?CZ3c<; 5 or. «:C_- 3£jj& •*t< (CC, «sc«s'iut from those which 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 of 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.s 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 duty; J as it is beheld in the inimitable example of our lord; k as it is viewed in the tendency of revelation to' promote in the highest DEGREE HUMAN HAPPINESS; ' aS it proposes A TEST TO WHICH EVERY ONE MAY BRING IT, BY SUBMITTING TO ITS DIREC TIONS, AND MAKING' A TRIAL OF ITS PROMISED BLESSINGS.™ In these respects we 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 oiit 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 are thus applying the revelation to, its proper purposes, con sidering it according to its own principles and structure, and advancing in our knowledge and admiration 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. (h) Present Lecture. 4 (i)Lect. xv. (j) Lect. xvi. (k) Lect. xvii. (1) Lect. xviii. (m) 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 branchgs{of which internal testimonies flow in rich abundance; and we have only to put them irt 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 credendials 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. v Bat though the internal proofs are second in point of time, they have a force peculiar to themselves, ancj 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 the1 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 efficacy 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 affections and hopes. To know that a revelation is come from God, is one thing; to perceive its divine excellency, and feel its salutary effects^ 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 eyidences. 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 ages 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, first, to surround Revelation with the majestic glories of miracles and propehcies; 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 we make the extrinsic an entrance to the intrinsic LECT. XIV.] EVIDENCES OF CHRISTIANITY. 31 proofs — till, having shown men the elevation and proportions oj" the Temple from without, 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 necesT sity of labor and forethought to make the earth fruitful; the warnings — the 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 affects his relation with other men as a moral and social being — all has, an influence on the principle of self-preservation, and the pursuit of happiness implanted in his breast by the Almighty. Man perceives and admires this 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-for quarters, and bear more directly upon man's happiness, is the evidence of divine contrivance. In like manner, it willbe 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 apd impor tant in its bearings upbn human happiness; converging from points as distant and unlooked 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 provides 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 tfiose to whom it is sent. -What sort of a book is the Bible? In what sort of manner does it address us? Om what kind of topics does it treat? What doubtful things does it compose and settle? What peace does it bring to the mind agitated with conflicting opinions 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.] EVIDENCES OF CHRISTIANITY. 33 clearness and decision, as to exempt him from doubt and fluctuation, and give repose to his inmost de^jres. Man was wandering in the darkness of nature. The, faint traces of an original revelation were almost 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 the authority of a master, the babblings 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 the 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 speak as those having authority, and not as the scribes? The great principles of natural or essential religion are supposed to be known. The being of one "Almighty and (o) 1 Tim. vi. 20. (p) Matt. vii. 29. 5 34 LECTURES ON THE [LECT. XIV. perfect God— the creation of the world by him 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 sufficiently 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 principles 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 this 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 he 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 flies 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 authorized 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 IMS 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. This 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 LECTURES 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 confused and general terms, but historically, and in detail, with the consequences 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 are sufficiently revealed for the de signs which the Revelation had in view. 2. Now all the apparent 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 has no limit! What enlargement, what constant improvement the soul is capable of! In spite of all his misery, he has a feeling, a 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 the brutes. In his (r) Pascal. 38 LECTURES ON THE [LECT. XIV. conceptions of futurity, immensity, eternity, he is sublime; in Jiis 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, bis 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 him upon this footing, and no other? 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- Is) 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 they had not recollected — doing all this in a thousands cases, and with invariable truth of observation. So the Bible. proves its claims to the 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;-— which 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. What 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 offered 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 6/ 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 pardons, 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 satisfying 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 efficacy, as it is praticably fitted for the relief of man's wants. It is surprising, it is stupen dous, as we 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.] EVIDENCES OF CHRISTIANITY. 41 that God that cannot lie; and the subsidiary proofs, from the suitableness, in some respeets, 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 motivej addressed to a reasonable being; The stupendous redemption, in its par don and its grace, places him in actuation, and discloses to him circumstances, which move and actuate his deter minations and efforts: 2-. Further, it places man iri a new and more favorable state of probation — a state wholly 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 oh his manner of passing this prc-bar tion, receiving these offers, and accepting this salvation., In short, just as God's natural government places him 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 facilities. He is to obtain grace and help in the use of certain methods of instruction, appointed (u) Butler. 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. Godj 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 circumstances of man, in this world. Every 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 affections so excite him; he is exposed to thait 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 .Oncemore. The remedy we are considering, both in its stupendous features, and in its- method of Operation, is cal culated tp DRAW OUT TO THE UTMOST ALL THE POWERS AND faculties of man. It addresses 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, his pity, his long suffering. 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 effbrtr— terror drives him in upon himself — gratitude and love draw him out into voluntary and persevering enterprise. Now 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. v 6. Thus it carries HiMr 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 coneeived-r^an end which man never could have discovered, and which nothing but the divine condescension and grace irt redemp tion pould 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 the pur suit of God's favor, the preparation for the enjoyment of God, the hope, of a state 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 pec uliar dis covery of Revelation. A remedy of any kind, and work ing in any way, would make the Bible suited to m&n-^suited is too weak a term — a remedy would make the Bible/the glori ous, joyful tidings of salvation to man. But the rernedy 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 prbbation, proposes a system of means, corresponds (v) Erskine. 44 lectures on the [lect. xiv. w.i^Lhis actual situation in the world, draws out all his fac ulties, and'carrieshim on to his highest end. ,IV. , But further, the Bible, is adapted. for man, because it is calculated for 'universal diffusion under all the endless diversities pr 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.Christian religion in its most gen eral aspeqts, 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 fpr our misery; when we turn from all this to a view of Christianity in the form of its communication's — 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 diffusion? — 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 matter, 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 fbr 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 afflic tion, most in need of means of instruction, most numerous, most neglected and even scorned by all preceding relig ions — which philosqphy overlooks, because it has nothing essentially beneficial tq propose, and no plain and impor tant discoveries to qffer. .To the poor the Saviour came; amongst the ppor he conversed; to them ,he preached the LECT. XIV.] EVIDENCES OF CHRISTIANITY. 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 pride or relaxing the bonds of domestic and civil subjection, but by the gospel. The Bible is suited to all orders M intellect; like the works of nature, vvhere the humblest artizan.can trace some of those wonders, which the greatest philosophers cannot exhaust. The child meets with what suits his opening capacities; the old and experienced, that whieh.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 int6 civilization;, and yet soars far above the intellect of the scholar and the divine in the most refined advances of society. Like all the w6rks 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. 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 allages, 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 tp look every be holder full hi 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 mqst 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 -untutpred' mind, as well as the most refined; whilst the depths contained in its mysteries,. and the occasional difficulties 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; whilst that abridged history expands into the most minute details of the family scenes of some of the patriarchs.w Indeed it de lights in domestic narratives, and thus touches the. very heart of man in his earliest youth. Who has not wept over the history of Joseph, and felt the deepest compassion at the affliction of Job? (*) Genesis— Abraham, Jacob, Joseph. LECT. XIV.] EVIDENCES OF CHRISTIANITY. 