trine and a rule of life, erected a barrier against its progress, which to human force would have proved insurmountable; that it necessarily arrayed against itself all the influence of every priesthood, all the powers of every government, all the prejudices, habits, and passions of every people, and all the pride, wit, and influence of every school of philosophy in the world. Add to this, that the character of the age was peculiarly adapted to increase the difficulties abovementioned, and to put the truth of such a religion as that of the gospel to the very closest and strongest trial. The agents intrusted with the propagation of Christianity were of all men the most unfitted for their work, on the supposition that it was one of imposture. They set up their banner when every thing visible on their side only tended to inspire them with despair, and every thing on the side of their enemies was considered as triumphant. The mode they adopted was directly calculated, on human principles, to increase and multiply all their difficulties. They were encountered everywhere by the fiercest persecution that the malignant ingenuity of enemies could invent, and the principalities and powers of the earth could execute. In spite of all these enormous combinations of resistance, such was the rapid and mighty progress of the gospel, that in thirty years the Roman empire was everywhere pervaded with its influence, and even haughty Rome could yield a great multitude as her first-fruits for the fires of persecution. The conversions which ensued in such numbers, were changes. not merely of opinion; but of heart and life; they in

volved individuals of all classes of mind, of learning, of rank, and of opulence. Nothing in any degree corresponding to this work had ever been known be fore, or has ever been witnessed since; even though efforts have frequently been made, in circumstances and with means much more advantageous than theirs, on the supposition that the apostles were not specially favored of God. All these particulars combined demonstrate, that in the labors of the apostles, none but "God gave the increase," because none but God could give such increase. They present a miracle as unquestionable as if, at the bidding of man, a rock should become a fountain of water.

Thus, a third time did we finish our proof. Here again might the argument have been safely terminated. But the FRUITS OF CHRISTIANITY presented a source of additional evidence too important to be omitted. We began, in this department, with the effects of Christianity on society in general. We surveyed the moral condition of mankind when the gospel era commenced. The most polished, literary, and admired nations of the ancient world were selected, as at least favorable specimens of all others. Their personal, domestic, and social virtues were placed in comparison with those of civilized nations of the present age, and especially with those which Christian influence has most thoroughly pervaded. The contrast was exceedingly impressive. The moral improvements effected in society have been immense and inestimable. We found nothing in the philosophy, or the religion, or the fluctuations, or any other ingredient of

the heathen or infidel world, to effect such a change. No heathen nation left to itself has ever reformed. The history of the world demonstrates that the whole work must be charged to Christianity. And the history of Christian effort among heathen nations of the present age, demonstrates that Christianity was capable, and ever will be capable of accomplishing such blessed results.

From the fruits of Christianity on society in general, we turned to those exhibited in the character and happiness of its genuine disciples. Undeniable and innumerable transformations in moral character and habits were pointed out, which are utterly incapable of explanation but on the supposition of a divine power accompanying the gospel. A comparison was drawn between the lives of genuine disciples of Christ, and those for which unbelievers are notorious. Another was instituted between the deathbed scenes and testimonies of real Christians, and such as have been witnessed in connection with infidelity. It appeared, that with a few exceptions, individuals are the slaves of sin in proportion as they are devoted to infidelity; while it was equally evident, that without any exception, they become servants of righteousness in proportion as their hearts are surrendered to the influence of the gospel. It appeared that while no unbeliever, under the trial of death, ever advanced beyond the negative and comfortless composure of a Stoic, and multitudes, and the very chief of their profession, have in that extremity abandoned their sentiments with horror; it was never heard, on

the other hand, that a Christian regretted in his death having believed and obeyed the gospel, while innumerable disciples of that blessed faith, in the very act of dissolution, have risen to the most triumphant assurance of eternal life and glory. Such are the legitimate fruits of the gospel of Christ.

On the wise principle, therefore, that "a corrupt tree cannot bring forth good fruit," we must pronounce Christianity good; and since no religion can be good without being true, or as Hume expressed it, error never can produce good," we must conclude that her assertion of divine authority is worthy of all acceptation. Thus terminated the argument of the last lecture.

And now, while the retrospect we have been taking is fresh in your memories, consider,

1. The plainness and simplicity which characterize the evidences of Christianity. To understand the meaning and appreciate the force of any or all of them, so far as is necessary to a clear, intelligent, and impressive conviction of the divine inspiration of the Scriptures, and the divine nature and mission of the Lord Jesus Christ, is a work to which the mind of any thoughtful individual of ordinary information is competent. Willingness to read, readiness to learn, humility to submit to conviction, and an ordinary knowledge of the meaning of words, are the only requisites for a satisfactory investigation of the whole argument. How different in this respect is the gospel of Christ from all the speculating and metaphysical systems of infidel philosophy. What would plain

common-sense people do, did their understanding of -the grounds of faith and duty depend upon such dark questions, as the sufficiency of the light of nature, the origin of evil, the metaphysical relations of cause and effect, the foundation of virtue, the elements of accountability, the freedom of the will, etc. ?-questions which must be settled in our own minds, and by our own reason, before we can consistently embrace any other religion than that of revelation, but about which all the philosophy on earth, if it reject the Scriptures, may speculate to the end of time, without arriving at sufficient certainty to satisfy a single conscience. The gospel requires no abstract theories to explain its way of salvation, its principles of obligation, or its rule of duty. It simply presents the evidence that Jesus Christ, the Son and the sent of God, came into the world to teach and to save sinners, and then to every sinner publishes this plain direction: what Jesus in his word has taught, believe; what he has there commanded, follow; in his merits alone put your trust for peace with God, and through his righteousness thou shalt be saved.

2. Consider the great variety and accumulation of the evidences of Christianity. In the lectures to which you have listened, were presented no less than four independent and complete methods of proof, each of which is amply sufficient to bear the whole weight of the gospel. The argument from miracles is conclusive without the argument from prophecy. The latter is in no wise dependent upon the former, or any other evidence. The argument from the propagation