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narrow-necked phials of the finest white alabaster ; a scarcely possible to have even a dim view of a free name which it received from its extraordinary resem- and full salvation without some comfort; but when blance to the precious-stone of that name, though it was faith can view it in all its freeness and fulness. itself a marble of a very

valuable description, found in and why should it not ?-—then does it fill the soul In such immense quantities was this costly treasure with “ all joy and peace.”. obtained there, that long before the time of Christ,

Such is the blessedness of a state of grace even alabaster was in such general use, that the name was in this life. Salvation is not altogether future; universally applied to boxes of perfume, whatever was God gives us a taste of it even here. Have you the material of which it consisted.

tasted of it? then you know what it is. It is more (To be continued.)

dear to you than any other joy. “ There be many

that say, Who will show us any good ? Lord lift DISCOURSE.

thou on us the light of thy countenance!”. It is BY THE REV. ALEXANDER L. R. Foote,

your best preservative against sin; having it, you

need not go in quest of unholy joy ; "the peace One of the Ministers of Brechin.

of God shall keep your heart.”

It gives you "Restore unto me the joy of thy salvation.”—

strength for duty and suffering; "the joy of the Psalm li. 12.

Lord is your strength.” The world has altogether The examination of this passage will lead us into a false idea of religion, and for the honour of rea nice yet interesting part of practical divinity. It ligion we must correct it. In this life, indeed, is altogether experimental, and can therefore be it confers not perfect happiness; there are many intelligible only to those who have some acquaint- inward conflicts that accompany it. But still it ance with spiritual things. . The degree in which does confer a happiness immeasurably above what we can enter into the spirit of it will form a good the world can. There is—there is even here, a test of the state of our souls. But not to waste joy in God's salvation, in the positive blessings it our time on the confines of so interesting a sub- brings, peace of conscience, joy in the Holy Ghost, ject, we proceed to observe,

communion with God, and in those inconceivable That we learn from the text, in the first place, and unending blessings which it reveals. that there is a joy in God's salvation.

But we learn from the text, in the second place, In addition to the text, we might quote numer- that this joy may be lost. ons passages containing commands, motives, and It was lost by the Psalmist, for he here prays examples, to establish this first point, that there that it may be restored ; and we shall best illusis a joy in God's salvation; that is, that a persua- trate this point, by adverting to his case. It is sion that we are saved by the Lord is accompanied unnecessary, however, to be very explicit. Suffice with a joy proportionate to the magnitude of the it to say, that he had deeply sinned against God blessing, and the strength of the persuasion. These in the matter of Uriah. Notwithstanding this sad passages intimate, we are of opinion, fully more: fall, we know that, in other respects, he was a they intimate, that salvation, when as fully and man after God's own heart, and that he enjoyed sincerely embraced as it is fully and sincerely of the nearest and most delightful intercourse with fered, cannot fail to impart joy; that believers him. But, in the circumstances under review, did ought to joy in God, and that it is more or less this intercourse continue ? No; we are assured it characteristic of them that they do so.

ceased, and for no short period too, till the exerSalvation itself, however, and the joy of it, must cise of repentance recorded in this psalm. be admitted by all sound and judicious thinkers to

The Psalmist's mind during this intervening be quite distinct; distinct in their own nature, and period must have been in a state of dormancy and in actual existence. The former, so far as it con- indifference. Whether his outward form of devosists in a state of safety and acceptance, is equal in tion continued or not, it is impossible for us to all believers ; the latter

, namely, the joyful persua- ascertain ; but of this we may be sure, there could sion of it, is not equal in all, being dealt out in vari- be neither life nor joy in it. Yet in this state ous degrees by the free Spirit of God, and, on some could he who once said, and said sincerely, occasions, even entirely taken away for a time, on the bart panteth after the water-brooks, so panteth what principle we shall afterwards see. It is speci- my soul after thee, O God;” in this state could ally his work, who applies unto men this salvation, to he live, and that contentedly. Alas! alas ! such produce in them also an assurance of it; and this is the natural effect of sin, even in the greatest he does, by “taking of the things of Christ, and saint: it destroys all moral feeling; it not only shewing them unto them,” so vividly, that they leads God to withdraw from the soul, in the way can see in his work a sufficient satisfaction to the of judicial punishment-it withdraws the soul from Father's justice for their sins, and can exercise on God, and produces a dread and dislike of him. it consequently such a degree of reliance as brings From this state of insensibility, in which, as to their souls repose and peace; by " shedding abroad any will or power of his own he would have rethe love of God in their hearts," the sure pledge mained for ever, he was awakened by the Spirit of of reconciliation; and by leading them to delight God, through the instrumentality of Nathan the n his service and fellowship. All this, we are per- prophet. Then was he made sensible of his sad suaded, he works, more or less, in every believer, apostasy: he contrasted the peaceful hours he or joy is one of the fruits of the Spirit ; and it is once enjoyed with God; and their memory, in

