A sermon preached at the Dudleian lecture in the chapel of Harvard College, September 7, 1796. By Nathan Fiske, D.D. Minister of the Third Church in Brookfield.

A sermon preached at the Dudleian lecture in the chapel of Harvard College, September 7, 1796. By Nathan Fiske, D.D. Minister of the Third Church in Brookfield.

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JOHN x. 32.

JESUS ANSWERED THEM, MANY GOOD WORKS HAVE I SHEWED YOU FROM MY FATHER; FOR WHICH OF THOSE WORKS DO YE STONE ME?

THE benevolence, as well as the power and wisdom of the Deity, is conspicuous in all his works; but especially in his proceedings with his intelligent, though degenerate offspring in this part of his dominions. Here it shines with such lustre, as to be viewed with admiration by the angels in heaven. God hath not left himself without witness in any age or country, in that he did the inhabitants good, not only giving them rain from heaven and fruitful seasons, filling their hearts with food and gladness; but affording them advantages, in a greater or less degree, to seek the Lord, if haply they might feel after him and find him. In many periods indeed, and in many parts of the world, the people sat in darkness, and in the region of the shadow of death; while to a few others a light sprung up sussicient to guide their feet into the way of peace. The christianized world, most certainly, can say, that God hath given them all things pertaining both to life and godliness: for God, who, at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, concerning the great salvation; and that which at the first began to be spoken by the Lord, was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.

[Page] But I am not to assume the question that is to be discussed, nor take for granted the point to be proved. The general subject which claims my attention on this occasion according to the direction of the pious Founder of this Lecture, being REVEALED RELIGION, it is justly expected that I endeavour to adduce some arguments in support of Divine Revelation; at least, that I collect and prepare some materials, which may contribute to the strength of the great fabrick of Christianity; or rather, point out to view the solid firmness of those everlasting pillars upon which this noble edifice is established.

That a system of doctrines and precepts, under the denomination of the Christian Religion, has been introduced, and now exists in the world, is without controversy: for it is equally the butt of sneering unbelievers, and the boast of its professors; a stone of stumbling, and a rock of offence to the former; but a corner-stone of hope and joy to the latter. It is almost universally acknowledged too, that this religion derived its name and its origin from Jesus Christ, whom his followers believed to be the true Messiah; but whom the Jews insulted as a deceiver, and crucified as a malefactor; whose memory and whose oracles are still sacred in the esteem of Christians; but treated with the greatest indignity by modern unbelievers.

Now the great question respecting Christianity, is this, Is it from Heaven, or of men? and concerning its Founder and propagators, Were they actuated by a lying spirit, or did they speak as if they were moved by the Holy Ghost, and act, as if endued with power from on high?

In order to the full discussion of this question, it may be thought necessary to examine minutely the intrinsick excellency of this religion, in its doctrines, duties, and professed design; its external supports, in the fulfilment of prophecies and the exhibition of miracles; the character of its author, and of his commissioned apostles; its progress and establishment in the world; and the credibility of the histories and books, which contain this religion, and transmit an account of its author and first propagators. But this opens an extensive field. On these heads many volumes have already been written. [Page]It is impossible, therefore, that the limits of one sermon should contain the principal part of those arguments, arranged in their connected and corroborating order, by which the belief of Christians is supported, and the cavils of infidels refuted. A discourse of an hour, under my management, may tire the patience of the audience, but not do justice to the subject. Something however must be attempted.

If we take a view of Christianity as forming a complete system of religion, adapted to the nature, and adequate to the exigencies of mankind, it appears to be a work of such magnitude, and a good of such importance, as no abilities of man could ever excogitate or effect.

Justly to apprehend the worth of a benefit, we must consider the necessities of those upon whom it is conferred, and its suitableness to answer those necessities. Examining the system of Christianity by these marks, we shall find it fully to answer the demand.

