private, but
assiduous diligence, beyond and beside their immediate
duties, for promoting the glory of God and the happiness
of mankind. The female character, elevated and refined
by Ciiristianity, is not only preserved from debasement by
the purity of the Christian precepts, but is animated to
patient and humble, though retired, efforts to advance the
highest interests of humanity.

Christianity is all effort -and activity for tlie good of others.
The believer loves his neighbor as himself.

And why should I contrast the writings of the true fol-
lowers of Christianity, with the disgusting picture which
truth has compelled me to draw of the infidel publications.^'
Why sliould I oppose the humility of the Christian writer,
with the egotism of the infidel.'* Why contrast his self-
renunciation and conscious unworthiness and pursuit of
the sole glory of his God and Saviour, with the vanity
and love of fame of the infidel.'' Why should I set off his
benignity and kindness and openness to conviction,
AND freedom fhom personar FEELINGS, with thc malignity
and rancor of the unbeliever.^ What avails my bringing
into contrast the regard to truth, the plain research for mat-
ters of fact, the piety and awe at the name of God and
reverence of his majesty, which pervade the Christian
writings, with tlic false and impious' and contemptuous
spirit of infidels.? Why should I fatigue you by detailing
the strong moral distinctions between virtue and vice, in all
their ramifications, which mark the Christian treatises, and
the pernicious confusion of right and wrong which prevails

264 LECTURES ON THE [lECT. XXII.

in the infidel? No; I will not pursue the contrast, I will not
darken tlie charges of dishonest quotation, insidious and
cowardly methods of attack, and impurity of description
and lannuajfe, brou<£ht so justly against infidelity, by dwell-
in<T in this r)lace on the historical testimonies and uncontro-
verted facts on which the Christian cause rests; on the open,
manly, uncompromising fortitude which it displays; and the
unsullied purity and delicacy of all its precepts and tenden-
cies. All these things arc too well known.

But I ask how is it that Christian waiters are so full, so
manly, so laborious in the positive exhibition of the doc-
trines and precepts of their religion, when nothing of the
sort can be shown in the writings of infidels as to the system
of natural duty which they profess to defend? Where are
the writings, on the unbeliever's part, which answer to our
Christian fathers, to our commentators, to our ecclesiastical
histories, to our moral essays, to our volumes of sermons,
to our bodies of divinity? Where are any writers, on their
professed scheme of religion, which answer to our Cyprian,
our Chrysostom, our St. Austin, our Bernard? Where to
our Hooker, our Jewel, our Luther, our Melancthon, our
Pascal, our Sir Isaac Newton, our Bishop Pearson, our Bax-
ter, our Archbishop Leighton, our Bishop Hall, our Dod-
dridge? A death-like silence prevails. I can find no one
Christian book that does not partake of the essential moral
elements of iruth, purity, and sincerity; and no one infidel
writing that docs. No. It is unnecessary for me to sum
up this second head. I content myself with appealing to
every conscience, whether our argument does not strengthen
as we proceed — whether, in point of public labor and
writings, Christianity does not bear as prominently the seal
of truth and God and heaven upoivit, as infidelity does that
of falsehood and of the rebellious spirits of darkness? I
ask, whether, after having shown the futility of the objec-
tions of infidelity in themselves, we do not seem to have
completed the overthrow, by exhibiting the deliberate aim
of those who framed them? I ask, whether objections are
worth considering which must be culled out from the dis-

LECT. XXII.] EVIDENCES OF CIIRISTIAMTY. 265

honesty, e<iotism, malignity, and moral pollution, of the
works in which they are buried?

But an additional fact will raise tliis whole branch of
proof to a yet higher point. In numerous cases, all these
excellencies of the Christian character have been the result

of a DKCiOED CONVERSION FROM THE VERY INFIDELITY

which lies on the other side of our contrast. Multitudes of
these Christians, whose principles, moral conduct, benevo-
lence, and useful writings we have been considering, were
once enemies of Christianity, vain, perverse, ai^rogant, de-
based, profligate,; but they were brought to consideration —
they were led to examine, (as I have mentioned in the case
of Mr. Boyle,) the qgestion of ^Christianity with calmness.
The result was an entire change from the degradation and
vices of infidelity, to the elevation and purity of the Chris-
tian faith. . Tiiey proclaim the, alteration. They confess
with grief the motives which dictated their former rebellion;
they distinctly avow the source of their errors and guilt;
they open to us the real cause of the objections of infidelity.
Thus the camp of the enemy betrays itself. The Christian
advocate, like Augustine in the fourth century, is brought
out from the midst of its foes; and we have the singular
advantage of knowing the ground on which infidels, con-
tinuing such, stand, by the ground on which the Christian
convert confesses he once stood himself.

Infidelity has nothing to show of a kind similar to this.
Where are her converts from among devout and serious
Christians? Where are those who confess the guilt of be-
lieving the revelation of the'Bible? Where are the regrets
and penitence for having obeyed the gospel? All isa blank.
Infidelity and her objections, are disobkdience: faith, with
her solid fruits, is OREDifcNCE to the great God and Father
of all.

But I hasten to the last division of our contrast.

III. Their deaths and ruEPARATioN for an eternal

STATE OF BEING.

And here the interval widens: the gloom deepens even to
darkness on the one side, whilst the light breaks forth into
splendor on the other. Whatever contrast there may be
31

266 I.ECTURKS ON THE [lECT. XXll.

between the two classes, as to their principles, their general
coiuluct, their benevolence, their public labors and writings,
this contrast is immeasurably more awful as we view them
as to their approach toward death, and their preparation
for eternity.

What, then, is the death-bed of the unbeliever? What is
he ensajied in at this solemn season? How does his con-
science respond to the inquiry, "Have I been seeking truth?"
Alas! the thick obscurity of the scene too surely portends
what is beyond! For of whatever particular description be
his death, it gives a loud and clear testimony against the
objections he has been relying on — they condemn, they
desert, they betray him at last.

Whether we look to the confessions and regret of some
infidels in the article of death — the obduracy and insensibil-
ity of others — the pride and presumption of a third class —
the carelessness and levity which mark a fourth — the rage
and despair by which others are rendered awfully conspicu-
ous; or the self-destruction by which so great a number fall;
whatever cases we select and contrast with the circumstan-
ces of the dying Christian — all, all proclaim that infidelity
is rebellion against the God of heaven, and that her objec-
tions are the mere foaming and boiling over of man's inbred
corruptions; whilst truth and holiness and the attestations of
God, in his moral government, are on the side of Christianity.

1. Notice the rkgret and confessions of the awakened
infidel on his death-bed. I hear Burnet's convert" acknowl-
edge that the real source and spring of his unbelief, was
a space of five years spent in profligacy — that his vices had
led him to seek a miserable refuge in infidelity and pre-
sumption. I hear many of the culprits, who have been
doomed to expiate their crimes against society by an igno-
minious death, own and lament their infidel principles, as
the first cause of the deeds for which they suHered." What

(n) Lord Rodicstcr.

(o) I have in my possession a Idler from the chaplain, wiio attonilcd ilie conspira-
tors against the lives of his Majesty's ministers, in ISOD, i<no\vn by the name of the
Cato-strcctconspiralors,vvhicli infonncd nic that all the leading criminals were avow-
ed infidels.

LECT. XXir.] EVIDENCES OF CHRISTIANITY. 267

do these confessions teach me? Where is the Christian
that ever lamented on a dying bed liis belief in the revela-
tion of the Gospel? I ask for a single example of any
sincere believer in Revelation, being confused and ashamed
at last for his faith. Where is the instance? I demand
only one, if it exists, that at the least I may weigh the fact
against the numerous, — the innumerable instances I was
going to say — of confession, and shame, and sorrow, which
the victims of infidelity furnish. Multitudes of Christians
liave regretted that they have not more fully obeyed their
religion, but not one that he had reposed his trust in it.

2. But take the oBDru.vTE and insensible class of death-
bed scenes. I approach the dying infidel, occupied to the
last instant with secular concerns, calculating on the time
which remains for him, without a tliought or reference to
eternity; without a reflection on the past, or a prayer for
the future; utterly callous to every thing that regards him
as an immortal and accountable creature; repelling the
voice and invitations of the minister of religion. What
does all this proclaim? What is there here of a right state
of heart? Is insensibility to the greatest of all concerns
reasonable or becoming in man?

Contrast. with this insensibility the dying couch of the
Christian. He perceives death to approach; he prepares
for the event; he examines his heart and life; he calls in the
minister of grace; he confesses every past sin; he forgives
every injury; he composes himself to the nearer struggle
with the great foe; he trusts to the mercy of God in Jesus
Christ; he commends his children, his servants, to the care
of a kind and powerful heavenly Father; he dies in peace.
Nature, conscience, the slightest moral feeling, compel one
to declare that this man is right — and the other deceived
and ruined. It is impossible to look on the one without
liorror, or on the other without an assurance of his future
happiness and joy.

3. But contrast the pride and pkesumption of other
infidels at the approach of death, with the humility and
prostration of heart which meekly adorn the departing
Christian. I see Gibbon, full of vanity to the last dregs of
life, calculating, only twenty hours before its close, on the

268 LECTURES ON THE [lECT. XXII.

probability of a continued existence for fifteen years; con-
fessing, that as life wore away, the failnre of hope gave "a
browner lint to the prospects of man;" and meeting the
Almiglity, whom he had been by his laborious and artful
infidelity and licentiousness, daring to his face, with a
treacherous confidence. What, what does such a scene
teach one? Or, again, when I hear the last presumptuous
accents of Rousseau, claiming the favor of his Creator, and
declaring that he returned him his soul pure and immacu-
late as he had received it, what does it impress upon the
attentive mind?

Let the humility of the Christian's death-bed give the
proper reply. I see the almost unequalled Pascal,after a
life of eminent sanctity, and the coinposition of works which
have long been the admiration of Christendom, approaching
his end. During his malady, charity and patience were the
conspicuous features of his mind. His humility was such,
that he desired to have a poor sick person brought into his
chamber, and receive the same attentions with himself.
Being interrogated by the minister of religion as to his faith,
before he received the sacrament, he said, "Yes, sir; I be-
lieve all that with all rny heart." He then said, "May God
never leave me;" which were his last words, e.\ce|)t short
thanksgivings, before he fell gently asleep, as it were, in his
Saviour's arms.

4. Come with me to another scene. Let me show you the
TKiFLiNG AND CARELESS infidel, in contrast with the serious
and solemn Christian in their last hours; ahd- l&t conscience
say which has followed truth. Hume rS near his end. Levity
and satire occupy his. discourse. He jokes about Lucian,
and Charon, and the crazy boat, and the fabled Styx; he
frames various reasons, which he might assign for delaying
his transmission. Trifling dissipation, even games at whist,
fill the intervals. Tiie retouching of his infidel writings is
his employmcr^t. He finishes on his death bed, — I relate
it with horror, — his Essay on Suicide, in which he encour-
ages a profane and irreligious age, to this last misera-
ble act of presumption and despair. In this frame he
dies. What an over-acted part! What a frightful uncon-
cern! What an unnatural contempt of that dissolution:

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 269

of tlie mortal frame, which sin has induced, and whicli
carries man before the tribunal of God! Is this the hero of
your natural religion? Is this the man, whose cold-blooded
scepticism waS' only equalled by the disgusting licentious-
ness of his moral code; who overturns all testimony with
one hand, and all virtue with the other? Yes, the brand of
the Almighty did not appear more visible in the judicial ob-
duracy of Pharaoh, than in the infidel being given up to
the levity of such a death-bed.

How opposite to this the seriousness of the judicious
Hooker; a man superior to Hume in all the powers of the
mind, as well as in all the moral and religious endowments
of the heart. His last words were, "I have lived to see this
world is made up of petturbation, and I have been long
preparing to leave it, and have been gathering comfort for
the dreadful hour of making up my account with God, which
I nov/ apprehend to be near: and though I have, by his
grace, loved him in my youth, and feared him in mine age,
and labored to have a conscience void of offence to him,
and to ail men; yet, if thou. Lord, be extreme to mark what
I have done amiss, who can abide it? And therefore, where
I have failed, Lord, show mercy to me; for I plead not my
righteousness, but the forgiveness of my unrighteousness,
for his merits, who died to purchase a pardon for penitent
sinners."

' ' 5, But I must go on to present to you, painful as is the
task, the rage and despaiu with which some infidels are
visited in their death; and contrast it with the joy and tri-
umph which frequently mark that of the faithful Christian.

In his second part of the "Ag« of Reason," Paine had
boasted that a fever which he and tiiose about him expect-
ed to prove mortal, made him remember, with renewed sat-
isfaction, that he had written the former part of that work,
and he "knew therefore," he said, "by experience, the con-
scientious trial of [lis own principles." But when he actu-
ally approached the grave, he began to betray those terrors
whicii before he had laughed at. Often, for a long ti/ne to-
gether, he exclaimed, "O Lord, help me! O Christ, help
me!" As his illness increased, he would not be left alone,

270 LKCTURES ON THE [lECT. XXII.

night nor day; nor would he suffer his attendant out of his
sight. His physician pressed him to confess his guilt and
errors, but he sullenly refused, in a way which convinced
Dr. Manly, that if he had not been an infidel so completely
pledged to the world, he would publicly have revoked and
renounced his infidelity. He declared on one occasion,
"that if ever the devil had had an agent upon earth, he had
been one." When his infidel companions said, You have
lived like a man — we hope you will die like one; he observed
to one near him, "You see, sir, what miserable comforters I
have." The woman whom he had seduced from her hus-
band, lamented to her neighbors, "For this man I have given
up my family and my friends, my property and my religion.
Judge, then, of my distress, when he tells me, that the prin-
ciples he has taught me, will not bear me out."

And what were the last days of Voltaire? Hypocrisy the
most debasing, and terrors the most frightful, united to ren-
der them a fearful lesson of what infidelity may bring a man
to at last. When he thought himself in danger of death,
he sent for the Abbe Gaulhier, crying out, "I do not wish
to have my body cast into the common sewer." He then
scrupled not to declare, that "he wished to die in the Catho-
lic religion, in which he was born, and that he asked pardon
of God and the church for the offences that he might have
committed against them." As death approached, his ter-
rors overcame him. His friends never came near him, but
to witness their own shame. He said to them, "Sirs, it is
you who have brought me to my present state; begone — I
could have done without you all." He was alternately sup-
plicating and blaspheming God, and crying out, "O Christ!
O Jesus Christ!"P M. Tronchin, struck with horror, retired,
confessing, the death-bed of the impious man was awful
indeed. The Marshal Richlieu flew from the bed-side,
declaring the sight too terrible to be sustained. And the
nurse who attended him, being many years afterwards
requested to wait on a sick Protestant gentleman, refused,

(p) M. Auger passes over his deadi-bed scene, hy confessing generally, that much
obscurity rests upon it — a pretty' clear intimation of what he suspected to be the real
truth.

LKCT. XXII.J EVIDENCES OF CHRISTIANITY. 271

till she was assured he was not a philosopher; declaring, if
he were, she would on no account incur the danger of wit-
nessing such a scene as she had been compelled to do at
the death of M. Voltaire.i

And now, turn your eye to yonder crowd; it surrounds
the Christian martyr; approach — hear the dying Poly-
carp rejoicing in his Saviour, when cast to the lions. Or
see the female martyr Blandina, in the next age, triumphing
by faith, even under the most brutal persecution. Or view
the noble leaders of the English Reformation, Ridley and
Latimer. They meet at the stake — they encourage each
other to suffer with pleasure. "Be of good heart, brother,"
says Ridley to his companion, "for God will either assuage
the fury of the flame, or else strengthen us to abide it." He
then calmly addresses his prayers to the Almighty, "O
heavenly Father, I give unto Thee most hearty thanks, for
that thou hast called me to be a professor of Thee, even unto
death. I beseech Thee, O Lord God, take mercy on this
realm of England, and deliver the same from all her ene-
mies." The fire being kindled, he cried out, "Into thy
hand, O Lord, I commend my spirit; Lord, receive my
spirit" — and Latimer, in similar words, "O Father of heaven,
receive my soul!"

((]) This simple incident is most touching' and important. — It is nature itself. — I re-
ceived the account from the son of the gentleman to whose dying bed the woman was
invite^, by a letter now in my possession.

Of the posthumous mischief efleclcd by Voltaire, this calculation may give some
idea. His death took place in 1778. Between the years 1817 anil 1824, the Paris editions
of his works amounted to 1, 417,000 volumes. Supposing the same number to have
been circulated in the six years that have passed since 1824; and twice the number
in the forty preceding, we have a total of nearly si.x millions of vokunes issued from
the Paris press only; and every volume teeming widi errors, misrepresenlaiions, ob-
jections against Christianity, and the grossest impurities. What must be liie state of
society on the Continent, to receive siich a mass of evil — and what the account to
be rendered at the bar of God by the author of it all '.

The Lectures of Mr. Boyle, which have furnished, during more than a century', the
ablest defences of Christianity — the works of Luther — the thoughts of Pascal— the
writings of Hooker— the innumerable Christian books silently dilTuscd during ages,
and scattering knowledge and piety in the widest manner, outweigh, no doubt, the/
mischiefs of these infidel works; without lessening our regret or detestation at their
unparalleled wickedness.

272 LECTUHES ON THE [LECT. XXII.

Such is Christianity in martyrdom. But take a dift'erent
scene. Enter the silent chamber of sickness, and hear
the accents of triumph and joy fall from the Christian's lips.
Oberlin, the devout and benevolent pastor of the Ban de la
Roche, sinks imperceptibly into the arms of death. For
nearly sixty .years, he had been the friend of all his parish-
ioners, the helper of the poor, the minister of improvements,
the founder of public edifices, the author of a more culti-
vated-language, the discoverer of infant schools, the noble
and disinterested servant of God his Saviour. "■ He had
been, not only the minister, and evangelist, but the school-
master,'farmer, mechanic, and physician of his people. As
death approached, he gave himself to prayer for himself and
his parishioners, specifying the particular names of each.
He longed for tlie joyful period when, released from his nar-
row prison-house of clay, he might enter upon that happi-
ness, which he humbly expected through the merits of the
Son of God. His last hours come on. He exclaims, as
his strength permits, "Lord Jesus, take me speedily! Never-
theless, thy will be done!" Tenderly embracing a young
Christian minister, he said, "The Lord bless you, and all
who are dear to you! may he be with you day and night!"
As his spirit was departing, he joined his hands, raised his
eyes towards heaven, his couatenunce beaming with faith,
joy, and love.^

6. And how can I proceed to set before you, as I must,
THE SUICIDAL HOKHORS wliicli too oftcn Spring from infidel-
ity; in c(7ntrast'with the meek patiqnce under suffering, of
the humble Christian? Yes, the pride and vain objections
of unbelievers give way under them. Abandoned of the
Spirit of grace, they may believe their own lie; but they
have no hold really of that natural religion which, for the
purposes of argument, they will defend. All their pursuits,
and habits, and principles, have been cherishing selfish pas-
sions, a sense of personal importance, discontent and mis-

(r) In 1818, a gold medal was presented lohim by riic Ro^al and Central Agricul-
tural Society of Paris, for his iinprovcmcnis in agriculture, and his advancement of
the inlere.sls of humanity.

(s) Memoirs of Oberlin.

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 273

anthropy, licentious indul^jences pushed to satiety, and
issuing in a total dissolution of the moral principle. The
object of pity and contempt to mankind, they have no
refuoje in the time of calamity, which they often create by
their crimes; and then, hurried forward by Satan, the great
murderer, they hesitate not, oftentimes, to lay violent hands
on themselves.' Thus fearfully do too many of them close
the career of vanity, presumption, and defiance of the
Almighty. Thus does the last and most daring of all pro-
vocations, a crime whicii heathen moralists condemned, and
which outrages that first powerful principle of self-preser-
vation implanted in all animated beings by the Creator,
close the moral proof against the infidel, and serve to seal,
with the indignation of the great Governor of the universe,
a cause which peculiarly provokes his divine majesty.

Contrast with this the meek patience of the suffering
Christian, when nature, oppressed with disease, and racked
with pain, reposes yet on the bosom of Omnipotence, and
flies for succour to the arms of a merciful and all-wise God.
Yes, instead of thinking of the desperate resource of self-
destruction he finds relief in faith and resignation; he is
sustained by the gracious Spirit; he submits humbly to the
divine appointments; he says, "Not my will, but thine be
done."

But I need not confine myself, as I have done, to an
appeal to public authorities, and the lives of saints, recorded
in writings accessible to all. I might appeal to the observa- .
tion of actual matters of fact, occurring under the eye of
the ministers of religion; and, indeed, of every Christian at
all advanced in the journey of life, and furnished with
occasions of making the remark.

You have seen the venerable father of a family, after a
long life of useful diligence, meeting the last agonies of
sickness, and the extreme struggle of nature, with unyield-
ing patience; a mind reposing on God; a steady, humble,
firm acquiescence in the divine will; a freedom from dis-
content and repining; a full persuasion that a heavenly

(s) The number of suicides in France during the reign of infidelity and aiheispi,
was frightful.

274 LECTURES ON THE [lECT. XXII.

rest awaits him — in this way he departs, and leaves the
fragrance of his example to his children.

You have seen the aged and beloved mother, in extreme
weakness, waiting year after year for the coming of her
Lord. Languishing disease visits her frame; nature feels
and shrinks from suffering, but religion steps in; the princi-
ples acted upon through life sustain her in meek submission
to the holy will of her heavenly Father; the struggle is over,
and she is made more than a conqueror through him that
hath loved her.

You have followed through years of intense, pain and suf-
fering, an affectionate wife, the mother of your children, the
com[)anion of your sorrows. Christianity has never failed
her. Patience has had her perfect work. A prospect of hea-
ven has gilded the margin of the tomb. Anguish and grief
have been felt, but have been sustained by the inward sup-
plies of grace and consolation. Prayer, exhortations to her
children, praises to her Redeemer, meditations on the gluries
of heaven, have beguiled the hours of suffering, and have
carried nature above itself

You have seen the beloved child, in the first bloom of
youth, snatched by a stroke of calamity or disease from
your anxious and flattering hopes; but you have seen the
Christian faith, as the anchor of the soul, support the suf-
feref, pour in a flood of light and peace into the dark, dark
chamber, and begin, even upon earth, the joy and the songs
of the redeemed in heaven.

These scenes arc occurring daily. The records of every
family where real Christianity is known, contain such his-
tories. And, in truth, all the preceding points of the con-
trast are equally verified in tlic private annals of Christian
alTection; just as the same private recollections furnish un-
numbered confirmations of what we have asserted, from
public documents, as to the deaths of unbelievers.

And how can 1 bring myself to say any thing, after this
contrast, on the respective pkeparation for an eternal
STATE OF BEING, 38 made by the two classes before usi*
How can I pause to ask you which prepares most rationally
and cflkicntly for that future world which they profess, in

LECT. XXII.] EVIDENCES OF CHRISTIANITY. 275

common, to be the great-object of life? Place the two bod-
ies in contrast, in this respect. View them with all the im-
partiality wiiicli can be brought to bear on the subject, and
tell me which fulfils best the ends of their being, as imnior-
tal, accountable creatures, placed in a state of probation,
and preparing themselves, by the habits which they now
acquire, for a correspondent state of existence through
eternity.

The very question answers itself; so completely are the
professed principles of the infidel belied in practice. He
has, in truth, no principles; he acts as if he had no soul; he
sinks man into the brute; he obliterates the disiinction of
reason and moral government; he plays the desperate game
of daring the almighty Judge of the world. The end of
man's being is lost, so far as the unbeliever is concerned, if
that end be to honor God, his Creator; to love and serve
him, to please and worship, to regard and reverence his
name. The end of man's being is lost, if it be to rise from
the lower appetites and the dominion of sensuality, to
spiritual enjoyments, the contemplation of heaven, the exer-
cises of holy affections. The end of man's being is lost, if
it be to disseminate the largest measure of ha})piness, to
exercise kindness and benignity to his fellow-creatures, to
purify and enlarge his moral faculties, and to attain the
highest measure of the love of God and man. The end of
man's being is lost, if it be to have an eye on his eternal
destinies, and consider himseTf a stranger here on earth
whose home, whose happiness, whose repose is heaven. In-
fidelity is the wretched device to indulge the worst propen-
sities of a fallen understanding and a fallen heart; it virtu-
ally excludes God and religion from the regard of man; it
chains him down to earth, and shuts out from his view
all that would disencumber, elevate, and bless him. There
lies the low, grovelling, enslaved creature; all his nobler
powers depressed; his connexion with God and eternity for-
gotten; the sport of objection and prejudice and lust and
malignant passions; with no religion to counsel him here,
no futurity to reward him hereafter — But it cannot be. Man
cannot altogether obliterate his moral nature. Conscience

276 LKCTURES ON THE [lECT. XXII.

refuses the compact. Tlie asf)irations and breathings of
n)an after immortality cannot be altogether suppressed.
The infidel is wrt'tched, dissatisfied, foreboding — though an
athci.-'t in principle if not in words, he is compelled to feel
even here, the retributive justice which the Almighty docs
not fail to exercise.

And now, turn to the real Christian. After making every
deduction for his imperfectiorts, and the consequences of
temptation; yet, what is the main bent of his character.''
All bears on the end of man; all tends to elevate, to purify,
to bless him. The immortality and immateriality of the
soul, a future judgment, the state of probation in which he
now is; a preparation, by habits acquired here, for the
enjoyment of eternity; a regard to God, the supreme Arbi-
ter— these principles enter into all his conduct, and regulate
the business of every day. To subdue his fallen propensi-
ties— to press down the cravings of appetite — to extirpate
the seeds of the malignant passions, is his main design. His
pursuits, his religious duties, his conversation, his reading,
all tend to these objects. He labors to give the soul the
advantage over the body; to give the future the advantage
over the present; to give eternity the advantage over time;
to give to God and duty the advantage over Satan and sin;
and the peculiar discoveries of the Christianity which he
believes, the grace and revelation of Christ, and the influ-
ences of the Spirit, carry him on toward his end — prepare
him for eternity. The love of God and his Saviour fills his
heart, and expands and strengthens his capacities for spirit-
ual enjoyments.

And there is this remarkable in the contrast of the two
classes, that each becomes more distinctly under the influ-
ence, good and bad, of his principles, as time flows on and
death approaches. The infidel is worse the longer he lives;
the Christian better. The infidel sinks lower; the Christian
rises higher. The infidel is more gloomy; the Christian
more cheerful. The infidel clings more tenaciously to the
world, which he is quitting; the Christian is attracted more
powerfully towards the heavenly state, to which he is going.

LKCT. XXII.] EVIDENCES OF OTIRISTIANITY. 277

And what can speak more loudly, as to which of the
classes has truth with it, than the contrast, so dark on the
one side, so bright on the other! And there ia less of doubt
in the accuracy of these statements; because, whatever else
the infidel may pretend to during life, he never claims much
familiarity with a future world: he boasts and glories in his
earthly prospects; he openly discards any pleasurable and
voluntary contemplation of a heavenly state. Selfish and
sensual gratifications, schemes of worldly ambition, the pur-
suit of wealth or literature, or lucre, are avowedly his objects.
The Christian, on the other hand, has his delight in the con-
templation of eternity; he converses willingly on a future
world; he professes continually to delight in higher and
nobler and purer objects than any earthly possessions or
acquirements. He has the stamp and seal of God and
heaven upon him, as he approaches the close of his mortal
career.

The case speaks loudly, and appeals to every conscience.
Consider only the two classes of men on the largest scale.
Leave out all doubtful individuals. Take the thorough and
complete unbeliever and the thorough and complete Chris-
tian; and the more you examine the two characters in their
principles, their practice, their claims to benevolence, their
public labors and writings, their deaths, their fulfilment of
the ends of their being, the deeper will be your conviction
of the truth of the Christian religion, and the utter folly
and impiety of infidelity.

I dare not pursue the subject further. I shrink from the
contemplation of the eternal condition of the two bodies of
men. I could dwell, indeed, on the ineffable joys of the
humble Christian, his immediate access to his Maker and
Redeemer, his freedom from all pain, all im[)erfection, all
change; his fruition of all the bliss of which his body and
his soul are capable: but the other side of the contrast
would be loo fearful. I draw a veil over the scene — I have
said enough.

I would fain persuade myself that there is not a young
person before me, who does not feel convinced that the
objections of infidelity turn out, as we predicted, to be a

278 LECTURES ON THE [lECT. XXII.

confirmation of the cause they were adduced to oppose;
that they not only lose their force, but become one of tiie
most fruitful sources of subsidiary proof to the divine origin
of the Bible.

Yes; the whole question about Christianity, and its im-
portance and truth, may be settled by the subject before us.

Conceive all the wise and good men through every gener-
ation, and in the most distant countries, who have agreed in
receiving the Bible as a divine Revelation, to be assembled
together. Weigh their pretensions to your confidence.
Many of them have been noted for seriousness, erudition,
extent of talent, penetration, and impartiality in judging
of men and things. They have taken the utmost pains to
satisfy themselves upon the question of the truth of Chris-
tianity. Their holy lives and patient suflferings, and happy
deaths, (many of them by martyrdom,) command the res-
pect.of all who know them, and are proper grounds of con-
fidence, in their deliberate judgment, as to a question of
religion.

Then assemble in another body, the leading infidels and
unbelievers, who have Mved in many generations, and in
distant countries, and who have agreed in rejecting, on the
ground of speculative, and inconsistent, and oft-refuted ob-
jections, the truth of Christianity. Weigh the natural
grounds of distrust on a religious question, which their hab-
its, their tempers, their pursuits, their vicious lives, their
fearful deaths, present. Consider the atheism into which
they have too often fallen. Consider the utter destitution of
any thing in the place of Christianity, which they are com-
pelled to confess. Observe the levity, ridicule, scorn, ap-
parent in their spirit and conduct. Mark the impurity and
sensuality, the pride and presumption, which prevail in their
writings. Observe their awfiil deaths. Weigh the manner
in which they respectively prepare for an eternal world.

Tell me, then, which company has truth on its
SIDE. Tell me which company you would wish to be

FOUND IN at the BAR OF GoD.

I cannot but suppose that if an individual of any class of
beings, of entire impartiality, of a sound mind, and of a

LECT. XXII.J EVIDENCES OF CHRISTIANITY. 279

holy disposition, should be shown the two companies of
those who have received and those who have rejected the
Scriptures; and should compare the seriousness, learning,
patient investigation of truth, solid judgment, holy, useful
lives, manly and becoming composure in a dying hour, of
the one company, with the character and conduct of the
other, he would be induced, though he knew nothing of the
direct arguments for the Christian RevelaiioUi to take up the
Bible with profound veneration, and the strongest prepos-
session in its favor."

But, strong as this ground in favor of Christianity is, you
do not merely stand here. You place your feet, my young
friends, upon the mass of external and internal evidences, on
which its divine authority rests. You plant yourselves upon
the testimonies by which it is maintained. You fix your
standing, in the midst of a confused and dark world, ui>on an
immovable rock.

It is only as a subsidiary argument that I have been con-
sidering the vanity of the objections against Christianity in
themselves and in the persons who advance them.

Choose, then, your part more decidedly and boldly. If
you have been at all entangled by the artful sophisms of
scepticism, (and nothing is more easy to the corrupt heart
of man,) break through the fatal delusion. Awake to the
true state of things. If you cannot answer those objec-
tions specifically, outweigh them by the positive facts of
Christianity; outweigh them by considering the impertinence
of speculative reasonings, against the historical and un-
controverted evidences of Revelation; outweigh them by
remembering that they apply as much to Deism as they do to
Christianity; outweigh them by recollecting that they are
only trials of your sincerity rtnd submission of heart to God.
But, beside this, especially outweigh them by looking at the
lives and deatlis of those who make objections to Christian-
ity, and of those who obey Revelation. Death is near.
The solemnities of that hour, no trifling, no obduracy can
lessen. The awful consequences of that hour no tongue

(u) Scolt.

280 LECTURES ON THE [lECT. XXII,

can describe. Reject, then, all the overtures of unbelief,
which has no blessing of God in life nor in death. Fly from
the society of those persons with whom you would not wish
to be associated in eternity.

Remember, if you would be joined with the righteous
in their death, you must follow their example in life. I
know that you would prefer to enter another world with the
wise and good. But the question of most practical impor-
tance is, WHICH COMPANY DO YOU WALK WITH IN THE JOUR-
NEY OF LIFE.'' Choose now, while time is granted you, the
right path. Take, with wisdom and manliness, the side of
truth. All ungodliness is essentially infidelity; it springs
from that temper — it leads to it. Christianity is essentially
sodliness and holiness. Obedience and disobedience to
Almighty God form the substance of the two classes.

All we have been stating in this Lecture, and, indeed, in
all those on the internal evidences, are the declarations of
the moral Governor of the world against infidelity, and in
favor of Christianity: they are so many stamps and brands
of the divine displeasure upon the whole system of unbe-
lief, and of divine approbation upon the whole system of
the Christian evidences. Just as the course of events in the
natural world has the impress of God's approbation of pru-
dence and forethought, and his disapprobation of careless-
ness and improvidence; and as his government of the moral
world is filled with indications of his favor towards virtue,
and his indignation against vice; so are the lives and deaths
of infidels, compared with those of sincere Christians, dem-
onstrations in favor of Christianity, and against unbelief;
demonstrations which no arts can evade, no sophisms misin-
terpret; demonstrations which multiply upon our view the
more we pursue the subject, and which the inmost soul of
man cannot but feel and acknowledge; demonstrations
which augment in intenseness in each case, as the respec-
tive principles are more fully acted upon, and the termina-
tion of life draws nigh; demonstrations which render specu-
lative objections matters of direct criminality and positive
perverseness and rebellion of heart in those who adhere to
them; and which carry the direct evidences of Revelation

LECT. XXII.] EVIDENCES OF CHKISTIANITY. 281

to their utmost height of satisfaction to every considerate
mind; demonstrations, in a word, which turn the weapons
of infidelity, as we predicted would be the case, against
itself, and render them the instruments of its overthrow; so
that, instead of proving any thing against Christianity, they
demonstrate that a religion, attested by such solid evidences
on the one hand, and opposed by the weak and unfounded
cavils of such unprincipled and unhappy men on the other,
cannot but be divine.

LECTURE XXIII,

THE FAITH WITH WHICH THE CHRISTIAN
REVELATION IS TO BE RECEIVED.

1 John v. 9.

If we receive the witness of men, the witness of God is

greater.

Having concluded the arguments by which the truth of
Christianity is established, it might be thought thnt nothing
further need be observed; but that tlie whole subject should
now be left to the reflections of tlie humMe inquirer. And
thus it must be left; but not before we have described the
FAITH with which thfe Revelation should be received, the
iNTEKPRETATiON wliich that faith implies, and the obliga-
tion under which every one is placed to receive and obey
the religion.

For such is the corruption of man, that nothing must be
taken for granted. Certainly he ought most thankfully to
embrace the Christian doctrine. Certainly nothing is so
reasonable and so directly calculated to jjiomote his pres-
ent and future happiness, as to welcome with joy the tidings
of salvation. Yet he is far from doing this as he should.
After all the arguments in the world, his perverse heart
may, and often does, refuse to act upon the conclusions to
which ihcy lead; it too often yields only a tame assent to

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 28$

the Revelation; it explains away the meaning of all the main
truths of Scripture; it weakens or denies the practical obli-
gations which the whole subject imposes. Thus, the great
design of the Christian religion is defeated. We must ex-
plain, therefore, what i,s meant by faith, what is meant by
a sound interpretation of the records which it receives, and
the practical obligations resulting from both.

