Revelation is made to Reason.

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of a devout man, as is science in the mind of a physicist. Faithimplies knowledge; and, as knowledge is definite, the faith, confessed in our creed, is understood in the explicit and implicit meaning; and is expressed in our symbols as definitely, clearly, precisely, as is any problem in science. The shallowness, sometimes imputed to devout men, belongs rather to the narrower mental sphere of objectors, who set a higher value on a little technical knowledge than on good sense, exercised and approved by greater general knowledge. Revelation is made to reason, not to unreason; and reason is that foundation on which Divine revelation erects a spiritual superstructure. There is without doubt in the simple-minded, and in them alone, a sense of certainty in relation to Scripture, “which is neither the offspring of reason, nor the result of culture; but, like life itself, a direct inspiration of the Almighty." To such men the Bible carries its own evidence, and truth, like wisdom, is seen by its own light. This spiritual discernment, the property of millions who never framed a syllogism, is the work of that faculty in us by which we recognise excellence. Hence we conclude that the material frame of man is to human intelligence what human intelligence is to piety.

Faith shrinks not from inquiry which has truth for its aim. To take the excuse of the head out of the way of the heart is well, to clear the mind helps to purify and elevate emotion. Certainly we would not have doubt come in at the window because inquiry is denied at the door; but a great hurt and injustice are done when, to use Dr. Johnson's illustration, the Apostles are tried once a-week for forgery. It is well for an age to be occupied in proving its creed; but reason, the basis of faith, must not become its substitute. Wilful continuance in doubt, so far from being an evidence of superior wisdom, indicates little love of truth, weakness of will, and insincerity of purpose. Even the seeking of proof implies not only a want of belief, but a lack of knowledge as to the things to be proved; and the sooner a man, or an age, reasonably passes from the proving to the evolving, from the arguing to the appropriating, the earlier will the real height of the argument be attained.

1 "A Story of the Bible," p. 29: Interpreter Series.

Many a man allows the best part of his life to be crippled by doubt, and the halting so hinders his soul's progress, that old age comes like an untimely winter. He is not a tree from which God gathers fruit, but a barren and leafless trunk in a landscape of desolation. Let past years of doubt suffice for us individually, past ages of unbelief suffice for us nationally. It is time that we reproduce the many glorious examples of Scriptural piety, those ancient spectacles of truth, faith and holiness. It is time to prove that Christianity, which confessedly gives purest morality to individuals, is able to sanctify whole nations. It is time to show that in Christianity we have not only the emotion which, with loving power, holds ten thousand hearts, but the wisdom which delights and satisfies profoundest minds.

Is this capable of verification? It is capable; and though no serious man considers a popular assembly the proper court for the decision of deep truths; yet, as 'the verdict of public opinion checks the tendency of closet speculation to become visionary, we appeal to the general conscience whether religious faith, in its devout dynamic nature, does not, by ruling the inner and outer man, raise the whole life to a higher stage. We are sure of affirmation. It is, indeed, because religion has ever furnished sanction to morality that creed and conduct are always associated in our minds. There is not only an excellency proving every part of Christian faith separately considered, but a relation and vigour in the several parts taken as a whole, which win our love and reverence. We long for the realisation that supreme epoch in which every man shall love the Lord with all his heart and his neighbour even as himself; when "the beast shall have been worked out," and the ape and the tiger be dead within us. Nor is that all; Scripture, in making men holy, renders them also more intelligent by giving stability and elevation of thought, with enlargement of appreciation as to the Divine. Observers of character are surprised at the remarkable betterment which is wrought in those who are called "regenerate." So soon as a man sets himself to do the will of God, he seems to be taught of God as to the doctrine. "A vision and faculty divine," or at least a moral and religious interest, possesses

The Higher Verification.

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him. He obtains the one great qualification for understanding Scripture, moral sympathy with God, which overcomes prejudices as well as passions, and makes the light of the Word to be the dawn of a happy day. (Jno. vii. 17.) His nature becomes cleansed and renewed. His mind, now like a photographic plate, readily receives an impression from the light of truth. His faith, based on the Word of God, grows into the realisation of Christ's work, and this produces a likeness to Christ's character. A man living in and by this faith brings forth good works, as Luther said,-" Gute fromme Werke machen nimmermehr einen gutten frommen Mann, sondern ein guter frommer Mann macht gute Werke." He has not only a triumphant elevation of spirit in magnanimity and honour, but a placid feeling of serenity and blissful contentment in gentleness and humility. He enjoys a noble satisfaction in victories obtained by self-command over the propensities of animal nature, and independence of soul in the consciousness of having nothing to hide-nothing to be ashamed of. His religion has that reasonable verification which satisfies mind and conscience; a holy, useful life before God and man.

