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Is it conceivable that it should have done so unless it had appealed, and had been able to make good the ap- peal, to superhuman attestations in proof of its divine origin? Augustine forcibly urges, " You have two alternatives to choose between : either you must x S. But apart from this, — What, on the sup- position referred to, becomes of the truthfulness of Him who, as we have seen, rested His claim to be heard on the appeal to those miracles?
For it is undeniable that when our Lord did appeal to them, it was on the ground that they were miracles, super- human works, works wrought by the power of God, and indicating the finger of God, that the appeal was made. No, — if the appeal to miracles is not valid now, it was not valid when it was made by our Lord. And if customized term papers it was not valid then, there was an insincerity in it, as good essay writing websites made by Him, which communicates a taint to the whole of His teaching. It is of little consequence by what other arguments the cause of Christianity is sought to be sustained. We cannot then, as reasonable men, we dare not as Christian men, make light of the argument from miracles, or even give it a subordinate place among the Christian evidences. Most true it is indeed, that miracles, though form- ing an important part of the evidence for Christianity, form but a part. And yet, in the context immediately connected with one of the passages quoted by Professor Powell, (Essay, p. For I more sensibly perceive that the Spirit is the great witness for Christ and Christianity to the world. And though the folly of fanatics long tempted me to overlook the strength of this testimony while they placed it in certain internal affections or enthusiastic inspiration, yet now I see that the Holy Ghost is in another manner the witness of Christ and His agent in the world.
It does riot precede, but follow, the reception of Chris- tianity. No one is susceptible of its force but he who is already a believer. It rests therefore eventually on the same basis as that on which Christianity itself rests.
And thus, though not directly, yet indirectly, it also is inseparably connected with the evidence af- forded by miracles, however unconscious the person who is under its influence may be of the extent to which he is indebted to that evidence.
There are those whose happy lot it is to have been nurtured in the knowledge and love of Christ from their infancy, and never to have known a doubt. And there are those who once did doubt, but have been convinced by the force of the Christian evi- dences, and doubt no longer. These, as far as their personal belief is concerned, have no need to resort to the argument from miracles. But then it is be- cause they have advanced to a higher stage, and they have no occasion for the steps by which that stage is to be reached.
Chrysostom spoke when he said, in words which Professor Powell quotes, "If you are a be- liever as you ought to be, and love Christ as you ought to love Him, you have no need of miracles d.
Time was when the decisions of our " National Church" in synod, confirmed at Eome, bound every Pre-Reformation subject of the realm. Disputes as to Investiture, the Constitu- Richard ii.
The theory was Political : to dis- pute the spiritual Supremacy of the Crown was "high 35 Hen. Gradually within a hundred years, the resolute Eoyal assumption, that the whole nation must follow the VARIOUS THEORIES. Henceforth Eeligious Unity seemed hopelessly broken.
The sympathies of both classes had been reversed in good essay writing websites one century : but an effort was still to be made to gather together once more, if not to unite, the dissolved elements of so- ciety. When the time for this effort arrived, let us mark how it was attempted. To do this we must revert to those theories of the past on which, in some form, the Eestoration had to fall back. Of course the old pre-Eeformation views were not to be thought of. Some modification of the old Tudorism seemed to be all that remained practicable. Among her sons, the Church, ( notwithstanding her great names, ) had " none to guide," no great ecclesiastic. The great divines of 202 THE IDEA OF THE NATIONAL CHURCH.
The Tudor theory, in all its transitions, had preserved a vague ajdherence to the distinction in- herently existing between the 11 spiritualty " and " temporal ty" of the nation, and recognised alike by the Constitution and by the popular instincts. It was not (as has been intimated) that the Church- men or the politicians of the Eest oration Restoration form, proceeded on a defined theory.
Necessities of state seem often to oblige measures of which men consider not at first the intellectual or moral ground. The short-lived hope that the Nation might hence- forth be "of one language and of one speech" in Eeligion, finally perished in 1688. The condition of Scotland and Ireland only confirmed the same general conclusion.