An argument for the truth of Christianity ...

Preface

The author of these discourses has long seen with regret, a spirit of scepticism at work in community, and strong exertions making to destroy faith in the gospel of Christ. Being "set for the defence of the gospel," he has deemed it a privilege and a duty, to labour both in public and in private, to deepen men's convictions of the inestimable value and substantial truth of Christianity. He has not been an inattentive observer of the efforts of infidels and their mode of warfare. In former times it was an object with them to array science against the gospel, and hence they assumed at least a show of learning. This attempt has been thwarted, and by many able works it has been made to appear that every discovery of genuine science is in harmony with Christianity. Within a few years past their mode of warfare has changed. The schools are not now the objects of their attacks. They have left the schools and gone to the "common people," and the leading object now appears to be, to array reason against religion. Under these circumstances the author has thought that it would be useful to make an effort to meet them here, and show

PREFACE.

that sound reason approves and sanctions the gospel of our salvation. With these views, early in his labours in the ministry, he prepared and delivered the original draft of these discourses, without however the least intention of giving them to the public through the press. Since that time, he has been repeatedly urged by those in whose judgment he confides, to revise and prepare them for the press. This work he has finally accomplished, and with their numerous imperfections they are now submitted to the public. The author is aware that they may possess little interest for the learned student in theology. He claims not the ability to instruct such. He has written for the unlearned Christian, and if his work shall in any good degree "strengthen the weak," confirm the feeble, or reclaim the doubting, he will be satisfied that he has not laboured in vain. Though his work in its execution may be more humble than others, he flatters himself that it will not be the less useful on that account. His ardent prayer is that by this effort he may do some good in the name of Christ Jesus our Lord.

DISCOURSE I.

INTRODUCTORY DISCOURSE.

For the invisible things of Him from the creation of the world, are clearly seen, being understood by the things that are made.

Romans i. 20.

I design this discourse as the first of a proposed series in defence of the fundamental doctrines of the Christian religion, as presented in the volume of divine revelation. At a period of excitement and dissension among the professed followers of the Lord Jesus Christ — when the angry spirit of sectarian warfare, and the ill-advised efforts of bigotry and fanaticism, are doing much to advance the cause of scepticism, and little to promote the gospel, I deem it not only a sacred duty, but a desirable privilege, to call back the attention of the people to a consideration of the first principles of our most holy faith, and to an examination of the grounds on which that faith is founded. Sincerely believing as I do that Christianity has come down to us burdened and corrupted with the devices and inventions of men, a considerable share of my ordinary labours, in the pulpit, is designed to strip away the veil which has for ages obscured the face of the Lord's anointed, and to present the "glorious gospel of the blessed God" in its original simplicity and purity. In this laudable work, I am sensible there is danger to be avoided. In our zeal to purge out the dross we should be careful that we do not waste the metal itself, nor

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lose sight of the inestimable value of the pure gold of the kingdom. The voice of prudence warns us to beware, lest in gathering up the tares we root up the wheat also. It is not only important that we distinguish between Christianity and its corruptions, but it is equally important that we prepare ourselves to " give a reason for the hope that is in us," and to defend the gospel itself against the assaults of its enemies.

I am fully aware that much, very much indeed, has been said and written in defence of Christianity.* The treasures of literature and science have been brought forth and made to bear on this momentous subject, and so triumphant has been the result, that to this day, the arguments of the advocates of the gospel remain unrefuted and in many cases even unattempted. A long line of defenders of the faith have risen up and put forth their powers in the cause of the Redeemer. Many of them have been men of giant minds, possessing powers and resources surpassed by none. While I admire their talents, I must be permitted to observe, that it may be doubted if the mass of their labours have not been too learned, and in a measure removed from the grasp of common minds. Their works, indeed^ have not been designed for ordinary readers, but for men of education and leisure. To such they are invaluable, and through them, they have been eminently useful to the world. Some volumes there are, it is true, which are strictly popular, and which have exerted a wide and happy influence on the interests of Christianity. But as infidelity exerts its most powerful influence over the popular mind, and as these works are not generally known, I have thought that some good might be done by another effort to check the

* See note A,

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influence of a withering scepticism, where it is most injuriously felt. At all events, I enter upon the work before me with the pleasing hope of guarding this " little flock" from deception, and of laying before you an easy and I trust a satisfactory method of meeting and solving the most popular objections against the gospel of Christ.

