II. To remind you that CHRISTIANITY IS SO EX

CELLENT IN ITSELF, THAT THE SLIGHTEST EXTERNAL EVIDENCE IS SUFFICIENT TO OBLIGE MEN TO OBEY IT.

I need not surely dwell on this point. You have not so soon forgotten the adaptation of Christianity to the obvious state and wants of man. You have not so soon forgotten the excellency and elevation of its doctrines, the purity and beauty of its morals, the inimitable character of its Founder, and its tendency to promote in the highest degree the welfare of mankind. The impression is still deep of the internal constitution and framework of Christianity. How worthy of God, how suitable to the whole state and desires and aspirations of man. Yes; the remedial, consoling nature of the gospel, its soothing and purifying character, its gentle and yet powerful operations of grace upon the heart, its knowledge of all the secret springs of human conduct, proclaim, as with the voice of an angel, the author from whence it sprung.

The three facts there disclosed, the FALL OF MAN, the REDEMPTION OF MAN, the RESURRECTION OF MAN, have the impress of God upon them, and answer to the exact necessities of a ruined world. To comply with the demands of such a religion, is to act on all the obligations of natural religion, only in a higher degree and with new energy. To follow it, is to obey what conscience dictates, only in a purer and more uniform manner. To believe in it, is to find a remedy for all our moral maladies, and an incentive to all our duties. Its mysteries are the sources of the most holy affections of the heart, and the most strenuous obedience of the life. All is congruous, pure, elevated, consoling, efficacious.

Such, then, being the excellency of Christianity, the obligation of obeying it rests on no minute and

2 Lect. XIV.

5 Lect. XVII. VOL. II.

3 Lect. XV.

4 Lect. XVI.

6 Lect. XVIII.

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doubtful details of evidence; almost any external proof is enough for deciding the question practically; the lowest probability carries with it weight enough to turn the scale. I enter, therefore, into no dispute about this thing or that thing. I neglect all petty considerations, and I put it on this broad footing-the religion is so excellent that it binds man, in point of conscience as a moral agent, under the government of Almighty God, if the outward and historical evidences be at all satisfactory. Such a religion wants little evidence but itself. And every man that knows any thing of its real character, and is not totally lost to all sense of right and wrong, feels this.

Take any part of the wide subject of evidences that you please the authenticity, the lives and deaths of the apostles, the propagation, the miracles, the prophecies-there is enough in any one to carry the practical judgment along with it. I am not now arguing when we treated the evidences in their intellectual and moral force, we showed the whole extent of them-I am now persuading, recalling, reimpressing.

Remember, in human life man is governed by probabilities; he is compelled often on the most momentous occasions to act on a very low probability; he not unfrequently takes steps with the chances strongly against him; as when the duration of life, or the success of a scheme of commercial enterprize is calculated upon. Where an object is in itself desirable, and the plan commends itself to their judgment, men seldom wait for evidences at all, but act at once on the innate dictate of feeling. Especially if a remedy be brought for a disease, or a deliverance announced for a captive, or a beneficial gift proffered to one in distress, men do not wait for arguments and the balancing of probabilities, but they feel, accept, appropriate the benefit.

Much more, then, doth Christianity bring with it

Here

all the moral obligations that can bind man. is a remedy divinely procured. Here is a deliverance wrought at immense cost; here is a gift which will enrich us for eternity. We want not arguments and intellectual discourse--or very little of them; we want not evidences and credentials—or only in the slightest degree; we want feeling, perception of our need, a heart to welcome, to believe in, to obey the joyful proposals.

The mistake, if there should be one in receiving it, cannot be fatal where the whole religion is so holy, so lovely, so beneficial to man. To receive such a Revelation cannot but be safe, right, obligatory. To reject it, indeed, would require quite another course. Because, whilst a few evidences are enough to warrant our obedience where all falls in with our previous duties and corresponds with the voice of conscience; to reject such a religion would demand positive proofs, stronger and more conclusive than those by which it is supported-which has never even been pretended. To receive a Revelation so pure and excellent on its own intrinsic merits, is one thing; but to refuse its claims, if we take that course, will require the complete establishment of a case against Christianity. We must then go into the whole positive body of historical evidences, and each of these must be outweighed by positive historical evidences on the other side. Common sense and conscience dictate this distinction. I may receive a holy and good religion without going fully into evidences, if I please; but I cannot reject it without a thorough examination. But such an examination no one, with whom we are concerned, will venture to propose.

It is important, however, that this consideration should press with its full weight upon the heart. I am speaking of the moral obligation which lies on every human being to obey the Christian religion; and I say it is so infinitely excellent and holy, that

we need not trouble ourselves with reviewing and committing to memory all the details of evidence; the slightest recollections are enough to carry the cause. The case proves itself.

I go further: a single reflection settles the question. If there be any Revelation given from God to man, the Christian is that Revelation; since no other can for an instant be compared with it in respect either of outward proof or internal excellency; and this Revelation actually accomplishes the purposes for which it professes to be given-the restoration of man to himself, to God, to happiness. This consideration is enough to sway the judgment of any reasonable and accountable creature.

And do you not feel this? Do you not know that you do not want proofs, but obedience; that the obstacles to faith are not in Christianity, but in yourselves? Yes, I am persuaded you suspect at least that such a holy religion is indeed from God; aud must and does claim and demand your submission. I remind you, then, of the obligation which these principles bring with them. I ask you in the sight of that Almighty God, before whose bar we shall soon stand, whether you are not bound to yield to a Revelation of his grace so rich and exuberant as that of Christianity? I want to gain you to salvation. I dispute not-I persuade. I want a cordial, penetrating sense of guilt to awaken your fears. I want a view of a reconciled Father in Jesus Christ to attract your love. I want a perception of your need of the influences of the Holy Spirit to lead you to prayer for the blessing. I want the hopes and prospects of immortality to animate your efforts. I set aside reasoning. I speak to the conscience. Be the evidences forcible or slight; be they few or many; be they demonstrative or only probable; they are enough, on the lowest estimate, to carry with them the moral obligation of such a religion.

But how much are these reflections strengthened, when we consider,

III. THE REAL SIMPLICITY, VARIETY, INDEPEND ENCE, AND FORCE OF THE EVIDENCES OF CHRISTIANITY.

We made the concessions of the former head, in order to disarm opposition and touch the heart. We left the conscience to its spontaneous influence. We said that such a religion, with almost any evidence, was excellent enough to carry conviction to the human heart.

But the truth is, there never was such an assemblage of proofs of every species capable of affecting and swaying man, as in the Christian religion.

1. Mark their SIMPLICITY. Like the works of God in nature, there is an inartificial, simple beauty in them, calculated to strike every beholder. The apostles go forth to preach the gospel-they suspend the ordinary laws of nature-they appeal to their di vine Master's name and authority—they perform their miraculous works under all circumstances, and before enemies as well as friends-the facts are admitted by their bitterest opponents-the religion spreads on the footing of them. What a straight-forward appeal this to the common sense of mankind!

A series of wonderful events is predicted, during a period of four thousand years, with every variety of circumstance, affecting all the nations of the world; centering in the person and kingdom of the Son of God, fulfilled and fulfilling before the eyes of mankind, going on still in the present age as in each past one. Can any proof be more simple and intelligible? It is an evidence accompanying the religion in every age; as the miracles were a proof attending the first. I want no chain of arguments to convince me of the true inference. It is the omniscient God attesting his own