Wisdom. First, to know that we owe our existence to an All-powerful Being, and that, according to general experience, our bodies must return to their native earth; then, to feel either the hope or the fear of a future existence, which feelings, I firmly believe, no man, in his calm untempted senses,' * was ever totally devoid of; finally, this universal sentiment, of an immortal hope, ought, in obedience to common sense, to induce every mind to give its foremost regards with deep concern to the Great Disposer of events. It may happen, that the natural philosopher shall learn to admire before he has learnt to fear his Maker; but I cannot think such a state of mind either just, advantageous, or safe. I rather rejoice that, as an infant, before I had mind enough to comprehend more of the Almighty than that He made the world, I had the happiness to be taught, that the All-seeing One abhorred iniquity; and that it was my duty to repent and to pray for the pardon of my continual errors. Let it not be understood that I learned so much perfectly; yet the lesson was in many respects a very available and fruitful one, at an age, when the

* I and, in truth, all Christians are acquainted with but one cause which can compel a man to reject all thoughts of eternity. The practice and love of sin is the sole impediment; and, to whomsoever this applies, "this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." (John, iii. 19, 20. See also 1 John, i. 10.)

studies of skill and induction were useless to me, as they would be to all. Nevertheless, the day arrived when my ignorance and youthful sins tempted me to doubt, though still in fear; but I did not find that half a dozen distinct instances of the Almighty's works were required to set aside my wavering. You speak of multiplied instances adding force to conviction; I learned to feel, that with the increase of understanding there is increase of strength.

I sincerely acknowledge myself very far from competent to display the enjoyments of an enlightened Christian spirit-the pleasures of a truly Christian life; yet I shall endeavour to set them forth; not as opposed to the just satisfactions of a rational Theology, but as superadded to them. I shall delineate a character not difficult to find, but at the same time, so little understood, as often to be disregarded or despised, or even slandered. The man I speak of, is far too well informed to be fairly liable, in the world, to the imputation of ignorance, though he is, from the simplicity of his habits, little versed in the ways of distinction, and not extensively known, or esteemed, or sought. Observe him more closely, and he will be found engaged with steadiness enough in the necessary business of life; but his thoughts do not rest here. He is certainly not less advanced than others of his rank in the natural knowledge of God and His works, and he is far more deeply imbued with vene

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ration for the Bible-its characters of God, its doctrines, its morality, its wisdom, its prophecies, its promises and threats, its history and tendencies. Seeing that the greater part of Scripture is entirely conformable to his reason, he learns to trust the whole His experience in the wide world of natural things is constantly tallying with the words of Revelation; his comprehensions, convictions, and delight, are continually enlarging in proportion as he pursues the examination; and that which he has to take upon trust is incessantly diminishing. In all the occasions of life, the inexhaustible Volume of Truth is ever his resource for wisdom and strength, solace and encouragement. His ripening knowledge of the Divine goodness makes him more and more sensible of his own imperfections; and the sense of his own errors draws him nearer to the goodness of God;-his repentance binds him closer to the mercy of redemption. Unattracted by the fleeting things of this life, he is more free to seek after the permanent ones of the next. - So great a blessing to himself he desires should be enjoyed by all; he finds the doctrines of the New Testament slowly but certainly pervading the world, and the revealed intentions of God in progress of completion; and he rejoices to lend his feeble hands to do the Almighty's will, to help on the Gospel of peace and salvation, the only heavenly hope of fallen man. His own wisdom becomes almost prophetic. His family,

C

his neighbours, and the world, share in the blessing which is his portion; there is no poison in his influence his precepts, or example, although some may suffer by despising him. If there be any lack of strength, the arm of the Lord needs it not.

This is the man whose delight is in the knowledge of God's providence. Truly learned in that which promotes the best happiness of mankind, it is ever his foremost desire to pursue this end. His love is an unselfish thing-the welfare of others is his continual aim. He knows the true value of all that this world calls gain and learning, and not less the proper estimation of the so called trials of life, temptation, grief, sickness, and difficulty; these, for him, are all deprived of their sting, and fraught with a blessing which calls forth his gratitude and praise.

The term Natural Theology, in its largest sense, appears to include all the study in which man, applying his reason to the examination of nature, may obtain a knowledge of the Creator and His attributes, and also of His will and intentions relative to men; but, since we are scarcely assured of life for a day, it is essential for us, that necessary knowledge alone should be first sought, first selected, and first secured. We should therefore disembarrass ourselves

*

* Psalm xc. 12. "So teach us to number our days, that we may apply our hearts unto wisdom.”,

at once of all that is unnecessary. I shall endeavour to keep this conclusion in view, while attempting a close search after the little that may be supposed indispensable in human Theology, apart from the inspired Truth. It may be discovered that the Volume of Inspiration contains the whole truth,—that there is no other that is useful.

With this avowed aim, and with the impression that the knowledge of the destination of man's soul is the main object of all rational Theology, I shall here confine myself to a few observations, relating chiefly to the physical and mental endowments of humanity. It will not, however, be the less evident how little natural knowledge suffices to establish, as far as knowledge can, all the truths of Revelation which are indispensable to man's happiness and peace. For my present purpose, it may safely be deemed needless to shew how feeble or erroneous human reason has ever been and ever must be, in Theology, while devoid of this Revelation.

We read in the first chapter of the Bible, that "God created man in his own image;"* and this line, if it be not a revelation, is the most ancient, and, at the same time, the most profound and fundamental

Genesis, i. 27. "So God created man in his own image, in the image of God created he him: male and female created he them." See also chap. v. 1.