the fair pretext of conducting her to greater light and liberty, have plunged her into tenfold darknefs and bondage *. And to the same cause it must, in a great measure, be assigned, that so many Christians in name, fall short of a real participation of the blessings of Christianity.

Let not him, then, who has retired from the world in search of divine knowledge, suppose that he will gain his purpose unless he takes a farther step, which is much more difficult, and retires from his own philosophic wisdom, to attend his teaching who is in the bosom of the Father, and is intimately acquainted with all his counsels; who in his person, in his doctrine, in his example, and in his cross, has thrown that light on the divine character and dispensations, which would be sought for in vain amidst the works of nature, and the volumes of philofophers.

III. All this, however, must be understood in conjunction with prayer; which, if carelessly or proudly omitted, there is no reason to expect that either Nature or Christianity would be sufficient to lead the most profound inquirer to a proper acquaintance with the Deity; as on the other hand we are encouraged to hope, that the most illiterate novice, who is seriously attentive to this duty, and at the same time is diligent to improve everymeans of information afforded him, will not finally be left to perish for want of knowledge. If any one lack wisdom, says the apostle, let him ask of God, who giveth to all men liberally and upbraideth not This spirit of prayer is not suspended on scientific researches or learned preparations, and seems almost the natural growth of retirement, when, in silence and solitude, far remote from the bustle of the world, and no longer borne up by its passions and its vanities, the soul sinks into herself, and from a feeling of her own igno

rance and weakness, pours out her cry to the great Author of her being.

To imagine we can ascend to the knowledge of him who dwelleth far above all heavens, by study without prayer, or by prayer without study, must generally be resolved into a disposition, either to exalt unduly the powers of the human understanding, or to overlook its proper use; and is in the one case to err with the mere philosopher, and in the other with the enthusiast. To guard against both these dangers, from which retirement in itself affords no security, a few more particular remarks may not here be impertinent.

Prayer without a due regard to the various discoveries which God has made of himself, in his works, and in his word, may be construed into a censure of his infinite wisdom, as if what he had already done was in vain and to no purpose. Nor is such a procedure less big with danger than it is with presumption: as it tends to sub

ject the mind to its own visions, and to the illusions of that spirit of darkness, who can easily transform himself into an angel of light.

We can only with safety contemplate the Deity in those mirrors which he himself has formed and authorized. We may thus view him in the works of nature; for, as we are taught in a passage before cited, The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. We may thus view him in the dispensations of his providence; and above all, let me repeat it, we may thus view him in his Son, who bears his express likeness. But fhould we avert our eyes from these instituted mirrors, to seek a deity in our imagination, we should find that, instead of reflecting his true character, it would only exhibit, like a magical glass, its own superstitions and apparitions*.

* «The mind, darkened by its covering the body, is far from being a flat, equal, and clear mirror, that

The end of prayer is not to turn our attention from any of the works or dispensations of the Almighty; on the contrary, one of its objects is to excite us to scarch and examine them with more serious diligence. The works of the Lord are great, and sought out of all them who have pleasure therein; he hath so done his marvellous works, that they ought to be had in remembrance*. True philosophy, when kept in due subordination, is favourable to true religion, serves to shew its necessity, and by correspondent analogies, to add new evidence and illustration to its doctrines. While they proceed together, they say the same thing; and the former, when it can make no farther advances, resigns up its disciple to the conduct of the latter. No good man, therefore, ought to reject

receives and reflects the rays without mixture, but rather a magical glass full of superstitions and apparitions.” BACON, vol. 1. p. 132. Shaw's edit.

*Psalm cxi. 2

4.

+ Nunquam aliud natura, aliud sapientia dicit.

D