47 _ It teaches very much by great facts and a few powerful 1 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 toi man of any ever yet, discovered for conveying instruction. TThe large portions of history, biography, prophecy, de votion, mixed, ;with eatfh 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 affecting. 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 nloral constitution, with the direct view of remedying and healing what is corrupted and dis eased in him. Heathenism, Mahometanism, 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 arid more appropriate sense — to his original' capacities, to his actual state of want and sorrow, to his eternal desti- (_.). See Lect. xii. and xiii , 48 LECTURES ON THE [lECT. XIV. niesj 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 aright state forjudging of it. Some paHs, 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; hb 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 judgments 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 tp find this out by observation; by- experience, by the knowledge of his own wants and weak nesses. By degrees he perceives thatGod 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 Hampton Lect. 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 adrhired 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 providedfor 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 baek, With Davidand 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, tentrma- kers-^-and consider whence they had that wisdom, which one thousand eight hundred years have served pnly 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 siibject, 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 x 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 50 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 important parts of it, as emanating from a Divine; hand.2 I must send you back to the 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 are 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 state; 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 flows 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) Bishop Sherlock. 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 gosRel, 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. 8 — 10. God is love; in (his was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through 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 made known to us on the authority of the religion. Sorne 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, thep, 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. 53 tions on the ground of external testimony, we 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 which. 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.b 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 teaehes 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 Lprd 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 opposition to the vices, 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 the doc trines of Revelation. It will be lessened as the student advances in his inquiry — and withregard to the great body of young people, wT>om 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 dominion , over all, his doing' according to 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 will.d The providence 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 which 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 ambitipn, 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 (c) Dan. iv. 35. (d) Eph. i. 11. 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 offended 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 world-, and death by sine — it declares that men are corrupt and depraved, guilty and pel pless — it details man's weakness and apathy as to spiritual things, the blindness of his understanding, the perverseness 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. Eyery other statement is contradicted by the his tory of all nations, contradicted by the precautions in eyery political enactment,, contradicted by the daily judgment (e) Rom. v. 12. 56 LECTURES 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 effectual 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 objections]on this ground as Revelati6nf — 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 REDEMTTION IN THE INCARNATION AND SACRI FICE , OF THE ONLY BEGOTTEN Son OF GoD-s The grand and all-important doctrine of the Christian religion is this, that God so loved' the world, sunk in the guilt and ruin of sin, thai he gave, as the free act of his infinite benevolence, his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life?1 A discovery this so astonishing in all its parts, as to absorb and over- (f) See Lect. xxi. (g) For Revelation makes known a plurality of persons in the Godhead, the Father, the Son, and the Holy Ghost— of whose mode of subsistence indeed it gives no in formation, but whose offices in the economy of Redemption it considers essential to every part of that dispensation; whilst the doctrine is so stated as to be In no respect inconsistent with the unity of the divirie essence. (h) 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 — 4he 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 Justifier of him that believeth in Jesus,1 — these topics prepare for that GREAT DOCTRINE OF JUSTlFrCATION 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 right hand of the Father — where in our nature lie sits, angels and principalities and powers 'being made subject to himj 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 madeh-r-and (i)»Rom. iii. 26. (j) 1. Fet. 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 sanctifier, 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 we showed in the Lec tures on the inspiration;1 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 p.f 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, re-cast, as it were, 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 (1) Lect. 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, perhaps, 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 right 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 pf 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 dutyof man, whose reasonable and accountable nature is thus consulted, in the midst of the glories of the redemp tion which would seem to overwhelm it. 6. The resurrection of the dead and the last sol emn judgment, with a consequent state of endless happi ness or misery, close the summary — truths these, familiar to us froni 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 states 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 are 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, II. 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 (m) John v. 28, 29. LECT. XV.] EVIDENCES OF CHRISTIANITY. 61 , 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 tp 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. 62 LECTURES ON THE [LECT. XV. They may be 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 bysacrifice 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 differentfrom the clumsy and artificial productions of man,. 3. But there is at the same time a surpassing grandeur and sublimity 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. 63 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.0 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, ra 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 itself toils in vain to follow out the Revelation which it can never fully comprehend. 4. But the harmony 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 and agency of angels; both of those who fell, and of those who kept their first innocency. (o) Phil. iii. 8. 64 LECTURES ON THE [LECT. XV.- but occupies the exact place which gives union and stability to the whole. The different doctrines cohere. They all unite in the guilt and corruption of man, and in the incarna tion and sacrifice of Christ. If any one part be taken away, the remainder becomes disjointed and useless. For what is the doctrine 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 allthe 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 judgment,?— -all this is the evi dence of a harmotty 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; i Paul attaches his doctrine of justification to that of Abraham.1 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 OF CHRISTrANITY. 65 tolical epistles.8 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 differ 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 few 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 sera, 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 predictions 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. • (t) Bishop Van Mildert. 9 66 LECTURES ON THE [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 see what should give these materials a determinate motion towards the building of that city; no more can I comprehend what shoald 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 the 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 sufficient to determine a man tp 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 OF 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,T and. we have alluded to it in our present. What further, then, can be necessary to be said on the details? • What more need be stated on the doctrines of . the incarna tion and sacrifice of Christ, and of the operations of the Holy Spirit, 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 the being, and (u) Bishop Gastrel, in Bp. Van Mildert's Lectiires, (v) Lect. xiv. LECT. XV.] EVIDENCES OF CHRISTIANITY. 67 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 theexigencies which man's ignorance of God, of himself, of a future state, and of the 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 benefit? 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 equity 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 graee of redemption, in those who were before open trans gressors and rebels? Again: what is the very faith which justifies, but a holy principle, the source of all future obedience; though in the 68 LECTURES ON THE [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. 6. This impression will be strengthened if we consider that the revealed doctrines are at once deeply humiliating and in the highest degree consolatory. The peculiar truths of the Bible are, indeed, most humiliating; — they lay man low; they strip him of his fancied righteousness and imagined power; they empty him 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 man^ 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 efforts 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. 69 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 willj 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? Arid 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 which sin has interposed, are removed. 70 LECTURES ON THE ' [LECT. XV. In short, the 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 truth 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 tude AND SUBLIMITY OF THE GREAT DESIGN OF ALMIGHTY god, of which they are the result. A plan, formed 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.w This 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 the 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 the 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 y — 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 different aeras 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 ih former Lectures.2 This gives a unity and grandeur and importance to the doctrine of redemption, which heighten inconceivably its excellencies, and speak the divine hand from which 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) Lect. 