Our Lord's words, then, mean this, that if any man be supremely anxious to do the right, he will find in Scripture sufficient proof of its divinity, and, as a consequence, of its adaptability to the soul's deepest need. Christ was dealing with men who were disposed to cavil about His authority and about the truth which He taught. These men were acquainted with the Mosaic law, which enjoined not only purity of life, but also purity of heart. It was a law therefore which, if honestly studied, must lead to those convictions which would enable them to see the necessity and the wisdom of the gospel which Christ was preaching. And so He lays down the principle that sincerity in regard to the _known_ law of God determines the real position of the mind _towards_ God, and prepares it for deeper and still deeper penetration into all necessary spiritual knowledge. On the contrary, he who is insincere, and does not practise what he knows, but endeavours to evade it by sophistry, blinds himself until even the brightest light can be of no service to him. This was the case with the majority of the Pharisees with whom Christ had to do. This passage is therefore of the highest practical importance, since it teaches that man's capacity for spiritual knowledge is dependent upon his inclination. If the will be opposed to God, the understanding becomes clouded; if it be inclined towards God, the ability to know increases. That the inclination is the door to the intellect is a fact universally recognised. It is expressed in the proverb: "None are so blind as those who will not see." In every department of learning, a man, in order to attainment, _must make up his mind to it_. For good or ill, the will is a quickening power. It would be interesting and instructive to discuss this question in connection with religious error, both in and out of the professing Christian Church. My present purpose, however, is a more simple and elementary one--namely, to indicate the bearing of the question upon man's reception of the gospel for his salvation. I say, then, that honesty, sincerity, integrity of heart is the required and indispensable condition for perceiving and feeling the divinity and suitability of the gospel; and that even an ignorant man, if he be but sincere, and devoutly anxious to know the will of God, that he may do it, may discover in the Bible those traces of moral beauty and of Divine truth which a learned but unconscientious man will almost certainly fail to find therein. Sincerity of heart--this is the wisest, most natural, and most comprehensive means of access to the inner spirit of that gospel which is the power of God unto salvation. A few remarks in proof of this.