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libility, and neglect the common means of moral But the doctrine of the particular providence of

culture and improvement; and are thus steeled against the force of those reasonings which might reduce us to a more sober habit of thought-that, in short, we are actuated by a spirit of party which has its own terms, insignia, and objects, distinct from those which necessarily accompany genuine Christianity.

To these vague accusations it might be sufficient to reply generally, that every one of them rests on misapprehension or prejudice. No such things are done. No such undue heat is excited. No such claims are asserted. No such party is formed.

God is accused as enthusiastic, and we are said to claim an immediate and peculiar protection of the Deity. Undoubtedly we hold the Scriptural doctrine of an over-ruling Providence. We believe that "God is about our path, and about our bed, and spieth out all our ways"-that "the way of man is not in himself, that it is not in man that walketh to direct his steps"-that "the Lord ordereth a good man's goings, and maketh his way acceptable to himseif"-that "not a sparrow falleth to the ground without cur Father"-that "the hairs of our head are all numbered"-and that "his angels are ministering spirits, sent forth to minister to them that are heirs of salvation "Undoubtedly we not only admit these encouraging truths, but believe, embrace, rely on them under all the sorrows of life. Undoubtedly we endeavor to give full life and efficacy to them, and bring them into the habitual tenor of the spirit and conduct. But then the whole Bible proceeds on this doctrine of a particular providence. One essential difference between Scripture history and every other, is, that the history of Scripture represents the world as God's wORLD, to use Bishop Butler's expression-where God is the author of every thing, and all the hearts of men are controlled by Him according to his supreme pleasure. The Bible lifts up the veil which shrouds human affairs, and shows us God's hand at work where we are accustomed to see only the conflict and confusion of human passions. The histories of Abraham, of Jacob, of David, assign all events, even the smallest, to the divine will: and the devotional and prophetical parts of the Old Testament are comments on the historical in the same

The views of those ministers and private Christians, whom the author supposes to be attacked in these accusations, are precisely the same, as to all substantial truths, with those taken by the Universal Church of Christ,-with those which Augustine vindicated in the fifth century, and the noble army of Reformers in the sixteenth. Call them by what name you please, they are the old verities of the Bible, and the foundation of the Reformed churches. The utter fall and corruption of man by sin-his reasonable and accountable nature-his impotency of himself to what is spiritually good-the doctrine of the ever-blessed Trinity-the meritorious sacrifice of Jesus Christ -the gracious operations of the Holy Ghost in regenerating and sanctifying the heart-the duty and necessity of real repentance-justification by faith only the indispensable obligation of good works and of a life of prayer, watchfulness, and separation from the evils of the world-the ascription of our salvation entirely to the merciful will of God—the authority and sufficiency of Holy Scripture the resurrection of the dead, and eter-view; whilst the New Testament, joins on upon nal judgment—these are the commanding features of Christianity.

But the objection is not commonly urged against these doctrines thus largely stated, but to the application of them, to the urgent manner in which they are enforced, and the commanding influence they are required to have over the heart and conduct. This is only in other words to maintain, that for men to act fully on the great principles of religion as those who solemnly believe them to be true, and know they must be judged according to them at the last day, is an extravagant course of conduct; a position which common sense and the very first dictates of conscience may refute.The doctrines of Christianity are not a speculation, but deep practical principles-they are to be felt as well as understood-and when they are felt, they produce a corresponding effect on the character-they place eternity full before the conscience-they lay man prostrate in penitent contrition-they raise him with the hope of pardon and salvation through a Redeemer-they require, they encourage, they produce new and holy views and pursuits, pains and pleasures, fears and joys. Till they do this, they do nothing; and that they may do this, the Holy Spirit sheds his grace like dew upon the church, to soften, and fertilize, and bless it. And the sincerity and ardor with which the ministers of religion press these truths on the attention of mankind, is one of the chief means which the Holy Spirit employs in his sacred ope. rations.

the Old, and exhibits the same providence as directing all the various and most minute occurrences in the lives of our Lord and the Apostles.