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 world, all the works of providence and all the dispensations of grace have-been revolving. The parts of the design which we see, 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 of the 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 mirtd 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 CHRISTIANITY. 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,1 as gratefully as the most learned philosopher, (though he cannot .speculate upon the theory of light 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 worldliness. He wants the faculty. He must be directed to that preparatory work of self-observation, submission to the external evidences of Christianity, acceptance of all the contents of the religion on the authority 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 that his mind, being purged and strengthened, may be able to dis cern the excellency of the knowledge of Christ Jesus our Lord.b 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 enough if we direct him to those introduc tory studies which shall lead him to the full light of truth, (a) Mai. iv. 2. (b) Phil, iii, 8. 10 74 • LECTURES ON 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 thereal glory and excellency of these discoveries, as perceived by the humble and experienced disciple. I appeal to every such disciple, whether the inward evidence of Christianity, 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 th'e redemption of man1? I ask whether the divine character from whichall. 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 mostclqarly 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 effects? Yes; 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 designed 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 prpposed 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.0 (c) Erskine 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 froni the great design formed before the ages, of which excellency they are the expressions; but also in THE IMMEDIATE EFFECTS AND RESULTS OF THE WHOLE, in man's obedient and grateful love to -God, and devotedneSs of heart to his service. Thus does Christianity elevate arid 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 fill men, teaching us that, .denying ungodliness and worldly 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, that he might redeem us from, all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak and exhort and rebuke with all authority. Let no man despise thee. We proceed next to consider the unspotted purity, of the Christian morals, for the purpose of impressing more vividly on the minds of the young, internal the excellency of Revelation, In this branch of our subject we 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 are in spme measure at home. For though Christianity lays down the rule of them 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. They 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 favoii^fet 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.1' 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,. Wookton, Tindal, Chubb, applaud the Christian Morals. Hume and Gibbon admit the same. (b) The text contains a summary of each of these particulars: — 1. The extent and purity of the Gospel precepts; Denying ungodliness and worldly lusts— live soberly vighteously, and godly, in this present world— zealous of good works} i 2. The manner in which they work: purifying unto himself a peculiar people. 3. The connexion with the doctrines of Revelation:— The grace of God which bringeth salvation, hath appeared unto all men, teaching us. Looking for that blessed hope and Hie glorious, appearing of the great God and our Saviour Jesus Christ, who gave himself fdr us, tliat he might redeem us from all iniquity. 4. The sanction:— -the glorious appearing of the great God and our Saviour, lo judge the quick and dead; 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 moral 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. . Truth, "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 himself, to his neighbor, and to almighty God: nor is there any thing impure or debaSHng intejmixed 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 with 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 bur Lord uttered those memorable words, thou shalt love the Lord thy God with all thy heart, -and with all thy soul, and with all thy mind. This is the first and great commandment, and 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. (c) Matt. xxii. 37—39. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 79 4. It follows from this, that the Christian code omits many false virtues of heathenism, and insists on many real ones unknown to it. Christianity rejects from its cat alogue of virtuesj vanity, pride, the love of fame, 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 confidence in self, cheerful resigna tion under affliction. d 5. Indeed, the Christian religion chiefly dwells on the mild 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 form of the argument from the mere purity and clearness of the Gospe' morals, is thus illustrated by an able American writer:-^"There are certain, primary principles of jurisprudence, beneficial to mankind under all circumstances. But no actual system of human jurisprudence has recognized such principles, and such alone. Everywhere private cupidity, political ambition, ecclesiastical ,or professional super stition, prejudices of education, old habits, personal interests, encumber municipal jaw "with idle forms, unmeaning 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. SO LECTURES ON THE [LECT. XVI. ities 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 affections and sympathies. 6. Once more, the Christian 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 man; 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 outward moverrient 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 place.s, the books, the persons which create the temptation. The di vine law forbids, doubtful indulgencies, questionable pleas ures, the approach towards tjie 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 forrris 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 nothing of such compromise. Bring no more vain oblations, is the remonstrance of the Lord by his prophet with the hypocrit ical .people of -his day — incense is an abomination unto me; your new moons and your appointed feasts, my soul hateth; they are a trouble unto, me; T am weary to bear them.e ' 8. Further,' the Christian precepts all hang together arid aid each other; and, indeed, are necessary the^one to the (e) Tsaiah i. 13, 14. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 81 other. This is a mark of a divine 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 are indispensable to the love of our neigh bor as ourselves; 'and all are required to subdue rancor, envy, ambition, hatred: arid when these'are subjugated, the mild and retired virtues flourish; whilst the same genuine love to our fellow-men keeps them from falling into mo- roseness, and from being leavened with misanthropy. And thus the completeness of the Christian code, and the 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 character, of such excellence 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, that they go to form a character perfectly attainable, and yet altogether new and lovely — a character in which humility and self- knowledge are so interwoven with meekness, spirituality, 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, patience1 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 PROCEED TO MAKE THESE PRECEPTS PRACTICABLE 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 mankind; 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 4 practicable course. Other morals end in theory; Christian morals lead to solid and positive action. 2. In the next place, the gospel aims at achieving its object by the formation of habits, which are a second nature, or rather,, the effect of that 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 operate, effectually 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) acquires vigour in his course, the wrestler in his struggle, the soldier in his combat, the scholar in his discipline.11 Holy habits result in the forma tion of what we mean by character, which is the end Revelation has in view in its morals. (j) Andrew Fuller. Gospel its own Witness, (k) Butler, Horsley, &c. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 83 3. Christianity, further, directs men to aim at the very HIGHEST ATTAINMENTS, WHILST SHE ENCOURAGES THE WEAKr 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 holy as God is holy; l and then adds, Come unto me, all ye that labor and are heavy laden, and I will give you re$t.m 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 flax. n It never says to himf ' You have done enough, you have attained a sufficient measure of holiness;' and yet it never savs 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 hand, 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 within 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 scuffle of human passions and local ambition. There is no trimming, no time-serving, 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- (1) Lev. xi. 44. 2 Pet. i. 15, 16. (m) Matt. xi. 29, 30. (n) Isaiah xlii, 3. 84 lectures on the [lect. xvi. then morality, where all was made to bend to state 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 polity. She ever keeps in view, not the interests of a favored few, but the general welfare and salvation of mankind as the creatures' of Al mighty God. Christianity sets men to work, also, by delivering her code IN THE FORM OF "MAXIMS AND CLEAR, DECISIVE PROHIBI- tipns, rather than, by systematic treatises reasoned out in detail. Thus she is brief and intelligible. The ten com-, mandments, who cannot remember? The vindication of therh, 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 heart which does not feel? The picture of charity, in the thirteenth of the first of Corinthians, is familiar to a child/ 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;0 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 pn 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 learned of the ancient sages. (o) Lect. xiv. LECT, XVI.] EVIDENCES OF 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 the 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 dulriess 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.' (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 breach of the sixth. (q) The attempts made by infidel writers to misrepresent the purport of some of these narratives are 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 husbands and wives; nor on those 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 CHRISTIANITY 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.r Here, then, the peculiar truths of. the gospel, as well as those other parts of Revelation with which 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 import, 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, prepare for the operation of motives most powerful, universal, 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, sufferings, 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 the 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 temples and their religion; so the pure and lovely morality of the gospel is connected with the 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 Ghost, and he implores his promised grace, to renew his heart and to dispose him to love and practice the. law of God; he receives the doctrine of the sacraments and other 88 LECTURES ON THE [LECTt XVI. means of .grace, and by them he obtains strength for per- severing tpbedience. 