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Hereditary Genius
277
it contrasts with it in essentials, closely resembles it in all unimportant
respects. Thus, we may exclude from our comparison all except
those whose average moral dispositions are elevated some grades
above those of men generally; and we may also exclude all except
such as think very earnestly, reverently, and conscientiously upon
religious matters. The remainder range in their views, and, for the
most part, in the natural disposition that inclines them to adopt those
views, from the extremest piety to the extremest scepticism. The
“Biographia Evangelica” affords many instances that approach to the
former ideal, and we may easily select from history men who have
approached to the latter. In order to contrast, and so understand the
nature of the differences between the two ideal extremes, we must
lay aside for a while our own religious predilections—whatever they
may be—and place ourselves resolutely on a point equidistant from
both, whence we can survey them alternately with an equal eye. Let
us then begin, clearly understanding that we are supposing both the
sceptic and the religious man to be equally earnest, virtuous,
temperate, and affectionate— both perfectly convinced of the truth
of their respective tenets, and both finding moral content in such
conclusions as those tenets imply.
The religious man affirms, that he is conscious of an indwelling
Spirit of grace, that consoles, guides, and dictates, and that he could
not stand if it were taken away from him. It renders easy the trials of
his life, and calms the dread that would otherwise be occasioned by
the prospect of death. It gives directions and inspires motives, and it
speaks through the voice of the conscience, as an oracle, upon what
is right and what is wrong. He will add, that the presence of this Spirit
of grace is a matter that no argument or theory is capable of
explaining away, inasmuch as the conviction of its presence is
fundamental
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