Letters

^8. Now when we have reason to be doubtful about a point, we need not doubt that we are right in doubting. There is no doubt but that we ought to doubt things that are doubtful. For instance, the Apostle has no doubt about doubting whether he was in the body or out of the body when he was carried up into the third heaven. Whether it was thus or thus, he says, I know not; God knows. Why may not I, then, so long as I have no light, doubt whether my soul comes to me by generation or unengendered? Why may I not be doubtful about this, so long as I do not doubt that in either case it is the work of God most high? Why may I not say; “I know that my soul owes its existence to God and is altogether His handiwork; but whether it comes by generation, as the body does, or unengendered, as was Adam's soul, I know not; God knows.” You wish me to assert positively one view or the other. I might do so if I knew which was right. You may have some light on the point, and if so you will find me keener to learn what I know not than to teach what I know. But if, like myself, you are in the dark, you should pray, as I do, that either through one of His servants, or with His own lips, He would teach us who said to His disciples: “Be not ye called masters; for one is your master, even Christ.” Yet such knowledge is only expedient for us when He knows it to be expedient who knows both what He has to teach and what we ought to learn. Nevertheless, to you, my dear friend, I confess my eagerness. Still much as I desire to know this after which you seek, I would sooner know when the desire of all nations shall come and when the kingdom of the saints will be set up, than how my soul has come to its earthly abode. But when His disciples (who are our apostles) put this question to the all-knowing Christ, they were told: “It is not yours to know the times or the seasons which the Father has put in His own power.” What if Christ, who knows what is expedient for us, knows this knowledge not to be expedient? Through Him I know that it is not ours to know the times which God has placed in His own power; but concerning the origin of souls, I am ignorant whether it is or is not ours to know. If I could be sure that such knowledge is not for us, I should cease not only to dogmatize, but even to inquire. As it is, though the subject is so deep and dark that my fear of becoming a rash teacher is almost greater than my eagerness to learn the truth, I still wish to know it if I can do so. It may be that the knowledge for which the psalmist prays: “Lord, make me to know mine end,” is much more necessary; yet I would that my beginning also might be revealed to me.