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 them? 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"3 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, which 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 proper consequence of receiving the doctrines is to perform correspondent 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.] EVIDENCES 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, to live, 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 madp 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 effort and practical obedience. ' \ Once more, the promises and privileges of the gospel are attached to certain dispositions and- states of mind, wliich 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 whd per severe in well-doing, &c; that is, the promises are the most direct motives, not only to obedience, but to that particular sort of obedience which distinguishes the true Christian. What can be a more striking instance of this, than our Lord's attaching the most difficult of all duties — the forgiving of personal injuries — to the most exalted of all blessings, God's forgiveness of sins j 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. 14. 15; 1 Cor. vi. ,1%20. 12 90 LECTURES ON THE [LECT. XVI. It is another link' in this chain of argument, that Chris tianity holds out to men further advances in holiness, as the recompense and reward of diligence, and not a fur ther insight into mysteries and loftier heights of knowledge. 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 the 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. t Thus, all her promises bear upon morals, and tend to strengthen the obligations of them. The doctrine of the heavenly state and of the prepara tion for the employments of it, give the last seal to the truth of what we are" now considering— the connexion of tHfe morals of Christianity with its peculiar discoveries. For what is the doctrine 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 effulgence. Unlike the wretched paradise of Mahometanism, which casts its im purities into the very heart- of its precepts, by the volup- tupus and degrading pleasures.which it promises in its Para dise; Christianity impresses this master-truth upon man, thaj 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 the Christian pre cepts with its great doc|rines, why should I detain you by entering into the manner in which these precepts are in- LECT. XVI.] EVIDENCES OF CHRISTIANITY. 91 Volved IN ALL THE OTHER PARTS .OF REVELATION? Tell me what chapter in the Pentateuch 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 oftheir denun ciations of idolatry and rebellion of heart in man; what the purport oftheir 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! u It is the glory of Christianity that her loftiest prophecies, her deepest mysteries, her 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' are ultimately enforced? This is the important question. Whatever be the extent and purity of the rule, whateVer the means by which it works, whatever its inseparable connexion with the doc- - (u) See as an example, 1 Cor. xv. 55 — 58. 92 LECTURES on the [lect. xvi. trines of Revelation, all is inefficient, unless, tfee authority which it brings to bear upon the. conscience, and the re wards and punishments attaehed to it are weighty, solemn, efficacious. A hand dissevered from the body, might as well be rep resented as sufficient for the purpose of lab6r, 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 frrint 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 the 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 moral:ity, 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 the experience of all ages, to be impossible. The will of God is the brief, undeviating authority of moral obedience. And what majesty doth this throw around the precepts of the Bible! Thus saith the^ 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 all the earth keeps silence before him! y * And why should I contrast the partial guesses of Pagan ism or Infidelity on a future state of rewards and punish? (v) Hab. ii, 20. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 93 ment, with the full and decisive declarations of that gospel by which life and immortality are brought to light1} w Nature is ignorant. Nature knows nothing distinctly of the rules of the last judgrnent." 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 works.* 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 rewarder, 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 ate considera tions which give a sublimity to the Christian morals, and attach an importance and.weight to them which render them the 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 efficacious motive for the ponduct of a reasonable and" accountable being. (w) 2 Tim. i, 10. (x) Rev. xx, 11—13. 94 LECTURES ON THE [LECT. xvi. It adds incomparably to the force of these sanctions, that they are propounded continually by our Lord and his apos- tleSji,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 asserT 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 seat 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 woiks, 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 pthe,r.z 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 inventions 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 impossible, in THE NATURE OF THINGS, THAT CHRISTIANITY SHOULD BE AN imposture. 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 wicked men could have, invented, or could have wished to propose, or could have succeeded in establishing, »¦¦ (y) Gal. vi, 7. 2 Cor. v, 10. (z) Matt. xxv. (a) Lect. xiv, and xv. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 95 such 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 — pf 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 suppositionRof 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 effort, 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.11 And yet the morals of the gospel, without any pretensions to scientific arrangement, and compbsed 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 .c (b) See Reid, Stewart, Brown, &c. (c) Dr. Hey's Lect. in Bp. Burd Sumner. 96 LECTURES ON THE [lECT. XVI. But this consideration is incomparably strengthened, if we turn to the wretched systems which modern infidels propose for the direction of mankind. I should rather sa'f'their want of system — nay, their want of any honest intention to promote morality. They talk sometimes of moral duty, they 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 themd 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 systerns? 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 ©seful in society — whilst another has recourse to feeling, and asserts that whatever he feels to be right, is right.e 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, arid I believe in most case's the design, of our infidel writingSj 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, with out a God, without a providence, without a day of retribu tion; without a futurity. From such darkness we turn to the soft and healing light ofthe Christian morality, as the traveller hails the dawn of day after a howling, tempestuous night', (d) Hume, Gibbon, &c. (e) See Leland, and Fuller. LECT. XVI.] EVIDENCES OF CHRISTIANITY. 97 I appeal to every heart before rrie^ 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. Hold 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 uriable 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 morale 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. lam following nature; butTiature corrected and illuminated — -I am following the law of conscience; but elevated and puri fied — I am 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 general 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, feas 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 Jiumble, the lowly contented. I will cleave to this holy doctrine, which works by implanting every virtuous principle in the heart, and which is sustained byall the motives of the stupendous Redemption of the Son and Spirit of God, rand whic'h.,*re- fers- every human action to an eternal judgment. No; I will never renounce the Christian religion. It is this 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. And were beyond measure astonished, saying, He hath done all things well. In reviewing the constituent parts of Christianity, it is nat ural to ask if any light Can be cast uppn 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 advanced1? 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,1 but we enter on it expressly novy, as furnishing a pow erful internal evidence of the truth of the Revelation which 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 offices and relations which he undertook to sustain. (a) Lect. vi. vii. ix. 10,0 lectures on the [lect. xvii. For Christ, be it remembered, was not merely the founder of a religion; but he appeared 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.b 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 this peculiar character involved qualities jiew, various, and exalted. This is, in truth, the case; and a just estimate of the 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. Wh^t, 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 Gpd, 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 assuiried, as a con sequence of all, this* 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 fhe ceremo nial requirements arid moral injunctions of the Mosaic law — a man of sorrows and acquainted with grief." 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- (b) Lect. ix. (c) Isaiah liii. 3. LECT. XVII.] 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 rewarder of his disciples. But this is. not all: besides these offices, 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 follows. 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 preparatory 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, i(s 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 ithem. 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 LECTURES ON THE [LECT. XVII. nal confirmation of his Feligioh, 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 mediator. In his pri vate character and personal excellencies. In his public and exhalted character as the founder of the christian 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 wiir 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 iri the subject to be discussed, but from the incom petency of man' to do justice to it: forivho can set forth the character of Christ? It demands much of the sanctity of Jesus to comprehend his unspeakable dignity and holi ness. What 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 whieh it rests, meet with the well-informed mind. Gtant 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 pur Lord sustained his high claims of being the son of cod 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.d He- asserted, Before Abraham was, I am.e 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 affected simplicity and compassion, did he open the book (d) John v. 17; 18. (e) John viii. 58. 