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 renounce his false 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 blind 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 supported 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 consolations 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.

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

29 1 Cor. xi. 14.

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

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

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

But the gospel was not given for the learned only, or principally, but for the poor-for the great body of men. There are ninety-nine out of every hundred of those for whom the sacred Scriptures were written,

who are not capable of any certain or effectual conviction of their divine authority by such arguments as learned men employ. If men, brought up in heathenism, must wait for a certain conviction of Christianity till they have learning and acquaintance with the history of politer nations, so as to see clearly the force of such kind of arguments, it would make the evidence of the gospel cumbersome, and its propagation among them infinitely difficult.30

Now it has pleased God to give an evidence beyond mere probability-some higher persuasion than any from history or human tradition. A view of the

divine glory in the gospel, and a perception of its efficacy in their hearts, convince them of its divine character at once. He that truly sees the transcendent, supreme glory of these things, and feels their healing virtue, and has obtained life and salvation by them, knows, as it were, their divine origin by intuition; he not only argues, but sees, they are divine. Not that the soul judges the doctrines of Christianity to be from God, without any argument or deduction at all; but it is without any long chain of argument; the argument is but one, and the evidence direct; the mind ascends to the truth of the gospel by but one step-its divine glory and fulfilment in itself of all its promises.

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

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

Merely literary men are slow to admit that vulgar minds can have any rational perception of truths in

31 J. Edwards.

volving great and high contemplations. They overlook the distinction between the nice analysis of principles, the accurate statement of definitions, logical inferences, and the solution of difficulties; and THE

STRUCTURE OF OUR OWN THOUGHTS, AND THE

PLAY OF THE AFFECTIONS. They discern not between the theory of metaphysical science, and the first truths and rational instincts which are implanted in the breasts of all-and which prepare them to see the glory of the gospel, to feel its influence, and to argue from both for the divinity of Christianity. The one is an elevating employment of the intellect; the other the germs and seeds of all intellectual and moral knowledge, which lie dormant till they are called forth by occasions, and then they burst into life and power.31

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

2. But this evidence is THE MOST SATISFACTORY that can be adduced to men of all classes and degrees of learning. For to feel the healing power of the gospel; to admire its immense glory; to know its inward efficacy; to find that it raises us towards God; to be persuaded that it brings us into communication with the Father of Spirits; to know that it places us in unison and harmony with the will of the supreme Arbiter; to be conscious of elevation, of happiness, of hope, which go on towards heaven, and attract us thither, all this is a sort of evidence so different from mere logical proof-so far higher than mere conclusions of reason, that it places man on another footing, and lands him in another region. The persuasion from historical and internal evidence produces an human faith; silences objections from without; proves

VOL. II.

31 Verplank.

N

negatively that man could not have invented the gospel; establishes the abstract excellency of its doctrines, precepts, founder, and tendency. But these conclusions are cold, timid, uninfluential, till the heart is warmed and touched with the love of God; till the inward testimony of the gospel, from its surprising glory and blessed effects upon the whole character, is added to all the others. Then the mind is inflamedthen all the preceding classes of evidence kindle into life-then the soul of man reposes in satisfaction; it feels it has attained to truth, has secured the treasure, found the Pearl of great price, reached the highest good and proper blessedness of man.

And what has learning to say to all this? What can mere talents for research, or depth of genius, or powers of eloquence, say to an evidence which pardons, and sanctifies, and saves? I may be silenced by all these human reasonings; I am made happy and holy by the inward resources of Christianity.

Accordingly, there is no time when this inward testimony is not the most satisfactory, from its very nature, to the heart of man; whilst there are times of peculiar temptation, when no other can afford relief. No minds are so open to the incursion of doubt, as the most powerful and argumentative: no minds are so open to the fiery darts of the great adversary; none so prone to an infirm and wavering faith. In these respects, the moral and internal witness of the Holy Spirit in the heart, is a refuge and consolation. It shuts out doubts; it silences cavils; it overrules objections; it quells speculative difficulties.

To be conscious of the divine glory of the things revealed; to feel their elevating, purifying, consoling effects; to know they have made me a better man; to recollect that answers to prayer, and fulfilment of promises, have been and are. testifying of the truth of Christianity to the heart-these are solid proofs, which silence the floating conjectures and momentary hesi