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It is not

stead of solacing, served only to embitter the pre- hension, go too far. It would be extremeiy dansent: he now upbraided himself with his folly in gerous in one to calculate how far he may go in throwing away the joy of God's salvation for the sin without forfeiting bis peace. The truth is pleasures of sin, and he earnestly longed and prayed he cannot go far. The peace of the Gospel is that it might be restored.

easily lost, but not easily regained ; and eren when No one surely can fail to see the righteousness not entirely lost, it may be more or less diminish. of the divine procedure in all this. The Psalm- ed, and, in fact, will ever be in proportion to one ist had forsaken God, and was it not most just spirituality of mind. It may be diminishing erec that God should forsake him ? Which of the when the person is not aware of it. For tbtwo first broke off the intercourse? Was it God most part, the first deviations from holiness map or the Psalmist? It was the Psalmist. Yes; be so gradual as to be scarcely perceptible, and to the Creator is never the first to withdraw from peace of mind, consequently, little disturbed; ve the creature, but the creature from the Creator. these inroads on his spirituality and comfort mai, It was so in the first grand apostasy, it was so in and will proceed, unless checked by divine grace, this, and it is so in every similar case. When, till they utterly strip him of both. therefore, God removed from David the joy of therefore only, perhaps chiefly, against grosser sins his salvation, he performed not a mere sovereign that believers need to be warned, but against those act, but what his righteousness and truth impe- that are less obvious, because against these tber riously demanded. Had he not done so, he would are less on their guard. Indeed, it is only hș er. have been virtually conniving at sin, a thing most perience they can learn that many things, appeabhorrent to his holy nature ; he would have been rently harmless, are really hurtful.

There are violating those immutable principles of rectitude many things which may appear doubtful, because on which he governs the world, putting nb dis- they are not forbidden in so many words ; in such tinction between the righteous and the wicked. cases, this is the true and satisfactory test to a And besides all this, it is plain that the Psalınist real Christian: What is their effect on his mind could not, in the nature of things, have continued after engaging in them? does he feel the sam? to enjoy the favour of God.

He had gone in

ardour and pleasure in devotion? If not, he need quest of unholy joy, and in so doing, had con- require no other intimation to abstain from them. temned and rejected the holy joy of God's salva- The world has a great controversy with the per tion; and even, therefore, although it had not of God about the lawfulness of many amusement been the judicial appointment of God that back. It is impossible they can come to any agreement sliders such as he should forfeit it, it would still because the determination of the point depends have been true that He would have done so in so much on spiritual discernment and feeling, er every instance, in the very nature of things; for which the two parties widely differ. “ I can see unholy and holy joy are obviously incompatible in no harm in this or that amusement, the same mind at the same time, unless, indeed, of the world. “I both see harm and get harm. there exist no moral distinctions at all. As it says the Christian, “and that is enough for me. was with the Psalmist, therefore, so will it be It is impossible to lay down rules for every this with every believer who is similarly situated. Nor is it necessary, there will be in every tiu When he offends God, he will lose the joy of his Christian, who enjoys the peace of God, a tir salvation. This is the general statement, upon sensibility, which will render him keenly, we mus which we deem it necessary, however, to make say, painfully, alive to whatever has the remor two remarks. The first is, that it is not every tendency to impair it, and which will make biti degree of sin remaining in a believer that will shrink, as it were, instinctively from the app have this effect. We make this remark by way ance of evil.” Of such a sanctifying tenden? of encouragement, that we may not seem to put this peace: he that enjoys it in any good meas the joy of God's salvation altogether or too much is armed at all points; it shall keep his beart. beyond ordinary attainment. It is consistent with When we inquire more particularly into th Scripture and experience to say that it is compa- reason why there is not more of the joy of se'n tible, in some good measure, with those remaining tion even among true believers, although we s sins which still cleave to the flesh, though these find one reason to be, a partial misunderstaal. do unquestionably impair it, and that they who of the Gospel, its freeness and accessibleness. walk, on the whole, humbly with God, and in re- shall find the more general reason to be, an #liance on his grace, ought not to shut themselves tachment to some secret or open sin, which out from the comfort of the Gospel ; for it is long as it exists, prevents God from bestenr. just to such humbled, convinced, believing souls upon them the highest tokens of his regard. Tlzi who mourn for sin, and conflict with it, that all may be an undue attachment to the world, Gs the promises of pardon, perseverance, and eternal unhappy temperament of disposition, such a life are made. The second remark is, that we described in the following passage :-“Griere. may lose the joy of God's salvation without sin- the Holy Spirit of God,”—the author of this ning so deeply as David did. We make this re- “ let all bitterness and clamour, and evil spek mark by way of caution, lest any one deem him- be put away from you, with all malice;" or a : self at liberty to go a certain length in careless of due diligence in improving grace, alreads to walking, provided he do not, in his own appre-ceived: “ We desire that every one of you do uz