104 LECTURES ON THE [lECT. XVII. * in the synagogue of Nazareth, and, having read trie pro phetic description of his office, declare, This day is this Scripture fulfilled in your eaAf With what a mixture of authority and tenderness did he, on another occasion, claim that Ml things were delivered to him of his Father; and that no man knew who the Son was, save the Father, nor who the Father was, save, the Son, and he to whomsoever the Son should reveal him; and then soften the claim and adapt it to fhe purposes of his missipn, by inviting the weary and heavy1 laden to come unto him for resflz 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 andjjierson. And how remarkably does 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 fhe Father. Whatsoever ye ask in my name, 1 will 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 was?1 I will not stop to ask whether these points sufficiently prove that our Lord sustained; in a pre-eminent maimer, 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 fecognize his glory, the glory as of the only begotten of the Father, full1 of grace and truth? 2. But consider our Lord's conduct as a teacher and reveAler of the will of god, which formed the next part of his peculiar character as Mediator. How admira ble was both the mariner and the matter of his instructions. Never was a manner of instruction so dignified and forcible, and at the same time so mild and attractive. ' How dignified and forcible are his discourses. You see the messenger from heaven, the Messiah, the maker and (f) Luke iv. 21. (g) Matt. xi. 26—28. (h) John xiv. 9 — 13; xi. 4; xvii. 5. (i) John i. 14. LECT. XVII.J 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; the. 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 up his voice in the streets?*- Hear him condescending to the comprehen sions of the populace in his most striking parables, where the implied authority and majesty are still surrounded with the utmost simplicity and attractiveness. The most obvious images clothe ideas the most important arid 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: whenhe 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) Matt. xii. 20. 14 106 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? Wha"t heart has. not been affected 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 pharisees with indignation; he converses on the subject of his sufferings with prophets, lawgivers, and angels; he opens the hidden meaning of the ancient predictions; he detects all the secrets of the human heart. All is so peculiar, so elevated, so divine, as to leave an impression of grandeur and infinite 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 grandeur, 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 penetrating, how importunate! 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 meat 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,m 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 how 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 new wine into old bot tles, 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- V (1) John iv. 14. (m) John xi. 17. (n) Matt, xvi. (o) Matt. ix. 17 108 LECTURES ON THE [lECT. XVII. ness, which was most exactly agreeable 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. 3. But it may be asked, How did our Lord support the most difficult of all parts, t,he 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 ineffable 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 little 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 his divine glory were no brighter nor more frequent; all is with him designed abasement and concealment. View the man of sor/ows enduring the contradiction of sinners against himself! See him the object of contempt and scorn! Hear him calumni ated as having a devil and being mad! Eyen,.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.] EVIDENCES OF CHRISTIANITY. 109 without despondency, without degrading his divine 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 washes his disciples' feet, p at the moment when any other sufferer would have been wrapt in thought, and been working himself up to an effort of silent fortitude.q 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 who 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 then 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 xiit. 2, &c. (q) Bowdler. 110 LECTURES ON THE [LECT. XVII. sanctification of the Holy Spirit, in all its principles, exer cises, and effects; 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 whieh 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 world, 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 presence 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 ing testimonies to the truth of all his pretensions? We proceed to consider, II. The manner in which he supported his claims as the EXAMPLE OF HUMAN VIRTUE TO HIS DISCIPLES this regards our Lord's private, -as the former referred to his peculiar and official, character. It might be doubted, indeed, how all these 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 theh a few remarks offered on the union of them in his holy life. 1. Observe, first, his piety and devotion to his heav enly father. Though he had no sin to confess, and no corrupt nature to subdue; yet how habitually 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 he had accomplished his holy under- 112 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.1" He went about to bless and con sole this sorrowing world. His miracles were almost all acts of kindness 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.8 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 was a widow: and Jesus, when he saw her, had compassion on her, and said unto her,' Weep not. And he came and touched the bier, (and they that bore him stood still,) and he said, (r) Abp. Newcombe. (s) Doddridge observes, that our Lord wrought more beneficent miracles in one afternoon, than any of the ancient prophets in the course of a whole life. See 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 was dead sat up and began to speak, and he delivered him to his moth er.11 Was ever Such genuine, deeply-seated benevolence before seen! The whole narrative teems with compas sion. Thus, alsq, 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:T 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 she 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 exr 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, they know not what they c/o.wv .Nor is it necessary to dwell on that meekness and low liness of spirit 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 of his 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 shearersi, so opened he not his mouth?' Instead of the ambition, the susceptibility of affronts, the self-confidence, the personal importance, (u) Luke vii. (v) Mr. Jowett mentions this touching circumstance in- his Researches. (w) Luke xxiii. 34. (x) Matt xi. 29.— Bowdler. ' (y) Isaiah liii. 7. 15 114 LECTURES ON THE [LECT. XVII. which 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 superiority to the world — to the passions, objects, opinions, pleasures, indulgences, love qf 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:-j-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 desire 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 the world and , worldly glory. He estimated things as they really were, andacted simply and invariably upon that estimate. He. Was notof the world; he was of another spirit, engaged iri other pur? suits, touched by other interests, bent on high 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 world.7, ¦ , , i Then mark the strict. temperance and. command of the inferior appetites which our 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 to them, they are compelled to go into the city to purchase food.a 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, viplence, injustice; oppressiop. With what fortitude does our Lord bear the incessant hostility and perverseness of the, Jews! With what constancy and boldness does he arraign the vices and hypocrisy and cruelties of the scribes and phar- isees! When did he betray any symptoms of cowardice or the fear of man? When did he fly in dejection or irresolu tion? No: he fainted not, neither was discouraged, till he had set judgment in the earth.h The prudence 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 difficulties, 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 till things:welh ° 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 (a) John iv. 8. (b) Isaiah xlii. 4. (c) Mark vii. 37. 116 LECTURES ON THE [LECT. XVII. might be , extended. I must proceed to offer a few 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 the 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.*1 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 without > moroseness,. his devotion and piety without indifference 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 were found in HIM IN E0.UAL pro portion. His elevation of mind, and sublimity in the conr 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) Bowdler. 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 carried 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 efforts of short duration, than by a steady, unyielding agency and progression.6 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 throughout it; not in one or twp respects, but in all, that the. virtues of Christ were manifested. Andthis at the greatest height of which the human nature is suscep tible, and which the law of God requires. There is no flaw, 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 that we have in our Lord the perfect model of every virtue for his disciples, both as it regards the separate graces of his char acter, and'the union and combination of them in all their proportions, strength, and consistency .- (e) Bowdler. ; (f ) St. Paul had to acknowledge, / wist not, brethren, that it was the high priest: —Acts xxiii. 5. — but neveMjms the holy Jesus. 118 LECTURES on the [lect. XVII. But this leads us to consider the conduct and deportment of Christ, as compared with his pretensions. III. In his public and exalted character as the FOUNDER OF THE CHRISTIAN RELIGION.,* j For all these separate parts of the 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 man which- appears in the founder of Christianity thus becoming our-example. Man is led by example rather than by precept. He needed a Saviour, not only to rescue him from guilt and death by his merits and grace, 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 character 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 scienee; but such a life would not have been 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, everyday life, passed in humble scenes and usual occurences/ This was exactly what proud, vain-glorious man needed. < " (f) "The imitation of the life of Jesus is a duty of thatfeKcellency and perfection, that we are Messed 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 afflictions 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. These 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 otherwise 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 Christianity 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 the temper of the age and the outward condition in which he appeared. I do not like the term original, s 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 the 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 affrightment 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 Samaritan's, 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 appearance 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 above 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.h 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 doctrines and precepts of Christianity which we considered in former Lectures.1 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) Lect. xv. and xvi. LECT. XVII.] EVIDENCES OF CHRISTIANITY. 