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Page 217, line 6: The author has inadvertently inserted the name of Constantius instead of Constans. It was thought best to leave the error uncorrected in the text, and to notice it here.
A CONVICTION in the mind of its total ignorance of the nature and of the specific attributes of the Godhead, and a sense of doubt respecting the real essence of the soul, give rise to feelings of great dissatisfaction with our limited powers, as well as with all human acquirements which fail to inform us on these interesting points. On the other hand, a notion of the existence of a supreme superintending power, the author and preserver of this harmonious system, who has organized and who regulates such an infinity of celestial and terrestrial objects; and a due estimation of that law which teaches that man should do unto others as he would wish to be done by, reconcile us to human nature, and tend to render our existence agreeable to ourselves and profitable to the rest of mankind. The former of these sources of satisfaction, viz. a belief in God, prevails generally; being derived either from tradition and instruction, or from an attentive survey of the wonderful skill and contrivance displayed in the works of nature. The latter, although it is partially taught also in every system of religion with which I am acquainted, is principally inculcated by Christianity. This essential characteristic of the Christian religion I was for a long time unable to distinguish as such, amidst the various doctrines I found insisted upon in the writings of Christian authors, and in the conversation of those teachers of Christianity with whom I have had the honour of holding communication. Amongst those opinions, the most prevalent seems to be, that no one is justly entitled to the appellation of Christian who does not believe in the divinity of Christ and of the Holy Ghost, as well as in the divine nature of God, the Father of all created beings. Many allow a much greater latitude to the term Christian, and consider it as comprehending all who acknowledge the Bible to contain the revealed will of God, however they may differ from others in their interpretations of particular passages of scripture; whilst some require from him who claims the title of Chris– tian only an adherence to the doctrines of Christ, as taught by himself, without insisting on implicit confidence in those of the Apostles, as being, except when speaking from inspiration, like other men, liable to mistake and error. That they were so is obvious from the several instances of differences of opinion amongst the Apostles recorded in the Acts and Epistles.* Voluminous works, written by learned men of particular sects for the purpose of establishing the truth, consistency, rationality, and priority of their own peculiar doctrines, contain such a variety of