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so, in like manner, we can conceive of no means by which the spiritual life of man can be matured but by a fuller and more precise knowledge of the operations of the same Creator and Upholder in the spiritual sphere—that is, in the moral government of the universe, and of the individual possessors of the life in particular. But for this there must be a continual action of God, and a continuous power of perceiving that action, analogous to sensation. Such a power the Scriptures declare to be an essential element of the spiritual life, and describe it as 'the substance of things hoped for, the evidence of things not seen.' It is by this faith, taking hold upon 'every word which proceedeth out of the mouth of God,' that man lives the spiritual life.

That man possesses such a power naturally, is evident by the practice of intuition, by which we apprehend all axiomatic truth, of which no proof is possible, but on which all exact science is based. In the sphere of the spiritual life, under the quickening power of the Holy Ghost coming to us through the second Adam, we are able to perceive the reality and value of all Divine and spiritual things, with a conviction of their certainty

which surpasses our intuition of mathematical axioms. Further explanation appears to be impossible. The appeal can only be to human experience in both cases. I cannot explain or prove that I intuitively perceive any mathematical axiom. I can only declare it, and show that the declaration is true, by using the axiom to develop my mathematical system. In like manner, I can only declare, that by the same native power under a Divine quickening I am able certainly to perceive spiritual facts, and show that the perception is real, by living a new and higher life, which is impossible but from the perceived facts. And the testimony on the side of faith is as universal and unwavering as on the side of intuition.

We conclude, therefore, that a revelation which is necessary for us must be broad enough to meet the whole race, sufficiently sensuous to be open to the apprehension of the least intellectual, and direct, individual, and thorough enough to lead to the most perfect development of our nature.

CHAPTER IV.

THE INCARNATION OF THE SON OF GOD.

HAVING learned that the revelation we require is one which must appeal to our entire nature, and which must establish a thorough intercommunion between us and God, we now proceed to the most perfect example of this intercommunion-the Incarnation of the Son

of God.

We are no more able to expound the mode of the union of the Creator and the creature, so as to form one person only, than we are able to expound the mode of the union of an immaterial essence with a material body, so as to form one undivided person, as in our own experience. But, as in our own case, from the presence of two sets of irreconcilable qualities. in one person, we necessarily infer the union of a twofold essence, so also, when we find a junction of the infirmity of humanity and the sufficiency of Godhead, by the same necessity

of reason we conclude that they are as truly joined in one personality as the spiritual and the material are in us. In the person of Jesus Christ we have hunger, thirst, weariness, dependence, suffering, death, and every other human infirmity. But in the same Jesus we

have the Author and Possessor of the substance, forces, and life of the universe-not simply a superhuman being, but one who is above nature, and can use it as he pleases.

This is the special testimony of the works of our Lord, which leaves all those who reject the testimony they bear to His supremacy without excuse. Only He who constantly and everywhere upholds the substance, moves in the forces, and reveals Himself in the life of the world, could have done His works. In the miracle of the loaves and fishes was shown a command of the substance which was able to carry it through the process of combination with supernatural rapidity; of the forces operating in matter, in that the attraction of cohesion was so increased, or that of gravitation was so diminished, that He could walk on the unyielding water; and of life, in that He restored its energy when enfeebled by disease, diminished by maiming, or destroyed by death.

In Jesus, therefore, we have not some undefined non-human being, but Him who works everywhere and in all.

We claim true historic authority for the Gospel record, because we have all the evidence of a genuine history which can be found in any case, and certain conclusive kinds of evidence which do not appear in any other history. The friends and disciples of the Lord Jesus, immediately after His ascension, began, in the country in which they were done, to proclaim the facts of the Gospels concerning the incarnation, ministry, death, resurrection, and ascension of the Saviour as the means of salvation to men; and they succeeded. No history besides has such a voucher, for not only was this done in Judea, but the disciples went everywhere preaching the Gospel, and thus turned men from sin to righteousness, and from the power of Satan to God. Now, independent of all

special Divine operation in connection with the preaching of the Apostles,-which those deny who reject the New Testament as a true history, we contend that only true doctrine concerning our relations to God and to one another can be a means of reformation of manners and elevation of human character.

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