121 the very sacrifice which he came to offer, the case is still further unfolded. The mystery, indeed, of the union of the divine with the human nature remains unexplained; but the fact of it is clearly laid down as the foundation of his mission, many of the ends of which it develops; whilst the combination of the qualities arising, 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 the 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 efficacy 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 embodied 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, sill 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 impression and effect of the whole public character of Christ— how the contempla tions of the separate excellencies of his character are heightened when the mind proceeds to embrace the whole. The high and lofty parts are so united with the lowly and attractive; the divine qualities of our Lord with his human; 16 122 LECTURES ON THE [lECT. XVII. what he did as the Son of God, withswhat he suffered 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 compassiqn and kindness of Jesus, as to render the impression of the whole character beyond measure deep and penetrating. We feel that never did such a personage appear before or since. We feel that it is Deity incarnate; God stooping to man; the divine perfections made 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 hrief but inexhaustible excellencies uf the character of its founder. ,5. This conviction is strengthened by observing,, in the last place, the manner in which the character of our lord 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 they 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 account, however, only fur nishes the materials from which 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 of time. Thus the minds of men are set at work; and the true impression and bearing of the (j) Lecture vi., on Credibility. LECT. XVII.] EVIDENCES OF CHRISTIANITY. 123 history is the 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.k 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 such as the mind of man could never have conceived; and yet, at the 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 kind, as a Man of sorrows, and the Rewarder of his disci- (k) Scott. 124 LECTURES ON THE , [LECT. XVII. pies. We were yet more affected, as we considered the separate as well as combined excellericies 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 difficult 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 when the other branches of the evidences 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 Christian religion? The l|fe 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 afford 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.1 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 acader 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 covetousness". 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) Bishop James. * 126 LECTURES 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 had 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 oftheir 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 presumption 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 admirably touched this argument. "Go to your natural religion; lay before her Mahomet and his disciples, arrayed in armor and in blood, riding in triumph over the spoils of thousands 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 the 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 her see his adultery, and hear him allege Revelation and his divine commission to justify his lust atid 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 scoffs 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 chris tian EVIDENCE ARE TAKEN INTO THE ACCOUNT. For We are to recollect that the 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 world. In a word, all the mass of external testimony which surrounds the divine revelation of the Bible, pours its full effulgence upon the person of Jesus Christ; whilst the person and works of Jesus Christ fulfil the prophecies, in clude the miracles, are followed by the propagation of the religion, and are developed in its prominent and abiding good effects upon mankind. In like manner, all the internal proofs are, 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 up to a mora! demonstration the presumption which the issolated argu-. ment furnished, and which the contrast between the found ers of every other religion, or rather the base impostor Mahomet and our Lord, raised to a greater height. We and let her view him in the agony of death, and hear his last prayer for his persecu tors, — Father, forgive them, for they know not what 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, Truly, this man was the Son of God."— Bishop Sherlock's Sermons, 1. 271. 128 LECTURES ON thft [lect. xvji. see the incontrovertible, force of the moral demonstration: we feel the utmost repose and satisfaction of mind; 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." The 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.0 We ask for no greater admissions. And when the unbeliever evades the 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 .p (n) Lect. v. p. 141. (0)1 "Is it possible that he whose history the gospel records can be but a mere man? Does he speak in the tone of an enthusiast, or of an ambitious sectary? What 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 his passions! What prej udice, 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 i part to the last.— The death of Socrates philosophizing tranquilly with 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 with 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, Ernile iv. (p) Lect. xxi. 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 bears away THE HEART, AND STRENGTHENS ALL • THE PRINCIPLES 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 sacrifice, for pardon? Do you rely on his intercession? Do you implore his promised Spirit? Do you trust in his promises? Do you desire to behold his glory? Yes, I have gained my point with you. However your faith may have been shaken by the scoffs 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 lias been said, that if virtue could appear upon earth, she would attract by her beauties the love of man kind. This may be doubted, even as to the narrow notions of virtue entertained by the heathen philosopher who uttered the sentiment."1 Certainly, when perfect virtue in its most benevolent form appeared on earth in the person of Jesus Christ, it was rejected, despised, calumniated. Prob ably to the most perverse and sensual heart of man, no ob ject is so formidable, vso disconcerting, so inexplicable, as the unparalleled holiness and majesty of our Lord.1' 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 the greatest miracles; of all the particulars of the gospel history, the most trying to tho evil heart of unbe lief." — Horsley's Sermons, xl. 17 LECT. XV11.J EVIDENCES OF CHRISTIANITY. 130 let it be your care to realize the supposition. Let incar nate virtue attract your love. Let your faith be more and more animated with devout and reverent, but affectionate and grateful 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 Christ — where is the fullness of joy, and at whose right hand there are pleasures for evermore.3 (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. 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 has produced.3- We ranged this subject amongst the External 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. I. Lect. xi. 132 lectures on the [lect. xviii. indeed, from that to which we have referred, but which goes much farther, and forms another species of proof. The more prominent benefits already conferred on the world by Christianity, is one thing; its tendency to produce yet higher and more numerous benefits, is another. The first is an external proof; the second an internal. The first • accompanies the 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 demands a more familiar knowledge and closer attention. 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 woiking of Christianity towards effects far more extensive and permanent than any which it has yet produced, is, indeed, one of the 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 effects 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 were 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 which arms the judge with inflexibility even upon the first offence, and LECT. XVIII.] EVIDENCES OF CHRISTIANITY. 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 religion 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 The hindrances then to Christianity are extrinsic and for eign, not innate and peciiliar. They are incidental, not essential and permanent. They are not inherent in the re ligion, 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 oi the religion. h) Rev. xx. 3. 1 Peter 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 which 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, the only obstacle by which the native flow of Christianity is impeded and restrained. Let us proceed next to consider, III. The success of christianiy in proportion 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. with 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, all who allow the existence and perfectibns of Almighty God — ad mit the conclusion. They 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 till places, and all times. , They perceive that, in certain positions of things, brute force may gain the day for a moment; arid that it riever wholly disappears, or rarely so, even when overcome. But remarking the uni form power which reason puts forth, as extrinsic hindrances are cleared away, they 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 circurnstances; let us examine it iri various places and at various times; let us look to nations and individuals, under all peculiarities of advantage or 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. r 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 the age 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 Corinthians, 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, holiness, 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? Arid continually as new coriverts 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 next ages. See the progress of the religion under the Roman emperors. Mark its sway wheri the first Christian emperor removed , so many external obstacles. What did Christianity do? how did she put forth her virtues? how did she 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 Waldo 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 light, 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 heathenism,* 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, his heart, his domestic affec- 144;' LECTURES ON THE [LECT. XVIII, tions? What has his religion .tended to make him? How far, and in what direction, has it airned 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 effeets. 