These topics will occupy the three following Lectures,
and leave us at liberty to sum up the entire course in a con-
cluding one.

On the present occasion we shall endeavor to show the
NATURE of the faith with which we should receive the Chris-
tian Revelation; the KEASONABLf:NEss of our being called on
for such a faith, after having admitted the divine authority of
Christianity; and the extent to which, from the nature of
the case, this faith should be carried.

I. VVe consider the nature of faith in divine reve-
lation.

Something has been incidentally said on this subject in
several of our preceding Lectures," and the way prepared
for the specific consideration wliich belongs to this place.

Faith, in its general import, is credit given to testimony;
it is the reliance of the mind on the report or statement
made by another. It is that peculiar act of the understand-
ing by which we avail ourselves of information in thosq,
things which do not fall under our own observation, and do
not admit of proof in the way of reasoning.

The complicated machine of human society is moved
almost exclusively by this very principle which men so fre-
quently object to, as it respects Christianity.

Testimony received and relied on, directs the determina-
tion of princes and councils, of senates and military com-

(a) At every step in the External arsjument, we pointed out the degree of faith
wliicli should follow it, especially in Leciures vi. and vii. on the Credibility and Mir-
acles. When we reviewed the internal arguments, we showc<l that they sprung from
a just reliance on the truth of the Revelation as established by the precediiig- strin"'
of proofs. In the Lectures (xix. and xx.) on the lest, faith was of necessity again
touclied upon. Our last two Lectures on the Objections yet more directly prepared
the way for considering it.

284 LECTURES ON THE [lECT. XXIII.

manders, of judges and magistrates, of merchants and schol-
ars; in short, of all the various classes of persons, in all the
various ramifications of their dealings with eaeh other. Hu-
man testimony, in matters which fall within its province, is
as sure a rule of triilh, as the senses and reasonings are,
in the things to which they are respectively applicable. A
reliance on testimony is as much a law of our nature as is
consciousness or moral responsibility. Human life is gov-
erned by it. Every man has this faculty or capacity of be-
lieving; and every man exerts it according to his associa-
tions of thought and habitual feelings.

When we s[)eak, then, of faith in a divine Revelation, we
speak of a thing perfectly well known in itself, though, from
the depravity of our nature, difficulties attend it w hen ap-
plied to this particular subject. But in itself what is faith
in Christianity.^ It is credit given to a divine testimony — a
reliance of mind on the record or statement made by al-
mighty God in the book which we admit to be inspired and
dictated by Him.

The apostles, at the promulgation of the gospel, bear wit-
ness to the resurrection of Christ. The Jews and Heathen
hear their testimony, and see the miraculous works whieh
sustain it. They act upon the infinitely important matters
thus brought to their knowledge; they credit the report;
they believe the gospel. This is the turning point in their
conversion. The gospel and epistles are written by the same
inspired men, and are sent to the different Pagan people;
the evidences of the books are stated; the people receive
them as divine, believe in them, rely on tiiem — this is faith;
the link between the testimony of God contained in the
Revelation, and their minds. Eighteen centuries pass; the
sacred books are handed down to us; they are proved to be
authentic, credible, of divine authority, inspired; they are
found to contain much that is obviously most worthy of
God, and most suitable to man; they offer themselves to us,
in some part of their contents, as the subject of actual ex-
periment; the speculative objections raised against them are
frivolous and contradictory. What ne.xt.'' Ifl act as be-
comes an accountable being, I repose with my whole mind

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 285

on the sure testimony of God; I exercise the same faculty of
believing, by which I continually guide myself in all my
most weighty nnd momentous temporal affairs, on this new
and divine testimony which is laid before me by the infi-
nitely wise, infinitely true, and infinitely holy Creator and
Judge of the world.

And if a child relies on the witness of an earthly father;
if it knows and feels something of its own weakness, ignor-
ance, and liableness to err; and not only credits in a slight
and general manner what its parent says, but has confidence
in him, relies with implicit trust and repose of mind, and
receives with affectionate gratitude all his communications;
much more shall man, the weak, ignorant, fallen child of
a heavenly parent, receive that parent's testimony, and con-
fide in it with repose and satisfaction of mind, with gratitude
and joy.

The scripture contains a message of infinite importance
from the eternal God to his rebellious creatures. The mes-
senger arrives. His credentials are exhibited. The exter-
nal evidences are admitted to be irresistible. The internal
offer a series of subsidiary proofs. The overthrow of objec-
tions completes the demonstration. What follows? Man
receives by faith the testimony, the well authenticated testi-
mony, of God. Faith is the medium between the invisible
truths which the Bible reveals, and the human soul; the link
between the testimony of God without us, and the mind of
man to whom it is made. Just as the senses are the medium
between cxiernal objects and the human understandintj; and
as consciousness is the medium in the case of things takin^
place in the interior of the heart; and as reasoning in mat-
ters within the scope of the human faculties — so is faitii the
medium between truths presented to us on the testimony of
God and our minds; fiith places them within the sphere of
vision, makes them palpable, enables us to avail ourselves of
them. It is like the telescope to the natural eye; it brings
near in their real magnitude and proportion, those objects
of an invisible world, which reason could only dimly discern
by its innate powers and the aid of tradition, or not discern
at all.

286 LECTURES ON TTIF. [lECT. XXllI.

All this is perfectly clear, I think, even to the youngest
person before me. Tiiere is no difTercnce between faith in
human alVairs and divine, as respects the act of the mind
on the object presented to it. The object in each case is
testimony; the degree ,of affiance, indeed, differs as greatly
as divine and human, as fallible and infallible authority.
But the act of the mind is in each case essentially the
same.

The great practical distinction between faith, as exercis-
ed on human testimony and on divine, arises from the fallen
state of man, and the peculiar nature of the discoveries con-
tained in the Holy Scriptures.

If the Bible were a mere theory of abstract science, or a
cold historical narrative, or a siiiiple rule of morals, there
never would have been any dispute about the nature of the
faith which receives it; because there would have been
nothing in it contrary to the inclinations of man, and little
surpassing his reasoning powers. But many of the truths
of Scripture are so contrary to his pride and worldly lusts;
they so far surmount his low and limited capacities; they
demand such sacrifices of prejudices and passions, that no
evidence is sufficient to induce a cordial belief, till the
mind is prepared by [)revenient'' grace. Man is proud, and
sensual, and refuses to apply the same act of the mind which
he is employing daily in matters of human witness, to the
reception of the divine.'^

This forms the ground of the distinction between a living
and a dead faith. A dead faith is a cold speculative assent
to the truth of Scripture, with some general acknowledg-
ment of its principal facts and doctrines as propounded in
the creeds of Christian churches. It may include a theo-
retical acquaintance with all the particular doctrines of
which these creeds are composed; but it neither obeys them
in the affections of the heart nor the actions of the life.
Accordingly, as we should say that a man who professed to

(b) I use this word as less ambiguous llian prevenling.

(c) "Perliaps ii is llie consiaiil resistance which is made by llie flesh t the claims
of a spiritual religion, and the consequent disinclination to a full and firm belief,
which renders faith so eminently a Christian virtue."— Bishop Blomfield.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 287

believe in the obligations of municipal law, who studied
them all his life, and made himself acquainted with their
frame-work; and yet never reverenced, never obeyed them,
never enjoyed the security they afforded, but violated them
continually, and incurred the penalties they imposed; had
merely a dead faith in these obligations: so we say, that he
who professes to believe in the Christian Revelation, who
admits its truth, studies it all his life, and becomes acquaint-
ed with its frame-work; and yet never reverences, never
obeys it, never enjoys the blessings it promises; but violates
its commands and incurs the penalties it threatens; has only
a dead faith in Christianity.

Faith, to deserve the name, must be a living, influential
principle, seated in the heart as well as the understanding,
taking possession of the whole man, leading him to think,
and act, and feel agreeably to the truth and importance of
what is brought to his knowledge; it must call forth fear,
hope, desire, aversion, love, gratitude; just exactly as faith
in human testimony does, in proportion to the truth and im-
portance of what is thus apprehended.

A man is tossed in a bark upon the wide ocean: all is
dark; the sea rages; the tempest howls; death impends.
He says he possesses a compass in the virtue of which he fully
believes; yet he never consults it, never reposes any trust
in its guidance, never direc^ts his course according to its
indications — he has only a dead faith. A living faith would
have led him to act unreservedly on the compass in which
he said he believed, to look at it every moment, to disre-
gard the opinions of the passengers or crew; to follow its
directions at all risks, and thus wait with fortitude and
calmness for the abating of the storm.

No doubt would ever have been raised concerninff this
point, if it had not been for that very corruption of man,
which the gospel is revealed to cure.

And the case will be more clear, if we remember the oc-
casion upon which this faith is demanded. For consider
the glory of that God who reveals the Scriptures, the sub-
ject matter of the Revelation, and the state of man to whom
it is made, and you will see that a living and efficacious

288 LECTURES ON THE [lECT. XXUl.

faith, a faith including a repose and trust of the whole soul,
with all its faculties and powers; a faith sought for by earnest
prayer; a faith produced by the influences of grace in the
heart is essentially necessary.

For who is the Author of the Bible? Is he a man like
ourselves? No; it is a Revelation from the great and glo-
rious God, whose perfections surpass all human understand-
ing. A message from such a Being, whose is our felicity for
time and eternity, should be received with a reverent, a
grateful exercise of the whole understanding and heart.
How does an obedient subject receive .a message from his
earthly sovereign?

And what does this Revelation regard? Is it a matter
of secondary moment? Is it information about the creation
of the world merely, and the order of nature? Is it an his-
torical document about the series of ages? Is it an accu-
mulation of ceremonies? No; it is concerned in no such
limited topic. No; the Revelation of the great God to
man regards matters of eternal moment — man's fall and
guilt, redemption by the incarnation and sacrifice of the Son
of God, a sanctifying Spirit, the operations of grace on the
heart, the love of God restored, preparation for death and
judgment. It reveals the immortality of the soul. It re-
veals an invisible world. It communicates truth vital, mo-
mentous, indispensable. What, then, is the faith with which
such a Revelation should be obeyed? How would a her-
ald of peace be received by a rebellious province, if he
brought tidings of pardon by the intervention of the only
begotten Son of the offended Monarch.

And what is the state of man? Is he not a dying crea-
ture? Is he not wandering in the darkness of this world?
Is he not the sport of folly, prejudice, concupiscence? Can
he do any thing to deliver himself? How does a traveller
perishing in a desert, seize the hand of a deliverer? How
does the father of a family, roused by the guardian of the
night, act upon the testimony of the instant danger of con-
flagration and death?

Such, then, must be the nature of the faith by which we
receive the Revelation of the great God. A lifeless, tame,

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 289

unmeaning assent will avail us nothing, but to mock God
and increase our condemnation. It is essentially unbelief —
it is the same state of heart as infidelity itself.

But how far do the statements of Scripture support this
representation.'* What is the nature of faith as expressed in
the language of Revelation itself.'' Every step in our
remarks is fully sustained. The principle on which faith in
Christianity is to rest, is that on which, as we have observed,
men are daily acting; If we receive the witness of men, the wit-
ness of God is greater. The state of mind which rejects the
testimony, is represented as a distrust of God's declarations
and a virtual imputation of falsehood on his express com-
munications; He that bditvcth not God, hath made him a liar.
The repose and affiance which faith involves, is expressed
by an allusion to the custom of affixing a seal to what we
most surely credit; He that hath received his testimony, hath
set to his seal that God is true. The necessity of the heart
and affections being engaged in it, is strongly insisted on;
If thou Oelievest with all thine heart — JViih the heart man be-
lieveth unto righteousness. The vivid apprehensions it con-
veys to the mind — the link it forms between man and the
invisible things promised, is also stated; JS'ow faith is the sub-
stance of things hoped for, the evidence of things not seen. Its
more immediate reference to the commanding truth of
redemption in Jesus Christ, is perpetually held forth; This
is the record that God hath given us eternal life, and this life is
in his Son. The insufficiency of a mere barren assent, as
opposed to this heartfelt and living principle, is awfully
illustrated by the case of the fallen spirits; The Df:viLs
ALSO BELIEVE and tremblk. The gracc necessary to fallen
man in order tiiat he may heartily believe, is strongly stated,
both as to the perception of the testimony which is the ob-
ject of faith, and as to the state of mind from which
faith springs; The natural man reccivcth not the things of the
Sfjirit of God; for they are foolishness unto him, neither can he
know them, because they are spiritually discerned. Jls many as
received him, to them gave he power to become the sons of God,
even to ihem that believe in his name; which were born, not of
37

290 LECTURES ON THE [lECT. XXIU.

blood, nor of the will of the Jlesh, nor of the will of man, but
of God.^

The first thing, then, which man has to do after he has
examined the Evidences of Divine Revelation, is to implore
of God a right disposition to belicve-T-to seek the aid of his
Holy Spirit — to beg of God to lift up the natural faith or
capacity of believing, which, as an old writer speaks,* lies
in the rubbish of the fall, is centered on the creature, can
discern and repose on human testimony, but shrinks and
hesitates about divine; which cannot see spiritual things,
nor raise itself up to the communications of the Creator —
to lift up this natural believing faculty and make it capable
of tlie eftort of obedience to the Scriptures.

But let us consider,

II. The reasonableness of our being called on for

SUCH A FAITH, AFTER HAVING ADMITTED THE DIVINE AUTHOR-
ITY OF Christianity.

For it is nothing but the resigning and making over the
understanding and heart to God, after being convinced that
he has condescended to speak to us. And what can be so
perfectly agreeable to the dictates of right reason? The
favorite attempt of infidelity to oppose reason to faith, will
be found to be a mere stratagem. Faith is itself an exer-
cise of reason in concurrence with the affections, upon the
strongest grounds on wliich an accountable being can act.
Faith is so far, therefore, from extinguishing or opposing
reason, that it elevates, establishes, purifies it, gives it new
materials, and employs it for new purposes. It is reason
which conducts us to revelation, and opens to us the door
of the divine sanctuary, there it commits us to the arms of
faith, leaves us under her empire, and attends us afterwards
only as a subordinate minister. Guided by reason, I dis-
cover that Jesus Christ and his apostles have apjieared on
earth, and have given manifest proofs of their divine mis-
sion. I have for these facts, the same kind of certainty as
as I have for the existence of Caesar and his conquests in

(<1) John V. 9—12. John iii. 33. Acts viii. 37. Rom. x. 10. Hebrews xi. 1.
James ii. ID. 1 Cor. ii. 14. John i. 12, 13.
(e) Polhill.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 291

Gaul, or any other events in liistory, of which no human
being ever doubted. Upon these, the e.xaniination of tlie
Christian is fixed. These facts reason discusses and searches
to the bottom. But when she is once convinced of the
divine authority of Jesus Christ and his apostles, this same
reason commands him imperiously to submit himself to that
teaching, and to abase his feeble understanding before the
supreme intelligence.*^

The question here divides itself into two branches, the
submission of the sou! to the discoveries of Revelation, and
the necessity of divine assistance, in order to do this; and
the reasonableness of both will be most evident on the foot-
ing of the very Christianity which enjoins them.

I. F(»r, as to the Disc()VERit:s of the Christian relig-
ion, the obvious dictate of conscience is, that man should
unreservedly bow to what God is pleased to reveal — this,
and this only, is the right, the reasonable course.

"What is reasoning, or a number of propositions consecu-
tive in a certain order," says the latest of our moral philo-
sophers,^ on a subject not at all relating to religion, and
therefore the more free from the suspicion of partiality —
"but a continued series of analytical operations, developing
the elements of our thoughts. In every proposition, that
which is concluded is a part of that of which it is affirmed.
The chymist analyses the substances about us; he may give
them new names, or detect in them new elements, but he
cannot change their nature. In reasoning there is a similar
analysis, which presents to us the elements of our own for-
mer conceptions. Reasoning, if at all intelligible, must
begin with some conception already familiar to us, in which
it asserts something to be contained, and proceeds only to
trace similar relations. A new truth of this kind is not so
much added to us, as evolved from the primary truth already
familiar. It is not as if new objects were presented to us
to be seen, but as if our intellectual senses were quickened
and rendered more acute, so as to perceive clearly what we
saw dimly, or not even dimly, before; though we might have

{0 Frassynons. (g) Dr. Thomas Brown.

292 LECTURES ON THE [lECT. XXIII.

seen it as now, if we had not been too dull of vision to per-
ceive what was in our hands."

What, then, has reason to say, when Divine Revelation,
throws in new materials, brings to liglit new facts, discovers
new relations in which we stand, erects a new standard of
sin and holiness, makes known to us new dangers, and calls
us to new duties? Her prcnince is widened. She has to
set to work on the new truths brought to her knowledge, and
to control the conclusions and practical judgments de-
duced from her previous narrow and penurious stock, by the
enlarged furniture and elements now before her. Her office
being not to supply the mind with ideas, but to Judge of
the agreement or disagreement between those already re-
ceived, it can of course only exercise itself upon such ele-
ments as are before it. Men reason, not only in proportion
to the strength of their reasoning faculties, but to the store
of materials laid in to reason upon, and the degree of care
bestowed in training up their several faculties to the habit
or art of perceiving, recollecting inferring. Shut up all the
senses, reason cannot exert herself for want of materials; open
one sense, and she can work on the ideas of that class and
no other. Ojjen a second, and her sphere is enlarged, and
she expatiates in a new field of knowledge.'' When Reve-

(h) Deism revealed.

The laie Bishop of Calcuita, Dr. James, illuslrates in a lively manner ihc instant
change in all our grounds of reasoning, which new (acts or new information may
occasion.

One single new fact, one single new principle, may throw light on a whole class of
difficulties. There may be periods of Christianity coming on which may unveil
much that is now dark and perplexing. What do we know of God's mind? What
does a subject of an earthly prince know of that human prince's mind?

"Let us ask whether the sheep that is folded and tended with so much care, can
possibly divine the real cause of all that is done by man with regard to his welfare.
If we were to suppose the animal gifted wiih a certain degree of sagacity, we may
imagine it might possibly arrive at certain conclusions; it might conjecture from see-
ing the fate of its fellow-creaturos.thal it^^elf was only reserved lo be killed hereafter
that it was served with additional food, only to make its carcase larger when killed-
bum never could discover that its flesh was designed only for ihe food of man, or
that the candle in the shepherd's lanthorn was made from sheep's fat, or his coat from
its wool. Suppose, however, another event. Let a man come and remove this
sheep from the pasture where it grazed to other pastures; a circumstance ihat, as far
as it had any observation of such matters, might have happened often before, with-
out any material consequence having been the result. Yet it might happen Uiat the
man was a thief, and the act of removal an act of feioDy, and the man to be put to

LECT. XXin.J EVIDENCES OF CHRISTIANITY.

293

lation then comes in, it is like opening a new sense to man.
He discerns a ne.v world. He finds that he stands in new
relations to God— that new facts have taken place, and new
duties are imposed on him.

So that we may say with Mr. Locke, that "reason is nat-
ural revelation, whereby the eternal Father of light and
fountain of all knowledge, communicates to mankind that
portion of truth which he has laid within the reach of our
faculties. Revelation is natural religion enlarged, and a
new set of discoveries cornintmicated immediately by God,
which reason vouches the truth of, by the testimony and
proof it gives that they came from God."

To appeal, then, to the moral sense or to conscience, as
affording any thing like a ground of objection to the mat-
ter of Christianity, '\i to overthrow all the authority of Rev-
elation. "Conscience and reason, or that modification of it,
which we call the moral sense, do not furnish laws which we
should obey, but point out when we agree with that rule of
action which had previously been established as our guide;
whether liiat rule be the law of tlie land, or the precepts of
a particular philos()|)hy, or the customs of society, or the
commands of God. Reason and conscience are casuists;
Revelation alone is the law."'

The believer, then, reasons from the Bible, as from self-
evident truths. When men say that they can believe noth-
ing that is unreasonable, we agree with them — but the
question is, what is unreasonable.'' If God gives us a Rev-
elation of his will, it is most reasonable for me to believe
the things contained in it, though I may not understand
them in all their parts. To object to the unreasonableness
of this or that fact, this or that doctrine, as unbelievers com-
monly do, is to suppress the main step in the argument —
the Revelation whicii intervenes — if there were no Revela-

deaili in consequence. Now if the sheep could reason with ever so mucli sagacity,
yet from the data wliich alone would have afforded it, it could never arrive at any
just conclusion in such a case; for thouo^h the act concerned itself, yet it referred to
principles of which it was not only ignorant but with which it was wholly unconnect-
ed."— .Semi-Sceptic, p. 65.
(i) Bishop John Bird Sumner.

294 LECTURES ON THE [lECT. XXIIl.

tion, to believe certain things might be just as absurd, as it
is now fit and becominii, because we receive them on the
authority of a divine religion.

"Having now," says the greatest master of reason per-
haps, which our country ever saw, "with our small bark of
knowledge, sailed over and surrounded the globe of the
sciences, as well the Old World as the New, there is another
part to be viewed, inspired theology, to survey which, we
must quit the small vessel of human reason, and put our-
selves on board the ship of the church, which alone pos-
sesses the divine needle for justly shaping our course

If we should believe only such things as are agreeable to
our reason, we assent to the matter and not to the author;
and therefore the more absurd and incredible any divine
mysteries are, so much the greater honor do we do to God
in believing them, and so much the more noble the victory
of faith." J

2. But we have dwelt too long on this topic. We pass

to the NECESSITY OF DIVINE AID IN ORDER TO BELIEVE ARIGHT

— the reasonableness of which rests on the same footing of
the authority of the Revelation. For if I am to submit
myself unreservedly to the divine discoveries of it, I am most
of all to submit to those declarations of human depravity,
and of the need of the agency of the Holy Spirit, without
which, all the other parts of the record will be of little avail
to me. The same book which calls me to believe, tells me
that I am a corrupt, perverse, prejudiced creature; and that
true Aiith is the gift and operation of the Holy Spirit. I am
bound, then, to submit to this statement, and implore the
proffered grace. Till this healing influence restores the
moral frame, no real and vital trust in the peculiar truths
of Christianity can be exercised. "The man is at a loss
for the simple conceptions which are the materials of the
argument of which Revelation treats. It is not in the power
of reasoning to supply those ideas themselves. Reasoning
cannot create the primary elements of the question. It can
only cement them together." ^

0) Lord BacoiT. (k) Chalmers.

LECT. XXm.] EVIDENCES OF CHRISTIANITY. 295

Nothing, then, is so reasonable as to follow the divine di-
rections, and seek for grace to produce the faith to which
Revelation addresses itself. Nor can any thing be more
becoming man, more agreeable to his accountable and im-
mortal being, more dignified and elevating to his intellect-
ual nature, than to bow implicitly to God, and receive all
his will with the silence and submission of conscious ignor-
ance and guilt. To act otherwise, is acting the most un-
reasonable, as well as the most rebellious part; for unless
men pray humbly for a vigorous and living faith, they will
find a way of believing only so much of the Bible as they
please. Their reason remains under the tyranny of the pas-
sions. Instead of being the governing faculty in the rnind,
she is like a weak eastern prince, dethroned by her usurp-
ing subjects, and that on account of her inability to enforce
her dictates; so that for once that she issues any orders of
her own, she is a thousand times ejther coaxed or com-
pelled to lend her name and authority, as Prince Henry III.
when in the hands of Montfort and the Barons, to the great-
est extravagancies and crimes.'

And, indeed, where the question of the Evidences of
Christianity has been candidly examined, the very same
temper of mind which led to a fair balancing of testimonies
in every step of the argument, will go on to operate when
the truth of Christianity is established. It will examine
what the faith is with wiiich the religion is to be received;
it will perceive the difference between a speculative assent,
and a cordial and thorough belief in the matters of Revela-
tion; and when it discerns the reasonableness of exercising
such u trust, it will discern also the fitness of submitting to
God's directions as to the manner of attaining it; and finding
it is described as the gift of God, it will pray and earnestly
seek for the communication of the gift from the source of
all light and grace.

In fact, it is highly reasonable for man, in every impor-
tant undertaking, and therefore most of all in the recep-
tion of Christianity, to be dependent on God, to feel his

(1) Deism Revealed.

296 LKCTURES ON THE [lECT. XXIII.

weakness and ignorance, and to rely on divine aid. Even
natural religion teaches us man's feebleness. Revelation
opens that disease to the bottom. Rexelaiion proceeds on
the fall and corruption of man. Revelation declares tliat
faith must be a living principle, operating upon the whole
soul. Revelation pronounces the Holy Ghost to be the
divine agent who produces such a faith. And nothing can
be so clear as the reasonableness of all this; the first step
in the argument being granted, that the Revelation requir-
ing this faith and promising this grace which produces it,
has come from God.

But let us consider, as we proposed,

III. The extent to which, fhom the nmture of the

CASE, FAITH SHOULD BE CARRIED.

For the case is this. We receive a Revelation from
Almighty God with a heartfelt repose and acquiescence in
the divine testimony. We do this cheerfully as the most
reasonable and becoming act of an accountable being to its
Creator revealing his will. We seek the grace necessary
for believing aright. Then surely the utmost care is neces-
sary not to go beyond, nor stop short in a concern of such
importance. We must be much on our guard not to add to,
nor diminish from, the testimony on which our faith rests.
We must be watchful not to impose our opinions or errors
on the divine record. For in proportion as faith resigns us
unreservedly to the directions of Christianity, we must see
that it be indeed to Christianity that we thus yield up our
whole understanding and heart. This is demanded by the
very nature of the case.

We travel an unknown road; dangers beset us on all
hands; precipices, and morasses, and bye-paths present
themselves. We have an unerring guide; but then we
must follow sedulously his conduct. We must not overrun,
not linger behind, not start on either side of the path
wherein he leads us.

If the case were different; if we were on our own bottom,
or treating a subject of human cognizance, or temporary
interest, errors would be of less moment; but in a divine
Revelation, where we know nothing but what we are taught

LECT. XXIII.], EVIDENCES OF CHRISTIANITY. 297

— where much is new, mysterious, sublime, incomprehensi-
ble, we cannot act too warily.

The extent, then, to which faith must be carried, is such
as to embrace all the parts of the Bible; to give to each its
relative importance; to stop, with minute and watchful con-
scientiousness, where the Revelation stops; and to express
ourselves as much as possible in the very words of the
divinely-inspired volume.

1. We must extend our faith to eveky part of the
Revelation made to us by Almighty God, not excepting
any, but considering the whole entire book as one complete
communication made by God to man, for the most impor-
tant purposes. We are to explore the Scriptures as a mine
of precious ore, where the vein runs in every direction, and
where a new source of riches opens continually on every
side, and when we least expect it.

We are not merely to believe, with a general faith, in all
that the Scripture reveals, without entering into detail, or
understanding the particular truths of which it consists; but
we are to pursue out the subject, and go into all its ramifi-
cations, and believe explicitly in each part of the matter of
Revelation.

The Scriptures relate facts which God has confirmed;
they contain doctrines which God has immediately inspired;
they hold forth promises and assurances concerning the
future, which God has engaged to accomplish; they lay
down rules of conduct, which God has prescribed; they
make discoveries of mysteries in the divine nature, and will,
and purposes, and operations, which God has been pleased
to attest. They contain sanctions and threatenings, which
God has seen fit to pronounce.

These various elements of truth, are partly involved in
the history of the patriarchal age, in the lives of saints and
prophets, in the rise and progress of the Jewish nation,
and in the series of tlie history of the kings of Israel and
Judah; and they are partly found in the divine poems and
psalms, indited by inspired men. Many truths, again, are
conveyed in the types and ceremonies of the law; and others
in the discourses of the prophets. Then, the gospels con-
38

298 LECTURES ON THE [lECT. XXIII.

tain large portions of truth; and the acts of the apostles,
and the epistles, yet larger, being the final dcvclopement of
the Revelation. Now faith marches through the whole land,
and sees what are the truths communicated in each part of
the Revelation.

Faith regards the perfections of God, his righteousness,
his law, his government, his decrees; the creation of the
world, the entrance of sin and misery, the fall of man, the
evil and desert of sin, the deceitfulness and wickedness of
the human heart, the immortality of the soul, an eternal
state of happiness and misery.

Faith especially regards the testimony of God concerning
his Son. It respects the exceeding great and precious
promises made in him; and the blessings of pardon, justifi-
cation, adoption into God's family, the grace of the Holy
Spirit, and the hope of everlasting life, which are bestowed
as the purchase of his death.

Faith becomes also the substance of things hoped for^ the
evidence of things not seen;^^ it penetrates the invisible world,
lays heaven and hell open to our view, contemplates the
hosts of good and evil spirits, with which we are surrounded,
and looks forward to eternity and the day of judgment, as
just at hand. These are merely some capital points; but
faith receives every subordinate one also, and omits nothing
that God has thought fit to communicate.

2. But not only so: this principle of faith gives to every
part of Revelation the relative importance which it finds
assigned to it. There is an analogy, a harmony, a propor-
tion, in the divine truths. They compose a whole; they
are united with each other; they spring one from another,
as we have frequently observed; they are revealed for cer-
tain purposes, with certain limitations, and in connexion with
certain preceding and following truths. Faith regards not
only the doctrine, but the manner in which it is communi-
cated, the frequency of its occurrence, the use to which it
is applied, the proportion in which its several parts stand to
each other.

(in) 1I.-I., xi. 1.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 299

The more we examine Scripture, the more we find that
its instructions are not all of equal importance to us, tliou'di
none are unimportant; and we must determine, from Scrip-
ture itself, what is important, and what less so. Some
truths are more obvious, more elementary than others.
Some are primary, if you regard them as in God; but sec-
ondary and matters of inference, if you regard them as
affecting man. Some are suited to one age of life and one
degree of progress, and some to another. Therefore all is
to be reverenced, followed, obeyed, in proportion as it is
more or less applicable to our own circumstances and duties.
The moment we gather any principle from Revelation,
and find it recurring through the Scriptures — for example
the infinite evil of sin — we are to admit it as a principle in
all our other studies of the divine book.

The moment we find any fact declared to be of a com-
manding nature, and to influence all the Revelation — for
instance, the incarnation of the Son of God — we are to
give it its position in all our conceptions of truth.

Tiie moment we find any doctrine explicitly declared in
the last and concluding part of the Revelation, the apos-
tolic epistles, to be the leading doctrine of the whole gos-
pel— for example, the cross and sacrifice of Jesus Christ,
and the justification which is by faith in his obedience unto
death — we are to give it tiic like prominence, and let all
other truths be ranged around it, and illustrate it.

The moment we find any state of mind and temper to be
characteristic of the evangelical dispensation — charity, for
instance — we are to give it that prominent station.

Thus faith rightly divir/es the word of truth; " places every
thing in its j)lace; not only follows Revelation in the detail,
but in the disposition and relative importance of its con-
tents.

3. But, more than this, faith stops, with minute and

WATCHFUL CONSCIKNTIOUSNKSS, WHERE THE ReveI.ATION

STOPS. Though it may think other truths follow from those
revealed, yet it attributes not the same authority to those
deductions, which it assigns to the revealed doctrines thcm-

(n) 2 Tim. ii. 15.

300 LECTURES ON THE [lECT. XXIII,

selves. The Christian must draw inferences; he must bring
out conclusions from premises, where the premises are
strong and clear; but if the premises are in the Bible, and
the inference not, he considers the one of divine, the other
of human, authority. He treads with such awe on tiie un-
known land, that he dares not venture beyond what God
has explicitly revealed. He knows not what may be in-
volved in a single step beyond the record.

Every thing is relative in the world, and in the holy
Scriptures, corresponding with our faculties, and answer-
ing the divine purposes in the government of man. Cer-
tain impressions are made upon us, according to our facul-
ties; not with reference to the essences and qualities of
things, but to what they are with respect to us, and the
impression they make upon us. All objects strike our organs
of sense, and speak to us in that language; which is the
only one we can understand. God is pleased to address
us in the same manner. If men were constructed differ-
ently, objects would make a different impression on us.
Quicquid recipitur, recipitur modo recipientis. We have
no right to demand information as to the essences of things,
which God conceals. God represents himself to us accord-
ing to the relations in human life, with which we are acquaint-
ed, as Judge, Rewardcr, Guide, Father, Deliverer, Benefactor.
The truths in Scripture, tliercfore, are to be minutely and
exactly followed, as they are there revealed, without super-
addition or subtraction. The divinity of Christ, the atone-
ment of his deatii, the person and grace of the Holy Spirit,
faith receives as trutlis contained in the Scriptures, though
we cannot comprehend tliom. But what do we compre-
hend? The being and attributes of God.^^ Infinity.'' Faith,
therefore, keeps closely to the limits of the divine manifest-
ation.

This point is of the last moment. Much concerning the
fall of man, the decrees and purposes of God, the opera-
lions of grace, are of a nature to demand constant caution,
lest human reasoning should attribute to its own inferences,
the authority which belongs only to the divinely inspired
premises. The inferences may be right or wrong. They

LECT. XXni.] EVIDENCES OF CHRISTIANITY. 301

arc not in the record; and faith, therefore, insists not on
thctn as divine.

The progress of true faith in the present day very much
appears,. in its following more simply the several parts of
the divine word, without attempting to deduce inferences,
or frame systems from them. In religion, as in natural
philosophy, men must be students and inquirers. Formerly
they made hypotheses about the laws of nature; they thought
they understood the essences of things. At length they
acknowledge they know nothing beyond the phenomena.

Now, in Christianity, the declarations of the Bible are
our phenomena, our first principles. As faith is more simple,
it acknf)wledges it knows as little of God and his will and
counsels, abstractedly and hypothetically and universally, as
we profess is the case with regard to his works. Faith con-
fines herself to the record, and stops where that stops.

Still, as in philosophy, axioms are framed, laws of philos-
ophising laid down, principles adopted, facts accumulated,
generalized, and established as maxims of natural science;
so in the Bible faith has found her axioms, her laws, her
principles, her facts.

But, as in natural philosophy, these are always referable
to first principles, and every thing is tried and examined by
them; so is it in religion. The Bible is still our standard;
and every thing there found is a part of those first princi-
ples to which all subsc(iuent advances must be referred.

And as there are discoveries made in the natural world,
by cautious observation and simple obedience to fact and
experiment; so, in the Bible, faith, by the same means,
makes continual discoveries; not, indeed, in the great fea-
tures of truth — for those rest upon a few facts, expounded
by a few main doctrines — but in the detail, the application,
the effects, and use of truth.

4. And this leads the Christian to follow, as much as
possiBLK, THK LANGUAGK, as wcIl as the scntimcuts of the
holy Scriptures. The disposition to acquiesce in God's
Revelation is so entire, and the fear of overstepping the
limits of the record is so wakeful, that the true Christian
naturally and almost necessarily adopts the expressions,

302 LECTURES ON THE [lECT. XXUl.

delights in the phraseology, employs in preference the words,
and appeals perpetually to the authority of the sacred word.
The Bible is a book by itself > Its sanctity, its new and
heavenly doctrines, the inspiration under which it was writ-
ten, invest it with a peculiarity which no human wisdom
can imitate. It has been uniformly found, that when the
faith of the church has declined, the language of Scripture
has become neglected. The Bible was seldom cited during
the dark ages. At the Reformation the use of its terms
and expressions revived with a love for its main doctrines.

