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universe, as it exists, is as different from any plan which men would have conceived, as any of the truths contained in a revelation can be. But it is reasonable to believe, what by our senses we perceive to exist; and it is reasonable to believe, whatever God declares to be true.

In receiving, therefore, the most mysterious doctrines of revelation, the ultimate appeal is to reason. determine whether she could have discovered these truths; not to declare, whether considered in themselves, they appear probable; but to decide, whether it is not more reasonable to believe what God speaks, than to confide in our own crude and feeble conceptions. Just as if an unlearned man should hear an able astronomer declare, that the diurnal motion of the heavens is not real but only apparent, or that the sun is nearer to the earth in winter than in summer; although the facts asserted, appeared to contradict his senses, yet it would be reasonable to acquiesce in the declarations made to him by one who understood the subject, and in whose veracity he had confidence. If, then, we receive the witness of men, in matters above our comprehension, much more should we receive the witness of God, who knows all things, and cannot deceive his creatures, by false declarations.

There is no just cause for apprehending, that we shall be misled by the proper exercise of reason, on any subject, which may be proposed for our consideration. The only danger is, of making an improper use of this faculty, which is one of the most common faults to which our nature is liable. Most men profess, that they are guided by reason in forming their opinions; but if this were really the case, the world would not be overrun with error; there would not be so many absurd and dangerous opinions propagated, and pertinaciously defended. They may be said, indeed, in one sense, to follow reason, for they are guided by a blinded, prejudiced, and perverted reason.

One large class of men are accustomed, from a slight and superficial view of the important subject of religion, to draw a hasty conclusion, which must prove, in the highest degree, detrimental to their happiness. They have observed, that in the modern, as well as ancient world, there is much superstition, much imposture, much diversity of opinion and variety of sects, many false pretences to Divine Inspiration, and many false reports of miracles, and prophetic oracles: and without giving themselves the trouble of searching diligently for the truth, amidst the various contending claims, they draw a general conclusion, that all religions are alike: that the whole affair is a cheat, the invention of cunning men who imposed on the credulity of the unthinking multitude: and that the claims to Divine Revelation, do not even deserve a serious examination. Does right reason dictate such a conclusion as this? If it did, and we were to apply it to all other concerns, it would make a sad overturning in the business of the world. Truth, honesty, and honor might, on these principles, be discarded, as unmeaning names; for of all these there have been innumerable counterfeits, and concerning all of them, an endless diversity of opinion.

A second class, who profess to be men of reason, pay more attention to the subject of religion; but their reason is a prejudiced judge. They listen with eagerness to all that can be said against revelation. They read with avidity the books written against Christianity, and but too faithfully treasure up every objection to religion; but her advocates ņever obtain from them, a fair.

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Irearing. They never inquire, whether the arguments and objections which appear to them so strong, have not been refuted. With the means of conviction within their reach, they remain firmly fixed in their infidelity; and as long as they pursue this partial method of investigation, they must ever remain in the same darkness.

A third class, who wish to be considered as taking reason for their guide, are under the dominion of vicious passions; of ambition, avarice, lust, or revenge. Men of this character, however strong their intellect, or extensive their erudition, can never reason impartially on any subject which interferes with the gratification of their predominant desires; and as religion forbids, under severe penalties, all irregular passions and vicious indulgences, they pursue it with malignant hatred. As one well observes, “they are against religion, because religion is against them.” Such men never reason calmly on the subject, and they are incapable of receiving any benefit from the arguments of others. They never think of religion but with a feeling of enmity, and they never speak of it but in the language of sneer, or abuse. There is no object which this race of infidels. have more at heart, than to root up every principle of religion from the minds of men, and to drive it from the earth, so that not one vestige of it might remain to give them torment. Voltaire may be considered as the leader of this band; and his humble imitators, have been too numerous,

Christian country. But there is still another class of men, more distinguished, as masters of reason, than those who have been mentioned. They are the cold, speculative, subtle set of skeptics, who involve themselves in a thick mist of metaphysics; attack, first principles, and confound their readers with paradoxes. The number of those

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who belong to this class, is, perhaps, not large, bat they are formidable: for while the other enemies of the truth, scarcely make a show of reason, these philosophers are experienced in all the intricacies of a refined logic; so that in their hands, error is made to appear in the guise of truth. Should we yield ourselves to the sophistry of these men, they will persuade us to doubt, not only of the truth of revelation, but of our senses, and of our very existence. If it be inquired, how they contrive to spread such a colouring of skepticism over every subject; the answer is, by artfully assuming false principles as the premises of their reasoning; by reasoning sophistically on correct principles; by the dexterous use of ambiguous terms; by pushing their inquiries beyond the limits of human knowledge; and by calling in question the first principles of all knowledge. . But it is not easy to conjecture what their motive is; most probably, however, it is vanity. They are ambitious of appearing more profound and acute than other men; and distinction is not so readily obtained in the common course, as by flying off in an eccentric orbit.

It cannot be any sincere regard for truth, which influences them; for, upon their principles, truth and reason are equally worthless. They pull down every thing, but build up nothing in its place. Truth has no greater enemies in the world than this Pyrrhonic sect; and it is to be lamented, that, sometimes, ingenious young men are caught in the wiles of their sophistry, and are led so far into the labyrinth of their errors, that they are never able to extricate themselves; and all their fair prospects of virtue and usefulness are obscured forever.

Before I leave the consideration of the various classes of persons, who, while they profess to be guided by reason, make an improper use of this faculty, I ought

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to mention a set of men, distinguished for their learning and ingenuity, who profess to receive the Christian revelation, and glory in the appellation of Rational Christians. They proceed on the plausible and (if rightly understood) correct principle, of receiving nothing as true, but what their reason approves; but these very men, with all their fair appearances of rationality, are chargeable with as gross a dereliction of reason, as can well be conceived; and, in regard to consistency, are more vulnerable, than any of those already mentioned. For, while they admit, that God has made a revelation, they insist upon the right of bringing the truths revealed, to the test of human judgment and opinion, and reject them as unreasonable, if they do not accord with this standard. But the declaration of God is the highest reason which we can have for believing any thing. To set up our opinion against the plain expression of his will, is surely presumption of the highest kind. Perhaps, however, I do not represent the case with perfect accuracy. Perhaps, no man is chargeable with such an inconsistency, as to admit a thing to be contained in an undoubted revelation, and yet reject it. The exact state of the matter is this. The Scriptures, it is admitted, contain a revelation from God; but there are many things in the Bible, which, if taken in the most obvious sense, are inconsistent with reason; now, as nothing inconsistent with reason can be from God, it is concluded, that this cannot be the true sense of Scripture. Accordingly, their wits are set to work, and their learning laid under contribution, to invent and defend some other sense. Upon these principles, a man may believe just as much, or as little as he pleases, of what the Bible contains; for it has been found that no text is so stubborn as not to yield to some