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it is true: I see him bleeding, and I hear his groans. If I shall, when I see this distressed object, like the good Samaritan, go to him, and bind up his wounds, and use every means in my power for his recovery, I shall act well, and make a proper use of that knowledge which has been conveyed to my mind by the organs of But if, like the priest and the Levite, i pass by on the other side, regardless of his distressed situation, I should make an improper use of this knowledge, and sacrifice my duty to some base or malevolent passion.

sense.

This familiar example will be sufficient to define the meaning of the term axiom; and show the natural and necessary connexion between the senses and the understanding: and that, if we were totally deprived of our organs of sense, the understanding would become altogether use

less.

If man had only been destined to exist during the present life, the mere use of his senses for the purpose of obtaining a knowledge of external objects, and that portion of understanding which was necessary to enable him to obtain these objects of sense for the gratification of his natural appetites, would have been sufficient to supply all his wants. He would then have been

precisely in the same situation as the beasts of the field.

But the soul of man being destined to enjoy a future state of existence beyond the grave; and being placed here for the purpose of undergoing a state of trial and probation, as a candidate for that state of happiness which is promised to the righteous in another and better world; far more important duties than the mere gratification of his sensual appetites are required from him. For the purpose of enabling him to discharge these important duties, the natural mind in his body has been endowed with a much higher portion of understanding, and more exalted faculties, than those which the minds of the beasts of the field possess.

It will be shown in the proposed Inquiry into the works of creation, that man, by the proper exercise of these senses and those rational faculties which the Creator has bestowed upon him in the contemplation of his works, even unaided by revelation, is naturally and irresistibly led to believe, that all those things which he beholds, must necessarily have been the workmanship of one supremely wise and powerful Being only.

As this Supreme Being, who created alk

things, is not visible to our natural senses, and although the contemplation of his works, naturally and irresistibly impresses upon our minds a belief that such a Supreme Being must exist; yet, it is utterly impossible for man, by the mere light of his own natural understanding in its present dark and corrupted state, to acquire any certain knowledge of this important truth, if the Almighty himself had not revealed it unto But he has done this in the very first words of revelation, where it is declared that, "In the beginning, God created the heavens "and the earth."

us.

This great truth being thus established by the united testimony of reason and revelation, it has become the great moral axiom upon which that sublime science, generally termed moral philosophy is founded. And, it will be observed, that in every part of this sublime science, as taught in the Scriptures, an appeal is constantly made to the same union of natural and revealed axioms, and to the common understandings of mankind. And, it is exceedingly obvious, that, without this union of reason and revelation, no moral truth could be established.

Seeing then, that even the Almighty himself has condescended to make an appeal to those

senses and to that natural understanding which he has bestowed upon man, for the truth of his own existence; and seeing also, that the whole system of natural philosophy is founded upon those axioms, or natural truths, the knowledge of which is conveyed to the mind by the organs of sense; with what degree of truth can Mr. Leslie affirm that those axioms, or simple natural truths are useless and even prejudicial in philosophy; and that this natural understanding which God has been graciously pleased to bestow upon man, when it is properly employed, is always a very suspicious standard of appeal?

It has been already shown, that those axioms, or simple natural truths, are not as Mr. Leslie affirms, to use his own learned language, gained a posteriori from familiar experience, but a priori; being instantaneously conveyed to the mind by the organs of sense.

But this opinion respecting the use of those faculties which the Creator has bestowed upon man, that this learned gentleman endeavours to impose upon us as a truth, is like all those other speculative ones which we have already examined, evidently founded on error, and can only be supported by a constant perversion of truth.

But let us enquire more particularly into the

consequences which must unavoidably ensue, both with respect to civil society and religion, if mankind could now be induced to renounce the use of those natural faculties which the Creator has bestowed upon them.

It is perfectly obvious, that, if mankind in general could be induced to renounce all faith in the testimony of their own senses, there would be no natural evidence produced before any court of justice for the purpose of determining any question that might arise between man and man, respecting the ordinary transactions of life; for it is well known that every witness who is called before a court of justice to give evidence in any cause, is expressly bound by his oath, to declare those truths only which he himself has seen or heard; and those truths having been conveyed to his mind a priori by the organs of sense, are to him all axioms; and are received as such by the court. But if we should adopt Mr. Leslie's opinion, and renounce our faith in the testimony of our senses, it is obvious, that all our laws would, in this case, become entirely useless; and our courts of justice must, in consequence, be either shut up altogether, or our Judges must be left at full liberty to govern us by their own arbitrary will and pleasure without

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