In fact, the Revelation itself provides for this. The
apostles oppose the wisdom of God to the wisdom of men,
and the words of the Holy Ghost to those of human inven-
tion. Which things also ive speak, not in the words which
mail's wisdom teacheth, but ivhich the Holy Ghost teacheth, com-
paring spiritual things with spiritual." The same direction is
involved in the commands to search the Scriptures, to hide
them in our heart, to make them our counsellors, to meditate
therein day and night, to delight in them above gold and pre-
cious stones to account them sweeter than honey, yea than the
honeycomb, to rejoice in them as one that jindeth great spoil.
He that does this, insensibly adopts their manner of expres-
sion, their turn of thought, their way of stating things; his
mind is cast into the mould of the Bible, and he labors to
receive more and more its exact form and impress.

Such, then, being the nature, reasonableness, and extent
of faith, a reflection or two may be offered, before we pro-
ceed to our conclusion, on the tranquillity of mind which it
produces; and on the necessary influence it exerts on the
whole life of a Christian.

1. Observe the tuanquiij.ity which this faith produces.
There is an acquiescence of mind in divine truth, a cheer-
ful resignation of the understanding and will to the testi-.
mony of God. Thus one great end of Revelation is at-
tained.

The perturbation, the forebodings of conscience, the ap-
prehension of futurity, the dread of the almighty Arbiter of
the universe, the uncertainty of human opinion, the tossings

(o) 1 Cor. ii. 10.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 303

and tempests of conjecture and prejudice, are all terminated.
Faith settles every thing. The truths of Scripture are as
exactly adapted to this exercise of a contrite and liun\ble
mind, as the light of heaven is to the natural eye. The
same divine Spirit, which indited the Scriptures, knew what
was in man, and disposes his heart to receive what is
revealed. The result is a tranquillity of soul, arising from a
correspondence between the faculty and the object. Reli-
ance on the inspired Scriptures brings that calm joy, which
tlie revelation of such important truths might be expected
to produce.

The discovery of truth, of whatever kind, is delightful to
man.i' Mathematical knowledge, physical, metaphysical,
create repose in a certain way, from the pleasure of discov-
ering what is new and useful in the worlds of science. But
in divine truth there is that repose which springs from the
impression of the greatness of the mercy vouchsafed in
Revelation, of the magnitude of the truths communicated
both in themselves and to man, of the high and elevated
and purifying effects produced, of the bright and cheerful
hopes awakened. The soul attains its rest. Faith com-
pletes the noblest instinct in man, that natural pulse which
he has after truth and happiness. It meets his inmost wants,
it agrees with his accountable nature; and with .all his pri-
mary duties to Almighty God.i Faith rectifies, as it were,
the illusions of vision; brings forward into near view those
eternal things which, from their remoteness, are apt to be
cither wholly overlooked or appear but faintly in the utmost
bounds of the horizon; and removes backward and reduces
to their true comparative size the objects of the present
life, which are apt to fill the human eye and assume a false
magnitude from their vicinity.'' And this is the source of
tranquillity.

Faith especially fixes the mind on one grand object, in
which all the lines of revealed truth converge, as in their
centre, the person of Jesus Christ: and thus brings us to

(p) !■■» logique est un besoin de I'cspirt, comme la religion est un besoiii de Tame.
— Frayssinous.

(q) Led. xiv. (r) Wilberforce.

304 LECTURES ON THE [lECT. XXIII.

the fountain of felicity. The very conviction of our own
ignorance and of the infinite wisdom and truth of God, pro-
motes the same calmness of spirit. I am in a dark and sin-
ful world; I am surrounded with mysteries; but my heavenly
Father has revealed to me a sufficient guide; things are all,
practically speaking, well; he assures me all shall be cleared
up in a future world. I leave them with him; I fullovv by
faith in the track of j)atriarchs and prophets, evangelists and
apostles; my mind is tranquil, and resigns itself to God; I
give over conjecturing, reasoning, disputing, in order to

BELIEVE.

2. Nor is it difficult to perceive how this foith is the

PRINCIPLE OF THE CHRISTIAN LIFE. For aS tllC CyC rC-

ceives the light and directs the whole body, so faith, the eye
of the soul, receives the light of Revelation and directs the
life. All depends upon it. Truth operates on the heart
only as it is appropriated by this principle. We wonder not
that it is described as the grace which apprehends the pro-
mises of Christ for justification, which works in a way of
love to the things revealed, which overcomes the smiles and
frowns of the world, which purifies the heart, which pro-
duces uniform and cheerful obedience. It cannot be other-
wise. If it be a living and active principle, it is the reli-
ance of an enlightened and renewed heart upon the testi-
mony of Almighty God; and every act of it excites the cor-
respondent affections and produces the becoming conduct.
As it respects the testimony of God in Revelation itself, it is
the first link of union between truth and the heart of man;
as it respects the promises of forgiveness in a Saviour, it is
the instrument of justification;' as it regards the entire
compass of truth and duty, of which Christianity consists, it
is the principle of the whole life and behavior; as it looks

(s) The act of failli as justifying, and juslifying alone, and yd as standing, in
other views, in connexion with the whole Christian life, has been tliiis illustrated.
While the poor criminal, who lied to the altar for refuge, laid hold of the horns of
it with his hands alone, his heart would beat, his blood circulate, and his other limbs
and senses perform their proper functions. Thus the penitent sinner by faith alone
lays hold of Christ; yet his soul is alive to God; and all the graces of the Christian
life are at the same lime exercised according to their proper nature and functions.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 305

forward into futurity, it is the parent of hope, and the spring
of love, patience, enterprise.

Let ine, then, in conclusion, press on all before me the
importance of examining themselves whether they have a
lively faith; of imploring the grace of the Holy Spirit to
impart to them tliis blessing, or increase it if they already
possess it; and of ever retaining that humility of mind
which the highest degrees of it are best calculated to
enforce.

I. Examine YOTiu>;Er.vF,s, my young friends, whether your
faith be living and influential or not; a mistake here is very
common and most destructive. That you assent to the
truth of Christianity I doubt not. That you are in some
measure impressed with the force of the evidences which
we have been considering, I am ready to admit. That you
have some knowledge of the main doctrines and duties of
Revelation, and some persuasion of the importance of them,
I allow. But, I ask, is your faith such as the Scriptures
describe that of the first converts to have becn.^ Does it
consist of those elementary qualities, lead to those feelings,
produce tliose fruits, issue in that tranquillity of heart, which
it did in the apostolic times? Does it bring not only
knowledge, but love; not only assent, but persuasion; not
only profession in words, but obedience in the life and con-
duct.^

Alas! too many before me have, I fear, no true faith.
They have never sought for it by fervent prayer. They
have never appropriated to their own use the <rreat truths
of Revelation. They have never seen tiie glory and reposed
on the sacrifice of the Son of God. They have never built
on him as the sure foundation of hope. They have never
looked to him, as the bitten Israelite to the brazen serpent,
for healing and life. They have never fled to iiim as the
manslayer fled to his city of refuge. They have never sought
deliverance and salvation in him, as Noah entered the ark
and escaped the threatened deluge. Truth lies torpid and
inactive in their understanding. It never j)enelratcs the
soul, never rouses to exertion, never warms with love, never
39

306 LECTURES ON THE [lECT. XXIII.

constrains by the secret charm of gratitude for benefits
received.

No; you are yet dead and lifeless as to God. Your
faith is a mere speculative act of the understanding. You
never read with devout prayer for the illumination of the
Holy Spirit, the records of Revelation; it is neither your
companion nor your delight. Any book is more interest-
ing; any tidings produce more impression. And is this the
manner in which you receive a communication from your
Creator, your Benefactor, your Sovereign, your future
Judge.'* Is this the return you offer for the condescension and
grace of a divine Revelation? Is this the use you make
of the stupendous discoveries of eternity, and the infinite
blessings of redemption? Is this the way you prepare for
an everlasting state? What! you hear of God, and never
believe in iiim; you hear of a Saviour, and never receive
him; you hear of the fallen and guilty condition of man,
and never tremble on account of it; you hear of heaven
and iiell, and never prepare to attain the one and escape
the other.

Atvake, then, thou that sleepesi, and arise from the dead.^
Remember, a mere notional faith is a mockery of God, a
frustrating of all the ends of Revelation, an aggravation of
your guilt, a resigning yourself to the same punishment
with those fallen spirits who only believe and tremble.

But you are aroused to some consideration. You are
convinced that your present nominal Christianity will not
suffice. You ask me how you can obtain a lively faith.
I direct you then —

II. To IMPLORE THE GRACE OF THE HoLY SpIRIT TO

IMPART TO YOU THIS BLESSING. A truc faith, like a true
love to God, can be obtained in no other way. And our
heavenly Father has promised his Holy Spirit to ihcm that
ask him. It is the capital blessing of Revelation, next to
the gift of a Saviour; or rather, it is the blessing through
which the gift of a Saviour and every otiier gift becomes
truly beneficial to us. The influences of grace, like dew

(I) Eph. V. 11.

LECT. XXIII.] EVIDENCES OF CHRISTIANITY. 307

in the natural world, soften, penetrate, and fertilize. The
hardest heart yields to this sacred power. The will is
changed; tlie importance of truth is perceived; the mind is
directed with a strong self-application to the consideration
of the doctrines it had before passed over; the emotions of
fear, alarm, remorse, penitence, are awakened; the soul be-
comes contrite. In such a heart, as in a genial and fruit-
ful soil, faith quickly grows up. The man who had been
exercising the natural capacity of believing on human tes-
timony all his life, and had always been roused, directed,
animated, consoled, alarmed by it, according to the matter
of that testimony; whilst he had never exerted that capacity
upon divine Revelation, nor once yielded his heart and con-
science to its discoveries; this man begins to come to him-
self, to act as a reasonable being, to repose on the word of
the eternal God that faith which he had been previously
refusing to do.

All is now hopeful; life appears; he now earnestly prays
for the grace and assistance of which he feels deeply the
need; he seizes his Bible; he reads it with new eyes; it
seems to speak to him individually; he receives with the
simplicity and affection of a child all that his heavenly
Father declares; he applies truth to its proper purposes.
The first is to lay him low in contrition for sin; the next is
to fix his eye on the meritorious cross of his Saviour; the
third is to produce peace of conscience, by the forgiveness
of sins. The following steps of love, gratitude, obedience,
separation from the world, holy mortification of sin, follow.

Go on, then, in this course. Implore daily the aids of
grace to repair a decayed, and succor a trembling, and con-
firm a feeble faith. Faith is a constant victory over inter-
posing doubts. It is a conflict, in one form or other, with
the objections and fallacies which we considered in our last
Lectures." It is a conquest over the dictates of mere
human wisdom and the conclusions of mere external per-
ception. It unites us with Christ, takes up the cross,
endures as seeing him who is invisible, realises eternal and

(u) Lectures xxi, xxii.

308 LECTURKS ON THE [lECT. XXHT.

future blessings — and looks not at the things ivhich are seen,
but at the tilings which are. not seen.'"'

You must, therefore, continually depend on the succors
of grace to strengthen in you the habit of faith, and pre-
serve it in life and vigor; to give you the impression of its
REASONABLF.NKs^, after having once admitted the truth of
Christianity; and to lead you to exercise it to all the extent
which the nature of the case demands, and apply it to every
part of Scripture.

Thus will you grow in faith more and more; interposing
doubts and objections will less annoy you; the temptations
of Satan will less prevail; nay, the shield of faith avill

QUENCH the FIEKY DARTS OF THE DEVIL.^

III. And in this progress, you will learn ever to retain
THAT HUMILITY OF MIND, which the highest degrees of faith
are the best calculated to produce. For this most pecul-
iarly becomes us in a state of discipline and comparative
darkness, like tiiat in which we now are. The divisions of
the church have much arisen from a want of the due union
of humility with faith. And yet the very nature of this
grace should, and will, in proportion as it is genuine, pro-
duce lowliness of mind.

Humility is the very handmaid of true faith; the only
soil where it will flourish. While pride, and presumption,
and unholy curiosity engage the heart, doubts prevail, objec-
tions retain their force, faith cannot enter. And if these
evils ever regain their influence after they have been de-
throned, fiiith languishes, doubts thicken, objections recur;
the strength of the soul is gone; eternal realities fade from
the view; temporal interests assume a false magnitude;
Satan, the great adversaiy, gains an advantage over us;
and sensual passions are at hand, as instruments of his
snares.

Let us, then, walk in humility of heart. This is the les-
son of the entire revelation of the Gospel; and more espe-
cially of the subject to which we have been now attending.

We should be thankful, indeed, for the sure testimony of
God, and for the least measure of true faith in it. This

(v) 1 Cor. iii. (w) Eph. vi. 16.

LECT. XXIIT.J EVIDENCES OF CHRISTIANITY. 309

blessing is incalculable. Compared with the darkness of
nature, Revelation is a blazing light; the Saviour is the Sun
of Rigliteousness; the gospel a day of illumination and joy.
But still, as respects our own imperfect apprehension of
these blessings, our dangers from our spiritual adversaries,
and the brighter discoveries of eternity, we are in an ob-
scure and confused state. f'Ve walk by faith, not by sight.^
We see through a glass darkly,^ — in an enigma — we speak
only as children; we know partially. We are making our
way through the night of this world; faith is only as a lamp
glimmering in a sepulchre, sufficient to guide our lowly path,
but never intended to administer to our self-confidence and
pride. It has its best effect when it leads us to repose on
the sure word of prophecy, and thereunto to take heed, as unto
a light shining in a dark place, till the day dawn, and the day-
star arise in our hearts.^

(x) 2 Cor. V. 7. (y) 1 Cor. xiii. 12. (z) 2 Pet i. 19.

LECTURE XXIV.

THE SOUND INTERPRETATION OF THE REC-
ORDS OF REVELATION.

2 Tim. ii. 15.
Rightly dividing the word of truth.

Having considered the faith with which the divine records
of Christianity are to be received, it is necessary, in the next
place, to offer some remarks on the just method of inter-
preting the meaning of those records which such a faith
implies.

For, in an age of literary innovation and intellectual dar-
ing, men may admit, generally, the Christian religion, and
even pass over, without remark, the description of a true
faith; and yet may evade the whole design of Christianity,
by a false system of interpretation. For as in the dark
ages an excessive superstition bowed to the mere au-
thority of the church; so, in the present day, a bold and
hazardous licentiousness may throw all the peculiar doctrines
of the Bible into doubt and uncertainty. We have now
the corruptions of eighteen hundred years flowing together.
We have a secret infidelity, under the name of Christianity.
It is important, therefore, to consider what clue we may
find in the principles laid down in our former Lectures, to
guide us on our way.

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 311

Now, the observations already oifered on the nature, rea-
sonableness, and extent of faith, imply all, and more than
all, that we can require. Indeed, we might throw ourselves
back upon the Lectures on Inspiration,'' where we found
that every thing was simple, human, ordinary, as to the man-
ner in which the sacred writers conveyed to us those in-
structions which were inspired and superintended by the
Divine Spirit. But the class of young persons, whom I
have especially in my eye in these discourses, require details.

Let us, therefore, consider the right method of interpret-
ing Scripture, as springing directly from a true fatih;

as AIDED RV common SKNSR AND THE ORDINARY LAWS OF

HUMAN language; and as suggested and amplified by

THE particular CHARACTER OF AN INSPIRED BOOK.

I. Let us consider how a right method of interpreting
Scripture springs directly from a true faith.

1. For such a faith implies an honest application of our
NATURAL understanding to the sacrcd scriptures as a reve-
lation from Almighty God. The key to all sound interpre-
tation, is a due reverence for the divine writings, in opposi-
tion to levity, to human fancies, to a scornful spirit, to at-
tempts to force a meaning on the holy word. The very
essence of faith is submission to the testimony of God.
Reason closes her reign, as to the matter before her, when
she opens the book of God, and faith ascends the throne —
leaving to reason her proper province, the subordinate min-
istration of arranging and expounding the new and majestic
truths thus brought before her.

Faith in Christianity, is nothing more nor less than faith
in the things of which Christianity consists — faith in the
matter of Revelation — that is, in the real and honest
meaning of the words and sentences, conveying those mat-
ters to reasonable and accountable beings. This speaks
for itself. Is faith merely a pretence, which allows, gener-
ally, a submission to divine Revelation, and then rejects, by
piecemeal, the particulars of which that Revelation con-
sists? Is that faith? Or, is it faith, to pretend plausibly to
receive the Bible as the unerring word of God, and then to

(a) Led. xii. and xili.

313 LECTURES ON THE [leCT. XXIV.

bring our own opinions, our own notions, our own preju-
dices, and impose them on that word? Is it faith to profess
an unreserved obedience to the statute law of heaven, pro-
mulgaled by the great Sovereign of the universe — and then
to cavil, to elude the plain sense, to alter all the provisions
of that statute law? What! is natural religion to be the
limit of our faith in revealed, and all beyond to be explained
away or exscinded? No. A true belief involves, in its
very first exercise, an honest application of our natural
understanding to the matters of the divine Record, as rest-
ing on the testimony of Almighty God.

2. Faith includes, in the next place, a thorottgh wii.r-iNC-
NESS to submit our undekstanding and heart to all

THE TRUTHS WHICH Goii IS I'X.KASF.n TO RKVP:\U. lu faCt,

without an unprejudiced, and docile temper of mind, no
book on morals or religion can teach; much less can the
Bible. False interpretations, spring from man's perverse
resistance to the matter which a simple and obvious render-
ing would bring out. Now, this is intolerable. The least
true and lively faith will produce something of that humility
before the infinite Creator, that sense of ignorance, that
conviction of the immeasurable distance between God and
man, which bow the whole soul before the discoveries of
Revelation. A natural interpretation of the Bible follows
of course. The student comes to it to be taught; he sits as
a scholar to receive instruction; he presents his understand-
ing and heart as a plain, unwritten tablet for the divine
Author of Revelation to inscribe therein whatsoever he
pleases. This is of the very essence of faith.

In fact, the whole of our present subject is merely tiie
working out of the particular habit of mind of which faith
consists, and to which it leads. "The Bible," says Thomas
a Kempis, "must be read in the same spirit in which it was
written." This temper will not, indeed, enlarge the powers
of the understanding or discernment beyond the reach of
man. Mysteries will be mysteries still; but it will give a
sincere and unreserved desire to know God's will, to receive
from Scripture, and not to bring to it, the truths of religionj
and to interpret the divine word according to its own prin-

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 313

ciples and discoveries, and the analogy of its doctrines; and
not according to preconceived opinions, natural religion,
the reasonings of men, the notions of the world, the preju-
dices of a sect, the prescriptions of a church, or the stand-
ard of theology which may happen to prevail in any par-
ticular place or time.

3. Again, faith puts us in possesston of many of the
BLESSINGS of which the Scriptures treat, and gives us a just
apprehension of the great subject of divine Revelation.
Even a work of human literature and science, can only be
understood by those who know somelhing of the general
matter treated of. He who loves the science, and enters
into it, will be the best interpreter; will take the greatest
pains; will have the largest share of self-distrust, when diffi-
culties arise; will take things in their order, and apply them
for the opening of his way to further advances. Whereas,
a man who knows little of the matter treated of, or who has
no delight in it, or is possessed with an hypothesis contrary
to its first principles, will make out very little to purpose.

Thus in the Bible, interpretation to one who is in posses-
sion of the blessings treated of, is rather intuition than
reasoning. Ninety-nine things out of a hundred, which
puzzle the merely learned theologian, are to him obvious
and clear. In reading, for instance, the epistles of St.
Paul, if he has obtained the chief blessings there delineated,
and is in the practice of the duties enjoined; if he has felt
the discoveries made of man's fallen and sinful state; if,
by the particular application of the principle of faith, he
has reposed a humble trust in the propitiation of the Son of
God, and has received the blessing of a free justification;
if he has been led to love Gud by the influences of the Holy
Spirit, and is delighting to walk in his commandments — if
he has all these things, of course he has a key to the inter-
pretation of the language relating to them.

But if in studying these epistles, a man sets out with a
high opinion of his own understanding and his own merits;
if he has no perception of his fallen and guilty state; if he
has no viesv of his need of a Saviour, no reliance upon his
sacrifice, no love to him, no desire to obey him; — what can
40

314 LECTURES ON THE [lECT. XXIV.

he make out of the language of St. Paul? What will he
do as an interpreter? He will, he must perplex himself and
others; he will use terms without meaning; he will bring
down the divine doctrine to his standard; he will put things
out of their place; he will be inconsistent and obscure, and
perhaps contradictory, in his expositions; he will be a far
worse interpreter than the simplest Christian that has true
faith to perceive the scope and tendency of the matters
treated of The simple Christian may sometimes be formally
wrong, he may mistake a particular argument, he may push a
point beyond its bearing; but he will be substantially right.
No man thoroughly understands a practical subject, except
he has experienced it so far, as to be able to compare what
he reads or hears with what he finds in himself or knows to
be found in others. The possession of the things treated
of is the best clue. Other men make truth, this man obeys it.
4. Then faith leads us to sl:ek the assistance of God's
BLESSED Spirit in rightly understanding the Scriptures. It
is by this aid we attain that actual experience of many of
its blessings which we have just been advening to. The
Christian finds the Bible to be a Revelation, with an accom-
panying promise of the Holy Ghost, to dissipate that men-
tal darkness which the same Revelation declares to be the
effect of the fall. He implores, iherefcrre, the grace of
God, the illuminating power, the aid which removes preju-
dices, which shows the force and harmony of doctrine, which
opens the meaning, and demonstrates the necessity, and
points out the adaptation, and gives the beauty of truth.
Thus he calls to mind the Saviour's last act when he discours-
ed with his disciples, over whose minds the notions of a tem-
poral Messiah had tiirown a cloud, and whose very love to
their master, being ill-directed, interfered with their just
conceptions of his kingdom; he reu)einbers that our Lord
opened their understanding that they might understand the Scrip-
tures; he remembers that the apostle prayed for the Ephe-
sians, that they might have the spirit of icisdom and revelation
in the knowledge of Christ, the eyes of their understanding being
enlightened^ And thus he unites prayer for these blessings

(b) Luke xxiv. 45] Eph. i. 17, 18.

LECT. XXIV.] EVIDENCES OF CHRISTIANIY. 315

with every effort of his judgment in the interpretation of
the Scriptures; he leans not to human wisdom, but seeks of
God divine teaching and grace.

5. Faith also guards us against the danger of hazard-
ous INTERPRETATIONS, OR A FALSE USE OF DIFFICULT PAS-
SAGES.

The will of man is deeply concerned in all departures
from the trutli.*= No fundamental principle rests upon one
or two difficult texts. If there be that singleness of heart
which is involved in a lively faith, no danger will arise from
the misunderstanding of such passages — and they are but
few. The peril arises, not from the existence of such pas-
sages in Scripture, but from the wresting them, when we are
unstable and unlearned, to our own destruction.'^ Whereas,
if faith meets these texts, she either wholly leaves them, or
else uses them to the purposes for which the entire Revela-
tion of Christ was communicated. The perverse disputings
which the apostle guards us against, are of men of corrupt
minds.^ Men of humble minds, endued with true faith, fall
not into perverse disputings; if controversies arise, they will
not be perverse, they will not be of men who corrupt the word
of God, they will not be of men who handle the word
of God deceitfully. Thus faith shapes her course safely
amidst the shoals and quicksands, where human presump-
tion would make shipwreck.

6. Finally, the same principle of submission to God's
testimony will dispose us to resort to all necessary
HELPS, according to the nature of the different cases which
arise. A possession of the main blessings of Christianity
and reliance on the assistance of the Holy Spirit, will guard
the Christian against material error; but will not exempt him
from the necessity of various subordinate helps for attaining
a more adequate knowledge of truth in all its bearings and
proportions. Divine Revelation is indeed perfectly distinct
from human science, as emanating from the fiuntain of wis-
dom; yet it has this in common with ordinary science, that

316 LECTURES ON THE [lECT. XXIV,

it flows through the channel of hum;in instruction. We
must receive it not as the ivorcl of men, but as it is in truth, the
word of God; *" but we n)ust nevertheless examine it as it is
delivered, clothed in the language of men, and subject to
the general rules of composition. This is the province of
human learning; the matter being still unreservedly sub-
mitted to, as coming from God himself, and infinitely supe-
rior to the mere petty arts of human criticism. Supersti-
tion blinds the eyes of men, forbids them to study the Scrip-
tures, and enjoins an implicit obedience to the traditions of
the church. Enthusiasm rejects all human aid and professes
to rely exclusively on the illuminating Spirit. A well-in-
formed faith avoids each extreme. It relies simply on the
divine aid for the matter of truth; but for the form she con-
sults all those helps which a good providence places within
her reach; the labors of commentators; the writings of the
fathers; the confessions of particular churches; the general
consent of the universal church in all ages and places; the
aids of travellers, historians and naturalists; all the lights
cast on the study of the original languages, and the kindred
dialects; the continual elucidation of living students;
together with the deductions of reason as to the relative
bearing of the things laid before us. Only these aids will
be consulted not as primary, but subordinate; not as masters
and lords over faith, but servants and ministers to her; not
as permitted to meddle with the matters revealed, but in
order to arrive at the fact, what are really the revealed
matters.

In these various respects, then, a just exposition of the
meaning of Scripture springs directly from faith, because
the true and living faith which receives divine Revelation,
receives the particulars of which that Revelation consists.

But whilst a right interpretation has this source, it will be
materially aided by,

II. Common sense and the okdinauy laws of human

LANGUAGE.

Faith having laid the foundation of a just understanding
of Scripture, hands us over to the general dictates of con-

(0 1 Thess. ii. 13.

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 317

science, and the rules by which language is ordinarily inter-
preted. To leach by human language, is to teach by ideas
which already form a part of the stock of human knowledge.
If terms are used in a new sense, they will be found to be
explained by the sacred writers. If divine grace is neces-
sary to the reception of spiritual things, this also will, as
we have frequently observed, be fairly avowed in the Reve-
lation itself. But the language will, after all, be human, and
be subject to the usual laws by which ideas are conceived
and expressed. There is, indeed, a poverty in all language;
and translations, and distance of time and place, may throw
an ambiguity over certain passages of ancient authors; yet,
in point of fact, there is only one true sense to be attached
to any word, in any writer, ancient or modern; which sense
is indicated by the connexion and series of the discourse,
by its subject-matter, by the design of the speaker or writer,
or by some other adjunct.

In common life, no [)rudent and conscientious man in-
tends that a diversity of meanings should be assigned to
what he writes or says. And if books are handed down to
us, as of authority and credit, it is because they were com-
posed with integrity of purpose. Now, if this be the prac-
tice in all fiiir and upright intercourse between man and
man, much more is it so in the Book of God. The per-
spicuity of Scripture, the plainness and simplicity of the
style, the artless form of the narrative parts, its brief and
diversified hymns and psalms, the gospels and epistles
penned by the Evangelists and Apostles, for popular in-
struction; the manner in which truth is generally conveyed,
surrounded with practical uses, and as occasions served to
develope it — all this assures us that the ordinary common-
sense laws of human language, are our safe guide in the
interpretation of the sacred Records. The design of God
in his Revelation would be lost to his creatures, if an end-
less multiplicity of senses were once admitted.

Some chief rules, however, may be laid down, which are
nothing but the application of these principles: but which
still may be of use in a day like the present, when novelties

318 LECTURES ON THE [lECT. XXIV.

of all kinds are afloat, and the very grounds of an honest
interpretation are disputed.

1. The si.mi'lf:st sknsk is generally the true one.
The Bible is the most popular book in the world. "Where
the simple and obvious sense will stand," says the judicious
Hooker, "he that departs from it, goes farthest from the real
mind of the Spirit." The methods of obtaining this sense
are not arbitrary, any more than in any other book; but
fixed by laws drawn by experience and observation from the
nature of language. All important truth lies on the sur-
face of the Scriptures, recurs again and again, is stated in
a variety of forms, and presented in many different lights.
No man can mistake it, so far as the comprehension of it
depends on the terms employed. It is not interpretation,
but faith which is wanting. It is the passions of men, not
the difficulties of Scripture, which corrupt our decisions.
The vast bulk of mankind are quite as capable of under-
standing all its main statements, as the learned few, though
these can combine truth better into a system, and defend it
more successfully against the arts of sophists. This one
rule embraces nine hundred and ninety-nine parts out of a
thousand of the doctrinal and preceptive parts of the Bible.
2. If the sense of certain passages be not obvious, then
consult more at length the occasion oe the book being
WRITTEN, the time when it was published, the persons to
whom it was addressed, the context by which it is sur-
rounded. This is what an honest man does as to any human
writing. Generally the sense is simple, and he follows it.
If difficulties occur, he pauses, he reads the passage again,
he looks to the preceding and following sentences, he con-
siders the occasion, the persons, the time, the general sub-
ject of the writing. Thus he soon obtains the true mean-
ing, or a meaning not very remote from the true one. For
no material fiilse sense can be put upon a particular expres-
sion, but some other expressions in tlie sentence, some other
parts of the narrative or argument will detect it. The
false meaning may suit some few of the surrounding
terms, but not all; and, like a key to a lock, unless it be the
true one, it will only be the more difficult to pass, as force

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 319

and violence are applied. Matters of history, names, chro-
nological dates, geographical niceties, genealogies, lie gen-
erally the most open to uncertainty; and it is of little com-
parative moment to determine these things over accurately,
so far as the practical influence of Christianity is concerned.
Other passages are illustrated by the usages of the time,
by the observations of travellers in the east, by the estab-
lished force of proverbial language, by the comparison of
parallel phrases. Here a cautious criticism has her natural
province, and no limit can be assigned to the just improve-
ments and discoveries vvliich every age brings. All this is
the dictate of common sense. Another rule follows.

3. Let BKIKF PASSAGES BE EXPLAINED BV THOSE THAT ARE
MORE FULL ON THE SAME OR KINDRED SUBJECTS. The COl-

lation of parallel texts is the master-key to the Holy Scrip-
tures. It makes the Bible its own interpreter. It surrounds
the short, apophlegmatic summaries of truth with a divine
exposition. It gives the pregnant word its real, because in-
spired, meaning. I read of the Almighty being a rock, a
refuge, a hiding-place; I read of Christ being the shepherd
of his people; I read of the preaching of the cross; I read
of the Comforter of the church. I want to know the im-
port of these or the like brief phrases. I turn to what the
same sacred writers have themselves said more at length on
the same topics. This is my clue. I throw into the single
term all the ideas conveyed in the enlarged instruction.
Thus the mysteries of the being and perfections of the eter-
nal God, of the incarnation, of the sacrifice of the cross,
the fall of man, the operations of grace are all expounded
for me by the presiding Spirit. The prophecies of the Old
Testament, again, are thus made to illustrate the transac-
tions of the New; and the history of the New to reflect
light upon the Old. The phraseology of the Mosaic econo-
my is thus traced out in the language of the Evangelical, and
is interpreted according to that more spiritual dispensation.
The historical parts of Scripture arc also blended in one
body with the preceptive; and the prophets' allusions to
passing events, are illustrated by the reigns of the kings
under whom they flourished.

320 LECTURES ON THE [lECT. XXIV.

There is nothing which is necessary for man to know, but,
if it is expressed concisely and briefly in one part of Scrip-
ture, is given more fuliy and explicitly in another. It is the
same inspiring Spirit that speaks every where, and it is our
duty to follow his infallible guidance.

"I will not scruple to assert," says Bishop Horsley, "that
the most illiterate Christian, if he can but read his English
Bible and will take the pains to read it in this manner,"
(comparing the parallel passages according to the referen-
ces,) "will not only obtain all that practical knowledge
which is necessary to salvation, but by God's blessing will
become learned in every thing relating to religion, in such
a degree, that he will not be liable to be removed, either by
the refined arguments, or by the false assertions of those
who endeavor to graft their own opinions upon the oracles
of God. Let him siudy the Bible in the manner which I
recommend, and let him never cease to pray for the illumina-
tion of that Spirit by which these books were dictated, and
the whole compass of abstruse philosophy and recondite his-
tory shall furnish no arguments with which the perverse will
of man shall be able to shake this learned Christian's faith."

4. Let FIGURATIVE AND POETICAL PARTS BE INTERPRETED
BY THE FIXED AND ORDINARY LAWS WHICH ARE CONSTANTLY
APPLIED TO SUCH LANGUAGE IN COMMON LIFE. Evcry OUe

knows the difference between an act of Parliament and an
ode; and every honest mind applies the rules of language
as they are respectively suitable to each. In grave and
strait-forward history, in the lives of patriarchs and saints,
in the narratives of our Saviour's actions, in the delivery of
solemn doctrine and precept in the epistles, the obvious
sense of words is the true one. In the lofty poems of Mo-
ses, of Isaiah, of David; in the allegories and parables of
our Lord; in the Proverbs of Solomon; in the poetical imag-
ery of the Canticles and the book of Job; in other parts of
Scripture where the style is figurative, highly sublime,
richly adorned with metaphors, abounding with sudden
transitions; filled with those kinds of expressions which an
impassioned feeling or the prophetical impulse dictates — the
interpretation is subject to different rules, but rules as strict

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 321

as in the plainest and most unadorned prose. Every man
feels this, and inscnsil)ly obeys the leading of common
sense in interpreting the hinguage of" the Scriptures. The
danger arises when weak or ill informed persons lake occa-
sion to impose wild and fanciful senses, merely because cer-
tain tern)s, independently considered, might admit of them,
though in their connection they reject any such violence.
And still greater evil springs from the application of typi-
cal or poetical rules of interpretation to the preceptive parts
of Scripture, and thus explaining away all the force of the
most solemn truths under the pretence of eastern imagery
or Mosaical types. Common sense distinguishes. Common
sense, as the handmaid to faith, passes on securely. It is
the perverse and wilful, or the weak and inconsiderate, who
are led astray. No man can wander far, that desires to seek
truth, and uses the proper means for attaining it. The par-
ables have commonly a key given by our Lord. The lofti-
est flights of the prophets have some main import. The
most profound observations on human life, in the Proverbs
and Ecclesiastes, have a clear and declared practical pur-
pose. The devotional poems are the genuine language of
the soul under deep emotions; and are instantly understood
when similar emotions are felt. The few difficulties that
remain are not generally so circumstanced, as to embarrass
the humble student. The unfulhlled prophecies, indeed,
where the highest poetical and figurative language is connec-
ted with the obscurity which the wisdom of God has spread
over this part of his word, to be only explained by event;
call for more than usual caution in what we venture to in-
terpret; but involve no practical difficulty, if faith and humil-
ity be duly regarded.

5. It is a good rule, further, to suspend our judgment

WHEliE A PASSAGE IS, AFTER ALL, NOT OBVIOUS, AND TO

WAIT FUK FURTHER INFORMATION, rather than to commit
ourselves rashly and prematurely to a decision which may
turn out to be unsound. VVoik with the plain texts, imbibe
the simple and main instructions, fully enter into the large
and ample materials, where nothing is wanting but time,
prayer, meditation, love. Suspend your judgment on the
41

322 LECTURES ON THE [lECT. XXIV.

difficult passages. They are left as trials of your humility.
Tliey are atiached perhaps fully as much to the matter as
the expressions. Do not stop all future improvement by
wedding yourself to an hypothesis, and then coaxing texts,
as it were, to speak your meaning. The Bible is a depth
which we shall never fathom in all its parts. Like the
book of nature, it is clear in its most important features,
and speaks the divine power and goodness; but, like that
book, it is mysterious as to the essences of things and their
mode of existence, and involves a thousand mysteries be-
yond our short-sighted view. But like that book, again, it
lies open to the cautious labors of future inquirers. Some
lights have been thrown upon it by every diligent and hum-
ble student. Every age leaves the difficulties lessened.
We transmit to others those which we cannot surmount, as
the preceding ages left us many which we have been ena-
bled to elucidate. The same impress of majesty and yet
simplicity, of clearness and yet mysteriousness, of main and
great features, prominent and intelligible, and deep obscu-
rities in the detail, appear in the book of nature and the
book of Christianity.

