thoughts in them, though I fear he has sunk some of the divine themes and glories of that dispensation too much below their original design.

In reference to the last remark I may add, that amongst thinking men, the most ready and effectual way to acquire the submission of Faith has generally been by a smooth and easy passage from the outworks of Reason. If Faith imposes nothing more than what may be ingeniously reconciled to the outward views of Reason, the assent of the latter is easily gained; but when many difficulties are started, and a formidable barrier is thus raised between them, the contest is long and arduous; even miracles themselves are slighted, and the strong hold of Reason seldom is abandoned. On the other hand, if " the wise and prudent of this world" can please them selves with the notion that what are mysteries to the common mass are brought down to their own comprehension; and mountains are removed and crooked things made straight - by their Reason not their Faith;-then Reason and Revelation are said to go hand in hand; and the natural pride of the human understanding is made to agree (if it be possible for it to agree) with the simplicity and meekness of Revealed Truth.

A system, therefore, like that of Locke, which attempts to exalt the human mind to an adequate comprehension of divine mysteries, and to bring them down, as it were, to its own level, must needs have

* Philosophical Essays by Dr. Watts.

ready access to the closet of the speculative Christian. If Reason is rightly proclaimed to be "our last judge and guide in every thing," whatever there be of faith and doctrine and mystery, difficult to be understood, must undergo narrow scrutiny; and they who know how jealously Reason maintains its authority against every thing short of formal demonstration, will be at no loss to determine how such difficulties are likely to be settled. We must indeed admit, that, seeing mankind are prone to extremes, and the best things liable to abuse, therefore a check ought to be devised, by which extravagance and error may be prevented. It must also be admitted, that the system of Locke is well calculated to repress the wildness of enthusiasm ; and at the time he wrote, there were many pretenders to divine illumination. But it is equally clear, that what checks exuberance may also check the kindly growth of what is good. And there is cause to fear that some of Locke's principles have had the latter effect. He that plucks up the tares should take heed that he root not up the grain likewise.

CHAP. IV.

OF THE ANALOGY BETWEEN MENTAL PRIN. CIPLES AND SEEDS, AND BETWEEN EDUCATION AND CULTURE.

SECT. I.

Of the Analogy between mental Principles and Seeds,

We have now taken a review of several important testimonies, in favour of some universal law or light of truth, existing in the mind antecedently to outward observation, and leading mankind-the wise and unwise to certain general opinions-with regard to the existence of a supreme Being, the obligation and excellence of virtue in its various forms, and the sacred rights and supremacy of conscience. For we cannot conceive any human society to subsist, without some impressions more or less distinct, of these primary and essential truths.

We have also taken notice of the opinion very generally entertained by philosophers, that even speculative truth itself, of every description, is founded upon some first principles or intuitive axioms, incapable of proof, and yet, by the constitution of our

nature, commanding implicit assent. And it seemed to follow, as a necessary consequence, that moral truth, likewise, should be built upon some original principle in the mind. From such small beginnings, therefore, it was to be presumed, the greatest stretch of intellect, and the highest degree of moral excellence, took their rise.

A question therefore naturally presents itself, whether these Elements of Reason and of Moral Feeling -if they may be so denominated-constitute part of the original fabric of the mind, or only bear such a relation to it, as a cargo of merchandize does to a ship, or an assortment of jewels to a cabinet.

We have partially reviewed the leading principles of Locke's system, and, if we may judge from his comparisons, the latter must have been his opinion. We have seen, notwithstanding, that very grave authorities are opposed to this eminent writer; and it will be proper to enter into a brief discussion, on the developement of the mental faculties; without which developement, it is to be presumed, the understanding can neither be cultivated, nor embued with knowledge. For, the developement is one thing, and the cultivation another. A limb may grow, and a branch may shoot out; the former without being properly exercised, and the latter without being properly trained.

It seems, therefore, to be of importance that we should inquire whether the mind has any analogy to the other works of divine Providence, or stands alone

and distinct, in its affinities, propensities and developement, from every other object of the Lord's Creation. I believe, we shall find, although we cannot pretend to know any thing of its real essence, that, in its constitution, faculties and endowments, whether these be natural or acquired, it still holds a near and beautiful relation to the objects with which we are surrounded.

I conclude, therefore, that a suitable object of comparison, will help us to form as clear a notion of the matter as the nature of things will admit. But as to the question whether the mind be purely immaterial, or be absolutely depending on material organs to execute its functions, the analogy I allude to, will be equally applicable.

It seems, therefore, to be perfectly consistent with the phenomena, to consider the mind in its original state, as a living principle possessed of inherent powers, or germs of thought and feeling, each of them capable of astonishing enlargement. And these are precisely the properties we ascribe to a germ or seed. The mode in which the mind is at first enabled to apprehend the most simple truths, or elements of knowledge, and afterwards by slow degrees to enlarge its comprehension, so as to take in systems; as well as the order in which its powers are gradually unfolded; afford the clearest illustration of this analogy, as well as substantial evidence that it is not, in its nature, whatever that may be, of the same capacity or dimensions, (if the term may be allowed,) origin