A yet higher verification must not be forgotten. There are Bacons, Newtons, Shakspears in science and literature; there are Isaiahs, Johns and Pauls exceeding in enlightenment and privilege of revelation. Rome disciplined human will to the subjection of law, Greece instructed our reason and taste, Asia gave vividness to the spiritual imagination, but the Hebrews had the nobler task of enlightening our conscience. These Hebrews were of extraordinary toughness, and justify their being matched against evil-that deadly power which has so long baffled and hurt the human spirit; as the secular philosopher can give reasons for the excellency of Romans, Greeks and Easterns in their vocations, the Divine philosopher is able to explain the ground of faith in the Jewish mind. It was a vivid, abiding conviction of the existence and presence of God, and the possession of Divine inspiration as a per manent power. "God was to Israel neither an assumption nor a metaphysical idea. He was a Power that can be verified, as much as the fire to burn or bread to nourish.

B

The greatness of Israel in religion, the reason why he is said to have had religion revealed to him, to have been entrusted with the oracles of God, is because he had in such extraordinary force and vividness the perception of this power."1

There may be men now-a-days mighty as the former sages; and, in our own time, holy ones to equal the ancient saints. Those possessing like faith and character may attain to the enlightenments and, possibly, to the revelations which adorned the old prophets. Men of due mental, emotional and spiritual calibre can rise to the high knowledge, awful experience, abiding conviction possessed by the holy apostles. If so, then we, to whom God is not only a Power but a Person, not far off, but in human flesh by Jesus, and in human spirit by the Holy Ghost, may attain heights the ascent to which our holiest men have scarcely yet begun; for, indeed, the Holy Ghost is to those who receive Him an intellectual light affording illumination to every rational faculty in the investigation of truth. All the present bubbles and ripples of every true knowledge are but the surface marks of a great spiritual stream. This stream, flowing forth from the throne of God, is as a river of paradise for the healing of all nations, the renovation of souls, and the beautifying of all lands.

There is, consequently, no ground for saying "Intelligence is divorced from piety." The best minds cleave to religion. All history proves the need of an ethical ideal; and experience shows that, without the aid of supernatural authority, moral and spiritual restraints lack power to enforce obedience. Supernaturalism was affirmed and taught by Jesus, the highest mind in the world. It is the power which gives victory to the Bible; it is that which makes the Church mighty, the priests' orders valid, the sacraments efficacious, and prayer to prevail. To doubt this is not a mark of power, but of weakness, a holding in contempt the common-sense and morality of the best and greatest men the world has ever produced. To say as some do, "that a religion divested of the supernatural, and based simply on human reason, could be more firmly established," is downright nonsense. Our faith, Divine in origin, is indeed capable of verification on 1 "Literature and Dogma :" Matthew Arnold.

The Light of Nature not Sufficient.

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every line of argument; but persuade men generally that it is not of Divine authority, a human invention, and the conviction will weaken, not strengthen, public and private morality that power which is alone capable of holding society together during perilous times. The message must be accredited, the ambassador must have authority. One from the invisible and intangible must give other and different proof of his office than one from the visible world. Divinity is that proof, and the only one. The assertion, "morality would be purer without Divine sanction, hope of resurrection, and expectation of future life; for freedom from consciousness of responsibility, and awe of future judgment, would lead to more disinterested conduct," is a fatuous delusion, sets at nought all experience, takes away encouragement from the good and restraint from the bad. It is the mystery, the grandeur, the sense of the supernatural, the love of wonder in our own nature, which, acted upon by the Bible, reacts upon its truths, precepts, promises, and marvels, investing them with sublime spiritual majesty.

We have historical proof that virtue, or pure morality, has not been able to maintain itself in the earth, or to thrive by the light of nature alone. Our duty may be seen by that light, and be proved by reason, but additional sanctions are required. The men of to-day are not the only ones who have talked of regenerating the world by means of the arts and intellectual lights; but from first to last it has been a degeneration. History shows that men drag down Christianity; how, then, can the origin and continuance of it be accounted for without extra-mundane means? Genesis iv. 19-22, affords a striking illustration of the relative nothingness of those arts. In Lamech's family are represented three great grades of civilisation-agricultural, mercantile, sensual; and Lamech, a murderer, is the first recorded polygamist. Did that ancient civilisation emancipate the world, or enslave it? Did the strife maintained by those mechanical sensual Cainites against the Sethites lead to a moral and spiritual victory? What was the result? The Cainites found themselves under the water with their organs, their implements, and their beauty; but the Ark, which they had