6. I observe, therefore, lastly, that the great scope and
ANALOGY OF TUUTH vvill either solve all material difficulties,
or render them, in a practical view, so useful, as to produce
perhaps better effects than if they were all explicitly solved.
The main scope of the Bible is not civil history, poetry,
philosophy, human science, critical niceties, beauties of
style, artificial systems of theology; but the salvation of the
soul of man, by faith in Christ Jesus.^ Every part of the
Revelation tends to humble and abase the sinner, to honor
and exalt the Saviour, and to promote holiness. A distinct
conception of this main scope, will assist in forming a judg-
ment as to the drift of passages w here minor difficuliies occur.

And there are many compendious and brilliant summaries
of doctrine, which shine like the polar star, to direct and
guide our course. In human compositions, the spirit of a

(g) " The scope or purpose of the Spirit of God is not to express matters of
nature in the Scriptures, otiierwise than in passage, and for application to man's ca-
pacity, and to matters moral and divine. And it is a true rule, 'Auctoris aliud apen-
tis parva aurtoritas." — I/ord R.icon.

LECT. XXIV.] EVIDENCES OP CHRISTIANITV. 323

book is allowed to be every thing. "I know," says the
reader, "the author's mind; I see his scope; I perceive his
main points. There are some things which I cannot so
well understand; but I sink thern in the mass of those which
I do." Now if this is true as to human writings, how much
more is it applicable to a book which is divinely inspired
for one simple purpose, to guide me from earth to heaven,
to reveal my fall and recovery, to teach me my duty and my
happiness, to discover to me myself and my Saviour!

But this leads us to consider how all the preceding
remarks should be amplified by —

III. The rules which the particular character of

THE INSPIRATION BELONGING TO THE BIBLE, SUGGESTS.

For there are various ways in which corrupt nature is
likely to fail in the application of the general rules directly
springing from faith, as well as from the particular details
of them suggested by common sense and the ordinary laws
of language. These dangers may probably lie on the side
of drawing down the whole import of Revelation to a
human level; forgetting ihe weight which the last and finish-
ing portion of Revelation may claim; explaining away capi-
tal doctrines and duties among the temporary and local top-
ics of different dispensations; weakening the grand distinc-
tion between what is real and vital, and wliat is only nom-
inal in Christianity; omitting to take in the place and use
and proportion and effects of each truth, with the truth
itself; forcing the simple meaning of Scripture either to
express or exclude mysteries according to our own turn of
mind; and attempting too much to reduce into system what
perhaps God has never intended we should be able to effect.

Now to guard against these evils, vvliich spring from our
fallen nature, let us ever keep in mind the peculiar character
of inspiration which the Bible possesses. And, therefore,
let the matter of Revelation suggest, in these respects, our
rules of interpretation.

1. Let us RISE TO THE SUBLIMITY OF THE SCHIPTURE

MYSTEKiEs, and not bring down these mysteries to our petty
conceptions. The things of Scripture are new, grand, stu-
pendous, inconceivable. When we first discover them in

324 LECTURES ON THE [lECT. XXIV

the Holy Scriptures by a true faith, we are lost in the con-
templation of tlie greatness of the ever-blessed God in the
majesty of his works, in the orders of his providence, in the
incarnation of his only-begotten Son, in the sacrifice of
redemption, in the operations of the Holy Spirit. But ivhen
we afterwards become involved in the human rules of inter-
pretation, we are in danger of sinking in our entire estimate
of truth. *'We are to use reason in religion every where,"
says my Lord Bacon, "only the mind must be enlarged to
the greatness of the mystery, and not the mystery contracted
to the narrowness of the mind. The words of Scripture
are plain, the language generally perspicuous; we think we
seize the interpretation because no difficulties occur. But
we must continually rise to the elevation, the vastness, the
glory of the divine theme. We must not insensibly lower
the Revelation, but aim at enlightening and expanding our
minds to the amplitude of the discoveries. We must con-
ceive of them according to their transcendent grandeur,
and long for the future world to unfold them to us more
adequately. This is to act indeed as faith demands. This
is to act as we, worms of the earth, are called to do in
studying a Revelation from the eternal and infinite God.

2. We must give to the last and finishing portion of
Revelation that wkicht which it may ji stly claim.
For as it has pleased God to make the discoveries of his
grace gradual, from the first dawn of promise to the full
efi'ulsience of the gospel day, we must follow the augment-
ing light, and expound all the preceding instructions in the
tone and glory of the consummating development. This is
more important, as our Lord expressly promised the Holy
Spirit to guide the apostles into the fulness of that truth
which they were not able to bear, and which he did not dis-
cover, durinir his abode upon earth. Not that we are to
undervalue the preceding portions of the sacred records, or
to omit giving a proportionate importance to all its instruc-
tions; but we are to bestow the largest share of attention on
the evangelical economy, and more especially on the apos-
tolical epistles, because they contain the last and most ex-
plicit declarations of the divine will. To confine our

LECT. XXIV. J EVIDENCES OF CHRISTIANITY. 325

reorards to the Psalms, the Sermon on the mount, the Gos-
pels, is not faith but self-will. To stop at the standard of
the Mosaic or prophetical discoveries, is to depreciate the
apostolical. To linger about the foot of the mountain of
inspiration, instead of ascending to its summit and taking
the commanding views and the widened prospects which
there stretch around, is neither honorable to God nor advan-
tageous to the interest of truth. It is to lose all. It is to
sink down to natural reason and a darker dispensation and
preparatory truth, when God calls us to the accomplishing
and perfect revelation of his will. Our rules, therefore, of
interpretation will be misapplied, or rather will be insuffi-
cient, if we bring down the gospel dispensation to the pre-
vious imperfect and introductory ones, instead of elevating
all the preceding portions of the Bible by that which closes
and illustrates the whole. And human nature so strongly
tends to deterioration, to low views of truth, to self-reliance,
that the stronger guard is necessary in our study of the
Scriptures, to watch the divine tract, and rise with the rising
light of inspiration.
3. It follows that we must not allow what is tempo-

RAUY, LOCAL, AND EXTRAORDINARY, TO HIDE THE LUSTKE OF

WHAT IS PERMANENT AND BINDING. For the Bible was not
written for one age merely, or one country, or one portion
of the church; but for all times, all places, all circumstan-
ces. The Bible is not merely the inheritance of Europe in
the eighteenth century, but was the guide of Asia and
Africa in many preceding ages; and is to be the teacher of
the whole world in some future time. The Bible contains
the Patriarchal and Mosaical covenants, which have passed
away; as well as the evangelical, which remains. The
Bible gives the temporary events of the first establishment
of the gospel, and the extraordinary powers exercised by
Moses and the prophets, and by Christ and his apostles; as
well as the permanent and ordinary doctrines and promises
which are to illuminate and sustain the church in all times.
There is, therefore, an obvious distinction to be made be-
tween temporary, local, and extraordinary matters, and those
which are of undeviating and paramount obligation. Hu-

326 LECTUBE3 ON THE [lECT. XXIV.

man nature loves ceremonies, pomp, external appearance.
Human nature soon f()r<^ets the infinite grace and power of
the Christian Redemption, and loses herself amidst the fig-
ures and adumbrations of the law, the enactments of the
Jewish polity, the directions and rules laid down for the
early churches. Human nature is especially in danger of
merging the sanctifying and permanent influence of the
Holy Ghost, in the temporary and extraordinary power of
miraculous operations. The interpreter of Scripture must
modify and elevate his views by this important considera-
tion. Much, no doubt, is local and peculiar in the Bible,
which, under the Christian dispensation, is either not bind-
ing at all, or not binding to the extent that it was under
the law. The prophets have much local matter. The di-
vine mission of our Lord has much peculiar to his office.
The extraordinary powers of the apostles, and the wonder-
ful gifts of the Spirit, which ceased after the days of the
first Christians, make a considerable difference in the mode
of the doctrines delivered, in the confirmation of religion,
and in the evidences of grace and faith.

Yet, in the midst of all this, there is a grand, exalted, per-
manent doctrine, and explication of the divine will designed
for all times; manifestations of God's purposes of salvation
in Christ Jesus, which remain ever the same; operations of
grace on the fallen heart of man, and rules of duty for his
conduct, which are similar in every age. Faith, then, must
keep her eye on this capital distinction, and acquire the
habit of separating, without injuring or weakening, the di-
vine instructions.

4. It is only an extension of the same remark to say,
that we must distinguish between real and vital Chhis-

TIANITY, AND WH4T CONSTITUTES A MEKELV NOMINAL AD-
HERENCE TO ITS EXTERNAL ORDINANCES. For here, again,
nature is ever prone to fail. To have the form of godliness,
and yet deny the power thereof^ is the common disease of the
visible church, and will drag down all our interpretations,
unless the matter of Revelation, as contained in an inspired
volume, and having a character peculiar to itself, elevate

(h) 2 Tim. iii. 5.

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 327

and sustain our minds. When once we have imbibed, by a
lively faith in God's testimony, vvhat real Christianity is,
what is the scriptural standard of sin and holiness, vvhat is
meant by a contrite heart, by pardon and justification and
peace in the blood of Christ, by a life of holy love and obe-
dience and communion by the power of the Holy Spirit, by
a separation in taste and pursuit from the pomps and van-
ities of this wicked world. When all this is understood; and
when the opposite points of the utter insufficiency of mere
knowledge, of a mere adherence to the name of Christian,
a mere discharge of outward duties, a mere participation in
sacraments, a mere historical faith and dead works are also
perceived and appreciated, then we must be governed by
the mighty discovery. We must not waste our time, nor
fritter down our attention, upon externals and forms, and
the tithing of mint and anise and cummin, whilst we insen-
sibly lose sight of the weightier matters of the law and gos-
pel. We must beware of the strong propensity of nature to
lower the importance and explain away the injunctions of
Revelation in its peculiar characters.

We must, therefore, not apply the language addressed to
the first churches, where all, or nearly all, were true con-
verts, to churches where scarcely any are. We must not
argue from the purity of Christian bodies when few and
scattered, and under persecutions, and separated from
the civil authority; to Christian bodies when numerous,
and combined in nations, and enjoying external peace,
and sustained by Christian governments. The nature
of the case must modify the application of our princi-
ples. We must keep in mind the broad distinction be-
tween spiritual life and spiritual death; between vigorous
and primitive Christianity, and feeble and worldly; between
the church when persecuted and discharged of mere for-
malists, and the church when at peace and filled with them;
between vvhat constitutes real and vital Christianity, and
what is only nominal and external.

5. We must also ever bear in mind, that the use and

PLACE AND RELATIVE BEARINGS OF EVERY TRUTH, ARE TO
BE DERIVED FROM THE ScRIPTURES, AS WELL AS THE TRUTH

328 LECTURES ON THE [lECT. XXIV.

ITSELF. This remark diirtrs from the preceding ones.
Those went rather to guard the interpreter who was in dan-
ger on the side of tameness and worldly mindedness — this
and one or two following ones, are more designed for those
whose perils spring from the common corruption of our na-
ture, but in an opposite direction. The peculiar inspiration
of the Bible, not only excludes cold and heartless interpre-
tation, but excessive and rash. The place and consequen-
ces and use of each truth, are to be attended to, as well as
the truth itself. We are apt to take the truths of Scrip-
ture; and, having formed them into a series of propositions,
to think ourselves at liberty to use them as we will, expound
them as we will, put them together into a compact whole as
we will, draw inferences from them as we will. But this
is not the Bible. This is not to interpret but to enact the
law. This is not to give to God's inspired word its proper
province, but to contract its limits according to our own
imagination.

Humble faith, indeed, aided by the suggestions which
common sense furnishes, will guard against fundamental
errors in these respects; but the divisions and controversies
and heresies which have taken their rise from a neglect of
this obvious rule, make it important to dwell somewhat
fully upon it.

Our duty in interpreting an inspired Book, is to consider,
not only the statements of it in their broadest features, but
in all their ramifications. We take the fall and corruption
of man — but this is not enough — we must examine the way
in which the doctrine is introduced, the uses to which it is
applied, and the accompanying truths which are found to
surround it. We take the purposes and decrees of Al-
mighty God — we deduce the doctrine — but this is not
enough, unless we conjoin the proportionate space it fills,
the connection in which it stands, the churches or individ-
uals to which it is addressed, the practical temper and feel-
ing enforced by it. So as to all the doctrines of Scrif)ture.
The place, the bearing, the use, the proportion, are as
much matters of Revelation, and are as much to be follow-
ed out in their details, as the doctrines themselves; or else

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 329

the foundation will he of God, but the superstructure of
man; the premises infallible, but the conclusions fallible;
the materials of supernatural temper, the building of nat-
ural.

The wheels in a complicated and delicate machine, if
taken separately and dissevered from tlieir accompanying
parts, lose all their value. View them together, working
the one in this way, and the other in that; some moving
vertically, others horizontally — the cogs on the circle of one
playing into the indented surface of another, and all regu-
lated by tiie skill of the mechanic — and the result is beauti-
ful and surprising.

But if I take a single wheel of a watch, as men take a
single doctrine of Revelation. If I assert that the wheel
is really a part, a constituent part of tlie curious machine;
as men affirm that the doctrine. Predestination for example,
is a real and constituent part of the inhnitc scheme of re-
demption— what avails such an insulated affirmation.'' I
ask where are the other wheels, where the combination fixed
by the presiding hand of the Maker, where the main spring,
where the practical result in the indication of the hour of
the day and the regulation of human alfairs — as I ask where
are the doctrines which surround the one in question; where
is the combination of truths fixed by the inspiring Spirit,
where are the main priiiciples, where is the practical indica-
tion of my feelings and duty? The whole Bible — the whole
doctrine as stated in the Bil;le — the whole bearing and in-
fluence of the doctrine — the whole relative position of it as
to other doctrines — all the inferences and deductions from
it, must be sought for in the same divine records where the
princi[)le itself is revealed, in order to entitle our statements
to the high commendation of being scriptural and author-
itative.

But we pass on to observe,

6. That we must not force the simple meaning of

SCRIPTUKE, either TO EXPHESS OR EXCLUDE MYSTERIES EC-

cording to our turn of mind. Man is fond of extremes.
But all the parts of Scripture are to be received. They are
all of equal authority, though not all of equal importance.
42

330- LECTURES ON THE [lECT. XXIV.

They all proceed from infinite wisdom; and that wisdom
fixes their respective importance, as well as makes them a
part of the Revelation. In a state of incipient faith, men
are apt to pass over all the peculiar doctrines of the gos-
pel, which they do not strongly feel the need of, or do not
know how to apply. In a state of warm Christian feeling
and advanced familiarity with truth, men are apt in some
degree, perhaps, to omit and pass by the doctrines which
rest on natural religion, and the primary duties which im-
mediately flow from conscience and the accountableness of
man. They consider them as not only subordinate — which
they are — but useless, which they are not. All Revelation
takes for granted the religion of nature, and cannot be un-
derstood nor applied without that religion being admitted
either explicitly or implicitly. It is generally admitted im-
plicitly, conscience is followed, reason is taken as a minis-
ter, the respf)nsible nature of man is acted upon without con-
troversy, and without dire(;t reflection. But it is important
to remember, that Scripture is not to be forced either to
express or exclude mysteries. All the truths in Scripture
are of equal authority. The subordinate are to be receiv-
ed, so as not to exclude the highest; and the highest so as
not to omit the subordinate. No one truth is to be so in-
terpreted or so employed, as to contradict any other truth.

It is especially necessary, in the present day, to remem-
ber that we are not to search for the highest mysteries of
Scripture, where they were never intended to be found, but
to be content with the different matters of the divine Reve-
lation as they are simply set before us. Some of the most
fatal errors in the church have arisen from a desire to find
the loftiest discoveries of Revelation, concerning Jesus
Christ and the Holy Spirit, in the Patriarchal history, and
in the plainest parts of the Books of Kings. The mischiefs
arising from Origen's fanciful scheme of old; the errors of
Cocceius, in modern times; the forcible application of
every part and portion of the Psalms to the Messiah and
the eagerness to find out what is called a spiritual sense,
in opposition to the literal meaning of God's word, have
all their origin in a discontent with the proportion in which

LECT. XXIV.] EVIDENCES OP CHRISTIANITY. 331

the mysteries of Scripture are found in that divine book, and
in the wild notion of imposing unheard of, and now and re-
mote and unnatural senses upon the phiinestnarratives ormost
devotional parts of the divine Records. The effect is to take
away all meaning from the whole Bible, to opjen the door
for every extravagance, and to destroy that fine and beautiful
variety which now characterises the inspired book of God.

The Holy Spirit has in every part of Scripture, one
grand meaning, and conveys one leading instruction, though
others may by fair inference be deduced. This is the real spir-
itual meaning, that is, the meaning of a book which relates
to spiritual things, and comes dovvn from God to man. But
some call the spiritual meaning a new meaning put on
Scripture by a lively fancy. Types, prophecies, parables
have, of course, a meaning beyond that which they express.
But in all these it is the judgment which is the interpreter,
according to the established rules of language. Those parts
of Scripture which are not of this character, have only one
meaning, and that is the literal; and our concern is not to
hunt for a new meaning which we call the spiritual, but to
deduce useful instruction from the plain sense of the pa'ssage.
Otherwise we may make the Scriptures mean what we
please; we may impose a sense of our own; and there will
remain no certainty in Revelation, but we may prove from
it error as readily as truth. The Papist, the Arian, the So-
cinian, the Neologian, applaud the .suggestion, and enjploy
it but too successfully to their own purposes. And the
piety and good intentions of some who first propose such
senses, do not lessen the mischief of the scheme on which
they proceed, but render it more plausible and danger-
ous. '

7. But I observe, lastly, that the peculiar character of
Inspiration belonging to the Bible should prevent our at-
tempting TO REDUCE TRUTH TO A TOO MINUTE HUMAN SYS-
TEM, WHICH PEKHAPS GoD HAS NEVER INTENDED WE SHOULD

BE ABJ.E TO DO. Souic {)lan of truth, in its great outlines,
is, indeed, essential — the apostles continually give such
schemes. The deduction of consequences is also necessary,

(i) ScoU.

332 LECTURES ON THE [lECT.

XXIV,

for the purposes of discipline nnd godd order in Christian
churches. Confessions nnd article.'^ of fiiith have therefore
their use. But to frame a detaded and minute system of
truth in the way of what is termed systematic Theolojry, is
to forget the majesty and simphcity of truth, to fr^rgel the
limits of the human understanding, to forget all we have
remarked so frequently on the ignorance of man, to forget
the author and infinite perfections of the inspired Volume.
The premises are not all revealed. We know in part only.
The mind of the interpreter is soon biassed in the exposi-
tion of particular passages, when the trammels of a system
hang around him. The frankness and simplicity of truth is
lost. Many of the most im[)ortant addresses to the con-
sciences of sinners are weakened, and much of the caution-
ary instruction designed for true Christians is omitted. Our
system becomes our Bible. We start from its propositions
as our first principles, r.nd the authority of the all perfect
word is virtually undermined. J Faith itself is contracted
and enfeebled. Indeed this is the one point which we
have been endeavoring to illustrate and to which we re-
turn. Our whole subject is involved in a true and lively
faith. The direct suggestions and aids it furnishes — the
helps which it derives from common sense and sound laws
of language, and the considerations arising from the pecu-
liar character of inspiration attached to the divine records,
are only so many methods which the principle of faith em-

(j) "For the obiaining of ilie iiifomiaiion, it resieih upon the true and sound in-
terpretation of the Scriptures, which are the fountains of the waters of life. '1 he in-
terpretations of Scripture arc of two sorts; methodical, and solute or at large. For
this divine water, which excetlelh so much that of Jacob's well, is drawn forth much
in the same kind as natural water uselh lo be out of wells and fountains; cither it is
first forced up into a cistern, and from thence fetched and derived for use; or else
it is drawn nnd received in buckets and vessels immediately where it spring-eth:
the former sort whereof, though it seem lo be more ready, yet in mj judgment is
more subject to corrupt This is that method wliich hath cxliibited to us the scho-
lastical divinity; whereby divinity hath been reduced into an an, as into a cistern, and
the streams of doctrine or positions fetched and derived from thence.

"Certainly as those wines which flow from the first treading of the grapes, are
sweeter and better than those forced out by the press, which gives them the roughness
of the husk anil the stone; so are those doctrines best and wholesomest which flow
from a gentle crush of the Scriptures, and are not wrung into controversies anil com-
mon place And this ourselves we set down as wanting, under the title of, The
FIRST FLOWiNcs OF ScRiPTURK." — Lord Bacon.

LECT. XXIV.] EVIDENCES OF CHRISTIANIY. 333

ploys in her exercise on the testimony of God. The more
simple and vigorous that principle is, the more will it apply
itself to the devout study of the Scriptures in all their ex-
tent, in all their variety of matter, in all their authority upon
the conscience. In short, the reception of the Christian
religion, as of divine origin, will carry with it all the details
of that Revelation, and lead to all the means of ascertaining
what it is which they include.

But here an objection meets us. A diversity of interpre-
tation is said to exist among sincere and devout Christians,
and to render the tenor of the Scripture so far uncertain,
and embarrass the mind of the sincere inquirer.

To this, we reply, that the fact itself has been exaggerated
— that, whatever these differences are, they are not charge-
able upon Christianity^that they fall on subordinate mat-
ters for the most part — that they may be avoided in prac-
tice— and that the universal church has presented but one
front of truth to mankind.

I say THE FACT IIA5 BEEN GREATLY EXAGGERATED.

There have been diverse interpretations no doubt; but they
have been trifling and inconsiderable, compared with the
direct and universal truths which Christianity has taun^ht.
Misguided men, though pious, have erred and do err; but
let us not lose sight of the ten thousand times ten thousand
blessings, which these very men receive and act upon. Ari-
anism, Socinianism, and Neologism have, indeed, caused
great evils by their corruptions of the sacred word; but this
is infidelity under the guise and cloke of Christianity, de-
stroying the faith of Christians. A cold and tame interpre-
tation, also, of the Christian Records evaporates all their
force; but this is formality under the name of faith. To all
who receive the divine Revelation with a true faith — and
with none other are we now concerned — the interpretation
of its records is simple, and the diversities of opinion in no
way weaken the mighty force of the truths communicated.

But THE DIFFERENCES, WHATEVER THEY ARE, ARE NOT

CHARGEABi-K UPON CHRISTIANITY — just as the unnumbcred
evils to which the works of God in nature are abused, are
not chargeable on natural religion. No: the folly of man is

334 LECTURES ON THE [lECT. XXIV.

not to be imputed to the infinitely wise God. Man perverts
every blessing in sonic degree. The depravity of his affec-
tions, the weakness of his reasoning faculties, the different
portion of original endowment and of means of improve-
ment with which he is intrusted, all occasion a variety of
judgment on some of the declarations of God's will, both in
the book of nature and the book of grace — but none pre-
vent the operation of truth, the obligation of conscience,
the main and commanding discoveries of the divine glory
which are made. Nay, the very diversities of interpre-
tation on minor details, prove the integrity of the inquirers,
the independence of mind with which they have sought
truth, and the sincerity of the faith with which they embrace
the Christian Revelation.

For these interpretations fall for the most pakt on
SUBORDINATE .MATTKHs, and merely serve as a wholesome
exercise of humility towards God, and forbearance and kind-
ness towards man. What have the diversities of opinion as
to the discipline of churches done, but set various bodies of
Christians to work with redoubled activity, to prf)secute
with warmer zeal one great object? And even the differen-
ces of interpretation on the fundamental doctrines of Rev-
elation, affect not the doctrines themselves, but some cir-
cumstances, some particular uses or inferences from them,
whilst the capital points remain untouched.

And the remaining evils of these different interpretations
may be diminished and avoided in practice, if the Scrip-
tures be studied with adequate humility; if the main doc-
trines and duties of Christianity are kept prommently in view;
if the heart be faithful to the love of a crucified Saviour. A
practical use of the most disputed texts may be readily
found, from tiie design of the sacred penman; whilst the
very diversities are calls for further improvement, larger
measures of attention and prayer, growing a(((uaintance, by
the comparison of different proposals and opinions, with the
am|)litude and virtue of the word of God.

And, after all, the universal chi rch has presented
BUT ONE front OF TRUTH TO MANKIND. Controversics
have been temporary; new and strange interpretations have

L.ECT. XXIV.J EVIDENCES OF CHRISTIANITY. 335

seldom outlived the age which gave them birth, diflerences
of judgment have been conciliated. In the mean time, the
whole body of sincere and devout Christians — those who
really receive the Christian Revelation — have presented one
unvaried front of commanding truth; they have expounded
the Scriptures in one way; they have spoken one language;
they have been animated with one love to their God and
their fellow-creatures, for God's sake; they have found the
book of inspiration, emanating from the fountain of wisdom,
resptmd to the language of their wants, fulfil the urgency
of their desires; and supply all the direction and joy need-
ful for them on their way to heaven.

The whole objection, in short, is frivolous: it first misun-
stands the facts, and then magnifies tliem; and then argues
falsely from them. No; there are no differences of interpre-
tation as to main points of the divine Records; and the
diversities that do exist on less particulars, are as the dust
of the balance, or the moats in the sunbeam, compared
with the grand, controlling, divine discoveries of salvation
to ruined man.

But we hasten to apply for an instant the whole subject
to ourselves. The real question is, What kind of faith is it
that we repose in the Holy Scriptures.^ Our interpkkta-

TION WILL PARTAKE OF THE NATURE OF THE FAITH FROM

WHICH IT SPRINGS. Evcry man is an interpreter of Scrip-
ture— not in public, perhaps, — but to his own heart, to his
children, to his family. And every one interprets according
to the moral and religious state of his mind. This divides
the readers of the Bible into two grand classes; those
who have a true and living faith, the operation of grace —
and those who have only a dead and speculative assent,
the produce of mere unassisted nature.

The vital Christianity of the heart can alone in-
terpret aright, because it reads with faith, it reads with
genuine submission of soul, it reads with an honest desire
to know the will of God, it reads with some experience of
the blessings treated of, it reads with prayer for the Holy
Spirit. This kind of Christianity can employ aright the
various rules of ordinary language, under the guidance of

336 LECTURES ON THE [lECT. XXIV.

plain sense. This kind of Christianity can be aided by the
suggestions we iiavc otVcred on the pe<;uliar character of
inspiration attached to the Christian records. But a
MERELY NOMINAL AND SPECULATIVE Christianity can do
nothing as an interpreter of the divine word. It may dis-
cuss some incidental matters, arrange historical testimonies,
settle a genealogy, argue a various reading; but what can
it make of the infinitely momentous discoveries of Revela-
tion which faith alone can receive and apply.'' This Chris-
tianity wants not an interpreter, but conversion; not direc-
tion, but life; not the common aids of literary remark, but
the transcendent helps of the Holy Spirit.

What, THEN, IS your interpretation of the holy book.'*
Tell me its nature, and I will tell you what your faith is,
and what the state of the mind in which that faith resides.

But the case is plain. Multitudes of professed Christians
read the Bible with a veil upon their hearts. They see, but
perceive not; they read, but understand not; they hear, but
they comprehend not. The defect is not in the object, but
the faculty; not in the book of God, but in the will of man;
not in the smaller errors of interpretation, but in the want
of the first elements and materials of religious perception.

Let each one, then, who is conscious that he has never
understood his Bible — that it has been as a sealed book —
that its mysteries have been a stumbling block, and its doc-
trines as foolishness to him — humble himself before the
throne of mercy, and implore the grace of the illu-
minating Spirit; let him seek that aid which removes im-
pediments and obstacles from the mind; which changes the
heart; which abases the soul under a sense of sin, and ele-
vates it with the hope of pardon in Jesus Christ. Then all
will be clear. Interpretation will become, as I have before
observed, rather intuition than reasoning. All the mysteries
of salvation will lie open in their practical use to his eager
view; the import and force of every part of Scripture will
commend itself to his conscience; the inward possession of
the blessings treated of will correspond with the description
of them, as the impression on the softened wax answers to

LECT. XXIV.] EVIDENCES OF CHRISTIANITY. 337

the seal; and diversities of interpretation will shrink into
their true insignificance.

This is the grand distinction. Do we interpret the Bible
by grace or by nature; by. mere reason, or by the aid of the
Holy Spirit; by dint of labor and study, or by experience;
by the powers of science and the application of intellect,
or the voice of conscience and the feelings of the heart.''
Do we rest satisfied with the shell and surface of Christian-
ity, external and incidental matters, a theoretic scheme of
doctrine, and the creed of a national churcii; or df)we pene-
trate to the life and interior meaning of Chrisiianity, reach
its essential discoveries, understand its scheme of salvation,
and adhere to it from an inward perception of its unspeak-
able benefits.'*

If, on this all-important question, any doubt remains, let
us solve it by skkking ftioRE earnestly and uiccisivkly
For the aids of gkace; let us examine our state before
God; let us, by prayer, imbibe and drink in the heavenly
influences; let us never rest satisfied till we know the truth,
and the truth has made us free from the chains and degrada-
tion of sin and Satan.

And let the sincere student of Scripture, whose faith and
love are bringing into his heart all the treasures of the
divine word, grow and advance in that HUMiLixy and ten-
derness OF spiiiiT, which are the best preservatives against
the minor evils of different interpretations of Scripture.
The real danger from these evils is not from the passages thus
expounded in various manners, but from the self-will, the
pertinacity, the dogmatism, the spirit of controversy, which
the great .spiritual adversary may take occasion to infuse.
Humility and love preserve our own rights of judgment
entire, but avoid tlie bitter fruits of obstinacy and division.
The vital and fundamental points are held in meekness and
charily; the incidental ones in silent and unobtrusive opin-
ion; whilst that blessed time is waited for, in which the
operations of the intellect and the emotions of the heart
shall be for ever harmonized in the revelations of a world,
where knowledge and love will be united in their highest
e.xercises, never to be disjoined or clouded through eternity.
43

L.ECTIJRE XXV.

THE UNIVERSAL OBLIGATION WHICH LIES

UPON EVERY HUMAN BEING TO OBEY

DIVINE REVELATION.

John iii. 18—21.

He that beheveth, is not condemned; but he that believeth not, is
condemned already, because, he hath, not believed in the name of
the onhj-begotten Son of God. And this is the condemnation,
that light is come into the world; and men loved darkness
rather than light, because their deeds were evil. For every
one that docth evil, hateth the light, neither cometh to the light,
lest his deeds should be reproved. But he that doeth truth,
cometh to the light, that his deeds may be made manifest that
they are wrought in God.

We have done with the evidences of Christianity; we have
concluded our argument. We turn now to intreaty, to feel-
ing, to the impression which we desire to leave on every
heart; to the universal obligation under which every one of
us lies to receive the Christian Revelation with a true and
lively faith; such a faith as carries with it all the practical
ends for which Christianity was designed, and terminates

in EVERLASTING SALVATION.

Nothing can be a stronger proof of the corruption of
man, than that any topic like this should be necessary. We

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 339

might have supposed that the question would have been to
convince men that they were permitted to share in such
vast blessings. We might have supposed that the difficulty
would have been to persuade them that the fountain of
grace and salvation stood really open to all; that God
invited his fallen creatures to happiness; that he welcomed
a weary, heavy-laden world to truth and rest.

And this is, indeed, the question with every penitent and
contrite inquirer. The difficulty is, then, raised, not upon
man's part, whether he will receive the blessing or not, but
as it regards the offended Majesty of heaven — whether it be
indeed permitted to the sinner to approach his footstool,
and drink of the fountain of felicity and joy. When the
heart is submissive, there is no want of simplicity in appre-
ciating the evidence; no want of eagerness to partake of
the benefits; but much fear and apprehension lest it should
lose such unspeakable mercies through unworthiness or
unbelief.

But with the great mass of mankind, the case is the re-
verse. Nothing is so difficult as to convince them of the par-
amount obligations of Christianity. They slight its claims;
they elude its demands of faith and obedience; they efface
from their hearts the deep impressions which truth from
time to time infixes.

It becomes, therefore, most important to set distinctly
before them the universal obligation under which every hu-
man being lies, to submit to the Christian Revelation.

Now, we may argue this, or rather enforce this — for I ab-
stain from further direct argument — by reminding you that
men are already bound to obey and love God by the
STRONGEST ANTKCKDENT OBLIGATIONS; that Christianity is so
excellent in itself, that the slightest extp-jinal evidence is
sufficient to oblige men to obey it; that the simplicity,

VARIETY, independence, AND FORCE OF THE EVIDENCES Vvith

which Christianity is actually surrounded, increase this ob-
ligation; that the duty is augmented by the particular ad-
vantages which we have each respectively enjoyed; and that
the whole is carried to the utmost height by its vast discov-
eries and the immense interests which are at stake.

340 LECTURES ON THE [lECT. XXV.

And do Thou, O blessed Lord God, vouchsafe to assist
us! Do thou dispose every ear to attend! Do thou dissi-
pate everv prejudice from our understandings, and discharge
every passion from our hearts! Do thou excite in each
breast an ardent desire for that grace, which alone can
cause truth to penetrate and renew the soul, and give effica-
cy and success to all those evidences with which thou hast
been pleased to accompany thy gospel !

I. VVe observe, in tiie first place, that men are already

BOUND TO LOVE AND OBEY GoD BY THE STRONGEST ANTE-
CEDENT obligations; and are therefore by no means at lib-
erty to receive or reject Christianity at their mere option.

The question is not between Christianity, and no moral
and religious accountableness whatever; but between that
accountableness, dreary and awful, without assistance and
without joy, and the same accountableness relieved by the
gracious discoveries of Christianity. We are addressing
those who admit the bunds of essential religion. With the
atheist we have nothing to do in the present argument.
"Do not imagine, then," — I adopt the language of a great
living writer, — "that you can consult your tranquillity by
shaking off' the incumbrance of Revelation. Do not imag-
ine you may live without religion, the fear of God, restrain-
ing your passions, mortifying your lusts, making sacrifices
from a sense of duty, if you can succeed in getting rid of
the New Testament. You may shake off' the restraints of
the Christian religion; but yf)U will not on that account
shake off' the restraints of religion. Christianity did not
give birth to religion. Christ was not the author of religion
— did not come into the world to teach religion. Had the
Son of God not come ft^th from the presence of the Father
into tlie world, religion would have remained in all its ex-
tent and obligation. The law of God was already promul-
gated; the obligation of man to love anil serve God would
have remained unaltered; the chain which connects man
with the Deity undissolved. Our blessed Saviour came not
to make you religious, but to make you happy by religion.
If he had not come, indeed, the religion of nature could
only have breathed the accents of despair and misery.

LECT. XXV.] KVinENCKS OF CHTllSTT ANITV. 341

Whether you choose to be the disciples of Christ or not,
you are previously under his law, and that law you have
broken. Let the New Testament be a deception — Jesus
Christ an impostor; yet a judgment to come is certain.
Every secret thing will be brought to light. Whether you
shall taste, indeed, of the divine goodness, depends upon
the truth of the gospel; whether you entertain any hope of
pardon, enjoy communion with God as a Father, experience
the consolations of religion, be justified by faith, and die in
the full assurance of hope; this is alone the gift of the re-
ligion of Christ. If you reject this, you reject your remedy,
your medicine, the only antidote to your misery. Your
guilt, apostacy, ruin, is the great foundation on which all
the statements concerning a Saviour rest; the things sup-
posed and taken for granted. Let no man think he can
quiet his mind by shaking off the fear of judgment, by re-
jecting revealed religion. The only consolation you can
derive by refusing to be guided by the New Testament, is
to lose the hopes of religion; to stand, in relation to God, as
an enemy, when you might have been reconciled to him by
the blood of his Son, adopted into his family, and made
heirs of eternal life. Do not imagine that you are in a state
of safety, because you go out of hearing of the voice of
Christ, the great Deliverer."

