in their solution, as time rolls on, an ever-accumulating mass of proofs
of the profundity of the wisdom which has so far anticipated all the
wisdom of man; and of the divine origin of both the great books which
he is privileged to study as a pupil, and even to illustrate as a
commentator,--but the text of which he cannot alter.

But, for submitting to us many profound and insoluble problems, the
second of the above reasons--the training of the intellect and heart of
man to submission to the Supreme Intelligence alone be sufficient.
For it; as is indicated by every thing in human nature, and by the
representations of Scripture, which are in analogy with both, the
present world is but the school of man in this the childhood of his
being, to prepare him for the enjoyment of an immortal manhood in
another, everything might be expected to be subordinated to this
great end; and as the end of that education, can be no other than an
enlightened obedience to God, the harmonious and concurrent exercise
of reason and faith becomes absolutely necessary--not of reason to the
exclusion of faith, for otherwise there would be no adequate test of
man's docility and submission; nor of a faith that would assert itself,
not only independent of reason, but in contradiction to it,--which
would not be what God requires, and what alone can quadrate with that
intelligent nature He has impressed on His offspring--a reasonable
obedience. Implicit obedience, then, to the dictates of an all-perfect
wisdom, exercised amidst many difficulties and perplexities, as so many
tests of sincerity, and yet sustained by evidences which justify the
conclusions which involve them, would seem to be the great object of
man's moral education here; and to justify both the partial evidence
addressed to his reason, and the abundant difficulties which it leaves
to his faith. 'The evidence of religion,' says Butler, 'is fully
sufficient for all the purposes of probation, how far soever it is from