The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1892-05-25
THE HABIT or FAITH.

part of our active life to manage
and control. To perform certain
outward actions, or restrain our
selves from others, is comparatively
easy but to watch the subtle mo-
tiOns of the spiritual nature, and
regulate the tendencies of thought
is what few of our race have yet
learned. With many men the task
is simple impossibility in con-
ception, and they do not even begin
to attempt it.
In the sphere of Christian ex-
perience, we are inclined to think
this lack of control is a chief source
of the trouble of unbelief. There
is such a thing as acquiring a
rational conviction of the truth of
Christianity, and yet suffering at
times an exquisite torture from
temptation to universal skepticism.
1t is by no means the force of rea-
son that generates the most trouble
some doubt, but an overwhelming
series of suggestions from obtrusive
facts. For example, our rational
belief in Immortality may be ever
so we'll established, and yet the
spectacle of death may impress us
with a horrible misgiving concern
ing the resurrection of the dead.
All our actual knowledge and all
our logical deductions are in favor
of that truth, as we'll as the abso
lutte statements of revelation. And
surely we may add, in the case of a
sincere Christian, that all his spiri-
tual desires are fixed upon the life
to come. But, in spite of all this,
many of us shrink back appalled,
from the prospect of death, and find
no refuge but in the exercise of
faith alone, which is very weak in
many disciples.
Under these conditions it is we'll
for US to remember how completely
we are shut up to a spiritual trust
IN truths revealed. Reason cannot
help us. She has long ago done all
it was possible for her to do. But
unbelief remains unconquered
though a thousand times refuted.
Death still shakes his skeleton
finger in our faces, and exults in
the cowardIy fears he stirs anew in
every fainting heart. 1t is vain for
us to argue with irrational doubt.
1t is an instructive infrmity which
grace alone can overcome. To
such as suffer from it the words of
Che risen Lord come down I'M
ohangeable as they were uttered to
the doubling Thomas; "Be not
faithless but believing"
Two things are absolutely neces-
sary to the comfort of a sincere
soul exposed to such temptations.
In this case we take no account of
voluntary unbelief. The question
does not refer to the actual strength
of faith, but to its congeniality. It'll
is genuine, even in its smallest de-
gree, if it be the choice of the heart.
Saving faith desires the gospel to be
fully confirmed. Unbelief in the
unrenewed soul desires its mutila-
zion, if lot its total suppression.
But where tie truth Is acceptable
in its integrity, two things are
necessary to furnish never failing
source of hope and peace. One is
the reliability of the words of the
record. The other is a gracious ap-
probation of them.
Is it absolutely true that Jesus,
after his resurrection, addressed the
words recited to the doubling
Thomas, or does this depend upon
he future Investigations of criti-
oism2 The rational argument for
their actual utterance has long been
exhausted, and even the more de-
vout higher critics accept them as
infallibly true We read them
therefore as words clothed with
divine authority, not because criti-
cism endorses them, but because
they cannot be impugned, and COM