Introduction.

INTRODUCTION.

IN religious matters we easily run into extremes. Nothing is more common than to see people embracing one error under the plausible pretence of avoiding another.

Many, through fear of infidelity, during the night of ignorance and storm of passion, run against the wild rocks of superstition and enthusiasm; and frequently do it with such force that they “make shipwreck of the faith,” and have little of godliness left except a few broken pieces of its form. Numbers, to shun that fatal error, steer quite a contrary course: supposing themselves guided by the compass of reason, when they only follow that of prejudice, with equal violence they dash their speculative brains against the rocks of Deism and profaneness; and fondly congratulate themselves on escaping the shelves of fanaticism, while the leaky bark of their hopes is ready to sink, and that of their morals is perhaps sunk already. Thus, both equally overlook sober, rational, heart-felt piety that lies between those wide and dangerous extremes.

To point out the happy medium which they have missed, and call them back to the narrow path where reason and revelation walk hand in hand, is the design of these sheets. May “the Father of lights” so shine upon the reader’s mind that he may clearly discover truth, and notwithstanding the severity of her aspect, prefer her to the most soothing error! If the reader is one of those who affect to be the warm votaries of reason, he is entreated to be a close thinker as well as a free thinker; and with careful attention to consider reason’s dictates before he concludes that they agree with his favourite sentiments. He has, no doubt, too much candour not to grant so equitable a request; too much justice to set aside matter of fact; and too much good sense to disregard an appeal to common sense. Should he incline to the opposite extreme, and cry down our rational powers, he is desired to remember, right reason, which is that which I appeal to, is a ray of “the Light that enlightens every man who comes into the world;” and a beam of the eternal Logos, the “Sun of righteousness.” God, far from blaming a proper use of the noble faculty by which we are chiefly distinguished from brutes, graciously invites us to the exercise of it. “Come now,” says he, “and let us reason together.” Jesus commends the unjust steward for reasoning better upon his wrong than the children of light upon their right principles. Samuel desires the Israelites to “stand still, that he may reason with them before the Lord.” St. Peter charges believers to “give an answer to every one that asketh them a reason of their hope:” and St. Paul, who reasoned so conclusively himself, intimates that wicked men are unreasonable, and declares that a total dedication of ourselves to God is our reasonable service. And while he challenges the vain disputers of this world, who would make jests pass for proofs, invectives for arguments, and sophistry for reason, he charges Titus to use not merely sound speech, but (as the original also means) sound reason, “that he who is of the contrary part may be ashamed.”

Let us, then, following his advice and example, pay a due regard both to reason and revelation. So shall we, according to his candid direction, break the shackles of prejudice; “prove all things, and,” by Divine grace, “hold fast that which is good.”