if ever, the result of diligent enquiry, of accurate research; but, the natural accompanyment of corrupt Principles, a depraved Heart, and a vicious Life. The apology, I offer, for this freedom of speech, is this-Πυθαγορας ερωτηθεις, τι ποιεσιν ανθρωποι θεω ομοιον, εφη, εαν αληθευωσι. • Pythagoras being asked what that was, by which Man resembled the Gods, replied, By speaking the Truth."

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REASON,

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that Faculty in man, by which, when it is suitably instructed, he is capacitated to judge of the true Proportion of things; of their nature, excellence, and utility, in relation to each other; and to make a due Estimate accordingly*. For example, and

* Some minute Philosophers are extremely fond, with equal extravagance and absurdity, of misrepresenting this intellectual Power, as if it had certain innate Ideas, or self-originating Sources of intelligence: though it is too evident, from unexceptionable fact and experience, to admit of any fair and honourable controversy, that it must be indebted for all its knowledge, ab extra: it is, after all, nothing more than a certain Quality of the

by way of elucidation: I wish to know, what proportion the riches, the pleasures, the honours, the friendships, of this present life, bear to the riches, the pleasures, the honours, the friendships, of the next: the direct Ratio, according to the judgment of the coolest Reason, is, as Time to

mind, by which we perceive, arrange, compare, and decide. If that perception, arrangement, comparison, and the like, be right, and according to the Truth, Justice, and Reality of Things, it is right Reason; and, vice versâ. For, who does not know, that a Man may reason wrong, as well as right? Reason therefore can hardly be called a Good in se it is good, or evil, according to the direction it takes.

"The Spirit of a man," said a great Philosopher, "is the Candle of the Lord." True. But, as a candle can answer none of the purposes, it is intended for, without Light, so this intellectual Power, or Capacity, in man, can be of no effective use in Religion, without divine Illumination. It has indeed been exalted, and celebrated, as if it were the first, not to say the only Revelation from God; though it is, properly speaking, no Revelation at all. It is the Eye-not, the Light. It can, with certainty, know nothing concerning the things of another world, but by Information from thence.-Theology, or, the christian Revelation, is the supreme Reason, 8 λoyos: we must therefore light our Candle by that Sun.

H

Eternity; or, to speak philosophically, as Unit to infinite. So that, the Man, who is sacrificing the former to the latter, in his Affections, and Pursuits, is entirely destitute of the Mens sana; he is inverting the immutable Order, and acting against the Truth, of things; and, in the eye of Reason, and Justice, he ought to be considered as a Subverter of the whole System of Religion, and Virtue. He is, if I may be permitted the phrase, a living useρov

προτερον.

PHILOSOPHY,

in the sublime sense, in which it is used in these strictures, is, the Love of that Wisdom, which is so universally celebrated in the inspired pages; which is supported by right Reason, productive of christian Virtue, and inseparably connected with the essential Happiness of Man. All other knowledge-whether of Mind, or Matterof Physicks, or Metaphysicks-is mere Science; this, is Sapience: or, that inti

macy

with sacred Truth, right Reason, and evangelical Virtue, which is distinguished from a cold, unaffecting Speculation, by a pious Taste,'or holy Relish, for divine things. Where this is wanting, it may be said of every other kind of Philosophy, Ou poves Ta TE OE8. Matt. xvi. 23. And, I could refer to a pagan Philosopher, who has stated, in his dialect, that, "If the Gods have any care of human affairs, it should seem reasonable to suppose, they are most delighted with those, who live, and cultivate, what is most dear to them."

The fulsome strains, in which human Philosophy has been extolled, by persons of very superior Talents, and Erudition, may be inserted among the inexplicable mysteries of the human intellect. "That the Epicurean scheme was no other than Atheism disguised; that the hypothesis of the Stoics was little different from the Polytheism of the vulgar; and, that the faith of the Academics was, either none at all, or faint and fluctuating at the best,

will not be disputed by those, who have any knowledge of Antiquity. Let Cicero's dialogues concerning the nature of the Gods, stript of rhetorical embellishments, and reduced to simple propositions, be put into the hand of some pious Rustic, tolerably acquainted with his Bible, and he will be much astonished at the opinions of the ancients-the gross stupidity of the Epicureans, the frivolous superstition of the Stoics, and the presumptuous rashness of the Academics-and heartily thank God for bestowing on him the inestimable gift of the holy Scriptures."—And, will he not pity the unaccountable absurdity of some otherwise sensible and ingenious writers, who tell us, that, the gingiv of right Reason and Truth, or that, which is to be regarded in judging of right and truth, is private; that is, the internal evidence a Man has of certain truths? Nothing can be more inconsistent with universal fact, and experience, than this idea. No such innate Criterion, of Truth, and Right, ever existed, but in a vain and misguided Imagination. The