OF

THE MOST IMPORTANT TERMS,

INTRODUCED IN THE

SUBSEQUENT DISCUSSION.

I SHALL begin with that, which is the very Basis of every thing, that merits the name

«Much of the disputes, and, consequently, many of the inconveniences of this world, arise from the strange difficulty for, a strange one it is—that men find, in understanding each other's meaning. Hence the never ending game of Cross-purposes, in which all of us, at times, are so much engaged. A leading Cause of this disunion, is, a negligence in using Terms appropriate to their object. The Philosopher, it is true-whether metaphysical, moral, or christian-must generalize his ideas, to compass the views of his enquiring Mind: but, in conveying the fruits of his study and reflection to others, he must condescend to weigh Words-compare Terms-and preclude all possibility of Error, in those he instructs, by using a simplicity of Definition, a perspicuity of Expression, and where the tameness of language denies the immediate term, a clearness of periphrase, which not only invites, but creates conception."-Where a writer means to inform, or improve, he will feel a proportionate Anxiety to be fully understood. I Cor. xiv. 7-II.

of Science, Reason, Philosophy, Religion, Virtue, or Good. And, what is that?

TRUTH.

Truth, according to my general application of the term, is, the Revelation, with which the divine Being hath been pleased to favour us, respecting his Nature, Perfections, Government, Will, and Purposes, in the sacred Scriptures: of which, nothing could be satisfactorily understood, without such a Revelation. We learn, from universal history, that every thing else could only be so many different modifications of absurd or ingenious Conjectures-in which, the human Mind could never rest. And hence, the more than two hundred various Opinions, which Varro had met with among the heathen Literati, concerning the chief Good of Man.

Nothing therefore can be more properly denominated ingenious trifling, than the vain Philosophy, which speaks of the Av

θρωπος αυτοδίδακτος, as having any intel lectual and innate Power of discovering either Truth, Excellence, or Good: such a Being is a mere Figment of Imagination. For, there is no State or Stage of Man, in which he does not stand in need of Instruction, and Guidance, for that purpose. Nothing can be known with satisfying Certainty, respecting these primary Concerns, but by divine Revelation: and, if it be not treated, as such, with the highest regard, we are in so far chargeable with a practical contempt of that Revelation, together with all the Advantage, it is presumed to give us, over all the Schools of unenlightened philosophy.

Nothing can be more repugnant to common Sense, and moral Integrity, than to reject this Revelation, before we have acquainted ourselves with the complicated, not to say, irresistible, evidence for its divinity.

The fact is, nor can it be too frequently repeated, that, avowed Infidelity is seldom,

if ever, the result of diligent enquiry, or accurate research; but, the natural ac companyment 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 αληθεύωσι. Pya thagoras being asked what that was, by which Man resembled the Gods, replied, By speaking the Truth.”

66

REASON,

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is 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 versa. 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, Ox OYOG: we must therefore light our Candle by that Sun.

H