our course.

3. But this presumption proceeds upwards to a moral demonstration, WHEN THE OTHER BRANCHES OF THE CHRISTIAN 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 confirmatory evidence. They stand amongst our internal proofs: They are sustained by all those direct credentials of a messenger from heaven, which we exhibited in the first part of We have this unparalleled holiness, this union of divine and human excellency in HIM, whom the prophecies 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, include 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 moral demonstration the presumption which the issolated argument furnished, and which the contrast between the founders 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 persecutors,-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.

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 believe practically in the Son of God. The facts of our Lord's history he does not dispute. Our heathen and Jewish 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 unparalleled beauty and attraction of his virtues. Chub, Bollingbroke, Hobbes, all join in this acknowledgment. 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 indeed, 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.

We ask

(o) "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 presence of mind! what ingenuity, and what justness in his answers! what government of his passions! What prejudice, what blindness or ill faith must that be which dares to compare the son of Sophroniscus with the Son of Mary! What a difference between the two! Socrates dying without pain, without disgrace, easily sustains his 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, mocked, cursed by all the people, is the most horrible that can be feared. Soerates, taking 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, Emile iv.

(p) Lect. xxi.

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

OUR INDIVIDUAL BELIEF AND LOVE.

PRINCIPLES OF

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 behold him once again; and his matchless condescension, loveliness, dignity, win your heart. You feel him to be your brother, your companion, your compassionate guide; you see him to be your Master, your Redeemer, your Saviour. You believe him to be the way, the truth, the life, the rock, the refuge, the only hope of a lost world.

Cleave to him then with more affectionate devotion of soul. It has been said, that if virtue could appear upon earth, she would attract by her beauties the love of mankind. This may be doubted, even as to the narrow notions of virtue entertained by the heathen philosopher who uttered the sentiment. Certainly, when perfect virtue in its most benevolent form appeared on earth in the person of Jesus Christ, it was rejected, despised, calumniated. Probably to the most perverse and sensual heart of man, no object is so formidable, so disconcerting, so inexplicable, as the unparalleled holiness and majesty of our Lord." But (q) Plato.

(r) "The character of Christ is more incomprehensible to the natural reason of a carnal man than the deepest mysteries, more improbable than the greatest miracles; of all the particulars of the gospel history, the most trying to the evil heart of unbelief."-Horsley's Sermons, xl.

LECT. XVII.]

EVIDENCES OF CHRISTIANITY.

130

let it be your care to realize the supposition. Let incarnate 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 guidance, 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."

(s) Psalm xvi. 11.

LECTURE XVIII.

THE TENDENCY OF CHRISTIANITY TO PROMOTE IN THE HIGHEST DEGREE THE TEMPORAL AND SPIRITUAL HAPPINESS OF NATIONS AND INDIVIDUALS.

LUKE ii. 13, 14.

And suddenly there was with the angel a multitude of the heavenly 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 obvious good effects which Christianity has produced.a We ranged this subject amongst the External Evidences, because the positive fruits of the Christian doctrine had become, during the lapse of ages, a solid, tangible proof, distinguishable 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.