It needs not the labour of argument to prove, that all flesh had early corrupted their ways, and become guilty before God. The malady, which was caught by our first parents in Eden, spread from father to son; and from one generation to another grew more inveterate and alarming. In matters of religion, the whole head was sick, and the whole heart faint. The heathen nations became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools; and changed the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things. The disease was universally felt, and in some instances lamented: but who could investigate a remedy? The wisest and best of the ancient philosophers, from a mournful sense of the prevailing debility, could only wish and hope for an able restorer. Wise as some of them confessedly were, the world by their wisdom knew not God, nor the way to approach him with confidence, nor to serve him with propriety. They were not fully persuaded of the immortality of the foul; much less that all would hereafter be judged and recompensed according to their works. They felt not therefore the powers of the world to come; 'nor did [Page]they perceive in those rules of virtue, which they were able to discover, the authority of a divine legislator, or of an impartial judge.' They knew not of an advocate to intercede in their behalf with their offended sovereign. They knew not of a divine illuminator and sanctifier to help their infirmities, to aid their endeavours, and to complete their restoration. To men in such circumstances, how welcome, how every way suitable, would the plan of recovery by Christ be, as it is delineated and propounded in the Bible? a plan, which provides for all their moral wants through time, and for their complete happiness through eternity. The wisdom of its construction must excite their admiration; its suitableness and most benevolent tendency must recommend it to their joyful acceptance; as well as the attestations by which it is supported, claim their cordial belief.

To decide the question whether the powers of the human mind are adequate to the task of informing the understanding, regulating the passions, and directing the conduct, in all the exercises of religious worship, and in all the practices of moral duty, let us inquire what these boasted powers have accomplished, without the aid of revelation. Much indeed have they accomplished, and to great heights have they attained, in scientifick researches, and in the improvement of the useful, and of the refined arts. But what have they effected in the science of theology; in the necessary art of getting rid of the guilt and dominion of sin; and of assuring men's hearts before God, with respect to their future well-being? In what book but the Bible, or those which derive their origin from the Bible, can we find a scheme of divinity, worthy of the great First Cause; or a rational system of moral duties, fuited to all ranks, capacities and fituations, enforced by proper sanctions, and encouraged by adequate assistances, and eternal rewards? In this view, can it appear credible, can it appear possible, to any unprejudiced mind, that the gospel plan, so comprehensive, and yet so consistent, and which unfolds such astonishing mysteries, and such sublime and interesting doctrines, can owe its origin, its establishment, its most happy influence, to the uninspired genius, or the unassisted [Page]powers of man; much more, of an impostor speaking in the name of the Lord, when the Lord spake not by him? In this case he could not be a good man: but certainly, none but a good being can be the author of a scheme, which not only proclaims, but promotes, both in a direct and consequential manner, glory to God in the highest, peace on earth, and good will towards men. Such is the profundity of the plan, so complicated and yet so regular, that we might on this account give credit to the apostle Peter's assertion, that even the angels desired to pry into it; and to the apostle Paul's, I certify you, brethren, that the gospel, which was preached of me, is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. In the same spirit of devout astonishment, which St. Paul expressed on another occasion, must we exclaim, O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given unto him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things: to whom be glory forever. Amen. The author of such a scheme must have been possessed of infinite wisdom, infinite comprehension, and infinite benevolence. This great and astonishing work, this complication of benefits, bath the Son of God shewed us from his Father.

The gospel is evidently a remedial institution. The declared, the apparent, and the experienced design of it, is to recover the race of men from depravity and guilt, in a way, which reflects the greatest honour on the character and authority of a righteous and universal Sovereign, and which is most admirably suited to the rational and immortal, though corrupted and debilitated nature of the creatures to be recovered. However deficient every other plan of restoration, and every effort of human ingenuity is, we are complete in him, who is the head of all principalities and powers, and in whom are hid all the treasures of wisdom and knowledge.

"If we contemplate the gospel by itself," says a masterly writer on this subject, ¹ "and view it in its own [Page]light, we shall have abundant reason to admire it, both for the purity of its nature, and the tendency which it has to promote the interests and the happiness of mankind. It bears on it the stamp of a divine original; and there is a spirit which animates and beautifies it, that must strongly prepossess the pious mind in its favour. The purity of the gospel is indeed a decisive evidence whence it proceeded; an evidence ever present, ever legible; and which no distance, whether of time or of place, can efface. That purity is such as we should naturally expect from the sentiments which uncorrupted nature leads us to form of the Divine Being. If he had not already vouchsafed to grant us a revelation of his will, with respect to our duty both to him and to one another; yet if we had reason to expect that he would grant it, the clearest dictates of our judgment, and the noblest sentiments of our heart, would lead us to anticipate the same display of benevolence on the part of God, and the same encouragements to virtue among men, which we find in the gospel of Jesus Christ.