The same providence overrules all things in every age-or the promises of God to the church have failed. We have not indeed now the inspired comment on the designs of this providence, we have no miraculous directions of the Spirit in concurrence with it, we have no assurance of the results of each particular undertaking. And herein lies much of the distinction between Patriarchs and Apostles, and the ordinary Christian. The scrutiny of the Divine Providence is as minute and penetrating now as in former times; but in the INTERPRETATION of its purposes, we have no longer an extraordinary guidance-nor do we claim any. We follow the rule of the moral law of God, and the apparent duty resulting from the combination and comparison of all our circumstances. We act under the direction of ordinary Christian prudence in the choice of our measures. We wait for the long event of things in order to infer the will of God. We diligently notice all the numerous incidental points which concur to a lawful end, in order to warrant even any probable conclusion as to the divine purposes therein.

But this is no more than to say, that the Christian now lives in an ordinary period of the church. Still the doctrine of a particular providence is not less his comfort and stay. He is not less sure that nothing escapes the vigilance, nothing eludes the power, nothing defeats the designs of his Al

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the holy Scriptures only. We have no other criterion, no other standard-"To the law and to the testimony; if they speak not according to this rule, it is because they have no light in them." Nor is it easy to divine from what mistake this singular charge has arisen, unless it be from confounding the due use of the affections in subserviency to holy, enlightened reason and faith, with the wild dominion of those affections when left without guidance or restraint-two things about as distinct as any that can be named in the compass of practical theology. Certainly we maintain

mighty Father and Friend. He is not less persuaded that the great God sits, as a moral Governor, on "the circle of the heavens," and ruleth by an ever wakeful providence all the affairs of men-that he stoops to the smallest and most inconsiderable matters, as well as regulates and comprehends the greatest-that he provides for the growth of the lily, whilst he orders and marshals the stars-that he guards the humblest individual Christian as "the apple of an eye;" and at the same time stills, in his general and universal government "the noise of the seas, the noise of their waves, and the tumult of the people"-that the affections, that all the affections of the that to Him nothing is great, nothing is little that all space is one undivided POINT, and all time, one eternal Now.

In contemplating this stupendous agency of the Divine hand, we have only to avoid the dangers before alluded to. The infirmity of man may mistake or abuse the purest truths. We must check every appearance of presumption. We must not allow any concurrence of circumstances to induce us to depart from duties of primary obligation, arising from the revealed will of God. Nothing in itself morally wrong, can become right, because Providence may seem to us to favor it. We must also guard against hastily interpreting the designs of God as favoring our own projects in the course of our affairs, however just and good in themselves.

We must likewise be particularly cautious, in applying the doctrine of God's providence in a marked and express manner, to those slight, and comparatively trifling occasions, which are of perpetual occurrence in human life. The reason is, that if we act so, we give them a disproportionate importance, and distort our view, by an attention to small things, from a due regard to much greater ones. A general feeling of dependence and gratitude, in this respect, is all that, with our contracted minds, we seem capable of exercising aright. We should also abstain from those terms and expressions in speaking of the providence of God, which may reasonably endanger the solemnity of religion, and expose it to contempt and ridicule. But these are merely suggestions as to the proportion and manner of bestowing our thoughts on the proceedings of the Divine Providence, and are designed to strengthen, not diminish, the faith with which we hold the truth itself, and apply it wisely and habitually to all the course of human events. Such cautions are constantly given by the ministers of religion, not only as to this, but also as to every other great doctrine of the Bible; they clearly prove that we do not abuse these doctrines in the manner objected; and therefore they confirm what we assert as to the purity of our general principles.

But I pass on to another class of objections. It is said that we place the proof of the correctness of what we believe and practice on feelings, and imaginations, and abstractions, and not on their conformity to the holy Scriptures. A charge utterly groundles. The contrary is so entirely the case, that there is nothing on which we more insist, than on the danger of relying on affections and feelings, to the exclusion of the written word of God. The proof of the correctness of what we believe and practice is the holy Scriptures, and

soul, must be engaged in religion, as well as the understanding and will. We maintain that we are to love God as well as obey him; and in order that we may obey him, we maintain that the infinite benefits of Christ warrant, demand, excite, enkindle correspondent acts of acknowledgment, gratitude, love; we maintain that religion is a spiritual thing, the offspring of grace, implanted by the Holy Ghost, and rising far above morals, and nature, and philosophy, and the unassisted powers of man.

