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To this general Chart of Truth, Spe
1 culative, Practical, and Poetical, i come now to add another and farther province: a province superior in its origin, more universal in its comprehension, and more important in its use; in which the INTEĻLECT, Vol. II. · B
the Will, and the IMAGINATION, have all the fullest and sublimest exercise...
In this province, truth does not spring from any Material subject in the compass of the universe, or from the Mind of man in its operations and effects, as in those which have been discussed; but from another and much higher source, the Mind or Will of God, more immediately and directly dispensed, than by the ordinary administration of his providence : And, as it is derived from the divinest origin, it has in view the noblest end the immortal happiness of man”.
This is a field of knowledge productive of a species of truth which, logically considered, is more different from the kinds that have been analyzed and arranged in the preceding volume, than any .of them are from each other, constituting the science of a THEOLOGY, with which Aristotle was entirely unacquainted: but, as Reason is more directly or indirectly concerned with all truth that relates to man, this species, however superior
2 See p. 126, 217, 268, of the first volume.
and divine, has a Logic appropriated to itself, as well as the other fciences; which comes now to be analyzed and arranged, according to the Rule laid down in the fifth chapter of the former volume.
To give a philosophical delineation of this other Logic, by distinguishing its Principle, by illustrating its proper Method of Reasoning, and by ascertaining the particular nature and genius of the Truth resulting from the whole, is the main object of my present undertaking. For the sake of displaying more clearly and adequately to view the province of Theology, this general Chart of the different kinds of learning was first projected, and the parallel drawn between the logic appropriated to each; in the humble but fanguine hope, that, from such an enlarged and comparative estimate, it may receive the strongest and distinctest light, that its study may be facilitated if not improved, that its truths, being weighed in an equal and impartial Scale, may have their full and proper value, and that its fuperior excellence may be more evidently ascertained: which plan, if executed with success, pro
mises to lay the deepest and broadest bottom, on which to ground and eftablish the Cbriftian Faith b.
The departments of learning, which have been the subject of the preceding lectures, are properly human : this which comes now to be discussed and illustrated by a comparison with them, is properly divine. From a logical and comprehensive knowledge of the different branches of human learning, the stu-" dent will bring a strength and cultivation of mind, and a clearness of comprehension, to his theology, which will abridge his labour and ensure his success, in every part of his fublime profeffion. Instead of being perplexed by a mixture and confufion of different ftudies, the bane of all proficiency in good learning; he will know how to adapt and improve them to his advantage. Instead of being embarrassed by an intrusion of subjects from other parts of knowledge, which defeat his reason
ing or disconcert his train of thinking; from .a logical acquaintance with all, he will see See p. 76, of first yolume..