"As it is pure, so it is perfect. Whatever is necessary for us to know, is discovered by it; and discovered in such a manner as to answer all the purposes of a revelation designed for general information. In the gospel we have nothing superfluous, nothing perplexing. Every declaration of sin and duty; every promise to engage us to pursue the one, and every threatening to deter from the other, are brought forward with a precision and simplicity, which leave no room either for the perverse to cavil, or the impartial to mistake. There is no vice which it does not detect, even within the darkest retreats of the mind. There is no duty connected with the glory of God, the welfare of our neighbour, or the true happiness of ourselves, but what it unfolds and illustrates. Its precepts are not only clear in their mode of delivery, and beneficial in their tendency; but they are enforced by every motive that is calculated to affect the heart, and to exalt and purify its affections. The promise of divine forgiveness and compassion through Jesus; of help and succour through the Divine Spirit, are of the most soothing and engaging nature, to beings encompassed with difficulties [Page]of various kinds, and exposed to moral weaknesses and transgressions, which are degrading to our nature, and destructive of our happiness. But to inspire us with the full soul of virtue and religion, it carries our aspiring minds beyond the contracted views of this mortal scene, to that exalted world of spirits, where we shall ever be advancing in knowledge and perfection, where every offence sincerely repented of shall be pardoned, and every virtuous endeavour accepted and rewarded by him, who is our most compastionate father, as well as our most righteous judge."

To strengthen our belief that this religion is divine, let us view the character of its Founder. A succession of illustrious prophecies, from Adam to Malachi, respecting the Messiah, who was to be a light to the Gentiles, and the glory of his people Israel, were fulfilled in Jesus Christ;—fulfilled in the time, place, and other circumstances of his birth; in the sufferings as well as purity of his life; in many circumstances relative to his death, burial, and resurrection; and in the salutary design, and wonderful efficacy of his doctrines. As he was the holy child Jesus, so it appears from his history that in after life he knew no sin, and fulfilled all righteousness. He had no faulty defects to sully his character, but every virtue and grace to adorn it. Into whatever cities or villages, concourses or retirements, we trace the footsteps of Christ, we shall discover in him the most consummate prudence and piety; the most exalted and steady regard to the honour and laws of God; and the most warm and disinterested benevolence to mankind. In short, as Dr. Doddridge observes, "We see in him every thing amiable, every thing venerable. We see a perfection of goodness no where else in the world to be seen or heard; and numberless arguments plead at once to persuade the heart, that it is absolutely impossible such a PERSON should be engaged in a design founded in known falsehood, and tending only to mislead and ruin his followers."

Jesus Christ also, in the course of his active and useful life, performed many miraculous works, as attestations of his divine mission. His miracles, being performed with [Page]a benevolent design, might well be called good works which he shewed from his Father. Whoever acknowledges a God, must at least admit the possibility of a miracle. The Framer of the great machine of nature, and of the laws by which it is directed, may, consistently with his wisdom and goodness, suspend those laws in any given instance, or increase their energy. He who has all power, and all hearts in his hands, may perform miracles immediately by himself, or mediately by other agents; in either case, the great ends of religion are equally secured, and the proofs of his interposition equally apparent.

It is manifest from many passages in the New Testament, that Jesus Christ considered the evidence arising from the mighty works which he wrought, as abundantly sufficient to support his claims to the Messiahship. If I do not the works of my Father, believe me not: but if I do, though ye believe not me, believe the works. As there must always be a perfect consistency between the attributes, the nature and the proceedings, of an all-perfect being, it is certain that such a being would not have affixed the sanction of miracles to the cause in which our Saviour was engaged, had that cause been an imposture. The same spirit of power which was given to our Lord without measure, was communicated to his apostles in a degree sufficient to enable them also to work miracles, as an evidence of the truth of their mission and doctrines. These miracles, too, both of our Saviour and of his apostles, were so numerous, so beneficial, and performed so openly, in the view of such multitudes, as to be sufficiently screened from the imputation of fraud and collusion, or of a fortunate and accidental concurrence of second causes. "They were too public to be the artifices of imposture; too substantial, and too numerous, to afford the slightest suspicion of undesigned and fortuitous coincidence." In a word, as the aforesaid author ² observes, "should the Divine Being in any instance so far counteract the common laws of nature as to produce a miracle; and should design that miracle as a monument to future times of the truth of any particular doctrine, we cannot conceive any mode of communicating it more [Page]effectual than that which he hath chosen. Stronger proofs could not be afforded consistently with the design of the gospel, which is not to overpower our understandings, by an irresistible and compulsory light, but to afford us such rational evidence as is sufficient to satisfy moral inquirers, who are endowed with faculties to perceive the truth; but at the same time who have power totally to resist it, and finally to forfeit its blessings."

