It was as far as their heathen philosophy could take them, and they were still left speculating and ready to hear "some new thing."

Philosophy must ever leave the soul groping in the dark, however learned or however stupid.

What a relief to turn to the certainties of divine revelation! The agnostic can only say as does Edison, "I don't know." The believer can say, "We KNOW" (see 1 John S:20). Divine revelation with its warmth and light displaces reason with its cold uncertainty and darkness. "We know the Son of God is come and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life." John says, in his Gospel, "That was the true Light, which, coming into the world lightens every man" (John 1:9, Revised Version). The coming into the world of God's blessed Son has brought life and incorruptibility to light. The "torch of reason" is totally eclipsed by the sun of revelation, and faith rejoices in the full blaze of light of God fully made known. To the feeblest believer, God is not merely a "Supreme Being directing things and people," but He is known as the One whose loving heart can be safely trusted. To know that such an One loves me infinitely, and that grace has so wrought that I can look up and cry, "Abba Father," is joy indeed.

The Apostle Paul too says "WE KNOW," when thinking of the unseen. Reason says the future is impenetrable, no one can know what is beyond this life, and so it is-as far as man's mind, shut up to self, is concerned- but once admit the light of divine revelation, and all is simple to faith. "We know that if the earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens" (2 Cor. 5:1). Here, all is certain; the body may go to corruption, but the spirit endures; and with the one who believes, the spirit is "present with the Lord" (verse 8), awaiting that glorious day when Christ our Lord shall" come and "change our bodies of
humiliation, that they may be fashioned like unto His glorious body, according to the working whereby He is able to subdue all things to Himself" (Phil. 3:21).

Which is better-the speculation and uncertainty of reason, or the blessed verities of divine revelation?

J. W. H. Nichols