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diligence to the full assurance of hope ;” or, final. | with a certain measure of punishment, because ly, a negligence in spiritual duty: “ The effect of the only end of such punishment is their sanctifirighteousness shall be quietness and assurance for cation, and, consequently, the fulfilment of all his ever." Seeing these charges may be brought with covenanted purposes towards them. too much justice against believers, is it wonderful We proceed to observe, in the third place, that that spiritual life and joy are at so low an ebb? we learn from the text that the joy of God's salMany have to complain of a grievous decay of vation may be restored. life and joy since the period of their « espousals.” God has an end in view in removing it. It is This, indeed, may be, in some cases, accounted to punish his people, and when they are punished for by the circumstance, that first impressions are in such measure as is necessary for bringing them usually most vivid. But in too many cases it is to a just sense and acknowledgment of their sin, to be accounted for in another way: they have it will be restored. He, therefore, in furtherance again got entangled among the affairs of the world; of his gracious designs toward his people, by a they have not walked worthy of their vocation ; new communication of reviving grace, brings them they have been disobedient children, and their to a sense of their sin—for, as we have seen in the heavenly Father has, in fatherly anger, visited case of the Psalmist, sin deadens the soul, so that them with the usual tokens of his displeasure. the first motions of repentance must be from God “ If his children forsake my law, then will I visit —and being awakened, they feel the loss of their their transgression with the rod.” God thus peace, their consciences accuse them of folly and

punishes his people with a view to their recovery ingratitude, and now they hate, and on purpose ! and stedfastness. It is true he could accomplish forsake, those sins which have separated between | this, as he could their salvation from first to last, them and their God. Their affections, after this

without any instrumentality at all. But he has temporary estrangement, return with greater force instituted a system of discipline, which commends to him, whose loving kindness they have, in itself to us as worthy of him, and admirably suit- their bitter experience, found to be better than ed to our rational nature. For a more effectual life ; and he, who knows the heart, and who has way of punishing a believer and bringing him to himself wrought all this in them, satisfied with repentance cannot be conceived. The loss of the the depth of their repentance, forgets and forgives joy of God's salvation is a loss that can be estimat- their ingratitude, and restores unto them the joy ed only by those who have experienced it, and the of his salvation. Such is substantially the way in more largely it has been experienced, the more which, as in this case, so in every

other case, the deeply will the loss of it be felt. But when there joy of God's salvation is restored. The measure is not only the loss of it, but the positive inflic-of repentance, indeed, may be different in different tion of inward trouble, the wrath of God felt in cases, being always proportioned to the heinousthe soul, then is there an infliction of punishment ness of the offence. When the sin has been deeply that is truly terrible. All this has been felt by aggravated, as in the case before us, the repentGod's people. “ The arrows of the Almighty ance must be deep, very deep, and the joy of salare within me, the poison whereof drinketh up my vation may be long withheld; nay, sometimes the spirit.” “O Lord, rebuke me not in thy wrath, believer, though truly penitent, may go mourning neither chasten me in thy hot displeasure ; for to his grave; his peace may receive a wound from thine arrows stick fast in me, and thine hand which it never recovers. Yet God does, for the presseth me sore.” The simple apprehension of most part, fully restore to them that are penitent these things cannot fail to fill believers with a holy the joy of his salvation. With a compassion truly awe of offending God, and the experience of them astonishing and generous, he observes, he chewill teach them a lesson of circumspection not rishes, the first motion of the heart towards himspeedily forgotten.

