to be received, without any operation of the mind about them, upon the Word of God. Whether they are revealed more fully or more partially, they are to be believed, as far as they are revealed, without our even attempting to throw any farther light upon them of our own: for "his thoughts are not as our "thoughts," and who may dare either to question or to fuper-add to the truths by him communicated; whether, like the Carthaginian fenate, we may be able, or think ourfelves able, to comprehend them; or, with the benighted Indians, we be unable to form any conception of them at all; fince He who hath revealed them, knew for what purpose they were defigned, and in what proportion they were to be given; fince he is totally free

Prærogativa Dei totum hominem complectitur; nec minus ad rationem quam ad voluntatem humanam extenditur: ut homo in univerfum fe abneget & accedat Deo. Quare ficut legi divinæ obedire tenemur, licet reluctetur voluntas: ila & verbo Dei fidem habere, licet reluctetur ratio. Etenim fi ea duntaxat credamus quæ funt rationi confentanea, rebus affentimur non authori; quod etiam fufpectæ fidei teftibus præftare folemus.

Baconus De Augm. Sc. lib. iii. cap. I.

from error, and equally incapable of fraud or falfehood?

So that, contrary to its proceeding in the kinds of knowledge which are natural, in Theology, reafon has nothing to do with the truths of revelation, either in the proper formation of their general Principle in the first place, or in judging of them as they are derived from it in the fecond: for "Faith," or the conviction they produce, cometh not by reafoning, but by "hearing, and hearing

by the word of God." Their Principle fubfifts and terminates in itfelf: like its author, it is alpha and omega, the beginning and the end, the first and the laft..

༔ ཉཱ* This celeftial Principle, the TESTIMONY OF GOD, is not only totally different from mathematical, phyfical, and all other axioms; but alfo from the principle of human Teftimony, from its analogy to which it firft takes poffeffion of the mind, in that, as was observed, it is infinitely more excellent and fuperior in power. With an allufion to Testimony in general, as founded on the authority of witneffes, the Baptift, who, as the morn

y Rom. x. 17.

ing-ftar

ing-ftar is the harbinger of natural, was appointed the immediate meffenger of this fupernatural, light, has difplayed it in terms the moft magnificent. "He that cometh from "above, is above all. He that is of the

earth is earthy, and fpeaketh of the earth: "He that cometh from heaven, is above all; "and what he hath feen and heard, that he "testifieth." In the fame infpired and exalted strain, he proceeds to urge the transcendent authority of this teftimony. "He that "hath received his teftimony, hath fet to his "feal that God is true; for He that God "hath fent speaketh the words of God: for "God giveth not the spirit by measure to "him. The Father loveth the Son, and "hath given all things into his hands And this authority is enforced upon the minds of men by the beloved apostle, with a power which is invincible. "This is the witness "of God, which he testifieth of his Son. He "that believeth on the Son of God hath the "witnefs in himfelf: He that believeth not "God, hath made him a liar; because he "believeth not the record which God

gave

2

John iii. 31, 32, 33, 34, 35.

"" of

"of his Son." He then proceeds to ftate, in a few plain words, the ftupendous fubftance of this Record or TESTIMONY, which is, "That God hath given us eternal life;" and "that this life is in his Son The END and the MEANS of religion: the end worthy of HIM, by whom it was defigned: and the means worthy of HIM, by whom they were executed.

Thus Theologic Truth will be different from every other kind; and its effect upon the mind will be proportioned to the divine authority, and tranfcendent fuperiority, of its Principle.

Compared with the feveral kinds which have been analyzed in the preceding volume, how totally different will this be found, in its conftitution and operation upon the mind? Though, in power and conviction, it be equal to mathematical conclufions, it is the very reverse of them: for, whereas they are the deductions from general principles by a train of reasoning the moft fyllogiftic, elaborate, and extensive of any other, this refults from

1 John v. 9, 10.

1 John v. 11.

its principle without a fingle act of judgment. And, as all other kinds of truth which we call natural, claim an affent in proportion to the nature of their principles and mode of reasoning; Supernatural truths, when their principle is established on the independent evidences, command an affent proportionable to itself, without any reasoning at all: for "he that believeth," as the apostle affirms, "hath the witnefs in himself;" if his mind admit the witnefs, it muft immediately admit the truth; an affent diftinguished by the name of FAITH, which is abfolute and implicit, independent of all the powers of the Understanding, the Will, or the Imagination; and with which Reafon has no direct concern, but to inftruct them with all diligence and alacrity to embrace the truth, and in all virtue and humility to acquiefce.

The truths which are the objects of this faith, are, therefore, diftinguished from all other kinds by the name of Myfteries. But, as in advancing from truth to truth, we have obferved the mind proceeding through a regularly afcending fcale, beginning with the lowest and rifing higher and higher as it advances;