being of God, or his infinite wisdom, goodness, and power, which are proved by such evidence as carries the clearest and strongest conviction, and cannot be refused without involving the mind in far greater difficulties, even in downright absurdities and impossibilities.

The only part, therefore, that can be taken is, to account, in the best manner that our weak reason is able to do, for such seeming objections; and when that fails, to acknowledge its weakness, and acquiesce under the certainty that our very imperfect knowledge, or judgment, cannot be the measure of the Divine wisdom, or the universal standard of truth. So likewise it is with respect to the Christian religion. Some difficulties occur in that revelation, which human reason can hardly clear; but as the truth of it stands upon evidence so strong and convincing, that it cannot be denied without much greater difficulties than those that attend the belief of it, we ought not to reject it upon such objections, however mortifying they may be to our pride. That indeed would have all things made plain to us; but God has thought proper to proportion our knowledge to our wants, not our pride. All that concerns our duty is clear; and as to other points, either of natural or revealed religion, if he has left some obscurities in them, that can be no reasonable cause of complaint.

The proper use of our intellectual faculties, is to distinguish the genuine doctrines of religion from others erroneously or corruptly ascribed to it; to consider the importance and purport of them, with the connection they bear to one another; but especially to examine with the strictest

attention, the evidences by which religion is proved, internal as well as external. If the external evidence be convincingly strong, and there be no internal proof of its falsehood, but much to support and confirm its truth; then surely no difficulties ought to prevent our giving a full assent and belief to it. It is our duty indeed, to endeavour to find the best solutions we can to them; but where no satisfactory ones are to be found, it is no less our duty to acquiesce with humility, and believe that to be right which we know is above us, and belonging to a wisdom superior to ours. If the glorious light of the gospel be sometimes overcast with clouds of doubt, so is the light of our reason too. But shall we deprive ourselves of the advantage of either, because these clouds cannot perhaps be entirely removed while we remain in this mortal life? Shall we obstinately shut our eyes against the dayspring from on high that has visited us, because we are not able as yet to bear the full blaze of his beams? Here philosophy, as well as true Christianity, would teach us a wiser and modester part. It would teach us to be content within those bounds which God has assigned us, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

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SIR JOHN PRINGLE, BART.

SIR JOHN PRINGLE, Bart., was born at StitchelHouse, in the county of Roxburgh, April 10, 1707. His father was Sir John Pringle of Stitchel, Bart. and his mother was sister to Sir Gilbert Elliot of Stobs. Both the families from which he descended were ancient and honourable; and were greatly esteemed for their attachment to the religion and liberties of their country, as well as for their piety and virtue in private life. John was the youngest of several sons, only three of whom, besides himself, arrived to years of maturity. His grammatical education he received at home under a private tutor; and when sufficiently qualified to commence his academical studies, he was removed to the University of St Andrews, where he was put under the immediate care of Mr Francis Pringle, professor of Greek, and nearly related to his father. After continuing there some years, he went to Edinburgh, in October 1727, where, however, he remained only one year.

Being designed, it appears, for the mercantile line, he went over to Holland with the view of settling at Amsterdam; but when at Leyden, accidentally hearing Boerhaave lecture, he was so remarkably struck both with the matter and the man, that his attention was henceforth turned to the profession of physic.

This favourite science he was anxious to study at Leyden, at that time the most celebrated school of medicine in Europe; and as Boerhaave, the distinguished professor in that University, was considerably advanced in years, Mr Pringle was unwilling to lose the opportunity of benefiting by that great man's lectures. For Boerhaave he entertained a high and just respect; but it was not his disposition or character, to become the implicit and systema tic follower of any man. While at Leyden, he contracted an intimate friendship with Van Swieten, then a fellow student in the same science, and who afterwards became so famous at Vienna, both by his practice and his writings. When Mr Pringle had gone through his proper course of studies, he was admitted to the degree of Doctor of Physic, July 20, 1730.

His inaugural Dissertation was "De Marcore Senili ;" and his Diploma was signed, besides the other professors of the University, by Boerhaave, Albinus, and Gravesande; names of great celebrity, not only in medicine, but in general learning.

Upon quitting Leyden, he settled as a Physician at Edinburgh, where, by his abilities and good conduct, he gained the esteem both of the magistrates of the city and the professors of the College; and such was his known acquaintance with ethical subjects, that he was appointed in 1734, to be joint professor of Moral Philosophy with Mr Scott, during that gentleman's life, and sole professor after his decease. In discharging the duties of this new employment, his text-book was Puffendorff de Officio Hominis et Civis; and agreeably to the method he pursued through life, of making fact and experiment the basis of science, he re

commended to his pupils, Lord Bacon's works, and particularly the "Novum Organum" of that Father of true philosophy.

He continued for several years in the practice of physic at Edinburgh, and in performing the functions of his professorship, till 1742, when he was appointed physician to the Earl of Stair, who then commanded the British army in the Netherlands, employed there in defending the interests of the young Queen of Hungary, against the ambitious claims of France. Through the interest of this nobleman, Dr Pringle was constituted physician to the military hospital in Flanders, with a salary of twenty shillings a-day, and half-pay for life. He did not on this occasion resign his professorship of Moral Philosophy; the University permitted him to retain it, and Messrs Muirhead and Cleghorn were appointed to teach so long as he might find it necessary to be absent.

The exemplary attention which Dr Pringle paid to his duty, as an army physician, is apparent from the very excellent work he wrote upon the subject. One fact is particularly mentioned, highly creditable to his humanity. It had been the custom when the enemy was near, for the security of the sick, to remove them a great way from the camp; the consequence of which was, that many perished before they came under the care of the physician. The Earl of Stair being sensible of this evil, at the suggestion of Dr Pringle, proposed to the French Commander, the Duke de Noailles, that the hospitals on both sides should be considered as sanctuaries for the sick, and mutually protected; to which the French General readily agreed, and took the first opportunity of shewing his regard for the humane proposal.