CHAP. III.

Of Theological TRUTH.

HUS, the prize cannot be won with

TH

out labour in the race: and, when the prize is won, though, in its principle, in its utility, and in its end, THEOLOGICAL TRUTH tranfcend every other kind, in proportion as the heaven is higher than the earth; yet, derived as it is into the human understanding through fuch a various and complicated train of Reafoning, and viewed in its juft logical proportion, it is not only different from all others, but INFERIOR in its force and evidence. Its objects are not only removed from the apprehension of all Sense, but many of them are placed out of the comprehension of all Intellect. Though its moral evidence be strong and convincing, that is not

of

of itself fufficient to fupport its claim: and the scene in which its external evidences were difplayed to men, on which its authority mainly refts, has been shifted for many ages. However divine and infallible in itself, the Testimony of God is conveyed through the channel of human tradition, and made dependent on the fallible support of the Teftimony of men: and the fubftance of this truth itself, as recorded and conveyed to us, is a matter of various and difficult interpretation.

The affent by which this fingular species of Truth, fo fuperior in its intrinfic worth, but fo inferior in its logical confideration, is distinguished by the name of Faith, which, however transcendent both in its origin and in its end, is humbled by the means through which it takes poffeffion of the mind; and is, by that very circumftance, rendered, "the greatest of all virtues."

If this TRUTH be of fuch univerfal and immenfe importance, why, it may be asked, does its omnifcient author, whofe mercies are over all his works, keep it fo much concealed from men? Why are its doctrines fo myfterious?

myfterious? Why are its evidences put at fo great a distance from our view, and made fo painful and laborious in the acquifition? Why is the written word fo obfcure and concealed, couched in parabolical expreffion, and involved in fymbols and emblematic figures? and why is the conviction refulting from the whole of revelation fo much weaker and logically inferior to that of the other kinds of truth, which are much less univerfal in their use, and much lefs important in their end? Other truths can only lead men with comfort and advantage through the present tranfitory life; this profeffes to open them a paffage and to ensure them a portion in a future and a better, which will be permanent: and why, rejoins the mathematician, is it not founded on principles as felf-evident, why is it not fo clearly and easily to be deduced, and why is it not crowned with as ftrong and full conviction, as my demonftrations?-And the fame queftions may be put by the patrons and profeffors of all other parts of learning in their turn. They may jointly demand-Why does this celestial knowledge, which flows immediately from the fountain of light and truth,

derive from him fuch weak and clouded beams, as to fhine upon the human mind through a denser and more complex medium than any other?

To these questions one general answer might fuffice, That Truth, like every thing elfe, is of many and different kinds, each of which has it its own proper nature, by which it is adapted to the particular use and end for which it was defigned: that this difference, in whatever it may confift, cannot operate to the rejection of any; but that all, of whatever kind, are equally entitled to the reafonable affent of the human mind, for which they were intended, though not operating with equal degrees of evidence: that ethical is not to be exploded because it is not physical, nor phyfical because it is not mathematical: and that the uses and ends, which they are feverally calculated to answer, are by no means in proportion to their strength and brightness: that it is, therefore, incumbent on all reasonable men, instead of prescribing the conditions on which Truth is to be received, to embrace it with gratitude upon the terms on which it is given; valuing it according to the measure of

its utility; and refolving its different appearance and effect into the reafon of Him who' gave it, whether that reason can be known

or not.

But, befide this general answer, a special one may be made from the End which Theological Truth has profeffedly in view; from which we may infer an obvious reason, why it is constituted what it is.

Future Happiness, in the more immediate fruition of the Deity, exalted by his prefence and crowned by his love, is the end of that Faith by which this truth is to be embraced. Frequent and explicit are the declarations of holy scripture, that the " pure in heart fhall "fee God," and that "without holiness 66 no man fhall fee the Lord " It is therefore neceffary that this purity of heart, which is fo indifpenfable to the end, fhould become an ingredient of the mean, which is destined to open the way and to lead men to it. In order, therefore, to give Faith this purifying influence over the heart, the Truth, which is its object, is withdrawn from the fuller and more immediate view of the understanding.

* Mal. v. 8. VOL. II.

1 Heb. xii. 14.

R

By