teries which no power of human reason can enable him to fathom. It was feared that these difficulties might be effectual obstacles to Dr. Gordon's reception of the gospel. He might be so determined to clear up every point as he went along, as to be detained for ever on the threshold of the temple, and thus never enter the sanctuary itself-one glance at the inner splendours of which would at once silence every objection, and prostrate the spirit in adoring homage to the truth.

In the course of his investigation, he frequently asked questions for the purpose of eliciting information, which engendered suspicions that he was not a believer in Christianity. There are many persons who, though secretly infidels, from motives of policy scrupulously disguise their belief under a profession of religion. Carefully avoiding any remark which might generate suspicion, they are often loud in their condemnation of those who give utterance to a doubt. But Dr. Gordon, being an earnest disciple of truth, and fearless of the opinions of men, exposed himself to injurious reflections by the very candour of his inquiries, and the frank confession of his difficulties.

a

It is a fine remark of Milton's, "A man may be heretic in the truth; and if he believe things only because his pastors say so, or the assembly so determines, without knowing other reason, though his belief be true, yet the very truth he holds be

comes his heresy."* There are multitudes of such heretics in the world. They pass as genuine believers. But it is their very unbelief which preserves them from suspicion. Whatever may be the creed of their lips, their minds are torpid. Religion, for them, possesses no interest, and therefore prompts to no inquiries. "They are not in trouble as other men, neither are they plagued like other men." They have no doubts, because they have no convictions. But earnest faith stirs up many a secret foe, and provokes many a fierce assault. Few have attained to the highest order of belief, who have not first struggled with difficulties. Those who have eventually doubted least, have generally been those who have at some time doubted most. True spiritual life produces mental conflicts, by which, in the end, it is strengthened and matured; but which, while they continue, sometimes expose the combatant to the charge of scepticism.

Thus, the genuine believer, or one fighting his way to belief, has often more of the semblance of infidelity than the infidel himself. He is in earnest, and anxious on the subject of religion. He feels its infinite importance. He desires to be fully convinced of its truth. This gives weight in his estimation to all objections against it. He longs to have them cleared up. He often talks about them, and perhaps puts them forward with

* Areopagitica.

F

such strength and earnestness, as to appear to be defending them, when in fact his object is not to convince, but to be convinced, by eliciting a satisfactory solution of his own doubts. This was the case with Dr. Gordon. His efforts to arrive at a full and intelligent conviction of truths, an unquestioning and heartless assent to which satisfies too many, brought on him the imputation of scepticism. In all societies there is too much intolerance of opinion. Religious circles are not free from the general failing. Those who have few or no doubts themselves are not always either the deepest thinkers or the soundest believers, but are generally the most impatient of doubts in others. And men are never wanting, who are ready to magnify and circulate any report which is disadvantageous to those who are eminent for their talents or position. Thus it became a somewhat general impression in certain quarters, that Dr. Gordon was not a believer in divine revelation.

But this was not the anxiety of those who knew and loved him best. The marked preference he always showed for the society of religious persons where intelligence, candour, and courtesy were combined with piety;-the respect he invariably manifested to the ordinances of religion;-the terms of reverence in which he spoke of the sacred Scriptures; the admiration he often expressed of the benevolent tendencies of Christianity, and the

sublime precepts of its Author;-together with his habitual frame of mind and manner of life, were sufficient evidence how mistaken were the opinions entertained of him by those who had not the same opportunities of forming so correct a judgment as his nearest relatives. For his own part the writer can truly say, that during nearly seven years, in which he was his constant companion, he never heard a syllable from his lips which was inconsistent not merely with firm belief in, but with devout respect for, Christianity.

The fear of those most closely connected with him was, that he did not understand and experience the true spirit of evangelical religion, — selfrenunciation, and sole dependence upon Christ. And there was ground for this anxiety. The more outwardly wicked a man is, the easier is it to convince him of his need of a Saviour: although he may at the same time be quite unwilling to abandon his wickedness. And in proportion as a character appears faultless, is the difficulty of assenting to the humbling doctrines of the cross. Gross offences against morality are too obvious to leave any doubt of guilt. But the inward corruption of the heart, as beheld by an omniscient God, and the defectibility of motive accompanying actions the most praiseworthy in the estimation of men, are not so easily recognized. The self-complacency and pride natural to us, easily persuade

us that we are actually as faultless as our friends and neighbours give us credit for being: and thus, unconscious of the "plague of our own heart," we are unable to appreciate, and have no disposition to seek, the aid of the great Physician of souls.

There is a danger of estimating our obligations to our Creator, by the same standard to which we appeal before the tribunal of our fellow-men. We are apt to forget that in the former case we have to do with the infinitely perfect Jehovah; in the latter, with judges who are fallible like ourselves. We forget, too, that man can only take cognizance of the outward act, while God "searches the heart," and "desireth truth in the inward parts." Above all, we do not sufficiently consider, that however faultless our conduct may be towards our fellowcreatures, there is a duty paramount to all others, which we owe to our Creator: "Thou shalt love the Lord thy God with all thy heart, and soul, and strength; this is the first and great commandment."

All other obligations are subordinate to this. Failure here is the grand, condemning, capital offence; in extenuation of which, it is of no purpose to plead innocence of minor misdemeanours. And this is the great sin of the human race. God in whose hands our breath is, we have not magnified,"-" God is not in all our thoughts," though "in Him we live and move and have our

"The