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 accbuntable 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 virtue every day, just as the incumbent weight of hindran ces is lightened. 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 which, 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 truth, 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 it 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 gospel. 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) Horsley, Sermon xl. 19 146 LECTURES ON THE [lECT. XVIII. This conclusion is strengthened by considering that al most' all the tendency of our religion arises from princi 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 have expected. We understand the grounds on which they are constantly making their way against the opposing impediments. But look at Christianity. Who amongst the wise of this world ever conceived that this new religion, the scoff of 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 difficulty, and, when.under- stbod, conveyed ideas in open hostility with the intellect ual habits of mankind?-" 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 effects, of Christianity, by means of such principles, are so many declarations of the great Governor of all in their favor.u They prove that there attends Christianity some thing more than truth, and knowledge, and persuasion; that there is an operation of grace, secret to us, which goes along with it, and infuses into it a virtue and bias, which only requires scope for its development, to expand into the highest measure of individual and national happiness. (j) Bishop J. Bird Sumner, (k) Butler. 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 which 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 Christian nations. What did our Lord forewarnhis 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? What is the apostacy of the latter days? What the mystic twelve hundred years of the church's depressed state, — but so many clues to the laby rinth in which we actually find 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 working 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 then consider, IV. The ultimate effects which Christianity will PRODUCE WHEN ALL 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, considering the end it originally aimed at, the obstacles against which it has worked, and its suc 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. XVUI. pious river, wheri the dam is withdrawn, and pour its rich and abundant blessings on the whole human race. This is the ultimate consummation whieh all prophecy foretells, to wards which the prayers and aspiratipns 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 fajr 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; we see, as the hindrances are partially removed, its real power and influ ence on individuals' and the affairs 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. We 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 affairs 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-s 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. XVII.] 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, wouldibonestly 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 pf 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 that 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 composing 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 diffused, 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?1 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. xVlil. prevalent among men, all would be equity, temperance, kindness, sympathy, peace1. It is impossible to conceive of a nation in circumstances of such prosperity as this Christian spirit would disseminate. Liberty in its 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 he the relation of this state with others'? United wisdom and united strength would put in fear the surroundings 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 states, 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' face of complacency and joy- * 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 removal of impediments, — still they never can bless fallen man. They are not adapted to his actualjVstate. 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 reason purified — virtue exalted AND RENDERED PRACTICAL— NATURAL 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 highestmeasure 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 most 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 scheme for -guiding man in his moral and religious duties, except Christianity, has that ac tually pernicious tendency to which we have been alluding. Contrast the tendencies of the various offsprings of human weakness and folly, with the lovely and salutary working 'of Christianity. Contrast 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. XVItl. science and natural light. Contrast modern infidelity. Con trast the figments of the political economist, and the schemes of diffusing knowledge without religion. Contrast with it the absurd rules of {he 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 oftheir 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 tendencies 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, I ask, are the tendencies of this corruption of the Christian doctrine, this supplemental revelation — for so it pretended to be — this gross imposture, as it really is? Let Eurppe 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— o~t its want of adaptation tp man — of the doctrines and pre- cepts it enjoins— of the rites it introduces — of the charac ter^ 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 with 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 distahce. 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 waots 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 iri the highest degree the true welfare of men, and its actual efficacy as they lightly make use of it, proclaim its divinity in the most decisive manner, -even apart from miracles, the fulfilment of pro phecy, and all other external marks whatever. m,t But I go too far in saying this. My 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, arid lays new grounds of confidence, as the constitution arid 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 fronr it? What would it rnake you, your children, your family, if allowed its full power? r (m) Scotl. 20 154 LECTURES ON THE [LECT. XVIII. 1. Let each one, then, ask himself, what is the ten dency of my Christianity? What is the influence and virtue which iri 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 me? Let each one remember that the grand practical objec tion to Christianity is derived fr6m 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 all 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 the 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 effectually help those that call upon him. 2. And when Christianity 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 yOUr 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 timfes. 3. Finally, pray for 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 ofv Christianity shall be come effects; when the highest-welfare and happiness o'f individuals and nations shall be actually accomplished. 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., AH 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, without 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. Bu% besides these usual mea sures of grace, there have been, in various ages of the 156 lectures on the [lect. xvm. church, peculiar effusions 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 has1 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. Christianity has in it self all the innate causes of the salvation 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 up-your heads, then, my Christian 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 unaffected 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 Righteous ness, the great centre-obJ?ct, around which all is moving, so far as interposing hindrances permit; whilst nothing is LECT. XVIII.] 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 SUBMITTING TO ITS DIRECTONS; AND MAKING A TRIAL FOR HIMSELF OF ITS PROMISED BLESSINGS. 1 John v. 10. He that believeth on the Son of Gtid, 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 fulfiling 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. 159 most satisfactory of all reasons to the mind of the sincere believer, and is capable of being so certified by numerous and undoubted testimonies to others, as to invite them 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, because 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 mny 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 state the nature of this argument — its authority 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 who are de sirous of entering upon the inquiry. I. We first consider the nature 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 our 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? Is it a revelation of abstract truths? Is it a theorem of mathematical science? 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 opinions about religion, like those of the different 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 fromexperience. 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 as the objects of trust, reliance, expec tation — if. asr a .consequence of all this, Christianity carry on its front a promise of the grace of the Holy Spirit to them that sue for it — if it declare that God will hear the prayers and satisfy the desires of them that seek him — if it promise to calm the conscience, to sustain the heart under affliction, to strengthen with internal might the 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 the 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 tq them; something which goes further; something which confirms them; something of a different and much higher kind, increasing the persuasion of the truth 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 M'thridates, 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; arid was afterwards translated by Galen;b from whom it has come down to our days.0 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 age 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 might 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 exarnple, 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 Christian aera. (b) Who died about A. D. 201. (c) Chambers in A. Fuller; Rees; the Pahtalogiain voce Mithridatium. 21 162 lectures on the [lect. xix. fever, bymeans of the medicinal preparation now so well known by the name of Peruvian bark, the 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 article 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 ofdiseases.d Now a modern reasoner might take 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 other 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 (d) Rees, and Pantalogia — sub voc. Cinchona. LECT. XIX.] EVIDENCES OF CHRISTIANITY. 