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and is made to bend under the Almighty hand, who chastises only to heal, who corrects only to

restore.

Is it not then an abundant favour that there is a mean provided for man, wherein the fullness of all knowledge dwells; where the rich and the poor, the learned and the unlearned, may apply, and be rightly instructed? Here a way is cast up for the ransomed and redeemed of the Lord, and "the wayfaring man, though a fool, shall not err herein."-"O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgements, and his ways past finding out!" Rom. xi. 33.

Let those, then, who have been misled by a blind confidence in their own strength and reason, endeavour to view themselves as they really are, and take the example of holy Job, when enlightened by a wisdom superior to his own: "I know that thou canst do every thing, and that no thought can be withheld from thee: who is he that hideth counsel without knowledge? Therefore have I uttered that I understood not, things too wonderful for me, which I knew not. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes." Job xlii. 2, 3. 5, 6.

SECTION II.

REASON.

IT is not with a design that Reason should be set aside that these few pages are written. It is perfectly consistent with the nature of man that he should make use of this power, which, if rightly exerted, would doubtless prove a blessing to him; but, like every other faculty of which man is possessed, by a wrong application may not only become useless, but destructive to himself and others.

But while we apprehend we discover the excellency of man in the exercise of the power of reason, we ought not to lose sight of a still more noble principle, which though a man may be capable of possessing, is not of him; and which our bountiful Creator has in mercy offered for his acceptance; a principle that cannot be obtained by the sole efforts of human reason. Nor is it consistent with true wisdom that man should endeavour to render himself independent of his Maker, by thus discarding the highest endowment of the soul.

Every sensible mind must be satisfied that the reason with which the beneficent Author of nature has favoured his creature man, ought to De thoroughly understood, if we would form a just estimate of its value, and afterwards rightly apply it. It is a matter of so much magnitude, that upon it the most important occurrences of a man's life depend.

By reason is to be understood that faculty of the human soul which reflects, contemplates, and forms conclusions from impressions. made upon the mind; which impressions, in the present fallen state of man, are principally made through the medium of the senses.

Now religion being, according to the Christian scheme, a vital principle, man cannot possess it but through a divine influence taking place in his soul.

If this idea be just, by human reason a man can no more take one step towards the production of this principle, than, if born blind, he could by the mere efforts of his reason give himself sight.

Keeping this in view, perhaps the following observations may prove some guide in our inquiry after the truth, as it relates to this subject. Those who have been in the habit of exalting this noble faculty of man as altogether sufficient

for his salvation, cannot but be aware that most men seem to view it, not as an universal principle, and varying in its power, but as if it were a faculty distinctly appropriate to each individual; and upon this self-dependent presumption it is that so great effort is made in order to establish particular opinions.

It is a possible case, nay, there is continual proof of it, that several persons opposed to each other, conversant, as they apprehend themselves to be, in all the mysteries of theology and metaphysics, may each make reason their guide in some controversial point; and yet, after writing many volumes in vindication of their separate opinions, neither shall have approached in the least to the conviction of the other, and yet each shall remain fully persuaded of the infallibility of human reason. Lamentable delusion!

It is on this account that philosophy, apparently the most sublime, is often subverted, and made to bend to the various sentiments of individuals; and it will be found that the investigating reasoner, however great his abilities, whether natural or acquired, may be as widely separated from the truth, either in his sentiments. or practice, and even more so, than the most simple, who modestly entertain opinions which are the result of observation.

The ancient philosophers, who pretended that the light of reason or nature was their guide, not only differed in judgement respecting the most essential points in moral philosophy, but were in themselves proofs of the fallacy of all their own reasoning. The doctrine of the far greater part of them consisted in nothing but words and strife, i. e. subtilty and empty contentions, and did not at all amend even their own manners, much less was fitted to reform the world. "Their scholars," says Aristotle, "thought themselves bravely improved in philosophy, and that they were become gallant men, if they did but hear, and understand, and learn to dispute about morality, though it had `neither effect nor influence upon their manners; just as if a sick man should expect to be healed by hearing a physician discourse, though he never followed any of his directions :-Undoubtedly," says he, "the mind of one was as much improved by such philosophy, as the health of the other's body by such physic." (Arist. Ethicks. book ii. ch. 3.)

And Lactantius observes, that " the philosophers, take them all together, did discover all the particular doctrines of true religion; but because each one endeavoured to confute what the others asserted, and no one's single scheme was in all

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