sally esteemed as one of the most safe and powerful remedies in various classes of diseases.* Now a modern reasoner might take it into his head to object to the authenticity of this origin of the medicine; he might allege that the preparation, as it is vended in Europe, 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 threatened 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 medicine-it restored me to health and comfort." Such is the nature of the argument, so far as any illustrations can explain it; for the historical evidences of Christianity, the miraculous attestations to it, its supernatural propagation, and internal excellency, are inconceivably superior 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 consequences, spiritual death; we assert that the effects of this divine remedy are the recovery of spiritual health, pardon, and holiness; we assert that the validity of these effects is established 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 4 Rees, and Pantalogia-sub voc. Cinchona. all long chains of argument, and speaks by its intrinsic virtue. Let us pass on to consider— II. The SCRIPTURAL AUTHORITY ON WHICH THIS ARGUMENT RESTS. For having established the truth of Christianity by its proper external evidences, and these evidences being supposed to be known, our concern in all these lectures, on the internal and subsidiary proofs, is to trace out what the Bible itself declares of the nature of the Revelation, and thus to show the excellency of its discoveries, and their bearings upon man. 1. What, then, do OUR LORD AND HIS APOSTLES declare on this subject? Do they propose any thing in a way of trial or inward witness of the truth of Christianity? Undoubtedly 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 him! Then if any one asks and receives, he has a proof, in his own case, that Christianity is so far true. So when our Lord says, "If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself;" he submits, as it were, the truth of his religion to this criterion. The apostle 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.—“ 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 5 Luke xi. 9-11. 6 John vii. 17. the natural sun after a dark night, is not more perceptible than the shining of Christ, the Sun of righteousness, into the mind." If," therefore, "our gospel be hid," the apostle argues, "it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."" 8 وو 2. But, in the next place, remark that THROUGHOUT THE BIBLE, in the Old Testament as well as the New, it is asserted that there is an actual observation of certain effects upon the hearts of those who seek after truth, to which others are strangers. "The secret of the Lord is with them that fear him, and he will show them his covenant." "The meek will he guide in judgment, and the meek will he teach his way."s "The entrance of thy word giveth light, it giveth understanding 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." 9911 "Come and hear, all ye that fear God, and I will declare what he hath done for my soul.' "12 "O taste and see that the Lord is good." 13 99 10 What is the import of these and similar passages? Do they not proceed on the supposition that Revelation communicates spiritual blessings, spiritual perceptions of excellency-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 religion? And are not these things promised as a test, which all are invited to make; which the wicked neither understand 7 2 Cor. iv. 3-6. 9 Psalm xxv. 9. VOL. II. 8 Psalm xxv. 14. 13 Psalm xxxiv. 8. M nor seek after; but which is consigned as a secret to those who fear God? 3. But observe, further, THE APPEALS WHICH THE APOSTLES CONTINUALLY MAKE TO THEIR CON VERTS, 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 indisputable. "15 "You hath he quickened, who were dead in tres"Who hath delivered us from passes and sins.” 14 the power of darkness, and hath translated us into the kingdom of his dear Son." "Ye were sometimes darkness, but now are ye light in the Lord."1 "Such were some of you, (adulterers, thieves, covetous, &c.) ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God."17 "We are his workmanship, created in Christ Jesus unto good works."18 Mighty changes these; but consisting of a divine and spiritual transformation, supposed to be known and felt by the but 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 renewing of your mind, that ye may PROVE" (experience, practically bring to the test) "what is that good and acceptable and perfect will of God.""-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 16 Eph. v. 8. 19 Rom. xii. 2. 14 Eph. ii. 1. "20 in tribulations also; knowing that tribulation worketh patience, and patience EXPERIENCE, and EXPERIENCE hope.' -Once more, 66 And this I pray, that your love may abound yet more and more in knowledge and in all JUDGMENT,"" (aio0noet, perception, experience.)-Further, " As new-born babes, desire the sincere milk of the word, that ye may grow thereby, ye have TASTED that the Lord is gracious." if so be "22 5. Moreover, THIS TESTIMONY IS BROADLY AS SERTED TO BELONG TO EVERY ONE THAT RECEIVES THE GOSPEL. "He that believeth on the Son of God hath the witness in himself." 23 "The Spirit itself beareth witness with our spirits that we are the children of God." 24 "If any man have not the Spirit of Christ, he is none of his." 25 6. In fact, the whole END OF CHRISTIANITY IS TO PRODUCE this divine and moral transformation, this secret and internal obedience to the truth, to be proved by its appropriate 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 speculation or disputation, but for practical use. It is for this purpose only 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, Christianity has so far achieved its purpose, and goes on to build up the convert in his most holy faith. 7. Accordingly, this PERSONAL RECEPTION OF THE DIVINE GRACE IS THE PECULIAR TESTIMONY which goes along with the gospel in the ordinary state of the church. It attended it even when the miraculous powers and the prophetical inspiration first surrounded the infant cause of truth. But the Holy Ghost producing these transforming effects, is the 20 Rom. v. 1-5. 23 1 John v. 10. 21 Phil. i. 9, 10. 22 1 Pet. ii. 2,3. 25 Rom. viii. 9. |