Nor is this the only obligation under which we already
lie, with respect to God and religion. Another follows.
Let it never be forgotten, that if Christianity be true, it is
NOT A MATTER LEFT TO OUR OPTION whether We vvill rc-
ceive it or not. Human authority cannot constrain; but di-
vine can and does. It is a fatal mistake to suppose that it
is left to our choice whether we will receive Christianity or
not; so that we are under no direct moral obligation to be-
lieve in it and obey it. On the contrary, we are under the
strongest and most indispensable, supposing the religion to
be true. Man is not left to his option; and he knows he is
not: his whole moral nature, his conscience, the reason of
the case, his common understanding, tells him the obliga-
tions he is under to submit to the greatest communication

342 LECTURES ON THE [lECT. XXV.

which God ever made to man. What! when God has pro-
vided a scheme for the salvation of mankind before the
ages; when he has proposed that scheme by many successive
revelations of himself; when he has separated a chosen fam-
ily from the rest of the world, to serve as a repository of his
counsels; when he has sent out many holy men and proph-
ets, to signify before hand the glories of a new kingdom,
which he meant to establish upon earth, and to prepare men
for the reception of it; when, after all these preludes, he
has astonished the world with the completion of his adora-
ble counsels, by sending forth his only-begotten Son, the
express image of his person, to take upon him our nature,
and to suffer and die for us; and by raising up apostles and
evangelists, under the guidance of his Holy Spirit, to record
these amazing transactions, and, by the attestation of stu-
pendous miracles, to spread the knowledge of them over
the face of the earth: when this, and much more has been
done by the Almighty, to usher in the gospel, think not that
all this mighty aparatus is to be thrown away on your ca-
price or obstinacy; and that, after all, we may be at lib-
erty to reject his whole design, or take as much or as little
of it as our wayward fancies should suggest to us. No: as
well may we think to overturn the everlasting mountains, or
push the earth itself from its centre, as to defeat or set aside
one tittle of that eternal purpose which God hath purposed
in Christ Jesus. To whomsoever the sound of the gospel
comes, whether he will hear, or whether he will forbear, by
that gosj)el he must stand or fall. Through faith in Christ,
he may inherit the promises; if he withhold that fiiith, it is
not at his option to have no concern in the threatenings of
his affronted Sovereign." Accordingly, the gospel proceeds
on the footing of my text. He that believcth, is exempted
from condemnation, and entitled to eternal life; but he that
believeth not, is condemned already, because he hatelh the light,
and comeih not to the light, but prefers darkness to it, from
the consciousness that his deeds are evil. For every one
tha docth truth, and acts as an accountable being, comeih

(a) Bishop Hurd.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 343

to the light, and accepts and rejoices in the gospel, which
sheds it upon a darkened world.

These, then, are the antecedent considerations. Whether
Christianity bo true or not, you are under the essential
obligations of religion as due from a creature to his
Creator; and if it be true — as it most assuredly is — it is
not left to our option, but we are bound by the most solemn
sanctions to believe in it and obey it. These are primary
principles. May your hearts yield to them! You see how
the case stands. We do not so much argue as entreat and
persuade.

Let us proceed: —

II. To remind you that Christianity is so excellent
IN itself, that the slightest external evidence is
sufficient to oblige men to obey it.

I need not surely dwell on this point. You have not so
soon forgotten the adaptation of Christianity to the obvious
state and wants of man.** You have not so soon forgotten
the excellency and elevation of its doctrines,'^ the purity and
beauty of its morals,^ the inimitable character of its Foun-
der," and its tendency to promote in the highest degree the
welfare of mankind.*" The impression is still deep of the
internal constitution and frame-work of Christianity. How
worthy of God, how suitable to the whole state and desires
and aspirations of man. Yes; the remedial, consoling na-
ture of the gospel, its soothing and purifying character, its
gentle and yet powerful operations of grace upon the heart,
its knowledge of all the secret springs of human conduct,
proclaim, as with the voice of an angel, the author from
whence it sprung. The three facts there disclosed, the

FALL OF man, the REDEMPTION OF MAN, the RESURRECTION

OF MAN, have the impress of God upon them, and answer to
the exact necessities of a ruined world. To comply with the
demands of such a religion, is to act on all the obligations
of natural religion, only in a higher degree and with new
energy. To follow it, is to obey what conscience dictates,
only in a purer and more uniform manner. To believe in

(b) Led. xiv. (c) Led. xv. (d) Led. xvi. (e) Led. xvii. (f ) Led. xviii.

344 LECTURES ON THE [lECT. XXV.

it, is to find a remedy for all our moral maladies, and an in-
centive to all our duties. Its mysteries are the sources of
the most holy afl'cctions of the heart, and the most strenuous
obedience of the life. All is congruous, pure, elevated, con-
soling, efficacious.

Such, then, being thfi excellency of Christianity, the ob-
ligation of obeying it rests on no minute and doubtful de-
tails of evidence; almost any external proof is enough for
deciding the question practically; the lowest probability
carries with it weight enough to turn the scale. I enter,
therefore, into no dispute about this thing or that thing. I
sweep away all petty considerations, and I put it on this
broad footing — the religion is so excellent that it binds man,
in point of conscience as a moral agent, under the govern-
ment of Almighty God, if the outward and historical evi-
dences be at all satisfactory. Such a religion wants no evi-
dence but itself. And every man that knows any thing of
its real character, and is not totally lost to all sense of right
and wrong, feels this.

Take any part of the wide subject of evidences that you
please — the authenticity, the lives and deaths of the apos-
tles, the propagation, the miracles, the prophecies — there
is enough in any one to carry the practical judgment along
with it. I am not now arguing — when we treated the evi-
dences in their intellectual and moral force, we showed
the whole extent of them — I am now persuading, recalling,
re-impressing.

Remember, in human life man is governed by probabili-
ties; he is compelled often on the most momentous occasions
to act on a very low probal)ility; he not unfrequently takes
steps with the chances strongly against him; as when the
duration of life, or the success of a scheme of commercial
enterprize is calculated ujwn. Where an object is in itself
desirable, and the plan commends itself to their judgment,
men seldom wait for evidences at all, but act at once on
the innate dictate of feeling. Especially if a remedy be
brought for a disease, or a deliverance announced for a cap-
live, or a beneficial gift protfered to one in distress, men

LECT. XXV.J EVIDENCES OF CHRISTIANITY. 345

do not wait for arguments and the balancing of probabili-
ties, but tliey feel, accept, appropriate the benefit.

Much more, then, doth Christianity bring with it all the
moral obligations that can bind man. Here is a remedy di-
vinely procured. Here is a deliverance wrought at immense
cost; here is a gift which will enrich us for eternity. We want
not arguments and intellectual discourse, or very little of
them; we want not evidences and credentials, or only in the
slightest degree; we want feeling, perception of our need, a
heart to welcome, to believe in, to obey the joyful proposals.

The mistake, if there should be one in receiving it, cannot
be fatal where the whole religion is so holy, so lovely, so
beneficial to man. To receive such a Revelation cannot
but be safe, right, obligatory. To reject it, indeed, would
require quite another course. Because, whilst a few eviden-
ces are enough to warrant our obedience where all falls in
with our previous duties and corresponds with the voice of
conscience; to reject such a religion would demand posi-
tive proofs, stronger and more conclusive than those by
which it is supported — which has never even been pretended.
To receive a Revelation so pure and excellent on its own in-
trinsic merits, is one thing; but to refuse its claims, if we
take that course, will require the complete establishment
of a case against Christianity. We must then go into
the whole positive body of historical evidences, and each
of these must be outweighed by positive historical evi-
dences on the other side. Common sense and conscience
dictate this distinction. I may receive a holy and good
religion without going fully into evidences, if I please; but
I cannot reject it without a thorough examination. But
such an examination no one, with whom we are concerned,
will venture to propose.

It is important, however, that this consideration should
press with its full weight upon the heart. I am speaking
of the moral obligation which lies on every human being
to obey the Christian religion; and I say it is so infinitely
excellent and holy, that we need not trouble ourselves with
reviewing and committing to memory the detail of evidences;
44

346 LECTURES ON THE [lECT. XXV.

the slightest recollections are enough to carry the cause.
The case proves itself.

I go further: a single reflection settles the question. If
there be any Revelation given from God to man, the
Christian is that Revelation; since no other can for an
instant be compared with it in respect either of outward
proof or internal excellency; and this Revelation actually
accomplishes the purposes for which it professes to be given
— the restoration of man to himself, to God, to happiness.
This consideration is enough to sway the judgment of any
reasonable and accountable creature.

And do you not feel this? Do you not know that you do
not want proofs, but obedience; that the obstacles to faith
are not in Christianity, but in yourselves.? Yes, I am per-
suaded you suspect at least that such a holy religion is indeed
from God; and must and does claim and demand your sub-
mission. I remind you, then, of the obligation which these
principles bring with them. I ask you in the sight of that
Almighty God, before whose bar we shall soon stand,
whether you are not bound to yield to a Revelation of his
grace so rich and exuberant as that of Christianity.'' I
want to gain you to salvation. I dispute not — I persuade.
I want a cordial, penetrating sense of guilt to awaken
your fears. I want a view of a reconciled Father in Jesus
Christ, to attract your love. I want a perception of your
need of the influences of the Holy Spirit to lead you to
prayer for the blessing. I want the hopes and prospects of
immortality to animate your efforts. I set aside reasoning.
I speak to the conscience. Be the evidences forcible or
slight; be they few or many; be they demonstrative or only
probable; they are enough, on the lowest estimate, to carry
with them the moral obligation of such a religion.

But how much are these reflections strengthened, when
we consider,

III. The real simplicity, variety, independence, and

FORCE OF THE EVIDENCES OF CHRISTIANITY.

We made the concessions of the former head, in order
to disarm opposition and touch the heart. We left the
conscience to its spontaneous influence. We said that

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 347

such a religion, with ahnost any evidence, was excellent
enough to carry conviction to the human heart.

But the truth is, there never was such an assemblage of
proofs of every species capable of affecting and swaying
man, as in the Christian religion.

1. Mark their siMpr.iciTy. Like the works of God in
nature, there is an inartificial, simple beauty in them, cal-
culated to strike every beholder. The apostles go forth
to preach the gospel — they suspend the ordinary laws of
nature — they appeal to their divine Master's name and
authority — they perform their miraculous works under all
circumstances, and before enemies as well as friends — the
facts are admitted by their bitterest opponents — the relig-
ion spreads on the footing of them. What a straight-for-
ward appeal this to the common sense of mankind!

A series of wonderful events is i)redicted, during a period
of four thousand years, with every variety of circumstance,
affecting all the nations of the world; centering in the
person and kingdom of the Son of God, fulfilled and ful-
filling before the eyes of mankind, going on still in the
present age as in each past one. Can any proof be more sim-
ple and intelligible? It is an evidence accompanying the
religion in every age; as the miracles were a proof attend-
ing the first. I want no chain of arguments to convince
me of the true inference. It is the omniscient God attest-
ing his own Revelation by unfolding something of the
secret roll of his decrees.

We might retrace all our preceding Lectures. The
majesty and simplicity of a divine hand, are apparent every
where. Consider, I entreat you, how this goes to augment
the obligation of receiving Christianity.

2. But observe the varikty of these evidences. We
have been obliged to groupe tluMn in masses in our preced-
ing Lectures; but the truth is, the evidences of Christianity
are unnumbered — infinitely diversified — arising from the
most remote quarters — stamped with the same endless and
exuberant richness which characterizes all the works of the
great God.

348 LECTURES ON THE [lECT. XXV.

Enter any of the fields of natural science: what simplic-
ity, what sublime dignity and grandeur! and yet, when you
come to analyse the parts, what variety, what combinations,
what new elements and powers, what processes of renova-
tion and decay, of support and exhaustion — what wisdom,
what contrivance, what results!

It is thus in the Christian Evidences. The variety of
them is as surprising as their simplicity. You take any
part — the authenticity of the books, for instance, in which
the Revelation is contained — you begin the inquiry; you
become by degrees a little acquainted with the subject;
you dig in the mine as the vein opens before you. New
and unlooked-for prool^s crowd on your mind; The variety
of attestation. Christian, Jewish, Heathen, to our sacred
books; the quotations made from them in the first century;
the style and manner of those quotations; the admission of
Jewish and Pagan adversaries; every thing conspires, with
infinite variety of form and circumstance; to the same result.
And this variety appears, not only in the number of the
evidences and the exhaustless elements found in each, but
also in the different class of materials which constitute
the body of each proof. Miracles, with their instant and
irresistible appeal to the senses, are one kind of evidence.
Prophecy with its slow and silently accumulated testimony,
flowing like a stream down the course of ages, is another.
The propagation effected in the face of a hostile world
and amidst the terrors of martyrdom, is a third. The credi-
bility derived from a critical examination of the style and
manner of our books, and a comparison of their main facts
with the contemporary historians, is a totally distinct proof
from all the preceding; but not more distinct than the
character of our Lord. And all these stand quite separate
from the argument from <he tendency. And this again
from the inward witness which Christianity ofl'ers to
raise in every breast that will fairly make the experi-
ment.

This variety meets, in a remarkable manner, the diversity
of human faculties and habits of thought, as well as the
multiform bodies of men in diflerent ages and remote parts

LECT. XXV.] EVIDENCES OF CHRISTIANITY.

349

of the world. There is that which is suitable to the cast of
mind of the profound philosopher, the accurate student of
mathematical science, the reader of history, the classical
scholar, the naturalist, the statesman, if only they will ex-
amine the question with candor and sincerity of mind.
There is in the same storehouse of evidences, matters
adapted to the savage just emerging from barbarism, the
child with its first opening powers, the inexperience of
youthful and inquisitive research, and the infirmity of de-
caying years. No turn of mind can fail, not only of sub-
stantial conviction, but of a conviction congenial to its
peculiar associations of thought and course of study.

The different ages of mankind are, again, as much con-
sulted in this variety, as the classes of individuals. From
the first dawn of Revelation in the garden of Eden, during
the ages when it was handed down by oral tradition, till
the mission of Moses and the publication of the Pentateuch,
there were proofs of the divine will adapted for each respec-
tive period. The miracles and prophecies — the immediate
hand of the Lord extended and displayed, were sensible
evidences to the ages which elapsed during the legal econ-
omy. When the gospel was promulgated, its credentials
accompanied it, as they attend it still, with every variety of
attestation, suitable to more modern periods of time.

In short, the diversity of the kinds of proof seem to flow
from the various attributes and perfections of the Almighty,
and to pledge his glorious character in the sight of man-
kind.^ The miracles seem to proclaim his power; the pro-
phecies, his knowledge and understanding; the propaga-
tion, his providential government; the morals, his holiness;
the doctrines, his wisdom and love; the character of Christ,
his grace and condescension; the eflTects upon mankind, his
benevolence; the inward witness of the Spirit, his fidelity
to his promises. Thus each separate ray is heightened by
the combined glory of the rest, and unites in casting one
concentrated effulgence upon the Revelation of the divine
will to man. In how great a degree this consideration aug-

(g) Davison.

350 LECTURES ON THE [lECT. XXV.

ments the duty of a cordial reception of the gospel, I need
not say.

3. But consider the independence of these proofs one
of the other. They are not the continuation of one spe-
cies of evidence, but the concurrence of independent
testimonies, which might, each of them, have failed, hu-
manely speaking, to unite in the proof The miracles
are one branch; the prophecies are another division, not
of ihe same sort, not always pronounced by the same
lips, nor published in the same age, and not following by
necessary consequence the one from the other. The propa-
gation is a third portion still independent of the two pre-
ceding ones: the good effects another — the internal eviden-
ces constitute a new series — the inward experience of the
Christian promises a still different. These are independent
credentials deposed by distinct agents, many of them arising
from -circumstances quite unexpected; others open to our
actual investigation at the present hour; some created in
our own breasts, and springing from our personal obedience
to the gospel. ,.:<■ \\ '

This independent character makes it yet more impossible
that the Christian Revelation should not be from God.
Suppose, for a moment, that one class of the Christian tes-
timonies had been invented by wicked and designing men;
yet these same individuals could never have controlled the
events of distant ages, or the wills of persons in remote
parts of the world. These men could never have infused
the beneficial tendency into the religion. These men could
least of all have commanded that almighty power which
interposed for the first establishment of the gospel. Noth-
ing is more difficult than to support a forgery of ever so
limited an extent. Truth will appear. But to suppose a
forgery which must have ramified over the whole earth, have
secured independent sources of proof, have called in a
divine power, and yet never have acted so as to betray
itself, is infinitely too absurd an idea to be entertained for
an instant.

This independence of the proofs goes yet further; it
regards the moral, as well as the physical impossibility of

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 351

any deception being practised. Suppose forgery to con-
taminate one division of evidences: for exam|)le, the testi-
mony of the apostles to the Resurrection of their master
and Lord, and the sincerity of their belief in that command-
ing fact. Then all their design was hypocritical, dishonest,
of the basest description of imposture. Then tlie men were
at bottom the most depraved and infamous of their race.
And yet their doctrine is so pure and sublime; the morals
they teach so holy and extensive; the consistency of their
testimony even to death so entire; their unblemished and
disinterested lives so free from reproach; the persecution,
contumely, loss of liberty and ease, and deaths by actual
martyrdom which they endured, so unparalleled; that
nothing but the truth of tlieir story, and the sincerity of
their belief, and the sustaining power and aid of the
Almighty, can account for their conduct. The independent
evidences thus make a delusion impossible.

Not only so. The same talents and cast of mind and
reach of thought which could have invented one kind of
testimony, would have disqualified them from succeeding in
the others. They could invent miraculous stories, for
instance; but could the same minds, or any minds but the
most pure, have invented the character of Christ, or the
morals, or the holy tendency.^ This is saying little.
Could any minds, however pure, have discovered, or
have described, or have imposed, such new and unheard-of
purity as appears in the Christian religion? No; whatever
way you turn yourself, the independence of the Christian
Evidences affords mutual checks the one on the other, and
makes it impossible that the wIkjIc should be a forgery.

Open, then, your mind to the additional obligation arising
from this remarkable fact. See the independence, as well
as the variety, of the Christian evidence bearing on your
conscience and persuading you to obedience.

4. I say nothing on the force which these united con-
siderations give to the whole proof. Force is a word far
too limited; it is an overwhelming tide of conviction; it is
a brilliant and refulgent burst of glory surrounding the
Christian doctrine. No one of these various kinds of proof

352 LECTURES ON THE [lECT. XXV.

has ever been fairly disproved. They have stood, each of
them, for eighteen hun(lre<l years, open to tlie scrutiny of
the world. The separate force of each has gone on aug-
menting, by the events of history and the progress of the
human mind in sound reasoning. The combined force
comprehends every species of probable argument, sustained
by positive matters of fact, which can influence man; and
is receiving fresh confirmations by the fulfilment of prophe-
cies, the attestations of history, the discovery of manu-
scripts, coins and medals of ancient times, in every age.

This force is best estimated by contrasting it with the
decreasing evidences of every other religion or pretended
religion. The proofs, such as they were, of the Heathen
mythologies have long waned and gone out. The proofs,
of mahometanism have been for ages abandoned. The evi-
dences of the different idolatrous religions of Africa or
India, of America or the South Sea islands, cannot for an
instant bear the light. The pretended sufficiency claimed
by natural religion diminishes in force, every year, by the
loud condemnation of facts and experience. But the evi-
dences of Christianity remain in undecayed vigor, and aug-
mented brightness.

In fact, the Christian religion is the only religion in the
world which rested originally on decided and distinct and
reasonable claims to the obedience of men, and which has
sustained those claims through a series of ages, and exhib-
its now a bold and intelligible front to the observation of
mankind. There never was a religion but the Christian
(under which I include the preparatory Revelation) that
laid any one just pretension to the faith of its followers.

And at this moment Christianity is the only religion in
the world that advances any fair claim on our belief. The
unsubstantial grounds of other religions sink and disappear
before the least inquiry; those of the Christian increase
and strengthen the more they are examined.

So that this question is between Christianity and no relig-
ion at all. If Christianity be not defensible, no one with
whom we have to do, will support the pretensions of any
other.''

(h) Paley.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 353

With this accumulated evidence, which it is impossible
adequately to appreciate — which, in its simplicity, its vari-
ety, its independence, and its force, batfles, like all the other
works of God, the powers of man fully to develop — Chris-
tianity meets the moral and accountable being to whom it
is addressed. Christianity, so excellent in itself, as scarcely
to require any evidence, possesses in fact every species; and
then comes to man, already under the antecedent obliga-
tions and natural bonds to his Maker and Benefactor; and
says to him, 'Give me your attention; yield up to me your
passions; submit to me your will; open to me your intellec-
tual and moral powers. I will enlighten, and restore, and
console, and bless you; I will teach you the source of your
present errors and ignorance; I will lay open to you the
whole of your malady; I will guide you to the fountain of
salvation. Bow only your proud, rebellious intellect; pre-
tend not to divine all the reasons of my conduct; submit to
that state of probation, both as to knowledge and duty,
which I assign you. Lo, I offer all needful succour. The
aids of grace, the strength and illumination of the Holy
Spirit are before you. Yield, then, the contest. You can-
not overcome, if you persevere in resistance; you are
bound by every moral tie that can surround man; you
are in my power; you cannot elude nor defy with safety my
vengeance.'

Yes, my brethren, I hope I have, in some measure, gained
my cause. Surely my pleading with you, for your own
happiness, will not be wholly in vain.

I have touched on the grounds of the obligations under
which you lie. Bear with me whilst I remind you,

IV. Of the PAKTICULAR ADVANTAGES WHICH EACH OF
YOU HAS RESPECTIVELY ENJOYED, AND WHICH UNSPEAKABLY
AUGMENT THE DUTY OF BEMEVING IN CHRISTIANITY. For,

besides those evidences which lie open to the universal
attention of mankind, God has been surrounding you with
circumstances of advantage for weighing these proofs, and
for complying with the obligations arising from them. The
country in which you were born, the events of life which a
good providence has ordered, the strivings of the Holy
45

354 LECTURES ON THE [leCT. XXV.

Spirit with your conscience, the advice, and examples, and
prayers of ministers and friends, have bound your duty upon
you with additional ties.

1. For VOV WERE NOT BOUN IN A HEATHEN LAND, far

from the knowledge of Christ, where no sabbath-rest invited
you to religion; no profession of the gospel in your coun-
try called your notice to its claims; but where all was bur-
ied in nature's night. You might have had your lot cast in
such nations, with the millions of the heathen, and have
had no means of information as to Christianity, but such as
some benevolent missionary might bring you. But you were
born in a Christian country. Religion received you in her
arms; she took you, and admitted you into the Christian
church; she washed you in the waters of baptism; she com-
mitted you to Christian parents and friends; she put the sa-
cred Volume into your hands; she has followed you with her
prayers. <

Nor was it in a dark period of the Christian dispensation
that you were born, nor in a country where the grossest cor-
ruptions of it prevailed. No; you were born in a pure and
enlightened day; in a protestant land; under a government
and laws which respected and upheld the Christian faith, at
a time when the efforts of infidelity had been exposed by
the horrors of the continental philosophy and the crimes
of infidels and scoffers; when the facts as to the darkness
and depravity of heathen nations had been demonstrated in
the clearest manner; and the beneficial tendency of Chris-
tianity had been proved in the missions abroad, and the
revived attention to Religion at home. But these are not
all your particular advantages.

2. ThB EVENTS OF LIFE HAVE BEEN SO OKDERED BY THE

GRACIOUS PROVIDENCE OF GoD, as, ou various occasions,
to aid the tendency of these external circumstances of
birth.

Yes, there is not one before me, but has been led, at one
time or other, by the course of events, to additional means
of salvation. Changes in your pursuits have brought you
within the reach of the good and pious. Journeys and re-
tirements have afforded you peculiar seasons of recollection.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 355

The consequences of folly and sin have been demonstrated
to you in your own case, or in that of others. Disappoint-
ments in your most ardent expectations have made you feel
the uncertainty of this world's hnppiness, and the necessity
of seeking after that which Christianity presents. Unex-
pected blessings and deliverances have been vouchsafed
you in seasons of peculiar emergency; your life has been
spared; disease has been stopped when at its height; death
has been arrested as he was entering your abode. Retrace
the history of your life, and the mercies of a providential
care will be most apparent. Nor have the least irnporiant
moments been those of peculiar affliction, deep domestic ca-
lamities and personal sorrows. In these events God has
spoken to you in the interior of the heart; religion has ap-
peared in its just excellence; and interposing passions and
pursuits have suspended their fascinations. What use have
you made of these occurrences? Have you looked up to the
hand which guided you unseen? Have you considered the
obligations of obedience to his Revelation, as augmented by
these appointments of the Almighty?

4. And what have you done in consequence of those
MOTIONS OF THE BLESSED Spirit, which havo Hot failed to
suggest to you the necessity of submission to your God?
You know not, possibly, what is meant by the influences
of the Holy Spirit. I will tell you, that the Christianity
which you are so little acquainted with, consists much, as
to its practical blessings upon the heart, in the influences
of divine grace; in the agency of the Holy Spirit. We have
largely referred to this topic in former Lectures. I recur
to it now, to show you the obligations you are under to the
great God and Father of all. Yes, those disturbances of
mind, that uneasiness of conscience, those regrets after the
commission of sin, those convictions of the importance of
religion, that fear of death, those intervals of religious im-
pression, those thoughts of God and duty which have visited
your souls, have not been unattended with the additional
force and pungency which the influences of grace bestow.
It is the Holy Spirit of God which has been remonstrating,
calling, inviting you, by these operations of your intellectual

366 LECTURES ON THE [lECT. XXV.

and moral powers. And for all this aid you will have to
give an account. These movements of grace have conspired
with the events of your life, and have been most persuasive
when your outward circumstances called you most loudly
to consideration. There have been times, perhaps, when
you were, like the king Agrippa, almost persuaded to be a
Christian.' There have been times, when, like the wretched
Herod, you have observed the minister of religion, and done
maiiy things and heard him gladly.^ All these inward motions
of the Spirit bring a deep responsibility with them; they can-
not be neglected nor quenched with impunity. But this is
not all.

4. The advice, example, and prayers of ministers and
FRIENDS have, in most of those before me, swelled the cat-
alogue of advantages, for which an account must be render-
ed to God. You have had the best counsel offered you in
the most affectionate manner; you have had that advice sus-
tained by the holy example, and consistent lives, and happy
deaths of those who gave it; you have seen, in your circle,
perhaps in your immediate family, examples of rare virtue,
instances of conversion, the calm tenor of a Christian life
and conduct; you have had religion embodied before your
eyes; you have witnessed the last hours of departing piety.
A mother's prayers, which followed you through life, have
been poured out for you on the bed of death. A
father's wise counsel has been solemnly repeated amidst the
expiring accents of struggling nature; and the anxiety and
entreaties of health have been confirmed by the faint prayers
of his last sickness.' The minister of religion has followed
you with his affectionate and persuasive entreaties. He has
visited your sick chamber. He has witnessed the vows of
amendment and conversion, which you forgot, alas! almost
as soon as the occasion passed. He has addressed to you
his gentle remonstrances. He waits for your reformation.
His prayers, his labors, his public and private instructions,
are directed to one object, your salvation.

And will you not yield? Shall not all these tender con-
siderations persuade you to your duty, which you ought to

(i) Acts xxvi. 28. ( j) Mark vi. 20.

LECT. XXV.] EVIDENCES OF CHRISTIANITY.

357

discharge if not one of them existed:' Remember, if you
forget them, your Maker does not; if you fail to regard
them, there is a book in which every one is noted; if you
retrace not the series of particular advantages, God will re-
publish them before an assembled world. Yes, moral obli-
gations cannot be burst asunder with impunity. The Al-
mighty has a book of reckoning, to which the volume of
your {)ast history will respond, and which the records of con-
science will confirm.

It is not yet too late. All your advantages may yet be
turned to the end for which they were granted. Salvation
is yet proposed. The gospel calls you to obedience. Be-
lieve the divine Revelation. Hesitate no longer. Renounce
your unbelief and disobedience of heart, and submit to the
yoke of faith.

But, weighty as these considerations are which spring
from your original obligations to God, the nature of Chris-
tianity, the force of its evidences, and the advantages you
have especially enjoyed, they may and will fail of their ef-
fect, unless we take into account, what I proposed to notice
in the last place.

V. The momentous discoveries which Christianity

MAKES, AND THE DEEP INTERESTS. WHICH ARE C0NSEQ,UENT-
LY DEPENDENT ON THK RF.CEPTION OF IT.

This carries the obligations to a height which no words
can express nor imagination conceive aright. Dependent
on the determination of this question, is every other that
deserves the name. On the one point, whether we obey or
reject Christianity, our happiness here and hereafter, our
immortal destiny, heaven and hell; death, judgment, and
eternity; an interminable state of the most exalted bliss, or
the most unutterable woe; the accomplishment of all the
promised blessings, or the infliction of all the threatened
penalties of Christianity depend.

1. Recollect, I entreat you, THE momentous discoveries
WHICH Chuistiamty MAKES, the ucw position in which it
places you, the new doctrines it reveals, the new duties it
enjoins, the new relations it creates, the new and unuttera-
ble truths it proclaims. It opens eternity. It reveals the

358 LECTURES ON THE [lECT. XXV.

character and government of the invisible Creator. It
brings life and immortality to light. It discloses all the
sources of your misery. It displays the corruption and guilt
of your nature. It reveals that standard of sin and holiness
by which God judges you now, and will judge you at the
last day. It calls you to repentance and confession, to
faith and humility, to love to God and man, to a spiritual
and obedient life. It reveals the divine Agent by which all
the claims of the gospel may be complied with, and all its
duties fulfilled — the Holy Spirit of grace. What scenes
are thus thrown open in the endless vista before you! What
duties arise; what dangers impend! Will you not, then,
awake at the call and invitation of mercy.'' Will you remain
indifferent and stupid and perverse, when God has conde-
scended to make known to you your fall, your ruin, your
remedy, your way, your end.^

Call to mind, particularly, the immense love of God in
THE redemption OF Jesus Christ, which is the peculiar
discovery of Revelation. This increases the obligation of
obedience to the gospel. What! shall God have expended
all his love, displayed all his wisdom, illustrated all his most
glorious attributes, in the salvation of man; and shall man,
in pride and self-conceit, turn away his attention.'' Shall
he drivel about trifles, and hide and blunt his sense of ac-
countableness amidst speculations and vain reasonings.''
Shall the eternal Judge have put oft' all his terrors, and
clothed himself in mercy; shall he have sent his only-be-
gotten Son into this miserable world as a sacrifice for sin;
shall he have manifested himself as essential love, as
delighting in the happiness of his creatures, as diff'using
and communicating blessings to all the beings he has
formed, in every way consistent with his infinite purity and
holiness as a moral Governor; and shall man wrap himself
up in his passions and his self-will, and spurn all this exu-
berant loving-kindness, and shelter his enmity under the
guise of metaphysical difficulties.'' What! shall all possible
HELPS to ruined man have been devised, not merely in the
mighty salvation of Christ, but in the freeness of the gospel
promises, in the institution of means of grace, in the seals

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 359

and pledges of the sacraments, in the voice and persuasion
of ministers, in the promises and encouragements to prayer;
and shall man sullenly refuse to use these helps, or to mount
by them towards the road of heaven? Surely, surely you
will not violate the obligations which spring from the im-
mense discoveries of the love of GodI Surely you will not
turn into deeper condemnation all those means of life which
are let down, as it were, from heaven to earth, in order
to draw you up from earth to heaven!

2. And can you forget the deep interests which are

AT stake in consequence OF THESE DISCOVERIES.^ the last

dread day, heaven, hell, eternity!

Can you forget that last dkead day, when you must stand
and be judged for the deeds done in the body.'' Can you
forget that solemn assize, that tribunal where omniscience
will detail the facts; where infinite truth will pronounce the
sentence, where Omnipotence itself will carry it into execu-
tion. That day which even natural religion acknowledges,
which the conscience of man involuntarily anticipates, and
on the transactions of which the gospel has shed a blaze of
light. The assembled world will then be arraigned; the
secrets of every heart will be made manifest; the moral ac-
countableness of man will be displayed; the force of the evi-
dences of revelation will be recognized; the hidden motives
which rendered these evidences unproductive of practical
persuasion will be brought forth; the actual vice, and per-
verseness, and resistance to conscience, and wilful obstinacy,
and rebellion of heart, and neglect of warnings, and quench-
ing of the motions of the Spirit, and callousness of heart
and perception, will then be made fully manifest; contrary
arguments and reasonings of the corrupt intellect of man will
be overborne by the instant irradiations of truth; and out of
his own mouth, and by his own confession, will each sinner
be judged. Avert then this awful condemnation! Oh, be
wise to-day! Awaken now to those obligations which will
be re-called and re-inforced on your distracted conscience at
the last great tribunal.

And is THE heavenly prize which Christianity pre-
sents TO your view unworthy of your pursuit? A prize

360 LECTURES ON THE [lECT. XXV.

SO inestimable, that it is difficult even to raise our minds to
any conception of it. We contrast it with our present cir-
cumstances of darkness, folly, guilt, self-condemnation,
dread of the Almighty Avenger, enmity, alienation of mind,
misery; and we endeavor to think of what that happiness
must be, where the negatives of these actual sorrows will
lead on to all the positive blessings of which our finite na-
ture is susceptible. Not only shall there be no pain, no
night, no defect, no tears, no apprehensions, no curse there;
but there shall be the fulness of joy, and pleasures for evermore.
These pleasures shall be spiritual and exalted. The hap-
piness of mind is infinitely superior to any bodily satisfac-
tion, however pure or permanent. The prize which Chris-
tianity proposes is the highest measure of the purest joys
of which man is susceptible — the joy of intellect when
fully illuminated with truth; the joy of conscience when
thoroughly penetrated with light and peace; the joy of the
heart and atiections when com])letely satiated with their
appropriate objects; the joy of the whole nature of man
when placed in entire repose and satisfaction, after a wea-
ried life of conflict and temptation.

And not only so: it is a liappinoss springing from the im-
mediate presence and approbation of the great God, the
fountain of all felicity, the source of peace, the sprints of
blessedness to all intelligent creation; whose frown consti-
tutes the essence of misery, whose favor is essential life and
joy. Nor this only: but it is the seeking of Christ, the pres-
ence of Jesus our Redeemer, the being with him where he
is, to behold the glory which he had with the Father before
the ivorld was,^ — the contemplating Deity in the person of
the only begotten Son, the casting our crowns of brightness
at his feet, and praising his love as the Lamb that was slain
and hath redeemed us to God by his blood}

The communion of the blessed orders of angels will also
be a part of that heavenly state. Yes, we shall join the
innumerable company of angels;"' we shall sec Gabriel and all
Iiis compeers in the angelic host, from the loftiest seraph

(k) Jol).) xvii. 2k (1) Rev. V. 9, 12 (in) Heb. xii. 22.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 361

that is before the throne to the lowest order of those pure
and spotless intelligences. We shall be in communion
with all that is holy and elevated and just in the creation
of God.