self. He sees his once prodigal but now returning All that has now been said refers to the joy of child a “great way off,” and has compassion, and salvation, not to salvation itself ; though the first runs and embraces him. These views, we are permay be lost, the last cannot ; that is, the believer, suaded, are quite scriptural, and besides commend once in a state of grace, cannot entirely fall from themselves to us as in fine harmony with the pure it. At the end of a passage, formerly quoted, and unsophisticated feelings of our nature. where God threatens to punish the children of the But while we thus state, that it is on their reMessiah when they go astray, it is carefully added pentance that God forgives and receives his backthat they shall not be finally cast off: “ Neverthe- sliding children, it may be necessary to remark, less my loving-kindness will I not take from him, that it is not regarded hy him as any satisfaction nor suffer my faithfulness to fail. My covenant to his justice; and that for many reasons :- 1. Bewill I not take from him.” Ps. lxxxix. 33. God cause it is only a return to the path of duty they the Father has made a covenant with Christ, the ought never to have left; and the performance of true David, that his "seed,”—those given him and present duty cannot atone for the neglect of the redeemed by him,—shall not one of them be lost. past. 2. Because it is freely wrought in them by In respect of this covenant, he bears with them, the Holy Ghost ; and it is a mockery to think of and pardons their iniquity. He cannot, consis- purchasing the favour of God with his own gratently with its terms, cast them out of it, but he tuities. And, 3. Because there is a real and sufcan, consistently enough with its terms, visit them ficient atonement provided

CHRISTIANITY AS AFFECTED BY CONSTITCTIONAL

DIFFERENCES.

ever.

It is to those, then, who, by grace, are enabled | Feel more than ever your need of divine aid

. only to repent, and cast themselves on his mercy While you pray, “ Restore unto me the joy of thy in Christ, that God restores, as he did at first com- salvation ;” pray also, “ and uphold me with thy municate the joy of bis salvation : every revival free Spirit.” or restoration being, in the opinion of our best Now, unto him that is of

power to stablish

you divines, just of the nature of conversion. The according to the Gospel and the preaching of Jesus backslider must be quickened by the same Als Christ, to God only wise, be glory through Jesus mighty Power that quickens the unconverted, and Christ for ever. Amen. he must just cast himself anew on Christ as a poor, helpless, perishing sinner, as though he had ALL CHRISTIANS ARE NOT ALIKE. never done so before.

BY THE Rev. DUNCAN MACFARLAN, Do we address any who have lost the joy of

Minister of Renfrew. God's salvation? You once loved and enjoyed the

SECTION II. Lord; you could once joy in his salvation ; you could once say to the world and sin, farewell ; ye have no more attractions for us; we taste a blessedness you never gave, you cannot give; begone for Men differ from each other constitutionally; and this

And yet, ah, tell it not in Gath, publish it leads to constitutional differences in personal religion not in the streets of Ashkelon, lest the uncircum- has long been understood, and will be found discussed

The doctrine of physical differences or temperaments cised triumph; tell it not in heaven, lest angels

in a variety of popular works. But we doubt, whether weep; tell it not in hell, lest devils rejoice. You, the influence of these on the actual experience of probase, perjured souls, belied those tine professions ; tical Christians, be generally understood or duly attended ah, think you, were they sincere!—forgot your God to: And as this is not so much a matter of abstract and Saviour, and returned to the enjoyment, such discussion, as of observation and detailed statenent, as it is, of sin. Now, I conjure you, tell me why.

we shall at once proceed to illustrate what we meaa

by observed instances. In God's name I expostulate with you, and in his An individual of somewhat melancholy tempers. words: “ Thus saith the Lord, I remember thee, ment, with a feeble and sensitive nervous system, the kindness of thy youth, and the love of thine was reduced to such a state of spiritual, or rather espousals. What iniquity have you found in me, mental, bondage, as to be often unable either to ea. that you have gone

far from me ? Have I been a gage in prayer or to ask a blessing on his food. And wilderness to Israel, or land of darkness ?” Say the most essential and elementary truths of religioa;

not unfrequently was he tempted to doubt some of not so, in your own defence. You once found and yet at these very times, would his conscience bare God to be all your heart could desire, and he has detected sin, in what to others appeared altogether manot changed, but you. And have you changed for ter of indifference. Like some delicate instrument