But then we constantly appeal to the Holy Scriptures as the authority, and standard, and rule, to which all these affections are to be referred, and by which they are to be judged. And the proof of the correctness of this judgment we ultimately place, as the Bible does, in the proper fruits of holy tempers, obedient conduct, watchful self-denial, every good word and work. We esteem the affections and require the exercise of them, in proportion as they produce, and because they were designed by our Creator to produce, the vigorous efforts of a righteous and benevolent life. We only transfer them from the service of sin to the obedience of God-that is, we do not spike the cannon and dismantle the walls of the subdued fortress; but make them available to new uses, and direct them against the common enemy.

The charge of assuming a species of infallibility may be refuted in a sentence. For who ever claimed any thing like an infallible accuracy of judgment in the things of religion? Where and when were these presumptuous rights asserted? What! is all the humility of the true Christian, all his self-abasement, all his distrust and meekness, all his fear of God and man, come to this? that he vindicates to himself unerring prudence, and stands on an equality with prophets and apostles! No; we are not so vain nor so wicked. We presume not on any extraordinary, miraculous, plenary inspiration of the Spirit. We presume not to found a new religion, or abrogate an old; to plant a novel church, or prescribe fresh rules of truth and duty. We claim only that ordinary and sanctifying influence of the blessed Spirit, which our Lord promised as the abiding consolation of his followers, and which accompanies and distinguishes his church in every age. We claim only those secret, imperceptible, gentle influences of grace, which, in a manner agreeable to our reasonable nature, enable us to understand the Scriptures, perceive and know our danger, flee from impending wrath, lay hold on Jesus Christ for salvation, and honor and obey him from a principle of gratitude and love. The mistake has possibly arisen from confounding that assurance

of these great truths, which faith communicates, is transformed into faith, and the other elevated with a claim of personal infallibility. For cer- and purified into holiness. tainly we have an assurance of the main doctrines of the Gospel, which rises far above the confidence of speculative deduction, and which gives a persuasion that cold reasoning cannot produce. Certainly we apprehend the vast discoveries of Christ, not by rational conclusions merely, but by a lively faith, which gives a demonstration and substance to things unseen, and renders near and palpable the distant objects of hope. Certainly we have a full satisfaction of mind in the verities of the Gospel, which is above and beyond, though never contrary to, reason, and which sheds forth a light and glory which reason cannot bestow, and knows not how to appreciate.

These observations prepare an answer to the fourth objection, that we neglect the means of moral culture and improvement, and are steeled against the force of the soundest reasoning and argument. For the truth is, we honor reason, and cherish it by the most careful education and discipline. We cultivate all the means of moral improvement. We train, we instruct, we warn, we exhort, we persuade. We strengthen the opening faculties, and form them to investigation and argument. We check all the luxuriance of a young, and all wildness of a hasty and vagrant imagination. We consider that God makes use of means, both in moving the affections, and in informing the understanding. We endeavor, therefore, to invest religion with all that is venerable, and attractive, and generous, and engaging. We seat her in the noblest powers of the soul. We surround her with the rational evidences and credentials which become a divine religion, and by which it claims the obedience of man. We deduce with solicitude all her tenets from the holy records. We weigh, we compare, we receive, we embrace, all the various parts of the inspired volume. We give to every new suggestion, as to the import of its instructions, all the attention which it can demand. We listen to the remonstrances even of an adversary, and deduce from them, if it be possible, some practical directions for our future conduct. We allot to reason and moral culture all that wide province which they are capable of occupying. But, after all, we rely for the efficacy which is to sanctify and save, on what they cannot give, an influence from above, the grace of the Blessed Spirit. We do not forget the doctrine of original corruption on the one hand, nor of the divine grace on the other. And we so attend to the means of moral improvement and the force of reasoning, as to recollect their inefficiency, under the actual circumstances of man, except as subordinate to the illumination of the PRIMARY TEACHER. In human literature and matters of outward decorum and discipline, we assign them a transcendent office; in divine learning and the renewal of the heart, a ministerial only. This, this is the dictate of the best reason; this, this is Christian Philosophy; to honor, but not to deify, the powers of the understanding; to use, but not to rely on, moral suasion to raise and strengthen, in short, the efforts of man by a simple recurrence to the grace of God; to add illumination to reasoning, and sanctifying influence to morals; and never to rest till the one