Nor will the fellowship with the whole church of the
redeemed be wanting, that intercommunity of love, that
re-union of dissevered affections, that junction and return of
separated brethren and friends! There all will know and be
known; all unite and be united; all see eye to eye, and be
in eternal harmony, and increasing and augmenting capaci-
ties of loving and glorifying their gracious God and Father.

And is not such a prize worth striving for? Is not heaven
worth attaining? Are not some of those exertions which
are wasted on temporary, mean, degrading, injurious pur-
suits, worth bestowing on this exalted object.^ Shall men
be ever disputing about mole-hills of the earth, gathering
and collecting stones and pebbles, sinking the immortal
spirit in the downward course of earthly and petty pursuits;
and will they never cast a look upward towards that heav-
enly crown, which is held in the Saviour's hand as the re-
ward of faith in his name.''

And how shall tongue express the awful contrast to
ALL THIS BLISS — the alternative, the correspondent doom
which awaits those who receive not the Christian faith and
gain not the heavenly prize? This augments the moral ob-
ligations of obedience to Christianity. There is — there is
— there is a gulf of misery, a final separation from God, a
worm that never dieih and a fire that never shall be. quenched^
a state of outer darkness where shall be weeping and wailing
and gnashing of teeth — a lake of fire and brimstone ivhich is the
second death.'^ Those to whom the words of grace shall not
be addressed, will hear other words. "Thkse shall go
AWAY INTO everlasting PUNISHMENT," is the rcsult which
will proceed from the same judgment as the opposite event,

<'AND THE RIGHTEOUS INTO LIKE ETERNAL."" Nothing but

the imperious dictate of true charity would lead the minister
of religion to touch on this topic. But he has no choice.

(n) Mark ix. 13. Rev. xx. 14. (o) MalL xxv 46.

362 LECTURES ON THE [lECT. XXV.

"Melius est cum vcritate diligcre, quam cum lenitate deci-
I)ere," savs Au'^ustinc. Benevolence compels us to speak
the truth; benevolence compels us to try to snatch from de-
struction our deceived fellovv-mcn. Benevolence com])els
us to warn Dives of that state of torment into which unbe-
lief and scorn will [dunge him; in order that, repenting and
believing the gospel, he may be carried at his death by an-
gels into Abraham's bosom.''

This makes the Christian faith so obligatory upon man, that
the interests at stake are of such incalculable importance;
the unbeliever not only loses heaven, but is plunged into
hell; he not only is deprived of the benefit wiiich redemp-
tion proffered, but remains under the condemnation which
his sins deserve.

And what eteunitv means, I know not — how much is
comprehended in that one word, I know not — whither it
stretches, what it involves, what relation it bears to time,
what its continually augmenting benefits of joy or depths of
misery, I know not — imagination cannot conceive, words
cannot express. Remember — whethkr Chkistiamty be
TRUE OR not, eternity PvExMAINS. The immortality
of the soul, the future state, the judgment-day and its end-
less conseciuences, are truths which natural religion pro-
fesses to admit: Christianity has only thrown a blaze of light
on the obscure traces of these great doctrines. The least
probability of the divine origin of Christianity is sufficient,
then, to sway an accountable being in seizing the hopes of
mercy and availing himself of the means of salvation. —
What then should the accumulated evidences of Revela-
tion do.^ Eternity eludes our comprehension, however we
stretch our minds in the pursuit. The longest periods of
time will know an end. From the fall of Adam to the pres-
ent hour, six thousand years have scarcely elapsed — the
term to our narrow minds seems long — but what are six
thousand years to eternity! When ten thousand times ten
thousand years have passed, it will be only begun. If every
sand upon the sea shore were to be removed by one single

(p) Luke xvi.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 3G3

grain at a time, and with an interval of a thousand ages be-
tween each, at some period or other that space would be
passed — but eternity would still stretch infinitely beyond!

And against this eternity what protection have you?
What assurance that it is not nighr What have you but the
breath in your nostrils as an interposing security? For what
is your life, is it not a vapor ichich appearcth fur a little time
and then vanisheth away^^ What a slender interference!
What a momentary suspension! Pleasure, vanity, pride,
science, ambition, riches, honor, health, all hanging upon a
thread! And what then must be the obligation of that re-
ligion, which will render this moment of life the means of
securing an eternity of bliss!

Yes; I. trust I have so far succeeded as to bring your con-
science to a stand. I have so far gained the day as to
awaken some apprehensions. You resolve to obey the Chris-
tian religion; you determine not to violate obligations
which correspond with the antecedent relations in which
wc stand to God; which rest on the obvious excellency
of the Pcovelation of Christ; which are increased by the
variety and force of its evidences; which are yet further
augmented by the particular advantages of each individual;
and are raised to their utmost height by the momentous dis-
coveries and immense interests of eternity.

Let, tiien, your submission to Christianity be immediate
and cordial.

I say IMMEDIATE, bccausc delays are in nothing so danger-
ous as in religion — where the impression of good is so soon
effaced, and a relapse into inditierence is so instantaneous.
To-day, if ye will hear his voice, harden not your hearts lie
that defers his conversion, will never be converted at all.
Men often mistake their imagination for their heart, and be-
lieve they are c<inverted from the time they think about
conversion.* Lose, therefore, no time in deciding the
case. Remember the accumulated responsibility wjiich
has been gathering, like a cloud, around you from the
first dawn of reason to the present hour. Every day has
increased the account. JNJot a moment further is to be lost.

{<l) James iv. 14. (r) Hebrews iv. 7. (s) Tascal.

3G4 LECTURES ON THE [lECT. XXV.

Perhaps even now the Holy Spirit is striving for the last
time with your heart. ^'3iiJ thou, Cnpcrnaum, were the sol-
emn words of Jes-us to the people amongst whom his works
had been chiefly wrought, that art exalted unto heaven, shult
be thrust down to hell; for if the mighty works which have been
done in thee, had been done in Tyre and Sidon, they would have
continued unto this day.^ To avert a similar doom, turn at once
to your offended Lord. Behold his golden sceptre now
extended towards you. Behold the day of grace still shines.
Behold all things are ready; approach his footstool and live.
But let your submission be cokdial,. Yield really to the
call of Revelation. Give your heart to your God. Enter
upon Christianity with affection, with earnestness, with a
persuasion of its infinite importance. Stop not short in for-
mal acquiescence, external profession, a worldly and repu-
table piety, a tame faith, an outward attendance on the sac-
raments, occasional acts of duty. All this is mockery and
insult, when put in the place of a real reception of Chris-
tianity. God demands a contrite spirit — God demands
grief and prostration of soul on account of sin — God
demands a faith which bows cordially and with delight to
the testimony of his word — God demands a reliance upon
the merits and sacrifice of his Son — God demands a pene-
trating sense of the need of his grace and Holy Spirit —
God demands the renunciation of every sin and the per-
formance of a willing and filial obedience. Yield, then,
this heartfelt subjection. The great God deserves it all;
the eternal Saviour has merited it all; the divine Sanctifier
will produce it all. Only begin with full purpose of soul.
Read, pray, meditate; separate from acknowledged sin; per-
form known duties. Especially, implore those prevenient
aids and operations of grace, which are essential to all fur-
ther progress. God puts religion into the understanding by
reasons, but into the heart by grace. Seek the influence of
the Holy Ghost in the first entrance on your course. His in-
fluence, like dew on the face of nature, softens, penetrates,
refreshes, and fructifies. To put religion into the heart
by menace, by force, is not to put religion there, but terror.

(t) Matthew.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 365

Grace makes all possible, spontaneous, delightful, effec-
tive— it is itself a foretaste and integral part of salvation.
Thus, will your submission to Christianity be a matter of
choice. Thus it will be, not a fit of devotion, but the fixed
purpose of the soul touched by a divine hand, aware of
what it is about, sensible of the dangers and temptations
before it, and yet resolved in the strength of God to abide
by its determination. He fhat putieth his hand to the plough
and looketh back, is not fit for the kingdom of God. The
obligations of the Christian faith will never terminate till
the struggle of life is over. The snares and seductions of
the world will never cease to solicit. The malice and
powers of Satan will constantly embarrass and annoy.
You must be well resolved then. If you have seen the
majestic truths of the Christian doctrine, and the crumb-
ling ruins in which the infidel ramparts lie, do not tempt
God by hesitation and tampering with conscience; but
boldly and determinately take your stand. Enter the sa-
cred building; abide under the shadow of the Almighty;
dwell in the glory of his temple; persevere in your wor-
ship and obedience there, till you are summoned from
this lower and preparatory scene of duty to that upper
and more glorious place, where the Lord God and the
Lamb shall be the light thereof — and you shall remain

AS A PILLAR IM THE TEMPLE OF YOUR GoD, AND GO OUT
NO MORE."

RECAPITULATION OF INTERNAL EVIDENCES.

We have now completed that rapid and popular view of
the evidences of Christianity, which we proposed.

After having led our youthful inquirer around the bul-
warks of the heavenly city, and shown him that the number
and strength of the fortifications were not only impregnable
to the forces of the enemy, but were such as to give full
repose and sense of security to the inhabitants; we have
taken him and brought him within the sacred defences, we

(u) Rev. iii. 12.

366 LECTURES ON THE [lECT. XXV.

have led him into the heart of the citadel, and pointed out
the strength of the inward walls, and the proportion and de-
sign of the several buildings. We have shown him that
the internal constitution of the place is equally excellent
with the external bulwarks. We have made him go through
the divisions and mark the uses of tiie various edifices, com-
pare their parts, observe their suitableness for the especial
purposes for which they were projected; and have thus
aimed at filling his mind with high conceptions of the wis-
dom of the divine Architect.

We have led him, above all, to the sanctuary, which
adorns and protects the city, which is the joy of the whole
earth — the palace of the great and eternal King.

We were sure, indeed, beforehand, that a fortress framed
by the hand of the Almighty, would concur in its outward
and inward character. And though we did not, and could
not, allow our young inquirer to sit in judgment with presump-
tuous confidence on what he might think ought to be the
arrangement of the parts, nor to suspend his loyal obe-
dience on their agreement with his preconceived notions;
yet we assured him that if, in a simple reliance on the skill
which devised the exterior fortifications, he would examine
the internal arrangements, with the view of confirming his
faith and elevating his idea of the glory of his King, he
would be astonished at the proofs of contrivance and fore-
sight in every part.

This, then, he has done. The result has surpassed his
expectations — the harmony and strength of the interior
itself, the divisions of the city, the beauty of the chief
places of concourse, the glory and sanctity of the temple,
have filled him with admiration. Some things, indeed,
have exceeded his comprehension — for no human mind can
have the furniture or experience requisite for judging of
such extensive and complicated details — but he has un-
derstood enough to allay his fears, to raise his gratitude,
and to induce him to rely with confidence on the successful
issue of the combat.

In other words, the internal evidences of Christianity
have appeared as admirable as the external.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 3G7

This leads us, then, briefly to review the argument

ARISING FROM THE INTERNAL PROOFS OF CHRISTIANITY,

which have formed the subject of this division of our course,
as we reviewed the argument from the external at the close
of our last volume.

In doing this, let us notice the general nature of the
argument, the particular topics into which it divided itself
— its remarkable agreement with man's probationary state,
and the inseparable unity of the whole.

1. You will remember that the general nature of the
argument springs from those various marks of excellency in
the inward frame-work of Christianity which serve to con-
firm our faith in its divine original. They are the internal
characters of divinity which strike every considerate in-
quirer, the more he studies the religion, and compares it
with the powers, and tendencies, and wants of such a crea-
ture as man, and with the confessed dealings of Almighty
God in his natural providence and moral government of the
world.

For the main features of Christianity are not in all re-
spects unknown to man; but rather fall in with his purest
notions of God and conscience and moral duty on the one
hand, and with his uniform experience of human weakness
and depravity, on the other. They confirm every thing
which natural religion guessed at, rather than knew; en-
larging, purifying, correcting, elevating the remains of the
original Revelation, and the dictates of that moral nature,
which, though darkened and corrupted by the fall, is not
wholly obliterated and lost. They contain, besides, a new
and mysterious dispensation of mercy in the incarnation
and sacrifice of the Son of God, which gives energy to the
dormant principles of essential religion, makes them prac-
ticable and delightful, and carries them onto all- the ends
for which they were first implanted.

Accordingly, in tracing out these effects and bearings of
the Christian Religion, we discovered innumerable marks
of design, of contrivance, of divine sublimity and harmony,
of agreement with the wants and necessities, the desires and
anticipations of man.

368 LECTUBES ON THE [lECT. XXV.

These are the internal evidences; and they furnish a
most conclusive argument in support of those external cre-
dentials of the religion by which its reception is first secured.
They add the test of experience and observation to the his-
torical testimony of authenticity, credibility, divirte author-
ity, miracles, prophecy, supernatural propagation, promi-
nent good effects: And when these internal proofs are still
further confirmed by the inward witness of Christianity to
the heart, in its answers to prayer, in its fulfilment of
all its promises, in its communication of the grace of
the Holy Spirit, in its actually changing and elevating
the whole moral character of man, there seems to be every
imaginable species of evidence combined.

All the faculties and feelings of man's nature are brought
to bear testimony to the truth of Christianity. His common
sense and ordinary capacity of judgment in the external
evidences: his heart and affections, his faculty of tracing
out final ends, his perception of harmony and beauty, in the
INTERNAL proofs: au inward consciousness of moral health,
and peace, and joy, communicated to the mind: an experi-
ence of the highest practical good effects produced in him,'
in the test and interior witness.

Let us suppose a case, to illustrate the force of the inter-
nal argument. If a philosopher had a revelation made to
him of the system of the creation, he would begin by con-
sidering the historical proofs of the divine authority of the
communication. Here he would rest at first. Afterwards,
when he found there was nothing in it directly contradic-
tory to the fixed laws of nature apparent in the small por-
tions of matter which he had before subjected to his experi-
ments, but that every thing went to confirm the results of
his narrow observations, whilst all seemed intended for his
convenience, relief, assistance, in many important respects,
of which he was before ignorant, — this would exceedingly
confirm his faith in the truth of the revelation. He would
not be surprised to find much in it that was new, much
unthought of, many uses and plans which he had never been
able to conceive or conjecture; a vast enlargement of the

LECT. XXV.] EVIDENCES OP CHRISTIANITY. 369

field of vision; many causes of things laid open; and
much declared to him that was mysterious, incomprehensi-
ble, beyond and above his finite powers. But if, in the
midst of all this, he constantly found that the facts in nature,
as they had lain before his view, were confirmed, that every
thing agreed with his previous experiments and observation;
and if, moreover, he found that the practical results of the
whole were some most important benefits to himself, these
convictions would raise his faith in the divine origin of the
communication to the utmost height.^'

Such is the nature of the argument from the internal evi-
dences.

2. It is not necessary for me to recapitulate the
DETAILS of this evidence. It is not necessary for me to
do more than refer you to the adaptatiois'^ to the state and
wants of man, which we found to pervade Christianity — as
contrivance and provision for his necessities pervade the visi-
ble creation.

Nor need I do more than refer to that plan of redemption,
formed before the ages, of which the doctrines of Chris-
tianity'' are the development, and of which the practical
summary is the love of God and the love of man.

Much less need I dwell on tlie morals > of the gospel, in
which Christianity comes down to the conscience of every
human being, sets right the mistakes of all the sages of an-
tiquity, and presents a morality, as practicable as it is pure
and elevated; and which, flowing from the doctrines, car-
ries with it a demonstrative evidence of the whole Revela-
tion.

But I must pause for one instant, to remind you of the
inimitable perfections of our Lord's characteh, ^ in his
mediatorial ofllce, his personal and most lovely human vir-
tues, and his conduct as the founder of a religion. Yes,
the character of Christ embodies the Christianity which he
taugiit; whilst the very facts of his incarnation and sacrifice
form the ground-work of the doctrines which he revealed.
The sun in the firmament is not a more glorious centre of

(v) Verplank. (w) Lect. xiv. (x) Lcct. xv.

(y) Led. xvi. (z) Lect. xvii.

370 LECTURES ON THE [lECT. XXV.

the natural creation, than Jesus Christ is of the spiritual.
All converges towards him, centres In him, tends to illus-
trate and glorify him.

I will not again speak of the inward witness'' of Chris-
tianity in the fulfilment of all its promises of grace to man;
because we have given it a large consideration in the course
of our Lectures. But it seems to bring down the proof
to that very test of matter of fact and actual phenom-
ena, of which both the natural and moral philosopher
so loudly boast; and which nothing but prejudice and
irreligion of heart can prevent them from acknowledging
in Christianity.

After these prominent points, need I refer, or at least, do
more than refer, — to what we have so lately considered, the
OBJECTIONS ^ raised against Christianity, both in themselves,
and as respects the persons who advance them?

On the topics of FAITH, interpketation, and obligation,'
I say nothiniz; because they are involved in every step we
have taken, and cannot be denied, without overthrowing all
trust and confidence amongst men; all honesty and fair
dealing in the intercourse of society; all that moral sense
and conscience which distinguish men from the inferior
creation much more than the barren possession of reason.
In short, he that enters fully into the preceding arguments,
will be the first to yield to the inevitable consequencesflow-
ing from them.

But I advert to a subject, interposed amongst all these —
the TENDENCY of Christianity'' — which 1 have reserved for
the purpose of making one reflection. For, if in addition to
all the above evidences, there is in Christianity an innate
and strong direction and bias towards human happiness in
the highest sense of the term; if the known hindrances are
capable of being enumerated; if those hindrances are grad-
ually being overcome, and arc now daily lessening; if the
good eli'ccts of the religion have un iformly burst forth, as a
mighty river, in proportion as the hindrances have been
removed, and have fertilized the face of the adjacent lands;

(a) Lects. xix. and xx. (t') Lects. xxi. and xxii.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 371

if the religion itself foretels the chief impediments to this
tendency, and points out the causes of them in men's abuse
of the divine mercies, whilst it limits their duration; if the
same records declare an ultimate aad glorious consumma-
tion as about to take place, when all the tendencies of
Christianity shall be turned into effects, and the whole world
be a scene of light, and peace, and holiness; and if every
sincere Christian feels in himself this tendency, and is
engaged in removing obstacles out of the way of it, and
hastening its progress in himself and others; — if this be so;
then, I say, the crown is placed on the brow of the Chris-
tian evidences, and every species of proof is accomplished
by this finishing point; then, I say, the tendency within
Christianity runs on parallel with the predicted course of
divine prophecy, which forms one of the most remarkable
of the external proofs from without it; and the only demand
upon man's reason, is to acknowledge his own ignorance,
as to the origin and permission of evil, and the designs
and will of the incomprehensible God; and to repose his
faith in the wisdom, justice, and mercy of the almighty and
most glorious Judge of the world — a demand so natural,
that it is surprising it should ever have been questioned.
3. And this touches upon that probationary and iimpkr-
FECT STATE in which man confessedly is, and with which
the general nature of the internal evidences of Christianity
remarkably corresponds. Undoubtedly, the sceptic may, if
he please, reject all this mass of evidence; undoubtedly he
may refuse to obey the Christian Revelation; undoubtedly
he may magnify petty diificuities, and lend himself to specu-
lative reasonings. That is, he may act, with regard to
Christianity, just as he acts with regard to God's natural
providence, or his moral government of man; he may pre-
tend that all is involved in darkness, and that he can see no
clear path before him. Thus the youth may also conduct
himself in human life. He may refuse to take precautions,
to form habits, to look forward to future scenes of didiculty,
to act with prudence and self-restraint; he may spurn any
moral subjection to the claims of the Almighty, or to the
checks upon the appetites, which his natural law imposes.

372 LECTURES ON THE [lECT. XXV.

But how does he, or can he, escape the consequences of
that righteous retribution of the great moral Governor,
which involve and surround hirnr' Can he elude the sanc-
tions of the general religion, resting on the faint traces of
Revelation, and the moral nature of man, which inclose the
transgressor, as in a net? Can a careless, incautious youth
escape a miserable and disgraceful age — can negligence,
imprudence, and want of foresight be always repaired by
any after-repentance — can the indulgence of pride and self-
importance be separated from inward torments and outward
contentions — can an irreligious contempt of moral restraints
insure itself against self-disapj)robation, disease, weakened
faculties, a disturbed conscience, remorse, anticipations of
judgment, dread of eternity, despair?

Apply this to Christianity. The lives and deaths of infi-
dels demonstratively show that the very same moral and
judicial punishments are inflicted on the objector against
Revelation. And all this so agrees with the probationary
state of man, as to form a strong additional confirmation
that the whole system of government in natural providence,
in essential and primeval religion, and in Christianity, pro-
ceeds from the same divine hand, is governed by the same
general laws, and conspires to the same end? ^

4. Let the humble inquirer, then, collect all the
SCATTERED RAYS OF LIGHT, flowiug from the scvcral branches
of the divine argument, and let him remember that these
series of proofs, which are necessarily considered in separ-
ate parts, for the purpose of a better investigation, form
but one uniform, candid, and inseparable body of testimony;
which, like the light of the sun, though separated and
divaricated into the various colors of blue, and green, and
red, and the other colors of the prism, whilst passing through
our mind, and being subjected to our examination; is yet,
in itself, one and the same eflfulgent glory, shedding light
and warmth from its mighty orb.*^

Yes; the whole of the Christian evidences form one argu-
ment, one attestation, one inseparable and irresistible ap-

(e) Duller. (f) Warburton.

LECT. XXV.] EVIDENCES OF CHRISTIANITY. 373

peal to the human understanding, conscience, and heart.
From the simplest proof of the authenticity of our books,
to the last evidence of the inspiration of all their contents;
and from the first point of the adaptation, to the closing
topic of the indispensable moral obligation of receiving the
religion, all constitutes one undivided chain of reasoning,
the most indissoluble and most binding ever offered to an
accountable being.

And the grand probation of man now is, whether he will
obey this Revelation, and submit his reason and heart to
God; or whether he will follow his pride and passions, and
dare the authority of the great Lord of all.

God grant that every reader of these Lectures may so
weigh the moral obligation under which he lies, as to be
WISE IN time; as to follow the directions of the Bible, and
obtain the grace necessary for welcoming it with humble
faith and cheerful obedience; — that thus all the blessed
ends of the Christian Revelation may be accomplished in
him here and hereafter!

LECTURE XXVI.

CONCLUSION OF THE ENTIRE COURSE.

John xx. 30, 31.

And many other signs truly did Jesus in the presence of his

disciples, which are not written in this book.
But these are written that ye might believe that Jesus is the

Christ, the Son of God; and that believing ye might have

life through his name.

After the statements made in the last Lecture, on the ob-
ligation of receiving the Christian Revelation, and the re-
view there taken of the result of the argument from the in-
ternal evidences, nothing now remains for us but to retire
back from this minute inspection, to such a comprehensive
survey as may allow us to take in at once the distinct out-
lines of all the divisions of our subject, and observe how
they severally harmonize, both in their various component
parts and with each other; and then to conclude the whole
of the great argument, which has extended through these
two volumes, by an address to the different classes of per-
sons who may be supposed to be most interested.

But where shall we take our station to seize this point of
view? After we have examined at so much length the dif-
ferent branches of the stream, and have paused at each ex-

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 375

amination to survey the scenes before us, whither shall we
ascend in order to catch the course and flow of the whole
river?

Let us first view the progress of proof as it has been
rolling down from its earliest rise, and been augmenting in
its magnitude and force to the present hour. Let us then
notice The incidental and unexpected manner in which
the flood has been increased. And, lastly, let us contem-
plate its actual volume, and the position in which we now
STAND as to the hopes of its visiting and fertilizing the
whole earth.

L Let us view the progress of proof as it has been

ROLLING DOWN FROM ITS EARLIEST RISE TO THE PRESENT
HOUR.

For observe how small and imperceptible is the first
source of the Stream. You scarcely distinguish its narrow
thread. And yet trace its progress. It increases as it flows.
In every advance the waters are augmented. From the
original promise made to our first parents, to the present
hour, the evidences of Revelation have been in progress.
For six thousand years has our religion been before the
world. The expulsion from Eden was accompanied by
the first discovery of mercy. During the patriarchal age,
when human life extended through centuries, truth was
handed down by tradition, by the instituted sacrifices, and
the consecration of the sabbath to religious worship. The
call of Abraham,, and the rite of circumcision, increase the
means of knowledge to mankind. The Pentateuch is pub-
lished, and consigns to a written record the history of the
primaeval ages, and the doctrine of the fall and the promis-
ed recovery. The Mosaic miracles, the Mosaic redemption,
the Mosaic Canaan, are proofs to a lost world of the true
faith. Kings and prophets arise. The Jewish name and
religion spread; and with them the evidences of Reve-
lation. •

The Babylonish captivity plants missionary prophets in
the heart of the greatest heathen monarchy. For seventy
years the meek and courageous spirit of Daniel commends
his God, his religion, his prophetic outlines of future mercy,

376 LECTURES ON THE [lECT. XXVI.

to mankind. Before the birth of the Saviour himself, a
fame pervades the world that some one, springing from the
East, should govern the nations.

The apostles go forth and proclaim an universal religion.
They carry the credentials with them, and attest the truth
of the preceding dispensations of the Almighty, whilst they
establish their own. The world is penetrated with the
Christian evidences. Every nation is visited, warned, in-
vited. During the lapse of three centuries, the miraculous
propagation goes on, and becomes itself an additional
proof to the following ages. The holy lives, and constancy
unto martyrdom, of the apostles and their converts, silently
provide further evidences. Constantino acknowledges the
force of the rising religion, and Paganism is dethroned.^
In the mean lime, prophecy begins to unfold yet wider
the roll of futurity, and each grand revolution in the for-
tunes of the church is found to have been foretold in her
mystic pages. The character of the Messiah is more and
more acknowledged. The dispersion and yet distinct pre-
servation of tl>e Jewish people, are a prophetic miracle.
The persecutions of the Christian faith confirm the word of
prophecy, and enlarge the proofs of its divine origin.

Apostacies arise in the east and west.** Christianity
seems to fade before the imposture of Mahomet, and the
superstitions, tyranny, and idolatry of papal Rome. The
spiritual church is driven into privacy; and she there dis-
covers these very apostacies to have been largely delineated
in the prophetic word; and she sees in the anti-christ, and
the man of sin, and the apocalyptic visions, new evidences
of the Christian faith.

With the revival of learning, the proofs of Revelation
pour in with a fuller tide upon mankind, as an awakened
curiosity and a widened sphere of observation open new
channels.* The Reformation springs forth and appeals to
the divine records, collects fresh evidences, re-assumes
truth, sweeps away the incumbrance of human tradition,
exhibits Christianity to the faith and obedience of mankind.

(g) A. D. 312. (Ii) At tlie commencement of the seventh century,

(i) The close of the fifteenth century.

LECT. XXVI. J EVIDENCES OF CHRISTIANITY. 377

The lives and deaths of tlie Reformers, the effects of their
doctrine, the accomplishment of the promised grace of
Revelation in its operations upon the human heart, are ap-
pealed to, and place the evidences of Christianity in a new
blaze of glory. What superstition and ignorance had
wrought for ten centuries, is overthrown; and Christianity
appears fresh, and vigorous, and sacred as at its first birth.

JVew opponents soon appear in the midst of Protestant
Europe; or, rather, human corruption assumes a new form.
Men arise who borrow from Christianity a purer creed as to
the foundations of religion, and affect to be followers of nat-
ural light, and to believe in the being and government of God
and a future judgment, but reject the claims of Christianity.
Against the deist has the combat been since carried on; for
Paganism has no defenders, and the corrupt religion of
Rome admits the foundations of the Christian faith — and has
occasioned a copious and masterly array of proofs for the
conviction of every candid inquirer, and for the preser-
vation of the young and unstable in the Christian Church.

The tide has thus been swelling in each age, and is still
rising; nor does there seem any other limits to the accumu-
lation of Christian evidences, than those which exist as to
the works of creation and providence. You want no addi-
tional proofs there. The grand primary facts speak the
glory of God. Yet each diligent and observant mind lights
upon new phenomena, or combinations of phenomena,
which confirm his previous belief. So it is in Ciiristianity.

The evidences of Revelation have kept pace with the
progress of the human mind under all circumstances, as
well since the revival of learning as before. Its almighty
Author has planted in it the seeds of endless development.
Every branch of evidence belongs to a vast system of truth,
fitted in difterent ways to the various understandings, char-
acters, and stations of those to vvhf)m the gospel is offered.
An argument is held out to every inquirer; to the scholar,
who can make the whole of human learning tributary to his
investigation: and the unlettered seeker after truth, who
draws all his knowledge from his own heart and the sense
48

378 LECTURES ON THE [lECT. XXVI.

of his own wants.J The simplicity of the Bible in its evi-
dences, conceals a depth of \visdf)m, a fund of principles,
an extent of adaptation, which have only been more and
more displayed as the progress of sound learning and just
reasoning have given occasion for the examination. Every
thing in human knowledge has fallen into its tide and aided
its flow. Historical researches penetrate the most obscure
recesses of past events, and pour their contributions into the
Christian treasury. The studies of natural philosophy open
new worlds of science, and prepare a wider bed for the
divine religion.

The philosophy of mind at length admits all the founda-
tions of our argument by confining itself to facts and ex-
perience,*' as her sister science has long done. The sub-

(j) Verplank.

(k) Al this moment two instances occur to me: one in moral philosophy, the
other in natural; which I cite merely as specimens. Mr. Locke's doctrine concern-
ing the sources of ideas, has been generally admitted, though not without a secret
suspicion, that there must be something wrong in the philosophy of the statement; as
an universal notion of deity, some elementary principles of morals impressed by
Almighty God upon the conscience of man, are taken for granted in Christianity.
The latest and most intelligent writers seem now to agree, that there are, in fact, in-
nate laws of thought by which the connexion and relation of our original ideas are
governed. Locke had maintained the sources of our primary ideas to be the objects
of sense; and he had referred us for our complex ones to the connexion and relation
of those original ideas one with another. And this relation is now settled and acknow-
ledged by Brown, our greatest metaphysician, to depend on certain natural laws of
the human mind. These laws may be termed innate. Thus Locke and Stillingflcet
are, after a century and a half, reconciled; and philosophy is found to accord with
Revelation more explicitly as to the original impress of God on the human faculties
and powers. This remark was made by Bishop James.

Again, in natural philosophy, water had for ages been considered as a primary
and simple element. Modern chemists have proved it by experiment, to consist of
inflammable and vital air.* They have also proved that these gases, mixed in the
proponion to constitute water, t form the most dreadfully explosi\e mixture known
in nature. Volcanic mountains are probably nothing but vast machines, where these
.gases have btfsn generated, and produced those explosions and detonations which
have astonished mankind in every age. 'I'he decomposition of wa-ter precedes the
explosions. Before any great eruption of Vesuvius, not only does the water disap-
pear in all the wells of Naples, and other towns al the foot of the mountain, but even
the sea retires, and marine animals, abandoned by their native clement, expire upon
the shore. When the eruption took place which formed a new mountain three miles
in circumference, near to the ancient Puteoli, the whole of the Lucrine lake became
dry. When the gaseous elements of water then arc exposed to combustion in the

♦ Or of whnt is termed the hydrogen and oxygen gases,
t About two portions of hydrogen to one of oxygen.

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 379

ordinate branches of knowledge, geography, chronology,
geology, mineralogy, lend their aid to the defence of the
Christian religion.

And all this is the more observable, because, whilst the
proofs of Christianity are thus in progress, the objections
and reasonings of infidelity are diminishing in force and
fading away. Truth takes root and flourishes; fallacies
droop and die. They appear blooming for an instant; but,
wanting root, they perish. As conscience recovers its sway,
and the force of particular temptations is diminished, Chris-
tianity regains her dominion over the heart. Infidelity now
has scarcely a plausible argument left.' The evidences of
revelation strengthen u|)on reflection, mature with our years,
advance in force and practical demonstration as we approach
eternity, and gather new brightness in the ti.'ne of sickness,
sorrow, and impending dissolution. Inhere never was a
mind brought fairly to bear on thu subject, but fresh mate-
rials sprung up around it, just in proportion to its means of
knowledge and capacities of combination; nor is there any
period which so fully illustrates its solid virtue, as the mo-
ment of the decay of I'lfe and the lapse of all earthly things.

At the present time Christianity is the religion of all the
civilized nations of the world. After eighteen hundred
years, she stands as the acknowledged source of religious
truth and duty. The mind of man under the greatest ad-

bowels of the volcano, liquid rocks are ejected in the form of lava, whole mountains
are blown into the air, and the explosion is heard to the distance of many leagues.
What an illustration does this afford of the power of GodI How does it demonstrate
to us that the world may at his will be burnt up — that if he who said, Lei there be
light and there, was light-r-\i he ivho holds the waters in the hollow of his hand, were to
say Let the waters be VECOTHPiisv.D, the elements would melt with fen-ent heat,
and the heavens pass away imfh a great noise.X

These instances are taken from a thousand others; they are by no means necessary
to the Christian argument'. Whatever Mr. Locke thought, the Scripture account of
man's moral nature, and the impress of God upon hi.s mind, was not to be doubted;
in whatever ignorance we might have remained as to the dreadfully explosive con-
stituents of water, the truth of the future destruction of the world by fire, would not
have been less certain.

But it must be obvious, that facts such as these, which illustrate the positions of
Revelation, and manifest something of the probability of the events which Revela-
tion foreiels, are not without their importance.

(1) Bisliop J. B. Sumner apologises for answering an argument of Volney, on the
ground that, bad as it is, it is the only one he can find advanced against Christianity.

' J 2. Peter iii. 10. 11.

380 LECTURES ON THE [lECT. XXVr.

vantages, the verdict of intellect, is in favor of Christianity.
On such a question, we are not to estimate the weight of
authority by numbers, but by the amount of inquiry, by the
investigation actually made, by the habits of intellectual
effort, the knowledge, the information, the moral feeling,
in those who prosecute it. In tiiis view one Christian
nation outweighs all the prostrate people of the Indies and
Americas; and the public attestation to the Christian faith
by the flower of the human race, demonstrates the force of
its evidences upon the minds best capable of estimating
them aright.

In short, the evidences have so accumulated, that indi-
viduals can only prosecute in detail certain divisions of
them. To enter upon the whole quesiion fully, a man
should be a stranger to no branch of history or science; he
must identify himself with the designs of Providence in
every age; he must be the narrator of the wonderful dispen-
sations of God, and the moral education of the human race.
He must recount all the labors of ihe vast society of Chris-
tians, which is the intermediate chain between earth and
heaven. He must embrace the whole kindred of men,
nineteen-twentieths of wiiom entered into history with
Christianity. He must trace out the new principle of action
which the gospel sets at work — that love which constitutes
such a spring in the mechanism of social life, as must en-
tirely change human society, and prepare its re-construction
on a new basis, without injuring any established relations
of it. He must follow out the new literature which Chris-
tianity has introduced; and trace out the history of the mass
of the nations of the world in their progress or their decline
— their civilization, arts, sciences, philosophy, all that char-
acterises or modifies the moral existence of man. And
when he has attempted this, or any division of this infinite
subject, he will confess that he has only saluted the (jues-
tion at the threshold, and that he must leave to others the
development of its progress and accumulation.

What a prospect this! What scenes stretch all around!
What an expansive and life-giving tide is Christianity!
What a gradual but steady progress do we percejve in its

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 381

evidences, from the first source of grace in paradise to the
present hour! But, in the next place,

II. Let us observe the incidental and unexpected

MANNER IN WHICH THE FLOOD HAS BEEN THUS FORMED.

