MORAL REQUISITES

FOR THE

KNOWLEDGE OF DIVINE THINGS.

THERE is perhaps no cause of skepticism in regard to the knowledge of divine things, that has a stronger influence over minds of a certain order, than the spectacle of innumerable conflicting systems, each claiming to be derived, with uncorrupted purity, from the living fountain of truth. It is true, indeed, that minds of another cast, and especially such as have gained a settled repose to themselves, are enabled, from their own standpoint, to extend a discriminating observation over the strife of opposing views; and discerning in each several system its principle, its method, and its results, may perceive in them their respective points of divergence and harmony-their part of truth and of error; and so far from seeing ground for despondency or skepticism, may derive only a more steadfast conviction of the truth. But in

the far greater number of instances, the survey of the thousands that differ, and the many that therefore must err, is unquestionably connected with the temptation to despondency, doubt and indif ference. Now in such cases, to attempt a speculative criticism of the various discordant systems of divine things, is by no means the way to gain that "quietness and assurance forevermore " which the mind and heart incessantly demand. It is of far more importance that the mind be directed to those practical conditions, which are indispensable to the knowledge of spiritual truth. Divine things are not objects merely for the understanding, or for the speculative intellect. "Do the will of my Father, and ye shall know of the doctrine : Ye must become as little children, if ye would enter into the kingdom of heaven," says the Founder of Christianity. This may sound like mysticism to many a mind; but what if it be true, in spite of the name? What if Christianity, like many other subjects, and with equal right, require experimental conditions for the apprehension of its truth and evidence? What if, like many other subjects, and with equal right, knowledge and insight be conditioned by the moral and practical state of the percipient? What if Christianity be a remedy for a diseased spiritual state, which

must be taken before its efficacy can be truly seen and known?

For ourselves, we believe that a practical trial of Christianity is indispensable to all satisfying insight of its nature. The precepts of Christ, which we have just cited, direct us to the first and most essential condition of successful inquiry after divine truth. Along with study and reflection, there must be singleness of heart, child-like humility, earnest prayer, and purity of life. These practical conditions of divine knowledge are not only explicitly stated in the sacred word, but they may be seen from reflection both on the nature of the human mind, and of spiritual truth itself. In the following remarks we shall endeavour to illustrate their truth and importance.

But we ought perhaps to indicate distinctly the ground from which we start. We shall enter into no discussion concerning the authority of revelation, as the only possible source of the knowledge of divine things. This point we assume, and to such as with us take it for granted we speak. We assume at the outset, that the sacred Scriptures are the fountain of divine truth, the authoritative standard of religious faith. In an age distinguished for the abandonment of old opinions, we still hold to this, as a ground abundantly

established. At a period rendered quite remarkable, and it is said, illustrious, by the emancipation of men's minds from the slavery of old notions, we freely confess ourselves to be so antiquated, as to be held in willing subjection to the grand Protestant maxim on this subject.

Our proper attitude is that of humble inquirers into what the Scriptures teach. The office of reason is that of interpretation; the pertinent question in every case is-What did the Scriptures design to say 7? In the determination of this question, reason has indeed its office; the universal and necessary principles of the speculative and practical intellect, have a negative validity; and it is already presumed, in receiving the Scriptures as an authoritative divine revelation, that they contain nothing contradictory to the necessary laws of our intellectual and moral nature. this condition, the problem of interpretation is, to ascertain, not what meaning the language of Scripture might be forced to bear, but simply what the sacred writers themselves thought and meant to

assert.

Under

But in this investigation of the Scriptures, as the source of divine truth, the moral conditions to which we have referred must be fulfilled. There must be a humble and obedient disposition of