But we have not yet removed the whole of the objections against spiritual religion. We are accused of cherishing a spirit of party-we are said to have our petty marks, and terms, and objects, distinct from the accompaniments of genuine Christianity-an accusation plausible, perhaps, to a hasty or inaccurate reasoner, because it may be readily alleged against any body of persons who think alike, and who therefore will commonly act together;-plausible, because, when every fair objection is silenced and all solid grounds of reason taken away, it is the cheap resource of an exhausted mind, and serves to cover the disgrace of discomfiture-plausible, because when a revival of pure religion commences, and the number of truly holy and active Christians in any church has been for a time small, a broad, fundamental distinction of character is unavoidable and praiseworthy, is the result and proof of a divine operation, and the test of a sincere return to Godplausible, because when the minds of men are prejudiced by the secret love of the world, and do not discern the infinite moment of evangelical truth and evangelical practice, they naturally ascribe that to the effect of party-spirit which flows from contrition of heart, love to Christ, and charity towards those who obey his Gospel: not to say that the objector thus eludes the force of conviction, and turns aside the shafts of exhortation and rebuke. But to resolve all that is peculiar to vital Christianity into a spirit of party, is precisely to beg the question in dispute to shut out the entrance of repentance, and to bar up the mind against the light of truth.

But plausible as this objection may be, to some, how weak is it when attentively considered! What is there of the culpable spirit of party in the clergy or the private Christians who are the objects of the imputation? Do they insist on any certain terms and expressions as supplying the place of conversion? Do they excuse or palliate moral evils when committed by those who side with them? Do they push any truths and doctrines to such an extent as to exclude others? Do they prefer their petty interests to the public good of the church or the community? Do they connive at popular mistakes or excesses in order to subserve their cause? Do they place the proofs of piety and love, in inferior, doubtful, isolated matters? Do they condemn indiscriminately and harshly those who differ from them? Do they aim at the persons, not the errors, of their opponents? Do they exclude from their love and esteem those who are not within a certain pale, however excellent? Do they cherish a narrow, selfish, personal feeling, in opposition to the expanded, disinterested charity of true religion? Have they any peculiar and unworthy pursuits, and dishonorable and hidden schemes which they endeavor to compass-any thing distinct from the discharge of their high duties to God and their neighbors!

But why do I pursue these inquiries? For how contrary is the spirit of every pious Christian to the conduct which is implied in such questions ? We appeal to all who know us. We appeal to our lives and conversation, to our parishes and

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neighborhoods, to our sermons and writings. disciples. In a Protestant country, indeed, and in No: it is not a spirit of party which animates us. a church whose principles are purely scriptural, We delight in charity and peace. We rejoice in much is conceded. A national creed is defended. opening wide our arms to all who love and serve The great outlines of redemption are espoused. our Saviour. We labour continually to break But still men deny these very truths in the real down all separating walls, to remove obstacles, to extent and application of them as laid down in lessen differences of opinion, and promote good- holy Scripture. They deny the full plain statewill and amity. It is our aim to place religion on ment of the fall and corruption and impotency of the broad, catholic, intelligible ground, where man. They refine and dispute against the real Apostles and Prophets left it, and from which con- truth of our justification by faith only in the merits troversialists have too often dislodged it. If any of Christ. They plainly resist the doctrine of the thing of a party-spirit appears, we discourage and Holy Ghost as the author of spiritual life, and the repress the evil with more diligence than almost source of all light and grace. They exclaim any other. And on this and every other subject against those imperative calls to separation from we keep our minds open to conviction, and correct the follies of the world, and to a holy, devout, continually whatever is found to be doubtful or in- watchful, self-denying life, which the Gospel adexpedient. We abstain from many things on the dresses to us. They spurn at the idea of loving principle of not giving offence-we endeavor to God and holding communion with him by meditabecome, in matters indifferent, "all things to all tion and prayer. They know nothing of the enmen, that by all means we may gain some.' tire dedication of all and every faculty, and power, What gives occasion, perhaps, to the charge is and talent, to the glory of God and the good of a matter high and spiritual, and touching on the mankind, as the element and happiness of the deepest mysteries of redemption. For there is renewed soul. The consequence is, that these undoubtedly in every age a mystical "body of various truths are curtailed, weakened, omitted, Christ," "an assembly and church of the first- denied, as occasions serve, and the current of born," "a people of God," a "chosen heritage," public sentiment allows. A standard of orthodoxy who are distinct from the merely visible and ex- is raised which suits well with a tame religion, ternal communities professing the Christian name. and passes as reputable amongst men; but which These form the spiritual and invisible church of leaves out or despises spiritual and fervent piety. Christ, extending over all the earth, animated by Names of reproach are invented to designate grace, glorying in the cross of their Lord, and what is termed excessive devotion; and men in known by their spirit of penitence, love, separa-general learn to join in the cry, and satisfy themtion from the world, benevolence, zeal, holiness, selves with a cold external Christianity, correct joy. These constitute, not a party, contracted perhaps in its tenets, but lifeless and uninfluential and jealous, sunk in some inferior interests, and in its spirit; whilst they mask the real hatred bound together by prejudice or passion, but the they bear to truth, by representing it to be a mass faithful servants of God, who love and serve him of extravagant or weak opinions. in truth, who share his favor, and are heirs of his kingdom. They have the closest communion with each other-they are united by the holiest ties they pursue the greatest and noblest endsthey confer on all around them the most substantial benefits they give every proof of sincerity by their constant labors, and, if called to it, by their patient sufferings. To belong to their fellowship, is to be a Christian. The entrance to it is by penitence and faith. The clue to all its secrets is holy love. The insignia which it bears, is the mysterious doctrine of the cross. The language it speaks, is the soft learning of benevolence and meekness. The fruit it produces, is "righteousness and peace and joy in the Holy Ghost."

