be occupied in obtaining such education as is necessary to the useful employment of the remainder. Yet we do not, on this account, suppose it to be the design of God that men should not improve their faculties by education. Without experience, again, we should hardly be led to imagine that by far the greatest portion of the human race, in every age, and country, and state of civilization, would be obliged to devote their time to the providing of food and clothing. We should expect that wants so universal and so indispensable would be supplied in some easier manner. Yet no one is guilty of the absurdity of arguing, that if God had intended his creatures to be fed and clothed, he would have rendered food and raiment more readily procurable. It seems to me no way more extraordinary, that men must study the proofs of religion in order to be convinced of its divine authority, or the nature of religion in order to live conformably to it; than that a man must think, and forecast, and labour through at least

4 See, however, a remark in Preface, p. iii.

twelve months, before he can procure for himself the materials of a day's clothing, or of a single meal suited to a state of civilization.

The metals and other mineral productions so useful, and almost indispensable to mankind; the sciences by which their nature is so highly improved ;—and in particular the knowledge of medicine, which is often necessary to preserve and continue their existence;-are all obvious instances of the late discovery and tedious or difficult acquisition of things in the highest degree desirable to man; and fully justify the conclusion, that if pains must be used for the right understanding of religion, nothing appears in that dispensation contrary to the usual and acknowledged system of Divine Providence:

3. I shall only observe further, that to argue as if the proofs of a revelation must necessarily be intuitive or self-evident, is to assume that man is not, and cannot be placed in a state of probation. If he is in such a state, he may be

tried by the disposition of his mind towards religion, as well as in any other way. We freely acknowledge the necessity, that the evidences of a divine revelation should appear, on a candid examination, unanswerably strong; and few, I apprehend, will deny this with respect to the evidences of Christianity. But it is not necessary that these proofs should be flashed upon every mind, as in the case of St. Paul, with the rapidity of lightning; so that a man should have no more power over his creed, and consequently no more responsibility concerning it, than he has to determine his complexion, or the country in which he shall be born.

And the mode, in which the Christian religion must be listened to, in order that it may be received, and studied in order that it may be understood, is well calculated to bring into exercise that disposition of mind which is suitable to a being in circumstances like those of man, applying to the subject of religion. This is not a disposition which makes no inquiry, or demands no evidence, or feels no hesitation;

but which confines evidence to its proper business of ascertaining facts; and does not so lend itself to prejudice, or adhere to prepossessions, as virtually to exclude revelation, and make its own religion. This is the disposition with which the whole subject of religion must be approached; not the evidences only, which lead us to the threshold of the temple; but the Bible itself, which conducts us within the vestibule. We must guard against a critical, captious spirit. We must be aware that the ways of God are far above out of our sight; and be ready to receive divine instruction with the humility and teachableness of the tenderest years. Surely there is enough of ignorance and enough of evil discoverable in the mind of man, to show that he needs illumination from above, and to set him upon earnest prayer to the Author of "every good and perfect gift," that in matters relating to God and to eternity, he may be enabled to exercise his understanding humbly, and with proper deference to divine wisdom. Those who inquire thus will find the Bible its own best evidence; carrying with it marks of

divine origin, which can neither, perhaps, be easily described nor accurately defined; but are not the less indisputable and infallible. Reason would lead us to expect what experience uniformly proves; that "the secret of the Lord is with them that fear him, and he will show them his covenant 5."

5 Psalm xxv. 14.

THE END.

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