In prosecuting my design in these discourses, I shall take a somewhat different course from that generally pursued, and endeavour to simplify the subject, as much as possible, that I may bring it to the understandings and capacities of all. The ground I take, and which I shall attempt to defend, is simply this : The important doctrines of Christianity are true ; not merely because they are found in a book claiming a divine origin, but because they correspond with and are sanctioned by the voice of reason, experience and " nature, speaking through all her works."

I have long been of the opinion, that if Christianity cannot be defended upon its own merits, with the weapons of reason and common sense, it is not worth preserving. If there is nothing in it that harmonizes with the voice of nature, reason, and experience — nothing that carries along with it, to the unprejudiced judgment of man, the resistless conviction of its truth and value, certainly it can be of little use to the world ; and for ever vain will it be to contend that it originated in the counsels of infinite wisdom and unerring truth.

Nature and experience never lie. The truths written out upon the pages of the great volume of creation, were written there by the finger of its Divine Author and will stand for ever. The truths that may be gathered from experience are equally sure and certain. Hence it follows that all truth must harmonize with s

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these principles, and no system can be true which does not accord with them.

It should be observed here, that the lessons learned from experience and nature, are general. They are as it were the first principles, the fundamental rules of the great science of truth and religion. Christianity professes to present the detail, and the practical operations of the science. Hence again, we may see that all its parts must harmonize with these first principles. I will take, as an illustration of these remarks, the science of mathematics. When the tyro enters upon this study, his first business is to make himself familiar with its fundamental principles. He learns to add, subtract, multiply, and divide ; and in his whole course however far pursued, he never finds a problem that may not be solved by the application of these principles, or a demonstration that does not depend upon them for its correctness and truth. Destroy these and you destroy the whole science, root and branch; establish them, and you establish every conclusion resulting from their legitimate application.

I look upon the subject before us in a similar light. From nature, reason, and experience, man learns the rudiments of religion. Its great principles are written upon the face of nature and providence, and reason may read them there ; and in all the ramifications of this greatest of all sciences, there is no one truth, that does not recognise these first principles, and harmonize with them, yea, even result from their legitimate application.

Now Christianity is but a further discovery, a more full exposition, and a clearer illustration of those eternal truths, whose rudiments are faintly delineated in the book of nature and providence. Hence follows the necessary conclusion, that the same God who wrote

INTRODUCTORY DISCOURSE.

the first principles of religion upon the face of nature, and shadowed them forth in his government, never wrote another book to contradict them, and if Christianity does contradict them, we may be sure it did not come from the great Creator. On the other hand, if it shall be found that Christianity but repeats the voice of nature and providence, in clearer and more distinct tones, and makes further revelations of God's will and purposes, then will the presumption be fair, that it came from the same Divine Author.

We should be unwise to close a book professing to contain new and important discoveries, in the science of mathematics, and while we were ignorant of its contents, call for witnesses to prove that it was written by some eminent mathematician. So in this case. It appears to me an unwise course for us, with the Bible in our hands, to close it and wrangle about its genuineness. In my humble opinion, the intrinsic excellence of the book itself, and its harmony with what we know of nature and providence, is the best evidence of its truth and divine origin.

From these remarks, you will readily and correctly conclude, that I am not about to agitate the question whether the several books of Scripture were written by the persons whose names they bear, any further than a vindication of their truth may render their genuineness probable. You may have it, for the sake of the argument, if you will, that these books were all written by heathen philosophers or Jewish rabbins ; but what I shall attempt to prove is, that the essential doctrines here taught, are true, I am far from conceding the point, however, that the books of Scripture are not genuine. I thank God that infidelity has been met here, and the genuineness of Christian revelation vindicated, in a

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manner, that leaves not a reasonable doubt. But yet I acknowledge, this point with me is one of minor importance. Truth is truth. And whether Paul or Peter, James or John, or some other person tells it, is a matter of comparatively trifling consequence. A lie, if told by an angel, would be a lie still, and truth though told by Satan, would be truth still. I care little from whom these doctrines came. Are they true 1 Do they harmonize with the great lessons of truth written by the finger of God upon his works, and manifested in his providence ? Are they based upon those great fundamentals of the science of religion, which God, that cannot lie, has exhibited before the eyes of the world, upon the visible works of his hand and the wonders of his providence ? These are the questions to which the controversy will be pushed at last, and upon which Christianity must ultimately stand or fall.

