OBSERVATIONS ON VARIOUS SUBJECTS.

Chapter E.

ON TRUTH

IN THE MOST COMPREHENSIVE SENSE OF THE TERM.

"But what is Truth?

"Twas Pilate's question put to TRUTH itself."

The epithet of Truth as applied to subjects human and Divine, implies the absence of all error, delusion, or deception; and therefore cannot essentially appertain but to that Being of whom it is declared, that He is Light, and that in Him is no darkness at all.

As "there is none good but one, that is God" -none else to whom belongs the character of Essential Goodness, so neither can the character of Essential Truth belong to any Being but to Him,

* If it be suggested that the blessed Jesus disclaimed the epithet of good when applied to Himself, by the young lawyer,

and to his perfect image and manifestation; who declared Himself to be "the Way, the Truth, and the Life."

Whatsoever proceeds immediately from this Divine Source, unaccompanied as it must be by any mixture of error or imperfection, may be considered an emanation of the Holy Spirit ; called emphatically, the Spirit of Truth proceeding from the Father and the Son, and may therefore also be distinguished by the same essential characters, for "These Three are One.” †

it may be justly observed, that by his question, "Why callest thou Me good? there is none good but One," He thought fit to put the young man upon considering the ground on which he had used the appellation; and which very probably was common in that day as it is in this, in order to endeavour by an acceptable title, to conciliate the good will of those of whom we ask a favour or kindness. At least it may be confidently admitted, that He who knows the hearts of all men, for "He knew what was in man," had a sufficient reason for thus interrogating that young man, without admitting so unfounded a supposition as that of Christ having no right to the distinction.

"The express image of His person." The word person being substituted for substance in the common translation, is an acknowledged error by those who are conversant with the original Greek.

+ "These Three are One." This text, which is considered by some as of dubious authority, is not here introduced as anticipating

When such emanations and revelations of the Holy Spirit, are given forth through chosen and sanctified instruments, whether concerning facts, duties, or doctrines, although the spiritual influence accompanying them may be rightly denominated an operation of essential Truth; yet the communication of such facts, duties, or doctrines, being limited by the finite nature of the channels through which they pass, they may more properly obtain the epithet of imparted truths than that of Essential Truth. And this Divine Truth, and those truths spiritually revealed, and spiritually discerned, whether in an immediate or instrumental manner, appear to be the only appropriate objects of true faith. The merely rational belief of even the most momentous truths, is very distinguishable from the saving reception of them ; for as the nature of such rational belief, as well as the objects of it are cognizable by the rational faculties, and are received on the evidence of

any view that may be exhibited in this work respecting what is called the Trinity; but as fitly expressing an obvious truth in the present instance, viz. that whatsoever is affirmed in Scripture of the essential attributes of the Supreme Being, is also affirmed of the blessed Jesus and of the Holy Spirit. It is asserted “That in Him [Jesus] dwelt all the fulness of the Godhead bodily." And

outward testimony, so the nature of living faith and the objects of it proceed from an inward revelation, that is, a spiritual perception of their truth; being truly cognizable only by the spiritual senses, and received on that evidence, which whether immediately or mediately conveyed to the soul, is emphatically called in Scripture: "The evidence of things not seen." Thus these important subjects and momentous truths, may admit of the same rational credit, which is due to every well-authenticated record or unquestionable testimony; which latter may be called natural or historical faith: for those Divine emanations may also be received on the efficacious principle of living faith, which is scripturally denominated "The faith of the operation of God;" it being spiritually discerned through the medium of its own Divine Light.

Pure Truth then, as has been stated, is an emanation of the Deity, and must accordingly partake of the Divine nature and essence of its Author; as must also every production and offspring of it. Thus Truth can never be separated from Essential Goodness; nothing can be justly entitled to the character of the first, which does not also bear the impress of the second,

when contemplated through its own appropriate medium, divested of those extraneous appendages, and separated from that distorting mist, which is often interposed or cast over it by the veil of prejudice.

This criterion of Truth deserves to be considered by those who receive for doctrine, such partial conclusions concerning fundamental Gospel truths, as would rob the just and holy Deity of some of his essential attributes; thus endeavouring to exalt his wisdom and power, to the exclusion of his justice and mercy. It is true that in our present state "we see through a glass darkly." On many important subjects our views must be circumscribed, and our conceptions inadequate ; yet we see and know enough on the testimony of Holy Scripture, and even by the testimony of that law which is written in the heart, although obscured from superficial observation by the various inscriptions of an enemy's hand, to warrant a belief that God is holy, just, and true; righteous in all his ways, and holy in all his works;—that "justice and judgment are the habitation of his throne; "that mercy and peace go before his face so that though there are expressions in Scripture denoting his severity, it is assuredly never