And this, in fact, brings us to the true spring of all the objections against the zeal and warmth with which we propagate truth, as well as against the particular doctrines of the Gospel with which they are connected, and on which they rest. There is an opposition in the human heart to the humiliating yoke of Christ. The pride of man resists the doctrines, and the sensuality of man the precepts and restraints of revelation. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." And this resistance, disguised under the mask of objections, more or less plausible, is the hidden source of the opposition raised against what is now termed in scorn, evangelical religion. In every age this has been the case. Truth has made its way but slowly, and amidst reluctant

Just in proportion as religion is made practical, and is exhibited in the conduct and life, is it distasteful to mankind. The doctrine of a particular Providence-the exercise of the affections on the Divine Saviour-the humble assurance of faith-the expressions and fruits of holy love-active zeal for propagating the Gospel around us-the consistency of a Christian behaviour in all the details of life-are beyond measure offensive, for the plain reason that they disturb men in their indifference, place God and eternity full before them, and remind them of the judgment which we all must so soon undergo.

Such being the case, let me entreat any reader who has been listening to the misrepresentations which spring from these sources, and of which the objections current in the present day, and already considered, are only one unavoidable effect, to pause before he ventures to dismiss so momentous a subject. Let me entreat him to enter himself seriously on the business of religion. I do not want now to combat his particular objections, but to gain his attention generally to the first simple commands of Christianity. Let him place himself as before that throne where we must quickly appear. Let him begin the great work of repentance for himself. Let him study the rule of God's law, that he may attain the knowledge of his sins. Let him try to affect his heart with that sense of them which the Scripture requires. He will soon discern his difficulties the reluctance of his naturethe perverseness of his will-the rebellion of his

passions-the feebleness of his purposes-his own impotency to what is spiritually good. He will find that his prayers, his efforts, his resolutions, will be insufficient to overcome his sins and form his habits to holiness. In this painful extremity, let him read the declarations of Scripture as to the grace and work of the Holy Spirit. He will perceive that this is precisely what he needs. Here is a promise of bestowing a tender heart, a divine principle, a superinduced and holy bias, a new framing of the soul, a heavenly birth. Let him then go on to implore these blessings for himself: and in the diligent use of all moral culture, and the various means of grace, he will obtain the proffered aid. He will gradually be "a new creature in Christ Jesus; old things will pass away, behold all things will become new." Nature will be melted down, as it were, and recoined. The strong man armed, will be bound and cast out of the fortress, and the Saviour enter and reign there. The penitent is thus brought, so to speak, into a new world; he discerns and appreciates spiritual things, and rises as far above mere reason, as reason is elevated above the animal powers. What is the result? A new and holy character is gradually created-new habits, new pursuits, new affections, a new course of conduct.