For whence have come the tributary streams? Have arti-
ficial beds been excavated to convey to it with immense
labor the waters of other rivers? Have channels been
turned from their course, like that of the ancient Euphrates,
by the arm of power? No: all has been incidental and
unlooked for, so far as man has been concerned!

We have repeatedly noticed the artless and inartificial
character of the Christian evidences; their independence of
each other; the sudden influx and convergence of the
materials of proof. And now that we are casting back a
glance upon the whole subject, we repeat the remark.
We bid you reflect that all this mass of testimony is not a
contrived, systematic arrangement, set forth in the holy
Scriptures, or prepared by inspired writers, and handed
down for the conviction of mankind. No: every thing
arose spontaneously. Circumstances have created the
Christian evidences. Enough was always included in the
Revelation itself for the conviction of every sincere inquirer.
But, for the rest, all was called forth by occasion, amidst
the struggles of human passions and the conflicts of the
church with her foes.

Christianity, in her native dignity, threw herself upon
mankind. Her divine records plead her own cause. Here
is always enough to verify a divine Revelation. Every
thing else is incidental, and was drawn into argument as
occasion arose.

The first Christian apologists had no view to the eigh-
teenth century, or the conviction of nations then unborn,
when they were compelled to appeal to the heathen emper-
ors, on the injustice of the suflerings to which they were
exposed. Their object was to defend themselves from the
calumnies with which they were assailed, and to effect the
conversion of their contemporaries. What did Justin
Martyr, or Tertullian, or St. Augustine, foresee of the use
which would be made of their testimony a thousand or fif-

382 LECTURES ON THE [lECT. XXVI.

teen hundred years after their own times? Still less did
Tacitus and Suetonius imagine the important purposes to
which their admissions of all the chief facts of Christianity
would be turned, after the indignant contempt of the histo-
rians themselves had become harmless. What did Julian
or Porphyry foresee of the value of those incidental notices
of the facts connected with Christianity, which escaped
them in the warmth of their invective against the religion?
When Celcus, in his enmity against the gospel, overwhelmed
Origen with his sophisms and cavils, little did he imagine
that, the arguments on either side being disregarded, the
facts which were admitted in common, would form a bul-
wark of the Christian faith. Still less did the Jewish writers
conceive that, in attributing the Christian miracles to the
powers of an occult magic, they were acknowledging facts
on which we should build our fiiith, ages after the hypothe-
sis of a false philosophy had been exploded.

In the mean time, the Christian religion marched on, — in
the midst of the scorn of the learned, the force of the pow-
erful, the hatred of governments, the malignity of the Hea-
then and Jewish priesthoods — and, sustained by an invisible
hand, made good its cause, till Constantine mounted the
throne, and the empire assumed tlie name of Christian. All
was natural, unpretending, honest truth.

Proofs, however, began imperceptibly to be collected.
The authenticity of the sacred books was examined; the rec-
ords of martrys were searched into; the tradition of ancient
facts was investigated; ecclesiastical memoirs were com-
posed; controversies arose; the numbers on each side are
mentioned; the councils which assemble are enumerated;
the condemnation of heretics is placed on record. Thus,
facts and doctrines are incidentally ascertained. Things
come out by occasions, by circumstances unforeseen and un-
planned. It is only after a lapse of centuries that men's
attention is directed to the collecting into a series the suc-
cessive proofs. The tide of time rolls down, and bears on
its surface the various materials, from which diligent obser-
vation culls here and there a particle of unexpected and im-
portant evidence; as the wild American gathers from the

LECT. XXVI.] EVIDENCES OP CHRISTIANITY. 383

bed of his magnificent rivers the minute but valuable
particles of gold and silver. As literature widens, the
scattered elements of proof are brought in — coins, medals,
inscriptions, antiquities, re-written manuscripts discovered
in monasteries, contribute their unexpected testimony.

Not only the first occasions are unlooked for, but the sub-
sequent reasons for bringing out and detailing the proofs,
are equally incidental.

A literary age abounds with infidelity. The credibility
of the gospel history is, after seventeen hundred years,
reduced into regular proof,'" for the purpose of meeting
the new circumstances of the times. It is shown that the
early fathers cite almost all the New Testament; and that
the heretics never call in question the authenticity of the
books.

Yet further, multitudes of individuals are employed in
these works who have given no evidence of personal piety,
or of any firm faith in the peculiarities of the religion which
they defend. Some from literary curiosity; some from the
irritation of controversy; some from professional studies are
led to contribute their quota, who yet avow a disbelief in
some of the characteristic doctrines of redemption.

How much these points increase the force of the whole
argument in favor of Christianity, I need not say. They do
this in several ways. . l"-^

They show that there has been no effort in Christian-
ity TO MAKE OUT A CASE; no provision for petty difficulties;
no timidity in passing through the succession of ages and
nations. No: Christianity walks on her way, strong in her
native authority, and conscious that, on whatever side she
is contemplated, there is evidence enough for every sincere
inquirer.

They also demonstrate the secret care of the divine
PROviDF.NCE over the religion, which, in ways unseen by
man, and over which he had no control, laid up these ma-
terials of proof. Enough has been preserved of the earliest
Christian writers — enough of other kinds of evidence, to

(in) By ihe labors of Lardner and his conlemporaries.

384 LECTURES ON THE [lECT. XXVI.

furnish us in these latter days with abundant sources of tes-
timony.

It likewise shows that we are in a series of continual
ACCESSIONS to the evidences of religion. The case is not
closed. New incidents may arise, as they have done in
every preceding age, to confirm the proof; new manuscripts
may be found; new notices in heathen authors; new series
of quotations in the fathers; new monuments of antiquity;
new lights from the actual state of mankind.

III. But let us contemplate the stream of evidence

IN ITS ACTUAL MASS AND VOLUME BEFORE OUR EYES, AND
PRESENTING THE HOPE OF ITS BEING ABOUT TO VISIT AND
FERTILIZE THE WHOLE EARTH.

Let US view the present flow and course of the stream; let
us see how far it is now more unimpeded than in former
periods; more cleared of obstructions; more ready to burst
out into new regions, and bless the most distant shores.

Yes; never was the great Christian argument so disem-
barrassed from extraneous matter; never did it bear so di-
rectly upon the consciences of men; never was there a pe-
riod of the world when all seemed waiting for those secret
operations of the divine mercy, to which all argument is
subordinate, and without which no evidences can convince
or persuade.

1. For, do we not stand on the elevation of eighteen
CENTURIES, or rather of six thousand years? Does not
what we have noticed of the incidental manner in which the
Christian proofs were collected, and the immense aggrega-
tion of them, place us on a vantage-ground for the further
prosecution of the argument.^ Does nut all past experience,
all past history, all the divisions and heresies in the visible
church, all the noble virtues in the invisible, all the changes
and alterations in the attacks of the great spiritual adver-
sary, all the exhausted effects of infidelity on individuals and
nations, give us means of observation now, far beyond all
preceding periods of timer" And if we use these facts of
actual experience with humility, will they not materially
aid us in our cause.'*

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 385

2. And do not the various methods of treating the
EVIDENCES in furmer times, furnish us with lights for our
guidance in the present? We trace the excellences and
defects of our predecessors, in order to learn wisdom our-
selves.

The first apologists formed a primitive school of writers
on the evidences of Christianity. Justin Martyr, Tertul-
lian, Gregory Nazianzen, Arnobius, Lactanlius, Augustine,
poured out the simple complaints of a persecuted and de-
spised people, at the feet of the reigning heathen powers.
Direct details of proofs they gave not: they saw, they felt,
they exhibited the virtue of Christianity. They had chiefly
to repel the unheard-of calumnies which rested on the new
religion. Their aj)ologies are personal vindications of a
deeply-injured cause.

The dark ages were sunk too low in a petty scholastic
theology, to pay much regard to a species of argument
whicli was not wanted, when the human mind was strug-
gling with other evils — superstition, ignorance, spiritual
tyranny.

At the reformation, apologies were again produced, more
to defend the protestant doctrines, than to establish the
general Christian authority. The rise of Deism was not im-
mediate; and the demand for regular defences of Revelation
not directly made.

The school of what we may call the literary defenders
of Christianity, arose with Plcssis du Mornay," and was fol-
lowed up by Grotius," Iluet,'' and others, who, with too lit-
tle regard perhaps to the inward blessings of Ciirisiianity,
attempted to demonstrate its divine autliority by learned
arguments, references to heathen authors, and a deduction
of inferences little level to the understanding, and less ad-
dressed to the hearts of man.

The theological class of Avriters on evidences, arose in
our own country towards the middle of the seventeenth cen-
tury, from the h(jst of eminent divines and pious and devot-
ed Christians which that age produced. Baxter, Owen,

(n) Born l»t9. (o) Born 1383. (p) Born 1630.

386 LECTURES ON THE [lECT. XXVI.

Halyburton, Turretin then wrote, and rested their cause
chiefly on the character of the Scriptures, the infinite excel-
lency and glory of the matters revealed, the testimony of
the Spirit to the human heart.

The revulsion of this order of reasoners produced the
METAPHYSICAL class of the same period, or a little later, in
which far too much was conceded to the Deist — he was met
on iiis own ground far too courteously, and was refuted in-
deed, but refuted laboriously on the footing of metaphysi-
cal reasoning. Chandler, Jenkins, Leland, Stillingfleet,
and perhaps Doddridge, and Beattie, may be ranked in this
series.

The unsatisfactory results of taking this ground, at length
led to a simple exposition of the facts of Christianity in the
HisTOKicAL school, in which Paley stands pre-eminent, from
his skill in conducting his argument. Lardner, Leslie,
West, are of this class in our own country; as Michaelis,
Less, Bullet, Bonnet, Stoch, are on the continent. The
omissions of these apologists lay in an undervaluing or con-
cealment of the internal evidences — in a secular tone of
ratiocination — an intellectual effort to make men Christians,
without sufficient reference to the divine Saviour in his death
and sacrifice, and the divine sanctifier in his influences and
grace.

The Christl\n writers — for so I must call them — have
arisen of late years; who, noting all that seemed good in
the former schools, have been careful to carry out Chris-
tianity into its practical consequences and appeal to the
conscience and heart. Pascal led the way to this kind of
writings — a man who was in advance of his age in this, as
in other points. Butler followed in his steps, and laid the
foundation of the complete overthrow of infidel objections,
by a consideration of the ignorance of man. The present
Bishop of Durham has aided, by his exposition of the His-
tory of Infidelity.'' Soame Jenyns contributed many
valuable thoughts. But the Bishop of Chester "■ is confes-
sedly the leader in this school, and has given the first com-

(q) Bishop Van Mildcrt's Boyle Lectures. (r) Bishop John Bird Sumner.

LECT. XXVI.] EVIDENCES OP CHRISTIANITT, 387

plete specimen of what a knowledge of the real character
of Christianity can do in the great argument/

These various methods of conducting the defence of
Christianity, are of the greatest use in guiding our judgment
in the present day.

3. Nor do the important facts now ascertained and
admitted on all hands, operate less beneficially. It is now
clearly understood that the state of the heathen world is
substantially the same at this hour, as it was at the time of
St. Paul — that is, every age has been confirming his state-
ments. The ineflicacy of all means to benefit those nations,or
any other, except as Christianity is huml)ly relied oji, has also
been demonstrated. The experiment made of the baneful
effects of infidelity, on the largest scale, during the period
of the last fifty years, has been, alas, but too complete in all
parts of the continent — the nations have been compelled to
unsay all their blasphemies, and return to some profession
of the Christian faith. The vanity and frivolity of the spec-
ulative objections of Deism has been acknowledged, and the
solid foundation of facts on which Christianity rests general-
ly admitted.' The arguments of sceptics are now beneath
the consideration of any serious mind. Infidelity has, in-
deed, been fairly driven oflTits ground, and been compelled
to encamp within the professed Christian enclosure; and now
appears under the forms of Socinianism and Neologism — a
circumstance of some importance. It is an acknowledged
fact, moreover, that the gospel is efllicacious to enlighten
and console man, to raise and animate, to pardon and bless
him. The success of missions has established this."

4, A further assistance is derived from the ciiEARER
LAWS OF REASONING which are now acknowledged, and the
improvements universally made in the estimate of evidence.
This we have more than once noticed.* But it demands

(s) Dr. O. Gregory, Mr. Franks, Mr. J. J. Gurney have done e.\celleiit service in
ihis way; and ihe able and eloquent M- Frassynous, in liis lale work.

(t) Some French writers begin lo atTect to despise matters of fact, under the term,
Religion facticel

\a) Take any cases — those in the South-Sea Islands — in West Africa — in India.
Take tlie churches founded by Swartz, for example.

(v) Led. i. vol. i. p. 24, and elsewhere.

388 LECTURES ON THE [lECT. XXVI.

remark here, that what lord Bacon and Pascal insisted upon
two centuries since, in the prosecution of natural philoso-
phy, is now universally adojiltcd in all branches of knowl-
edge— that hypothesis, conjecture, opinions, systems, are
of no value against matters of experiment and actual phe-
nomena— that we know nothing of the causes of things —
that we are to consider facts as first principles, and to deduce
consequences only on the basis of a wide induction."' This
is all that Christian apologists want, to establish the ruined
state of man, the need of Revelation, the effects of Chris-
tianity upon the heart, the import of its various instructions,
and the grace with which it is to be received. I say nothing
of the external evidences, because they have never been
much contested. The clearer notions, however, of the
nature of reasoning on the laws of evidence, leave the
sround unincumbered — we are disembarrassed from a
thousand shackles — the case has a free scope and fair con-
sideration.

5. But all these points would be of less moment, if the
GKACE AND MERCY OF GoD wcrc not tumiug the minds of
men to the best and most effective statement of the whole
subject.^ This is the peculiar advantage of the present pe-
riod, that a revival of genuine Christianity has called men's
attention to that simple method of arguing Christianity,
which, without omitting human learning and historical tes-
timony, chiefly dwells on the inward efficacy and excellency
of the religion itself. This is the course which common
sense, past experience, and the honor of God, unite to per-
suade.

For nothing can be so contrary to common sense, as to
leave out the practical excellence of Christianity, when
you are about to invite men to embrace the religion — it is
to conceal the most attractive and important means of per-
suasion. And long experience of the inefficacy of merely
intellectual conviction, ought to teach us that man — de-
praved, fallen, miserable man — can never be gained over

(w) M. [^Jouffroy has admirably shown ihis in his preface to Uugald Slewari's
Sketches.
(«) Led. i. vol. i.

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 389

to salvation, unless he be directed from the first to the main
point — a subjection of the understanding and passions to the
divine will. And, indeed, the honor of God demands this
course. Are we to conceal his Revelation, and take up such
parts of it as we may choose.'' Can we expect his grace and
blessing, if we have not humility and moral courage to avow
our need of them.^ Will the grace of the Divine Spirit rest
upon our arguments, if we do not place in a prominent light
our constant dependence on his aid.'' Will the blessed Sa-
viour own the books which pass over his great redemption.^

But the mercy of God is leading men now to that union
of the historical and internal proofs which never ought to
have been interrupted. Men are now selecting from the
various schools of Christian apologists what is solid and
useful, and presenting them in a popular form for the in-
struction of mankind. The personal piety of the primitive
school, — the classical illustrations of the literary, — the deep
reverence for Scripture in the theological, — the sound rea-
sonings of the metaphysical, — and the plain matters of fact
of the historical class of writers on evidence, being judi-
ciously employed by the truly Christian advocate, the con-
sciences of men will be more closely addressed than ever,
the question of the truth of Christianity will be presented in
its native force, the heart will be appealed to and engaged
in the service of God, the first entrance of sceptical objec-
tions will be prevented by sound principles well fixed in
the mind. God will be honored in the evidences, as much
as he is in the doctrines and obedience of the gospel; and
indeed the foundation both of doctrine and obedience will
be laid in a well settled conviction of the truth of the Chris-
tion Ptevelation.

What a prospect, then, does this present to the eye which
would view the whole mighty tide of evidence! How wide
and deep does it flow! How disembarrassed from material
impediments! How bright are the hopes of the future hap-
piness of mankind! Every thing seems ready in the frame-
work of Christianity; in the state of the Christian argument;
in the condition of the world; in the progress of the accu-
mulating evidences; for the breaking forth of the river of

390 LECTURES ON THE [lECT. XXVI.

life from its present narrow channel, and its fertilizing the
whole earth.

It is to contribute, in some feeble measure, to this result,
that the author has ventured on the hazardous attempt which
he is now bringing to a close. Thirty or forty years of at-
tention to the subject, have convinced him of the impor-
tance, in a day like the present, of stating the Christian
evidences, not in a way of intellecual conviction merely, but
of practical impression upon the heart.

This he has attempted, anxious to open a way for others
to prosecute the inquiry in its best manner — a manner which
unites the honor of God and a dependance upon his grace,
with an appeal to the understanding and conscience of
mankind.

May the author be permitted to address, in conclusion,
I. The rulers and govkrnors of his beloved coun-
try, and to urge upon ihem the duty of examining thor-
oughly the question of Christianity, and acting courageously
in their public aod private capacity, as becomes sincere be-
lievers in that Revelation.''

Never did our country occupy so exalted a position in the
eye of mankind, as at the present moment: and yet never
was there a crisis when the faith of Christianity was more
essential to the permanence of our prosperity. The spirit of
universal in(iuiry, of intellectual eftort, which is now pushing
itself forward on all hands, can only be safely directed by the
manly and national avowal of our adherence to the Christian
faith.y Revelation teaches kings and legislators that a secret
providence orders the affairs of nations — that success is in
a divine hand — that defeat and discontent and division and
anarchy, are the ordinary inflictions which the Almighty per-
mits, for the punishment of a wicked people. To espouse
Christianity, then, is to give at once a right direction to a
spirit of investigation, and to ensure the blessing of God
upon our national counsels.

(y) Bishop Blomfield.

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 391

Let the legislator consider the picture of a Christian na-
tion when fully acting up to its principles;'^ and let him re-
member that every vice discouraged, every national act of
piety promoted, every statute passed in favor of moral and
religious order, is so much gained to the permanent glory
of our country. Nor should the most exalted personages
forget that Christianity reveals such obligations, imposes
such duties, calls for such exertions, that no rank is exempt
from the full measure of responsibility. Nay, the higher
the station, the deeper is the accountablcness, because the
more widely is the mischief of a bad example diffused, and
the more numerous the victims seduced into sin and irre-
ligion.

And what can be the cement of national virtue, subjec-
tion to the laws, mutual love, activity in every generous en-
terprise, but Christianity; which implanting the one new
and grand principle of love to God, and benevolence to
man, contains in itself the seeds of all improvement, the
chain of universal union and peace, the spring of every
mild and generous disposition.'' Yes, Christianity is the
grand remedy for the evilsof mankind, whether in their so-
cial or personal capacity. It precisely checks and goes to
extinguish that principal of debased selfishness, which is the
ruin of states, and to cherish that true public spirit which is
the parent of all virtuous effort; whilst it unites man with
God, elevates him to the highest efforts of which his nature
is capable, and prepares him for eternity.

But let the great remember, further, that it is not only
in their official capacities that they must vindicate the
cause of Christianity, but in their domestic and private con-
duct. If Revelation is to govern our population, it will be
very much by means of the upright, pure, and consistent
example proposed by those of distinction and influence to
the mass of the nation. The personal virtue, the marked
attention to religious duties, the constant observation of the
Lord's day, the honor put upon the name of the Almighty,
upon his word and ministers; the right use of influence, the

(z) Lecture xviii, on the Tendency of Christianity.

392 LECTURES ON THE [lECT. XXVI.

conscientious disposal of patronage; the employment of
wealth to the noblest purposes; the education and instruc-
tion of the poor; these are amongst the duties which Chris-
tianity imposes upon the great and honorable. To lead for-
ward their countrymen in designs of benevolence, to mar-
shal them in purposes of charity, in the diffusion of the
Scripture over the world, and in the dissemination of mis-
sions; these are becoming acts of the Christian noble and
statesman.

And for all these ends, let them imbibe the peculiar grace
and influence of the Christianity which they profess. Let
them not be Christians by halves. The fallen heart of man,
the power of the cross of the Saviour Jesus Christ, the ope-
rations of the Holy Spirit in renewing the whole soul, the life
of faith and love, the necessity of communion with God, sep-
aration from the vanities of the world and devout prepara-
tion for eternity; these are the peculiarities of Christianity,
from which alone, as from a root fixed in a fertile soil, can the
abundant fruits of a Christian life be produced.

Christianity is every thing or nothing. If it be true, it is
true in all its parts, in all its discoveries, in all its conse-
quences. And none are more solemnly called on to imbibe
its very inmost principles, than those who, from their ele-
vated rank and the flatteries and follies which usually sur-
round them, are most exposed to a worldly and inefficient
profession of that holy faith.

II. But may the author venture to turn himself to his rev-
erend buetukkn and fathers in the ministry of Christ's
CHURCH of every confession, but especially of his own be-
loved Protestant apostolical English church.

On them will rest, after all, the great burden of instruct-
ing mankind and carrying out the evidences of Christianity
into their holy efficacy upon the heart and life. They are
the appointed stewards, messengers, ambassadors of the King
of kings. They represent their Saviour in the world; they
preach his doctrines; they administer his sacraments; they
apply his promises; they give warning of the solemn conse-
quences of disobedience. Christianity is interpreted by their
life, propagated by their labors, estimated by their spirit.

LECT. XXVI.] EVIDENCES OF CHRISTIANITY. 393

They create the practical standard, the tone, the general
notion of what religion demands of man. And what but
the decline from the purity of the gospel, in doctrine and
practice, amongst us, has been the occasion of the lamenta-
ble state of things in Christendom? Revered brethren, I
take a full share myself in this guilt. It is the ministry
secularized, dishonored, sunk down into tame and worldly
generalities, which has opened the flood-gates of infidelity
upon Europe. Men have known little of real, vital. Scrip-
tural Christianity. They have taken up their opinions from
the defective, and erroneous, though perhaps fashionable,
doctrines of the day; and from the vain, speculative, indul-
geqt, worldly lives of the ministers of Christianity. Thank
God for that renewed sense of duty and responsibility which
is visiting Europe, and which appears in our return to the
pure truth of the Bible in our doctrines and lives, in our
zeal for propagating the gospel abroad, and in our active
and humble discharge of the pastoral duties at home.

Let me be allowed to offer two or three suggestions.
We are ever in danger of mistaking talent, effort, exertion,
for evangelical doctrine and the mighty operations of grace;
we are in danger of leaning to literary taste, acuteness of
intellect, secular eloquence, a spirit of partizanship, the dis-
covery and undue elevation of novelties. Let a humble,
holy, pure exhibition of the gospel be our constant aim.
The full, simple, unaffected preaching of Christ crucified,
in all the amplitude of its doctrines, and in all the
sweetness and loveliness of its practical fruits — this is
Christianity. The Son and Spirit of God are the pe-
culiarities of Revelation, and they must be the peculiari-
ties of our ministry; and this in the same spirit of humility,
humble dependence upon God for a blessing, and ascription
of every thing to him, which we see in the inspired epistles.
In short, the Bible expounded and applied; Revelation in
its own words and its native simplicity; truth as it came
down from the Father of lights, and is consigned in the
books we have been defending; the holy Scriptures ex-
pounded to the heart by the Holy Spirit by wliom they
were indited — this is the Christian ministry. What has
50

394 LECTURES ON THE [lECT. XXVI.

human reasoning ever done? How powerless is reason in
her speculations even in matters relating to this world!
What has ever been discovered or effected by hypothesis
and theory? No inventions in medicine, or any other prac-
tical science, have been the result of abstract notions and
reasonings. Modest and diligent observation has alone
arranged the great and solid acquisitions of science. Chris-
tianity, once acknowledged as divine, is our grand experi-
ment; from it we proceed as from first principles: thence
we derive our elements of reasoning, our means of instruc-
tion, our grounds of hope, our confidence of strength and
success. For the minister to keep close to the Bible, is the
same as for the philosopher to keep close to nature, and the
statesman to the records of experience.

But with this let us join all that expansive chakity
which, in this imperfect world, is so essential to any united
efforts for the glory of our Saviour. Truth is not fully,
and in all its parts, revealed; the degree of divine illumina-
tion differs in each Christian minister; the measures of at-
tainment, both as to knowledge and holiness, are widely
and almost indefinitely varied; the force of reasoning from
premises, and the faculty of following out consequences
from them, e.xist in very distinct degrees; the calmness
and deliberation of the mind, in coming to conclusions, are
widely different; whilst Satan's great aim is to divide and
estrange Christians from each other. What causes are
these for forbearance! How large a part of our state of
probation here consists in bearing with each other, in for-
giving, counselling, aiding, strengthening one the other!
In all main points we agree. The simplicity of the leading
truths of Scripture, received by the teaching of the Holy
Spirit and expounded by a well-regulated conscience, create
a substantial unity in all true Christians. Dwell on these
capital points. Let others have no more than tiieir propor-
tionate weight. Follow each your own best convictions; but
do not agitate and rend the church. Keep closely together.
Let us spend our strength on better matters than controversy.
Let us exhibit to our people an united front; let us infuse
an harmonious spirit; let >js follow the evidences of our
faith, as they are gathered from books, with the evidences

LECT. XXVI.] EVIDENCES OF CHRlSTIANIXY. 395

which are apparent in the temper and deducible from a
Christian conduct. Let each of us fill up, in the best man-
ner we are able, our several platforms of discipline, in a
spirit of consistency, indeed, but of charily; and leave the
hope of agreeing formally on all points, till we reach the
World of full revelation and unclouded light and glory.

To the simple preaching of the gospel, and the loveliness
of real charity, let us add diligence and compassion in
THE pastoral DUTIES, and we shall discharge our main
obligations as ministers of religion. Where should the
shepherd be but with his flock? What avail public instruc-
tions, if the detail be not filled up in private.'' Where is
the Christianity we profess, if it be exhausted in a few for-
mal and brief exhibitions, and do not descend into the
daily life.^ How little do the body of our people under-
stand of our elaborate compositions, unless, by catechetical
instructions, by private expositions, by application of truth
to the individual conscience, we make them intelligible?
What has a minister of religion to do with literary trifling,
with worldly visits, with light reading, with frivolous avoca-
tions, which unfit him for serious study, render the Bible
distasteful, and indispose him for the private care of souls.
Let us only so carry our Christianity into practice, as to add
these pastoral duties to our other engagements as ministers,
and we may hope for a large measure of the divine grace
to descend upon us.

May I suggest also the expediency of paying more re-
gard THAN HAS BEEN USUALLY DONE TO THE SUBJECT OF

THE EVIDENCES, which wc havc been discussing in this
work? Can we hope to preserve our people in the faith,
unless we teach them the grounds of that faith? Can we
expect them to pass unhurt througli the hosts of enemies, if
we give them no shield to protect their breasts? Why do
our population so soon fall away from Christianity; but be-
cause conscience was never fiirly informed of the grounds
of belief? Let us, then, instruct them in the foundations of
Christianity; and let us unite, in doing so, the internal with
the external evidences; let us make the historical the intro-
duction to the inward proofs. Thus may we hope tiiat our
youth, well-established in their faith, tenderly watched over

39G LECTURES ON THE [lECT. XXVI.

by their pastors, inflamed with a spirit of charity, and grow-
ing more and more in the knowledge and obedience of the
peculiarities of Revel.ition, will be a seed to serve our
God, and hand down to the ne.\t age the truth which we
deliver to them in this.

III. To THE HUMBLE AND TEACHABLE, AND ESPECIALLY

THE YOUNG amongst his readers, let the author be, finally,
allowed to address himself.

I have in these Lectures been endeavoring to urge on you
the importance of cordially obeying the Christian Revelation.
Let me affectionately intreat you to enter into the great sub-
ject. Let it penetrate your soul. Let its authority entrench
itself in your understanding, and its holy and elevated truths
in your inmost conscience and heart. Turn a deaf ear to
the voice of scorn, and the temptations of sensuality.
Remember, nothing is more easy than to inject doubts into
the fallen heart of man, which it may take much argument
to eradicate; just as it is easy to kindle, by a single spark, a
conflagration, which it may take infinite labor to extinguish,
and much time and expense to repair. My aim has been
to furnish you with a protection against the mazes and arti-
fices of infidels, by exposing the miserable sophistry of
their reasoning, and the awful vices of their conduct. Keep
close, then, to the Christian faith. Refresh your memory,
from time to time, with a review of its chief evidences. If
any violent temptation assault you, meet the shock by fall-
ing back, first on the practical holiness of Christianity, and
then on the general mass of proofs of every kind, by which
your faith is sustained. Act as one who was told that his
house was falling; that the arches on which it was reared
were giving way; and that his continuance in it was perilous:
ask, 'Who is it tells me this; what grounds have I for cred-
iting his information; how does his own house stand; what
are his own foundations?' If you find every thing about
him in ruins; you need not much perplex 3ourself with
alarms which proceed from folly or ignorance. However,
you may examine once again. Descend to the basements
of your abode; search if there are any marks of decay.
You are surprised at the strength of the arches; you observe
no giving way, no one sign of weakness: rather, every part

LECT. XXVI.] EVIDENCES OP CHRISTIANITY. 397

seems to have settled by time into a firmer and more com-
pact state. Resume, tlien,^our tranquillity, and employ the
blessing of a secure abode to its proper uses. Thus will
every renewed examination confirm your faith in the Chris-
tian Revelation.

But remember that, in order to this, you must continue in
a practicable and heartfelt obedience to the blessed Saviour,
who is the centre of divine truth; in whose doctrine, exam-
ple, grace, all Christianity is comprised: and who with the
Spirit of God is the divine agent in redemption. So will
you have the witness in yourself. If you use Revelation,
the evidence will break in upon your mind more and more;
if you are not using it, nothing can render it clear: objec-
tions will arise, as noxious vapors, from the stagnant mass
of notions and prejudices in your mind. God keeps things
in his own hand. Truth, to be strongly seized, and fully
understood, must be obeyed, loved, carried out into practice.

And be assured, that the highest effort of the human
intellect, is to bow to the divine; the noblest exercise of the
human powers, is to glorify God, and aspire after his favor;
the truest liberty of man is a subjection to his all-perfect
Creator and Lord; the only genuine source of human hap-
piness, is the acquiescence of our will in the will of God.

All other advice is poison; all other means of elevation
or happiness, are the swellings of disease, and the perverse
dictates of a rebellious nature.

Man's probation consists in this one point; Will he hum-
ble his reason before God's all-comprehending knowledge,
and his heart and affections before God's all holy and per-
fect commands?

Christianity is the highest reason; the purest morals; the
only sound philosophy; the truest happiness of man.

All the discoveries in science illustrate the divine glory
in creation; as all the researches of history, and all the tes-
timony of experience, display the divine grace in Revela-
tion. Each new discovery adds something to the impres-
sion, though little to the obligation under which we lie to
obey and love God; for this obligation is so deep — rests on
so firm a foundation — extends to so many points, and con-

398 EVIDENCES OF CHRISTIANITY. [lECT. XXVI.

verges into so bright and luminous a centre, as to be little
aft'ected by a single argument, more or less clearly stated,
or adequately perceived.

Soon will truth shine out without a cloud; soon will the
folly of unbelief, and the wisdom of faith, be seen in other
proportions than at present; soon will the moral obligation
of obedience to such a Revelation as Christianity, and the
unutterable guilt of rejecting it, appear in their just charac-
ters; soon will all the passing objections and cavils of men
be dispersed as the early dew; soon will the day of proba-
tion be terminated for ever; this world, and all its occupa-
tions fade away; and an end be imposed on the present
scene of things. Yes, the day of the Lord will come as a
thief in the night; in the which the heavens shall pass away with
a great noise, and the elements shall melt with fervent heat; the
earth, also, and the works that are therein, shall be burned up.^

Then shall the righteous shine forth as the sun

IN THK KINGDOM OF THEIR FATHER.''

It is with the purpose of preparing your inquiring minds
for this sublime and awful consummation, that I have
addressed you in these Lectures; which, undertaken with
great apprehension and self-distrust, I would desire to lay,
as an offering, on the altar of the Christian faith, humbly
beseeching the God of all mercy to pardon the defects of
the writer, and to bless and prosper what there is of truth
in his statements and representations; and imploring that
both author and readers may find mercy of the Lord in that

DAY.''

And now, after the example of my most revered prede-
cessors in this argument, I would desire to conclude this
my attempt, not in words merely, but from the sentiment of
my heart, with that ascription of praise which the illuminat-
ing Spirit has himself left for our use: — JVow unto him that is
able to keep you from falling, and to present youfndtlcss before
the presence of his glory ivith exceeding joy, to the only icise God
our Saviour, be glory and majestr/, dominion and power, both now
and ever. Amen.'^

(a) 2 Pel. iii. 10—12. (b) Matt. xili. 43. (c) 2 Tim. i 18. (d) Jude i. 25.

INDEX.

^</ap<arton of Christianity to man. See Suitablew.ss.

Address to the docile and sincere student, i. 173. Rulers and governors, ii. 390.
Ministers of Christ's church, 392. The humble and teachable, 39G.

Advantages, which each individual has respectively enjoyed in a Christian land, un-
speakably augment the obligation to receive Christianity, ii. 353.

Alaric, soldiers under, a wonderful example of the power of Christianity over the
fierce passions of man, i. 27C.

Apocryphal books of Old Testament, i. note, 145.

Apocnjphal hooks of New Testament are destitute of the external proofs of authentic-
ity which belong to the Canonical books, i. 112.

Apostles, the, of our Lord, were twelve separate witnesses to the gospel facts, i. 139;
had a full knowledge of the things they attested, 139; were competent judges of the
facts to which they bore testimony, 139; were of transparent integri*ty of character,
IW; men of sound minds, and by no means credulous, 141; relate events at the
spot where they occurred and before the multitudes who witnessed them, 142}
their subsequent lives were distinguished by unparalleled benevolence and holiness,
142; and they had nothing to expect for their testimony but temporal calamities and
death, 142. Gifts bestowed upon them by our Lord, 302.

Apparent contradictions in man, accounted for by the Christian Revelation, ii. 37,

Authenticity of Kritings AeHned, note, i. 83; discovered by their contents, 92.

Authenticity of the Old Testament, connected with that of the New, i. 81, 143.

Authenticity of the books of the New Testament stands on the authority of apostle
Paul, i. 82; Illustrated by that of the Book of Common Prayer, 81; Dooms-day
Book, 84; Institutes of Justinian, 84; Ancient Classics, 85; Manifest from their
contents, 93; and, by analogy, from the conduct of men respecting legal deeds, 95.
The proofs of, which we possess, are irradiations of the divine glory, 96; and de-
mand our sincere confidence, 97. They consist of the testimony of witnesses, in
succession, from the present day up to the time of the apostles, 99; a specimen
of their testimony, 104; of the progressive settlement of the sacred canon, 106; the
admissions of Heathen and Jewish adversaries, 108; the number and antiquity of
our manuscripts, 110; the style and manner of the books, 113; unexpected confir-
mations, 116.

.BaZ»(//on, destruction of, i. 228.

Bacon's, lord, remark on the office of reason, ii. 294; on interpretation of Scriptures,

note, 332.
Bemficial effects of Christianity. See Effects of Christianiiij.
Benevolence and compassion of Jesus Christ, ii. 112.
Benevolence, the cement of national virtue, ii. 391.
Boyle, the Honorable Robert, the character and conduct of, ii. 252.

400 INDEX.

Canaariites, the history of, shows the fulfilment of prophecy concerning them, 1. 230.

Candid and sincere mind, all is light in Christianity to ihe. i. 344.

