Page:Tracts for the Times Vol 3.djvu/166

18 read a passage relating to this great mystery of godliness, but what immediately runs up into something which shows us our ignorance in it, as every thing in nature shows our ignorance in the constitution of nature ."

In this passage the great philosopher, though led by his line of argument to speak of the Dispensation entirely in its reference to man, still declares that even then its object is not identical with man's happiness, but that it is justice and truth; while, viewed in its*elf, every part of it runs up into mystery.

Right reason, then, and faith combine to lead us, instead of measuring a divine revelation by human standards, or systematizing, except so far as it does so itself, to take what is given as we find it, to use it and be content. E.g. Scripture says that Christ died for sinners,—so far we may systematize; that He rose for our justification, that He went that the Spirit might come. Such and such like portions of a scheme are revealed, and we may use them, but no farther. On the other hand the Catholic doctrine of the Trinity is a mere juxtaposition of separate truths, which to our minds involve inconsistency, when viewed together; nothing more being attempted, for nothing more is told us. Arrange and contrast them we may and do; systematize (i.e. reduce them into an intelligible dependence on each other, or harmony with each other) we may not; unless indeed any such oversight of Revelation, such right of subjecting it to our understandings, is committed to us by Revelation itself. What then must be thought of the confident assumption, without proof attempted, contained in the following sentence, already quoted?

That intends us to partake in His moral likeness, that He has revealed to us His own moral character, that He has done the latter in order to accomplish the former (to speak as a man) I will grant, for it is in Scripture; but that it is the leading idea of Christianity, the chief and sovereign principle of it, this I