tly deism, almost as far removed from the Christian religion as
atheism, which is its exact opposite. And thence they conclude that this
religion is not true, because they do not see that all things concur to
the establishment of this point, that God does not manifest Himself to
men with all the evidence which He could show.

But let them conclude what they will against deism, they will conclude
nothing against the Christian religion, which properly consists in the
mystery of the Redeemer, who, uniting in Himself the two natures, human
and divine, has redeemed men from the corruption of sin in order to
reconcile them in His divine person to God.

The Christian religion, then, teaches men these two truths; that there
is a God whom men can know, and that there is a corruption in their
nature which renders them unworthy of Him. It is equally important to
men to know both these points; and it is equally dangerous for man to
know God without knowing his own wretchedness, and to know his own
wretchedness without knowing the Redeemer who can free him from it. The
knowledge of only one of these points gives rise either to the pride of
philosophers, who have known God, and not their own wretchedness, or to
the despair of atheists, who know their own wretchedness, but not the
Redeemer.

And, as it is alike necessary to man to know these two points, so is it
alike merciful of God to have made us know them. The Christian religion
does this; it is in this that it consists.

Let us herein examine the order of the world, and see if all things do
not tend to establish these two chief points of this religion: Jesus
Christ is the end of all, and the centre to which all tends. Whoever
knows Him knows the reason of everything.

Those who fall into error err only through failure to see one of these
two things. We can then have an excellent knowledge of God without that
of our own wretchedness, and of our own wretchedness without that of
God. But we cannot know Jesus Christ without knowing at the same time
both God and our own wretchedness.

Therefore I shall not undertake here to prove by natural reasons either
the existence of God, or the Trinity, or the immortality of the soul, or
anything of that nature; not only because I should not feel myself
sufficiently able to find in nature arguments to convince hardened
atheists, but also because such knowledge without Jesus Christ is
useless and barren. Though a man should be convinced tha