In these words it is declared both that the Gospel Revelation is divine, and that it carries with it the evidence of its divinity; and this is of course the matter of fact. However, these two attributes need not have been united; a revelation might have been really given, yet given without credentials. Our Supreme Master might have imparted to us truths which nature cannot teach us, without telling us that He had imparted them, as is actually the case now, as regards heathen countries, into which portions of revealed truth overflow and penetrate, without their populations knowing whence those truths came. But the very idea of Christianity in its profession and history, is something more than this; it is a “Revelatio revelata;” it is a definite message from God to man distinctly conveyed by His chosen instruments, and to be received as such a message; and therefore to be positively acknowledged, embraced, and maintained as true, on the ground of its being divine, not as true on intrinsic grounds, not as probably true, or partially true, but as absolutely certain knowledge, certain in a sense in which nothing else can be certain, because it comes from Him who neither can deceive nor be deceived. And the whole tenor of Scripture from beginning to end is to this effect: the matter of revelation is not a mere collection of truths, not a philosophical view, not a religious sentiment or spirit, not a special morality,—poured out upon mankind as a stream might pour itself into the sea, mixing with the world’s thought, modifying, purifying, invigorating it;—but an authoritative teaching, which bears witness to itself and keeps itself together as one, in contrast to the assemblage of opinions on all sides of it, and speaks to all men, as being ever and everywhere one and the same, and claiming to be received intelligently, by all whom it addresses, as one doctrine, discipline, and devotion directly given from above. In consequence, the exhibition of credentials, that is, of evidence, that it is what it professes to be, is essential to Christianity, as it comes to us; for we are not left at liberty to pick and choose out of its contents according to our judgment, but must receive it all, as we find it, if we accept it at all. It is a religion in addition to the religion of nature; and as nature has an intrinsic claim upon us to be obeyed and used, so what is over and above nature, or supernatural, must also bring with it valid testimonials of its right to demand our homage.