The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1882-10-18
For the Central Presbyterian
" The Whole Counsel of God. "

" The Whole Counsel of God"
The tendency of Romanism is to sub
ordinate all religious thought to the au-
thority of the Church. The opposite
error is Rationalism, the aim of which is
to subordinate the explicit declarations
of the inspired Scriptures to the natural
understanding These two extremes are
the conflicting forces by which, in our
age and country, the body of Christ is
torR into fragments.
Of Romanism we say nothing at pre-
sent, except that its adoption by Protes.
tants is the effect of reaction against the
deplorable spirit of Rationalism so prev
alent in some sections of the country. In
reference to the latter, we are not about
to attempt its refutation, but simply to
indicate its origin and order of growth.
The first step of rationalism is an effort
of reason to usurp the office of faith.
Truth, as revealed, is a great arch, whose
abutments are on earth, and its summit
in heaven. We are permitted to see a
few sections of the structure, here and
there made visible through riffs in the
clouds; but to great extent it is con-
cealed from view, and faith alone can
give unity and completeness to the whole
to criticism by the proud reason of man,
which demands visible system through
out. 1t insists upon a demolition and
reconstruction by its own hands. It's
first work is to destroy, with the fallaci-
Gus promise of rebuilding in the future.
This carnal reason, over-confdent in
its powers, begins with the rejection of
some explicit truth of Scripture, on the
ground of apparent inconsistency with
some other truth. 1t attaches itself to
one dogma, and shuts its eyes upon an
other. 1t refuses to believe that there
may be harmony between propositions
that seem to be contradictory. Impa-
tient under the limitations imposed upon
US by the reconcile nature of the subjects
involved, it hastens to reconcile a rem
nant of the facts by excluding the rest.
Thus, as history illustrates, some dar-
ing minds, failing to reconcile moral free
dom with divine sovereignty, have re-
lected the former, and sought to resolve
everything into fatalistic necessity.
The result was not sect, but tendency
here and there betrayed in the early
days of the Reformation; to undermine
the very foundation Of morals. On the
other hand similar spirit begun to
manifest itself subsequently, in Holland,
when Arminius and his followers sought
to reverse the process, and reconcile the
conflicting facts by assigning rational
limits to the sovereignty Of God.
In the same spirit, long before, had
AriIs endeavored to make the Trinity
more acceptable to the natural mind, by
lmpairing the dignity of the second per
son; and Pelagius directed his arguments
against the third person in the Godhead,
from which germs have sprung the gross
Unltarianism of the present day. The
development has always been sradual,
from slight breach in the dyke to a
wide scene of spiritual desolation and
ruiz.
In religious matters, the province of
reason is necessarily limited for all re-
liglon involves the supernatural. A
without revelation or mira |
Gle Is worse than farce it is falsehood |
and blasphemy. 1t begins necessarily
with belief of uncomprehended truth. /
Ii It's very foundations are mysteries. it |
ls nonsense to attempt to explain and re-
oonflle the mysteries to the reason. Here |
then is the ioundation-he Of this desc
latfqg heresy in the Church, the animus
OF which seeks to understand before it
will stoop to adore.
Reason has indeed its appropriate func-
ton as well as faith. That function is to |
ascertain by honest Interpretation the
meaning of revelation, guided even in
TINS BY a devout faith But these facts
ONCE discovered are no longer to be sub
2ftad to its control If they cannot be
redpnciled, they must be received indie
pendently. This is precisely the princi-
pie for which men Of science contend. |
No philosopher will force one fact to fit
anoSher. He is satisfied that time will |