It is unnecessary for a parochial clergyman, at any time, to offer an apology for printing and circulating a volume of Sermons, embodying the essential truths of the Bible; the author of these Sermons, therefore, offers no apology for publishing them, at this time, when falsehood and error are being promulgated in many and varied forms. It is, indeed, now the duty of God's ministers everywhere so to make known the Truth, that all may hear and read; and that thus, with God's blessing, false doctrine may be superseded by the light of divine knowledge. Professor Jowett, in the "Oxford Essays and Reviews," writes, at page 342,-"No one would interpret Scripture, as many do, but for certain previous suppositions with which we come to the perusal of it." Again, he writes, at page 345,-" Nor for any of the higher or supernatural views of inspiration is there any foundation in the Gospels or Epistles." The Author trusts that in this small volume a refutation will be found of these, and also of other statements made in these "Essays and Reviews," now, unhappily, of world-wide notoriety. May Almighty God vouchsafe a blessing upon this humble effort to advance his work, to gather in the redeemed, and to "stablish" believers "in the Faith." UPPERBY PARSONAGE, 1861. W. C. CONTENTS. SERMON I.-On the evidences of Chris- tianity. Ephesians vi. 11, 12, 13. . SERMON II.-On the evidences of Chris- tianity. Ephesians vi. 14. 1 12 ERRATA. Page 5, line 30, for "pursuaded," read persuaded. Page 40, line 21, for "the excellent of glory," read the excellent glory. Page 41, line 13, for "if had said,” read if he had said. Page 80, the last line but one, for "smething," read something. SERMON I. ON THE EVIDENCES OF CHRISTIANITY. EPHESIANS VI. 11, 12, 13. For we "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand." If you read the postscript to this epistle, not perhaps written by St. Paul, but of great antiquity, you will learn that the epistle itself was written by him from Rome to his Ephesian converts. And if you would rightly apprehend the scope of the whole epistle, and the especial purport of the words chosen for our text, you must ascertain what the spiritual condition of this part of Asia Minor was, at the time when St. Paul thus addressed" the saints which were at Ephesus, and the faithful in Christ Jesus." It is evident from various passages in God's word, and also from the testimony of the historian Josephus, that many jewish rabbies lived there, who rested their hope of salvation upon legal observances alone. There were also many Greek philosophers, who by the cultivation of their intellectual powers, had discovered the vanity of idol worship and paganism; but who had yet to learn how to worship aright the one only living and true God. The simple truth of salvation through Christ and him crucified was to the one of these "a stumbling block;" and, to the other, "foolishness." Therefore, in contempt of the poor fishermen of Galilee, and in oppo sition to the truths taught by the Apostle, these proud pharisees and prouder philosophers, combined together to prevent the spread of the gospel; and when they beheld the impression the Apostles were producing upon the people, they joined in the clamour of the heathen priesthood, who, in fear for their craft, were crying out against them, and saying "Great is Diana of the Ephesians.' If you carefully examine the whole of this short epistle, you will clearly perceive that St. Paul had before him the errors propounded by these two classes of false teachers, in almost every sentence that he wrote. In opposition to the jewish tenet that "except men were circumcised after the manner of Moses, and kept his law, they could not be saved;" we find him writing in the second chapter: "By grace are ye saved, through faith, and that not of yourselves, it is the gift of God; not of works lest any man should boast." Again, "Now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us." Alluding to the absurdities and powers of heathenism, he says in the words of our text: "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." How very appropriate these remarks will appear, when we remember, that in addition to other equally foolish notions, both the greek philosophers and the jewish rabbies believed that the air was full of evil spirits, called demons; and that these were governed by one master spirit. In the words of our text, St. Paul neither confirms nor denies this popular notion, but rather deduces some very salutary inferences from it. He urges the Ephesians, and says to them "stand therefore having your loins girt about with truth, and having on the breastplate of righteousness." In the first and second chapters of this epistle, after describing |