, sas

. the better? Let me put you in remembrance, pended in a dark and cloudy day, his consciena taid for, alas, these thingsexist now only in remembrance, him of sin, both in bis own case and that of others, ubez they are gone like a dream. Contrast your pre- for the honour and ordinances of God was also deep and

to most around him it remained unnoticed. His regard sent misery, with the life, the joy you once had, tender, as the very life of his soul; and on some o and say, if you are not ashamed to admit, " that these, he waited and watched, as would the berugated it was better then with you than now.”

traveller for the breaking of the day. And there were We have adopted this strain to awaken you, if seasons too, when, like the sun glistening through some possible, from the lethargy in which you may be broken and watery cloud, God vouchsafed to him resunk; but having awakened you, we might adopt then brighten ; his soul felt the return of spring ; ani

,

newed tokens of his covenant favour. His face would a different strain and encourage you, for the although still humble, and in some respects clearing ta feeling that may naturally arise in your minds the dust, he nevertheless spoke and felt as one who tad is, that you have dealt so ungraciously with God seen God. And when enabled to pray with some midthat he will not receive you. But hear his

gra

sure of faith, such was the felt nearness of his a. cious words : “ Return, O backsliding children, proaches to God, that we have been told by such as and I will not cause mine anger to fall on you; heard him, that it seemed as if God were verilý pre

sent.—Some account of another precious Christian, or only acknowledge thine iniquities." Amazing dissimilar tendencies, may here be subjoined. His por: grace! “Only acknowledge thine iniquities.” See, sical temperament was perhaps not greatly differers; he longs for you back to his embraces. Your de- but he was naturally a person of more enlarged under parture has wounded his heart more than it has standing, and greater strength both of body and milk wounded yours. Be not afraid to return to him, He had also the advantage of a liberal education, ad for he will not upbraid you with your conduct ; refer, he was far advanced in life, and was remarsa..

more lengthened experience. At the time to which te he will not ask any satisfaction ; he only asks, humble and conscientious, and much given to sparita and is it not just ?—that you acknowledge your sin, exercise of mind ; and yet he was staid and on werd in grieve for having offended him, and cast yourselves his progress. To one who knew him but little, or in on bis mercy. And being restored to the joy of whom he had but little confidence, he seemed to se his salvation, prize it more highly, and guard it merely a quiet, inoffensive, and unpretending Christes, more carefully than before.

Shall this painful

but nowise distinguished for any remarkable anz lesson be lost upon you? Shun those temptations matured Christianity, fast ripening for heaven.----

ment; yet was he at this very time, a rare specimen if you can trace as the cause of your fall. Walk ther, differing from both of those, may be describeé

' as softly and circumspectly all the days of your life. I possessing naturally a medium temperament, with strong

powers of mind, and uncommon sagacity and originality. | overtaken with temporary uneasiness. Yet over such During health, and when a man of middle age, he was a state of feeling he would afterwards prevail, especialaccounted pious; and we have no reason to think that ly through the abiding sense which he had of the di. this opinion was not correct; yet had he less of the re- vine faithfulness, and through the help which he obligion of feeling about him than appeared in many others. tained from the staff of the divine promises. And so But a tedious illness laid him aside from pursuing his it was, that he passed through the valley and shadow wonted avocations, and yet allowed him leisure and the of death. Often during sleep was he heard engaged in power of attending to the matters which concerned his the exercise of prayer, and the praises of God would everlasting peace. He now directed his mind more ex- then ascend from his couch, when he himself knew not clusively to the state of matters between God and his of it, till, from the feebleness of his voice, it again soul; and experienced for a time, difficulties which had died away into the stillness of the night. not perhaps been altogether anticipated. These led to We do not mean to affirm that all the varieties which a nearer and more simple exercise of living faith, which we have here described, are to be resolved into constiyielded to his soul corresponding joy. For a time he tutional differences. Matters of observation in nature grappled with the generalities of a doctrinal Christiani. are not to be found with the simple conditions of a ty, but was afterwards led more fully to see the oppo- philosophical experiment. In all God's works there is sition of a self-willed, though apparently well-directed the meeting of many causes, and we are able to trace heart; and he was thus enabled to find, in the entire some predominant cause, only from the leading features and childlike submission of the heart to God's teaching, of the matter observed ; and, in such cases as these, the effectual key for opening the springs of divine love. from the special shading of individual character. We At this period, we have seen him burst into tears, and, have, therefore, even purposely, brought together perwith a heart overflowing from a sense of divine favour, sons actually resembling each other in natural tendenlament the waywardness and unteachableness of his cies and endowments, but differently circumstanced. own mind : And in this state of ardent and onward And yet we are persuaded that the intelligent observer piety, he generally continued till he was removed by will not fail to see in each also natural ditferences. death. - Another instance may be given of a younger Now, such facts as these ought to prevent Christians Christian, whose natural endowments and tendencies from judging in their own case according to the pargreatly resembled those of the last ; but whose train-ticular experience of others. There is doubtless much ing and circumstances were different. Naturally pos- which is common to all Christians. The heavenly sessed of a sound judgment and great vigour of mind, treasure is, beyond all question, the same in every he had been trained from the cradle to habits of piety, case ; but the discol earth of the vessel will, to and had set before him a remarkable example of living a greater or less extent, be absolutely different in every and personal godliness. In the course of Providence, case. The true believer may, and ought to find, in his he was also tried in worldly circumstances, and had to

