candle to look at the sun. And whoever would scru→ tinize too narrowly a Divine intelligence by human Reason, while he was professing to enlarge human Reason, would run the risk of putting out this Intelligence, instead of profiting by its light. For the light of Heaven and the light of Earth are as little identified in their operation as the sun-beam and artificial flame. Whoever would put out the light of Reason to make way for Revelation, would do no more than eclipse the light that was common and inferior, for the temporary illumination of a better guide. For to put out the light of Reason utterly, under the pretence of making way for Revelation, would be to destroy the rational principle-an alternative no reasonable man could suppose necessary, nor would any but the wildest fanatic contemplate the idea.

Now the temporary suspension of Reason's interference, when the mind is better engaged, is no more the abolition or alienation of the faculty, than the temporary repose of fancy, and of the emotions of sensibility, would imply their total abolition, when the mind is absorbed in the grave deductions of Rea

son.

Therefore to apply these observations to the latter part of Locke's proposition above quoted, subject nevertheless to proper restriction, the conclusion appears to be liable to doubt, or to require considerable qualification, that "he who takes away Reason to make way for Revelation, puts out the light of both."

It must indeed be admitted, that to take away any of the mental faculties, and one so important as Reason, must in so far destroy the intellectual constitution, and deprive the human mind of a light which, while on earth, is as necessary as the outward senses. But it by no means follows, that because Reason is required not to interfere too curiously in things above its reach, that it must therefore be taken away. For to repeat what is before asserted, he who silences the busy workings of fancy or of memory to make way for the laborious deductions of Reason, does not extinguish the former.

We may presume that it is a Truth as consistent with Philosophy as with Scripture, that he who keeps his eye single to the light of Heaven, in all matters of spiritual moment, will be figuratively full of light: while he, who seeks with the eye of Reason or outward observation to direct his steps to that better light, and uses it as the questioner of that better light-in as much as he endeavours to look at two kingdoms at once, whose interests are incompatible— will be full of darkness, For as Reason points to Earth, and Revelation points to Heaven, the eye that is intently fixed on one cannot steadily regard the other. Consequently, different objects being presented, the view must be distracted, if each is to be pursued with equal attention.

When Reason is well instructed, it immediately bows to Revelation: when it is not well instructed, it resists with all the vigour of which it is capable.

And, as one or other must have the ascendancy, the meek submission of Reason, instead of extinguishing the light of Heaven, causes it to burn with clearer and brighter evidence: while, on the other hand, in proportion as the light of Reason is exclusively cherished and exalted, the weaker is the heavenly flame.

Now, as none but a person devoid of understanding would attempt to persuade, or be persuaded, "to put out the eyes, the better to receive the remote light of an invisible star by a telescope;" so none but such an one would advise a man to part with his Reason, or to become insane, in order that he might be divinely instructed; or conversely, to submit to Divine instruction by Revelation, as a necessary step to the loss of his rational faculty. The suppositions refer to something, that is, in both cases, improbable and unnatural. For, in the present state of things, it is impossible to conceive a blind man capable of seeing, or a person filled with Divine light destitute of Reason. And therefore, as the supposition involves an absurdity, the comparison, however plausible it may seem, is inapplicable: nor do the advocates for the necessity of a true change in the nature of man, and for a life conformable to the teachings of God's holy spirit, by any means argue for the total abolition of Reason. They are, on the contrary, well aware, that the ignorant and unreasonable, who pretend to Divine illumination, without the inward virtue, are the greatest stumbling blocks in the way of true Religion.

In few words, it may be said, that, putting Reason and Revelation for certain conditions of the mind, Revelation without Reason would imply a state not fitted for this world, as Reason without Revelation would be unprepared for a better.

It has pleased the Almighty Parent to bestow those animal and rational powers which fit his creature man for the physical relations subsisting below: But it has also pleased Him to endow this noblest earthly image of himself with spiritual gifts and capacities adapted to moral relations, in order to prepare him for immortal happiness above. Therefore he is required to suffer no animal, sensual, or rational pursuit, to divert his mind from the one great object of his creation; and, further, he is required to make every act of his inferior nature subservient to his superior. If it be admitted that there are many rational pursuits, in which the immortal principle has no direct interest, it is obvious that the rational nature may be so occupied with them as to exclude from the mind those exercises, which nourish and keep alive this immortal seed: and, therefore, it is meet that these pursuits should be regulated by some fit standard, as well as the Appetites, Desires, and Affections-by that true standard which prescribes the limit to every thought, word, and deed; and suffers no rival to the Supreme Being in the heart.

I shall briefly recapitulate the chief heads of this argument, in order that I may conclude this section with a few remarks on the latter part of the Proposition prefixed to it.

According to the view that has been taken, it would seem to be proved by facts as well as Scripture testimony, that the Divine influence of the Holy Spirit is not to be commanded by any human being, upon all occasions, at his own will and pleasure.

But it must be admitted that the use of the rational powers is at all times at the command of every rational being for it is scarcely necessary to make an exception for the period of life when Reason has scarcely begun to dawn, or for those occasions in which it may have suffered a partial eclipse by some physical or moral cause.

It must also be admitted that the ratio of increase in the growth of the seed of Divine life, is not in proportion to the speculative knowledge of Divine Truth: because knowledge of itself, or mere outward Faith, is said to profit nothing: and we know that learning does not necessarily subdue the will and amend the heart, so as to transform its natural affections into spiritual desires, conformable to the will of God.

It has already been made to appear that a true growth in religion can only take place, in proportion to heartfelt obedience to manifested duty, and to living operative Faith. We must therefore consider it a fundamental error to suppose that any growth