Canon of Scripture, the proo;ressive settleinfinl of, i. 102.

Celsus, the Heathen philosopher, admits the genuineness of the New Testament,

i. 108.
Christ must be received into the heart, as well as the miracles he wrought be be-
lieved, i. 176. The character and conduct of our Lord Jesus, ii. 99; his claims,
100. His conduct as Mediator, 102; the !>on of God, and the Saviour of
the world, 103; a teacher and revealer of the will of God, as to his maimer, digni-
fied and forcible, 104; yet mild and attractive, 105; as to his matter, grand, and
yet intelligible, 106; earnest, and yet wise, 106; in a state of humiliation, 108; prom-
ising to his disciples a heavenly reward, 109. As a private individual, an
example of human virtue, 110; piety and devotion to his heavc-nly Father, 111; be-
nevolence and compassion towards man, 112; meekness and lowliness of spirit, 113;
superiority to the world, 114; strict temperance, and command of the inferior ap-
petites, 114; fortitude and constancy, 115; prudence and discretion, 115; all these
unallo\ed with the kindred failings, 116; opposite graces in equal proportion, 116;
carried to the utmost height, and continued in one even tenor, 117; with a peculiar
harmony, 117. As the founder of the Christian religion, 118; his suitableness
to the necessities of man, 118; the surprising novelty and sublimity of his deport-
ment, 119; the different parts of his character correspond with his undertaking, 120;
the impression and effect of his whole public character, 121; the manner in which
it is given by the evangelists, 122. The argument in favor of Christianity, springs
from a fair presumption upon the first statement of the case, 124; rises higher when
contrasted with every pretension, 125; becomes a moral demonstration, 127; and
bears away the heart of every serious inquirer, 129.
Christian, the true, feels the necessity of Revelation, i. 75, 77.

Christians should take care that the good effects of Christianity be the result of
religious principles in themselves, i. 286; must not slop short in its temporal benefits,
286; and will find its advantages in proportion to the development of its strength
and energ}', 288. Young Christians should continue in the things they have been
assured of, 315.
Christian nations, the state of, shows that Revelation was necessary, i. 73; viewed
in the sixteenth century, 73; at any period, 74; at the present day, 74. The ad-
vantages they possess, 78.
Christian Revelation speaks a decisive language, ii. 32; unfolds all the mysteries of
man's condition, 35; accounts for the apparent contradictions of his state, 37; and
addresses him on this footing, 38. Provides also a remedy for all his wants, 39;
and is calculated for universal diffusion, 44.
C/irish'an/«!/ courts inquiry; i. '25; is not a speculation, 42; requires her students to
be of a meek and docile disposition, 45. The only religion set up and established
by miracles, 171. EfTccts of, 269. Admission of the inspiration of the Scriptures
essential to the right reception of Christianity, 330. Connives at no one vice, ii.
47. The sum of, Jesus Christ, 130; supposed to be universal, 156. What it is, and
what it is not, 159. Directions for making a personal trial of it, 190. Is so excel-
lent in itself that the slightest external evidence is sufficient to oblige men to obey
it, ii. ^43.
Clemeni, Bishop of Rome, A. D. 91 to 110, testimony of, to the authenticitij of books

of New Testament, i. 104; to the inspiration, 313.
Coins, ancient, see Medals.

Common sense, it is an act of, to follow the proofs of Christianity, i. 3t2. Common
sense and the ordinary laws of humein language assist us to the right method of in-
terpretation, ii. 316.

INDEX.

401

Compass, the Bible is llie Christian's, i. Hd.

Confirmations to the authenticity of the New Testament unexpected, i. IIG. A re-
markable fragment discovered in 17+0, 118. Medals and coins, 120.

Consolatonj, tlie Christian doctrines are, ii. G9.

Constant'uie's the Emperor, attachment to sacred Scriptures, i. 107.

Contradictions of Infidelity and Paganism, ii. G5.

Converts. Men of the finest talents convinced by the Christian history, i. 134. The
moral and religious change wrought in the Christian, 23G. Included persons of all
ranks, 257.

Comiction of the truth of Christianity is strengthened the more practically its propa-
gation is considered, i. 2G7.

Credibility of the Old Testament,!. 144.

Credibility of the New Testament defined, i. 121; illustrated, 125; established by the
authenticity of the books, 12G; by the extraordinary prominence and small number
of the principal facts, 12G; by the positive and various testimonies adduced, 127;
by the testimony of the governors of Roman provinces, 129; Heathen writers, 129;
Jewish historians, 131; by the conviction produced in the minds of men of the finest
talents, who, examining the pretensions of Christianity, met its claims at first with
prejudice and hatred, 134; by silence of Mahomet, 135; by existing rites and
usages, which sprang out of the facts of Christianity, 135; by ancient and authentic
monuments, coins, and medals, 13G; by the character and circumstances of the sa-
cred writers themselves, 1-37; fifteen witnesses, 139; possessing a full knowledge of
the things they attested, 139; and of which they were competent judges, 139; being
persons of the strictest integrity, 140; of sound minds, and by no means credulous,
141; relating events at the spot where they occurred, and before the multitudes
■who witnessed them, 142; their subsequent lives marked by unparalleled benevo-
lence and holiness, 142; while they had nothing to expect for their testimony but
temporal calamities and death, 142; no one came forward to complain of an im-
position, l-i3; if our accounts be false, where is the true one, 143.

Depravity of the human heart the greatest obstacle to the full rccei)tion of Chris-
tianity, i. 313.
Direction, the, which Christianity takes, ii. 134.

Directions for entering on a personal trial of Christianity as a matter of experience,
ii. 187; study Christianity in the Bible itself, 190; trace out in your heart and
character the truth of the particular statements of the Bible, as to the condition of
man and his guilt before God, 194; pray fervently for divine grace, 198; use the
means which God has promised to bless, 200; keep your eye fixed on the great
object which Christianity reveals, 201; observe how all the parts of it constitute a
whole, and meet all the necessities of your case, 203.
Divi.NE AUTHORITY of Christianity established by miracles, i. 150; prophecy, 177,
200; its propagation, 243; preservation, 2G1; beneficial effects, 2G9; adaptation, ii.
25; doctrines, 52; morals, 7G; example of Christ, 101; and tendency, 131.
Docile hearers , address to, ii. 129,395.
Docility necessary in a student of Christianity, i. 45, 196, 241; essential to a sound

interpretation of Scripture, ii. 312, 336, 338.
Doctrines of Christmnity, de^\\\\\on of, ii. 52; enumeration of the chief doctrines,
53; their divine excellency pointed out, 53; they all emanate from the character
of God, 53; possess simplicity, CI; surpassing grandeur and sublimity, G2; and an
harmony which stamps their divine authority, 63; meet all the necessities of man,
66; and yet promote the ends of God's moral government, 67; are deeply humili-
ating, 68; and yet sources of consolation, 69; they are the result of the great de-
sign of Almighty God, 70; augment the inward evidence of Christianity, 74; and
demand of the true Christian, love and gratitude to God, 74.
51

402 INDEX.

Doddridge and Rousseau, contrasted, ii. 257.

Effects of Christianity a proof of its divine authority, i. 2G9. Christianity implants
good principles, 270; arouses conscience, 270; discourag-es vices, and estaSlishes
contrary virtues, 270; mitigates insatiable ardor after worldly possessions, 270; im-
plants enlarged benevolence, 271; expels indolence, 271; and elevates the whole
character of man, 271. Christianity banishes an immense mass of evils; idolatry,
271; murder, 272; exposing of infants, 272; divorce and polygamy. 272; the deg-
radation of tiie female sex, 273; the cruelties of domestic slavery, 273; private assas-
sination, 274; and a thousand similar evils, 275. Christianity mitigates many other
evils — such as the horrors of war, 275; the spirit of faction and party, animosities
in slates, 277; venality and corruption, 278; offences against temperance and chas-
tity, 278; and raises the standard of public opinion as to morals and religion, 278.
Christianity has conferred, and is conferring, numerous substantial benefits on in-
dividuals and nations; it has elevated the female sex, 279; blessed the lower orders
of society, 279; instituted charitable designs for the relief of human wretchedness,
280; encircled age with reverence, 281; given man a day of rest, 281; has infused
into Christian legislators and princes the temper of equity and mercy, 281; confer-
red the blessing of equal distributive justice, 282; extends its salutary influence to
distant provinces, 282; and civilizes stales, 283.

Effects, the ultimate, which Christianity will produce when all obstacles are removed,
ii, 147.

Egyptians, present state of, confirms ancient prophecies, i. 230.

Eusplnus, quotation from, respecting the propagation of Christianity, i. 252.

Evidences of Christianity, not to be continually dwelt upon, i. 31; but occasionally,
32; and not in a way of testimony merely, 32; but in a practical manner, 33; as in
the ( arly centuries, leading men on to the inward excellencies of the religion itself,
33. They demand aiieniion at the present time on account of the young, 3^1; the
lapse of time since Christianity took its rise, 35; the decayed state of piety, 35; a
spurious philosophy spread far and wide, 3G; the neglect of the Christian religion,
57; and the daring assaults of scepticism, 37. They are forcible, 38; and may be
NOW considered with facilit}', from the diffusion of education, 38; progress in the
study of the law of evidence, 39; the avowed necessity of following nature, 39; and
the revival of primitive piety and zeal, 39. Their importance, 42; their accumula-
tion, 2G6. The sim|)licity, variety, independence, and force of, increase man's
obligation, ii. 3^16. They have arisen in an incidental manner, ii.SoO. The actual
mass at the present time, 381.

Evidences, external and internal, compared, and their respective places and merit de-
termined, ii. 25. The topics of the internal, staled, 28.

Evidences, external, recapitulation of, i. 336.

Evidences, internal, the nature of the argument arising from, ii. 367; recapitulation of
the details of, 3G9; correspond with the probationary and imperfect state of man,
371; are to be collected together, 372.

Example of his disciples, Christ the, ii. 110.

Facts now admitted a .sisl the consideration of the question of evidences, ii. 387.

Failh should practically correspond with what we admit in argument respecting
Christianiiy, i. 147.

Faith, definition of, ii. 283; the principle by which human society is moved, 283; de-
finition and illustrationof faith in a divine Revelation, 284; distinction between failh
exercised on human testimony and on divine, 285; dilference between a living and
dead, 28G; the corruption of man forms the great ditiiculty in exercising faith on
divine testimony, 28G, 287; for man hesitates to exercise faith in Christianity,

INDEX. 403

ahhouajh God is the author of the Revelation, 288; ii regards man's supreme inter-
ests, 288; and comes to him in tlie moment of danger, 288; the scriptural account
of 289; prayer for, 290; the reasonableness of, after admitting- the divine autliority
of Christianity, 290; boiii as to the discoveries of the Christian religion, 291; and as
to the necessity of divine aid, 294; the extent of, 296; embracing every part of
Revelaiion, 297; assigning to each the relative importance which it finds ascribed
in Scripture, 298; but, slopping where Revelation stops. 299; and following, as
much as possible, the language as well as the sentiments of Scripture, 301; produ-
ces tranquillity, 302; and is the principle of the Christian life, 304; must be vital and
influential, 28G, 305; is obtained in answer to prayer for the grace of the Holy
Spirit, 290, 306; and is calculated to produce humility of mind, 308; implies an
honest application of our natural understanding to the Scriptures, 311; includes a
willingness to submit it, together with our heart, to all the truths which God has
been pleased to reveal, 312; puts us in possessionof many of the blessings of which
the Scriptures treat, 313; leads the Christian to seek the assistance of the Holy
Spirit, 314; guards him against the danger of hazardous interpretations, or false
use of difficult passages, 315; disposes him to resort to all the necessary helps in
order to obtain a sound interpretation of Scripture, 315; Historical, will only in-
crease condemnation, 208. A sound interpretation of Scripture springs directly
from a true, 31 1.

Forgeries, the books of the New Testament cannot be, i. 89.

Fortitude and constancy of our Lord, ii. 115.

Gastrel, jBisAop quotation from, on the harmony of the Christian doctrines, ii. GG.

Gibbon's pride and presumption at the approach of death, ii. 2G7.

God, the being, perfections, and providence of the one living and true, ii. 53; the

doctrines emanate from the character of, GO.
Grace of God is now turning the minds of men to the most efTectivc statement of the

whole argument, ii. 338.
Grandeur and sublimity of the Christian doctrines, ii. 62.

//armonj/ of the Christian doctrines, ii. 63.

Heathen world, before the coming of Christ, had lost the doctrine of the being of God,
i. 61; they had no standard of morals, 62; no moral teaching, 63; they were impure
and abominable even in their religion, 63; their depravity, both as to knowledge
and practice, deep and universal, 64; and they had no principle of reformation, G5;
the wisest heathens confessed their despair, 76.

Heathen countries, of the present day, the slate of, prove to us that unassisted reason
cannot enlighten and sanctify mankind, i. 70; the moral and religious state of India,
70; Western or Southern Africa, 71; America and China, 72; an uniformit3' in
their vices, 72; their miserable condition should awaken our sympathy, 78.

Heathen writers admit the facts of the gospel history, i. 129.

Heavenhj reward promised by our Lord to his disciples, ii. 109.

Hindrances which impede the full effects of the Christian religion, ii. 138; foretold by
Christianity, 147.

Holy Spirit, the personality and operations of, ii. 58.

Hooker's last words, ii. 269.

Hope, the Christian's, defined i. 25; the reason of it as given by Christians of the first
century, 25; of the second and third century, 27; of the ninth, tenth, or twelfth cen-
tury, 28; of the eighteenth or nineteenth century, 29; to be always given with meek-
ness and fear, 30, 43.

Horsli'ij, Bishop, on the inspiration of the New Testament, i. note, 305, 324.

HumJbk and teachable minds admit spontaneously the inspiration of the Scriptures, i.
334.

404 INDEX.

Hnnu's deatli-lied, ii. 2GS.

Humiliating, ilic Christian doctrines arc, ii. 68.

Humiliation of our Lord, ii. 108.

Ignalins, Bishop of Aniioch, A. u. 70, testimony of, to the authenticity of books of
New Testameiii, i. 105.

Impostor, an. could not have invented tlie farts of the New Testament, i. 15G.

Infidelity blots out all Revelation, i. 76; attempts to oppose reason to faith, ii. 290.

Infidels, the wreiclied systems of, ii. 96; horrify the sincere inquirer after morality,
97. The admissions of, respecting the character of our Lord, 128. Lives and
deaths of, compared with those of sincere Christians, 249; as to the maintenance of
the |)rinciplcs of morals and religion held by them in common, 243; their respective
discharge of the duties of domestic and social life, 248; their benevolence and good-
will towards men, 253; their public labors and the writings they have submitted to
the eye of mankind, 258; their deaths, 265; and preparation for an eternal stale of
being, 274. Every one should examine with which company he is walking in the
journey of life, 280. Sec Unbelievers.

Inspiration of the Holy Scriptures most important, i. 290; that of the Old Testament
asserted by our Lord and his apostles, 293; that of the New Testament inferred
from that of the Old, 293; confirmed by the promise made by our Lord, and by the
gifts received in consequence, 300; claimed by the apostles themselves, 307; and
attested by the early Christian church, 312; the wonderful union of divine and
liuman agency in the inspiration of Scriptures, 318; the extent of inspiration, 321;
and the advantages which we derive from both, 326; the admission of it essential
to the right reception of Christianity, 330; tends to shut out the most pernicious
evils, 331; and is the spontaneous dictate of the humble and teachable, 334.

Interests, the immense, at stake, carries the obligations of Christianity to an incon-
ceivable height, ii. 359.

Interpretation, the sound, of Scripture, ii. 310; springs directly from a true faith,
which implies an honest application of our natural understanding to the Scriptures,
311; includes a willingness to submit our understanding and heart to all the truths
which God is pleased to reveal, 312; puts us in possession of many of the blessings
of which the Scriptures treat, 313; leads the Christian to seek the assistance of
God's Holy Spirit, 314; guards him against the danger of hazardous interpreta-
tions, or a false use of difficult passages, 315; disposes him to resort to all necessa-
ry helps, 315; common sense, and the ordinary laws of human language, suggest
that the simplest sense is, generally, the true one. 316; the occasion of the books
being written should be consulted. 318; brief passages explained by those which
are more full, 319; figurative and poetical parts interpreted by their appropriate
laws, 320; we should suspend ourjudgment where a passage is, after all, not obvi-
ous, 321; the scope and analogy of truth will either solve all material difficulties,
or render tlicm practically useful, 322. The inspiration which belongs to the Bible,
requires us, in interpreting its contents, to rise to the sublimity of the Scripture mys-
teries, 323; to give to the last portion of Revelation that weight which it may justly
claim, 324; to discover the lustre of what is permanent and uniform, amidst all
that is temporary, local, and extraordinary, 325; to distinguish between vital Chris-
tianity and what is merely nominal adherence to its external ordinances, 326; to
derive from Scripture the use, place and bearings of truth, as well as the truth itself,
327; not to force the simple meaning of Scripture, either to express or exclude
mysteries, according to our turn of mind, 329; anil not lo reduce divine truths to
a human system. 331. The diversity of interpretations has been greatly exagger-
ated, 333; is not chargeable on Christianity, 333; falls chiefly on subordinate mat-
ters, 33'i; the evils may be avoided in practice, 334; the universal church has pre-

INDEX.

405

sented but one front of truth to mankind, 33-1.. Vital Christianity in the heart can

alone interpret aright, 335.
/r«ncp»/i' testimony to the inspiration of the New Testament, i. 313.
Ishmael, the present stale of the descendants of, agrees with the prophecy concerning

them, i. 2"2<).

Japheth, the present stale of the descendants of, agrees with the prophecy concerning

them, i. 231.
Jerome, St. testimony of, to the authenticity of the books of the New Testament, i.

106.
Jews, the dispersion of, i. 224; a standing miracle, 240.
Josephus, testimony of, to the facts of Christianity, i. 131.
Julian, the apostate, allows the facts of Christianity, and admits the gospels as the

works of the apostles, i. 108.
Justijicalion by faith only, is the leading truth of the whole gospel, ii. 57, G8.
Justin Marttjr, lesiimony of, to the authenticity of the books of the New Testament,

i. 105; to the inspiration, 313.

Koran of Mahomet condemned by its contents, i. 91.

Lardner, Dr., quotation from, as to the number of quotations from Scripture in the

works of Irenaeus, i. 102.
Latimer's last words, ii. 271.
Lectures, order of, i. 40.

Life, the Christian's holy, best defence of Christianity, i.30.
Love of Christ constrains, ii. 89.
Love of Christians to the Bible, attested by Pamphilus, i. 107; Valens, 107; Constan-

tine, 107; has furnished us with the proofs of its authenticity, 122. Exhortation to

the duty, 123.

Ma}wmetanism, propagation of, i. 258.

MaJwmet does not venture to question the facts of Christianity, i. 135; apostacy
of, 232.

Man, every, lies under an obligation to obey the divine Revelation. See Obligation.

Man's guilt and condemnation as a transgressor against God, ii. 55.

Manner in which the evangelists give the character of our Lord, ii. 123.

Mamiscript of the New Testament, the number and antiquity of, i. 110.

Medals, by their inscriptions, attest the credibility of the gospel history, i. 13G.

Meditations supposed to be made by one who has made a trial of the blessings of
Christianity, ii. 205.

Meekness and Imcliaess of spirit of our Lord, ii. 113.

Men of the finest talents convinced by the Christian history, i. ISl, 257.

Messiah. SeeCHUiST.

Ministei's of Christ's church, address to, ii. 392; in danger of mistaking talents for the
operations of grace, 393; need expansive charity, 394; diligence and compassion
in their pastoral duties, 395; and should pay attention to the subject of evi-
dences, 395.

Miracle, definition of a, i. 1(11. The wonderful actions ascribed to our Saviour and
his apostles, and called miracles, really took place, 152. In every miracle,
there are two distinct and pnljiable facts, 153; these are attested by the cred-
ibility of the books, 154; the converts of the first century believed them, 154;
monuments were set up in memory of them, and continue to the present day, 155;
the account itself, as recorded in our books, establishes them, 157. Objections
against the credibility of miracles answered; 159. The wonderful actions were

40G INDEX.

plain and palpable miracles, 162; iliey were done by Christ and his apostles, as
divine acts, IC'2; before the Jewish nation, 163; consisted of numerous and various
suspensions of the course of nature, lfi3: produced permanent eflects, 1G5; and
were wrouglil for a hig-li and holy end, IGo. The miracles of which our Lord was the
subject, 1C3. Our Saviour and the apostles appealed to them in proof of their
mission, 166; they had been predicted as the express evidence of Messiah, 1G7;
they form an appropriate attestation to a divine religion, 167; t'ley were performed
by those who had all other signs of a divine mission, 168; the inference from them
to the truth of Christianity is conclusive, 168; they are incorporated with the in-
structions of Christianity, 169; confirmed by the success of the gospel, 170. The
religion of the Bible, the sole religion, set up and established by miracles, 171.

3Iissio7is, success of Christian, i. 259.

Moral government of God, the end of, promoted by the Christian doctrines, ii. 67.

Morals, Christian, ]eve\ to the comprehension of man, ii. 76; admired b^- unbelievers,
77. Their e.\lent and purity: they embrace all that is reall}' good in the ethics of
heathen sages, 77; form a complete code, 78; erect the only true standard of duly
to God and man, 78; omit many false virtues, and insist on many real ones, 79;
chiefly on the mild and retiring, 79; they require also an abstinence from the prox-
imate causes of evil, 80; regard all forms of devotion, as means to a higher end,
80; aid each other, 80; and go to form a particular sort of character, 81. In order to
produce these, Christianity begins with the heart of man, 82; aims at the forma-
tion of habits, 82; directs men to seek the highest attainments, whilst she encourages
the weakest efforts, 83; keeps aloof from secular policy, 83; delivers her code in
decisive prohibitions, 84; sets forth strong and affecting examples, 85: and refers
men to the all-seeing eye of God, 86. They are connected with every part of
Revelation, and especially with its peculiar doctrines, 86; they have the will of God
as the rule, and the eternal judgment as their ultimate sanction, 91; they are such
as makes it impossible thai Christianity should be an imposture, 94.

Muratori, a remarkable fragment discovered by, in 1740, i. 118.

Mysteries of man's state in this world, unfolded in the Christian Revelation, ii. 35.

Nations, Christianity promotes the happiness of, ii. 136, 144.

Necessities of man met by the Christian doctrines, ii.66.

Nineveh, destruction of, i. 227.

Novelty and sublimity of our Saviour's deportment, and undertaking surprising, ii. 119.

Obedience indispensable in a Christian student, i. 46.

Oberlin, the last hours of Pastor, ii. 272.

Objections against miracles answered; the fallibility of human testimony, i. 158; mir-
acles are contrary to experience, 159; the transmission of remote facts is weakened
by the lapse of time. 159. Against the Christian religion, ii. 210; the best method
of treating, 211; are inadmissible, being either speculative opinions, and thus wrong
in kind, 214; or against the matter of Revelation, and thus wrong in object, 216;
contradictory the one to the other, 219; frivolous in themselves, 224; and mani-
festly spring from the pride, 225; and ignorance of the human mind, 229; only
trials of our sincerity and submission of heart to God, and confirm, rather than
weaken, the Christian evidences, 234. They fix themselves in unfurnished and
vain minds, 239; prepared by vicious indulgences, 239; the departure of the Spirit
of God, 240; and the holding slightly by Christianity. 240. They are the strata-
gems of Satan, 241; and the most deadly product of the corrupt and proud reason
of a fallen creature, 242. To the Christian Revelation, founded on the diversity of
interpretations, refuted, 333.

INDEX.

407

Obligation to obey the divine Revelation universal, ii. 338. The necessity of enforcing
this, a proof of liie corruption of man, 339. To love and obey God antecedent to
Revelaiion, 310. Men not left to accept or reject Christianity at their option, 341.
Christianity so excellent in itself, that the slightest external evidence would be sufli-
cient to oblige men to obey it, 343. Increased by the simplicity, variety, indepen-
dence, and force of the evidences, 3^16. Unspeakably augmented by the advan-
tages which each individual has enjoyed, 353; the being not born in a heathen
laud, 334; the events of life ordered by a gracious Providence, 354; secret mo-
tions of the blessed Spirit vouchsafed, 355; advice, example, and prayers of min-
isters and friends, 356. The momentous discoveries made, and the immense inter-
ests at stake carry it to an inconceivable height, 357; Christianity makes new dis-
coveries, 357; the immense love of God in the redemption of Jesus Christ, 338;
the day of judgment, 359; the heavenly prize, 33!); the awful contrast, 361; eter-
nity, what is it? 362; and what protection against it? 363.

Obstaclfs lo ibe rapid diffusion of Christianity surmounted, i. 249; the first teachers
were feeble and unknown, 249; the time of promulgation of Christianity inauspi-
cious, 232; and also the place, 234; these were both increased by the fiercest per-
secution, 253.

Origen's testimony to the inspiration of the Scriptures, i. 314.

Paine, Thomas, the life and conduct of, ii. 249; his last moments, 269.

Pamphiius' testimony of the love of Christians to the holy books, i. 107.

Pascal's demeanor on his death-bed, ii. 268.

Paul's St., qualifications correspon<l vviih the ofiices he had to fulfil, i. 303.

Perpetuity of Christianity, a proof of its divine authority, i. 262.

Persecution of the first Christians, i. 233.

Piety and devotion of Jesus Christ, ii. 111.

Pliny's testimony to facts of the gospel, i. 130; to the propagation of Christianity, 246.

Polycarp, testimony of, to the autlionticity of books of New Testament, i. 103. Mar-
tyrdom of, ii. 271.

Pontius Pilate, testimony of, to the death and resurrection of Christ, i. 129.

Porphijry, the Heathen, admits the authenticity of the Christian books, i. 108.

Prayer, the necessity of, in considering the Evidences of Christianity, i. 43, 46.

Propagation of Christianity, a proof of its divine authority, i. 244; appears from the
singularity of the attempt, 244; the rapidity and extent of it, 244; the nature of
the doctrine thus propagated, 249; the obstacles surmounted, 249; the change
wrought in the converts, 236. Compared with that of Mahometanism, 258; with
the success of our Christian missions amongst Jews and Heathen, 239; and with
reforms in Christian countries, 260. The propagation of Christianity is fulfilment
of pro|jhecy, 264.

Prophecy, definition of, i. 180; its extent, 181; harmony of all its parts in the person
of the Saviour, 183; the infinite wisdom apparent in the contrivance of them, 184;
the double sense of prophecy, 188; the practical and important en<ls which proph-
ecy subserves, 19-5, 242; it has the impress of the majesty of God, 195; fulfilment of
it, 200, 343.

Prophecy, fuljilment of, in the person of our Lord, i. 201; as to the time, place, &,c.
of his birth, 201; his life, suficrings, death and resurrection, 202; his miracles and
doctrine, 203; uniting qualities and attributes the most contradictory, 203; and as
to his spiritual oflticcs, 212. Circumstances connected with the fulfilment increase
the proof of divine foreknowledge, 207. Prophecy of the destruction of the city
and polity of the Jews, and their dispersion fulfilled, 216; others which relate to
various cities, nations, and empires, 227. Nineveh and Tyre, 227. Babylon,
228; descendants of Ishmacl, 229. Egyptians, 230; descendants of Canaan, Shem,

408 INDEX.

and Japhelh, 230; Dainiel's prediction concernine: ilip four empires, 232; prophe-
cies of Daniel, Si. Paul, and St. John, respecting the western aposlacy, 233; those
concerning the future conversion of the world, and the final triumph of holiness
and truth, 'i3t>.

Prophets, the, had a solemn mission and call, known by all the nation, i. 189; were
men of sincere personal piety, ISX); their prophecies form but a small part of
their general instructions, I'JO; their messages were often of the most distressing
nature to their personal feelings, I'JO; they suffered even unto death, 190; they re-
cord minutely every thing, even though it might seem to make against them, 191.
They performed miracles, 191. The number and ages of the prophets, and the in-
dependence of their predictions, increase the proof of divine prescience, 205.

Prophetical argument, the force of, i. 238.

Prophetical inspiration, accumulation of, i. 208.

Prudence and discretion of Jesus Christ, ii. 115.

Reason conducts us to Revelation, ii. 290; her province marked out, 292; Mr. Locke's
account of, 293; Bishop J. B. Sumner's observation respecting, 293; lord Bacon's
remark on the oflice of reason, 291.

Reasonable7iess of faith in the Christian Revelation, ii. 290.

Reasoning defined by Dr. Thomas Browne, ii.29i; the clearer laws of, now acknowl-
edged, did us in examining the Christian Evidences, ii. 387.

Recapitulation of the external evidences, i. 337; of the internal, ii. 369.

Redemption'm the incarnation and sacrifice of the only-begoticn Son of God, ii. 5S.

Reformations in Christian countries, progress of, i. 2G0.

Regeneration of man described, ii. 58.

Remedy, the Bible provides a, for all the wants of man, ii. 39; which works by
proposing adequate m<itives, 41; placing him in a favorable state of probation, 41;
proposing a system of means adapted to his powers, 41; all agreeing with his out-
ward circumstances, 42; calculated lo draw out to the utmost all his faculties, 42;
and to carry him on lo his true end, 43.

Resurrection of the dead, and the last solemn judgment, ii. 59.

Revelation, the necessity of divine, appears from the stale of the heathen world, be-
fore the coming of Christ, i. 61; of unbelievers at present scattered in Christian
lands, 67; of pagan nations of the present day, 70; and of the countries of Chris-
tendom themselves, 73. A general impression has prevailed that God has granted
one to man, 76.

Ridley's dying address to Latimer, ii. 271.

Rites ayid usages, religious, springing out of Christianity, and subsisting at the present
day, i. 135.

Rome, the church and Bishop of, ihe great western aposlacy foretold by Daniel, St.

Paul, and St. John, i, 233.
Rosseau and Doddridge contrasted, ii. 257. Rosseau on his death-bed, 268.
Rulers and governors of our country, address to, ii. 390.
Rules for the sound interpretation of Scripture, ii. 318.

Sacraments, the, and the other means of grace, ii. 59.

Sacred Volume is unique and unparalleled in the history' of the world, i. 121.

Safety-lamp, Christianity a, ii. 243.

Sensual pleasures must be renounced before the evidence of miracles can be re-
ceived, i. 174.

Seriousness essential to a right investigation of the Christian evidences, i. 45.

Shem, the present slate of the descendants of, fulfils ilie prophecy concerning them,
i. 231.

Simplicity of ibe CbrisUan doctrines, ii. 6L

INDEX. 409

Sincere inquirer receives Christianity on tlie external evidences, ii. 27,

Spirituality is the sum of Christian morals, ii. 82.

Spurious writings, marks of, i. 87; not one of them to be found in books of New
Testament, 87.

Student of Christianity must be docile, i. 45; serious, 45; prayerful, 46; obedient, 46;
humble and practical, alone pleases God, 148. Address to the docile and sincere,
173. Should study the sacred Volume with increasing diligence, 197; with a
practical end in view, 19S; have singleness of heart, 215. Student convinced, 266.

Steadfastness in the Christian faith urged, ii. 97.

Style and manner of the books of the iN'ew Testament, i. 113.

Submission to the Christian faith should be immediate, ii. 363; cordial, 364.

Success of Christianity in proportion to llie removal of hindrances, ii. 141.

Suicide, infidelity too often hurries on its votaries to commit, ii. 272.

Suitableness of Christianity to the state and wants of man; the nature of the argu-
ment stated, ii. 31; established by the decisive language which ihc Christian Rev-
elation speaks, 32; the mysteries of his condition which it unfolds, 35; the remedy
for all his wants which it provides, 39; and as it is calculated for universal diffusion,
44. This adaptation does not strike the mind at first, 49; yet was originally formed
by the wisdom of God, 49; and is best seen from the midst of human weakness,
misery, and sorrow, 49.

Swartz and Volneij contrasted, ii. 257.

Tacitus, testimony of, to the gospel facts, i. 130; to the propagation of Christianity,
215.

Temper of mind in which Christianity should be studied, i. 44; is characterized by
docility, 45; seriousness, 45; praj'er, 46; obedience, 46; entirely wauling in unbe-
lievers; literary, 47; uninformed, 49; low and profane, 50. Its indispensable im-
portance appears, from the influence of the passions over the understanding, 51;
acknowledged to be essential to every important investigation, 51; must be yet
more so in the investigation of the Christian evidences, 52; and is required by
Christianity herself, 53. This temper should be cultivated by those who are har-
assed by suspicions, 5G; by the young, 58; and by all, 59.

Temperance of Jesus Christ, ii. 114.

Temple at Jerusalem, description of, i. 217. Attempt by Julian to rebuild it, frustrat-
ed, 223.

Tendencij of Christianity to promote the temporal and spiritual happiness of nations
and individuals, ii. 131; appears from the direction which it takes, 134; the hin-
drances opposed to it, 138; its success in proportion to the removal of them, 141;
and the ultimate eflects which it will produce when all obstacles are removed, 147.
Each individual should show forth this tendency by his holy life, 15-1, 155; and
pray for the copious influences of grace to hasten on the blessed period when the
tendencies of Christianity shall become effects, 155.

Tertullian, testimony of, to the authenticity of the books of the New Testament, i.
106, 111; to the inspiration, 314.

and Origen state the extent of the propagation of Christianitj', i. 247.

Test, the, to which every one may bring the truth of the Christian religion, ii. 158;
the nature of the argument, 159; the scriptural authority on which it rests, 163; the
facts by which it is sustained, 167; there is nothing in it to excite astonishment, 172.
The defect of experience in sonic persons, no valid objection to the argument, 173.
The singular importance of the proof thus educed, being entirely level to the mass
of mankind, 175; the most satisfactory to men of all classes, 178; a growing evi-
dence, 179; strengthening all the external and internal proofs, 180; and peculiarly
necessary in the present day, 182. An appeal to sincere Christians in support

410 INDEX.

of this argument, 185; directions for the application of the test, 187; the character

of persons prepared to enter on a personal trial, 188.
Theophilus' testimony to the inspiration of the Old and New Testaments, i. 313.
Tranquillihj of mind produced hy faith, ii. 302.
Trajislation of the Hihie, the fidelity of the English, i. 146.
Tyre, destruction of, i. 227.

Unbelier'ers want the temper of mind in which alone Christianity can be properly
studied, i. 47. They betray a wrong temper, 54. Their five common principles,
67; borrowed from Christianity, 67; held loosely, 68; wholly insufficient as a guide
to man, 69. See Infidels, Infidelity.

Union of separate graces in our Saviour's personal character, ii. 115.

Umversal diffusion, the Bible is calculated for, ii. 44.5 both as to matter, 44; and man-
ner, 46.

Valens^ testimony to the love of Christians to the holy books, i. 107.

Volney and Swartz contrasted, ii. 257.

VoUcdre, the character and conduct of, ii. 250. His last days, 270.

IVarburton's, Bishop, opinion on the inspiration of the New Testament, i. 298, 321.
World, our Lord's superiority to the, ii. 113.

IVriters on the evidences have pursued various methods, ii. 385; primitive, 385; lit-
erary, 385; theological, 385; metaphysical, 386; historical, 386; Christiao, 386.

Young, address to the, i. 345, 346; exhorted to shun vicious courses, ii. 239; to be
careful not to provoke the Spirit of God to depart from them, 240; and to see that
they possess the substantial blessings of Christianity, 240. Convinced from the lives
and deaths of infidels, that ihcir objections confirm Christianity, 275.

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