We are not speaking of _subtle principles_, requiring the utmost stretch of intelligence or learning to understand, or even to perceive them, when clearly set forth. There may he principles of this kind, correct ones, too, but we think, _never practical_. That which is practical and vital, is never so subtle as to require the utmost stretch of intelligence, either to set it forth or understand it. The Bible has its deep things, profound and wonderful, requiring the utmost stretch of human intelligence to set them forth, or understand them; or, it may be, deeper than human intelligence can fully fathom, but they are not the practical, and if vital in any sense, it is not vital that we should understand them. If we could not be Christians, serve, or please our heavenly Father, without understanding all such, it would certainly put it out of the power of the masses, to be acceptable at all. We know this is not so. In precisely the same way, in nature, there are certain things that we must know, or we can not enjoy the blessings God has in nature for us. There are certain principles in nature that are _practical_ and _vital_, and we must know them and act in continual reference to them, or we will come to inevitable ruin. But they are not subtle, deep and profound principles, requiring the utmost stretch of intelligence to set them forth or understand them. These lie upon the surface, are the first things we come to, and may be easily learned, and understood sufficiently for all practical purposes. God has wisely arranged, in both nature and grace, or in the temporal and spiritual kingdoms, so that what we _must know_ may be easily learned, thus showing his benevolence in both, and that both have marks of the same Authorship. In these matters there is no excuse for being misled. In other words, if any one is misled, he must be an _easy dupe_, a _willing victim_. In religion, on the part of the man of faith, certain principles are settled, and not to be opened anew, and investigated from the foundation, every time any new phase may appear. Certain other matters are so self-evident, that they need only to be well stated to satisfy any ordinary mind. These are the matters that move the world, and not the abstruse and subtle things. They are the matters that carry conviction to the mind, settle the understanding, and leave it in a state of satisfaction and rest. They call out the response, almost involuntarily, _that is so_. It does not have to be proved again.