worldly power and wisdom, an unwarrantable degree of authority was conferred on the clergy who never could be accused of neglecting any means of increasing this authority, and rendering it permanent. For this purpose, the degrading principle, that, in the concerns of religion, reason should be wholly disregarded, and its clearest dictates rejected, was introduced, and strenuously urged upon the people at large.

Although, at the present day, but very few can be found, who will openly advocate and defend this principle in its full extent; yet the influence of it on the minds of many is plainly discoverable. To what but this shall we attribute the repugnance which is so often seen, to reason on the subject of religion? When we urge the unreasonableness of some particular point or principle of doctrine, we are often met with the assertion that human reason is depraved,—that it is an unsafe guide, and we must be cautious how we use it, or yield ourselves to its influence. On all other subjects but religion, men are generally disposed to be reasonable beings; and the more important the subject, the more carefully and closely they will reason. But on this, the most important of all subjects which can engage the attention of rational beings; and one which requires the most full and dispassionate use of reason, there are many who seem resolved entirely to set it aside, and to disregard its plainest dictates. Some will even go so far as to attempt a justification of this course of conduct; and will introduce a train of arguments, and a variety of reasons to convince you that they are right in rejecting reason. Thus, to borrow the pertinent language of another, they will "reason against reason, use reason against the use of reason, and offer a very good reason why reason is good for nothing.”

But while some reject the proper use of reason in

the affairs of religion,there are others who run into the opposite extreme; and reject every thing which is not completely within the reach, or compre hension of their reason. This is a fruitful source of skepticism and infidelity, as will be more fully seen when I come to speak more particularly of the proper use and office of reason in the affairs of revelation and religion. There are many things above the perfect comprehension of reason; and yet we know they exist. We cannot tell in what manner inert and unconscious matter could be so organized as to constitute our own living and sensitive bodies;-how from it the beating heart and heaving lungs could be formed; or how it could be converted into that vital fluid which circulates with such rapidity and regularity through the whole human system. Yet of all this we are perfectly conscious; we know it is so; and we are satisfied beyond à rational doubt, of the existence of a great First Cause, sufficiently wise and powerful to produce all these effects. In order therefore, to be consistent, the skeptic should either contend with some visionary philosophers, that there is no such thing as matter, or a material universe in existence; because his reason cannot point out the manner in which they exist; or else admit that God may make a revelation of an existence to man hereafter, and of circumstances attending that existence which are above the comprehensions of his

reason.

In order that the subject may be clearly understood, let us inquire in the first place, what is reason? In answering this question, it will not, I presume, be considered improper to introduce the definition given of it by the learned Mr. Locke. He says it is "that faculty whereby man is supposed to be distinguished from beasts, and wherein it is evident he supasses them."

Reason, in its operations is fourfold. "The first and highest" degree of it "is the discovering and finding out of truths; the second, the regular and methodical disposition of them ; the third is, the perceiving their connexion; and the fourth, making a right conclusion" from them. The first and great object of reason is to discover truth. This it attempts to accomplish by a careful examination and comparison of things and principles which are known to exist,-by following causes to the various effects which they are capable of producing; or by searching out these causes,from the effects which obviously have been produced. In this manner, many important and useful truths are brought to light;many of the operations and phenomena of nature are discovered and satisfactorily explained; and in this manner we are enabled to "look through nature, up to nature's God." But thers is a point beyond which human reason cannot go; and although it teaches us that there must be an infinite First Cause of all thiugs, yet it can tell us nothing of his character, or of his purpose in giving us existence. There are other important and interesting questions which it cannot solve; whether we shall exist beyond the grave; and if so, what will be our constitutions in eternity, are inquiries beyond its reach. Hence, in order to answer these questions satisfactorily, revelation becomes indespensable. But how are we to satisfy ourselves that such a revelation has been given us? or admitting it has been given, how are we to ascertain the truths it contains, but by the aid of reason? In short, why are the Holy scriptures any more a revelation to man than the beasts of the field, if it be not on the ground that man is capable by his reason of understanding them?

We may now notice the connexion subsisting between reason and revelation; and also the

proper office of reason in the concerns of religion Revelation is addressed to reasonable beings; its principles and requirements are all reasonable; and it is only through the medium of reason, that we are convinced the scriptures contain a revelation from God to man. Hence, as the justly celebrated writer already mentioned observes, "Reason is natural revelation, whereby the Eternal Father of light, and fountain of all knowledge, communicates to mankind that portion of truth which he has laid within the reach of their natural faculties; revelation is natural reason enlarged by a new set of discoveries communicated by God immediately, which reason Vouches the truth of, by the testimony and proofs it gives that they came from God. So that he who takes away reason, to make way for revelation, puts out the light of both; and does much the same, as if he would persuade a man to put out his eyes, the better to receive the light of an invisible star by a telescope."

Our senses are the inlets of all our knowledge. By them we discover the existence of objects without ourselves. But it is reason which arranges these objects with regularity in our minds, and perfects that which was only begun by the operations of sense. Hence every thing which is placed by our bountiful Creator within the scope of human ability, is siezed upon by the senses, and converted to useful purposes by the instrumentality of reason. There are some truths so plain and obvious, either to our powers of perception, or faculties of judgement, that we can no more doubt them than we can our own existence; and consequently we can never admit as true, any principle which contradicts, or denies them. Of this sort are those propositions which assert that no effect can exist without a cause adequate to its productions,-that no orgaL

ization can exist without an organizer,-that there can be no law, either moral or physical without a lawgiver, and that no effect can possibly exceed its cause. From these clear and obvious principles we irresistibly infer the existence of a Supreme intelligent Being, who is the first cause of all things. Any proposition, therefore, which denies the infinite wisdom, or the Almighty power of God, we must reject as untrue. We have also, in the profuse bounties of his providence, an equally convincing evidence of his infinite and impartial goodness; and consequently any thing which denies this must also be rejected. Admitting these propositions, reason will teach us, 1. That it is possible for him who constituted the mind of man to enlighten it by revelation. 2. That, as a revelation which points out an immortal existence to man beyond the grave, will increase his happiness; and as God is infinitely good, it is consistent with his character, and therefore probable that he would make such revelation. 3. That such revelation, coming from him, cannot possibly contradict any principle which he has imparted to us as undeniable truth, through any other medium.

From what has been said, we are able to discover, not only the nature of human reason, but also its office in the affairs of revealed religion, or truth. But we should not infer from hence, that we are to reject every thing in revelation which does not come perfectly within the scope of reason. It has already been observed that there are many things which we know, or acknowledge to be true, which are above the perfect comprehension of reason. The object of revelation, as has been shown, is to make new discoveries to the mind, which reason could not reach, but which it vouches for as true, by convincing us they are from God, If therefore, we