the humility which levels him with the worms of the earth!

Who, then, can withhold from this celestial light, his confidence and veneration? For is it not clearer than the day, that we discover in ourselves the indelible traces of excellence? and is it not equally clear, that we experience every moment the effects of our deplorable condition? And does not, then, this chaos, this dreadful confusion, proclaim with a voice mighty, and irresistible, the truth of those two states?

XII.

That which hinders men from believing that they may be united to God, is nothing but the view of their depraved state. But if they are sincere in this conviction, let them follow it out as far as I have, and acknowledge that the effect of this degradation is, to render us incapable of judging rightly, whether God can make us fit to enjoy him or not. For I would like to know where this avowedly weak creature acquired the power of measuring the mercy of God, and limiting it according to his own fancy. Man knows so little what God is, that he does not know what he is himself; and yet, unable to judge of his own real state, he presumes to affirm, that God cannot fit him for communion with him. But I would ask, if God requires anything else of him, but that he should know and love him; and why, since he is naturally capable of knowing and loving, should he doubt the power of God to make himself the object of this knowledge and love? For it is unquestionable that he knows, at least, that he is, and that he loves something. Therefore, if in the darkness in which he is, he yet discerns something, and if he finds amidst earthly things some object of love, why, if God should im

part some rays of his own essence, should he not be capable of knowing him and of loving him in that mode in which he has been pleased to reveal himself.

There is then an insufferable presumption in these reasonings; though they appear founded in humility, yet that humility is neither sincere nor reasonable, if it does not lead us to acknowledge, that, as we do not know what we are ourselves, we can learn it from God alone.

CHAPTER VI.

SUBORDINATION AND USE OF REASON.

I.

THE highest attainment of reason, is to know that there is an infinity of knowledge beyond its limits. It must be sadly weak, if it has not discovered this. We ought to know where we should doubt, where we should be confident, and where we should submit. He who does not know this, does not comprehend the power of reasoning. There are men who offend against these three principles. Some, from ignorance of what demonstration is, assume everything to be demonstrable; others, not knowing where it becomes them to submit, doubt of everything; and others, not understanding the right exercise of judgment, submit blindly to all.

II.

If we subject everything to reason, our religion will have nothing mysterious or supernatural. If we violate the principles of reason, our religion will be absurd and ridiculous.

Reason, says St. Augustine, would never submit, if it were not conscious there are occasions when it ought to submit. It is right, then, that reason should yield, when it is conscious that it ought, and that it should not yield, when it judges deliberately that it ought not; but we must guard against self-deceit.

III.

Piety differs from superstition. Superstition is the death of piety. Heretics reproach us with this superstitious submission. We should deserve their reproach, if we required this surrender in things which do not justly demand it. Nothing is more consistent with reason, than the disavowal of it in matters of faith; and nothing more contrary to reason, than the denial of it in matters which are of faith. To exclude reason, or to take no other guide, are equally dangerous extremes.

IV.

Faith affirms many things, respecting which the senses are silent, but nothing that they deny. It is superior, but never opposed to their testimony.

V.

Some men say, If I had seen a miracle, I should have been converted. They would not so speak, if they really understood conversion. They imagine that conversion consists merely in the recognition of a God, and that to adore him, is to offer him certain addresses, much resembling those which pagans make to their idols. True conversion consists in feeling our nothingness before that Sovereign Being whom we have so often offended, and who might at any moment, justly destroy us. It is to acknowledge, that

without Him we can do nothing, and that we have deserved nothing but his wrath. It consists in the conviction, that between God and us, there is an invincible enmity; and that, without a Mediator, there can be no communion between us.

VI.

Do not wonder to see some unsophisticated people believe without reasoning. God gives them the love of his righteousness, and the abhorrence of themselves. He inclines their heart to believe. We should never believe with a living and influential faith, if God did not incline the heart; but we do so, as soon as he inclines it. This David felt, when he said: "Incline my heart, O Lord, unto thy testimonies."

VII.

If any believe, without having examined the evidence of religion, it is, that they have within, a holy disposition, and that they find the declarations of our religion conformed to it. They feel that God has made them. They wish to love him alone, and to hate only themselves. They feel that they are without strength; that they are unable to go to God; and that, unless he come to them, they can have no communication with him. And they learn from our religion, that they should love God alone, and hate only themselves, but that, being utterly corrupt and alienated from God, God became man that he might unite himself to us. Nothing more is wanting to convince men, who have this disposition of heart, and who know also their duty and their weakness.

VIII.

Those whom we see to be Christians, without the knowledge of the prophecies and other evidences, are found

equally good judges of the religion itself, as others who have this knowledge. They judge by the heart, as others do by the understanding. God himself has inclined their hearts to believe, and hence they are effectually persuaded.

I grant, that a Christian, who believes without examining evidence, would probably not have the means of convincing an infidel, who could state his own case strongly. But those who know the evidences of Christianity, can prove without difficulty, that this belief is truly inspired of God, though the man is not able to prove it himself.

CHAPTER VII.

REPRESENTATION OF A MAN, WEARIED WITH SEEKING GOD BY REASON ONLY, AND BEGINNING TO READ THE SCRIPTURES.

I.

WHEN I look at the blindness and misery of man, and at those strange contrarieties which are apparent in his nature; and when I behold the whole universe silent, and man without instruction, left alone, and, as it were, a lost wanderer in this corner of creation, without knowing who placed him here, what he came to do, or what becomes of him at death, I am alarmed as a man is, who has been carried during his sleep, to a desolate and gloomy island, and who has awaked, and discovered that he knows not where he is, and that he has no means of escape. I wonder how any one can avoid despair, at the consideration of this wretched state. I see others around me having the same nature; I ask them if they know more on this subject than