Suppose, for instance, you take up the argument and prove beyond a doubt, that Paul actually wrote the epistles that bear his name. What have you done towards convincing the sceptic ? Why, you have just proved to him, that Paul was the author of a number of letters, containing, as he believes, a mass of childish and absurd superstitions ; but you have not gone one step towards convincing him that Paul told the truth. In my judgment, the better way would be to take up the doctrines taught in these epistles and show him, that they accord with all that we see and know ; and that they bear an harmonious correspondence to those eternal principles of truth that speak out from nature and providence, and are the same yesterday and to-day and for ever. "When you have done this your work is done, and Christianity is placed upon a rock that will stand while the world standeth.

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This course I intend to pursue in reference to the Scriptures generally. And in following out this plan, you will at once perceive that it will be necessary to take those doctrines which constitute the prominent features of the Christian religion, and show that they are cognizable by reason in the manner above noted. It would not be fair reasoning to take merely one doctrine, and contend, that the whole system is entitled to credit because that is true ; for it would be strange indeed, if there was not some truth in a book as large as the Bible. Nor will it do to select even a number of doctrines, that may be incidentally introduced, but have no immediate bearing upon the vital interests of the system. Candour and honesty require us to exhibit those great and distinguishing doctrines, that lie at the foundation of the whole theory, that run through the whole range and leaven the whole lump of the teachings of the Bible. These should be put to the test, and if they can be proved true, then are we bound to receive the whole system, in all its doctrines, resulting from or harmonizing with these principles.

Let it not be imagined, that the importance I here attach to the teachings of nature, providence, and reason, is calculated to countenance the idea that a revelation is unnecessary. It does not follow from the fact, that reason exercised upon nature and providence is able to recognize some truths, that it is fully sufficient to discover all. There are some truths in natural philosophy which are learned by the simplest savage that lives, and yet no one would contend, that all works upon that science are useless. There are some things, yea many, that men can see with the natural eye, some of them clearly, and others indistinctly, and yet a telescope is a very useful instrument to assist the sight.

INTRODUCTORY DISCOURSE.

And no man would be so childish as to argue from the fact, that he can see some things clearly with his unaided eye, that therefore a telescope is useless.

Now reason is the eye of the mind. There are some things which it sees clearly, and others indistinctly, and yet again there are others, that lie entirely beyond the reach of its vision. What the telescope is to the eye, revelation is to reason. Its design is, to aid, not to contradict reason.

"When feeble reason, tired andblindj

Sinks helpless and afraid.

This blest supporter of the mind

Affords its powerful aid."

If this view of the nature and intent of revelation is correct, you will at once perceive, that we must, after all, depend upon reason for all our confidence in revelation, and it is utterly impossible that revelation should contradict that very reason, for whose guidance and direction it was given. As no man would have any confidence in a telescope that contradicts what he clearly sees with the naked eye, so, no reasonable man, can confide in a revelation which contradicts the clear teachings of reason. Or take, if you please, the other illustration. Every man knows the first principles of natural philosophy. Whether he ever heard of philosophy or not, he knows some of its principles, and he cannot believe any system of philosophy to be correct, which does not recognise these first principles. For instance ; I am acquainted with the fact, that a stone thrown into the air will descend to the earth. This I know as well without philosophy as with it. Now suppose a book were put into my hands, claiming to be a treatise on philosophy, in which the principle is all

INTRODUCTORY DISCOURSE.

along adopted, that bodies do not gravitate toward the earth, but from it, and that a stone thrown into the air, instead of descending, will continue to ascend ad infinitum. You see at once, that I should pronounce it an imposition. You might labour to convince me, that the great Newton wrote the book, and it would make no difference. I could not believe, for I know, that nothing can be true which contradicts this established law of nature, which I see manifested around me everyday. On the other hand, I am presented with a work upon philosophy. The author takes up the principle of gravitation precisely as I see it exhibited in the falling stone. He traces it out and explains its operation in things where I had not before observed it. He points me to the rising vapour and the falling shower, the murmuring rill and the roaring cataract, the ponderous globe in its movements, and the distant stars in their courses ; he explains the operations of the principle in all these, and he informs me how it may be applied to the arts of civilized life. He shows me how it enters into the construction of the busy mill, and the gallant ship, and how it may be successfully applied to the accomplishment of purposes which the unaided arm of man could not accomplish. I am delighted. I perceive that it ail accords with what I have seen, and what I know, and I pronounce it true. And yet no man would attempt to convince me that this work was useless, because I knew before, that a stone would fall to the earth.

