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constitution of our own minds, and especially of the attributes of the Divine Being, can never be better than imperfectly true;-for our knowledge on these subjects is very limited. The notion which a child has of the moon, who would fain have it given to him as a plaything, is altogether false.--The notion of the astronomer, who rightly estimates its size and distance, and calculates, with precision, its movements, is true-but imperfectly so; inasmuch as he knows little more of the moon than those mathematical facts.

Such too, are the notions which the chemist forms of the properties of bodies;-they are precise, to a certain extent; but beyond that point, are vague, or erroneous. It is important in all cases to discern, and ingenuously to confess, the imperfection of our knowledge. This ingenuousness is now commonly exercised in all branches of natural science. But in matters of religion it is often. much wanting, and not a few of the controversies which divide the Christian world would instantly disappear, or be held in abeyance, if things which surpass the range of our conceptions, or the limits of our actual information, were seen and acknowledged to be as they are-unknown, except so far as the bare affirmation of Scripture offers them to our assent, as facts partially revealed. All that is imagined, or dogmatically affirmed,

beyond this limit, is not truth, how nearly soever it may be connected with truth; but is positive error. To adhere firmly to what is known, and to reject all those surmises and inferences by which the mind labours to fill up the vacant spaces in its systematic notions, is a prime part of wisdom.

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