Whilst the convert is learning these practical lessons as to the necessity of grace, he will also acquire a correspondent knowledge of his need of the atoning sacrifice of the Son of God. His tender conscience compares all his actions and pursuits with the holy law which demands perfect and uninterrupted obedience. He discerns his guilt. He finds that one sin exposes him to the just anger of Almighty God. What then must his innumerable daily offences of thought, word, and deed, deserve? These considerations prepare him for welcoming the glad tidings of pardon and acceptance in the propitiatory death of the Divine Redeemer. Christ now arises as the Sun of Righteousness upon his view. The incarnation of the only-begotten Son of God, his life, his sufferings, his resurrection, his glory, become the object of all his trust. He understands the great mystery of God being "just and the justifier of him that believeth in Jesus." He "counts all things but loss, that he may win Christ." Thus does his religion assume a totally different character. He actually reposes on the merits and death of his Saviour for justification, and implores fervently and constantly the aid of the Holy Spirit for strength to obey God. He renounces his own righteousness as to the one, and his own power as to the other; and the consequence is, a new ardor and purity of life and devotedness to God's service. All the springs of gratitude and love are touched. The heart is gained. Christ is enthroned in the affections. That love of God with which man was filled at his first creation, and which was extinguished at the fall, is now rekindled. Christianity has produced a surprising recovery. The fallen creature is restored. God becomes his Lord, his Sovereign, his Master, his end by a new and willing choice. Henceforth "he lives, not" as he formerly did, and as all men by nature do, "unto himself," but "unto Him that died for him and rose again"-and he does this, "constrained by the love of Christ;" that is,

actuated by the efficacious motives of the Gospel, and elevated and purified by its grace and benefits.

The degree of activity and self-denial which we have above insisted on as essential to real Christianity, now appears to him natural, obligatory, practicable, delightful. All is in its place. The superstructure suits and becomes the foundation. The edifice rises grand and proportionate in all its parts. The duties and affections which appeared to him extravagant and impossible, whilst he was far from God and immured in the pursuits of the world, now seem necessary and easy. They agree with his acquired habits, they are the spontaneous actings of his new principles, they are produced by lively faith, they are softened and lightened by holy love, they are maintained by the supply of the Spirit of Jesus Christ, they conform him in his life to the example of his Saviour, and they prepare him in his hopes and expectations for the eternal purity and joy of heaven. He has received not a new creed, but a new life. All the parts of Christianity hang together. The doctrines prepare for the temper and spirit. Holy obedience flows from this temper. The effectual grace of God produces and unites both. Good works attest the sincerity of the change. The blessed fruits of peace of conscience and joy in the Holy Ghost form the best comment on the whole. The solid experience of God's gracious aid by his providence, the stable tranquillity of a mind purified by the sacrifice of Christ, the actual happiness inseparable from the love of God, the large measure of holy obedience attained by the principle of faith, the calm patience under the trials of life, and the joyful anticipation of death and judgment communicated by the promises of God-all confirm the truth and reality of this scheme of Scripture doctrine, and show also the inadequacy of every other. In the meantime, the numerous imperfections which the Christian discovers in his best efforts, the temptations to which he feels himself exposed, and the daily defects, errors, and follies of which he is conscious, tend to produce in him that genuine humility and contrition of spirit which is the last finish of the character, which keeps him always dependant on GRACE, AND GRACE ONLY, for every hope of present succor and future salvation, and which renders the gospel the potent, and suitable, and most welcome remedy for all his moral maladies and disorders.

Here is, then, the easy solution of all the complicated difficulties and objections which may at one time have perplexed his mind. A sincere trial of what religion is, affords the effectual answer to theoretic mistakes. Let the reader make the experiment only, and he shall be an example of my remarks. "If any man will do God's will, he shall know of the doctrine." Let him, with his Bible in his hand, pursue the great object of his own salvation, and he shall soon see the clouds and mists of prejudice dissipated from his mind. Nay, the very points in Christianity which he once viewed as difficulties, shall appear the chief helps and glories of the discovery; and he shall learn to "count all things but loss for the excellency of that knowledge of Christ" which formerly he thought "foolishness." But he shall at the same time find, that he is becoming

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