So it is in the subject before us. There are lessons of truth and religion, which are clearly exhibited to the eye of reason, in the book of nature and providence. These lessons the " way-faring man" may read. Suppose, then, a book is put into our hands claiming to con-

INTRODUCTORY DISCOURSE.

tain, a correct and true system of religion, and we find upon examination, that it contradicts all the lessons of reason and experience. We cannot receive it as truth, but should be fully justified in rejecting it as an imposition. On the other hand, suppose the book recognises these principles, traces them out in results and operations with which we were before unacquainted, and explains their application to our conduct in life, and our hopes of futurity. In this case we should clasp it to our bosoms as an inestimable treasure. Nor ought any man to contend that it is useless or unnecessary, because its rudiments were previously known.

I know there are those who contend that reason alone, unaided by revelation, is able to teach us all that it is necessary to know; and they would affect to consider it an impeachment of the infinite wisdom of God, to say, that the reason he had bestowed upon man was not fully adequate to open to him all those treasures of knowledge necessary to elevate him to the highest perfection of his nature. Hence they profess to reject all that is not within the purview of simple unaided reason. I have a mind to query with these wise men for a few moments, and see if they will reduce the principle here set forth to practice.

Why will they not contend that a man's eyes alone are fully sufficient to see all that is necessary to be seen ? Why not say that it is an impeachment of the infinite wisdom of God, to contend that the eyes which He has bestowed upon man, are not fully sufficient to present him with all that need be seen or known ? Why not abide by the principle in practice, and reject at once all that knowledge, as fabulous and deceptive, which comes to us from the aid of the telescope, and other glasses ? The astounding discoveries of Newton, and

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all that world of "wonders opened before us by the microscope, must be cast aside, for the unaided vision of man cannot reach them. And not only these, but there are many of the arts which require finer optics than God has given us to carry them on to perfection. These all must be stricken out, and with them spectacles must be taken from the eyes of the aged ; for it would imply a censure upon the infinite wisdom of God, to suppose for a moment, that the eyes which he has given to man are not fully adequate for every purpose for which they are required, without any of these artificial helps ! When men begin to reason in this way, we shall think there is some consistency in their rejecting revelation, through fear that they shall censure infinite wisdom for having made reason so feeble.

The truth is, that God has given man eyes, but there are many things that lie beyond the reach of his vision. To remedy this defect, he has given him ingenuity to construct instruments by which he can enlarge the sphere of his vision, and explore those fields of nature that must otherwise be for ever shrouded in impenetrable darkness. But observe, it is the eye that sees after all. In like manner, God has given man reason, the eye of the soul, but the sphere of its operation is limited. To supply this deficiency, he has given him a revelation, by which the field of his observation is enlarged, and new discoveries and new truths are laid open, which without it would for ever have remained among the secret things which man cannot penetrate. But mark, it is reason that sees them at last, and revelation is but the instrument that brings them to light. It was this view of the matter, that drew from the celebrated Locke the following sentiment : "The man who would persuade me to reject reason because we have a revelation, does much the same as if he would persuade me to put out my eyes, that I may receive the light of an invisible star by the aid of a telescope." This would indeed be a pernicious mistake, but no more so than that which supposes that revelation is designed to supersede the necessity of reason.

