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 example, about two centuries since, the Jesuits in Peru succeeded in curing the Countess del Cinchon, the lady of a Spanish Viceroy, of a dangerous fever, by means 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 continent. 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 conquered all resistance. Its use has extended and its reputation 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 of diseases.1 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, 1 Rees, and Pantalogia-sub voc. Cinchona. 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 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 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?1 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 shinèd 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 'Luke xi. 9-11. 'John vii. 17. 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.' 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. 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. Come and hear all ye that fear God, and I will declare what he hath done for my soul. O taste and see that the Lord is good." 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 12 Cor. iv. 3-6. Psalm xxv. 9. * Psalm xxv. 14. * Psalm xix. 10, 11. Psalm lxvi. 16. Psalm xxxiv. 8. |