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... μη σκοπούντων ημών τα βλεπόμενα, αλλά τα μη βλεπόμενα τα γάρ βλεπόμενα, πρόσκαιρα τα δε μή βλεπόμενα, αιώνια. Προς Κορινθίους, Β'. δ'.

Animula ! vagula, blandula,
Hospes comesque corporis,
Quae nunc abibis in loca,-
Pallidula, rigida, nudula


“God hath endowed us with different faculties, suitable and proportional to the different objects that engage them. We discover sensible things by our senses, rational things by our reason, things intellectual by understanding ; but divine and celestial things he has reserved for the exercise of our faith, which is a kind of divine and superior sense in the soul. Our reason and understanding may at some times snatch a glimpse, but cannot take a steady and adequate prospect of things so far above their reach and sphere. Thus, by the help of natural reason, I may know there is a God, the first cause and original of all things; but his essence, attributes, and will, are hid within the vail of inaccessible light, and cannot be discerned by us but through faith in his divine revelation. He that walks without this light, walks in darkness, though he may strike out some faint and glimmering sparkles of his own. And he that, out of the gross and wooden dictates of his natural reason, carves out a religion to himself, is but a more refined idolater than those who worship stocks and stones, hammering an idol out of his fancy, and adoring the works of his own imagination. For this reason God is nowhere said to be jealous, but upon the account of his worship." --Pilgrim's Progress, Part III.

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the things which are seen are temporal, but the things which are

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As a preface to our Second Edition, we cannot do better than record the experience derived from our first. It is indeed gratifying to find a wonderful want of unanimity among the critics who assail us, and it is probably owing to this cause that we have been able to preserve a kind of kinetic stability, just as a man does in consequence of being equally belaboured on all sides by the myriad petty impacts of little particles of air.

Some call us infidels, while others represent us as very much too orthodoxly credulous ; some call us pantheists, some materialists, others spiritualists. As we cannot belong at once to all these varied categories, the presumption is that we belong to none of them. This, by the way, is our own opinion.

Venturing to classify our critics, we would divide them into three groups (1.) There are those who have doubtless faith in revela

tion; but more especially, sometimes solely, in their own method of interpreting it; none, however, in the method according to which really scientific men with a wonderful unanimity have

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