163 spiritual death; we assert that the effects of this divine rem edy are the recovery of spiritual health, pardon, arid holi ness; we assert that the validity of these effects is estab lished 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 SCRIPTURAL AUTHORITY ON WHICH THIS ARGU MENT RESTS. For having established the truth of Christianity by its proper external evidences, and these evidences being sup posed to be known, our concern in all these lectures, on the internal 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. W7hat, 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 the 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 ye, being evil, know how to give good gifts' unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him1? " Then if any one asks and receives, he has a proof, in his own case, that Christianity is so far true. So whenour Lord says, If any man will do his will, he shall know of the doctrine, whether' it be of God, or whether 1 speak of myself; f he submits, as it were, the truth of his 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. (e) Luke xi. 9-11. (f ) John vii. 17. 164 , LECTURES ON THE [lECT. XIX. — God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge ¦ of the glory of God, in the face of Jesus Christ; — so that the rising of the natural 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 aposlefl argues, it is hid to them that are lost, in whom 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 the next place, remark that throughout the bihle, in the 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 Hhe Lord is with them that fear him, and he will show them his covenant?1 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?*- Come and hear all ye that fear God, and I will declare what he hath done for my soul? 0 taste and see that the Lord is good.m What 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 things 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^asa 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 xxv. 14. (i) Psalm xxv. 9. (j) Psalm cxix. 130. (k) Psalm xix. 10, 11. (1) Psalm lxvi. 16, jm) Psalm xxxiv. 8.^ LECT. XIX.] EVIDENCES OF CHRISTIANITY. 165 3. But observe, further, the appeals which the apos tles continually make to their converts, as to their experience of the effects which Christianity had produced upon them; notice how 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 were dead in trespasses and sins.n Who hath delivered us from the power of darkness,* and hath translated us into the kingdom of his dear Son.0 Ye were some times darkness, but now are ye light in the Lord? Such were some of you, (adulterers, thieves, covetous, fyc.)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 GodA We are his workmanship, 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 experience and inward perception of religion is expressly insisted on. Be 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,) what is that good and acceptable and, perfect will of God.s — Again, Being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith into this grace, wherein we stand and rejoice in hope of the glory of God. And not only so, but we glory in tribulations ftlso;, knowing that tribulation worketh patience, and patience experience, and experience hope? — Once more, and this 1 pray, that your love may abound yet more and more in knowledge and in all judg ment,11 (aiabfoei, perception, experience.): — Further, As new born babes, desire .the sincere milk of the word,r that ye may grow thereby, if so be ye have tasted that the Lord is gra cious? , «*' (n)Eph. ii. 1. (o)Col.i. 13. (p) Eph. v. 8, .. (q) 1 Cor. vi. 9— 11. (r) Eph.ii. 10. (s) Rom.xii.2. (t)Rorri. v. 1—6. (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 receives the gospel. He that believeth on the Son of God hath the witness in himself?1 The Spirit itself beareth witness with our spirits that we are the children of God? If any man have not the Spirit of Christ, he is none of his? 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 conduct. 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 onlv that it touches on high and mysterious points. It makes eternity act upon time. It shakes one world by the terrors of another. Where this efficacy is not felt, the Revelation fails of its object; where it is, Christiahity 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 witness* for Christ from age to age. "Therefore ungodly persons," says a celebrated divine, "have a great disadvantage in handling this subject of the evidences of Christianity; because, holding by the religion only by external proofs, they xlo 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.'' z (w) 1 Johnv. 10. (x) Rom. viii. 16. (y) Rom. viii. 9. (z) Baxter. LECT. XIX.] EVIDENCES 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, let us con sider, as we proposed — III. The facts by which this argument is sustained. How stands the case as a matter of fact? WThat do men most competent to speak declare? Do they testify,, or do they not, that they find this inward witness to the truth of Christianity? What are the phenomena in real life? In appealing to this criterion, we have a great advantage in the present day. It has long been agreed on all hands, that in practical questions matters 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 traced 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; the phenomena only are attended to. The intellectual and active powers, their rela tions, their objects, the laws by which they operate, are to be deduced from experiments carefully conducted, reported with fidelity, compared with each other in a sufficient vari ety of cases, and distinguished from hasty, partial, incon clusive observations, by their proper effects. Hypothesis, opinion, abstract reasonings, are df 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 ofclear and well-attested trials has united in bring ing out the same results. All 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 effects 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, whi> 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, strength, 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, Irenasus, 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 effects, and gave the very same inward experience and consolation of which the apostolic converts partook? Go to the series of succeeding ages. Read the Fathers. See what Cyprian, and Chrysostom, and Ambrose, and St. Austin, and Claudius of Turin, and Anselm, and Bernard, testify as to the experiment they made of Christianity. Is not the love of Christ,, which inflamed their hearts, the grand excellency and the redeeming quality of their writ ings; that which remains as the uniform result, after all the passing controversies, errors on many 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- mer 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;, the, abiding effects produced on the judgment, affections, habits, and conduct; the comfort derived from the communion of the soul with Christ; the superiority and conquest obtained over the world and its allurements; a the hope of heaven, which gilds the moments of sorrow' and cheers under the approach of death: these are the solid, clear facts of the case, taking place in the (a) Scott. 22 170 LECTURES ON THE LECT. XIX. interior receptacle, of the heart, and attested to others by the proper credentiajs of numerous, calm, undeviating wit nesses. These 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 the 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 natural 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 all the experi ments to that which agrees in each. We go with hjm 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 an 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 GoD, and exactly 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 process 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 we're 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, imperceptible 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, chiefly 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 are certain fruits and consequences ap pearing outwardly in the conduct, which 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 aright 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. If 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 are 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 offer 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 of1 Christianity, which should excite our astonishment? Would not the wonder be, if there were no such feelings, no such inward witness to the soul? What! are there ex cellencies in human knowledge, and shall there be none in divine? What! is an intelligent, well-educated man allowed to have powers of expression and means of exciting our surprise and pleasure beyond those of a child, and shall not the language of apostles 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 expected to take wider views and make more important communications and excite warmer feelings of wonder, admiration, gratitude; and shall not the great 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 depths of his mercy; and in the correspondent emotions of fear, love, faith, hope, grateful joy, affiance, awakened in the heart? What! do we allow that in the displays of glory and beauty in the 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, obedience, resignation; and shall we not admit, that men may perceive the moral perfections of God in the gospel? — Shall all his mercy and wisdom and infinite contrivance in redemption, have no effect upon the soul? — Shall the stupendous fact of the incarnation be received with a tame indifference? What! do men allow that tidings of joy and deliverance in human things' should call up pro portionate affections; 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; and 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, affecting such ali-important interests, promising such mighty aids of the Hdly 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 effects — 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 no argument that these THINGS CANNOT BE BECAUSE SOME HAVE NEVER 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 effects 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-^-Lhave- 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-r-or, if I do, .it is without 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 who 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 prepar'a- tion of mind, and other previous tastes, and a different way of going about things, may not discover that inward excel lency, and feel tho'se 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 that the corruption and self-confidence of the human heart would be incapable of perceiving them.b The natural man receive.th not the things of the Spirit of God, for they are foolishness unto him; neither can he know 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 little 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 blirM man against the beauties of the heavens, or the glories of the rainbow; they are prejudices, not reasons; and they leave our grand position in all its incontrovertible force, — that there is an inward testimony to Christianity, which is sup ported by the authority of sacred Scripture, confirmed by innumerable 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 addition to the conviction produced by mere arguments, or the dictates of natural conscience. But we pass on to consider, IV, The singular importance 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,