On the whole then, when we contemplate the character of Christ as delineated with admirable simplicity by his sacred biographers; when we view him in the whole course of his publick ministry going about doing good, healing all manner of diseases, casting out devils, instructing the ignorant, and comforting the sorrowful; especially when we consider the benevolent design of his mission, and that he actually devoted his life as a ransom for sinners; it gives a penetrating edge to the inquiry in my text, Many good works have I shewed you from my Father; for which of those works do ye stone me? The same interrogation and appeal may his friends and followers make in behalf of his cause, and of the records of his life and doctrines; "Many good works are therein displayed from the Father; many advantages communicated to the world in general; many unspeakable blessings, temporal and eternal, to individuals; for which of those works, those immense advantages, those invaluable blessings, is the cause rejected and vilified? For which of the doctrines, of the prophecies, of the promises, is the Bible ridiculed, and spurned through all the filth of the streets?"

But as the Jews answered the Saviour, so modern unbelievers reply now; "For a good work we stone thee not; but for blasphemy, and because that thou, being a man, makest thyself God. And as the Founder of the Christian scheme was an impostor, so the scheme itself is a forgery. The sacred books, as they are called, are not authentick. They were not written by those whose names they bear; and the story they tell is fabulous, and deserves no credit."

In vindication of himself from the charge of blasphemy, and in proof of his commission from the Father, our Lord, as we have seen, appealed to the miracles which [Page]he wrought, as sufficient to carry conviction to every unprejudiced mind. To prophecies also, as well as to miracles, both Christ and his apostles frequently appealed, as proofs of their divine mission. We may add too, that as 'our Saviour referred to his mighty works as evidences of his power, so he referred to the intrinsick excellency and purity of the doctrines they were intended to bear witness to, as an evidence that the power was of God.' In this manner, and to this day, do the external and internal proofs of Christianity mutually illuminate and corroborate each other. The contemporaries of Christ had the evidence of their senses that he performed miracles. We, though so distant in time and place, have the evidence of credible testimony, that not only he, but his apostles in his name, performed them too; and that his religion spread and got footing in the world, in so speedy and wonderful a manner, as demonstrated that the cause was of God.

That we have not followed cunningly devised fables; but that we have the most solid foundation for our faith and hope in Christ Jesus, we argue in this manner; "The facts recorded of our Saviour were recorded by those who must know whether they were true or false. The persons who recorded them, were under no possible temptations to deceive the world. We can only account for their conduct on the supposition of their most perfect conviction and disinterested zeal. That they should assert what they knew to be false; that they should publish it with so much ardor; that they should risk every thing dear to humanity, in order to maintain it; and at last submit to death in order to attest their persuasion of its truth, in those moments when imposture usually drops its mask, and enthusiasm loses its confidence; that they should act thus in opposition to every dictate of common sense and every principle of common honesty, every restraint of shame, and every impulse of selfishness; is a phenomenon not less irreconcileable to the moral state of things, than miracles are to the natural constitution of the world."

We may add too, that the writings, in which the aforementioned facts are recorded and conveyed to us, have [Page]all the marks of genuine simplicity, and an impartial regard to truth that can be reasonably desired; and they can be clearly traced from the age in which they were written, and the facts were said to be done, through the succeeding ages down to our own times. This is not mere assertion without proof. A succession of writers, both Jewish and Pagan, from the times of the apostles, to the times of the reformation, incidentally mention the same facts which are recorded in the New Testament, viz. that "the Christian religion originated from one Jesus; that the founder was put to death as a malefactor at Jerusalem, by the authority of the Roman governor, Pontius Pilate; that the religion nevertheless spread in that city and throughout Judea; and that it was propagated from thence to distant countries; that the converts were numerous; that they suffered great hardships and injuries for their profession; and that all this took place in the age of the world which our books have assigned. They go on farther to describe the manners of Christians in terms perfectly conformable to the accounts extant in our books." See for instance the writings of Tacitus, Suetonius, Pliny, and Josephus; or if the direct testimony of Josephus be disputed, it must be granted that he gives no counter evidence; the silence therefore of such a writer in such an age, is rather in favour of the truth of Christianity.

