extraordinary modes of operation. The latter is supposed to be that which inspired the Prophets and Apostles; and the former to be the grace of God, which summarily makes known the truth of his revelation, to those whose mind is fitted for its reception by a submissive perusal of his word. Persons convinced in this manner, can do any thing but account for their conviction, describe the time at which it happened, or the manner in which it came upon them. It is supposed to enter the mind by other channels than those of the senses, and therefore professes to be superior to reason founded on their experience.
Admitting, however, the usefulness or possibility of a divine revelation, unless we demolish the foundations of all human knowledge, it is requisite that our reason should previously demonstrate its genuineness; for, before we extinguish the steady ray of reason and common sense, it is fit that we should discover whether we cannot do without their assistance, whether or no there be any other which may suffice to guide us through the labyrinth of life[1]: for, if a man is to be inspired upon all occasions, if he is to be sure of a thing because he is sure, if the ordinary operations of the spirit are not to be considered very extraordinary modes of demonstration, if enthusiasm is to usurp the place of proof, and madness that of sanity, all reasoning is superfluous. The Mahometan dies fighting for his prophet, the Indian immolates himself at the chariot-wheels of Brahma, the
- ↑ See Locke's Essay on the Human Understanding, book iv. chap, xix., on Enthusiasm.
