A COMMON ERROR.

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the ways of an infinite Being. We can see but a very small part of the system of his moral government. Let us not, then, try to carry out difficult points beyond what is taught in the Scriptures. God has revealed all that is necessary for us to know in this life. He knows best where to leave these subjects. If there were no difficulties in the truths revealed, there would be no trial of our faith. It is necessary that we should take some things on trust. There are some truths clearly revealed, which we find difficulty in reconciling one with the other. Be content to believe both on the authority of God's word. He will reconcile them hereafter. "What I do thou knowest not now," said our Lord to Peter, "but thou shalt know hereafter." Let this consideration always satisfy us: "Even so, Father, for so it seemed good in thy sight." I am the more particular here, because this is the point where error begins. The setting up of feeble reason in opposition to the word of God, is the origin of most mistakes in religion. And, if we determine to be satisfied of the reasonableness of the truth before we believe it, and carry out the principle, we shall land in downright atheism. I do not mean to say that any truth is unreasonable. On the contrary, divine truth is the perfection of reason. But there are some truths which may appear unreasonable because we cannot see the whole of them. Thus a fly on the corner of a house cannot see the beauty and symmetry of the whole building. So far as his eye extends, it may ap. pear to be sadly lacking in its proportions. Yet this is

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SOURCE OF DIFFICULTIES.

but a faint representation of our narrow views of God's moral government.

But a great many of the difficulties which are felt in regard to religious truth arise from mistaking the true province of reason. There are a multitude of facts in natural science which are capable of being demonstrated; and yet all philosophy is set at defiance to determine the mode or manner of their existence, or the reasons why they exist. Thus we can easily understand the fact of the attraction of the needle to the pole; but the cause of this attraction, or the manner in which it operates, is entirely beyond qur apprehension. So we can understand the fact that the heat of the sun, with moisture upon the earth, will cause seed to vegetate; but we can explain neither the reason why, nor the mode of operation; nor can we tell the reason why every seed will produce its kind, or why every animal will propagate its own species; neither can we discover the mode, or manner, in either of these cases; and yet the fact is undeniable. To determine the facts, in all these cases, by an examination of the evidence by which they are substantiated, is the true province of reason; but it would be unphilosophical and absurd to deny the fact, because we cannot understand the how or the why. Apply this simple principle to divine truth, and half the difficulties with which it is surrounded will vanish. Thus we can understand the fact of the connection of Adam's fall with the depravity of all men; but the reasons which influenced the Divine Mind, in constituting the arrange

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ment under which this takes place, are entirely out of our reach; nor can we explain the mode by which this depravity is inherited. So we can apprehend the fact of the Trinity of persons in the Godhead, and the union of the divine and human natures in Christ; but the mode, or manner, is above our comprehension. Reason is competent to judge of the evidence by which these truths are established; and no better evidence can be had or desired than the word of God, in ascertaining the meaning of which reason is to be employed. But, when that meaning is ascertained, reason is to bow with implicit faith. It is to be observed, however, that the word of God does not teach any thing which is obviously absurd, and repugnant to right reason, as the Papal notion of transubstantiation; and the fact that the meaning we attach to any passage of Scripture is absurd, and repugnant to reason, is presumptive evidence that we have mistaken its meaning.

II. Avoid a controversial spirit. Do not study for the sake of finding arguments to support your own opinions. Take the place of a sincere inquirer after truth, with a determination to embrace whatever you find supported by the word of God, however contrary it may be to your favorite notions. But, when objections arise in your mind against any doctrine, do not suppose you have made some new discovery, and therefore reject it without further inquiry. The same objections have, perhaps, occurred to the mind of every inquirer on the same subject; and, very proba

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WRITINGS OF MEN.

bly, they have often been satisfactorily answered by able writers. This is a common error of young inquirers. They are apt to think others take things upon trust, and that they are the only persons who have thought of the difficulties which start up in their minds. But, when their reading becomes more extensive, they learn, with shame, that what appeared to them original thought, was only reviving old, cast-off opinions.

III. Use such helps as you can obtain. Read carefully-selected and judicious authors, on doctrinal subjects. Although the Scriptures are our only guide, yet we may profit by the experience of others. We may see how the difficulties which arise in our own minds appeared to them, and how they solved them. We may learn, also, that our difficulties with commonlyreceived opinions are not new, but that they have before occurred to the minds of others, who, nevertheless, after examination, have retained these opinions. This may prevent us from hastily rejecting any doctrine without thorough examination. We may also obtain much light upon many difficult passages of Scripture, by an acquaintance with the times and circumstances in which they were written; and men who undertake to write on such subjects generally search deeply into these matters. Furthermore, it has pleased God, in every age, to raise up men “mighty in the Scriptures." With their extraordinary powers of mind, and knowledge of the languages in which the Scriptures were originally written, it would be strange

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if they should not have clearer perceptions of their meaning, and more comprehensive views of divine truth, than those who have only read the English Bible; and to despise what they have written would be the height of self-conceited folly.

We may also employ the sermons which we hear for an increase of doctrinal knowledge, as well as an excitement to the performance of duty. But all which we read or hear must be brought to the test of God's word. We are commanded to "try the spirits, whether they be of God." Do not take the opinions of men upon trust. Compare them diligently with the word of God, and do not receive them till you are convinced that they agree with this unerring standard. Make this your text-book; and only use others to assist you in coming to a right understanding of this. Yet be not too confident in your own understanding; and be ever ready to suspect your judgment, where you find it opposed by the opinions of the mass of learned and pious men whom God has raised up for the instruction of his people.

IV. In all your researches after doctrinal knowledge, seek the guidance of the Holy Spirit. Pray that God would enable you to understand his word, that you may be " rooted and grounded in the faith." The influences of the Holy Spirit are twofold. He enlightens the understanding, to lead it into a correct knowledge of the truth; and he applies the truth, to the sanctification of the heart. Pray diligently that you may have both. If you persevere in the proper