But further, it is observable, that 'the whole series of Christian writers, from the first age of its institution down to the present, in their discussions, apologies, arguments, and controversies, proceed upon the general story which our scriptures contain, and upon no other. The main facts, the principal agents are alike in all. Clement, who heard St. Paul preach; Polycarp the disciple of St. John; Ignatius a contemporary with Polycarp; Quadratus of the same age with Ignatius; Justin Martyr, who flourished little more than thirty years after Quadratus, have more or less reference to the life, the transactions, the crucifixion, the resurrection, and the ascension of Jesus Christ; and give accounts of these things corresponding with the accounts which we have in the four gospels, and in the Acts of the apostles.' [Page]In succeeding ages Christian writers have still more frequent references to the leading facts recorded in the gospel history.

It is to be remarked too, that we have the testimony of enemies as well as of friends, to the authenticity of the historical books of the New Testament. "The notice taken of the contents of these books by the early writers against Christianity, shows that the accounts which Christians had then, were the accounts which we have now; that we have the same scriptures which they had. It shews moreover that neither Celsus in the second, Porphyry in the third, nor Julian in the fourth century, suspected the authenticity of these books, or ever insinuated that Christians were mistaken in the authors to whom they ascribed them. Not one of them expressed an opinion upon this subject different from that which was held by Christians. And when we consider how much it would have availed them to have cast a doubt upon this point, if they could; and how ready they shewed themselves to be to take every advantage in their power; and that they were all men of learning and inquiry; their concession, or rather their suffrage, upon the subject, is extremely valuable." ³

A late popular and zealous defender of "the rights of man," has with equal zeal stepped forth the champion of infidelity; opposed the claims of the Redeemer, and disturbed the peace of his subjects. This daring insurgent has mustered and set in array a host of popular objections against the Bible, the citadel of revealed religion. But upon examination it appears, that this formidable phalanx consists principally of the apparitions of those armed forces which Celsus, Spinoza, and other succeeding leaders in the infidel Rebellion, brought into the field for the same purpose; but which were slain by the sword of the Spirit wielded by the hands of Origen and innumerable other successful espousers of the Christian cause. Had this doughty hero possessed as much modesty as boldness, and as much candor as wit; had he, like a just critick and philosopher, exercised as great judgment and impartiality in searching out truth, as he [Page]did acuteness and prejudice in spying out and magnifying faults; he would not have considered "a few chronological, geographical, or genealogical errors—apparent mistakes, or real inconsistencies as to historical facts, —needless repetitions and trifling interpolations," sufficient to invalidate the genuineness or authenticity of the sacred writings; but giving the same credit to the authors of the respective books of the Old and New Testament which he gives to other historians, he would be so far from rejecting the Bible with contempt, that he would surrender himself a captive to its superior strength and authority. Yea, if the aforementioned qualities of the mind would permit him to demand stronger evidence for the authenticity of the scriptures than for that of any other books, in the exercise of those qualities he would find stronger. But as these qualities were not possessed by him, or were not in exercise, he manifests great prejudice and spite against the gospel and those who are set for its defence, and great unfairness in his representations and arguments. He rejects almost all the books of the Bible, from Genesis to the Revelation, because he thinks he can prove from certain small passages, or circumstances, in those books, that they were not written by those to whom they have generally been attributed. Whereas, if this were really the case, their authenticity might remain; they might still contain a true account of real transactions, though the names of the writers of them should be found to be different from what they are generally esteemed to be.—But my limits will not permit me to examine and refute his several objections. This is ably done by a worthy prelate, whose "Apology for the Bible" does honour both to his head and his heart.