Closely connected with this, is a propensity to expect too much of revelation, and to cast it aside because it does not reveal all that our curiosity desires to know. Some appear to think that revelation ought to teach them every thing, and because it leaves many things unexplained, they throw it aside as a cheat or imposture. Such would do well to remember, that some things are too high for man. To recur once more to our illustration. The eye of man is not only limited in its sphere of vision, in itself considered, but it is so, after all the aids that modern improvements can afford. Notwithstanding it has been most astonishingly enlarged by the powers of the telescope, yet there are? many things that the best glasses cannot reach. But who ever heard a man offer this as a reason why that noble instrument should be discarded as useless ? You, may search for the most perfect instrument on earthy one that will lay the heavens as a map before you, but you cannot decide by actual vision, whether the planets are inhabited or not. You cannot number the stars, or determine the chymical properties of the materials that compose them. Of these things we must be ignorant But this is no good reason for rejecting the means by which many of the most wonderful discoveries in modern science have been made.

Thus reason is not only limited in its field of successful operation when viewed in its own strength alone, but it is also limited with all the aid that revela-

INTRODUCTORY' DISCOURSE.

tion can give. After all is known, that revelation can teach, there are many things that must remain unexplored. And this arises from the simple fact, that reason is like its possessor, extremely limited, and it ought not to be expected, that revelation, or any thing else, can make that infinite which God has made finite. I am not certain that I have not wandered from the legitimate subject of these lectures; but this being designed merely as an introduction, I was anxious to place clearly and fully before you, the ground upon which I propose to rest the defence of the gospel.

The sum of the matter is this. There are lessons written upon the face of nature and providence, which reason can read with certainty. These are true. There are others faintly indicated in nature, and fully developed in revelation. These also are true. And it is the object of these lectures to show that there is an unbroken harmony between the great fundamentals of religion, as presented to the naked eye of reason in nature and providence; and the further exhibitions of the same religion as presented and illustrated in the book of revelation. I shall attempt to prove, that Christianity, as it came from its Divine Author, is not the religion of the Bible only ; but also the religion of reason, the religion of nature, and the religion of providence ; and hence the strong presumption that it came from the God of nature ; the fountain of reason, and the ruler of all events. I do not indeed expect to show that every item in the Christian system is clearly exhibited in nature or providence ; but what I contend is, that its great fundamental principles are plainly written upon these works and ways of God ; that they can be read by the eye of enlightened reason ; and when revelation has laid open the further developments of the

2*

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system, nature and providence unite with the principles already learned, in bearing witness to their truth. If I shall be able, with any degree of clearness to prove, that the great and leading principles of Christianity are true, I will not contend with any man about their origin. If he will not believe that the waters partake of the nature of the fountain ; or if he feels disposed to contend, that sweet waters have flowed from a bitter fountain, he may have the argument to himself. Give me the incontrovertible fact that the waters are s weet, and I ask no more. My work is now fairly before me, and the method of treating the subject is fully before you. In my next discourse I shall commence an examination of the great principles of revealed religion, for the purpose of showing that they may be " understood by the things that are made."

Permit me to add, that the subject to which our attention will be directed is one of vast and incalculable moment. It is not a mere matter of idle speculation which may be true or false without seriously affecting the interests or the happiness of individuals and the world at large. But it is one that comes home to men's " business and bosoms," with a power that cannot be resisted. There are fountains of hope and rivers of bliss opened in the gospel of our Lord and master, which if dried up will leave the world a thirsty land. It is of some consequence for me to know whether my life is bounded by " earth's contracted span," or whether I may hope to live in immortal bliss beyond the grave. I cannot feel indifferent to this question, inasmuch as upon its answer depends my joy in life, and my hope in the last solemn hour which shall call me hence to be here no more. If I may anticipate with unwavering confidence, " a house not made with

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hands, eternal in the heavens," and an immortal dwelling there, and if I may believe in a God whose tender care is always over me to protect and bless, then can I bear the ills of life with patient resignation, and in the last struggle with the pale terrific king, I can shout the song of victory over death and the grave. These hopes and joys are involved in the subject before us, and let our prayer be, that wisdom from above may guide us into all truth.

DISCOURSE II.

EXISTENCE OF GOD.

In the beginning God created the heavens and the earth.

Genesis i. 1.

In the preceding discourse I signified my intention of delivering a series of lectures in defence of the Christian religion, as a system of divine truth. The mode of argument suggested was, to prove hy the aid of reason and natural religion, that the doctrines of Christianity are true. I proposed to take up and examine the fundamental principles of the gospel, for the purpose of showing that they are sanctioned by the testimony of reason, nature and experience. To this examination and discussion I now invite your most serious attention. I remark