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of the Christian character. On the other hand, others of an opposite school, while they hold the doctrine of sinless perfection to be a gross inconsistency, appear to reason from the same metaphysical principle, in denying all virtue to an unregenerate sinner. But reason as they please, numerous facts are constantly arising to contradict both parties, and to show that the human mind is such a wonderful structure that scores of contradictions can dwell in the same bosom with surprising harmony. Neither the sacred books of the heathen, the zeal of religious partizans, nor the disquisitions of metaphysicians, have ever tanght us this doctrine. They are, at least to a great extent, opposed to it. But that common sense which looks at simple facts, teaches it to the most simple minds every day, and that Bible which deals in simple facts, and not in metaphysical reasonings, confirms the teachings. In spite of all opposing theories, the Bible finds this counterpart in the human mind, and hence must be TRUE.

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The religion of the Bible is a strong propelling power. Its aim is to revolutionize the world, and bring all powers under its own sway. But has it within itself a controling and directing, as well as propelling principle? If it possesses within itself great energies, are they restrained and directed by a wholesome conservatism?

The propelling and the conservative power of religion, are evidently as needful as the centrifugal and the centripetal forces of the planets. This is evidently the doctrine of the Holy Scriptures, and it accords with the best judgment of all men.

In our remarks, we shall speak particularily of the conservatism of Christianity, as that is the highest type of the religion taught in the Bible.

The question we propose to discuss is this : in what do we discover the conservatism of Christianity.

1. The very manner in which it was introduced, affords a striking illustration of its conservative character. As

great and as good as it was, it was not ushered into the world the day of man's creation, nor the day of his fall. Why was it not, in all its fullness, communicated to Noah, to Abraham, and to all the patriarchs and prophets? Why must four thousand years of the twilight of prophecy and types pass away, before the rising of the Sun of Righteousness? Whatever other reasons may be given for the long delay, it certainly teaches the fact that there are cases when it may be for the best to wait long for a good thing. The world could exist before the coming of the Just One-men, even great and good men, could live upon it--and Christianity, so far from denying the excellencies of previous systems, was willing even to receive all the good of the past into its own bosom. There is no system that so carefully gathers up all the good of the past, as Christianity.

2. The slow manner of the propagation and establishment of Christianity, affords a strong evidence of its conservatism. How unassuming was the character of our Saviour when he appeared amongst men! How apparently feeble were all his efforts! Indeed, all his movements were so unobtrusive as fully to justify the prediction :-"A bruised reed shall he not break, and the [flickering wick) shall he not quench.” It was a great work He came to do. It was to destroy the works of the devil, and to bring back the revolted world to God. How did He go about that mighty and vastly important work? One might suppose He would have descended to earth with all Heaven's armies and artillery, but, instead of that, He came as the son of poor peasants, spent the usual time in the helpless state of infancy, was driven into Egypt by Herod, subject to his

parents during his minority, tempted by the devil forty days and nights, driven from place to place by persecutions and finally discarded, condemned and crucified. This, in the estimation of the world, must have been a singular method for conquering the powers of hell; but it was the the method Jesus pursued.

Neither did the Saviour commence a warfare upon any of the institutions of his day which were originally of Divine appointment. Civil government was of God, and though the form existing in his day was usurping and oppressive, He would still have them render unto Cæsar the things that were Cæsar's. Judaism was old and was ready to vanish away, but He honored its venerable forms. His disciples must obey those who sat in Moses seat and taught his words, though they must not do according to their works, and to the healed leper He said, “Go show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.' The Great Apostle to the Gentiles fully expressed the uniform spirit and practice of His Divine Master, when He said before Festus, "Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended any thing at all."

Now, why did Christ so delay the glorious work of delivering the world from sin and ruin? Why did He linger to pay such respect to the obsequies of Judaism ? Evidently because he knew it to be quite as important to do the work right as to do it at all. “Behold my servant shall deal prudently." His policy was to preserve all that was good, and never to attempt to kill what would naturally die of of itself after having served its day.

3. The conservatism of Christianity is specially seen in the adaptation of its instructions to those who hear them.

The instructions of Christ and his disciples were always well-timed, and were ever suited to the capacities of their hearers. Some say if a thing is important truth let all have it- let them have it at once. Indeed! Then the infant, instead of being taught to lisp the alphabet, must be taught the profoundest branches of science. The teacher, in order to show himself strictly impartial, must put the boy of four years into the same class with the student of twenty, and give both the same lessons. How grossly inconsistent!

The good teacher, in all his instructions, has respect to the capacity of his pupil. Jesus Christ spake the word unto his disciples as they were ready to hear it." occasion, He said, “I have many things to say unto you, but ye cannot bear them now.”' Because the Corinthians were not able to eat meat Paul fed them with milk, and spake to them not “as unto spiritual but as to carnal." This is the method by which Christianity communicates instruction, and in this method we see a conservatism, altogether unsuited to the tastes of those who would have a high way to all knowledge, human and Divine.

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4. The conservatism of Christianity is seen in its forbearance toward the erring. The presumptive person is for dealing in the severest and most summary manner. If the offender is guilty but in a slight degree, all his excellencies must be overlooked, and he must be banished from Christian society, scarcely allowing him time for repentance. Christianity puts the check-rain upon our unhallowed zeal.

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