Should the Students of this University be prompted by curiosity (I hope they will not by an evil heart of unbelief) to read the bold attacks of Thomas Paine upon the authenticity of that book which Christians esteem sacred; I take the liberty to recommend as ready a perusal of an answer by the Bishop of Landaff. Here you will see the Bible defended, and the Christian Religion supported, by a decided superiority both of argument [Page]and temper. I had almost said, that the striking contrast between the disposition of one, who, from early conviction of the truth of Christianity, had spent his life under the refining and ennobling influence of its divine maxims,—and of one, who had long been a contemner and blasphemer, is a sufficient refutation of Paine's principles, and vindication of the New Testament; it certainly demonstrates the divine excellency of the doctrines, morals, and motives pointed out by Jesus Christ.

Among the most essential rights of man, is a freedom of inquiry. This right I would by no means infringe. But suffer me to say, that if you wish for specimens and examples of the most indefatigable and extensive research, of the most profound erudition and of the greatest strength and fairness of argumentation, you will not study deistical, in preference to Christian writers. In Hume, or in Gibbon, you may be caught by subtilty, or captivated by the fascination of language. But these writers have by no means an exclusive claim to elegance and refinement; certainly not to clearness and strength of reasoning, and fairness of representation. In a White, a Paley, and a Warson, besides innumerable others, you will find conclusive argument, and solid instruction. In the perusal of these you will perceive your understanding enlightened and enlarged, without being misled; your heart comforted and established, without being corrupted; and your nature exalted almost to angelick, without enthusiasm. If you would be unhinged in your principles; set loose from all religious restraints, and from the controlling influence of a future state of rewards and punishments; if you would check the energies of the soul after perfection, and abandon all hope upon a plan of grace, let the scoffers at Christianity be the men of your counsel. But if you wish to become proficients in misrepresentation, in buffoonery, in scurrilous abuse of the best characters among men, in profaneness against the scriptures, and in blasphemy against God, read "The Age of Reason." But, blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But who delighteth in the law of the Lord, and meditateth therein day and night.

[Page] If, in the various ramifications of society, the youth are the vigorous and most important branches, upon which the expansion, the strength, and the beauty of the mighty tree, in a great measure depend, young men of abilities and education may be considered as the principal tubes and vessels, which are to convey the vital sap through the whole. How important is it that these vessels should attain their proper maturity and enlargement, and preserve their proper tone, that the nutrimental juices may be transmitted unobstructed, undiminished, and uncontaminated. The rectitude of the mind, and the purity of the heart, are of much greater consequence, than strength of understanding, or acuteness of wit; and much learning without virtue, may make a man mad or mischievous. While, therefore, in this Seat of the Muses, in this separation from the world, you seek and intermeddle with all human wisdom, you will not neglect that wisdom which is from above; which is first pure; then peaceable, gentle, and easy to be entreated; full of mercy and good fruits; without partiality, and without hypocrisy. If an acquaintance with the arts and sciences is essential to your reputation as scholars; must not an acquaintance with yourselves, and with your Maker, be necessary to your present tranquillity and usefulness, and to your future exaltation and felicity? Know thyself, is a maxim of one of the seven wise men. Acquaint thyself with God, is advice of still greater antiquity and importance. In forming this acquaintance, you will not only study your own mechanism, the mechanism of the world, and the history of Providence; but search the scriptures as the most interesting writings, being adapted to furnish you thoroughly to every good work, and to make you wise unto salvation. My concluding, my highest wish is, that neither you, nor your friends, nor your country, may ever have occasion to regret, in any one instance among you, time mispent, or talents misemployed.

Among the many pernicious importations from abroad, we may reckon, as none of the least, infidel and atheistical books, and libertine characters. Those, who have long disturbed the peace of believers, and endeavoured to turn the christianized and the enlightened world upside down, are come hither also. To counteract the [Page]deadly poison of their influence, we ought not to depend wholly upon the specifick antidotes which are ready prepared, and brought to our hand; but while we gratefully accept and make use of these, we should endeavour to acquire the skill of preparing other remedies of equal efficacy, though composed of the same essential ingredients. For it is to be remembered, that truth, like its great Author, is the same, yesterday, to-day, and forever; and the substantial arguments in support of Christianity, like the Father of Lights, are without variableness or shadow of change. Important in this view is the Dudleian Institution; which may serve as a laboratory, or armoury, where those weapons may be formed and burnished, by which to defend the religion of Jesus, and the rights of Christians. These weapons have hitherto been proof against every assailant in every attack, in whatever new mode the opponents might use their own armour, or bring on the assault. The adversaries of Christianity, like the servants of the king of Syria, seem to say upon every defeat, Their gods are gods of the hills, therefore they were stronger than we; let us fight against them in the plain, and surely we shall overcome them. They have accordingly shifted their ground, and renewed the encounter, in a somewhat different manner. But still without success. For, "great is the truth, and it will prevail." Greater is he that is in us, than he that is in the world. Their heaviest artillery of argument has been overpowered, and the thickest flights of their envenomed arrows have been broken, or retorted on themselves. The Christian cause ever has been, and ever will be, under the patronage of the Almighty. The weapons of its defenders are mighty through God. No weapon, therefore, formed against it shall prosper.