own breast, all that is strictly Christ's in the breast of find his way among strangers at a comparatively early his fellow-believer ; but when he asks, how it is that age. He had accordingly less of what may be called Christ, in himself and in others, putteth on the living the rust of Christian character about him, than some of and visible form of an individual Christian, then it will similar attainments, but had all its strongly marked fea: be as in all the other works of God. The stamp of tures. His impressions of divine truth were deep, and divine wisdom, in an endless variety of form, will shew lively, yet were they rather as the awakening of principles the work to be of God. long cherished, than as the receiving of any thing strictly And precisely the same rule ought men to observe in new. He was remarkably free from prejudice ; and yet such judging of others. One excels in one thing, and anwas the strong hold which he had taken of the precious other in something different; and just because they are truths of the Gospel, and such his settled habits of be- all intended to serve so many special ends. Each lief respecting their importance, that every thing want- flower in the meadow has its own special form, and the ing in these was felt by him as wanting in Christianity general effect of the whole is essentially dependent on itself. Moreover, so far as we either observed or learn this individual and classified variety. And so, in like ed, he was less subject to those extremes of feeling and manner, would God have the Church to exhibit a diagitating changes, than most of his associates. And versity of graces and attainments, as great as the num. this, we have reason to think, continued to be true of ber of her spiritual members, that she may together him till he died.—One other instance we will yet give appear as a field which the Lord hath blessed. of a farther variety. The person to whom we now refer was, at the time, far advanced in life, and waiting his departure. He was naturally, we are disposed to EXPERIENCE OF THE HEATHEN. think, quiet in temper, and of active habits, with con

BY THE REV. J. A. WALLACE, siderable shrewdness and knowledge of the world ; and he had long been a watchful and experienced Christian.

Minister of Hawick. He had also been much tried with domestic affliction,

No. II. and was now suffering under an acute and lingering

HEATHEN GREENLANDER'S DEMONSTRATION OF THE disorder, with no prospect of recovery. His acquaintance with the Word of God was extensive and minute, as might be expected. But what we especially remark. There is no quarter of the globe where God has left ed as characteristic of that acquaintance, was the expe- bimself without witnesses to his own existence,-witrience which he had of the power of a great number

nesses whose testimony is so emphatic and intelligible of passages on his own heart. He spoke concerning

as to commend itself, almost intuitively, to the conmany of these, as if God had at some time addressed him in their words. He felt, like Jacob, on looking science and understanding of every rational being. If, back to all the ways by which God had led him, as if therefore, there be any man on the face of the earth, many of the declarations of Scripture had been given who has no faith in the existence of a God, it is not, him to lean on as a staff in the wilderness. And when either because there is no evidence to convince him, or he came to such passages, he seemed to pause, and re

because the evidence is so abstruse, as to lie concealed verentially to feel that God was near him. He had no doubt as to the certainty of his interest in Christ; yet from the investigation of his moral and intellectual such were his feelings of the awful evil of sin and the powers. He needs only to walk abroad amid the paintpreciousness of the soul, that he seemed at times to be ing, and the music, and the statuary, of this beautiful

EXISTENCE OF A GOD.

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