[Sept. 4th, 1859.]
The old saying that what is false in philosophy is true in theology is a contradiction in its obvious sense. It amounts to saying that the true may be false. Yet there is a sense in which the saying is true; or rather, there is a truth which at times was expressed by that paradox. That truth is, that what we know to be true on the testimony of God and experience, may appear to be false, or at least irreconcilable to other truths, to the understanding.
There are two sources of conviction: The one is the discursive understanding; the other, intuitional consciousness. These are always in accord in the sound or normal state of the mind, but often in conflict in the present disordered state of human nature; and we must make our choice between them. If we follow the former we shall become skeptics; if the latter, and we be the children of God, we shall know and believe the truth.
There is no subject on which this conflict of the understanding and of the inward consciousness is more apt to occur than the relation of God to the world, the dependence of the creature upon the Creator, the consistency of the controlling agency of God with the agency of the creature. The Scriptures and experience teach that there is such a dependence, and that it is absolute. But it is different in different cases.
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The dependence of inanimate matter on God.
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The dependence of sensitive living creatures on God.
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The dependence of rational creatures on God.
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The dependence of the soul for all the exercises of the spiritual life on God.
This is the subject of consideration. As to this point it is to be remarked,
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That it is peculiar to fallen beings. As animals have a life of their own which is not the life of God, and as rational creatures have such a life, so it may be presumed that unfallen holy beings have a spiritual life of their own; so that their dependence on God for their spiritual life is analogous to their dependence on him for their rational life.
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This dependence is not to be confounded with our dependence on God as creatures for our rational life. But it is a dependence on the Spirit of God.
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It assumes that we are dead, and that a new kind of life is produced by the Holy Ghost and sustained by him. So that without him we can do nothing.
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We are thus dependent for knowledge, for holiness, for consolation, for perseverance and growth in grace.
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This dependence, although absolute, does not supersede the use of means, or our obligation to exert ourselves. The promise of assistance is to those who strive and are faithful.
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What is true of the individual believer is true of any company of believers, and therefore of such institutions as this and of the Church. Here we are absolutely dependent on the Holy Spirit. So is the ministry. So is the Church.
Inferences
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This relation to the Holy Spirit should be inwardly recognized and openly acknowledged.
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We should abstain from everything which tends to separate from him. These things are, first, a spirit of self-dependence; secondly, every thing which offends the Spirit as unholy.
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Earnest longing and prayer.
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