How astonishing is the ingratitude of mankind! Some of the greatest benefactors to the world, have met with the cruellest requitals. Many, of whom the world was not worthy, have been stoned, have been sawn asunder, have been slain with the sword. The Son of God himself, who brought grace and truth from heaven, and who lived and died for the redemption of men, was insulted, spit upon, buffeted, crowned with thorns, and crucified between two thieves: and even to this day there are [Page]those who join with his betrayers and murderers, and cry, Crucify him, crucify him; and who tread under foot the gospel, and the blood of the Son of God. While we stand astonished at the daring blasphemy of some of the enemies of Christ and of his religion, let us, his professed friends, revere and serve him with the greater assiduity; and cultivate the spirit of our Master, who prayed for his murderers when nailing him to the cross, Father forgive them, for they know not what they do.

How much reason have we to venerate the scriptures, and to glory in our religion, notwithstanding the contempt that is cast upon them by men of corrupt minds, whose words eat as doth a canker! The doctrines of revelation have stood the test of the severest scrutiny, and of the foulest reproach. When they have been tried they have come forth as gold. The superior and forcible evidences of the truth of Christianity, have carried conviction to the minds of some of the greatest geniusses, and most learned scholars; and the lustre and divine excellence of its doctrines and morals, have captivated the hearts of multitudes, among whose names it would be an honour to have ours enrolled. The apostle Paul, with all his erudition and eloquence, even in the polite and learned cities of Athens and Rome, was so far from being ashamed of the gospel, that he accounted every thing else as loss, for the excellency of the knowledge of Christ Jesus his Lord. That which rather gains strength by the manly trial of reason, can never be weakened by the insolence of ridicule. Instead therefore of being abashed at the scoffs of abandoned infidels, let us glory in the undiminished strength of our cause, in the success of its espousers, and in the honours and triumphs of its Founder. While sneering unbelievers are lifting the restored hand to smite their healer; are employing their recovered sight to extinguish the light by which they see; and are requiting with death the purchaser of immortal life, let us adhere with the greater ardor to our Redeemer, and hold fast the confidence of our hope firm unto the end. "Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living God."

Notes

1

* WHITE.

↵

2

* WHITE.

↵

3

* PALEY.

↵

§

§

[Page]

[Page]

A SERMON PREACHED AT THE DUDLEIAN LECTURE IN THE CHAPEL OF HARVARD COLLEGE, SEPTEMBER 7, 1796.

By NATHAN FISKE, D. D. MINISTER OF THE THIRD CHURCH IN BROOKFIELD.

BOSTON: Printed by MANNING & LORING. 1796.

Information about this book

Title statement

A sermon preached at the Dudleian lecture in the chapel of Harvard College, September 7, 1796. By Nathan Fiske, D.D. Minister of the Third Church in Brookfield.

Fiske, Nathan, 1733-1799.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N23024

ID [TCP]

N23024

ID [STC]

Evans 30426

ID [NOTIS]

APY2179

ID [IMAGE-SET]

30426

ID [EVANS-CITATION]

99029255

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 30426.Dudleian lecture ; 1796.

Notes

(Evans-TCP ; no. N23024)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 30426)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 30426)

Source

— A sermon preached at the Dudleian lecture in the chapel of Harvard College, September 7, 1796. By Nathan Fiske, D.D. Minister of the Third Church in Brookfield., Fiske, Nathan, 1733-1799..

Extent

19, [1] p. ; 22 cm. (8vo)

Printed by Manning & Loring.,. Boston: :: 1796..

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