ALIQUIS. Such an assent as this would be conservative, and of priceless value. But where is such faith now to be found?

NEMO. It is not, be assured, extinct upon the earth, nor is it an impossible attainment. Many are now at the posts of Christian duty in this and other lands, who have exhibited great strength of faith, and if the severest persecution were to arise they would be found equal to the occasion. The Divine vitality of the Gospel is still realized, and multitudes of devout servants of the Church are "kept in peace by Jesu's Name, and supported by His smile." Although you have put your case strongly, I do not think that the present tone and feeling of society is anti-Christian, yet it does ask to be re-assured, and your inquiry appears to me to indicate the Church's duty in this age. But what would you accept as a moveless bulwark of faith in the Gospel of Christ?

ALIQUIS. That, I think, is a difficult question to answer. I shall want time to consider a reply to such an inquiry.

NEMO. Quite as difficult as you suppose is the answer to such a question, since human minds and demands vary so much. All the days of our probationary existence on earth will be more or less days of temptation and trial, and when least expected doubts and queries will be suggested. Notwithstanding, I hold the possibility of securing an abiding satisfaction in the credentials of our Holy Faith. Some men continue in disbelief because they will not read on Christian evidences, or they are unreasonable in their demands, asking a kind of evidence which can neither be given nor received. Some identify inquiry with objection, looking rather for difficulties against the Gospel, than for rational confirmations of its truth. Then how frequently is it seen that direct historic evidences of Revelation are ignored, in attempts to reply to the

alleged contradictions of modern and unsettled science! In the investigations of Christian evidences our aim should not be to follow an indefinite speculation, but to ascertain what is positive, appreciable, and changeless. A distinct and unequivocal position may be reached, then the inquirer may say, "here is evidence which I must receive, not from mere inclination, but because proof commands it." He may also add, "whatever may be affirmed or conjectured on other points of Christian evidence, this is real, and by it I must stand." "He who doubts," says Pascal, "but seeks not to have his doubts removed, is at once the most criminal and the most unhappy of mortals. If together with this he is tranquil and self-satisfied, or makes his state a topic of mirth or self-gratulation, I have no words to describe so insane a creature." Nothing is easier than to raise objections, but no worthy end comes of such a procedure. Some subjects will all life long be far beyond our senses, and elude our comprehension and grasp. Unless all history be discredited, and the belief of the civilized world be proved to be a delusion, ground may be found for a cordial and undisturbed assent to the claims of Christianity. We are told that the prevalence of fact over theory is the glory of science. By such a rule as this Christian advocates are willing to abide. Appearances and speculations may set themselves in plausible array against the truth of Revelation, but it can shew that its origin and disclosures claim the alliance and support of fact.

ALIQUIS. It does appear surprising to me that the evidences of the Christain religion are not within easier reach. How is it that a book designed for all grades of society, and for every order of mind, asks for so much research and labour for its vindication? Should it not be so distinct in its claims and instructions, as to render a tedious examination unnecessary? If you throw a stone from the ground it will assuredly descend again, and no one can be found to dispute the reality of

the fact. You behold the sun rising, and witness its dispersion of darkness, and no one cavils at the statement, that the sun is the source of light to our earth. Why is not the attestation of the divinity of the Bible as obvious and satisfying?

NEMO. Several reasons may be urged in reply to this old and common inquiry. We might ask, who are to be the judges in this matter? The Almighty was under no obligation to reveal Himself, and therefore when He condescended to do so, had a right to communicate His Revelation in the way most in accordance with His own wisdom and design. The Christian system must be allowed the privilege of explaining its own nature, and limiting its extent of evidence. It is not a covenant between two equal parties, nor even between a Creator and His creatures simply, but between an infinitely holy and just God, and fallen degenerate men. Had the Almighty reduced Christianity to a manifest and uniform certainty, it would have been inconsistent with the very designs and doctrines of Revelation. It is not, surely, for condemned man to choose the method of his deliverance, sufficient for him is the announcement that a way to it has been opened, to excite gratitude and induce examination. If we consult nature and common life, we shall find circumstances similar to those complained of in Christianity. In the hourly occurrences of earth, we cannot foretel the certain consequence of the most vigorous exertions, nor ensure the success of the best endeavours. To have excluded difficulties and toil from the search into the evidences of the Christian religion, would have been to have formed the world on one plan, and religion upon another. Do we find in nature and in common life that our mercies come to us without labour and anxiety? Is everything prepared to our hands, and have we only to open them and grasp the desired good? The mode in which the Bible is given to us agrees not only with the consitution of nature, and the ordinations of common

existence, but also with the mental and spiritual dispensation under which we live. We are summoned to walk by faith, rather than by sight. Our natural pride, our assumed self-sufficiency, our imaginary discernment and vaunted virtues, are rebuked by the demands upon our humility, obedience, self-forgetfulness, and confessions of sinfulness and ignorance. Humility in God's estimation is the adornment of the human soul. "He will beautify the meek with salvation." How can unholy and imperious reason force its way to the secrets of spiritual truth, and the favour of God? Notwithstanding the difficulties and uncertainties which present themselves to our imperfect reason, with respect to the evidences of the Holy Scriptures, I must strongly aver that for all practical purposes their truth may be ascertained, and they are amply sufficient of themselves to make man "wise unto salvation." Go to the modest, upright villager, he has not, and needs not, books of reference, and treatises of learning, yet he is in possession of an inspiring and soul-satisfying conviction of the divinity of the Bible that nothing can destroy nor disturb.

ALIQUIS. I am disposed to regard this villager with consideration, and envy the serenity and elevation of his soul. How may he have attained his certitude of faith and composure of spirit?

NEMO. I rejoice to hear you say this. You are not in haste, as is too commonly the case, to characterize the villager's enjoyment of Christian truth,-ignorance, fanaticism, delusion, and so forth. This man has found the easier and safer mode of ascertaining the divinity of the Christian faith. The firmest and most luminous source of evidence is the consciousness of the grace and power of the Gospel. Our Saviour Jesus, who must be accepted as an authority on this subject, has plainly declared that obedience is the path to religious knowledge. "If any man will do His will he shall know of the doctrine whether it be of God, or whether I speak of myself." Every thoughtful man admits that the opera

tions of the understanding are influenced by the affections, but few of us are probably sufficiently aware of the extent of this influence in religious studies. The great teachers of antiquity were particular in describing the character, which the student must possess before he could receive ethical instructions with advantage, and if virtuous dispositions were required in the investigations of human systems, how much more in the consideration of the holy and sublime truths and doctrines of Christianity. By seriousness and earnestness, by purity of motive and devout prayer, the villager before us became a proper subject for religious instruction, and because humble and sincere, he was successful. Distinguished talents and learning may be supreme in matters of human inquiry, but they are only secondary on religious and divine subjects. A popular and influential writer has stated, that she "could not meet with any system of theology which satisfied her mind." And this is very likely. It would be easier to square the circle than to adapt Christian truth to some people's tastes and demands. They are destitute of the key to the Christian temple, "a broken and a contrite heart," a heart sincerely resolved to do God's will. You cannot but notice that "faith" in these days is claimed to stand in the wisdom of men, and that the mind starts from itself as sufficient for the investigation of Scripture claims and difficulties, and proudly seeks the reduction of divine mysteries to human logic. On the other hand, Revelation tells us that "our faith should not stand in the wisdom of men, but in the power of God." Your very proper question has thus given me an opportunity of opening my heart on this subject. Humility and sincerity, Christian childhood, as our Holy Redeemer has announced, is the condition of illumination and satisfaction in theological pursuits; "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." You will not for one moment suspect that I in the least depreciate in

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