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necessary, in the first instance, to point out the principles, and to direct him how to apply them; but the conviction of their truth is afterwards the result of his own practice and experience. So, in Christianity, the superior knowledge of pastors and teachers is requisite to point out to the generality of men the main doctrines of the Gospel, and to direct them how to adapt them to their lives and conduct, while the conviction of the truth of these doctrines is produced and strengthened by the diligent practice of the virtues which they enjoin.

Moreover, in viewing the question of the performance of the will of God producing the belief of the doctrines of the Gospel, we should not omit to take into the consideration that there are some of the most essential of these doctrines which hardly seem to admit of any other full and convincing proof than that which is effected by practice and experience. The doctrines of original sin, of man being far fallen from original righteousness, of the consequent necessity of an atonement and a Mediator, although numerous and valid arguments may be brought forward to substantiate them, can hardly be fully and adequately understood, until men, having begun to endeavour to do the will of God, learn how far righteousness and holiness are removed from their natural inclinations; how imperfect their best services toward God necessarily must be; and there

fore how totally incapable they are of themselves to make any offering and compensation for their former violation of his holy laws and command

ments.

Further, the doctrine of the Holy Spirit dwelling in our hearts, and enabling us to will and perform that which is right, can only be really known and understood by those who feel and experience its truth; and they only who earnestly endeavour to will and perform that which is right, and thus find themselves endued with a power from above enabling them to do so-they only enjoy this feeling and this experience. No merely intellectual exertion can give it, but the diligent practice of Christian virtues. This is the testimony of the Holy Spirit, the witness, in himself, which is the strongest and most irrefragable evidence which the Christian can have. It is the only one which is unassailable from without; which no one can take from him; which nothing but his own negligence in performing the will of God can weaken or interrupt; and which every act of Christian goodness tends to strengthen and confirm.

Thus, although the evidences of the truth of the doctrines of Christianity, in the various points of view under which they may be considered, are such as may well employ the minds of the greatest scholars and philosophers, and engage all the atten

tion of the most powerful intellect; and the bright rays of learning and science may be justly turned to concentrate their lustre upon the focus of truth, and to cause it to be seen in a more clear and conspicuous light; yet the simple moral evidence which is produced from the performance of the will of God is of itself sufficient to produce conviction in men's hearts. The practical Christian, who endeavours constantly to follow the example which his Lord and Master has set before him, does not feel the necessity of learned arguments drawn from history and philosophy: he has an inward conviction, which enables him to answer, so far as the satisfaction of his own mind is concerned, all the objections of infidelity, and to suppress all the doubts which the sophistry of unbelievers may attempt to raise. Armed with the shield of faith, he is enabled to quench all the fiery darts of the enemy. (Ep. vi. 16.) But, on the other hand, the profoundest scholars, and the most learned reasoners, who are enabled to investigate every other species of evidence, and to prove, by arguments which cannot be gainsaid, the certainty and truth of the Christian Religion, stand in need of this simple moral argument to complete their character as disciples of Christ.

We cannot fail to admire the wisdom and goodness of God, who is no respecter of persons, in thus adapting equally to the minds of all men the evi

dence of those truths which affect their highest and everlasting interests. Had it been made to depend principally upon the exercise of the intellect, and not of the heart, there are but few, as the world is now constituted, to whom it could have been available. In the necessity which is imposed upon man of earning his bread by the sweat of his brow, there are but very few who have leisure to acquire that learning, and to undertake that research which may be necessary to view the evidences of Christianity, derivable from history and philosophy, in their full light, and thence to obtain conviction of its truth. And even had all the leisure, many minds are so constituted as never to be able to acquire the requisite knowledge, or to understand and appreciate the force of the arguments. The only proof which could be clear to all understanding is that which was first employed to establish Christianity in the world, viz. the working of miracles. But were this to be constantly employed, miracles would cease to be considered as miracles, and therefore would fail of producing conviction. Further, in those first days, when signs and wonders unheard of before were wrought amongst men, many who witnessed them did not believe; and even those on whose minds they did produce conviction stood in need of the further instruction of the Holy Spirit to guide them to all truth.

Not only is the wisdom and goodness of God, in thus adapting the evidence of the Gospel to all, even the meanest capacities, to be admired, but also the provision which he has made for setting it before them. By instituting pastors and teachers, whose duty it is, by every species of godly and scientific learning, to qualify themselves to contend with, and overthrow the objections of every kind of infidelity, and by the diligent performance of every Christian duty to let their light shine before men; wherever these are duly and adequately appointed, He has sufficiently provided for the salvation of all. Men always entertain a respect for superior acquirements and knowledge; and when these are dignified and hallowed by a virtuous and pious life, and rendered still more amiable and lovely by that fervent charity which seeketh not her own, but labours to promote the temporal and eternal welfare of others, they are sufficient, generally, to induce men to receive, upon the authority of those persons who are possessed of such endowments, the doctrines and the precepts which they declare themselves to be divinely commissioned to preach. As men act upon them they acquire daily a deeper conviction of their truth, and are at length enabled to reply to their teachers, in words similar to those of the inhabitants of Samaria to the woman of their city, Now we believe, not because of thy saying: for we

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