When by truth, is meant the righteous requirements and prohibitions of God, it may with propriety be said that the habitual transgressor hates the truth; and it may not be in vain to try to convince him of this fact. Men are of course opposed to whatever opposes their governing propensity. The covetous worldling is opposed to the command, "Thou shalt love thy neighbor as thyself." The revengeful man is opposed to the precept, "Love your enemies." The drunkard is opposed to the laws of temperance, and the delaying sinner is opposed to the command "Repent"-" Cease to do evil, and learn to do well."

The just requirements of a benevolent earthly parent, are the truth, in the same sense that God's law is the truth. They prescribe what is right for the son to do. The disobedient son, whose heart is devoted to gambling and dissipation, hates his father's commands and prohibitions; and in so doing, he hates the truth. But it does not hence follow, that he hates the truths which affirm the existence of his father, and that his father is a good man, who is ready to forgive him as soon as he shall repent.

Preceptive truth is a rule of duty. Historical and doctrinal truths, furnish motives to obedience. While men are under the dominion of unbridled passions, they may be said to hate the law of truth, which requires of them self-denial, and the devotion of their hearts and their all to God. From the same influence they may disregard the divine threatenings and make "light" of the offer of pardon and salvation. While they delight in the ways of

sin, they love darkness rather than light, and will not come to the light, lest their deeds should be reproved. Their ardor to gratify their lusts, disposes them to turn a deaf ear both to the requirements of God, and the motives to obedience. But there are a multitude of important truths contained in the Bible, to which the sinner is no more opposed than he is to the whole system of mathematical truth.

In two senses of the word the unbelieving Jews rejected the truth, during the Messiah's ministry, and that of his apostles.

I. They rejected the truth by which Jesus was proclaimed as the Son of God, the promised Messiah, and Saviour of the world.

II. They rejected the truth by which he declared the righteousness required by God for the remission of sins.

The truth in the first sense was proclaimed by an audible voice from heaven at his baptism, and also at his transfiguration, and by the innumerable miracles which he wrought in his Father's name. The truth in the second sense, was declared by his preaching and his example.

They rejected him as the Messiah, because they had expected a temporal Prince to deliver them from their subjection to the Romans, and not a spiritual Prince to deliver them from their thraldom of sin. Had Jesus appeared in the character which their prepossessions had given to the Messiah, but few miracles would have been necessary to induce them to flock to his standard by thousands. But when in

stead of a splendid military chieftain, to call them to arms and war, they perceived a spiritual Teacher, calling them to repentance, peace, and a life of selfdenial, they despised and rejected him, notwithstanding his thousands of beneficent miracles.

As they rejected him in the character of the Messiah, so they rejected the heavenly messages of truth and peace proclaimed by his ministry. Had they been of a candid and obedient heart, they would soon have perceived that he came not in his own name, but in the name of the Father that sent him. But being of a perverse and disobedient temper, they rejected the light and truth of his precepts, and hated him because he testified of them, that their deeds were evil. Hence the following passages in his preaching:

"He that believeth on him, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation that light has come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God." John iii. 18-21. doctrine is not mine, but his that sent me. man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." John vii. 16, 17. "If God were your Father, ye

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would love me, for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my words." John viii. 4, 2. The last clause is translated by Dr. Campbell-" It "It is because ye cannot bear my doctrine."

It may be true that the ambiguity of some of the predictions respecting the Messiah, led the Jews to expect a temporal Prince, but the obstinacy with which they adhered to that opinion in opposition to all the light resulting from his miracles and his ministry, may justly be imputed to the wickedness of

their hearts. Nor can it be doubted that other faithful teachers, and their preaching, have been rejected in a similar manner. Still it may not be true, that all error of opinion concerning religious truth results from depravity of heart.

LETTER IV.

AN IMPORTANT QUESTION ANSWERED.

My Christian Brethren,

IT being granted that our Lord imputed the error of the unbelieving Jews respecting himself, to a disobedient heart, why may not ministers of

the Gospel of the present age, impute all supposed errors on important doctrines to the same source?

This is a question which should interest all inquirers after truth-all who wish the peace and prosperity of Zion. I shall endeavor to give such answers as will commend themselves to every impartial mind.

1. God gave to his Son the Holy Spirit not by measure-by which he could infallibly distinguish between truth and error; and by which he so knew what was in man, that he could tell the motives by which they were governed, and the reasons which operated in the adoption of their opinions. This cannot be said of the ministers of the Gospel at the present day.

2. Jesus Christ was ordained of God to be the Judge of the living as well as of the dead. It is not so with the ordinary ministers of the Gospel.

3. Ministers of the Gospel are not only liable themselves to error; but they are greatly divided in their opinions. If any one of them has a right to impute the errors of his brethren to moral depravity, why is not this right common to all? If not common to all, who but an inspired teacher shall be able to say to whom the right belongs, and to whom it does not? If all have the right, it is then certain that some must have a right to judge unjustly and injuriously. Because where there is opposition of opinions there must be error on one side or the other,

if not on both.

4. Ministers of the Gospel, as well as other men are very liable to be under the influence of party