390 STRENGTH AND WEAKNESS OF HIIMAN REASON. were graciously accepted; Acts x. 4, 25. Upon the whole view of things, I think, from scripture and reason together we - may justly conclude, that where Christ and the gospel are published, all humble sincere penitents, asking pardon of God, and hoping his mercy, though they know nothing of the particular way or methodwherein it is, or bath been, or shall be revealed, shah not fail of pardon and acceptance with God at last, nor miss of some tokens of his favour. This grace bath Jesus procured, and God will bestow it. PITH. Your way of arguing, Sir, carries so much light and conviction in it, that I cannot well deny. your argument. And I am inclined to believe, that my excellent diocesan, the present bishop of London, in his second Pastoral Letter, was much in this sentiment when he expressed himself, p. 46. in these words. As to the heathens, though the light of reason is but dim, yet they who have no better light to walk by, and who honestly make use of that as the only guide God hath given them, cannotfail to be mercifully dealt with by infinitejustice andgoodness. Loa. I am veryglad the reasoning ofSophronius is so hap- pily supported by the authority of the bishop, and both together have persuaded you to yield up this point, that God, will accept penitent sinners without their actual trust in scrifices, or any posi- tive rites of worship. PITH. I am not ashamed to confess, Sir, that I pay great honour and deference to the sentiments of my superiors in the church ; yet I would willingly see good reason also for what I believe : And I declare now, that I can give my assent in the main to what Sophronius hath' delivered. If any little scruple remain, it will be adjusted in the course of our debate. But before you begin your argument, Sir, I entreat you to remember both the precise point of question, and the extent of it, and that is, whether human reason, in thepresent state of things, be suffi- cient to guide all mankind to sùclt a degree of the knowledge and practice of religion, as' our friend has described, such as may intitle them to thefuvóur of God and future happiness. Permit me therefore, Sir, to mention four particulars, which are to be excepted or excluded from the present dispute, as not being the proper and precise subject of it. Loc. Let us hear, Pithander, what are the four things you excludefrom òur debate ? PITH. In the first place, Sir, be pleased to observe, that we are not enquiring, whether the reason of man, in' its original powers of innocency and perfection, could find out el: 'be neces- sary parts of natural religion, viz. the knowledge of his Maker, and his duty to him and his fellow-creatures, as Sophronius has described them, so far as to secure to himself the love ofhis Maker in that innocent state : But whether man, in his present corrupt
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