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CONTENTS.

INTRODUCTORY LECTURE.

PROV. XXX. 1—6.

"The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.".

In whatever obscurity the initial words of the LECT. I. text may be involved, or however difficult it

B

LECT. I. may be to furnish a satisfactory explanation of the proper names which it exhibits, the sentiments expressed in it admit of an appropriate application to the subject of the present Lectures. The intellectual powers of man are confessedly of a noble and exalted character, susceptible of universal culture, and capable of engaging in extensive and profound research. Supplied with materials for reflection and ratiocination both by the structure and operations of his own mind, and by the innumerable phenomena which are presented to his view in external nature, he cannot exercise the faculties with which he is endowed, by applying, to the extent of his opportunities, those principles of physical and psychological induction which approve themselves as the only solid basis of human knowledge, without acquiring fresh vigour and freedom of thought, obtaining more accurate conceptions of the nature and relations of things, and commanding more comprehensive views of the vast universe of which he forms a

part. Yet, after he has taxed his powers to the utmost-after he has carried his mental processes into all the regions which come within the limits of the human understanding-he is reduced to the conclusion, that, in the absence of Divine Inspiration, or of its results in the records of Divine Science, it is impossible to attain to that acquaintance with Deity and human destiny which alone can satisfy a rational mind. Taught

from above, he confesses his ignorance and im- LECT. I. becility, clings to the volume which contains a perfect revelation of the character, will, and government of God; and discovering in it a light sufficient to conduct him in safety through all the labyrinths of the present state, and introduce him with joyful hope into a better, he is jealous for its honour, and frowns on every attempt to improve upon its contents.

When the mind has arrived at a practical conviction respecting the existence of the Supreme Being, to whatever source that conviction may be traced, it is obvious no questions can arise of deeper or more commanding interest than the following:-What cognizance does the Infinite Creator take of the Universe, to which he has given existence? Does he continue to preside over its affairs, administering them according to his pleasure, and so controlling and disposing of them as infallibly to secure the attainment of his own purposes? In what light, in particular, does he regard the conduct of his rational creatures? Has he made any disclosures of his will to us? And, if so, where are these disclosures? and what is their character?

of the light

It will be granted by all who admit the force Insufficiency of the arguments drawn from the admirable of nature. scheme of contrivances and provisionary arrangements which pervade the economy of nature, in corroboration of the doctrine of the existence of a wise, powerful, and all-perfect First Cause, that

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