It is, therefore, perfectly right for the Church to surround Christ and Christianity with this divine aureola of reverence and wonder, not exaggerating it, but neither understating it. For this wonder and reverence, when legitimate, is a great treasure of spiritual life, animating and elevating, which the Church possesses in order that it may communicate it. It is continually proclaiming its good news; constantly asserting that through Christ God has given it a divine peace; that in Christ there is a marvellous truth and beauty; and that the Gospels and Epistles, which contain his life and truth, have a strange power of raising us above ourselves, and bringing us into communion with an eternal world. When this is said, not by rote, or as a mere form, but from sincere conviction, the spirit of faith creates faith, and faith is the great motive which leads to action. As it is the duty of the Church to excite our interest in the New Testament, by declaring its own love and respect for it, so it is right for the student of the New Testament to give a certain preliminary weight to this testimony of the Church in commencing his study. This is what we call the Christian prepossession. And it regards the New Testament exactly as when a friend whose judgment we respect earnestly recommends to us some book which he has read, and which has done him good. He recommends it to us as a good book, and he recommends it with enthusiasm. His enthusiasm produces in us a desire to become acquainted with the book, and a certain hope that we shall find in it what our friend has found. This hope leads on towards fruition, and is one of its conditions. It ought not, therefore, to be relinquished; but neither should it lead us to accept blindly everything which we are told. We must look with our own eyes, think with our own mind, feel with our own heart. To wish to come to the study of the Bible without prepossession in its favor is, therefore, a foolish wish; for, without prepossession in its favor, we should have little motive for studying it at all. It is our faith in the Bible that leads us to read it; and faith here, as everywhere, is the motive power which reason has only to guide and restrain. Faith is the brave steed which carries us forward, full of fire and full of pride. Reason is the bridle by which he is guided, supported, and restrained. There is a story of a thief so skilful that he could steal a man’s horse from under him without his knowing it, and so leave him holding the bridle in his hand, and supposing himself to be still on horseback. So are those deceived who think to live by reason without faith. The motive power of their life has been taken away from them, and they do not know it; they suppose that they can ride with a bridle and saddle, without a horse.